Appreciating Family

 This year Chanukah falls out during the last week of December. This overlap will enable more Jews to have time off over Chanukah and spend time with family. In Parshat Vayeshev we are introduced to the friction and dysfunction that existed in Yaakov’s family- especially between Yosef and his brothers. I’d like to share with you a quote from Rav Soloveitchik that speaks to this idea (printed in Vision and Leadership: Reflections on Joseph and Moses)

“In my opinion, the basic mistake of the brothers was not jealousy. Rather, it was the lack of appreciation of one of the most precious gifts that the Almighty has granted humans: the sense of unity that members of a family feel for each other, a manifold ontological experience that expresses itself in love and devotion. Neither Joseph nor his brothers appreciated this great gift…It is the joy and experience of being together as a family, parents and siblings. I think of this during Yizkor, when those who have living parents leave the synagogue, and I am filled with envy, but I also regret that many do not appreciate their parents and “how good and how pleasant it is for brothers to dwell together.” Had Joseph’s brothers understood this, Jewish history would have taken on different dimensions, and our historical experience would be a different one.”

Rav Soloveitchik continues:

“Gratitude is a basic virtue in Judaism, and whoever proves to be an ingrate is punished. Indeed the punishment here was that the gift of unity was taken away from the person who failed to appreciate it. The sons of Jacob were very unhappy. They envied Joseph, for he had a multicolored coat; each one apparently thought that he would have been the happiest person if his father had given him the multicolored coat instead. They obsessed over this nonsensical thought without appreciating the real happiness of being together as twelve brothers. So they lost him. They did not appreciate each other; they did not bestow love and devotion upon each other; they were hostile to each other, there was a treasure within reach, and they did not appreciate the treasure.”

Rav Soloveitchik reminisces and shares a personal memory at this point:

“I remember when I was seven or eight, I saved up money to buy ice cream and I shared it with my brother. This is a memory that unites me with him. It did not unite me with my sisters, nor did it unite me with my youngest brother. And there are hundreds of memories like that. This common past is a tremendous bond.”

Finally, Rav Soloevitchik notes the significance of the fact that all Jews are considered brothers:

“As Jews, we have a living memory which spans centuries and millennia. We also have an awareness of a common destiny. The past is real to us; the future is also real- as real as the past. Basically, this memory of the past together with anticipation of the future are two experiences of brothers. And since jews are brothers, “Acheinu Kol Beit Yisrael” that is what unites us: the common past and the common future.”

As we plan for the upcoming holiday of Chanukah let us think about how we might celebrate with family (whether in person or remotely). Let us utilize Chanukah to strengthen our connections to our biological family as well as to our broader Jewish family. 

Leaning In to the Loneliness

 Who was the mysterious man with whom Yaakov struggled in Parshat Vaayishlach? Some suggest that Yaakov struggled with himself. Earlier, Yaakov stole Eisav’s blessings of prosperity and wealth. He fled his parents’ home as an innocent and pure yeshiva student. In the intervening years Yaakov experienced a lot and he changed a lot. He is now a wealthy head of a sizeable clan. As he prepares to be confronted by Eisav, Yaakov struggled with himself. Who had he become? Who was he really? Had the blessings he stole from Eisav changed him in ways that made him more like Eisav? The next morning Eisav finally confronted Yaakov. Instead of yelling at him or fighting with him, Eisav suggested that the brothers travel together. Eisav liked what he saw in Yaakov- which was not good news for Yaakov. It seems that Yaakov had good reason to be worried and to struggle with himself the night before the reunion.

Others suggest that Yaakov struggled with “Saro shel Eisav’ Eisav/ Edom’s guardian angel. During this struggle with the angel Yaakov was injured. In the morning, the angel wanted to flee but Yaakov, though injured, held on to his adversary and insisted that the angel bless him before leaving. The angel blessed him, and Yaakov limped away.

According to Hasidic thought, Yaakov brought a limp to Am Yisrael as a result of this incident that has stayed with us throughout time; and will stay with us until Moshiach. What is this limp? According to Kabalah Yaakov was injured in his attribute of Hod, which is majesty. Rav Moshe Weinberger explained that the injury to Am Yisrael’s quality of Hod finds expression in the Jewish People’s feelings of unbearable loneliness. The feeling of Levado (loneliness) that Yaakov felt is the feeling of Levado that we have felt acutely since October 7. The Jewish People feel a terrible sense of isolation, a feeling that we are in a fight against the entire world.

