Noach's חן

The last possuk in parshat Berashis is וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י י״יֽ.  What is the Torah telling us that Noach found חן before Hashem?  The Sforno says the Torah is teaching us why Noach's family was saved.  Noach himself was fit to be saved because he was a tzaddik.  However, one who is a tzaddik is only fitting for himself to be saved.  The reason others can be saved in his merit is because he can have an effect on them to change them for the better.  But Noach who did not engage in rebuking and teaching others was not going to have an effect on anyone else and it was only fitting that he should be saved.  Therefore, he needed a special חן for his family to be saved.  

We see from this Sforno that the tzaddik can only save others if he will affect them.  The Sforno contrasts Noach in this light with Avraham and Shmuel that spent their lives teaching and admonishing others.  This is a slight in Noach that he did not teach those around him and was underserving of having even his family spared. 

We also learn that there is another idea called מצא חן which can help save people even if they are not deserving.  Rav Chayim Shmulevetz in Sichos Mussar brings from Chazal (Midrash 29:1) that even Noach didn't deserve to be saved if not for the fact that he was 'מצא חן בעיני ה.  

What is this חן that enables salvation?  The Gemorah in Sotah (47b) says אמר רבי יוחנן שלוש חינות יש: חן המקום על יושביו, חן אשה על בעלה וחן המקח על מקחו.  The Maharal there explains because all of these things help give a person something they are lacking.  When one forms a deep connection with something else the blemishes are covered over and ignored.  When one is focused on the deep connection, peripheral problems fall by the wayside.  The Sfas Emes (Noach 5662) says that Noach being born mahul is because his internal kedusha shown through his body.  That is what his חן was because people sensed in him his inner kedusha.  Rav Hisrch says that חן is not a free pass that one gets but it is when one has an ability that can be cultivated and developed that is worth saving because there is hope for the future.  That ability stemmed because of the kedusha that Noach had imbedded in him.  Even if he was not righteous enough to save others (or even himself,) the raw potential that he had was enough to be able to reset the world on a better trajectory.  When the potential is there a bond can be formed and the details can come in place later.

The Question

וַיֹּ֥אמֶר י״י֖ אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ

What is the question, Kayin was upset because his korban was not accepted?  Furthermore, what is the point of asking this question? 

The Baley Mussar derive from here two lessons.  Lesson one is that even though one is supposed to feel bad over the sins they have committed, חרטה על העבר, one can not get stuck in a state of depression over one's faults.  One's misgivings over past failures is only positive if it leads one to improve in the future.  It one merely gets gives up because of their past crimes then it is not good to be caught up in the past.  Kayan was so distraught over what happene that he could not move forward.  That is what the Sforno means ולמה נפלו פניך – כי כשיש לקלקול איזו תקנה אין ראוי להצטער על מה שעבר, אבל ראוי להשתדל להשיג תקון לעתיד.  One's goal must be to fix the problem going forward (see Chidashay Halev.) 

The other lesson is that G-d went to ask Kayin why are you down?  It is fitting for one to inquire about why one's fellow is down and ask if there is any possible remedy.  The Torah is teaching us that Hashme did this and that is the method in which a person should follow.  That is why Yosef asked his fellow inmates why they appeared depressed for he learnt this lesson from this parsha.  Rav Eliyahu Baruch wants to suggest that this goes so far as to that may be why Hevel was fitting to be killed by Kayin.  Where did he go wrong that he should deserve to be killed?  Because he did not come to comfort Kayin in his time of need. 

Absorb Torah

What does Shmini Atzeret have to do with Simchat Torah, why are the two combined?  The דרשא of אך שמח to include Shemini Atzeret to the mitzvah of simcha is written at the end of Reah in the context of Sukkot, why not spell out Atzeret?  Why do we dance on Simchat Torah but not on Shavuot when we received the Torah?   

The holiday of Atzeret is the time to take in, עצור, all the holiness and inspiration one received over the beginning of Tishray.  It is the time to internalize the days of Sukkot.  This is integrated with the celebration of the Torah.  Because it is the Torah that lasts when the mitzvot fade away.  It is by absorbing Torah that the energy of Tishray can be taken into the year.  

Shavuot is the time we received the Torah but that was the Torah shebectav, it is not necessarily integrated within the person.  That is a time to study and try to understand Torah, it is not a time of rejoicing.  Shemini Atzeret is the time of the celebration of the Torah shebal peh, the Torah that becomes part of the individual.  The celebration is not on the Torah itself, but its ability to become absorbed into the individual.  The celebration.  The hat is why there is dancing with is done the totality of a person to embody the absorption of the Torah.  That may be why the simcha of Shemini is not explicit, it must be derived because the Torah is indicating to us the nature of the simcha is that from the Torah which a person must being out on their own.  

No Barriers

שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָאָדֹ֥ן ׀ י״יֽ 

שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן ׀ י״י֖ אלקי ישראל

שָׁל֣וֹשׁ פְּעָמִ֣ים ׀ בַּשָּׁנָ֡ה יֵרָאֶ֨ה כׇל־זְכוּרְךָ֜ אֶת־פְּנֵ֣י׀ י״י֣ אֱלֹהֶ֗יךָ

The Alshich (end of Reah) notes the discrepancies in the pessukim between just saying האדון ה, adding אלקי ישראל or just saying ה אלקיך.   He explains the three times it mentions the mitzvah of aliyah l'regel it corresponds to the three holidays.  Pesach Hashem revealed He is master of the world, אדון.  On Shavuot we became Hashem's nation, accepting the Torah, it adds אלקי ישראל.  The third time, after they did teshuva, it was a personal relationship with everyone, אלקיך.  In addition, one is able to relate to Hashem directly without the façade of the אדנות. one has the mitzvah.  That is on Sukkot.  It is on Sukkot that we have a direct relationship with Hashem.  

