Shade For The Soul (Title Given By C. A.)

In the piut of the second day Sukkot it says בל תהי מצות סוכה בעיניך קלה כי כל מצוות דת כחוקותיה שקולה.  Why is sukkah equal to all the mitzvot ?  Why is there a פטור מצטער said specifically in regard to the mitzvah of sukkah? 

The Ketav V'kaballah Emor (23:43) writes the point of mitzvat sukkah is to recognize that our  neshama belongs above and our place in this world is only temporary. והמפרשים יאמרו בטעם המקרא בזה, שנצטוינו ביום חמשה עשר לחודש השביעי שהוא זמן התחלת ימי הגשם והקור לצאת מבית קבע שישבנו בה כל השנה, לשבת בסוכה שהיא דירת ארעי תחת אויר השמים, הפך מה שעושים אז כל בני אדם, שהמה נאספים מן השדות אל הבתים, כ״ז בא להודיענו שהמכוון ממנו ית׳ עם בנ״י, שכל אחד מהם יכיר שנפשו הרוחנית מעל השמים כבודה, ושם לה דירת קבע,ולא בא לעה״ז כ״א להיות לה פה דירת עראי, להכין לה מכל מאכל אשר יאכל בעולם העליון כאשר תשוב דירתה הקבועה לה, ובזה יתן הישראלי אל לבו לאמר. כל הימים אשר אנכי עומד על הארץ אינני כ״א כהולך דרך, לא אשית לבי אם מעט ואם הרבה אוכל ואשתה פה ממאכלי תענוגי הזמן, אם יעשר או יחסר חילי, אם אתנה לבישי שק או מרבדים ארבד ערשי, הלא כל ימי עולם הזה אינני כ״א כאורח נוטה ללון, ודירתי דירת עראי, יעבור עלי מה, הלא אל משכנות מבטחים ומנוחות שאננות אני הולך, ושם בעולם העליון ביתי המיועד לי, שם ארוה דודים ואעלס שמחה. וזהו תכלית כל התורה כולה,. 

Rav Moshe Feinstein (Darash Moshe derush 22) uses this idea to explain that is why the mitzvah of sukkah is equal to all the mitzvot because only if one internalizes the lesson of the mitzvah of sukkah that one will able to properly fulfill all the mitzvot. That is why there is a petur of מצטער as well, for it one finds it impossible to completely relinquish any connection to this world in one shot because it causes too great of a difficulty, should go little by little.

The Gra in Yonah (4:5) says the sun represents the benefits of this world for the constellations that predict what happens here depend on the sun.  He explains that's why the sukkah should have more shade than sun to represent that the Torah should be the main pursuit of mankind and the worldly pleasures and needs are second fiddle.

With this we understand the Gemorah in Avodah Zarah (3a) that Hashem will test the gentiles with the mitzvah of sukkah and they will fail when the beating sun forces them to leave and they kick the sukkah.  why are they tested with the mitzvah of sukkah specifically and why does Hashem take out the sun to test their reaction, why not let it rain?  Because the test is if the gentiles can reject the pleasures of this world which is the fundamental principle of the Torah.  Hashem takes out the sun, brings out the best of עולם הזה, and the gentiles can not reject it.  They can no fathom how can we leave this aside and kick the sukkah, the ruchnious aside as in their eyes it pales in the face of the pleasures available to them.  

Emor (32:42) בַּסֻּכֹּ֥ת תֵּשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כׇּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵשְׁב֖וּ בַּסֻּכֹּֽת.  Why the repetition ,and why does it say for seven days the first time and not the second?  Says Rabbi Yonason Eibschutz Yaarot Devash (6,) וזהו שרמז הפסוק (ויקרא כג מב) בסוכות תשבו ז' ימים זהו הכלל שזה ודאי להמלט מהדין אבל האזרח דהיינו צדיקי ישראל הנקראים אזרחים ע"ש אברהם אבינו הנקרא אזרחי מעבר הנהר ישבו בסוכות תמיד מבלי הפסק ומבלי זמן כלל כי אם תמיד ישבו בסוכות מבלי מניעה כלל ותמיד יהיה כל העולם אצלם לדירת עראי כנ"ל.

With this understanding of the mitzvah of sukkah we can have an understanding of why the Gaon's hilulah is on Sukkot, 19 Tishray.  The Gra lived in a manner of a complete rejection of עולם הזה (see his son's intro. to his commentary on Shulchan Aruch,) and hence it is very apropos for his hilulah to be on this holiday.  (Based upon Yerach L'moadim #21, Zeman Simchasenu (of Rav Dovid Cohen,) #31, Noam Siach # 66 and Darash Moshe ibid.)

Shecheyanu On Lulav

 The Yerushalmi in Sukkah (14a) says כשהוא נוטלו מהו אומר ברוך אקב"ו על נטילת לולב. נתפלל בו אומר ברוך שהחיינו וקימנו והגיענו לזמן הזה.  It is clear the Yerushalmi holds that the beracha for taking the lulav is said before taking the lulav but the shecheyanu is said only at the time of the prayer service.  The Tashbatz (volume 2 #204) says the reason is because the נענעום are שיירי mitzvah and hence it is fitting to say the shecheyanu only before the completion of the mitzvah. It should come out from here that those that follow the practice of the אר"י ז"ל to shake the lulav in the sukkah before the hallel, should only recite the shecheyanu beracha at the time of hallel.  However, the Bavli (46a) holds that the shecheyanu blessing should be recited from the time one puts the lulav together before the holiday.  The Bavli clearly holds that one says shecheyanu not at the time of the completion of the mitzvah, but rather once one the object of the mitzvah is prepared (see there in the Mictam a debate if this is by all mitzvot or only by mitzvot one is happy to prepare.)  So presumably according to the Bavli, the earlier one will say the beracha the better, וצ"ע למעשה.  It also sounds from the Yerushalmi that it is normal practice to take the lulav before the hallel, like the אר"י ז"ל.  

