Know Your Capabilities

From The Mir Parsha Sheet with slight editing

Yaakov puts his right hand on Ephraim, the younger of Yosef's sons because he foresaw that his descendants would be greater for Yehoushua would come from him.  However, why did Yaakov then not give the greater beracha to Menasha to give him the ability to have greatness emerge from him?  Says R' Yerucham Levovitz, we see that a  berachah does not  change the person’s capabilities, but helps one bring out their own capabilities.  Menasha did not have the same potential as Ephraim and Yaakov could not make that appear through a beracha.  

The possuk says כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם and Rashi notes that he gave berachos to them all. Yet it doesn’t seem as though he actually blessed all of them. Reuven, he rebuked, and when addressing Shimon and Levi, he cursed their wrath — אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה, and declared that they should be dispersed among Klal Yisrael: אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל. This does not sound like a beracha!  How, then, can the Torah say that he blessed all his sons? R' Yerucham explains that giving a berachah means helping a person identify and utilize the dormant kochos that Hashem implanted in his nature.   As the Rashba (cited in Nefesh HaChaim shaar 2) notes the word ברכה comes from the word בריכה, a spring that gushes forth.  A beracha brings forth potential power that it stored away.  The berachot Yaakov gave were to help bring forth the natural abilities, talents and capabilities of the brothers.  That was the berachah that Yaakov gave his sons. To Reuven, he pointed out that his nature was to be hasty, so he had to be careful to channel that impulsivity properly. To Shimon and Levi, he said, You have this middah of kaas, and you have to know how to use it, so that it shouldn’t drag you down. To Yehudah, he gave a berachah that he should realize that he possesses the capacity to admit, which is the quality of a king.

The greatest berachah, then, is to know your kochos.

Seeds of Geulah

Chazal say (Megillah 13b) that הקב"ה מקדים רפואה למכה.  If so, that is the case with the Churban and as it relates to 10 Teves, which marks the beginning of the downfall.  What is the refuah?  The Rebbe says (Likutay Sicohs volume 25) that which marks the beginning of the fall of Yerushalayim, the siege itself is also the way out.  When under siege, everyone was forced together in Yerushalayim.  This forces people to join forces together in the city of togetherness, עיר שחוברה לה יחדיו.  This spirit of comradery is the way out from the golus.  That is why the possuk says (Yechezkal 24:2) היום הזה סמך מלך בבל אל ירושלם, the word סמך usually indicates a form of support and help, a strange word to describe a siege?  The siege itself was a message to inspire the tikkun for the golus which is by Klal Yisrael joining together as a single indestructible force.   

The Gemarah Bava Basra (123) says בעא מיניה אבא חליפא קרויא מר' חייא בר אבא בכללן אתה מוצא שבעים בפרטן אתה מוצא שבעים חסר אחד אמר ליה תאומה היתה עם דינה דכתיב  ואת דינה בתו אלא מעתה תאומה היתה עם בנימן דכתיב ואת בנימין אחיו בן אמו אמר מרגלית טובה היתה בידי ואתה מבקש לאבדה ממני הכי אמר ר' חמא בר חנינא זו יוכבד שהורתה בדרך ולידתה בין החומות שנאמר אשר ילדה אותה ללוי במצרים לידתה במצרים ואין הורתה במצרים.  Why is this derasha that the 70's person that went into Egypt was Yocheved born in Egypt specifically called a מרגלית טובה, what is so unique about this derasha?  Rav Moshe Wolfson explains that the message is that Yocheved was the mother of Moshe and Aharon, she was going to give birth to those that would lead Klal Yisrael out of Egypt.  The message of Yocheved being included in the 70 is that from the very onset, the very beginning of the descent into Egypt, the ticket out was already there.  This means the entire existence of the golus is only in order to be able to obtain the geulah.  This powerful message is the  מרגלית טובה reflected in this derash about Yocheved.  He adds that is why the Tisha B'av always falls out the same day of the week as Pesach; you can't have golus without the geulah.  The golus only exists for the geulah.  That is the remez of סמך מלך בבל, the very beginning, the root of the golus, already contains the seeds for geulah.  

Upset From Golus

G-d tells Yaakov אַל⁠־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי⁠־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם.  Rashi says  לפי שהיה מיצר על שניזקק לצאת לחוצה לארץ.  Why is Yaakov bothered about leaving Eretz Yisrael more than earlier in his life when he left without worry?  Because at this point when the shevatim and their descendants are already in the world, the nation of Yaakov is being established and the most apropos place for that to happen would be in E.Y.  Therefore, Hashem tells him that no, in Mitzraim, they will become a great nation.  However, Rashi doesn't say Yaakov was afraid of leaving E.Y. but that he was מיצר, upset and distressed, so how does G-d's answer appease Yaakov, he wasn't afraid because he knows Hashem is with him but he is still upset that he has to leave?  The answer is hinted to in Rashi.  Hashem tells Yaakov don't be afraid לפי שהיה מיצר, the word לפי in because, the reason not to be afraid is since you are upset.  The Jew has to live in golus with mixed emotions.  One is not to be afraid of the golus as we know Hashem is guiding us to the finish line but on the other hand that doesn't mean one should be content with the golus, one must be upset about and want its end.  The very fact that one is upset and not content with being in golus will ensure that there is nothing to be afraid of from the golus, it will not detract from the one being on the correct path (from Likutay Sichos volume 30, sicha 3.)  

Middah Of Malchus

How did Pharaoh know the interpretations of the dreams he had given by everyone else was wrong but Yosef was right?  The Or Hachaim asks the word פרעה in the possuk  ואין פותר אותם לפרעה seem extra, we are talking about the dreams of Pharaoh, of course they were interpreting the dreams to him?  The Or Hachaim explains the word Pharaoh is not the name of the King but is a reference to the kingship of the Egyptians.  He explains that a king has dreams that are about the entirety of the kingdom, not personal dreams.  The interpreters said the dreams were about Pharaoh himself but Pharaoh understood his dreams, the dreams of a king, are about what effects the entirety of the nation.  Why does a king dream about the nation?   

Why was Yehuda specifically set to set up the Jewish settlement in Goshen?  Rav Chayim Shmulevitz explains that a king has to take responsibility for the nation.  Yehuda took achrayut for Binyamin, he guaranteed his safety and that is the main attribute of a king.  He explains with this the idea the Gemarah Yoma (22b) that Shaul lost the kingship because of one sin and Dovid did two sins and was forgiven.  What was the difference?  Shaul's sin was that he could not stand up to the demands of the people that wanted to spare the property of Amalek an Agag.  He did not stay the buck stops here, I need to ensure the commandment of Hashem is fulfilled.  That is a lack in the necessary middah for malchus and it was stripped from him.  Dovid sinned but those were sins that didn't contradict the middah of a melech and that could be forgiven.  

The Alter from Kelm (second maamer) asks why is it that Dovid, Shlomo, Yosef wanted malchus, were they people that wanted honor and recognition?  He explains that the melech has the ability to have a greater effect on the world.  The king has the power to fix people's problems.  This, he says, is the greatest demonstration of נושא בעול אם חבירו.  It was to fulfill this middah that the greatest of people desired kingship.  Not for greatness but to be great for others.  

The Rambam (Chanukah 3:1) says  וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם וְהוֹשִׁיעוּ יִשְׂרָאֵל מִיָּדָם וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים וְחָזְרָה מַלְכוּת לְיִשְׂרָאֵל יֶתֶר עַל מָאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי.  It appears from the Rambam that the rulership of the Bais Chashmonei was a continuation of the story of the nes Chanukah.  What is the connection between their malchus and their repelling of the Greek decrees?  Rav Yeruchem Olshin explains with this idea of the Alter.  Since the Chashmoneim stood up for Klal Yisrael , were moser nefesh, they demonstrated the greatest act of נושא בעול and that is what gave the Chasmoneim the ability to be kings.  This is why a a melech must feel the sense of responsibility for others for the whole yesod of malchus it to affect a positive change in the lives of others.  

What is it about being a king that must contain this middah, is it just due to proper circumstances because they are in control?  It is not just circumstance that a king has a big heart that goes out for others but it is part of the essence of his job.  The Sfas Emes Vayigash (5648) says ומדת יהודה מלכות בית דוד דלית לי' מגרמי' כלום. וכל כחו הוא מה שהוא כלי לקבל ומוכן תמיד בהכנעתו אל האדון ית"ש.  The middah of melucha is the king has on self identity, he is battal to where the ultimate king, Hashem.  The king realizes that his power is a mere reflection of this and hence feels only for others not for himself.  The Sfas Emes continues ,this is indicated in the names of Yehuda and Dovid themselves, ומדה זו הוא בחי' יהודה ודוד כמ"ש מו"ז ז"ל יהודה ה' כלול בו. ואות דל"ת שהוא מלא הכנעה בהיותו יודע שהשם בו. וכן אותיות דוד. הד' שפלות. וזכה אח"כ להמשכת הקדושה שע"ז רומז אות ו'. ומ"מ נשאר אח"כ ד' כמקודם.  Despite all the gedulah, they recognize that it is not due to their own merits and have a sense of complete nullification to put everyone before themselves.  

Says Rav Chayim Shmulevitz, that is what Pharoh saw is Yosef to make him second in command.  Just because he can interpret a dream does not make him worthy of being the prime minister, so why did he get the job?  Because he said אלקים יענה את שלום פרעה.  He did not take credit for himself but recognized that he was a mere reflection of a higher power.  That is the middah of malchus and when Pharoah heard that he knew this was his man.

Bitachon Wins Wars

The Pri Migadim (602) says the words in al hanissin on Chanukah ואתה ברחמיך הרבים עמדת להם בעת צרתם refer to the fact that Hashem redeemed Klal Yisrael even though they did not pray.  It would seem to the P.M. the words הרבים indicate a yeshua not prayed for.  However, the Magen Avraham (285) says in the name of the Tashbatz Katan that the Chasmonaim said what we say on motzei Shabbat, ויהי נועם ויושב בסתר (which if you add the 112 words of יושב בסתר, 12 words *2 of ויהי נועם and אורך ימים 5 words *2 = 130 gematria of הכהנים.)  So that woul eem to indicate they did pray?  In the sefer Bney Binah he suggests that this is was not words aid as prayer but are pessukim of bitachon.  The Chasmonaim were solidifying their bitachon in Hashem and that was the merit to win the war.  We find this concept by krias yam suf were Bnei Yisrael are told not to daven but to just trust in hashem.  That is the guarantee of success even when tefillah will not be accepted.  Bitachon works to break all barriers.

Torah As Implanted Nature

In the al Hanissim for Chanukah we say להשכיחם תורתך.  What does this mean that the Greeks tried to make us forget learning and how?  In the hakdama of the sefer Yam Hatalmud it says that the pach shemen that Yaakov left behind is the pach of oil the Chasmonaim found.  We see there is a connection between Yaakov and fighting against Yavan, what is this connection?    