The Emrei Emes (Shabbat Chol Hamoed 5682 -100 years ago) brings from the Yid Hakadosh on the possuk (Yeshayahu 41:17)   העניים והאביונים מבקשים מים ואין that they look for the אין, self nullification in the water.  After Yom Kippur we come close to Hashem so that there is no feeling of self.  Therefore, the Emrei Emes says, we can offer the nisuch hamayim of 3 lugin of drawn water.  Normally that amount of water will nullify a mikvah but that is only because the person is playing a role in drawing the water and not submerging himself in the natural water.  But when there is already a complete mikvah, when there is a total shiur of self nullification, then man's role is insignificant.  On Sukkot because of that closeness we are able to offer the three lugin.

The sukkah is a hut with a roof full of holes where the stars can peek through.  This teaches us that even in the world that appears to be separate from Hashem the presence of Hashem peaks through.  Hashem reveals His closeness with us, His presence through the sukkah.  

The Rogatchover on Berashis (2:7) says that the space where the dirt was taken to form Adam is the place where the שיתין of the mizbaoch go down into the ground.  That hollowed out area is where Adam was created from.  This hollowed out area is the space where man becomes separated, where man is under the impression that he has free reign to do as he desires.  That is what leads to sin.  It is by going to this very place and offering the nisuch hamayim that man goes back to his source and gives it to Hashem.  That is the teshuva that happens via the nisuch hamayim.  In acknowledging one's bittul to Hashem in the very place where he came into being and developed his own powers own breaks down the self erected barriers between himself and Hashem (see Or Gedalyahu end of Devarim simchas beis hashoava #2.)      

Sukkot is a taste of the future when דעת ה' מלא הארץ כמים לים מכסים.  When everything will desire to become united with Hashem.

Shady Schach

The Gemorah in Sukkah (8b) says תָּנוּ רַבָּנַן: גַּנְבַּ״ךְ: סוּכַּת גּוֹיִם, סוּכַּת נָשִׁים, סוּכַּת בְּהֵמָה, סוּכַּת כּוּתִים סוּכָּה מִכׇּל מָקוֹם  כְּשֵׁרָה, וּבִלְבַד שֶׁתְּהֵא מְסוּכֶּכֶת כְּהִלְכָתָהּ מַאי ״כְּהִלְכָתָהּ״? אָמַר רַב חִסְדָּא: וְהוּא שֶׁעֲשָׂאָהּ לְצֵל סוּכָּה.  Rashi explains אמר רב חסדא - האי כהלכתה דקאמר הוא שמסוככת יפה דמוכחא מלתא שעשייתה הראשונה לצל היתה ולא לצניעות בעלמא דאע"ג דסוכה לשם חג לא בעינן לשם סוכה בעינן ולצל הוא דמיקריא סוכה שסוככת מן החורב.  The simple understanding of this law would be that the definition of a sukkah is to give shade (the schach is the sukkah as Rashi says at the beginnig of the masechta,) and therefore the schach must be placed with intention of giving shade.  However, this is difficult for according to Rebbe Yehuda a sukkah is valid even if the schach is placed very high up where it is not producing any shade as the Gemorah in the beginning of the masechta says?  Furthermore, even according to the Rabbanan one is allowed to place a sukkah in between mountains where the schach is not producing shade, how is such a sukkah valid?  And what is the peshat in the Gemorah itself on 8b, if there is such a condition that a sukkah must be made with intention of shade then what is the  chiddush of Rav Chisdah in saying the sukkah must be made כהלכתה, obviously all the rules of making a sukkah must be followed?   

What we see is that there are two ways to make a sukkah.  One way is to intentionally make a sukkah for the holiday.  In that manner one does not need to make the sukkah for the sake of shade.  It is only when the sukkah is not made for the sake of the holiday that the sukkah must be made to provide shade.  That is the chiddush of Rav Chisdah.  In such a situation when the sukkah was not made for the sake of the holiday then there is a condition that the sukkah must have been made for the sake of shade.  We see this from Rashi 2b that says בד"ה לימות המשיח - אבל סוכת מצוה אינה לצל.  Rashi says the sukkah of the mitzvah does not need to provide shade.  According to this approach shade is not defining what a sukkah is, is it a condition in the making of a sukkah that in order to demonstrate that it is a sukkah of mitzvah it must provide shade.  However, it needs to be explained why we would assume this is a law in the making of a sukkah, וצ"ב.  (Based upon a shiur by Rabbi Moshe Brown.) 

Rain And Forgiveness

The Gemorah Taanis (7b) says אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילַאי אֵין הַגְּשָׁמִים יוֹרְדִים אֶלָּא אִם כֵּן נִמְחֲלוּ עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל שֶׁנֶּאֱמַר רָצִיתָ ה׳ אַרְצֶךָ שַׁבְתָּ שְׁבִית יַעֲקֹב נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כׇל חַטָּאתָם סֶלָה.  The Sfas Emes notes that may be why we are judged about  rain right after Yom Kippur, when our sins are forgiven.  What is this dependency between forgiveness and rain? 