It is possible that even if the principle of the Yerushalmi is true that the shecheyanu should be delayed until the נענעונים, it is still possible to say shecheyanu when taking the lulav before hallel.  It would  depend on the machlokes Rishonim if the main נענעונים are at the time of the beracha or at the time of the hallel, (see Tosfos Sukkah 37b, Ran there vs. Rambam Lulav 7:10 and Tosfos Pesachim 7b etc.)  

Teshuva Cleansing

What makes teshuva so great?  All mitzvot help the neshama, but not the physical body, teshuva is a way of fixing one's body.  All the dirt from years of sin is washed away by the shower of teshuva.

From Derech Chayim of Mittler Rebbe pg. כו:

Three Steps Of Teshuva

The Minchas Chinuch (364:1) asks that from the Rambam it appears that vidduy is an integral part of teshuva, without it, teshuva is incomplete, however, from numerous Gemorot, such as the Gemorah Kiddushin (49b) which says if one does kiddushin on the condition that he is a tzaddik, it might be a kiddushin, for he may have had thoughts of teshuva, it appears that one can do teshuva even without vidduy?  The Gemorah Kiddushin (40b) says if one regrets doing mitzvot they lose the merit of the mitzvot that they did.  So, they why should vidduy be required to rid one's self of averot?  The Achronim ask, the midrash Tanchuma in Nasso says that teshuva is only granted to Jews but in numerous stories in Tanach such as in Sefer Yonah and the generation of Noach it appears that teshuva is granted to gentiles as well?  

Achronim explain that there are two types of teshuva.  There is the teshuva of the gavra and the teshuva of the cheftzah.  For the gavra to fix himself, for the person's teshuva to be complete, one doesn't need vidduy, the charatah and azivat hachat suffices.  Just as one divorces themselves from the mitzvot they have fulfilled because they regret fulfilling them, so too one can rid themselves of sin.  When a person does teshuva, as the Rambam describes, the person is no longer the individual that committed the sin, one is transformed into a new person and is separated from the crimes one has committed.  Even a gentile can have this type of teshuva.  They can be transformed into a different person and are divorced from their sin.  This teshuva rids one of their connection to the sin, but the sin itself still exists.  Sins create an evil force in the world, as the Tomer Devorah explains, and the world has been contaminated by sin.  The Alter of Slodbadka points out if the Torah says that the scapegoat "carries the sins," then it must be the sin is a reality that exists in the world.  Although, through teshuva one has already been absolved from bearing responsibility for the act of the sin, the sin itself is not rectified.  For that, vidduy is required.  By doing an physical action of speaking words of acknowledging the sin, one can slay the monsters created by their sins (see Derech P'kudecha of Tzemech Tzedek.)  The vidduy and the level of teshuva only granted to Klal Yisroel is the ability to rid the world of the affects of sin. 

Rabbenu Yonah holds that there is a separate mitzvah of doing teshuva on Yom Kippur itself.  Why is there a separate mitzvah of doing teshuva on this day?  The Mishna at the end of Yoma says אמר רבי עקיבא: אשריכם ישראל, לפני מי אתם מטהרין, ומי מטהר אתכם? אביכם שבשמים,.  What is the need for the double language of לפני מי אתם מטהרין, ומי מטהר אתכם?  The possuk in Acharei Mos (16:30) says כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י י״י֖ תִּטְהָֽרוּ.  Again, why the double language of טהרה?  Furthermore, Yom Kippur is a day of atoning sin, what is the טהרה?  

What Yom Kippur adds is a third level of teshuva; tahara.  Even after slaying the monster of sin, the dead carcass has still left its horrific stench in the room.  To rid the smell, air freshener of tahara must be applied. What Rebbe Akiva was teaching was that there are two steps to tahara.  There is the לפני מי אתם מטהרין, which is the person's job to come close to Hashem, אתם מטהרין, and then there is a second level, מי מטהר אתכם, that is the tahara that comes from Hashem that is out of a person's reach (Sifsay Chayim.)  The mitzvah of teshuva on Yom Kippur is to make a person susceptible of accepting the tahara that comes down from the heavens.  To receive the tahara one must be ready; that means one must do teshuva.  That is the double language of the possuk as well.  First there is the avodah of the person, to do what s/he can do to cleanse themselves from the stench of the sin, and then Hashem completes the job that is out of the hands of a person.

Praise Hashem

כי שם ה' אקרא הבו גודל לאלקנו

The Sifri says ר' יוסי אומר: מנין לעומדים בבית הכנסת ואומר ברכו את ה' המבורך, שעונים אחריהם ברוך ה' המבורך לעולם ועד? ת"ל כי שם ה' אקרא הבו גודל לאלהינו וכו ...  ומנין שלא ירד דניאל לגוב אריות, אלא כדי שיעשה לו המקום נסים וגבורות בשביל לקדש שמו בעולם? שנאמר כי שם ה' אקרא.  The Sifri equates the din of answering a דבר שבקדושה and the halacha of mesirat nefesh.  What is the connection between these two laws?  We see that the yesod of the din is the same, kiddush shem Hashem in public.  Sometimes that is accomplished by giving up one's life and sometimes that is accomplished by answering to the "call of the Lord" in public.

The Gemorah in Yoma (37a) learns out from this possuk the obligation to answer ברוך שם after a blessing said with the announciation of Hashem's name which is done in the Mikdash.  How does this fit with the Sifri that learns out all responses in a synagogue from here?  The Gemorah Peshacim (50a) says that nowadays we don't read the name of Hashem as it is written, we only say the name of אדנות.  We can understand this two ways.  Either by mentioning אדנות it is a new way of pronouncing the name of Hashem or that even though we have not pronounced the words as written, it has the chalos of pronouncing the name as הויה.  What the Sifri is teaching us is that when there is a tzibbur is performing a דבר שבקדושה that has the chalos of mentioning the name of Hashem to obligate an answering of הבו גדול לאלקנו.  (Rav Soloveitchik.)