In the beginning of the hafladik words of the Bah in siman 47 where he discusses the issue of שלא ברכו בתורה תחילה he says ונראה דכונתו ית' מעולם היתה שנהיה עוסקים בתורה כדי שתתעצם נשמתינו בעצמות ורוחניות וקדושת מקור מוצא התורה ולכן נתן הקב"ה תורת אמת לישראל במתנה שלא תשתכח מאתנו כדי שתתדבק נשמתינו וגופינו רמ"ח איברים ושס"ה גידין ברמ"ח מ"ע ושס"ה לא תעשה שבתורה.  What does the Bach mean since the Torah is a present it will not be forgotten?  Rav Wolbe (volume 2 pg. 93) where he goes through explaining the words of the Bach cites Rav Yeruchem (Daas Chachma U'Mussar volume 1 pg. 9-11) who explains the idea of nature is the inborn natural traits that Hashem planted within an individual.  He extends this further and adds that those that merit to receive from Hashem that which is beyond normal capacity it becomes nature for that person.  Something that is beyond nature becomes nature for that person.  He says when Chazal say (Nedarim 38a) that Moshe kept on forgetting the Torah until Hashem gave it to him as a mattanah it means that the Torah is beyond human grasp but Hashem gave it to Moshe to become part of his nature.  Mankind is now able to be influenced through the Torah.  If the Torah becomes the nature of a person it will not be forgotten just as one doesn't forget their natural character traits for it is part of the makeup of the person.  Forgetting creeps in only when one doesn't feel the Torah is part of the person.  Forgetting means its not part of my teva, it is not part of my general gestalt.  The Greeks wanted the Torah to be studied just as any other chachma.  The mathematics, chemistry, physics, philosophy don't become part of the person.  They are just studies one may learn and forget, learn and forget.  The Greeks said study Torah the same way but don't make it part of you.  It isn't part of your natural programming.  

The Midrash (Vayetzei 69) says  וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמַר אֲנִי ה' וגו' (בראשית כח, יג), רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַח (תהלים סג, ב): כָּמַהּ לְךָ בְּשָׂרִי בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם, רַבִּי  רַבָּנָן אָמְרֵי כְּשֵׁם שֶׁנַּפְשִׁי צָמְאָה לְךָ כֵּן רמ"ח אֵבָרִים שֶׁיֵּשׁ בִּי צְמֵאִים לְךָ, the flesh and bones of Yaakov thirsted for Hashem.  They were connected to Hashem.  Yaakov is the complete antithesis to Yavan.  He lived as if the Torah was part of his very essence.  That is why Yaakov is the antidote against Yavan (based upon a shmuzz of R' Elefant.)

A New Form Of Malchus

Why is the Chanukas Habais in the middle of the second Beis Hamikdash celebrated but there is no celebration for the chanukah of the first Mikdash?  

חנוכה may be read as חנוך ה, the chinuch of ה.  What does this mean?  The letter ה as detailed by the Alter Rebbe appears twice in the name of Hashem.  The first one alludes to the emanation of בינה and the second one refers to the emanation of מלכות.  (The two are interconnected as both are an expansion of the preceding sefirot.)  In Patach Eliyahuit says מלכות תורה שבעל פה קרינן לה.  Malchus is connected to תורה שבעל פה (dibbur is a way of communicating with others akin to malchus which serves to distribute the light of the sefirot.)    

Yosef tells the people of Egypt  הא לכם זרע which the Arizal teaches hints to the fact that Yosef was trying to introduce kedusha into Egypt.  He was trying to manifest the ה, the malchus of Hashem to be present in Egypt.  This maybe hinted to when Yosef tells Pharoh (in this week's parsha,) וחמש את ארץ מצרים, the חמש, the letter ה, by recognizing Hashem , it will be the antidote to the years of famine (as seeen from the act that when Yaakov was in Egypt the famine stopped.)    

The Beis Sheni was missing 5 things (Yoma 21b.)  Why specifically 5 things?  It alludes to the fact that the malchus of Hashem was incomplete during the time of the second Mikdash.  The Mikdash was built and continued under the authority of a foreign ruler.  It did not represent a entirely distinct, free nation under its own autonomy.  What was to ensure that the malchus of Hashem would continue in the Diaspora?  The תורה שבעל פה.  The malchus of Hashem, ever-present in the first Mikdash would not continue and would transform into the pilpul of Torah until it can be revealed in an open form again.  It is this form of a new dimension of the malchus of Hashem which is the chinuch of Klal Yisrael for the future Mikdash.  We celebrate the chanukah of the second Mikdash during Chanukah because it was at this time that the miracle of the light of the menorah was a beacon of light to signal this new approach of תורה שבעל פה being used to keep us going until the third Mikdash will be built.  It is a holiday of chinuch, of teaching, of internalizing what will ensure the continuum of Klal Yisrael to be ready for the third Mikdash, may it be rebuilt soon.

Oil And The Soul

The Bas Ayin says the story of the informant about Tamar and her request of Yehuda to vindicate herself is a hint to the Chanukah story.  3 Months after Tishray is Kislev.   The informant, the satan complains that Klal Yisrael should not have had a good verdict for they have strayed.  Tamar, representing Klal Yisrael presents the חותמת, the seal of the jar of oil, the פתילים, the wicks and the מטה (gematria of כלי,) the container for the oil as proof that she is righteous and proclaims לאיש אשר אלה לו אנכי הרה, the 36 candles (gematria of אלה) is the one I am attached too.  

The holiday of Chanukah is illuminated by oil.  Oil has a dichotomy in that it does not mix with other liquids yet permeates through everything.  Chanukah is the celebration of the mesiras nefesh displayed by Matisyahu and family to to stand up to the Greeks.  The power of mesiras nefesh stems the yechida of the Jew.  The yechida is the highest level of the neshama, the essence of the Jew which which remains attached to Hashem.  When one is faced with a test of mesiras nefesh it awakens the innermost essence of a Jew which wishes to remain attached to Hashem.  The yechida of the Jew is awakened and takes action.  Mesiras nefesh stems from the yechida of the nefesh and when it is ignited, it permeates all the activities of the individual.  This is why Chanukah is symbolized by oil.  The oil symbolizes the yechida which stands distant form the forefront of the individual but effects everything.  

Where Is Your Head

גַּרְתִּי: לֹא נַעֲשֵׂיתִי שַׂר וְחָשׁוּב אֶלָּא גֵּר, דָּבָר אַחֵר גַּרְתִּי בְּגִימַטְרִיָּא תרי"ג, כְּלוֹמַר, עִם לָבָן גַּרְתִּי וְתַרְיַ"ג מִצְוֹת שָׁמַרְתִּי וְלֹא לָמַדְתִּי מִמַּעֲשָׂיו הָרָעִים.  Rashi has two interpretations if  גרתי means a stranger of a reference to the תרי"ג mitzvot.  The Chassidic masters (Likutay Sichos volume 3, Sfas Emes) say these are not two different interpretations but they go hand in hand.  How did Yaakov manage to keep the mitzvot, the way of his forbearers?  Because he viewed himself as a stranger in the house of Lavan, not belonging there and therefore he did not get affected by the Lavanik ways.   

That is the idea of why Yaakov set up erev techumim to indicate that his head was not necessarily where his body was (as mentioned in the past.)

Expressing Thanks

A summary of a few ideas that I said pinch-hitting for a Chumash shiur. 

The Gemarah Berachos (7b) says מיום שברא הקב"ה את עולמו לא היה אדם שהודה להקב"ה עד שבאה לאה והודתו שנאמר הפעם אודה את ד.  The question is that Noach and the Avos offered korbanot as a show of gratitude to Hashem, so what does it mean Leah was the first to give thanks?  One approach (in the Pardes Yosef) is that while in the past people had given thanks to Hashem for the good that occurred in their lives, no one acknowledged that the hardship, the bleakness was also something to give thanks about.  Leah recognized that he should give thank even for the fact that she was שנואה because she merited to give birth to the majority of the shevatim due to her feelings of pain.  Leah was the first to give thanks for the hardship as well as the salvation.  

The Gemarah Sanhedrin (94a) says גנאי הוא למשה ושישים ריבוא, שלא אמרו ברוך עד שבא יתרו ואמר ברוך ה.  What does the Gemarah mean, Klal Yisrael said an entire shirah?  The Ketav Sofer says along the same lines of the previous answer.  Yisro who was a ger, still felt for the Egyptians who were killed therefore, his 'ברוך ה was said as he experienced pain over the loss of the Egyptians Klal Yisrael did not give thanks for the pain they felt during the years of servitude.  

This is the same idea as the Beis Halevi explains that משה did teshuva when he said אז ישיר for saying ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה והצל לא הצלת את עמך.  What is the teshuva?  He understood how the greater shibud allowed the geulah to happen and he appreciated the hardship.   

That is the אל הנסים includes ועל המלחמות for one must give thanks even for the war which led to the geulah.  (However, the milchama is placed at the end for it is only after the salvation that one can appreciate how the the war, the difficulties led to the salvation.) 

Another answer to the the question about how Leah was the first to give thanks offered by the Ketzv Sofer is that while there were people previously who said thank you, it was a one time event and then life moved on.  Leah named her child as a form of thanks which would always be present.  It is a peulah nimsheches of gratitude.  What Leah teaches us it that one has to have the feelings of appreciation last forever.  The Chapter in Tehillim (30) מזמור שיר חנוכת הבית לדוד is very interesting for the rest of the chapter talks about David being saved from illness, enemies etc. but there seems to be no connection to the opening statement about the inauguration of the Mikdash?  Explains Rav Isser Zalman (intro. to Kodshim 2) that when David is composing a song for the inauguration of the Mikdash he doesn't just give thanks for the building of the Mikdash, he restates his feelings of indebtedness for all that Hashem had done for him in the past.  He was constantly acknowledging all the chesed that Hashem did for him, he did not merely focus on the present event and forget the past. 

Another answer (given by the Torah Temimah and others) is based upon Rashi on the Gemarah.  Rashi says כיון שילדה בן רביעי הודית על חלקה שעלה לה יותר מן המגיע.  In other words the uniqueness of Leah is that she said thanks for the fact that she had more children than she thought she deserved.  What is the specialty of this form of gratitude?  Rav Hutner (Pachad Yitzchak Chnukah 2:2) explains that the word for thanks is Hebrew, מודים, is the same word as agree, מודים.  What is the relationship between these two ideas?  He explains when one shows gratitude it is act of admitting that another individual's help was necessary.  One is forced to admit they could not do it all by themselves but instead required the assistance of another. The essence of saying thank you is not just an act of expressing gratitude but is act of self nullification; an acknowledgment of a lacking in one's independency.  The first one to express thanks in the ultimate form was Leah.  She felt what she received was יותר מן המגיע לה, that she was undeserving, unworthy in her own stead, and everything she received was a chesed from Hashem, not something that was coming to her.    

With this idea we can understand a Midrash here.  The Midrash say  לֵאָה תָּפְסָה פֶּלֶךְ הוֹדָיָה, וְעָמְדוּ הֵימֶנָּה בַּעֲלֵי הוֹדָיָה, יְהוּדָה (בראשית לח, כו): וַיַּכֶּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי. דָּוִד אָמַר (תהלים קלו, א): הוֹדוּ לַה' כִּי טוֹב. דָּנִיֵּאל אָמַר (.דניאל ב, כג): לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה  What does the admission of Yehuda have to do with the פֶּלֶךְ הוֹדָיָה of being thankful?  In light of Rav Hutner, it is the same yesod.  Every expression of thanks is a  form of admission and the ability to admit to someone else stems from the הודאה of Leah.  

 Another point of note is that the Even Ezra says end of the possuk ותעמוד מלדת is because she gave thanks to Hashem and indicated he was satisfied.  So, Hashem says if you are satisfied, you don't need anything else.  Even when giving thanks it is still appropriate to continue to ask for more.  That is why in Hallel, when thanking Haahem we say אנא ה הושיעה נא, הצליחה נא, for we continue to ask for more.