As mentioned in the past from the Gra rain is not something that is built into the nature but comes from G-d Himself.  It is an other worldly experience.  The Gra explains in Berashis (2:6) that is why man must pray in order for rain to come down for it is not a natural occurrence but is dependent on the actions of man.  Now we can understand that rain will only come if one is deserving which is when one's sins are forgiven (based upon Yerach L'moadim siman 14.)  Now we can understand why the Mishna in Sukkah says that if rain comes on Sukkot it is like the master rejecting the service of his servant.  Why is that said only regarding rain on Sukkot and not any time one is stopped from doing a mitzvah?  Because if it rains it means that it is not nature stopping one from doing the mitzvah but it is Hashem directly coming to stop people from doing the mitzvah of sukkah that demonstrates His lack of desire for the mitzvah. 

Above Our Heads

Why does the Torah place the mitzvah of lulav before sukkah (in Emor) if sukkah applies at day and night?  

The Emre Emes (5667) says that the Torah places luluv before sukkah because luluv is something one holds and draws toward himself.  ולקחת לכם, the taking of the lulav is for yourself, it has an affect on the individual.  On the other hand, sukkah is above a person's head, it is something that one can not comprehend.  It is only be first having luluv that one can merit to sukkah.  The Sfas Emes (5643) brings from the Chiddushay HaRim that's why the midrash has longer explanations about the lulav and not much about the sukkah because the sukkah's meaning is hidden from us.  It is above our heads.

Why do we beseech Hashem so much on Hoshana Rabbah and why is the specific service of the day with the aravot?  The Sfas Emes (5660) says להו"ר קבעו הרבה בקשות על המים. דאיתא ערבה רומז לאותן שאין בהם תורה ומצות לא טעם ולא ריח. א"כ מה השבח שלהם. רק מה שמצפים לישועת ה'. ערבי נ"חל ר"ת "נפשינו "חכתה "לה'. ומזה נפתח פי הבאר. והנחל נעשה מזה התשוקה שיש נטבע בנפשות בנ"י.  The barren aravah represents those that have no maalot, nothing special to show off, all they have is to yearn and look to Hashem.  That is what we are doing on Hoshana Rabbah.  We are asking Hashem to open our souls, to fill them with the מי הדעת.  The Midrash equates the aravah with the possuk in Tehillim (102:18)  פָּ֭נָה אֶל־תְּפִלַּ֣ת הָעַרְעָ֑ר,  Hashem listens to the desolate cry (the meforshim bring Yermiyahu 17:6 which says כְּעַרְעָ֣ר בָּעֲרָבָ֔ה.)  It the cry of yearning that is symbolized by the aravah (that is why it is shaped liked lips as noted in the Tanchuma Emor 19) which we seek to evoke on Hoshana Rabbah.  Despite our lack of merits we ask Hashem to expand our horizons. 

What is the great happiness of the שחמת בית השואבה? The Sfas Emes (5643) says במשנה ובחג נדונין על המים. לכן מתפללין על הגשם. ומסתמא עיקר הכוונה על התורה שנאמ' כל צמא לכו למים. וכמו שהמים הם מזון וקיום העולם לפתוח הקרקע ולעשות פירות. כן התורה בלב האדם.  The possuk in Yeshayahu (12:3) וּשְׁאַבְתֶּם־מַ֖יִם בְּשָׂשׂ֑וֹן מִמַּעַיְנֵ֖י הַיְשׁוּעָֽה the Targum and Rashi explain is about learning Torah.  The great simcha is about opening our hearts to be ready to accept Torah.  Although understanding the depths of Torah maybe beyond our comprehension we celebrate that we can ask Hashem to give us that which is beyond our capabilities.  As the Yerushalmi says it is called בית השואבה because שמשם שואבין רוח הקודש.  We can reach beyond our normal capacities and see that which we ordinarily are not privy too.  That is the great שמחה of the בית השואבה and of Sukkot in its entirety.  We are given a glimpse of that which is above our head.  For one week we are able to look up at the schach and ask Hashem to reveal that which is hidden.

Song Of Ha'azinu

Why is Ha'azinu called a song?  What is the significance of it being a song?  Why is the shira of Haazenu the binyan av from where we learn out the mitzvah of writing the Torah, כתבו לכם את השירה הזאת and why does the Torah emphasize at the end of Vayelech that the shira of Ha'azinu was written until the end, עד תמם? 

The Rambam (32:40) describes that Haazenu encompasses all of Jewish history.  Even though there are good times and bad times, ups and downs, the Torah promises that in the end Hashem will take us back. He adds there is no condition of teshuva and avodah rather it is a שטר עדות that Hashem will take us back.  What guarantees this return, if there is no repentance of special service, why and how does Hashem guarantee our survival and returning to our heights? 

It must be that there is an intrinsic connection between Hashem and Klal Yisroel that goes beyond reason.  The Maharal in Netzach Ch. 11 says the reason for the choosing of Avraham is not limited to the actions of Avraham but the choosing goes beyond following in his good ways.  ישראל אע"פ שחטא ישראל הוא  (Sanhedrin 44a) is because the being of a Yisroel is not defined by one's actions.  It is an innate connection to Hashem.  That is the explanation of עיצומו של יום מכפר because on Yom Kippur this innate connection comes to the forth front and sin doesn't play a role there (see Likutay Sichos volume 4.)  This is what Ha'azinu teaches us.  The Torah promises that at the end, that is why it emphasizes עד תמם, this connection to Hashem that goes beyond logic will guarantee our returning to the heights of our connection to Hashem.  That is why the mitzvah of writing the Torah is expressed through the shira of Ha'azinu because it is most integral for the perpetual existence of Klal Yisroel to guarantee the continuum of the Torah (see Nesivos Shalom.)