Teshuva Of Song

What is the connection between Shabbos and Teshuva that we emphasize it being Shabbos Teshuva?  What is the meaning of Teshuva?  It’s often mistranslated as repentance; however, the root of the word is shuv which means return.  Teshuva seemingly would mean to start anew, not to return to our old ways?  The Rambam tells us in the laws of Tefilla (13:5) that there is no problem of ending the alios on a bad note in Hazenu for its words of rebuke to arouse the nation to repent.  Why are these words different from the earlier tochachos which are given for us to repent; yet one can’t end on a bad note?

The neshama before it came into the world was united with Hashem.  After it comes into this world it forgets were it came from and has to return to unite itself with Hashem.  This is the meaning of Teshuva; to return one’s self to its state pre-coming into a body form.  This understanding makes the whole teshuva process easier for one doesn’t have to turn over a new leaf and become a new person but rather is just returning to himself.

The Or Hachaim in Berashis (2:2) explains the verse “vayechulu hashamayim” to mean that the world only became solidified on Shabbos.  Before Shabbos the world was lacking a life force to keep it intact. On Shabbos, the soul of the world was created.  That’s the meaning of the verse “vayinafesh.”   This is akin to Rosh Hashana where the world hangs in balance until we accept Hashem as the king.  This means both on Shabbos and Rosh Hashana are times where the world recognizes its creator and reunites with Him, which is the essence of Teshuva.  That is why there is a specific connection between Shabbos and Teshuva (especially during the ten days of repentance.)

The intent of the Rambam, explains Rav Nosson Gessetner, is that other tochachos are to scare a person into doing Teshuva and therefore one can’t end on a bad note.  However, the mussar of Hazenu is to bring a person to do Teshuva from love where the averos are turned into mitzvos.  Therefore, one can end on a bad note because it’s really a good note.  As the Mezzeritcher Magid explains the pnemious of every avero is Teshuva.  Therefore, the Torah calls Hazenu a shira in last week’s parsha (30:19) despite the mussar in it (Lubavitcher Rebbe.)  Shabbos brings out the Teshuva from love that follows the fear of Rosh Hashana (which is magnified following right after R.H.) 

The question is asked why was David Hamelech punished for calling the Torah zemiros if the Torah itself is calles a shira in last week’s parsha?  My father explained based upon the chiluk of Rav Yosef Engel between zimra which is related to the word zomar to prune the evil, vs. shira which is a positive expression.  On Rosh Hashana we say before blowing the shofar verses that start with the language of zemer because the shofar removes the evil from within us (Kedushas Lavi.)  However, the Torah is more than that, it is a positive step to enlighten a person.  That’s why Torah is a is a shira not merely a zemer.  The Teshiva of Rosh Hashana is to prune out the bad traits within us as the Gerrer Rebbeim said shofar is the rosh tavos of “shoresh poreh rosh velaanah,” it removes even the evil roots from within us.  However, from there we go to the Teshuva of shira which gives us positive mitvos and brings to a state of a positive existence in Hashem’s ways.  

Help Is On The Way

From Chochma U'Mussar (Kelm) volume 2 maamer 141

Learning Teshuva

A vort from Rebbe Aharon M'belz.

The Targum on the 13 attributes of mercy (KI Sesa 34:7) translates וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה as סָלַח לִדְתָּיְבִין לְאוֹרָיְתֵיהּ וְלִדְלָא תָּיְבִין לָא מְזַכֵּי.  Similarly, the in Yeshayahu (1:16) the possuk says רַֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ רֹ֥עַ מַעַלְלֵיכֶ֖ם מִנֶּ֣גֶד עֵינָ֑י and the Targum translates רחצו as תּוּבוּ לְאוֹרַיְתָא.  We see from here says Rav Wolbe, that the first step in teshuva is to learn Torah. 

Dovis Hamelech says in the chapter of לדוד ה' אורי that we recite during these days, בזאת אני בוטח.  The midrash comments that word בזאת is a reference to Torah.  Again, the protection that Dovid relied upon is Torah. 

New Year

One of the famous questions on Rosh Hashana is where is the mention of sin, the teshuva, it does after all make up the first 2 days of repentance?  Rabbenu Yonah at the beginning of Yesod Hateshuva (usually printed in the back of Sharey Teshuva) says that in order to teshuva, one must first ignore the past, dedicate toward a better future and only then dwell on the past.  One cannot come into Rosh Hashana, a new year, traumatized from their errors of last year.  One must view themselves as having a clean slate, be ממליך ה, accept a brighter future and then throughout the rest of the repentance days one can fill in the charatah of the past.  This is not a false mind game, that is the truth of teshuvah.  

   

That is also answers the question of why Rosh Hashana precedes Yom Kippur.  One can't do teshuvah for the past, before starting fresh and anew.  

That is why every year we renew "our faith."  It seems hypocritical, every year new kabaalot, last year's is already long gone in the garbage?  Things age and become decrepit and stale in the world.  That is the nature.  Precisely because of this, Hashem gave us Rosh Hashana to start fresh, and renew our self.  We don't focus on what happened last year, we infuse ourselves with new energy and the kabbalah is new and will last however long it does.  (See Rav Yeruchem on Elul volume 2 #63.) [ Based upon a shmuz from Rabbi Elefant.]

Two Aspects Of Rosh Hashana

The Rambam Sefer Hamitzvot #170 says the mitzvah of shofar is to hear the shofar on the first day of Tishray.  He opens the Laws of Shofar by saying the mitzvah is to hear the shofar on Rosh Hashana.  Why does he switch terminoligy from the first of Tishray to Rosh Hashana? 

The Rambam if Teshuvah (3:4) says that blowing the shofar is a גזירת הכתוב but nonetheless there is a message in it which is to wake up and repent.  The Briskor Rav said the source for the Rambam is the verse in Psalms (91:5) כי חק לישראל הוא משפט לאלקי יעקב.  We see there are two aspects to the shofar, it is both a חק and a משפט.  What is the nature of these two aspects of shofar? 

In Parshas Pinchas (29:1) it says  וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם, the day being a holy day precedes the commandment to blow shofar.  On the other hand, in Emor it says  דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ, the commandment of shofar precedes that of establishing the day as a holiday.  Why the change?