Step By Step

ויגדל האיש וילך הלוך וגדל עד כי גדל מאד.  "And the man became great, and he grew constantly greater until he had grown very great."  The possuk seems redundant, just say the man grew very great?  The Daas Shrage explains that the Torah is teaching us that Yitzchak did not become great in one giant step, but it was step after step.  First it was ויגדל, then he grew greater and greater, one step at a time  This possuk written in the context of the gashmi beracha of Yitzchak also alludes to his spiritual growth.  Yitzchak grew one step at a time.  The Avos grew by constantly improving, day in, day out.  In last week's parsha it says ואברהם זקן בא בימים, "And Avraham was old, coming with his days."  What does it mean coming with his days?  Every day for Avraham counted, every day was a day of growth.  This is the polar opposite of Esau.  Esau comes from the word עשוי, ready made.  Esau was born complete and whole; he did not view himself as someone who needed to work on himself.  He did not grow in his life.  That is why he doesn't carry on the heritage of Yitzchak.  He did not want to put in any effort to become a better person and ultimately, without effort, things do not last.     

The beracha Yitzchak gave starts ויתן לך האלקים and Rashi explains why is there a vav at the beginning of the beracha, it is not connected to something previously?  He explains יִתֵּן וְיַחֲזֹר וְיִתֵּן Hashem will give  and repeatedly give.  Why does Hashem need to give another time, he can give the beracha in one shot?  The reason to give many times is for the recipient to be able to receive the beracha step by step so that the beracha will be sustained.  If everything is given in one shot, it is easy come, easy go, it is by constantly working to receive more beracha that the beracha in its entirety will be able to be sustained for the recipient.

Wear It Well

Tanchuma (4) says עוֹז וְהָדָר לְבוּשָׁהּ, אֵלּוּ עַנְנֵי כָבוֹד שֶׁהָיוּ מַקִּיפִין אֶת הָאֹהֶל שֶׁלָּה.  What is the connection?  The ענני הכבוד that protected Klal Yisrael were clouds of glory, of beauty, but at the same time they protected Klal Yisrael.  They were both עוז and הדר.  Similarly, Sarah had such clouds because she was able to act with עוז or הדר as needed.  What is לבושה?  In Mishnas Rav Aharon volume 3 in a hesped for Rav Issur Zalman, Rav Aharon Kotler says that the middot are a mere levush, a garment that one takes on and off.  One must not get stuck in acting with a certain middah but instead be able to adapt the proper middah that the situation requires.  Of course ,this is a a lot easier said then done.  Also, is interesting because we would assume people have a natural tendency toward a certain middah as is reflective of their personality meaning it is part of their essence, not something that one can merely turn on and off.  This mussar approach assumes one can work in and out of different middot if one is in total control over all of their natural reactions.   

Teshuva's Sweet Swell

וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה.  Rashi says this is Hagar but she is called Keturah because שנאים מעשיה כקטורת, ושקשרה פתחה שלא נזדווג לה אדם מיום פרשה מאברהם.  The Chizkuni asks ואם תאמר: הרי לעיל גבי ותתע פר״ש: מלמד שחזרה לגלולי בית אביה, in other words how can we say hers action were good if she returned to her idolatrous past?  He gives two answers.  One answer is that she desired to return to avodah zarah but did not, בקשה לחזור לגלולי אביה ולא חזרה.  It not clear what would have been her הו"א and מסקנה.  His first answer is that she did teshuva before Avraham remarried her.  We see that the teshuva allows it to be considered as if her actions were always pleasant.  The Kli Yakar also says she did teshuva and he says that is why she is called קטורה here to demonstrate the pwoer of teshuva that it makes even one's sins considered to a fragrant scent.  That is why it is compared to the ketores which has the bad smelling חלבנהbut it enhances the totality of the flavor, so too the averot lead one to do teshuva and are accepted as as having lead one to on the right path.

Within You

The Midrash at the beginning of Vayerah says וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹק אילולי שעשיתי כן מהיכן היה הקדוש ברוך הוא נגלה עלי וירא אליו ה.  Rav Wolbe points out it is an interesting term for the MIdrah to use of מהיכן, from where, presumably the question is how, in what zechus did Hashem appear to Avraham, one would have expected it to say כיצד or maybe באיזה זכות, what is מהיכן?  In light of the Sfas Emes of the previous post, we can explain the Midrash is grappling with the question of was this revelation of Hashem an external revelation like prophesy or was it an internal revelation of Avraham recognizing the kedusha within himself as the Sfas Emes suggests.  That is מהיכן, where did this revelation come from?  Answers the Midrash מבשרי אחזה אלוק, it was an internal revelation which Avraham experienced and Avraham recognized that only came from the milah which peeled backed the layers of his גשמית חומרי blockage over his innate kedusha.  This may be peshat in the Midrash (95:3) that Avraham studied Torah himself, רבי לוי אמר מעצמו למד תורה.  How did he know the Torah?  He found it within himself, in his עצמיות after removing the external blockage.

Bring Out The Potential

The meforshim (see Or HaChayim) ask why does it say 'וירא אליו ה and not וירא ה' אליו which is the normal formulation of the possuk (as earlier 12:7, 17:1?)  Furthermore, asks the O.H., what was said to Abraham in this revelation?  

Rav Tzaddok (Pri Tzaddik Noach #6) says ל שורש קלקול הנחש שהיה בפגם זה שהטיל זוהמא בחוה (כמו"ש שבת קמו.) ומזה נדבקה הזוהמא גם באדה"ר ועל ידי כן נעשה משוך בערלתו (כמו שנאמר סנהדרין לח:) והיינו שבודאי נברא מהול. ועל ידי הקלקול נעשה משוך בערלתו  Rav Tzaddok understands when Chazal say that Adam was משוך his ערלה it means that Adam was born with a milah but through the sin a tumah was brought in the world and his milah was covered up.  In other words, the arlah is a reflection of the tumah that man himself brought into the world.

The Sfas Emes (5632) says that when one does a bris milah it allows for one to access the kedusha that exists within an individual which is covered over by the ערלה.  As Rashi Kedoshim (19:23) says the word ערלה means closed up and contained.  The kedusha of the individual already is there in potential and the milah allows for one to access it.  In his words, בכל דבר יש נקודה חיות מהשי"ת ורק שצריכין להסיר הקליפה והחיצוניות שנקרא ערלה דחפיא ברית ובהוסר הערלה ממילא מתגלה הנקודה כנ"ל.  The milah serves as a means of fixing the sin of Adam to a certain degree and when that is fixed, one is able to access the kedusha implanted inside a person.  With this idea the Sfas Emes explains our possuk, וזה וירא אליו שנתגלה לו הפנימיות שהי' בעצמותו נסתר ונכסה קודם המילה.  The Sfas Emes reads וירא אליו as in Hashem appeared to Avraham through his actions, אליו is like מאליו , through his milah, it was revealed to Avraham the presence of Hashem.  Hashem didn't appear to Avraham to give him a prophesy, rather Avraham reached a greater recognition and understanding of Hashem's presence in his life.

It is also pointed out by many that the possuk says וירא אליו and it does not say Hashem appeared to Avraham.  The Meor Einayim says this is because this possuk is a lesson for everyone.  Hashem appears to everyone in the form of at times a person will feel an awakening out of nowhere to come close to Hashem.  That idea is placed within a person's head from Hashem, that it the וירא אליו.  That is the form in which Hashem appears to everyone.  The M.E. reads this into the continuation of the possuk as well בפחת האהל כחום היום means that this pesach, this opening of warmth, of closeness one feels, it is up to a person to take it in and do something with it.   

מצרה לצהר

צהר תעשה לתיבה.  The Baal Shem Tov says ואמר מורנו הבעש"ט נ"ע דע"י האותיות דתורה ותפלה שהו"ע בא אל התיבה, דתיבה הם אותיות התורה והתפלה ובא אל התיבה הוא הכניסה בתוך האותיות של תורה ותפלה, לערנען מיט אַ חיות און דאַוונען מיט אַ חיות. דהחיות מורה על פנימיות הרצון שהו"ע רצה, הנה עי"ז נעשה צה"ר לתיבה, דבכח זה מהפכים את הצר"ה של הצ"ר הצורר ר"ל, לצה"ר וע"ד דכתיב ועת צרה היא ליעקב, וממנה יושע דלא זו בלבד שיפטר מן הצרה, אלא עוד כי וממנה יושע, דמן הצרה ההיא תצא לו עוד ישועה.  

The Baal Shem Tov teaches that the תבה also is a hint to the words of Torah and tefillah which a person can go enter to help nullify evil decrees.  The Baal Shem teaches that the word צהר is the same letters as the word צרה.  When one uses the תבות, the words of Torah and tefillah, one is able to change the צרה into צהר, to bring one to a greater light.  

This idea is built upon the idea that everything is a good and bad is the same spiritual energy reflected in the letters of their description.  How that energy is received depends on the כלים of the recipient.  If one is worthy, it brings beracha.  If one is not, the opposite occurs, for one gets destroyed by the rays of the spiritual light.  When a צרה occurs, if one raises their own level, then they are able to experience the צרה as as a צהר, a great spiritual light that brings beracha. עת צרה היא ליעקב וממנה יושע, from the צרה a itself a greater greater ישועה will come.  When one raises themself to the proper level they will be able to experience the spiritual light as a ישועה.     

Believe In Yourself

נח מקטני אמנה היה מאמין ואינו מאמין.  Many interpretations have been written how can Noach be a tzaddik tammim yet be lacking in his emunah?  And what does it mean a מאמין and a אינו מאמין at the same time?  The Kedushat Levi says that Noach was a maamin in Hashem but he wasn't a maamin in himself.  He explains that tzaddikim has the power to nullify the decrees of Hashem and Noach should have tried to pray to remove the threat of the Mabul.  However, he lacked faith in his own abilities and capabilities and thought that was out of his hands.  He adds it was for this same reason that Noach did not attempt to rebuke the other people for in his mind he was not better than them to be more worthy of saving and it was not his place to give rebuke.  

Rav Tzaddok (Tzidkas Hatzaddik #154) says כְּשֵׁם שֶׁצָּרִיךְ אָדָם לְהַאֲמִין בְּהַשֵׁם יִתְבָּרַךְ - כָּךְ צָרִיךְ אַחַר כָּךְ לְהַאֲמִין בְּעַצְמוֹ.  One must believe in their own capability for greatness.  

After the mabul the Torah says ויחל נח איש אדמה which Chazal view in a negative light.  Why is it denigrating to start replanting the world?  Rav Aharon Lichtenstein explains what Chazal see in the possuk is that Noach became an איש אדמה.  He was no longer Noach איש צדיק that happens to be planting and rebuilding the world, he is Noach the farmer.  His essence became a farmer and his role of tzaddik faded away.  That is the critique.  Where did this change come from?  Because Noach did not recognize his own potential it led him to become a person that was unbefitting of his level.

Lack Of Thanks

From Pneney Halacha Intro to hilchot berachot במידה מסוימת, חטא אדם הראשון התחיל בכפיות טובה. את כל עצי הגן נתן ה' לאדם הראשון, ורק מעץ הדעת ציווהו שלא לאכול. אילו היו אדם וחוה אסירי תודה על כל הטוב שנתן להם ה', היו זוכים ליהנות מן העולם, מהעצים הנפלאים ומהפירות הטעימים, ולא היו מתאווים לאכול מעץ הדעת. אבל כיוון שלא הכירו בטובה, כל המתנות הטובות שקיבלו נעשו מובנות מאליהן, ולא מצאו בהן נחת, ורק נשארה להם טינה כבושה על האיסור לאכול מעץ הדעת. וכשבא הנחש להסיתם, נפלו וחטאו. גם לאחר החטא המשיך אדם הראשון לכפור בטובה, ואמר (בראשית ג, יב): "הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי מִן הָעֵץ וָאֹכֵל". מי יודע, אולי אם היה מתוודה ואומר: "אתה ה' אלוהי נתת לי אשה לשמוח עימה, ואני במקום להודות לך, שקעתי במחשבות אנוכיות ומתוך כך נתקלקלנו וחטאנו", אולי היה נסלח לו ולא היה מגורש מגן עדן. נמצא אם כן שבאמירת הברכות בכוונה אנחנו מתקנים את חטא אדם הראשון.