In his article in Commentary Magazine entitled “Splendid Isolation” John Podhoretz wrote that any time the State of Israel has used force in self-defense there have been warnings from “the international community” that Israel’s actions could lead to the Jewish State’s “isolation”. Israel’s isolation at the UN began immediately after Israel’s successful preemptive war in 1967. Ever since there has been a predictable pattern: Israel is attacked, Israel fights back, “the international community” warns Israel not to fight back too much or risk being “isolated”.

The threat of isolation is wearing away at some Jews and causing others to despair. This isolation is unjust, hypocritical and anti-Semitic. But at the end of the day it doesn’t matter because Israel’s isolation is a not a defect, it is a feature. It is a feature of the fact that the Jewish State and the Jewish People have been chosen for a unique mission and therefore must remain alone.

Yaakov’s injury was caused by his insistence that he receive a blessing from the Saro Shel Eisav. This created his limp, but it also created a wound in the majesty of the Jewish People. This injury remains due to our desire to receive the validation of the “international community” Israelis and Jews around the world desperately want the world to validate our claims to “be a free nation in our national homeland” to quote Hatikva.

The Midrash teaches that Just as God is alone in this world, Vanisgav Hashem Levado, so too are we alone in this world, Veyavater Yaakov Levado. Even though there are billions of people on this planet, nevertheless when considering the Jewish People Hashem views the world as if it’s just Him and us. The majesty of the Jewish People is found in our understanding that we don’t depend on other nations; we only depend on Hashem.

Always Go Up on the Ladder of Life

 Two weeks ago crypto investor Justin Sun paid $6.2 million for a banana duct-taped to a wall, highlighting the soaring values of crypto and viral art. Sotheby’s auctioned off the infamous banana, titled “Comedian,” created by Italian artist and cultural prankster Maurizio Cattelan. “This is not just an artwork,” Sun said in a statement. “It represents a cultural phenomenon that bridges the worlds of art, memes, and the cryptocurrency community. I believe this piece will inspire more thought and discussion in the future and will become a part of history. I am honored to be the proud owner of this iconic work and look forward to it sparking further inspiration and impact for art enthusiasts around the world.”

“Comedian” shot to fame at its debut at Art Basel Miami Beach in 2019, priced at $120,000. The image of a banana duct-taped to a wall, and priced at six figures, went viral over social media and attracted such massive crowds that the work had to be removed. There were three editions of “Comedian” created and sold, with one going to the Guggenheim Collection thanks to an anonymous donor, and the other two purchased. The seller of the Sotheby’s banana had purchased it from one of the original buyers and was reselling it. For his $6 million, Sun will get a roll of duct tape, instructions on how to “install” the banana and (most importantly) a certificate of authenticity guaranteeing it as an original work of Cattelan’s. The banana is not included, since it will quickly rot and need to be constantly changed for display. Because the value of the banana is derived from the certificate, rather than the object itself, many in the crypto community likened it to an NFT. The seller, clearly understanding the appeal, accepted crypto as a form of payment.

Last Friday, a week after buying it, Sun ate the banana in a move he bragged about on social media.

"Many friends have asked me about the taste of the banana,"; Sun wrote in a post on X alongside a video of him eating the multimillion-dollar piece. "To be honest, for a banana with such a back story, the taste is naturally different from an ordinary one.” Sun wrote that as thanks to Shah Alam — the 74-year-old Bangladeshi fruit stand employee who originally sold the banana for just 25 cents — he would purchase 100,000 bananas to be distributed for free to Alam's customers. Speaking to the New York Times, however, Alam noted a number of logistical issues with Sun's proposal. The profit on bananas is relatively low, Alam told the paper — only about $6,000 on a purchase of 100,000 bananas. And Alam is an employee of the fruit stand, not its owner. His salary of $12/hour during his 12-hour workday, which affords him a shared basement apartment in the Bronx, would not be affected by a bulk novelty sale.