The Ramban in Emor notes that the reason for blowing the shofar is not given in the Torah: ולא פירש הכתוב טעם המצוה הזאת, למה התרועה, ולמה נצטרך זכרון לפני השם ביום הזה יותר משאר הימים, ולמה יצוה להיותו מקרא קדש, אבל מפני שהוא בחדשו של יום הכפורים בראש החודש נראה שבו יהיה דין לפניו יתברך, כי בם ידין עמים, בראש השנה ישב לכסא שופט צדק, ואחרי כן בעשרת הימים ישא לפשע עבדיו, רמז הכתוב הענין כאשר נודע בישראל מפי הנביאים ואבות קדושים.  The Maharal in Teferes at the end of ch. 27 adds that the Torah never mentions Rosh Hashana as a day of judgement because that is not a reason that people will feel is worthy of celebrating.  In this verse when the Torah is alluding to the judgement of Rosh Hashana, the obligation to blow shofar is not a ressult of it being a מקרא קודש, hence it precedes the מקרא קודש in the possuk.  This obligation of shofar is a result of it being the first day of Tishray.  In Pinchas, where there is no mention of זכרון, there is no hint to the judgement, it is just a festive day to blow horns, that is an outgrowth of the מקרא קודש, it is a mitzvah of Rosh Hashana ,the holiday.  

We see from here there are two aspects to Rosh Hashana.  It is both a festive day worthy of celebrating, part of the set of holidays, and a day of judgement, worthy of being scared.  These two aspects are reflected in these two pessukim of shofar.  That is why there is much debate in the authorities as to if one may fast on Rosh Hashana, the question being as to which aspect of the day has the upper hand.

The מהרי"ל in siman 33 brings an opinion that one should not do תוספת ראש השנה by eating early on Rosh Hashana because it is a day of judgment.  The Maharil points out that he does not know whatthey are gaining because they davened early and hence accepted the day early anyway.  However, in light of this, we can understand that one can do תוספת ראש השנה for the holiday aspect of Rosh Hashana and not for the judgment aspect.  By davening early, they accepted the holiday oכ Rosh Hashana early, but did not bring upon themselves the day of judgment.  (Based upon Rinas Yitzchak to Nach Tehillim, Shoalin V'dorshin volume 7, see also T'shuvot V'hanhagot volume 4 #101.)

Blow Inward

In the laining of the first day Rosh Hashana (22:13) it says וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃.  What does אחר  mean?  Rashi says it means after, אחר – אחרי שאמר לו המלאך: אל תשלח ידך (בראשית כ״ב:י״ב), ראהו כשהוא נאחז.  Most Rishonim learn it's some variant of after, explaining after what in different ways. The Kli Yakar notes that the word still seems to have a connotation of another, מלת אחר משמעותו הוא כאילו היה כאן שני אלים ורצה להבדיל ביניהם ואמר שזה איל אחר מן הראשון כי אע״פ שלפי זה היה לינקד צירי תחת החי״ת, מ״מ יש לפרשו כאלו הוא נקוד צירי, כי נקודות החי״ת בפתח אינו מתישב כל כך, מדכתיב מלת אחר בין איל ובין נאחז.  If that is the case, what is the other ram, are there two rams?  The Kli Yakar says the other ram is a person that sins הקרוב אלי לומר בזה, שכל מי שהוא חוטא ורב מרי נמשל לאיש בעל קרנים מנגח כלפי מעלה, בעבירות שבין אדם למקום ב״ה.  The hint to Avrohom was that he also stumbled in sin and should really be sacrificing himself, but the ram will take his place.  ודבר זה נרמז לאברהם, יען כי אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא וכ״ש לדעת האומרים (נדרים ל״ב) שגלות מצרים היה בחטאו של אברהם שאמר במה אדע, וגרם לבניו עינוי ועבדות ומיתת הבנים במצרים כאילו היה מנגח בהם ימין ושמאל ע״כ דינו להקריב איל אחר, והוא אחר מן הראשון, כי האיל הראשון הוא האדם החוטא המנגח צפונה ונגבה ובחמלת ה׳ לקח תמורתו איל אשר היה נאחז בסבך בקרניו. ענין היותו נאחז בסבך היינו אילן, רמז שככה החוטא נסתבך בחטא הנמשך מאכילת עץ הדעת, אשר היה סבה לכל חטאת. וענין בקרניו כי קרני החוטא גרמו לו להסתבך בחטא, כאילו אמר שהאדם נתפש ונאחז במצודה, בעבור היות לו קרני ראם קרניו, מרים קרן למרום או לימין ושמאל.

The midrash learns the word means after but with a message for Klal Yisroel,  מהו אחר, כל הימים ישראל נאחזים בעבירות ומסתבכים בצרות וסופן להגאל בקרניו של איל.  How does the shofar remove the sins and troubles that befall Klal Yisroel?  The Gemorah in Rosh Hashana (16a) says that we blow the shofar of a ram show that Hashem should remember the akedah and it should count as if we bound ourselves before Him.  How does blowing the shofar act as if we went through with the akedah?

We say in the לדוד ה' אורי that we recite during these days,לך אמר לבי בקשו פני.  What does this mean?  The Alter Rebbe in Epistle 4 says פירוש בקשו פנימית הלב ... ופנימי' הלב היא הנקודה שבפנימיות הלב ועומקא דליבא שהיא למעלה מעלה מבחי' הדעת והתבונה שיוכל האדם להתבונן בלבו בגדולת ה'. וכמ"ש ממעמקים קראתיך ה' מעומקא דליבא (ועד"מ כמו במילי דעלמא לפעמים יש ענין גדול מאד מאד שכל חיות האדם תלוי בו ונוגע עד נקודת פנימיות הלב ועד בכלל וגורם לו לפעמים לעשות מעשים ולדבר דברים שלא בדעת כלל.)  [With this we understand the end of the possuk, אֶת פָּנֶיךָ ה' אֲבַקֵּשׁ, because one who has revealed the essence of their heart will by definition long for Hashem.  To contrast the Alter Rebbe's peshat with what the Rishonim say, see this article.]  This interpretation is not local to this possuk but is the essence of the avodah of shofar and of the entire Rosh Hashana.  The blowing of the shofar is not meant merely to blow outward, but to blow inward.  We are blowing away the blockage on our heart, the ערלת הלב and bringing to the surface the פנימיות הלב.  All the crookedness, the סבכים, are removed via the shofar and hence we are redeemed.  It is not the outward blowing of the shofar that is as if one bound himself before Hashem, but by contemplating and ruminating one one's פנימיות הלב and its connection to Hashem that one can reach the level of bittul to Hashem akin to Yitzchak on the akedah. 