Why is the sin of Adam linked with a lack of hakarat hatov?  

The last Midrash in V'zos Haberacha says הצדיקים, שאפלו במיתתן קרויין חיים, שנאמר: ובניהו בן יהוידע בן איש חי רב פעלים מקבצאל וגו' (ש״‎ב כג, כ). וכי כלי עלמא בני מתים הוו, אבל הרשעים, אפלו בחייהם קרויים מתים, שנאמר: ואתה חלל רשע וגו' (יחזקאל כא, ל). וכן הוא אומר, על פי שנים עדים או שלשה עדים יומת המת (דברים יז, ו). וכי יש מת שהוא חיב מיתה אחרת. אלא רשע בחייו חשוב כמת, מפני שרואה חמה זורחת ואינו מברך יוצר אור, שוקעת ואינו מברך מעריב ערבים, אוכל ושותה ואינו מברך עליה. אבל הצדיקים, מברכין על כל דבר ודבר שאוכלין ושותין ושרואין וששומעין. ולא בחייהם בלבד, אלא אפלו במיתתן מברכין ומודין לפני הקדוש ברוך הוא, שנאמר: יעלזו חסידים בכבוד, ירננו על משכבותם, רוממות אל בגרונם וחרב פיפיות בידם (תהלים קמט, ה-ו).  A rasha is called a מת because he doesn't recognize that everything is in the hand of Hashem as opposed to the tzaddik who is called living because he acknowledges where things come from.  In other words, being alive is defined as being able to see things clearly while dead is defined as a lack of clarity.  Any time there is a sin it is a lack of clarity and that goes together with a lack of hakarot hatov.  That may be the death that was decreed on Adam.  Not only a physical death, but a spiritual death, which did occur immediately.

Peer Pressure

The Maharal in Derush L'Shabbas Hagadol asks why did the korban that Hevel offered protect him from being killed by Kayin for שומר מצוה לא ידע דבר רע?  He answers that Hevel was not offered protection from hi korban because Hevel did not initiate the offering on his own but rather just followed in Kayin's footsteps.  והבל הביא גם הוא, he also offered a korban, he followed the lead of his brother.  The Maharal identifies this as a the definition of הבל (what was just read about in Koheles,) not having one's own existence, but looking for external inspiration and guidance. 

We just concluded the holiday of sukkot which is as the Tur notes, parallel to Yaakov Avenu.  The middah of Yaakov is emes, which means that he served Hashem equally at all times.  This is the message of Sukkot, even when one is a temporary hut devoid of one's comforts, one's service of Hashem should not be altered.  In other words, one's service of Hashem must come from within, one's own motivation and not as a result of external pressure.  That is the message of the Maharal, even for mitzvah purposes, one's motivation must come from the inside and not from external factors.

No Barriers

אך שמח לרבות לילי יו"ט אחרון של חג לשמחה.  Why is there an increase in simcha on Atzeret?  If Atzeret is a regel unto itself, why is it called Shemini?

Usually the word אך functions as a miut so how does it include the night for simcha?  The Gra explains it comes to exclude that there are no mitzvot and the command of והיית שמח is all that is left.  What we learn from here is that other holidays require some sort of mitzvah which enables us to obtain simcha but on Atzeret there is no need for external mitzvot, the day itself demands simcha.  What is the nature of this simcha?  

The number 8 always represents that which is above nature.  During the seven days of Sukkot korbanot are offered for the gentiles as well; they have a part in the natural cycle of the world.  Atzeret is just a korban for Klal Yisrael, it alludes to the times of Mashiach where the gentiles will have no power.  In the back of the Eretz Tzvi (Frumer) there are pieces from a grandchild of the Rodamskor (Emrei Chanoch) and he says in his grandfathers name that why is the mitzvah of simcha for Atzeret written just in the form of a hint?  The Rodamskor explains since Atzeret hint to the days of Mashiach it needs to be snuck in so that the evil forces don't try to attack the day.  How is Atzeret an allusion to the times of Mashiach?  

The simcha of Atzeret is the fact that a Jew is connected to Hashem irrespective of mitzvot.  Simcha comes about when things can come together.  The fact that Klal Yisrael is connected to Hashem, the fact that there is that bond, that closeness, which is experienced on Atzeret, obligates simcha.  That is what will be revealed in the times of Mashiach.  The apparent barriers that exist, that seem to impede on this connection will be broken down.  

However, this doesn't come about on its own.   It is only after אך, after the first 21 days of preparation during Tishray, and specifically during the 7 days of Sukkot that can culminate in a Shemini Atzeret.  It is only after we have one our part, have fulfilled the mitzvot, that Hashem allows us to jump to the Shemini, to the supernatural realm which is above our own grasp.   

The Emrei Chanoch adds based upon the Shem MiShmuel that the קללות that come אשר לא עבדת בשמחה are not a punishments, but a means to fire a person up to feel that desire to come back to Hashem.  With this in mind, he says ,since milah is done with simcha (see Shabbos 130) the golus that no dominion over it and it also hints to the times of Mashiach.  Hence, he adds, the seudah for a bris milah is also derived from a hint הגמל את יצחק (5+3 מל) (see Tosfos Shabbos 130a) to avoid the evil forces trying to attack.  In light of the above idea, it is the same yesod.  Milah is a symbol of one's bris, one's internal connection to Hashem and that hints to the times of Mashiach (see also Pri Tzaddik Sukkot #9, #12.) 

Temporary

ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכת על כן קרא שם המקום סכות.  Why did Yaakov name the place Sukkot due to the huts and not house due to the permanent structure he built?  The Chasam Sofer in his derashot to Sukkot suggests that the read is that for Yaakov everything in this world is temporary, a sukkah and that is his בית, for him the sukkah is the bayis.  However, למקנהו doesn't mean for his livestock, but for the entourage, the נפש אשר עשו בחרן, the sukkah was only temporary but this message did not stay with them.  He continues to say that the Sukkot is what sticks with the place because it is the message that gets passed to others that is most important.  

The Sfas Emes (5662) echoes this message that the machlokes if sukkah is דירת ארעי או קבע is two different modes of viewing the sukkah.  For some people, the sukkah is דירת קבע, they are able to see the entire world as temporary.  However, for most people the sukkah is just a דירת ארעי, a temporary residence that doesn't last.  He adds that is inherited from Yaakov calling the place Sukkot, he allowed for even those with whom the message of Sukkot does not permeate on a permanent basis to to able to appreciate Sukkot.

Two Types Of Water

Rashi Meilah (13a) and Rashbam Bava Bathra (79a) say that the nisach hamayim must come from מים חיים.  The Shittah asks on the Rashbam from the Mishna in Sukkah (48b) which says that the mayim was drawn from the מי השילוח but if it spilled or became uncovered, then the water would be drawn from the kiyor and the opinion of the Chachamim (Zevachim 22b) is that the waters of the kiyor were not מים חיים (see also Rashash in Sukkah)?  The Ritva sidesteps this question and he says that the kiyor was mayim chayim for it was filled form the water of the ים של שלמה which was connected to a spring as the Yerushalmi Yoma (19a) notes (see Aruch Lenar.)  This also may be the machlokes Rashi and Tosfos if the Gemrah's derash of ושאבתם מים בששון is to tell us that we blow shofar during the drawing of the water or that you need מי השילוח = מים חיים (Aruch Lenar.)     

The Gemarah Taanis (2b) מה ניסוך המים מאורתא דאמר מר (במדבר כט, יח) ומנחתם ונסכיהם אפילו בלילה.  The Gemarah Yoma (26b) אמר ר' אבא ואיתימא רמי בר חמא ואיתימא ר' יוחנן אין מנסכין מים בחג אלא בתמיד של שחר.  On the one hand the nisach hamayim is connected to the tammid of the shachar but on the other hand it can be offered even at night.  Rabbi Brown (Mishberay Yam siman 27) wants to suggest that these two derashat are telling us there are two ways of doing nisach hamayim.  One way is to offer the nisach as part of the tamid, as a korban and it will have halachot associated with it such as to be offered from מים חיים.  However, we learn from the derash that it is kasher at night that even without acting with the rules of korban there is a halacha to bring the mayim as an obligation of the day and for that there is no rule of מים חיים.  In other words, לכתחילה the mayim should be offered as a korban but even if that is not fulfilled the Torah still wants there to be a מציאות of a mayim libation but there aren't all the halachot of the "korban" of nisach hamayim attached to it.  

Chazal say it was called bais hashoava שמשם שואבין רוח הקודש.  There were tremendous heights that one could achieve at the beis hashoava.  At the same time, it represents the low waters trying to climb higher.  It is even those that are lower down that are able to connect to the beis hashoava.  The nisach hamayim had something for everyone to gain.  

Views on Vidduy

One of the parts of teshuva and in fact according to  the Minchas Chiunch's understanding of the Rambam, the entirety of the mitzvah of teshuva, is vidduy.  Why is it s important for one to mention their sins explicitly?  

I would like to share three interpretations.   

In it's most basic level, vidduy allows one to come to fully acknowledge their sins.  When one does a mental process of teshuva, their is still wiggle room in the back of one's mind to think that they are really not guilty but by having to pronounce it, one must truly acknowledge their sins (Rav Soloveitchik.)  

Rav Hutner (Pachad Yitzchak mammer 18) cites the Gemarah (Yoma 86b) says one who repeats vidduy for a sin that was not committed through the year on Y.K .is עליו הכתוב אומר (משלי כו, יא) ככלב שב על קיאו כסיל שונה באולתו.  We see from this Gemarah that vidduy is referred to as קיאו, as vomit.  Why is vidduy called an act of vomit?  Rav Hutner explains that the original sin of mankind which the עץ הדעת brought רע from outside a person into the person.  Before the sin, temptation came to mankind from the outside.  It is only after the sin that now man's temptations come from within the individual.  When one does vidduy they are taking the רע that has built up within a person and bringing it out.  One is spitting the temptations, the trauma, that has built up inside and pushing it out.  That is why vidduy is called vomiting.  One has to throw up all the poison digested throughout the year.  In other words, when one does vidduy and acknowledges one's sins, one separates themselves from their sins and is able to view them as an outsider.  

A similar idea can be found in the Meshech Chochma on the possuk (Bamidbar 6:13) וְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד.  What does it mean יביא אותו?  That the nazir has reached a point where he views his guf, his bodily pleasures as אותו, as someone else, an outsider (see also Sforno there.)