In Parshat Vayeitzei we read about Yaakov’s dream of a Sulam, a ladder, stretching from earth to heaven. The Baal Haturim notes that the Gemataria (numerical value) of the word Sulam is the same as mamon, money, and oni, poverty. A ladder can bring a person to great heights as well as to the lowest depths. That is why a ladder is a proper metaphor for both prosperity and poverty. Money has the ability to elevate a person if used for charity and good deeds. But money can also degrade a person if used to indulge one’s base desires. Poverty also is like a ladder. The Talmud (Eruvin 41b) teaches that a poverty-stricken person is vulnerable to sinfulness. On the other hand a person who “passes the test of poverty” is elevated in that his/her happiness and self-worth come from within and not from the size of their bank account. People who have little can live simpler lives, while feeling blessed and truly free. Both poverty and wealth can be a test. Whatever comes our way, let us utilize to move up the ladder, and never down.

Report from Israel

 On Wednesday my family and I (all 6 of us!) participated in a JNF day long mission to the south of Israel. 

We started our day at Kibbutz Nir Yitzchak. The kibbutz was established on December 9, 1949 along with 10 other settlements. The State of Israel had been established a year and a half earlier and it was viewed as a priority to develop the south of the nascent state in order to help strengthen the Jewish hold on the land (some things never change). The kibbutz produces cucumbers, baby carrots, potatoes and citrus as well as dairy in the cowshed on site. When I get back, ask me about the amazing story of the cows of Nir Yitzchak.

On 7 October 2023, the Hamas Nuseirat Battalion attacked the kibbutz. Two civilian members of the kibbutz's security team including its leader, and one IDF soldier, were known to have been killed on the day of the attack. Four other team members who were originally noted as missing and presumed abducted, were subsequently also identified as being killed on that day. This includes two whose bodies were taken to Gaza.

Seven civilian residents were taken hostage. Two elderly hostages were released before crossing into Gaza. Three were released during the 2023 hostage release. The final two were freed by the IDF in a targeted mission during Rafah offensive.

Half of the residents of Nir Yitzchak have returned home. The other half, consisting of many if the families with young children, have not yet returned. It’s difficult to live in Nir Yitzchak today. The war is ongoing in Gaza. We heard a few tank  booms while we were there, and we were told that it’s much worse at night. 

I spoke with the recently elected leader of the Nir Yitzchak community council. She told me that her mission now is to create “a new energy” and to make the kibbutz a place where current residents feel supported and want to return. She is also focused on doing what is needed to prepare the kibbutz for an expansion of families in the future. I told the the council leader that bringing people back to Nir Yitzchak is important not just for the kibbutz, but for the State of Israel and for the Zionist vision of settling the entire Jewish homeland.

We then visited the Tekuma car graveyard where we saw over 400 burnt cars completely  destroyed by terrorists on October 7 plus hundreds of others that were badly damaged. What was previously a junkyard is now a national pilgrimage site of commemoration and reflection. 

Each car has a story- a story of tragedy or heroism or both. Our tour guide mentioned that this site has similarities to Holocaust related sites in Poland. Each car at Tekuma has a story just like each pair of shoes at Auschwitz has a story. At Nir Yitzchak a  kibbutz spokeswoman noted that the trauma of October 7 has similarities to the trauma of the Holocaust. However after the Holocaust almost no one went back to the scene of the trauma. The healing took place elsewhere - especially in the newly established State of Israel. The healing from October 7 will somehow have to take place at the scenes of the original trauma. Some residents won’t be able to return to their homes. But Am Yisrael as a whole has no choice. Unlike Poland, Israel is the final stop for Jewish history and for the Jewish People. We all  must do what we can, whether in Israel or in Hollywood, to heal from this trauma, to persevere, and to build a bright and strong Jewish future. 

Connecting the Dots Should Lead Us Back To Hashem

 Parshat Chayei Sara tells the story of how Eliezer, Avraham’s trusted servant, went to Aram Naharayim to find a wife for Yitzchak. Upon arriving at a well at the outskirts of the city, Eliezer devised a test whereby the first girl to offer him and his camels water should be the girl for Yitzchak. Eliezer asked Hashem to bless this endeavor. Eliezer’s shidduch test seems reasonable. Yitzchak was born into the family of Avraham, a man known for his Chesed. It makes sense that Yitzchak needed a wife who was similarly committed to Chesed- and watering a bunch of camels is a big Chesed!