The mountain that the akedah occurred on is ויקרא אברהם שם המקום ההוא ה' יראה אשר יאמר בהר ה' יראה.  This means Hashem sees the פנימיות הלב.  The akedah is the place that was מגלה what was in the פנימיות הלב of Avrohom and Yitzchak and it is this action that we seek to replicate via blowing the shofar. (See here and  here.)

25, Rosh Hashana, Chanukah, Lab B'omer, 9 Av

Why is Rosh Hashana on the 6^th day of creation, not on the first?  Dovid Hamelech told Naval (Shmuel l  25:6) ואמרתם כה לחי ואתה שלום וביתך שלום וכל אשר לך שלום.  Why would Dovid promise Nava;, such a wicked man peace, and he died a few days later, so how was it fulfilled?  The Zohar Vaerah (23b) says: אֶלָּא, הַהוּא יוֹמָא, יוֹמָא טָבָא דְרֹאשׁ הַשָּׁנָה הֲוָה, וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב בְּדִינָא עַל עָלְמָא, וּבְגִין קוּדְשָׁא בְּרִיךְ הוּא קָאָמַר, וַאֲמַרְתֶּם כֹּה, לֶחָי, לְקַשְּׁרָא כֹּה, לֶחָי, דְּכָל חַיִּין בֵּיהּ תַּלְיָין. וְאַתָּה שָׁלוֹם, מַאי וְאַתָּה אַתָּה מִבָּעֵי לֵיהּ. אֶלָּא, וְאַתָּה כֹּלָּא לְּקוּדְשָׁא בְּרִיךְ הוּא קָאָמַר, בְּגִין לְקַשְּׁרָא קִשְׁרָא דִּמְהֵימָנוּתָא וְכַדְקָא יֵאוֹת.  In English: That day was the holy day of Rosh Hashanah (the New Year) and the Holy One, blessed be He, was sitting in judgment over the world. For the Holy One, blessed be He, said, "And you shall say כֹּה to the living" in order to attach 'כֹּה' to the 'living', from which all life comes. "Peace be both to you." What is "both to you?" "Both to you" refers to the Holy One, blessed be He, in order to connect the link of Faith, as is proper.

The Zohar says Dovid was talking about Hashem.  His talk with Naval took place on Rosh Hashana and he was connecting כה to חי.  What does it mean to connect כה to חי and what does this have to do with Rosh Hashana?  The world was created on 25 Elul, it is the day of כה.  Rashi Mattos (30:2) says that all the נביאים  received their prophesy through כה, only Moshe received his prophesy with זה.  The word כה indicates a distance, a lack of clarity.  The world is a cheftzah of כה.  The involvement of Hashem is unclear, it is hidden in the כה אלול, the creation of the world.  Man was created on the 6^th day.  It is the job of mankind to recognize Hashem, to so to speak "bring Him" into the world.  That is what it means to attach כה to חי.  Rosh Hashana is the day that we must "bring" Hashem into the כה, the ambiguity that was created on כה אלול (based upon notes of Tzemach Tzedek to Likutay Torah Netzavim pg. מז.) 

It is possibly to this that the Ben Eish Chai was alluding to in his song for Rashbi, וַאֲמַרְתֶּם כֹּה לֶחָי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי.  It is the pnemious haTorah that illuminates every detail and nuance of the world to be filled with Godliness.  That is why Chanukah which celebrates the Torah of the שמן = רזין דתורה (see Emrey Binah (Mittler Rebbe) Krias Shemah #53,) is celebrated on the כה of כסלו.  It is the power of the pnimious haTorah to cancel out the deep darkness of the כה of the dark days of כסלו. 

The word איכה is only a contraction of the words אי כה.  It is the destruction of the Beis Hamikdash that plunged the world into a state of a complete lack of an obvious Godly presence.  The prophet bemones, how can we fall into a deeper state of כה.  It is on this holiday of Rosh Hashana that we have the opportunity to fix  the איכה by לְקַשְּׁרָא כֹּה, לֶחָי.  

The Voices

While I was sitting at davening at a shabbat hatan this week a thought jumbled of previous ideas jumped into my head.  The Gemorah in Berachot 6b says  אמר רבי חלבו אמר רב הונא: כל הנהנה מסעודת חתן ואינו משמחו עובר בחמישה קולות, שנאמר: קול ששון וקול שמחה קול חתן וקול כלה קול אומרים הודו את ה' צבאות. ואם משמחו מה שכרו?  אמר רבי יהושע בן לוי: זוכה לתורה שנתנה בחמישה קולות וכו.  Why is there a connection between being משמח the hatan and kallah and Torah?  What is the significance of the קול and specifically 5 קולות?  The Maharal often writes that the complete square has 4 sides, the number 4 represents the completion of this world.  The number 5 is the inner core, the inside of the box.  In the kabbalistic jargon, the mitzvot are אור מקיף and Torah is אור פנימי.  It is Torah that Chazal refer to as bread that enters the blood stream of a person.  That is because it is through learning Torah that a person's mind becomes intertwined with the שכל אלקי present in the Torah.  It is the greatest connection one can have to Hashem (see Tanya Ch. 4-5.)  It is this internal connection that is represented by the number 5. The deepest relationship in this world, what Chazal and especially in the kabbilistic literature use as the mashal for the relationship between Klal Yisroel and Hashem is that of a hatan and kallah.  The connection of האי ארעא that is representative of the connection between Hashem and our neshama is that of the hatan and kallah.  One who is משמח the hatan and kallah, one who is able to appreciate this connection, is a siman that their neshama is able to be connected to Hashem via His Torah.  