The possuk in Shmuel (2:12:13) says  וַיֹּ֤אמֶר דָּוִד֙ אֶל⁠־נָתָ֔ן חָטָ֖אתִי לַי״י֑  וַיֹּ֨אמֶר נָתָ֜ן אֶל⁠־דָּוִ֗ד גַּם⁠־י״י֛ הֶעֱבִ֥יר חַטָּאתְךָ֖ לֹ֥א תָמֽוּת.  Why is there a break in the middle of the possuk?  The Gra explains the Dovid was about to say the entire nussach of the vidduy חטאתי עויתי פשעתי but the navi stopped him after חטאתי and said your sin is already forgiven.  There are different ways the Gra is purported to have explained the idea and one of the ways (in Barak Hashachar in likkutim) is that vidduy works to kill the קטיגור created via a sin but Dovid did such a level of teshuva that merely by saying חטאתי he killed the קטיגור monster.  The Or Hachaim (Acharei 16:7) also says this idea that a monster is created via a sin and he say that is what the navi was telling Dovid לא תמות, meaning you have slayed the monster and it won't attack you.  ולזה כמשמחל ה׳ לדוד הודיעו שאבד הכח הרע שנולד מהמעשה הבלתי הגון כאומרו (שמואל ב יב) גם ה׳ העביר חטאתך לא תמות, הכוונה בזה כיון שהחטא שעושה האדם נברא ממנו הנפרע מעושהו ממילא באבוד המשחית אין משחית, וזה שאמר לו ה׳ שאחר שהעביר חטאתו לא ימות כי אין ממית.  With this idea, the Or Hachaim says that is the point of סמיכה on a korban.  When one does סמיכה it attaches the korban to the evil monster created via the sin and then the adovah of the korban kills the monster.  The Tzemach Tzedek (Derech Mitzvosecha) also says that teshuva itself cleanses the sin but there is still left the קטיגור created via one's sins and that is killed by saying vidduy.  Rav Yeruchem Olshin (Yarech L'moadim siman 55) asks why does one need to kill the monster, isn't it enough with teshuva, at least teshuva out of love which totally erases the averah?  Why would there be a monster left if the averah is erased?  He wants to say that even though teshuva erases the sin that is only in terms of going forward, however the action of the sin in the past still happened (נעקר למפרע מכאן ולהבא, עיי"ש.)  

I think all these interpretations go hand in hand.  It is by fully coming to terms with one's sin and acknowledging them  that one is able to separate themselves from the sin.  Only after a true self- evaluation can one judge the sin as an outsider and say they don't want to be a part of that anymore. That regurgitation of sin, that cleaning of self by throwing the effects of sin out, remove the קטיגור from within one's self and then the קטיגור outside created via the sin has no hold over a person anymore either. 

Eating Erev Yom Kippur

Shulchan Aruch (604) מצוה לאכול בעיוה"כ ולהרבות בסעודה.  The Gra says the source ולהרבות בסעודה כו'. כמ"ש בכתובות ה' א' אלא מעתה יה"כ כו' וערש"י שם ד"ה שחל כו'.  The Gemarah Ketubot says one can't get married on Motzei Shabbat גזירה שמא ישחוט בן עוף on Shabbat to be prepared for the weeding.  The Gemarah asks  אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף and Rashi explains שחל להיות בשני בשבת - שצריכין להרבות בסעודה אחר השבת שהוא ערב יום כפורים. ידחה - לשלישי בשבת שמא ישחוט בן עוף לצורך סעודת מחר Why does the Gra not cite like the Bear Hagolah  תני חייא בר רב ברכות ט' וביומא פ"א ובכמה דוכתי (it would seem to be an error where it says ט, it is ח:) which says תנא ליה חייא בר רב מדפתי כתיב (ויקרא כג, לב) ועניתם את נפשתיכם בתשעה לחדש בערב וכי בתשעה מתענין והלא בעשרה מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי?  

The Gemarah in Ketubot in the second answer says נמי התם אית ליה רווחא הכא לית ליה רווחא.  Rashi explains אית ליה רווחא - לשחוט בלילה שהסעודה אינה עד למחר.  The Aruch Hashulchan comments ונראה דהמצוה אינה אלא ביום של ערב יום הכיפורים, ולא בלילה שלפניה, כיון שהטעם הוא כדי שיהיה חזק להתענות ביום הכיפורים – אין זה אלא ביום, ולא בלילה. וכן משמע להדיא ברש"י כתובות (ה א בדיבור המתחיל "ידחה", עיין שם).  It appears from Rashi, says the A.H., that the mitzvah to eat on Y.K. is only during the day.  why is that?  The Netziv (in Hamek Shaleh 169:1) explains אלא רש"י ליבי' כשמעתי' דעיקר אכילת עיוה"כ אינה מצוה בפ"ע אלא הכנה למצות הצום כמש"כ בשמו סי' קס"ז אות י"ב וא"כ סגי מצפרא ולא בליל הקודם.  This is how he explains Rashi in his commentary earlier כפרש"י ביומא בזה"ל והכי משמע קרא ועניתם בתשיעי כלומר התקן עצמך בתשעה שתוכל להתענות בעשרה. [אך לשון פרש"י ברה"ש ד"ט שכתב כל דמפיש באכילה ושתיה עדיף. משמע דלא מזה הטעם אלא אכילה עצמו הוא מצוה].  In other words, since the yesod of the mitzvah is to be able to fast, that applies only in the day, right before the fast.  

However, in the sefer Tesferes Shmuel on Ketubot he cites Rav Avrohom Gurwitz who wants to say that the Gra understands Rashi not like these Achronim.  He says that if we look carefully at the wording of the S.A. we see there are two dinim in the eating of Erev Y.K.  The S.A. starts מצוה לאכול בעיוה"כ and that is based upon the derasha of כל האוכל בתשעה וכו which Rahi explains is a preparation for the fast.  Then the S.A. adds ולהרבות בסעודה.  That is another din and on that the Gra is commenting saying the source is from the Gemarah and Rashi in Ketubot.  If there was just a mitzvah to eat to prepare for the fast, then there is no need to make a large, festive meal and there would be no need for a gezerah that one will shecht extra animals.  From that Gemarah we see, as Rashi says, there is a din on Erev Yom Kippur to be מרבה בסעודה.  According to this, Rashi may agree the mitzvah of eating on Erev Y.K. applies at night as well, it is just the להרבות בסעודה that only applies during the day.  According to this interpretation of Rav Gurwitz it would seem both of these dinim would have to be learnt from the דרש of כל האוכל בתשעה but we only know the second din from the Gemarah in Ketubot (and hence as the Netziv noted Rashi explains the derash two ways,) which is צ"ע how we see both dinim in the derash?  Also it needs to be explained if there is a separate din to eat on Erev Y.K. in its own right, why does that only apply during the day and not at night, וצ"ע?

In light of this shiur by Rav Soloveitchik I think we can explain this understanding a bit more.  The mitzvah of eating is din, as part of a kium in Yom Kippur.  However, there are two ways that din is played out.  One is as preparation for the fast and another is as the fulfillment of the halacha of kibud for Y.K.  The להרבות בסעודה is the aspect of kavod of Yom Kippur and therefore, obligates one to have a festive meal.  Since it is a fulfilment of kavod for Y.K. it should be fulfilled in the day which is closer to Y.K.   

When To Say ברוך שם

The Gemarah Yoma (37a) says that when the people hear the Kohan gadol uttering the שם המפורש the people say ברוך שם כבוד מלכותו and the Gemarah says the source תַּנְיָא, רַבִּי אוֹמֵר: ״כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גוֹדֶל לֵאלֹהֵינוּ״, אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל: בְּשָׁעָה שֶׁאֲנִי מַזְכִּיר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתֶּם הָבוּ גּוֹדֶל.  The Gemarah Taanis (16a) says וּמִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ — שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה.  Why do we need two pessukim to tell us that amen is not uttered in the Mikdash?  

Rav Soloveitchik explains these two Gemarot are two different discussions.  The Gemarah in Yoma is talking about the response of the nation to hearing the שם המפורש.  The Gemarah tells us for that that, כִּי שֵׁם ה׳, when the name of Hashem is pronounced, it obligates a response of ברוך שם.  The Gemarah in Taanis is another discussion about the response of kohanim to a beracha in the Mikdash.  That is not a din in hearing the name of Hashem annunciated, but a din in the קיום of the shem Hashem being uttered.  The נ"מ is even after Shimon Hatzaddik passed away and the שם מפורש was no longer used, still the kohanim would respond with ברוך שם because there is a קיום of the announcement of שם מפורש and that timeframe obligates a ברוך שם.  With this idea Rav Soloveitchik explains that is the מחייב for saying ברוך שם in Shema.  The Gra (on Orach Chayim siman 5) says that in Shema when one says the name of Hashem one has to have kavana not only for אדנות like every beracha for also for the explanation of הוי"ה.  In other words, in Shema there is a kium of mentioning the name of Hashem and hence we say ברוך שם.  

On Y.K. the blood is sprinkled אחת למעלה ושבעה למטה.  The אחת is drawn down into the 7 middot of a person.  To bring the holiness of Y.K. into a person.  The Alter Rebbe explains in great depth in the שער היחוד והאמונה how שמע ישראל is יחודא עילאה and ברוך שם  is  יחודא תתאה.  On Y.K. we given a lot of attention to ברוך שם because we want to take the kedusha of the day and be able to put it into a כלי to use throughout the year.

Getting Close

The last Mishna in Yoma says אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם. The line seems to be a contradiction in of its self, on the one hand it says  מִי אַתֶּם מִטַּהֲרִין, you have have to purify yourself but on the other hand it says וּמִי מְטַהֵר אֶתְכֶם, that Hashem will do the tahara for a person?  The Rambam rules that the day of Yom Kippur is מכפר, how does the day itself cause atonement?  Why does the Torah call Yom Kippur a day of עינוי?   

We say ברוך שם loud on Y.K. because we are like angles.  How are we like angles?  What the Mikdash is in space, Yom Kippur is in time.  The Mikdash is the place where one can come the closest to Hashem and Yom Kippur is the day when one can come closest to Hashem.  In the Mikdash, ברוך שם was already uttered at the end of a beracha or when hearing the שם מפורש because when one feels they are  in the presence of Hashem, then one acknowledges that by saying ברוך שם.  Normally, we don't feel that Presence and can't utter it aloud.  However, on Y.K. we are able to experience the same closeness to Hashem as one sanding in the Mikdash, it is a feeling of being 'לפני ה and therefore we say ברוך שם aloud.  That is what it means we are like angles.  Just as angles recognize the Presence of Hashem ,we are able to come to that recognition on Y.K .as well. 

The two stages alluded two by the Mishna in Yoma are two stages a person must go through to obtain teshuva.  The first is לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, where a person works upon his self to become a better person.  After that, וּמִי מְטַהֵר אֶתְכֶם, Hashem provides tahara for the person.   

The Maharal says that the tahara of Hashem is compared to a mikvah for just as a mikvah is only metahar one when one is totally submerged, so too on Yom Kippur one is totally connected to Hashem.  The explains since on Y.K. we become elevated beyond our general physical limitations and are able to come close to Hashem.  That is the two step process of tahara the Mishna is alluding too.  The first step is the inuy of Y..K. which lets a person elevate above their normal physical boundaries and the next step is the tahara which is produces by dint of merely being close to Hashem.  Just as the Mikdash itself, the closeness a person felt brought about tehuva as in the story with יוסף משיתא, so too the closeness to Hashem on Y.K. itself makes one a better person.  That is how the tahara of Y.K. works; how the day itself can bring כפרה, for it is the day itself that brings this sense of closeness with Hashem. 

Standing Before Hashem

This post is based upon a shmuuz by R' Elefant. 

The Gemarah Rosh Hashana (26a) says  שופר כיון דלזכרון הוא כבפנים דמי.  What does זכרון have anything to do with making it כלפנים?  The Gemarah (16a) says אמר הקב"ה אמרו לפני בר"ה מלכיות זכרונות ושופרות. מלכיות – כדי שתמליכוני עליכם, זכרונות – כדי שיבא לפני זכרונכם לטובה.  How does saying pesskim of זכרונות cause us to be remembered for good?      