As Lord Rabbi Sacks a'h describes song goes where words cannot touch.  Song is able to reflect the mood of joyous, sad, awesome, horrific and any shade in between.  Songs contain low notes and high notes.  Song was an integral part of the service in the Mikdash and people went to the gas chambers singing.  Song reflects the totality of Jewish history with its highs, lows, peaks and valleys.  Song comes forth from the inner chambers of the soul, it is the only medium of expression in which one can have a taste of the connection to Hashem celebrated by Ha'azenu.

This message is most profound for a Shabbos between Yom Kippur and Sukkot.  It is in these sublime days when one is able to be most in tune with their cleansed soul and feel that profound connection to Hashem which will be celebrated hopefully in the near future.

Yom Kippur Bris

In Pirkay D'rebbe Eliezer (Ch. 29) it says that the milah of Avraham took place on Yom Kippur, אתיא "עצם" מ"עצם" מיום הכפורים, מה להלן (ויקרא כג, כח): "כָּל מְלָאכָה לֹא תַעֲשׂוּ בְּעֶצֶם הַיּוֹם הַזֶּה כִּי יוֹם כִּפּוּרִים הוּא", שביום הכפורים נמול אברהם, ובכל שנה ושנה הקב"ה רואה דם הברית של מילה של אברהם אבינו, ומכפר על כל עונותינו, שנאמר (ויקרא טז, ל): "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם".   Why did the bris of Avraham take place on Yom Kippur? And how does that atone for us?  

The possuk in Tehillim (139:16) says יָמִ֥ים יֻצָּ֑רוּ ולא (וְל֖וֹ) אֶחָ֣ד בָּהֶֽם.  Chazal say the one day designated to Hashem, the לו אחד is Yom Kippur.  The קרי of the possuk is לא, to say Hashem is not just is one of the days.  This means that on Yom Kippur it is revealed that it is a day designated for Hashem.  However, that is not merely to be on Yom Kippur but is meant to affect the rest of the days of the year as well.  ועניתם את נפשתיכם בתשעה לחדש בערב מערב עד ערב תשבתו שבתכם.  Chazal ask but we don't fast on the ninth day, we fast on the tenth?  The derash is one who eats on the ninth and fasts on the tenth is as if he fasted both days.  The same can be extended for the next words, עד ערב, the fast is in the day, not in the evening?  If one eats at night, if one takes the joy of Yom Kippur and extends it into the year, its as if one fasted then as well.  The radiance and kedusha of Yom Kippur extends throughout the year if one appreciates its atonement. 

The ערלה represents that which is tumah, klipah, external to one's spiritual growth.  The commandment of milah is reveal one's essence of kedusha.  That is why the limud to tell us that Avroham's bris took place on Yom Kippur is in the words בעצם היום, because it is the עצמיות, the essence of a person, when all the outside factors are removed, that becomes revealed.  That is why the דם ברית of Avraham is what gives us the merit of atonement.  Avraham's bris was not just for himself but his middot became part of his very makeup and were passed down through the genes as described in Tanya Ch. 18-19.  Hashem looks at the essence of a Jew, when the foreskin is removed an sees the pure soul.  Just as the radiance of Yom Kippur can be extended into the year, so too one's kedusha of the bris milah can elevate all the limbs of a person (based on Sfas Emes Yom Kippur 5652.)

Fasting For a Minor

The Mishna in Yoma (82a) as elucidated by the Gemorah says that there is a law to teach kids to fast by a few years before they become obligated in mitzvot training them to fast for a few hours.  The Ritvah in Sukkah (3a) proves from the Gemorah there that the mitzvah of chinuch is to have the minor fulfill the mitzvah with all of its details, it does not suffice to merely do chinuch on the general idea of the mitzvah.  The Steipler (Sukkah siman 28) asks if so, what is the point of doing chinuch for a few hours of fasting?

The Rambam in Shvesus Asor (2:10) brings this law, קָטָן בֶּן תֵּשַׁע שָׁנִים וּבֶן עֶשֶׂר שָׁנִים מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת. כֵּיצַד. הָיָה רָגִיל לֶאֱכל בִּשְׁתֵּי שָׁעוֹת בַּיּוֹם מַאֲכִילִין אוֹתוֹ בְּשָׁלֹשׁ. הָיָה רָגִיל בְּשָׁלֹשׁ מַאֲכִילִין אוֹתוֹ בְּאַרְבַּע. לְפִי כֹּחַ הַבֵּן מוֹסִיפִין לְעַנּוֹת אוֹתוֹ בְּשָׁעוֹת. בֶּן אַחַת עֶשְׂרֵה שָׁנָה בֵּין זָכָר בֵּין נְקֵבָה מִתְעַנֶּה וּמַשְׁלִים מִדִּבְרֵי סוֹפְרִים כְּדֵי לְחַנְּכוֹ בְּמִצְוֹת  Rabbenu Manoach notes that the Rambam adds לְחַנְּכוֹ בְּמִצְוֹת and מדברי סופרים only regarding the full fast, not the partial fast.  He explains there is rabbinic mitzvah of chinuch to train a child to do a mitzvah and then there is another law of chinuch which is not a rabbinic commandment but it is something one should do to train their children to go in the right path.  The full fast is the mitzvah of chinuch, to instruct a minor to do the mitzvah.  The partial fast is just a a good training idea but not the rabbinic mitzvah of chinuch.  In the back of Rav Chayim on Shas the Briskor Rav says a similar idea to explain Rabbenu Yonah at the beginning of Berachot.  Rashi says that one does have to do chinuch for krias shema even for kids that have reached the age of chinuch.  Tosfos asks that the Gemorah Sukkah (42a) says that once a kid knows how to speak his father must teach him shema?  Rabbenu Yona answers that the Gemorah doesn't mean it is an obligation but rather that it is to teach the kids to do mitzvot.  What is this distinction?  The Rav explains with this yesod that there are two dinim of chinuch.  There is no rabbinic commandment of chinuch for krias shema but one should still teach there kid to be accustomed to doing mitzvot.  The Ritvah that says that the mitzvah must be done in all its details is referring to the mitzvah of chinuch, but the second din, to accustom a minor to know how to do mitzvot still applies even if not performed exactly correct.  