A קול is a voice without any words, it is just a sound.  The siman to know if a person is really in tune with someone else is if they can understand the קול alone without words.  For the hatan and kallah that deeply understand each other there is no need for words, the קול itself is enough.  This is the idea of blowing shofar.  As the Briskor Rav explains, discussed here, the shofar is a form of prayer.  What's the point of this form of prayer, just say some more words?  Because when the neshama has the longing for Hashem that it feels on Rosh Hashana, it can't be expressed in words, in can only be expressed through a simple קול.  It is an expression of the soul that can't be limited by words.  

Be A Baby

The constellation of Elul is betulah.  Why is that the motto of Elul?
The Gemorah say that when רבי אלעזר בן דורדיא was repenting he put his head between his knees and then processed to meditate on his life.  Why did he place himself in such an uncomfortable, strange position?
In the past, we discussed the 40 days from Elul to Yom Kippur correspond to the 40 days that it takes an embryo to form.  The ultimate teshuva is form a person to clean off his/her soul to reach the level of purity as they were in while in their mother's womb.  The same stance that רבי אלעזר בן דורדיא was in is how the Gemorah in Niddah (30b) describes the appearance of a fetus in its mother's womb, וראשו מונח לו בין ברכיו.  Rebbe Eliezer ben Dordayah was able to cleanse his soul to the level of  purity that it was at in it s mother womb. 
The Sfas Emes Elul (5647-8) says the message of the betulah is that there is a inner spark of purity that has not become defiled no matter how much on has sinned, "והנה מזל אלול בתולה. היינו שיש נקודה פנימית בנפש ישראל שאין שולט שם מגע נכרי. גן נעול. מעיין חתום. ונק' בתולה וע"ז הנקודה נאמר אני לדודי שלעולם לא נתרחקה זו הנקודה מדביקות בשורשה. ושמורה לשמו ית."  That is the 40 day journey that starts from the beginning of Elul.  We are going trough an intensive cleansing process to remove the grime and dirt covering the soul to reach the inner spark, that part of the soul that is as pure as it was before entering the dangerous world. It takes 40 days to reach the first day of the forming of the embryo, that is the spark that remains uncontaminated.  This is a unique process that the aid for it comes during this time as the Sfas Emes continues: אך לא בכל עת יכולין למצוא זו הנקודה. ועתה הזמן גורם שנתעוררו בנ"י בתשובה. ונתקרבו נפשות בנ"י אליו ית.

It Is In You

כי המצוה הזאת אשר אנכי מצוך היום לא נפלאת הוא ממך ולא רחקה הוא

According to the Ramban this possuk is talking about teshuva.  Why is it only about the mitzvah of teshuva that the Torah stresses it is close to you?  How is it close to you, teshuva is hard?  And why is it specifically about teshuva that Chazal extol its values with statements like it reaches the כסא הכבוד and other great statements? The midrash says that when a person sins, chachma, Torah and prophesy can't understand the method of teshuva, it is only God that gives advice to do teshuva.  What does this mean?  When a person sins, all of the spiritual aids and forces that protect a person leave.  The individual is left alone, deserted and lonely.  The only way for a person to do teshuva is for it to come out of the depths of the individual's soul.  That is what רבי אלעזר בן דורדיא discovered (Avodah Zarah 17a) when he asked the surrounding celestial beings to help him and they refused.  He was asking for the siritual forces to help him come back on track.  The answer was, you have to do it yourself.  Although, this makes teshuva harder for there is no help, it is also what makes teshuva greater.  That is why Chazal attest to the greatness of teshuva for it is the only mitzvah that must come solely from the person's efforts without any spiritual intervention.  That is what this possuk means that the mitzvah isn't far from you, it is dependent on you alone!  Don't look around for help, it ain't coming, it is up to you to to dig into your soul and make a change for the better (Rav Yeruchem on Haazenu pg. 158.)

Show Some Concern

Rashi (29:18) says למען ספות הרוה – למען שאוסיף לוג מה שעשה עד הנה בשוגג, והייתי מעביר עליהם, וגורם עתה שמצרפםד עם המזיד ואפרע ממנו הכל, ואפרע ממנו פורענות. וכן תירגם אונקלוס: בדיל לאוספא ליה חטאי שלותא, שאוסיף אני לו השגגות עם הזדונות.  The question is why does the person get punished for something that was a accidental sin?  In the beginning of the Sefer Or L'zion (mussar) he brings a story where Rav Chayim Naeh saw a person getting out of a car on Shabbos and he yelled out Shabbos, Shabbos!  The person responded that he was allowed to travel on account of pikuach nefesh as there it was a time when there was a lot of shooting. Rav Chayim Naeh responded, you are right, but you still were מחלל שבת.  You are exempt for this act of חיללול שבת, but you're קיום שבת has been disturbed.  Rav Ben Tzion concluded that is the way one must feel as to a lack of 'עבודת ה.  In the footnote, they say that s the peshat of the Rashi here.  One who doesn't feel any thing wrong with violating the Torah, even if the situation is אונס will be held culpable for their actions.  So if one does the averah במזיד  s/he is held responsible even for the אונס for that shows their lack of concern for this law of the Torah.  They ass it is for this that we say in vidduy of Yom Kippur for the sins of אונס as well; it is for the sins of אונס that we didn't feel any pain for the violation of the Torah. 