The possuk in Bechukosay (26:42) says וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר Rashi says ולמה לא נאמרה זכירה ביצחק אלא אפרו של יצחק נראה לפני צבור ומונח על המזבח.  What does this mean that Yitzchak doesn't need to be remembered because his ashes are there?  Rav Tzaddok explains that Yitzchak had the middah of yirah which means he always saw himself as standing before Hashem.  Therefore, middah kineged middah, Hashem always is viewing Yitzchak.  When one recognizes that they are standing before Hashem, Hashem remembers the individual as well.  Hence, if one recites the pessukim of zichronot, one is cognizant of being before Hashem, then the individual is remembered.  That is what the Gemarah means that by blowing the shofar and accepting the fact that one is before Hashem, therefore one is as close to Hashem as can be just like the kohan gadol in the kodesh hakadashim. 

Why is Rosh Hashana the day for this focus?  Since it is the day of the creation of man, one can go back to the original point of creation where man recognized that he is always standing before Hashem.  

Why does Rosh Hashana come before Yom Kippur when it would seem more logical to come into the new year cleansed form sin?   

The Gemarah Sanhedrin (43b) says אריב"ל כל הזובח את יצרו ומתודה עליו מעלה עליו הכתוב כאילו כיבדו להקב"ה.  Why is saying viduy considered a kavod for Hashem?  We see in the intro. to vidduy תָּבֹא לְפָנֶיךָ תְּפִלָּתֵנוּ. וְאַל־תִּתְעַלַּם מַלְכֵּנוּ מִתְּחִנָּתֵנוּ.  Where is the תפלה and תחינה in vidduy?  

 The yesod of viduy is to say על חטא שחטאנו לפניך, to acknowledge that one is before Hashem and one's sins was due to a lack of that recognition.  Hence, when one does vidduy, and says I am before You, Hahem, that is an increase of the kavod Hashem in the world.  One has "brought" Hashem into a place of one's soul where Hi Presence was not felt yet.  That is why vidduy is called an act of prayer for prayer means to stand before Hashem (Rav Chayim Tefillah.)  So too, when one does vidduy one places themselves before Hashem.  That is the yesod of teshuva; to place Hashem before one's self.  וְהַחֲזִירֵנוּ בִתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ, to come before Hashem.  That is the prayer of the shofar a well.  It is man placing himself before Hashem.  This is a process that starts with the avodah of Rosh Hashana, of accepting Hashem's dominion over one's self and is completed with the vidduy on Yom Kippur.  The starting point has to be Rosh Hashana to inspire one's vidduy to be a true vidduy.

Yell Out

We say in the berachot of shofrot, כִּי אַתָּה שׁוֹמֵֽעַ קוֹל שׁוֹפָר וּמַאֲזִין תְּרוּעָה וְאֵין דּֽוֹמֶה לָּךְ.  What is the special praise that Hashem listens to the shofar?  As discussed previously,  The Briskor Rav explains that the shofar is a form of prayer.  What is so unique and special about the shofar prayer?   

We say in the parsha of reading bikkurim, וַנִּצְעַ֕ק אֶל־ה' אֱלֹקֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע ה' אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ.  What is a צעקה?  The Netziv says, את קולנו. כבר ביארנו לעיל א׳ מ״ה וה׳ כ״ה משמעות קולנו. בלי דברי תפלה זכה. רק צעקה מעומק הלב. זהו פשטא דקרא.  The prayer of Klal Yisrael was a mere cry, without any clear structure.  The Chafetz Chayim comments on this verse that if one yells at a time of hardship, Hashem will answer immediately.  Why is such a prayer readily accepted?    

The Mabit questions that there are pessukim which describes how people's prayers were answered when they cried out loud but on the other hand the Gemarah Berachot (24b) says  הַמַּשְׁמִיעַ קוֹלוֹ בִּתְפִלָּתוֹ — הֲרֵי זֶה מִקְּטַנֵּי אֲמָנָה?  The answer maybe that when one is praying in a normal format then one should pray silently.  However, when one is in a situation of pain, then one's natural reaction is to yell.  It such a situation, yelling is the expected form of prayer.  Such a prayer, where one just cries out undiluted by words, is a cry from the depth of one's heart and such a prayer is readily accepted.   

The Shulchan Aruch (101:3) says י"א שבר"ה וי"ה מותר להשמיע קולו בתפלתו אפי' בציבור.  Why is there this custom?  See the M.B.  In light of this difference, we can say that on the High Holy Days one is considered to be in a situation of danger (see Beit Yosef 602, Or Yisrael siman 7) and hence one screams because of the difficult situation.  

That is the prayer of the shofar.  It is a cry which comes from the soul of the individual.  The beracha of shofrot reflects that Hashem perceives the feelings of the person expressed via the shofar and listens to the deep cry of the soul (based upon Yareach L'moadim maamer 37-38 and source sheets of Rabbi Yehuda Gutman.)  

The possuk in Tehillim (107:6) וַיִּצְעֲק֣וּ אֶל⁠־י֭״י בַּצַּ֣ר לָהֶ֑ם מִ֝מְּצ֥וּקוֹתֵיהֶ֗ם יַצִּילֵֽם.  The Alter Rebbe (Likutay Torah Nitzavim 45b) relates the word ויצעקו to the word ויצעק found in Shoftim (12:1) ויצעק איש אפרים which means to gather for in a צעקה one summons and gathers together all of one's feelings to pour them out to Hashem.  That it the prayer of the shofar.  It is the depths of the soul which are brought out through the cry of the shofar.

A Shofar Day

The Rambam Teshuva (3:4) אע"פ שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם.  Rav Chayim Kamil cites Rav Yechezkel Abramsky that the source of the Rambam is the possuk יום תרועה יהיה לכם.  The Torah doesn't say תריעו ביום זה which would mean to blow the shofar on the day but rather יום תרועה יהיה לכם, meaning the entire day should carry the feeling of the תרועה.  From here we see there is a message to the shofar which must be felt throughout the entirety of the day.  The Rambam says that message is the message of awakening from one's slumber. The Netziv says a similar idea on the possuk of זכרון תרועה (Emor 23:24) עוד יש להבין הא דכתיב כאן זכרון תרועה ובאמת המצוה להריע בפועל כמו שכתוב בפ׳ מוספין יום תרועה. וא״כ מהו זכרון. עוד יש להבין מה זה פי׳ הכתוב תרועה והלא אין תרועה בלי תקיעה. אלא כ״ז רמז על ענין קדושת היום ומוראו. והנה בפ׳ בהעלתך כתיב וביום שמחתכם וגו׳ ותקעתם וגו׳ וכי תבאו מלחמה וגו׳ והרעתם וגו׳ והקבלה ידועה שאין תקיעה בלי תרועה ואין תרועה בלי תקיעה לפניה ולאחריה. אלא המקרא מרמז עיקר תכלית המצוה. דביום שמחה התכלית הוא התקיעה שהוא לשמחה. והתרועה בא לצרוף ובא להזכיר ולהתעורר לשמור עצמו שלא יהא אחרית שמחה תוגה כדאי׳ שלהי קידושין סקבא דשתא ריגלא. משא״כ ביום רעה של המלחמה וכדומה עיקרו התרועה והתקיעה באה עמו לצירוף שלא יתייאש מן התקוה והגאולה. ומעתה דכתיב בר״ה יום תרועה למדנו דראוי להתעורר בו התעוררות תרועה שהוא יום הדין ולא תרועה בלבד אלא זכרון תרועה שיהא נזכר שהוא יום תרועה.  The blowing of the shofar is not just a mitzvah to be done on Rosh Hashana but defines the day of Rosh Hashana as a day of truah, a day of self awakening. 

The Gemarah Rosh Hahashana  (28a-b) says  שְׁלַחוּ לֵיהּ לַאֲבוּהּ דִּשְׁמוּאֵל: כְּפָאוֹ וְאָכַל מַצָּה — יָצָא. כְּפָאוֹ מַאן? אִילֵימָא כְּפָאוֹ שֵׁד, וְהָתַנְיָא: עִתִּים חָלִים עִתִּים שׁוֹטֶה, כְּשֶׁהוּא חָלִים — הֲרֵי הוּא כְּפִקֵּחַ לְכׇל דְּבָרָיו, כְּשֶׁהוּא שׁוֹטֶה — הֲרֵי הוּא כְּשׁוֹטֶה לְכׇל דְּבָרָיו! אָמַר רַב אָשֵׁי: שֶׁכְּפָאוּהוּ פָּרְסִיִּים. אָמַר רָבָא, זֹאת אוֹמֶרֶת: הַתּוֹקֵעַ לָשִׁיר — יָצָא. פְּשִׁיטָא, הַיְינוּ הָךְ! מַהוּ דְּתֵימָא: הָתָם, אֱכוֹל מַצָּה אָמַר רַחֲמָנָא — וְהָא אֲכַל, אֲבָל הָכָא, ״זִכְרוֹן תְּרוּעָה״ כְּתִיב, וְהַאי מִתְעַסֵּק בְּעָלְמָא הוּא — קָא מַשְׁמַע לַן.  Rashi explains the difference between matzah and shofar is that eating matzah is an action one gets pleasure from and we find that even a מתעסק is obligated for that, so I could have argued that one is yotzei when eating matzah under duress but blowing shofar without kavanah may not work, קמ"ל that mitzvot don't need kavanah.  

The Rambam Shofar (2:4) rules that הַמִּתְעַסֵּק בִּתְקִיעַת שׁוֹפָר לְהִתְלַמֵּד לֹא יָצָא יְדֵי חוֹבָתוֹ even though he rules if one eats matzah under duress he has fulfilled his obligation (Matzah 6:3.)  How do these two rulings not contradict each other?  The Kesef Mishne evokes the sevarah that Rashi said.  Only when it comes to matzah where one gets physical benefit is kavana not required but for shofar kavana is needed to fulfill the mitzvah.  The Netziv says that the girsa we have in the Gemarah indicates a different sevarah.  The Gemarah says the difference is that in regard to shofar it says זכרון תרועה, in other words the Gemarah is saying that the point of shofar is to awaken a person, as the Rambam describes, and therefore I might say that kavanah is meakav in the mitzvah.  The Rambam is ruling that only regarding the shofar because of the fact that the shofar contains a kavanah which defines the day does one need kavanah for the mitzvh even though normally he holds that one can fulfill a mitzvah without kavanah.  A shofar without kavana maybe a maaseh mitzvah but it lacks the component of arousing one from their lumber.

Lock It In

Why are the last two mitzvot in the Torah that of writing the Torah and the mitzvah of hakhal?  Why is hakhal done specifically on Sukkot in the year after shemitah?  

The Torah refers to this time a במועד שנת השמיטה because it is after a year of not working the land that one can see that it was a shemitah year (Netziv.)  That is not only true in the sense of the lack of growth of the field but in the growth of the person.  After such a year of spiritual growth, the Torah says to lock it those gains and extend them into the next shemitah cycle.  Says the Oznaim L'Torah, that is why hakhal is done on Sukkot because Sukkot is חג האסיף, the time to reap the harvest of the spiritual gains of the previous year.  What is the message of hakhal that one takes to lead into the next shemitah cycle?  The message is ליראה את ה, as the Rambam Chagigah (3:6) describes the event as a reenactment of maamad Har Sinai.  It is the yira experienced through that maamad which carries one back into everyday life to remain steadfast in serving Hashem.  