This law of training a minor to fast is only mentioned regarding Yom Kippur but not for other fasts.  The Briskor Rav (Kovetz Inyaninim Lbeis Brisk) questions why there is this distinction?  He explains the fast of Yom Kippur is different from that of other fast days.  The Rambam  (Lasw of Taanis 5:1) describes the purpose of the fasts is to arouse one to do teshuva.  Since teshuva is not applicable for a katan, there is no law of chinuch for a few hours.  However, the fast of Yom Kippur is for affliction and one can be be mechanach a katan in that mitzvah.

Reenacting Har Sinai

The Rambam in Hilchot Chagigah (3:6) equate the reading of hakhal to a miniature maamad har Sinai. The Rambam in Law 3 delineates what the king read, מֵהֵיכָן הוּא קוֹרֵא מִתְּחִלַּת חֻמַּשׁ אֵלֶּה הַדְּבָרִים עַד סוֹף פָּרָשַׁת שְׁמַע וּמְדַלֵּג לִ(דברים יא יג) "וְהָיָה אִם שָׁמוֹעַ" וְגוֹ' וּמְדַלֵּג לְעַשֵּׂר תְּעַשֵּׂר וְקוֹרֵא מֵ (דברים יד כב) "עַשֵּׂר תְּעַשֵּׂר" עַל הַסֵּדֶר עַד סוֹף בְּרָכוֹת וּקְלָלוֹת עַד (דברים כח סט) "מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב" וּפוֹסֵק.  What does the Rambma mean to add with the word ופוסקת just tell us where to read untill?  Rav Hutner (Eigrot pg. 156) explains in light of the previous Rambam that it is necessary to to note that the reading ends with the mentioning of Sinai because that is the whole concept of hakhal.  It is not just that the kria ends there ,but there is a halacha of stopping right there to bring out the point of the mitzvah.  With this he explains the Gemorah in Chagigah (3a) טף למה באין כדי ליתן שכר למביאיהם.  The meforshim ask ממנ"ש if they understand then they should come because they too understand and if they don't understand if there reward for merely carrying additional weight?  Rav Hutner explains just as the children were present at Sinai they must be present at hakhal.  That is what it means to give reward to those that bring them, they help create the situation of a Har Sinai reenactment.

Rav Tzvi Pesach Frank (Mikrayeh Kodesh volume 3 Sukkot #44) brings Rav Yehoshua Leeb asks why does the possuk say וגרך אשר בשעריך, why do we need a special inclusion of coverts?  However, in light of the Rambam it may be understood since converts were not at Sinai one may think they are not included (Yerech L'moadim Sukkot siman 58.) 

The Bach siman 660 says one one is reading the Torah for the tzibbur it must be done standing as the Gemorah Megilllah (21a) learns ועתה פה עמד עמדי that kaviyachol Hashe taught the Torah while standing, so too the one teaching the Torah to the public must be standing.  The Magen Arvaham (141:1) asks that the king read the Torah sitting by hakhal?  However, in light of this Rambam we can defend the Bach.  The krias hatorah which is to teach Torah must be done while standing but the reading of hakhal is not to teach Torah, it is to reenact maamed Har Sinai (Gevurot Yitzhok, Yerach L'moadim.)

Going To The Beis Midrash

The Targum Yonason says at the beginning of the parsha that Moshe went to the beis midrash.  Why did Moshe decide now that he must go to the beis midrash?  The Lev Simcha explains since Moshe at that time lost his supernal wisdom (Rashi,) therefore he had to go learn to rediscover his wisdom.  Where did the Targum see in the verse that he went to the beis midrash?  The answer is that if you are not told Moshe is elsewhere you can assume he is in the beis midrash.  I heard a similar idea from Rav Avrohom Shmulevitz in regard to Yaakov Avenu.  Chazal derive from the calculation of Yishmoel’s age that there are 14 unaccounted for years of Yakov’s life.  Chazal say those years he spent learning in yeshivas Shem Ve’Aver.  How do Chazal know where for those 14 years?  We see from here that the assumption is that a talmud chachom is learning.  Therefore, if were Yaakov went wasn’t identified one can safely assume it was to the beis midrash.

The Inner Cry Of Truth

How does the shofar cause the transfer from kissay hadin to rachamim as it says in Vakiyra Rabbah (39:3)? The Midrash Rabbah Bamidbar Ch. 30 says that Balak said if you can't curse the Jews now, maybe curse them when Yehoshua takes over.  Bilim said that will also be unsuccessful as Yehoshu will blow shofrot and the walls of Yericho will fall, that is what is means ותרועת מלך בו.  Why do the shofar blasts cause the walls of Yericho to fall?  