The Song Of Torah

  ועתה כתבו לכם את השירה הזאת

The Rambam Laws of Talmud Torah (3:13) says אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֶלָּא בַּלַּיְלָה. לְפִיכָךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה יִזָּהֵר בְּכָל לֵילוֹתָיו וְלֹא יְאַבֵּד אֲפִלּוּ אֶחָד מֵהֶן בְּשֵׁנָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֵא בָּהֶן אֶלָּא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים אֵין רִנָּה שֶׁל תּוֹרָה אֶלָּא בַּלַּיְלָה שֶׁנֶּאֱמַר (.איכה ב יט) "קוּמִי רֹנִּי בַלַּיְלָה" וכו  Why does the Rambam put such emphasis on learning Torah at night?
The Gemorah in Megillah (3a) says the malach told Yehoshua that God was angry at him for not offering the evening tammid and not learning at night.  Yehoshua asked which was worst and the malach told him עתה באתי which the Gemorah understands is a hint to Torah.  How is it a hint to Torah?  Tosfos explains that the word עתה is linked to the word עתה in this possuk,   ועתה כתבו לכם את השירה הזאת.  Why is this possuk the one that the malachuses to  tells Yehoshua the hint to Torah when its not the possuk of the obligation ot learning Torah?  The Ponovitcher Rav explains that thecontext of the possuk was in the time of war of conquering Eretz Yisroel.  There were plenty of things that Yehoshua had to take care of and make sure were right to ensure safety and success in the war.  His excuse for missing night seder would have been one of the best in history.  The possuk of the obligation for learning Torah wouldn't have been reason to chastise Yehoshua.  However, if Torah is a shirah, its the joy of your life, then you make time for it.  Despite the myriad of things Yehoshua had to get done, as a shirah, there are no excuses (printed in back of Zichron Shmuel sicha 14.)   
Rav Yeruchem Olshin says that is the peshat in the Rambam.  The time of day is when people tend to the work that they have to do.  One's learning at that time may be because that is his job.  It is at night when one people generally relax and unwind.  In one learns during that time, that proves that his learning isn't something he "does", but rather that is the person's joy in life, that proves it is a shirah.
The Rambam cites the possuk of קוּמִי רֹנִּי בַלַּיְלָה.  A רנה is a song that burst forth from a person (see Even Ezra there,) it is the song of Torah that illuminates the darkness of the night.  It is the "voluntary" Torah that is the song of the soul.  

Thanks For The Curse

The Sforno (27:7) says ושמחת לפני ה׳ אלהיך – על שתכנס אז עמו לברית בהר גרזים ובהר עיבל. We see from the Sforno that one had to be thankful for the curses of הר עיבל as well.  Why should we be thankful for the curses?  It is interesting that Klal Yisroel offered a korban not on Har Grizim, where the berachos were given, but on Har Avel, the place of the curses (27:4-5.) Wouldn't it make more sense to offer a korban on the mountain of the brachos (see Rav Hirsch and Rav Moshe)?

The point is that the klallos of the Torah aren't a negative, they are another form of beracha.  On a simple level the klallos are necessary to bring a person to repent and therefore are imperative to direct a person in the proper direction.  It is worthy of thanks for the klallos just as much as the berachosi.  Indeed, it may be more apropos to offer a korban on the place of the curses in order to recognize the beracha in it.  On a deeper level, the klallos aren't inherintly evil.. It is a blast a spiritual energy that ends up in a curse in the recipient isn't ready for it.  It damages as a bright light will blind a person, the deficiency is in the person's eyes.  In this vein, the berachot themselves may be a beracho. As it says in this week's Yom Yom for 17 Elul, רבינו הזקן הי-ה בעצמו הקורא בתורה. פעם אחת לא הי-ה בליאזנא ש"פ [שבת פרשת] תבא, ושמע אדמו"ר [אדוננו מורנו ורבנו] האמצעי - והוא עודנו נער קודם הבר מצוה - הקריאה מאחר. העגמת נפש מהקללות שבתוכחה הביאתו לכאב לב, עד שביוהכ"פ [שביום הכפורים] נסתפק רבינו הזקן אם יוכל להתענות. כששאלו את אדמו"ר [אדוננו מורנו ורבנו] האמצעי הרי בכל שנה קורים פרשה זו, ענה: כשאבא קורא "הערט זיך ניט קיין קללות".

Wake Up

In the tochacha of this week's parsha it says (28:28)  יַכְּכָ֣ה י״י֔ בְּשִׁגָּע֖וֹן וּבְעִוָּר֑וֹן וּבְתִמְה֖וֹן לֵבָֽב.  Rashi explains תמהון לבב – אטום הלב, אישטורדישון.  Simple peshat would mean that the person's heart is clogged.  The translation of the laaz word renders it to mean a state of sleep.  The person has no feeling like one that is asleep oblivious to their surroundings. is no feeling .  However, Rav Wolbe (volume 2 יראה) points out that Rashi in the second possuk of Chumash uses the same word to describe what is בהו.  Rashi says תהו – אשטורדישון בלעז.  Was the world asleep?  The עולם is a great העלמה. The world conceals the existence of G-d behind all of it.  That is what תהו  is.  As Rav Wolbe puts it the world received a tranquilizer to hide the impression of G-d in it.  That is what the תמהון לבב is.  It is to be absorbed and lulled into the falsity that the world is G-dless. That is the meaning of the final על חטא that we recite on Yom Kipput; שחטאנו לפניך בתמהון לבב.  The final על חטא, the kicker of all of them is to be under the influence of the העלמה of the world. 
The Rambam (Teshuva 3:4) says אע"פ שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם. אלו השוכחים את האמת בהבלי הזמן, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל, הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם. ויעזוב כל אחד מכם דרכו הרעה, ומחשבתו אשר לא טובה. לפיכך צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו חייב. וכן כל העולם חציו זכאי וחציו חייב.  What is the לפיכך?  It is only after the shofar awakens one from the slumber of the תמהון לבב that one can even have the capacity to have such a recognition.