The two final mitzvot are a message to Klal Yisrael as they are about to leave the Midbar to take the gains and the years of spiritual growth that they experienced and take that "Sinai effect" and bring it with them into Eretz Yisrael.  There were two aspects to the "Sinai existence" in the Midbar.  There was the learning of Torah and that is expressed through the mitzvah of writing a Sefer Torah and the aspect of yiras Hashem through seeing Hashem's miracles on a daily basis.  That idea is reflected through the mitzvah of hakhal.  That is why these two mitzvot are given right before entering Eretz Yisrael.  The mitzvot are a way of tapping into the spiritual gains of the Midbar to assist in the transfer to living a worldly existence of Eretz Yisrael (see Likutay Sichos volume 34.)    

Why does it need to tell us אתם נצבים היום כולכם if we already know everyone is gathered from the end of the previous parsha, וַיִּקְרָ֥א מֹשֶׁ֛ה אֶל⁠־כׇּל⁠־יִשְׂרָאֵ֖ל?  These are two types of gatherings for two different purposes.  At the end of Ki Savo, everyone is reminded to keep the Torah, וּשְׁמַרְתֶּ֗ם אֶת⁠־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את וַעֲשִׂיתֶ֖ם אֹתָ֑ם.  It is a gathering about the experience of Torah and mitzvot.  In the beginning of Nitzavim, the Torah stresses טפכם נשיכם וגרך אשר בקרב מחניך just as it does by hakhal for this gathering is to form a bris with Hahem.  Everyone is present to enter the bris regardless of level.  This is the yirah aspect.  To experience the presence of Hashem even beyond the boundaries of Torah and mtizvot.  That is a message everyone, even children must experience.        

Grow Holiness

Berashis Rabbah (1:4) רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'.  Why is bikkurim a zechut to create the world?   The Sifrei says והיה כי תבוא אל הארץ . עשה מצוה האמורה בענין, שבשכרה תכנס לארץ.  The Achronim ask that bikkurim only applies after the land is settled so how can it be a zechut to merit Eretz Yisrael?  Furthermore, what does bikkurim have to do with getting Eretz Yisrael?  

The possuk in last week's parsha (24:5) says כי יקח איש אשה חדשה לא יצא בצבא ולא יעבר עליו לכל דבר נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח.  The Baal HaTurim points out that the last letters of  נקי יהיה לביתו שנה spell out the name of Hashem. The baaleh remez say this is a hint to the idea that the first year of something should be designated completely for Hashem.  In other words, at the very onset of something new, when one is exited and most interested, that should be used to give it over to Hashem to show that the whole project is for Hashem.  That is the lesson of the bikkurim.  The first fruits, when the farmer is exited to see the fruits of his labor, that should be given to Hashem to indicate the entire harvest is to be used to do good things.  As the Toldot Yaakov Yosef puts it, ובדרך פרט, ראשית פרי אדמתך תביא בית ה' אלהיך, כי פרי אדמתך כולל הכל, כמ"ש (קהלת ג, כ) הכל הי' מן העפר, וכן דרשו חז"ל (עי' בר"ר ח, א) תוצא הארץ נפש חיה (בראשית א, כד) זה נפשו של אדם הראשון, יעו"ש, ומכל דבר תקח ראשית לה' אלהיך.  וכן בכל דבר בכל חושי אדם יהי' ראשית לה', הן בדיבור, תינוק המתחיל לדבר ילמדו תחלה לשון הקודש (דברים לג, ד) תורה צוה לנו (סוכה מב.). הן במעשה יום ביומו יהי' ראשית פרי האדם שילך לבית הכנסת קודם שיעסוק בעסקיו, והוא תועלת גדול לכמה דברים, שיוכל להתפלל בכוונה בלי מחשבה זרה וכיוצא בזה, מלבד מה שיצליח בעסקיו. וכן בשאר חושי האדם בראי' ובשמיעה ובהילוך ובמישוש, ישמע חכם ויוסיף לקח. גם במאכל [ו]משתה, ראשית ומובחר יתן לעני הגון, וכיוצא בכל דבר ודבר ימצא שיהי' ראשית לה', וזהו נקרא ביכורים.  

This is the intent of the Sifrei that שבשכרה תכנס לארץ.  In the merit of internalizing the message of the bikkurim that even one's mundane activities should be designated for Hashem Klal Yisrael will merit to enter Eretz Yisrael.  The advantage of E.Y. over the midbar was that the land is infused with kedusha and through keeping the mitzvot of the land Klal Yisrael tap into the kedusha of the land.  The ארץ, in one's דרך ארץ, to find kedusha in that is the message of bikkurim. 

This is what the Midrash mean the world was created for bikkurim.  The world was created שנתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים.  In ones general activities that would seem to be devoid of kedusha, that is where one must bring the light of kedusha into it.  ולקחת מראשית כל פרי האדמה אשר תביא מארצך.  Says the אזנים לתורה, 

It is the work one does that one does in the field, all the sweat in the field becomes elevated when one brings bikkurim.  When one's physical labor is used for bikkurim, when one takes the fruits of one's labors and uses that for kedusha it is making a דירה בתחתונים (based upon Nesivos Shalom.) 

No Middot

על דבר אשר לא קדמו אתכם בלחם ובמים בדרך בצאתכם ממצרים ואשר שכר עליך את בלעם בן בעור מפתור ארם נהרים לקללך.  

Daas Chachma Umussar volume 1 pg. 82

Emes L'Yaakov:

When To Divorce

Rav Yaakov Kamenetsky:

Don't Let Him Have It

מִֽי⁠־הָאִ֞ישׁ אֲשֶׁ֨ר בָּנָ֤ה בַֽיִת⁠־חָדָשׁ֙ וְלֹ֣א חֲנָכ֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן⁠־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יַחְנְכֶֽנּוּ

Why is the Torah concerned specifically with these three people dying in battle?  The Ramban: וצוה על השלשה האלה לשוב, כי לבו על ביתו וכרמו ועל אשתו וינוס.  The Even Ezra adds והטעם: כי לבו וכל תאוותיו לחנוך ביתו, והנה לבו לביתו ולא למלחמה, על כן ינוס ויניס אחרים.  The concern is that these people will be thinking about their new things and will therefore weaken the battle effort which lead to a detriment to everyone involved in the battle.  

However, why does the Torah add וְאִ֥ישׁ אַחֵ֖ר יַחְנְכֶֽנּוּ, what difference does it make?  Rashi says ואיש אחר יחנכנו – ודבר של עגומתא נפש הוא זה.  What is the explanation of this though, why is it a greater agmas nefesh for one to die and have someone else take over their new house more than if one owned it for years?  

Because of this question the Abarbanel learns the agmas nefesh is that the owner will not be able to keep the mitzvah associated with a new house of a maakeh, a vineyard of arlah and revai and a wife of having children, in his words: אבל ענין זה כלו נאמר על האיש שהתחיל בדבר שיש מצוה בתכליתו ובהשלמתו והיו מאוייו וחפצו להגיע הדבר ההוא אל תכליתו מפני קיום המצוה ועבודת האלדים אשר בו. ולכן זכר מי האיש אשר בנה בית שיהיה בו ענין המצוה שזכר כי תבנה בית חדש ועשית מעקה לגגך. וזכר נטע כרם ולא חללו. מפני המצוה שהיה בזה (פרשת קדשים) בשנה הרביעית לפדות אותו או לחללו בדמים ולהעלותם לירושלם ולאכלם שם. וזכר אשר ארש אשה ולא לקחה. שהיה מצוה לקתת אשה ולעסוק בפריה ורביה.

The Ricanti: מי האיש אשר בנה בית וגו'. ומי האיש אשר נטע כרם וגו'. ומי האיש אשר אירש אשה וגו'. דע כי אלו השלשה מזומנים לפגעי העולם יותר מאנשים אחרים ומדת הדין מקטרגת עליהם והעגל במתן תורה יוכיח. דוק ותשכח בכל המקומות שחטאו ישראל במדבר רובם היו בעת מעלתם הגדולה.  The Ricanti explains the Torah is worried that these people will die because they have reached a new level in their life.  Having a new house, a new vineyard, a new wife is a new stage, another milestone in one's life and when one reaches such a plateau it is a time of dinim where the evil forces try to knock one back down.  He says that is why the sins in the desert usually occurred after a new level was achieved as he continues to enumerate in his piece.  It is a such a time that one is mot susceptible and the Torah says such people should return. 

In light of this we can maybe understand that is the great agmas nefesh.  The lack of being able to convert this new energy into anything, the fact that it should have to be given over to someone else, is a greater tragedy that one who already tapped into the energy of this stage of life.  The fact that one person was prepared to embark on another leg of his journey and life and that is instead given over to someone else is the tragedy

Appreciate The Little Things

The Gemarah Berachot (48b) הטוב והמטיב' ביבנה תקנוה כנגד הרוגי ביתר. דאמר רב מתנא: אותו היום שניתנו הרוגי ביתר לקבורה תקנו ביבנה הטוב והמטיב, 'הטוב' - שלא הסריחו, 'והמטיב' - שניתנו לקבורה.  Why is this incorporated as part of benching, what does it have to do with benching?  

The Gemarah Berachot (20b) דרש רב עוירא זמנין אמר לה משמיה דר' אמי וזמנין אמר לה משמיה דר' אסי אמרו מלאכי השרת לפני הקב"ה רבש"ע כתוב בתורתך (דברים י, יז) אשר לא ישא פנים ולא יקח שחד והלא אתה נושא פנים לישראל דכתיב (במדבר ו, כו) ישא ה' פניו אליך אמר להם וכי לא אשא פנים לישראל שכתבתי להם בתורה (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך והם מדקדקים [על] עצמם עד כזית ועד כביצה.  Why is specifically this chumra that causes Hashem to be נושא פנים?  

The idea is that benching is showing hakarat hatov to Hashem for giving us our sustenance.  According to the Torah level we are only obligated to give thank when we feel totally satiated.  The Chachamim tell us though to bench even when we are not totally satiated to show that we are thankful to Hashem for everything He gives us.  Since one is recognizing that even the smallest amount of food is a gift from Hashem, therefore mirroring that Hashem will shower blessing upon the person (see Kol Ram.) 

It is for this reason Chazal put הטוב והמטיב in benching.  For it is appropriate to show hakarat hatov for even the small level of comfort that those that were killed were able to be buried in the place where we show hakarat hatov for even the smallest amount of sustenance; in benching.  The Meshech Chachma points out this was not only a one time chesed but was symbolic that even when times throughout Jewish history are very bleak the chesed of Hashem till shines through to ensure us He is still there with us. 

Stay In Touch

Sfas Emes Vaeschanan (5655) דברי תורה הם ניחומים לעולם לבנ"י כמ"ש במד' נחמו נחמו עמי בתורה דכ' אנכי אנכי מנחמכם. פי' בתורה שבכתב ושע"פ.  What is the nechama of the Torah?  

The Maharal Netzach Yisrael (Ch. 9): ורוצה לומר כי כאשר ישראל היו דביקים בו יתברך, אי אפשר שיהיו גולים מן הארץ עד שתשב העיר בדד, אבל בשביל שנכרתו ישראל מן העיקר, הוא השם יתברך, ולכך הלכו ישראל בגולה. כי קודם זה היו נטועים כעץ שהוא שתול על פלגי מים (תהלים א, ג), וכאשר עברו ל"ו כריתות נכרתו מן השם יתברך. והדבר שהוא גורם הכריתה מן השם יתברך הם הכריתות שבתורה, כדכתיב (במדבר טו, לא) "הכרת" בעולם הזה, "תכרת" לעולם הבא (שבועות יג. ). ומפני זה נכרתו מן העיקר, עד שהלכו בגולה.  As mentioned last week from the Sfas Emes, the true destruction of the churban was the separation between Klal Yisrael and Hashem.  As my father added, that is why Klal Yisrael can only accept comfort directly from Hashem to repair that mend.  This is what the Maharal is saying.  