The Rambam criticizes Eliezer. In exploring the Torah prohibition of nichush, fortune-telling, The Rambam writes (Avodat Kochavim 11:4): “For example, those who say: Since my piece of bread fell out of my mouth, or my staff fell from my hand, I will not travel to this place today, since if I were to go I would not be able to accomplish my desires. Since a fox passed on my right side, I will not go out of my door today, since if I were to go out I would meet a deceiver…..Similarly, a person who sets up omens for himself; e.g., if this and this happens, I will do this. If it will not happen, I will not do it, as Eliezer, the servant of Abraham did, and the things of the like - all this is forbidden.”

How do we reconcile the Rambam’s harsh criticism of Eliezer with our belief in Hashgacha/ Divine Providence, ie “everything happens for a reason”? The answer is subtle yet important. When something happens to me, whether it’s something bad or something good or even something benign, I am entitled to utilize my lived experiences as prompts and opportunities for personal growth and change. To take a mundane example, if I miss my flight I am allowed to think that it must’ve been God’s plan for me to miss my flight. (That truth would not absolve me for sleeping through my alarm nor absolve the Uber driver for picking me up late, if those were contributing factors to my missing the flight.) As I wait for the next flight I am entitled to contemplate what I am supposed to learn from this experience. Perhaps upon some reflection I come to realize that I often am late to appointments and I resolve at the terminal that from now on I will be more careful to be on time and to respect people’s time. Maybe I have no great epiphanies, and I merely resolve that I need a louder alarm. It’s my prerogative to interpret the meaning (or lack thereof) of my experiences.

I would add 3 important caveats: First and foremost I must have the humility to realize that I don’t fully understand God’s ways. God knows and we don’t know. Whatever rationales or explanations I attribute to my experiences must be predicated on this “uncertainty principle” Similarly, there are no certain outcomes. Just because someone was saved/ was blessed after s/he took upon themselves a certain mitzvah or positive behavior doesn’t mean that I will experience the same outcomes. Similarly, if something bad happens to me, I should not attribute it to a specific sin or non-observance of a specific mitzvah. There are lots of reasons why “bad things happen to good people”, and this is one of the great mysteries of the universe- something even Moshe Rabbeinu could not fully understand.

Second, takeaways from my personal experiences must lead me to growth and must be consistent with Torah law and Torah values. For example, if I got into a car accident on my way to minyan (God forbid), it would NOT be legitimate for me to come to the conclusion that this was a sign that I should not be going to minyan.

Third, I am entitled to learn from events that occur to me, but I am not entitled to interpret events for someone else. Iyov’s friends were considered cruel by our rabbis because they offered their own reasons for Iyov’s suffering. Iyov is entitled to utilize his experiences to prompt in him growth or change. Others were not supposed to tell Iyov why bad things were happening to him.

This can be a complicated and confusing topic, one that we encounter throughout our life journey. Whatever happens to us in life we should remember the words of Rivka’s father and brother. While we don’t have many nice things to say about Betuel and Lavan, we should all agree that whatever happens in life “מֵֽה יָצָ֣א הַדָּבָ֑ר” “The matter has emanated from the Lord.” 

A Shechina-Based Hospitality

 Rabbi Dr. Norman Lamm (1927-2020) was the third president of Yeshiva University. In a 2008 interview he described his contributions to Israel as it was becoming a state:

“I was here in Yeshiva University as a college student from 1945 through 1949, at the time of the founding of the State of Israel in 1948. We were very concerned because we knew the Haganah was vastly outnumbered, and we felt we had to do something. I went with many of my classmates at Yeshiva to a place in the West Village where they were sending blankets to Israel, and in between every blanket there was a rifle to be smuggled in. The kids were very empowered and excited to do it. Meanwhile, I thought – just packing things, anyone can do that. Maybe I could do something special. I thought that maybe science students could do something more to help. I picked up the phone and I called up the Jewish Agency….. I told him what I had in mind, but as I’m speaking, he stops me. He says, “Shut up and come over here immediately!” I’m not accustomed to that kind of talk and I was taken aback, but I just did that. I shut up and I went down to see him. When we met, he apologized. He said: “The reason I was so abrupt is because our wires are tapped, and what we’re doing is none of the FBI’s business.” I began to understand the nature of the project.