What Vidduy

The meforshim ask why is vidduy maaser called a vidduy, the person does the opposite of vidduy, he declares that he fulfilled all the mitzvot and obligations?  The Malbim in Vayikra (5:5) explains the word vidduy means גדר הוידוי הוא הפך הכפירה וההכחשה, והוא שמפרסם בפירוש דבר שטבע בני אדם להעלימהו.  
The Rambam Sefer Mitzvot #131 says להתוודות וידוי מעשר, שנאמר: "ואמרת לפני ה' אלוהיך ביערתי הקודש" (דברים כו,יג).  He doesn't mention the act of biur masser as the mitzvah, only the vidduy.  He repeats this understanding in in the Laws of Maaser Sheni Ch. 11  מִצְוַת עֲשֵׂה לְהִתְוַדּוֹת לִפְני ה' אַחַר שֶׁמּוֹצִיאִין כָּל הַמַּתָּנוֹת שֶׁבְּזֶרַע הָאָרֶץ וְזֶהוּ הַנִּקְרָא וִדּוּי מַעֲשֵׂר:  Similarly in the beginning of the Laws of Teshuva the Rambam calls the mitzvah of teshuva the vidduy.  Why?  Because it is the vidduy that demonstrates the action is done with complete intent.  By pronouncing out loud the vidduy of biur masser and one's regret of sins that proves that the biur masser and the teshuva is done properly (see Binyan Av volume 2 #47.)

Selichot, Prayer And Tachnun

It is a machlokes among the poskim of the previous generation (cited in Dirshu Mishna Berura siman 602,) if a bris falls out on one of the days of selichot if the tachnun of the selichot is omitted as well or not.  [There are some technichal details if the selichot is done before nets when it is not the optimal time to do the bris, then there is more room to say one should recite the tachnun, but assuming a case where the selichot is being recited after netz, that is where the debate begins.]  The Shevet Halevi (volume 4 #54) brings proof from the halacha of erev Rosh Hashana where we don't say tachnun in shachris, yet we still say tachnun as part of selichot.  We see that the tachnun is part of the selichot, distinct from tefillah.  [However, this law  of erev Rosh Hashana is not agreed by all either, some hold in fact the tachnun should be omitted.]
I was wondering if this debate may hings upon the chakirah of Rav Yehuda Deri (Avnei Azer volume 5 siman 6) if selichot is a form of teshuva or a form of prayer.  He brings a proof from the Rambam Law of Teshuva (2:6) אַף עַל פִּי שֶׁהַתְּשׁוּבָה וְהַצְּעָקָה יָפָה לָעוֹלָם. בַּעֲשָׂרָה הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הִיא יָפָה בְּיוֹתֵר וּמִתְקַבֶּלֶת הִיא מִיָּד שֶׁנֶּאֱמַר (ישעיה נה ו) "דִּרְשׁוּ ה' בְּהִמָּצְאוֹ".  The Rambam starts with two things, תשובה וצעקה and ends with one, היא יפה and his proof is only for צעקה not for teshuva, so how do we know that teshuva is more readily accepted during the days of repentance?  We see that the צעקה, the selichot of the days of repentance are a way of expressing teshuva, so if the צעקה is accepted that means teshuva is accepted.  However, he leans to say that the selichot recited by Sephardim during the month of Elul are a form of prayer.  (He discusses if this way impact if women should recite selichot.) If we assume like his difference we can suggest that if there is a bris during the month of Elul that the Sephardim should skip the tachnun of the selichot.  One can't bring a proof from Erev Rosh Hashana because over that is a selichot of teshuva as opposed to the selichot of Elul which is a form of prayer.
Halacha l'maaseh someone I know that is Sephardi is getting married during Elul and was wondering about the tachnun in the sheva berachot.  Rav Yitzchak Yisraeli told him that the selichot is a different din and the tachnun shouldn't be omitted.

Get Directions

Everyone knows that Elul is a special month to attempt to do good deeds and fortify one's relationship with Hashem.  But what is the focus of the month, if it is to do teshuva, then Chazal should use the expression of the מ' ימי תשובה, not the י' ימי תשובה?  If it is a time to adapt stringincies, that is also only expressed in the poskim during the 10 days of repentance? Rav Chayim Kamil says the 10 days of repentance is the time of embarking on the journey to become closer to Hashem.  However, before embarking on a journey you have to know where you are going!  That is the time of Elul.  Elul is the time to look at the map, see where you are, where the x marking the treasure is and determine the best path to get there.  He says אלול means to observe, to look into, as the Targum in Shelach (14:6) translates התרים as אללי.  It is time for a person to look into their souls and determine the best road to coming close to Hashem.

3 Paths To Hell

The Gemorah in Eiruvin (19a) says וְאָמַר רַבִּי יִרְמְיָה (בַּר) אֶלְעָזָר: שְׁלֹשָׁה פְּתָחִים יֵשׁ לַגֵּיהִנָּם, אֶחָד בַּמִּדְבָּר וְאֶחָד בַּיָּם וְאֶחָד בִּירוּשָׁלַיִם.  What is the meaning that there are three entrances, in the sea, desert and Yerushalim, and why in these three places?  I think that they represent three pathways that lead to hell.  One path is that of the midbar, the desert is empty and dry, that represents those  have no thirst for spirituality, for Judaism and they go down the entrance to hell because they never to any interest in anything important.  Another path is that of the sea, the sea has strong waves that drown and pull a person down.  That represents those that get drowned in the puruit of life, liberty and happiness and get drowned running after their desires.  They enter the entrance of the sea.  The third category, are people that fall into hell through good intentions.  They are the people that are מקנה למען האמת, they think they are going to Yerushalim, to great holiness.  The only problem is that their אמת is שקר and therefore, there is a special place in Yerushalim designated for them so that they to can end up in their rightful place, in hell.  There are such people that will print in newspapers clearly antisemitic pictures not of people in their own community, that they could have found plenty of examples for, but of hassidim specifically, because they are worried about a ספק ספק ספיקא and going לפנים משורת הדין in their quest for purporting their distorted view of the אמת.  [Of course they would only show the 'ultra-orthodox because it is great for all Jews further to the 'left' of them to look for every opportunity to make fun of them, to excuse their own lack of emulating the hassidim's good traits and adherence to the Jewish religion that they refuse to achieve.]  These same people would never think of having weekly classes on the lack of actual dinim in Shulchna Aruch, never mind hiddurim prevalent in their community on a constant base, but for the one thing that he advocates for, he must have weekly propaganda sessions about it. Many people are worried about antisemitism these days, but I don't care if a gentile hates me, but it is quite troubling to see a newspaper with the word Jewish on the cover that would print something so anti-semitic and no less in the name of a Rabbi.  At least he has his his own path to hell.