We have mentioned in the past that the shofar is a form of prayer that comes from the depths of a person.  We have spent the month of Elul and will spend a long time on Rosh Hashana praying but when we use use words it means it is a prayer affected by our processing of information.  There is our ego put into it.  Sometimes we must stop and just cry out without any words.  It is the pure sound of the person, the רוח של נשמת חיים that can erupt and accept the kingship of Hashem.  The Ritva in Rosh Hashana (16a) says the shofar is part of the malchiot.  The sound of the shofar is the sound of putting aside one's agendas and desires and trying to to accept the malchut of Hashem.  When one does that all the blockages, all the walls in life, the walls of Yericho come tumbling down.  That is what causes the transference to the kissay of rachamim.  When one is willing to put aside their own desires and can just focus on the pure cry of accepting the kingship of Hashem (based upon a shmuz by Rabbi Elefant.) 

Portfolio Day

 In the Mizmor L'dovid we say on the high holy days, the tefillah l'parnasah, we say מי יעלה בהר ה ומי יקום במקום קדשו נקי כפים ובר לבב אשר לא נשא לשוא נפשי ולא נשבע למרמה.  Why the repetition, if he is נקי כפים, it follows that אשר לא נשא לשוא נפשי?  Rav Simcha Zisal Brody brings from the Chofetz Chayim:

G-d invests in you.  G-d doesn't buy into your stock to merely not cause Him losses, he expects a gain for His return. It is not enough to avoid sin, G-d wants לא נשא לשוא נפשי, that the person raises his soul to additional heights.  Every year G-d goes over his portfolio and checks how His stocks are doing.  He wants to know if a person is raising themselves up, if they are accessing their full potential.  As discussed here Rosh Hashana is a time for a person to reflect on their capabilities and bring them to the forth front.

Degree In Teshuva

The Rambam says in the beginning of the second chapter of Teshuva אֵי זוֹ הִיא תְּשׁוּבָה גְּמוּרָה. זֶה שֶׁבָּא לְיָדוֹ דָּבָר שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ". וְאִם לֹא שָׁב אֶלָּא בִּימֵי זִקְנוּתוֹ וּבְעֵת שֶׁאִי אֶפְשָׁר לוֹ לַעֲשׂוֹת מַה שֶּׁהָיָה עוֹשֶׂה אַף עַל פִּי שֶׁאֵינָהּ תְּשׁוּבָה מְעֻלָּה מוֹעֶלֶת הִיא לוֹ וּבַעַל תְּשׁוּבָה הוּא. אֲפִלּוּ עָבַר כָּל יָמָיו וְעָשָׂה תְּשׁוּבָה בְּיוֹם מִיתָתוֹ וּמֵת בִּתְשׁוּבָתוֹ כָּל עֲוֹנוֹתָיו נִמְחָלִין שֶׁנֶּאֱמַר (קהלת יב ב) "עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וְהַיָּרֵחַ וְהַכּוֹכָבִים וְשָׁבוּ הֶעָבִים אַחַר הַגֶּשֶׁם" שֶׁהוּא יוֹם הַמִּיתָה. מִכְּלָל שֶׁאִם זָכַר בּוֹרְאוֹ וְשָׁב קֹדֶם שֶׁיָּמוּת נִסְלַח לוֹ.  The Rambam delineates three levels of teshuva.  There is one who recoils from sin in the same manner as one sinned beforehand, that is the complete baal teshuva.  One who is not faced with the same level of urge and desire to sin and therefore abstains from the sin is a בעל תשובה as well but such an individual can not claim to have reached the level of complete abstanation from sin as the בעל תשובה גמור.  Then the Rambma ends with a third level, one who does teshuva at the end of one's life, such a person does not merit the title of a baal teshuva but one's sins are forgiven. What is this middle ground where one is cleansed from sin but has not obtained a title of בעל תשובה?  

The Rambam opens Ch. 7 of the Laws of Teshuva הוֹאִיל וּרְשׁוּת כָּל אָדָם נְתוּנָה לוֹ כְּמוֹ שֶׁבֵּאַרְנוּ יִשְׁתַּדֵּל אָדָם לַעֲשׂוֹת תְּשׁוּבָה וּלְהִתְוַדּוֹת בְּפִיו מֵחֲטָאָיו וְלִנְעֹר כַּפָּיו מֵחֲטָאָיו כְּדֵי שֶׁיָּמוּת וְהוּא בַּעַל תְּשׁוּבָה וְיִזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא.  The Rambam already told us in the opening chapter that one must do teshuva for one's sins, what is he adding here?  And why does he say one should try, ישתדל to do teshuva, one must do teshuva for one's sins?

My father wrote here, "There are two types of teshuvah.  There is teshuvah that happens when a person can no longer tolerate the weight of sin on his/her shoulders and is therefore moved to turn to G-d (or his/her fellow man) to ask for forgiveness.  That's the first section of our parsha.  This teshuvah is an attempt to find refuge and catharsis from the pain at hand.  But then there is yet another level of teshuvah.  Once the sin has been rectified and that burden removed, instead of just moving on with life as "normal," a person can instead hold on to those feelings of humility, contriteness, and the longing to draw closer to G-d that teshuvah brought.  Rav Kook in Orot Teshuvah sees teshuvah as a lifelong process, a process that even tzadikim can engage in, because teshuvah of this type is not just a band-aid, a way to remove that burden of guilt and sin, but is an attitude that brings one ever closer to G-d." 

In light of this we can gain an understanding of the Rambam.  One who regrets their sinful ways at the end of their life indeed has remorse for their sins and can obtain forgiveness.  However, that person is in no position to live a more spiritual, enlightened life for they are about to pass away.  Hence they do not merit a B.A. in teshuva.  That is why the Rambam does not label such a person as a baal teshuva. 