Israel had some guns, and they had the Davidka. But they needed to manufacture bullets. They didn’t have enough natural resources then, so our mission was to develop a bullet that could be produced from the material available to the Jews in Israel. Each of us had our jobs, and we did them well. Everyone in Yeshiva was involved in some way with the war effort. It was a great opportunity to express our Ahavat Yisrael (love of Israel) and Zionism in a very practical way. Again, no hora. No heveinu shalom aleichem, rather real serious stuff. Did we succeed? I think we did in the end. We got the formula and the Israelis were able to manufacture the bullets, which is something which made us very happy and pleased.”

In Parshat Vayeira we read how Avraham excelled in the mitzvah of Hachnasat Orchim, welcoming guests. On the third day post-circumcision, Hashem visited Avraham as an expression of Bikur Cholim. During that visit, Avraham sees three figures approaching his tent. He immediately leaves his conversation with Hashem and tends to these guests as an expression of Hachnasat Orchim. From the unfolding of this story the Talmud (Shabbat 127a) teaches: אָמַר רַב יְהוּדָה אָמַר רַב: גְּדוֹלָה הַכְנָסַת אוֹרְחִין מֵקְבָּלַת פְּנֵי שְׁכִינָה,

This Talmudic phrase is normally translated as “Hospitality is greater than receiving the Divine Presence”. Rabbi Lamm suggests an alternate understanding of this Talmudic phrase. The prefix mem can mean “than” ie comparing the importance of two things. Or the prefix mem can mean “from”. Rabbi Lamm suggested in a sermon in 1968 that we understand the prefix mem in the Talmud as teaching us that “Hospitality is great(est) when it emerges from our religious identity and from our efforts to emulate Hashem.” We can be inspired to be more hospitable when we realize that we are all guests in God’s world. Rabbi Lamm adds that Hachnasat Orchim is more than social entertaining; it is a religious mandate. This means we should 1) Think beyond our social sphere when hosting. 2) Be ready to host those who might need it the most: ie those from out-of-town or those who may not be invited out as much as other people.3)Be willing to host even in less than perfect circumstances. Just as we feed our families even when the food, décor or setting is less than perfect, so too should we be willing to fulfill Hachnasat Orchim in less than ideal circumstances. May our appreciation for, and fulfillment of, Hachanasat Orchim help us benefit from Pnei HaShechina, from Hashem’s Presence in all facets of our lives.

Connecting with Our Souls

 Parshat Lech Lecha begins with Hashem commanding Avram to leave the familiar environs of his hometown. The Torah does not provide any context or background for why Avram was chosen to be the “father of many nations” and the father of monotheism. But already in Parshat Lech Lecha we have some clues. Early in the Parsha we read:  וַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כָּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָ֑רָן “And Avram took Sarai his wife and Lot his brother's son, and all their possessions that they had acquired, and the souls they had acquired in Haran, and they went to go to the land of Canaan.” Who / what are these souls?

Rabbi Moshe Avigdor Amiel (1883-1945) was a student of Rav Chaim Soloveitchik and Rav Chaim Ozer Grodzinski. He received semicha at age 18 and was the rabbi in Swieciany and then Grajewo before becoming the Chief Rabbi of Antwerp in 1920. The first Ashkenazic Chief Rabbi of Tel Aviv was Rav Shlomo Ahronson. With his passing, three primary candidates arose over the summer of 1935:  Rav Amiel, Rav Yitzchak Isaac Herzog and Rav Yosef Dov Soloveitchik, at that time a young rabbi in Boston. The leaders of Mizrachi backed Rav Amiel, and Rav Moshe Soloveitchik wrote a strong letter of support on behalf of his son. Rav Soloveitchik made his only visit to the Land of Israel that summer, and he met the ailing Rav Kook. Rav Amiel won the election, Rav Herzog was appointed to succeed Rav Kook as Chief Rabbi of Israel, and Rav Soloveitchik returned to Boston and became Rosh Yeshiva at Yeshiva University after his father’s death in 1941

Some of Rav Amiel’s sermons were collected and published under the title Hegyonot El Ami. In a sermon for Lech Lecha Rav Amiel picks up on the fact that Avram and Sarai had acquired “souls” in Charan. The fact that people are referred to as souls is noteworthy. Prior to the appearance of Avram and Sarai humanity was referred to as basar, flesh. Our first patriarch and matriarch re-introduce the notion that human beings are unique due to their souls. Whether these acquired souls were slaves (literal interpretation) or students that were “converted” (Midrash), either way we have Avram and Sarai to thank for reminding humanity that we are more than “flesh”; we are also souls.

