Parashat Shavua

Hemdat Yamim Rosh Hashana

Hemdat Yamim Rosh Hashana 1 Tishrei 5763 ============================================= This edition of Hemdat Yamim is dedicated to the memory of R' Meir ben Yechezkel Shraga Brachfeld o.b.m. ============================================= Eretz Hemdah is the premier institution for training young rabbi's to take the Israeli Rabbinate's rigorous Yadin Yadin examinations. Eretz Hemdah, with its distinctive blend of Religious Zionist philosophy and scholarship coupled with community service, ensures its graduates emerge with the finest training, the noblest motivations and the strongest connection to Jewish communities worldwide. ============================================= Thoughts on Being "Religious" / Rabbi Macy Gordon There are any number of anecdotes that center on a fine and respected member of the community who was justifiably proud of the many virtues attributed to him, but proudest of all of his claim to humility. The humor, of course, lies in the fact that once one becomes aware of his humility, one is no longer humble. The person who knows he is humble betrays pride. In a certain sense, the same can be said for many "religious" people. The one who claims by word or implication that he is "religious" indicates thereby an absence of the spirit and the attributes of the truly religious person. What is implied by the claim that one is "religious"? One is saying, in effect, that one is not only different from, but somehow elevated over others that are not thus oriented. It is a suggestion that one is invested with a special virtue. This very suggestion is often the antithesis of genuine religious feeling. The Days of Penitence, ushered in by Rosh Hashana and culminating in Yom Kippur, should motivate us to probe deeply into what being "religious" means. To be religious means to live with an ever-present disquietude about the adequacy of our attainments. It is to refrain from judging others with the severity and rancor that spring from pride and self-aggrandizement. To be religious is to be committed. It is to fulfill obligations both towards G-d and towards others without the faintest consciousness that we are doing more than our share. It is to sense an intensity of kinship with all Jews and concern for all human beings. It is to be restless in the quest for a fuller life, for deeper understanding, and for greater service. It is to be impressed with one's limitations and mindful of the fact that the best among us can easily suffer a lapse of virtue or utter a callous but irretrievable remark. Long ago, the Sages warned in Pirkei Avot, "Do not believe in yourself to the very day of your death." For a Jew, being religious means to act as well as to feel, to bring Torah ideas into every facet of our lives; to speak as a Jew should, to eat what a Jew may, to live as a Jew ought. It means maximum efforts for Torah study, for oneself and one's children, through personal endeavor and supportive resources. To be religious is to remain alert to duties unfulfilled rather than to feel smug about goals achieved. It is to know that he serves G-d best who comes before Him with clean hands and a contrite heart. Those aren't my words but those of King David in Tehillim 24, which we say on the evening that we usher in Rosh Hashana. To be a religious Jew is to be both physically and emotionally involved in the welfare of Eretz Yisrael, both its physical security and its spiritual sanctity; to pray for the welfare of the State and those who guard and protect it; to support its poor and disadvantaged; and seek to elevate the moral values that a Jewish State should represent. To be religious is to be demanding of oneself and gentle with others. It is never to seek special consideration, or feel one has earned special commendation because one tries to live by G-d's Word. It is to live out of great humility and love before G-d and our fellow human beings. It is to accept with sadness and anguish the realization that evil exists, that we have enemies, and that we must deal with their threat from within a Torah framework. To be religious is to realize that we may, and probably have fallen far short of our goals and the expectations that we set for ourselves. But it is also to know that there is forgiveness, a chance for renewal, and renewed opportunities with each challenge. May the New Year open our hearts to G-d, that we may return to Him and He to us. We wish our readers a happy, fulfilling year of security and internal peace, for the individual, the family, and, foremost, for all of Klal Yisrael. =================================================== Moreshet Shaul (from the works of Hagaon Harav Shaul Yisraeli zt"l) We Blow Tekiot and Teruot (from D'rashot Layamim Hanoraim- pg. 25) The shofar blowing has three elements, which correspond to three historical periods. The opening tekia recalls the glorious events of akeidat Yitzchak and the giving of the Torah, where Hashem's presence was revealed. The second tekia hints to the future redemption, when the shofar will again be blown to announce the coming of Mashiach. In the middle, there is the interrupted sound of the teruah, which resembles the sound of crying. This corresponds to the period of galut, which, historically, falls between them. The first and last are straight sounds; the middle is a broken, torn sound of wailing or sobbing. We can suggest the following explanation of R. Yitzchak's statement (Rosh Hashana 16a): "Why do they sound tekiot and teruot when they