From דליות יחזקאל (Sarna) 

The process of nechama, the process of healing from the churban is a teshuva process.  It is about coming closer to Hashem which is what teshuva is about.  

The best mode of connecting to Hashem is through learning His Torah.  הֲשִׁיבֵנוּ אָבִינוּ לְתוֹרָתֶךָ,וְקָרְבֵנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ,וְהַחֲזִירֵנוּ  בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ.  Torah and teshuva go hand in hand.  That is why the nechama for the golus comes through Torah.  Despite the distance felt from Hashem during the golus ,we still have the Torah to allow us to be כִּמְחַבֵּק אֶת הַמֶּלֶךְ דֶּרֶךְ מָשָׁל, שֶׁאֵין הֶפְרֵשׁ בְּמַעֲלַת הִתְקָרְבוּתוֹ וּדְבֵקוּתוֹ בַּמֶּלֶךְ בֵּין מְחַבְּקוֹ כְּשֶׁהוּא לָבוּשׁ לְבוּשׁ אֶחָד בֵּין שֶׁהוּא לָבוּשׁ כַּמָּה לְבוּשִׁים, מֵאַחַר שֶׁגּוּף הַמֶּלֶךְ בְּתוֹכָם (תניא סוף פרק ד).  That may be why Vaechanan is read on Shabba Nachamu which recounts the events of Har Sinai to tell us this is what will sustain us through the golus.  This is how to stay in touch with Hashem.    

Listen

Moshe recounts the great event of Matan Torah as אתה הראת לדעת כי ה׳ הוא האלקים אין עוד מלבדו.  Klal Yisrael saw that there is nothing beside Hashem.  However, later on in the parsha, it says  שְׁמַ֖ע יִשְׂרָאֵ֑ל.  It is listening, not seeing.  Rav Hirsch points out this distinction.  Only during the period of the beginning of Klal Yisrael's existence was their relationship with Hashem forged with a total recognition of Hashem experienced through seeing.  However after that it is שמע ישראל, it is listening to the mesorah passed down through the generations that ensures our knowledge of Hashem.  It is our job to listen to the the בת קול יוצאת מהר חורב, to hear the message.  It is only in the future that we will be back to the stage of seeing, as it says in  the haftorah, וְנִגְלָ֖ה כְּב֣וֹד י״י֑ וְרָא֤וּ כׇל־בָּשָׂר֙ יַחְדָּ֔ו כִּ֛י פִּ֥י י״י֖ דִּבֵּֽר.   

Moadim Of The Future

The possuk in Eicha (1:15) says קרא עלי מועד לשבר בחורי.  The Gemarah Taanis (29a) learns from this possuk that Rosh Chodesh is called a מועד.  However, the poskim learn from this possuk that tisha b'av is called a moad.  How can two things be derived from one possuk?  

What is the moad of tisha b'av, it is anything but a happy day?  The moad is not due to the current state of affairs but the potential for the future that exists within the day.   The day that tisha b'av will be turned into a holiday is what gives it the name of a moad now.  The same is with Rosh Chodesh.  The moad of Rosh Chodesh is because of the future when the light of the moon will become equal to the light of the sun.  Both moadim are the same yesod.  As opposed to most moadim where we commemorate the past, these moadim are a reminder of what is to be in the future. 

Alone

 איכה ישבה בדד העיר רבתי עם היתה כאלמנה.  The opening of Eicha is not a possuk about the destruction but instead how Yerushalayim is left alone.  why is that the opening?  The Sfas Emes (Devarim 5653) explains that the loneliness is the separation of Yerushalayim from its parallel source above.  It is this divide, this separation that is the main lament, the opening remark of the navi.  The destruction is merely an outgrowth of that divide.  It is the loneliness, the sense of solitude, that is the main cry of the navi.

Fixing The Language

The first possuk in the third aliyah, וַתִּקְרְב֣וּן אֵלַי֮ כֻּלְּכֶם֒ וַתֹּאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ⁠־לָ֖נוּ אֶת⁠־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֙נוּ֙ דָּבָ֔ר אֶת⁠־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר נַעֲלֶה⁠־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן.  Rashi says וישיבו אותנו דבר – באיזה לשון הם מדברים.  what difference does it  make what language they speak?  The Maharal says מדברים. ויראה, כי ע׳ לשונות הם כנגד ע׳ אומות, ולכל אומה נתן לה לשון, והלשון הוא מתיחס אל האומה, לפי מה שהיא – נתן לה הקדוש ברוך הוא לשון, כי לשון הקודש נתן לעם הקודש, נמצא כי הלשון הוא מתיחס לפי מדריגת האומה. ולפיכך היו רוצים לדעת באיזה לשון הם מדברים. והם ידעו כבר ענין כל לשון, כי אותם שיש להם לשון זה – ענינם כך. ורצו שיעמדו על ענין האומה מה הם, כי הלשון הוא גדר האומה מה שהיא.  The language the nation spoke revealed their essence.  The madragah of the nation is reflected in the speech.  What difference does it matter what the madragah of the nation is?  Presumably because the battle is not just a physical battle but a spiritual one at its essence and it had to be known what madregah they needed to conquer.   

בְּעֵ֥בֶר הַיַּרְדֵּ֖ן בְּאֶ֣רֶץ מוֹאָ֑ב הוֹאִ֣יל מֹשֶׁ֔ה בֵּאֵ֛ר אֶת⁠־הַתּוֹרָ֥ה הַזֹּ֖את לֵאמֹֽר.  Rashi says באר את התורה – בשבעים לשון פירשה להם.  Why the need to translate the Torah and why now that Klal Yisrael was about to enter Eretz Yisrael?  Had Klal Yisrael been on the proper level, all the nations would have been conquered through lashon hakodesh  In other words, since all languages are sourced in lashon hakodesh that would have consumed the middah and madregah of the nation into their light.  However, since Klal Yisrael sinned, they lost that ability to elevate the nations to their level and instead would have to elevate the language of the nation by using it for holiness to elevate it.  Only then could Klal Yisrael conquer the 70 nations represented by the 7 of Eretz Yisrael (see Sfas Emes.)   

21 or 22

Chazal refer to the three weeks as 21 days (see Rashi Yermiyahu 1:12 מדרש אגדה השקד הזה הוא משעת חניטתו עד גמר בישולו עשרים ואחד יום כמנין ימים שבין שבעה עשר בתמוז שבו הובקעה העיר לתשעה באב שבו נשרף הבית.)  Why is this period refers to as 21 days which omits tisha b'av from the count of the days which would make it 22 days?   

In the last post, Rav Tzaddok was cited as saying the 22 days of the three weeks correspond to the 22 letters of the aleph beis.  

The Gemarah Bava Kammah (54b) points out that the letter ט does not appear in the luchos since they were going to break ח"ו פסקה טובה מישראל.  Putting these two ideas together, the Shviley Pinchas says that all the letters require a tikkun except the ט which was never broken.  It is the fact that the ט is not broken that allows for tisha b'av to eventually be turned around into a day of simcha.  A discussed in a past post, the letter ט stands for טוּבָךְ סָתִים בְּגַוָּוךְ, the hidden goodness that is contained within.  The Ohav Yisrael (Pinchas) says this is alluded to in the form of the letter ט itself, where the head is turned inward to indicate the goodness is contained inside.  He says that is why it is called tisha b'av to indicate that in the future the ט, the hidden goodness will become apparent and tisha b'av will become the head of all the holidays.  

Letters

Pri Tzaddik Mattos (10) איתא בשם הרבי רבי בער זצ"ל על פסוק כל רודפיה השיגוה בין המצרים (איכה א:ג) פי' כל רודפי ה' שרודף אחר השגת התגלות ה' יכול להשיגוה ביותר בין המצרים כמשל המלך כשאיננו בביתו יש ביכולת להגיע אליו בנקל יותר. והענין הוא כי כ"ב ימים שבין המצרים הם נגד כ"ב אותיות התורה שעברו ישראל אז כדאיתא במדרש איכה שהקינות שהם מא' ועד ת' על רמז זה. וי"ז בתמוז הוא נגד אות א' שבו ביום נשתברו הלוחות המתחילים באות א' אנכי. ות"ב הוא נגד ת' ע"ש תם עוניך בת ציון ששפך חמתו על עצים ואבנים.  What does the letters of the Torah have to do with the churban?  

The Gemarah Sanhederin (104a) says why are the perakim of Eicha written according to the order of the aleph beis, אמר רבי יוחנן, מפני מה לקו באל"ף בית"א?  The Gemarah answers that we violated the Torah which is given through the aleph beis,  מפני שעברו על התורה שנתנה באל"ף בי"ת.  What does the Gemarah mean, every averah violates the Torah ,what is unique here and why the focus on the fact that the Torah is written through letters, that is just the means of communication?  

The letter of the Torah are not just a language as a means of communication but are the makeup of the very fabric of creation.  The Sefer Yitzirah says the world was created through the letter of the aleph beis.  The order of the aleph beis is not happenstance but is the basis of the very order of the world. 

Likkutay Torah Nasso (26b) הנה כל הדברים נבראו באותיות. שבעשרה מאמרות נברא העולם והאותיות שבע"מ הן הן חיות כל הדברים וקיומם והתהוותם מאין ליש ע"י צירופי אותיות וחלופים ותמורות כו' וגם נפש האדם היא מלאה אותיות כי אתה נפחת בי וכתיב ויפח באפיו נשמת חיים והיינו ברוח פיו ית' כי וברוח פיו כל צבאם ורוח פיו ית' הוא המהוה את הכל ע"י בחי' אותיות. והן האותיות שבע"מ.  

The Gemarah Berachot (55a) says אָמַר רַב יְהוּדָה אָמַר רַב: יוֹדֵעַ הָיָה בְּצַלְאֵל לְצָרֵף אוֹתִיּוֹת שֶׁנִּבְרְאוּ בָּהֶן שָׁמַיִם וָאָרֶץ.  This is because the Mikdash is a microcosm of the entirety of existence.  To accomplish that Betzalal had to have the knowledge of the proper alignment of the letters involved in creating the world.

The איכא is written in the order of the aleph beis to convey that  the destruction described in איכא is absolute and total.  It was an orderly destruction.  What led to the churban was not a few averot piled up but the sum was a complete breakdown of the normal order.  The genesis of all of this was the חטא העגל which led to Moshe breaking the luchos at which time Chazal say the tablets broke but the letter flew upward.  In other words, the letters of the luchos, the letters of the Torah, the blueprint of the world, which were supposed to allow everyone to find the letters of their own soul, were no longer within reach but instead hover above us.  

Tehillim (74:9) אֽוֹתֹתֵ֗ינוּ לֹ֥א רָ֫אִ֥ינוּ אֵֽין־ע֥וֹד נָבִ֑יא וְלֹֽא־אִ֝תָּ֗נוּ יֹדֵ֥עַ עַד־מָֽה.  The time of the churban is described as a time when we did not see the letters, when the balance of the world became disrupted.  

The tikkun for this is the days of the three weeks, the days were we try to grasp onto the letters of the aleph beis, to be able to realign ourselves with the precise order of the world and merit to build the Beis Hamikdash again (based upon Rav Moshe Shapiro in אפיקי מים בעניני בית המקדש חורבן ונחמה.)