Rav Amiel notes that even according to the Midrash, Avram and Sarai didn’t formally convert students to Judaism. It also seems that none of these students retained the monotheistic lessons that they learned, for when Yaakov takes his clan down to Egypt there is no reference to any of these “souls”. Nevertheless, the impact of Avram and Sarai remained. Our relationship with God and our relationship with others is predicated on this lesson that humans are souls, not just flesh. Rav Amiel notes that this lesson was internalized be even the most heinous of sinners. Even the king of Sodom, a bastion of immorality, had learned the lesson of Avram. In the aftermath of the war of % kings vs 4 kinds the king says to Avram (14:21) וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָֽרְכֻ֖שׁ קַח־לָֽךְ: “Give me the souls, and the possessions take for yourself.”

Avram and Sarai were the first Jewish outreach workers. They spread the Divine message that each human is a nefesh, and not just basar. We are endowed with a Divine soul, and that truth obligates us in our relationship with Hashem and in our relationship with others.

Each of us can be like Avram and Sarai by helping people connect with their Jewish souls. Next Wednesday 11/13 at 8pm YIH Sisterhood is hosting a Challah Bake in honor of the Shabbos Project, with Guest Speaker Charlene Aminoff: https://www.yih.org/challah . The Shabbos Project is an initiative to encourage people to share the beauty of Shabbat with those who are not familiar with it. More than just attending, I encourage women of our community to bring a relative, friend, co-worker or neighbor who has not been to a Challah Bake or who has not been exposed to the beauty of Shabbat the way we have. By bringing out the souls of others we will connect with our own souls in a more meaningful way. 

Little Faith Vs Big Faith

 Rabbi Theodore Lewis was born in Dublin, Ireland in 1915. He grew up under the guidance and influence of Rabbi Yitzchak Halevi Herzog, Chief Rabbi of Ireland and later Chief Rabbi of Israel. As a teenager he learned in London under Rav Eliyahu Lopian. In 1935, at the advice of Rav Yechezkel Abramsky, young Theodore went to learn in the Mir Yeshiva in Poland. Later in life Rabbi Lewis recorded his experiences in Mir that gives a flavor for what it was like to be a student at that famed Yeshiva. Rabbi Lewis left Poland in August 1939, just days before Germany invaded Poland. Rabbi Lewis served as Rabbi at the Touro Synagogue for 36 years, housed in the oldest synagogue building in the United States. In 1959, during his tenure in Newport Rhode Island, Rabbi Lewis appeared on the TV show “To Tell the Truth”. The episode aired on June 30, 1959 on CBS and the contestants tried to figure out who was the real Rabbi Theodore Lewis, billed as “the only Irish-born rabbi in the United States.” Rabbi Lewis died in 2010 at age 96. He collected some of his sermons in a book titled Sermons at Touro Synagogue.

In his sermon on Parshat Noach Rabbi Lewis explores Rashi’s comment on the pasuk that describes Noach’s entry into the ark (7:7): וַיָּבֹ֣א נֹ֔חַ וּ֠בָנָ֠יו וְאִשְׁתּ֧וֹ וּנְשֵֽׁי־בָנָ֛יו אִתּ֖וֹ אֶל־הַתֵּבָ֑ה מִפְּנֵ֖י מֵ֥י הַמַּבּֽוּל: “And Noah went in and his sons and his wife and his sons' wives with him into the ark because of the flood waters.”

On the final phrase of the verse, Rashi quotes the Midrash Rabba: “Noah, too, was of those who had little faith, believing and not believing that the Flood would come, and he did not enter the ark until the waters forced him to do so.” Rabbi Lewis points out that Noach was described by the Torah earlier as a Tzaddik, a righteous man. How, then, can Chazal also describe Noach as Mikatnei Emunah, of little faith? Here is Rabbi Lewis’ answer, in his own words:

“The answer to this question lies in the effect Emunah, belief, has on the individual. To be a true believer in God, it is not enoughsimply to possess faith in the existence of God. The faith must inspire its possessor to action. The faith with which the individual is imbued must be translated into positive and dynamic action.”