sit and sound tekiot and teruot when they stand? It is in order to confuse the Satan." The sitting refers to when Bnei Yisrael is sitting in their Land, and all is proceeding straight and smoothly. Even then we need to resort to blowing the broken teruah, despite the apparent lack of a need to cry. When, in contrast, we are standing, in the temporary, unnatural situation of exile, we still blow the tekia, despite the feeling that only crying is in place. All of this serves to confuse the Satan. When we are at rest, we must remember the possibility of crying and realize that our tranquility is not to be taken for granted as natural. Rather, tranquility is a hidden miracle, and by properly thanking Hashem for it, we avoid the danger of "Yeshurun (Bnei Yisrael) became fat and kicked" (Devarim 32:15). On the other hand, when the world turns into a living hell, when a multitude of sighs join up into one deafening groan, and when the trumpets of war sound, it is still possible to confuse the Satan. We can still blow the tekia, reminding us of the straight, triumphant call of the past and the future, when the Divine Presence was and will be clear. We remind ourselves that the intermediate period is a transitional period and that the teruah is an introductory note to the tekia of the future. This is the significance of what we say immediately after shofar blowing: "Fortunate is the nation of those who know the teruah. Hashem, in the light of Your Face they walk. In Your Name they rejoice all day" (Tehillim 89:16-17). Only Bnei Yisrael know how to put teruah in the proper perspective. Even in difficult times, when the attribute of justice (not mercy) rules, such as on Rosh Hashana, we say, "Hashem is my light." We understand, "in Your Name they rejoice all the day" along the lines of, "like the day which brings both darkness and light" (Sanhedrin 110b). Throughout the day we rejoice, even if it is "rejoice in trembling." May this attribute merit us with Hashem's salvation. =================================================== Ask the Rabbi Question: Is it permitted to sleep on Rosh Hashana afternoon? Answer: It is tricky to try to balance the various aspects of Rosh Hashana. It is, at once, a day of fear and of festivity (Shulchan Aruch, Orach Chayim 597:1; see Nechemia 8). The minhag you refer to stems from the fear of judgment, and many take it very seriously. We will review the sources and suggest to the individual to choose his practice based on his custom, his strength, and his circumstances. The Rama (OC 583:1) brings and praises the minhag not to sleep on Rosh Hashana. The source given is a Yerushalmi that he who sleeps on Rosh Hashana, his mazal sleeps, implying that his judgment may not go as well as it could. (Acharonim point out that our editions of the Yerushalmi are missing this quote). Certainly we have precedent in Tanach that it is considered foolish to sleep when one's fate hangs in the balance (see Yonah 1:6). The Mishnah Berura (583:9) and others quote the Ari z"l that after chatzot (midday), the Heavenly situation is such that one can sleep. As few people finish davening and eating by chatzot, this minhag seems to have little impact on most of us. However, not all agree with the Ari on this matter. (Our mentor, Harav Yisraeli z.t.l. was lenient on this matter). The Bach (OC 597) cites the Ram who was totally lenient on the matter of sleep on Rosh Hashana (possibly because he didn't feel the minhag should affect the ability to enjoy the yom tov on a physical level). It is of note that, according to the logical opinion of some, many "miss the boat" in regard to this minhag. The source doesn't say, "not to go to sleep" during the day of Rosh Hashana but "not to sleep." According to some, this means that one should wake up before the day begins, which may be as early as alot hashachar, more than an hour before sunrise (Kaf Hachayim 583:39; Ben Ish Chai, cited ibid.). (The simple implication of Aruch Hashulchan (597:2) and perhaps Chayei Adam (139:8) is not that way.) There is room for leniency until sunrise (Piskei Teshuvot 583:(65)) even according to this approach. Leniency becomes more appropriate if waking up so early will affect one's concentration during tefilla. However, there are strong grounds to say that if one is capable of getting up early, it is counterproductive to sleep longer in order to stay up in the afternoon (Ben Ish Chai, ibid.). The impact of refraining from sleep is cited as a factor elsewhere. The Mishna Berura (ibid.) says that not sleeping is not the goal in and of itself. Rather, the time should be spent on spiritually worthwhile activities such as learning Torah and saying Tehillim (ibid.; Chayei Adam 139:11). If a little sleep will facilitate learning, then it is a worthwhile tradeoff (ibid.). The Mishna Berura goes on to say that wasting one's time is equivalent to sleeping. As the first day is the main day of Rosh Hashana and its judgment, there is even more room for leniency on the second day of Rosh Hashana (Piskei Teshuvot 583:10). ========================================= Harav Shaul Israeli zt"l Founder and President Deans: Harav Yosef Carmel Harav Moshe Ehrenreich ERETZ HEMDAH 5 Ha-Mem Gimmel St. P.O.B 36236 Jerusalem 91360 Tel/Fax: 972-2-5371485 Email: eretzhem@netvision.net.il web-site: www.eretzhemdah.org American Friends of Eretz Hemdah Institutions c/o Olympian 8 South Michigan Ave. Suite 605 Chicago, IL 60603 USA Our Taxpayer ID#: 36-4265359

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