That is what the Rambam may mean in Ch. 7.  Of course one must do teshuva for their sins to obtain atonement but that does not require one to be a baal teshuva.  For that one should be משתדל to reach such a level.  With this in mind we may understand why the Rambam introduces teshuva of middot raot only in this chapter (in law 3.)  Why does he not mention it in the earlier chapters?  Because this perek is dedicated to the masters degree in teshuva.  The ultimate baal teshuva, one who lives a different lifestyle due to teshuva, must fix his/her middot.  Such a level is not necessary to merely obtain forgiveness for one's ways.  

The Midrash (Vayeshev 84:19) אמר לו הקדוש ברוך הוא מעולם לא חטא אדם לפני ועשה תשובה ואתה פתחת בתשובה תחלה חייך שבן בנך עומד ופותח בתשובה תחלה ואיזה זה הושע שנאמר (הושע יד, ב): "שובה ישראל עד ה' אלקיך.  The Achronim ask but the Midrash already said earlier that Adam did teshuva as did Kayin so what does it mean Reuvan introduced teshuva? The Gemorah Shabbas (55b) says כל האומר ראובן חטא - אינו אלא טועה.  His "sin" was not an egregious sin as it sounds like from the simple read off the Torah but instead was a slight error committed for the honor of his mother.  To do teshuva for such a slight misstep is not necessary for one who merely wishes to be cleansed of sin for it is not deemed a חטא.  However, one who wishes to be a baal teshuva will do teshuva for such a misstep.  It is not fitting for one who wishes to live in closeness to Hashem.  This is the idea of the end of the midrash as well that pronounces Hoshea as the innovator of teshuva.  The Torah is replete with mentions, commands, pleas to do teshuva, what is the great invention of Hoshea?  Hoshea tells us do teshuva עד ה' אלקיך כי כשלת בעונך.  Even that which itself is not a sin but led to sin, what brought one to be ensnared in sin, one should repent for to be close to Hashem.  Even the lack in middot, the lack of a proper outlook, that leads one to the path of sin must be reverted for one to be a baal teshuva, to be close to Hashem.  That is the chiddush of Reuvan and his enekel Hoshea (based upon Yerech L'moadim siman 54 and 59, Beis Halevi Vayeshev, haarot at end of Harray Kedem volume 1.)

Access Your Potential

The Gemorah in Rosh Hashana (11a) says בר"ה נפקדה שרה רחל וחנה בר"ה יצא יוסף מבית האסורין בר"ה בטלה עבודה מאבותינו במצרים.  Why did all these events happen on Rosh Hashana?   תקעו בחדש שופר בכסה ליום חגנו.  Why is Rosh Hashana called the day the moon is covered, what is its significance?  And why does Rosh Hashana occur on Rosh Chodesh, is there a shared theme? 

היום הרת עולם. But the world was created on 25 Elul?  Because man was created on Rosh Hashana it is considered the birth of the world.  Why is man's creation celebrated as the beginning of the world?  Because it is mankind that was granted the ability and capability to bring out the full potential of all the ingredients imbedded in the world.  All of the events that Chazal enumerate happened on Rosh Hashana ware various forms of people being freed from shackles that have held them back from being able to bring out their potential.  Yosef was locked in jail and subsequently the entire nation was enslaved holding them back from being able to accomplish great tasks such as saving Egypt from famine and Mattan Torah.  This potential for greatness was unlocked on Rosh Hashana.  The same is true of Sarah, Rachel and Chanah, all who could not bear children.  Their wombs, their place of bringing forth offspring into the world were closed up.  The ability to bring out that locked up potential was accessed on Rosh Hashana.  The word רחם, womb is also the root of the word רחמים.  We ask for mercy, meaning we ask Hashem to open our wombs, to open our capabilities to succeed.

The possuk (Devarim 11:12) says אֶ֕רֶץ אֲשֶׁר־י״י֥ אֱלֹהֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י י״י֤ אֱלֹהֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה.  It says השנה and ends שנה, what happened to the ה?  There is a vort that at the beginning of the year people say it is the year!  They have a book full of new years resolutions all and are sure that this year they will accomplish all that they have been wishing to do.  However, as the year moves in it turns into שנה.  The book of resolutions, the dreams and hopes are all gone and it is just another year.  Rosh Hashana is the time to say השנה!  It is my year this year.  It is the time when one can take a hard look at themselves and look at all the potential that they have.  This is what is represented by the the כסא ליום חגנו.  The moon is currently hidden from sight but we know that its full self is still there just looking to realign itself in order to shine its brightest.  So too we just need to turn a little in order to be able to shine.  There is a מעין, a זעיר אנפין of this every Rosh Chodesh when the moon fades away but we celebrate that we know it will come back in full force.  This reminds us of our abilities which may be blocked out but are still there and can be brought out.  Rosh Hashana is the super Rosh Chodesh.  It is the time to daven to be able to accomplish one's dreams not just for the month but for the entire year. 

Set The Goal

The possuk in Balak (23:21) says י״י֤ אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ.  The Seforno relates the word תרועת to the blowing of the shofrot when the camp moved ותרועת מלך בו – בנסוע המחנות הם תוקעים תרועה בנסוע המשכן, לשמחה שיגילו במלכם.  (The Even Ezra learns similarly, not like Rashi that understands it to mean friendship.)  What is so great about the fact that we blow shofrot?  Rov Dovid Solovetchik explains based upon the yesod of his father that the shofar is also a form of prayer that such a concept is only applicable by Jews.  All individuals of the world can pray, ביתי בית תפלה יקרא לכל העמים but the prayer of the shofar is unique to Klal Yisroel.  Why is this form of prayer unique to Klal Yisroel?

