The fallen booth
הרחמן הוא יקים לנו את סוכת דוד הנופלת
May the Merciful One raise up for us the fallen sukkah of King David
Sukkos is a time for rejoicing. It’s one of the happiest festivals of the year. We cite Hallel. We encircle the bima with our Lulav and Esrog. We recite extra prayers. One such extra prayer is found at the end of Birkas HaMazon. In the prayer, we ask Hashem to restore the fallen sukkah of King David. This prayer is based off of a verse in Amos, which says that on that day, presumably when the Moshiach shall appear, Hashem will raise up the fallen sukkah of King David. I understand we mention this prayer this time of year because it says the word sukkah, but what is it referring to? What sukkah of King David was there, and how did it fall? What does it mean that we ask Hashem to raise it up again?
Continue reading “Sukkos #2 5781”
בקש קהלת למצא דברי-חפץ וכתוב ישר דברי אמת
Koheles sought to find desired sayings, and genuine recorded words of truth
The custom on Sukkos is to read from the book of Koheles, otherwise known as Ecclesiastes. Various reasons are provided for this. One is that the festival of Sukkos is one of joy, and Ecclesiastes cautions us about the dangers of unbridled joy. The work is attributed to King Shlomo. Indeed, the classical understanding is the protagonist Koheles is none other than King Shlomo himself. Regarding one verse, Chazal share a cryptic interpretation. Koheles, namely King Shlomo, desired to be like Moshe. However, a Heavenly voice proclaimed “וכתוב ישר דברי אמת”, literally: it is written straight, words of truth. What does this teaching mean?
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The foreseen repentance
והיתה-זאת לכם לחקת עולם לכפר על-בני ישראל מכל-חטאתם אחת בשנה וגו’
This shall be for you an eternal decree, to atone for the Jewish people for all of their sins, once a year…
There is a Midrash which teaches us that on Motzei Yom Kippur, when the Holiest day of the year ends, a Heavenly voice declares: “Go out and eat your bread with joy! Drink your wine with a merry heart! As G-d has already accepted your actions”. This teaches us that we should feel confident after Yom Kippur that our sincere efforts for repentance were accepted. However, the phrasing of this teaching is a little odd. If it said “G-d has accepted your actions”, that would have been fine. What does it mean that “G-d has already accepted your actions”? Seemingly, this only just happened today.
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The required rebuke
שובה ישראל עד יקוק אלקיך כי כשלת בעונך
Return, Israel, to Hashem your G-d! For you have stumbled in your sins
The first Midrash in parshas HaAzinu seems to have a completely irrelevant halachic query. What’s the law if someone has some sort of ear ailment on Shabbos? Is it permissible for them to seek medical help? The Midrash answers that our Sages taught us that preservation of life overrides Shabbos. This back and forth sounds like some sort of cryptic riddle. What’s it alluding to? Is there some relevance to the time period that we find ourselves in?
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Hashem’s ways of judgement
בארבעה פרקים העולם נידון וכו’ בראש השנה כל באי עולם עוברין לפניו כבני מרון שנאמר היוצר יחד לבם המבין אל כל מעשיהם
On four occasions the world is judged…on Rosh Hashanah all of the world’s inhabitants pass before Him like benei Maron, as it is written: “The One who makes together their hearts, The One who understands all of their actions”
Our Sages teach us that on Rosh Hashanah every individual on Earth passes before Hashem for judgement, like benei maron. What does benei maron mean? The gemarra provides three explanations: like a flock of sheep, like the steps of the House of Maron, or like the soldiers of King David. A flock a sheep refers to when a shepherd wants to count his sheep, he counts them one-by-one as they pass through a narrow entrance. The steps of the House of Maron was a narrow path that not even two people could walk up side-by-side. The soldiers of King David’s army would be counted one-by-one as they went out to wage war. These three explanations seem to all be saying the same thing: Hashem judges every individual on Rosh Hashanah one after the other. What then is their dispute?
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How easy is teshuva?
כי המצוה הזאת אשר אנכי מצוך היום לא-נפלאת הוא ממך ולא רחקה הוא וגו’ כי-קרוב אליך הדבר מאד בפיך ובלבבך לעשתו
This mitzvah which I command you today is not beyond you, nor is it far away…Rather the matter is close to you in your mouth and in your heart to perform
Which mitzvah is our verse telling us is close to our mouth and close to our heart to perform? The Ramban explains that it is referring to what was mentioned a few verses earlier. ושבת עד-יקוק אלקיך, you shall return to Hashem, your G-d. The Torah is telling us that the mitzvah of teshuva, sincere repentance for our sins, is very easy. It’s close to our mouths and to our hearts. Meaning, there are four requirements for complete teshuva: cessation of the sin, committing never to do it again, regretting the sin, and vidui, confessing one’s sin. The Torah is alluding to two of these requirements. Teshuva is close to our mouths, to perform vidui, and our hearts, to accept in our hearts never to do this sin again. Why is the Torah alluding to only these two, and not the other two?
Continue reading “Nitzavim-Vayeilech 5780”
The odd ones out
אלה יעמדו לברך את-העם על-הר גרזים בעברכם את-הירדן שמעון ולוי ויהודה ויששכר ויוסף ובנימן: ואלה יעמדו על-הקללה בהר עיבל ראובן גד ואשר וזבלן דן ונפתלי
These shall stand on Mount Gerizim to bless the people, as you pass over the Jordan River: Shimon, Levi, Yehudah, Yissachar, Yosef, and Binyamin. And these shall stand on Mount Eival for the curse: Reuven, Gad, Asher, Zevulun, Dan, and Naftali
One of the commandments the Jewish people were instructed to fulfill as they entered the land of Israel is known as the Blessings and the Curses. The twelve tribes were to divide in two; half would pronounce blessings to the people for those that keep the Torah, and half would pronounce curses for those that didn’t. The Torah tells us who is to stand where: Shimon, Levi, Yehudah, Yissachar, Yosef, and Binyamin are to stand on Mount Gerizim and pronounce the blessings. If we look closely, we’ll see that they’re all children of Rochel and Leah, Yaakov’s primary wives. Those to stand on Mount Eival and pronounce the curses were Reuven, Gad, Asher, Zevulun, Dan, and Naftali. The four children of Bilhah and Zilpah, Yaakov’s other two wives, are in this list. However, Reuven and Zevulun are the children of Leah. Why are they singled out from their brothers on Mount Gereizim, and told to stand on Mount Eival?
Continue reading “Ki Savo 5780”