Chazal say (midrash Tehillim Ch. 27) אורי זה ראש השנה.  Why is Rosh Hashana called the light?  Just as one who is lost needs to know where the light at the end of the tunnel is in order to go in the right direction, so too Rosh Hashana is our light to show us the way.  Rosh Hashana is the time to focus on the goal of the journey of teshuva.  We first set our sights on the goal and then can travel through the path of teshuva.   The Baal Shem Tov gives a mashal to explain tekias shofar of a prince who is lost from his father ,the king.  Years later, he comes back but no one recognizes him and he has long forgotten the language of the land.  So all he can do is cry out and hope his father recognizes his voice.  So too if Klal Yisroel has become unrecognizable, at least the voice, the קול קול יעקב can still be recognized.  The Midrash Eichah (3:8) says that the nations of the world look to the various ministers, the governing powers of nature to give them success, but Klal Yisroel turns directly to Hashem.  The recognition that the goal is 'ושבת עד ה is only something that Klal Yisroel has.  The other nations may pray for their own success but they lack in the innate desire to be recognized by Hashem is unique to Klal Yisroel.   

Two Types Of Teshuva

וְשַׁבְתָּ עַד ה' אֱלוֹקֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ ...  כִּי תִשְׁמַע בְּקוֹל ה' אֱלוֹקֶיךָ לִשְׁמֹר מִצְוֹתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל ה' אֱלוֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ.  In Ch. 30 possuk 2 and 10 the Torah repeats the teshuva of Klal Yisroel.  Why is it repeated, what are the multiple stages?  Why in the first possuk does it first say וְשַׁבְתָּ and subsequently וְשָׁמַעְתָּ but in the second possuk תִשְׁמַע precedes תָשׁוּב?  And why does the first possuk say 'וְשַׁבְתָּ עַד ה but the seond time it says 'אֶל ה?  The Chasam Sofer has an approach regarding the repetition, see here.  Others say that these are two levels of teshuva.  The first possuk follows after the one has experienced the berachot and klalot (as it says in the previous possuk.)  Then one turns to Hashem from yirah. That is teshuva miyirah, teshuva from fear, where the sin is mitigated.  The second level is coming after it says ומל ה אלקיך לאהבה את יי, one does teshuva from love of Hashem where the sin is turned into a merit.  That is why the first time it says 'עד ה, the person reaches to Hashem but there is still something separating between them.  The second time it is 'אל ה, one comes totally to Hashem as in בא אל הבית, one enters inside (see Ktav V'kabbalah.)  That also may explain if the שמעת  or the תשוב comes first.  In the first possuk, one is doing teshuva from fear, one turns toward Hashem as a consequence of the events in the world around them and then one focuses on the שמעת, on the philosophy.  In the second possuk it is the 'דבר ה, the greatness of the 'דבר ה that inspires one to come to do teshuva from אהבה.  

The Tzlach (Berachot 4b) says a similar idea in the haftorah for Shabbas teshuva,    שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד י״י֣ אלקיך כי כשלת בעונך קְח֤וּ עִמָּכֶם֙ דְּבָרִ֔ים וְשׁ֖וּבוּ אֶל־י״י֑ כׇּל־תִּשָּׂ֤א עָוֺן֙ וְקַח־ט֔וֹב.  Again we can ask why the repetition of teshuva and the switch from עד to אל?  He says the first time it is teshuva from fear, the sin still remains, it is still called an עון.  The second time is teshuva from love, then the sin is turned into טוב.  

The Maharsha on Yoma (86b) asks how is it that זְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּזְכִיּוֹת if one does teshuva from love הוא לכאורה דבר תמוה דנמצא חוטא נשכר?  The Tanya explains the idea is that everything has holy sparks in it.  Things that are forbidden the sparks are אסורת tied up and can not be accessed.  However, through teshuva one is able to release these sparks from their bondage and the merits are the holy sparks that were in the averah itself.  Its not that the averah turns into a mitzvah but by releasing the bondages of issur the averah turns naturally into a mitzvah.  

Standing Before Hashem

אתם נצבים היום.  What difference does it make that one is standing before Hashem?  The Sfas Emes (5635) says that this knowledge is what allows one to do teshuva.  Since it says in the Torah, which is eternal that you are before Hashem that means when one turns away and sins it doesn't define the person.  ומצד זה יכולין כל הרשעים לחזור בתשובה כי החטא רק במקרה שנפרש מכללות ישראל ולכן יכול לחזור לשורשו כמאמר לירושת אבותי אני חוזר.  Because one has knows where to go back to, one can do teshuva. 

תְּ֭פִלָּה לְעָנִ֣י כִֽי־יַעֲטֹ֑ף וְלִפְנֵ֥י י֝״י֗ יִשְׁפֹּ֥ךְ שִׂיחֽוֹ (Tehillim 102:1.)  Why is the prayer called עיטוף?  The Gemorah Rosh Hashana (17a) says מלמד שנתעטף הקדוש ברוך הוא כשליח צבור והראה לו למשה סדר תפלה to teach Moshe the 13 middot harachamim.  What is the message of Hashem being enclothed in the tallit?  The Maharal in Bear Hagolah (4:12) explains that when is covered by a tallis one does not look left and right; one is totally focused.  When one follows in the way of the 13 middot of Hashem and is focused totally of Hashem, their is a reciprocation from Hashem to focus on the person.  That is the prayer of an עני, one that is focused totally on Hashem.  That is the message of the selichot; to regain one's straight stance before Hashem.