Just as the Midrash does, Rabbi Lewis contrasts Noach with Avraham.

“Abraham was a man of faith. His faith in God inspired him to deeds. He went among his people preaching belief in the true God. His faith was of such intensity that he coyuld not rest until he imparted something of the religious zeal which consumed him, to others. Noach’s faith, however, did not inspire him to action. He was content to believe – but his beliefs did not spur him to deeds on behalf of his fellow men. He did not concern himself about the immorality and the idolatry that was in evidence about him everywhere.”

It's not enough to believe in God. That belief must find expression in the ways in which we seek to emulate God’s ways. It’s not enough to praise the virtues of morality, justice and charity. We must live by those values. Our Rabbis point out this shortcoming in Noah’s faith to encourage us to act according to our Emunah and to practice according to our principles. 

We Celebrate More When We Appreciate What We Have

 The Dubno Maggid was once asked why there is a need for the two Jewish Holidays of Simchat Torah and Shavuot as they seem to serve the same purpose. Why don’t we condense them into one grand holiday that celebrates Torah? He answered with a parable. Once upon a time there was a king and queen who were without children for many years. In desperation they visited an old wise man who gave them a potent blessing with one caution attached. If the child would be a girl, no man must see her until her wedding day, lest she die! When the queen gave birth to a baby girl a secluded island was prepared for the princess to live on where she would be raised in the finest royal style with all female educators.

When the princess was ready to marry, the king approached a handsome nobleman and offered his daughters hand in marriage. “Sure” was the response, “let’s meet her!” After the king explained that his daughter was not to be seen before the wedding day, the nobleman declined. Time after time the king was confronted with the same frustrating reaction. “Let’s see her! If not, then how do I know what I’m getting myself into?”

Finally, a man was approached with the proposal, and he told the king that he was greatly honored by the offer. If the princess had the attributes of her royal parents then he would be delighted to marry her even without seeing her until the wedding day.

A date was set and the whole kingdom was invited to the celebration. Everyone came to dance and rejoice. A marvelous time was had by all…except the groom! He was overcome with anxiety. He had hidden his inner doubts and anxieties over not having met his bride in advance. Even during the weeks after the wedding he remained apprehensive. He anticipated that, although she appeared beautiful on the inside and outside, perhaps her ugly side would eventually surface. After months of happy marriage, he came to more fully appreciate her beauty, charm and wisdom. Each day he became more confident that there was nothing ugly to his wife, only beauty.

While this realization brought great relief and joy, the prince was also upset that he had “missed out” on his own wedding. He approached the king and admitted to his earlier doubts about the princess. He expressed to the king that had he known at the wedding what he knows now about the princess, he would have been much more joyous at their wedding. The king decreed that a new party be arranged. All the guests would be invited back but this time only one person, the prince himself, would dance to express his joy and gratitude.

The Dubno Maggid explained that when the Torah was offered to the world there were questions about its contents. However, when Bnei Yisrael were offered the Torah they immediately responded yes: “Na’aseh V’Nishma”. They committed to accept the Torah before they even understood what it contained. Only after living with Torah and experiencing its pleasant ways and peaceful paths are we ready on Simchat Torah to express intense joy over Hashem’s precious gift.

The Magid utilized this parable to explain that the Torah is a gift that can take time to appreciate. I believe that his parable can be applied to the idea that life in general, and the New Year in particular, is a precious gift that can take some time to fully appreciate. We pray for life on Rosh Hashana and Yom Kippur. But it’s only through the lessons of Sukkot (sukkah, simcha, Kohelet, etc) that we begin to understand and appreciate the kind of life to which we should strive. Torah is a Tree of Life. Simchat Torah completes the picture of the life we hope to live in the New Year.

Lessons from the Schach

The Talmud in Megilla 11a learns that vines and vegetation must be detached from the ground before being utilized as s’chach. In its discussion of acceptable s’chach, the Gemara asks the following question:  Can you use vines or palm leaves that were still attached to the ground when placed over the sukkah, but were then cut? Would that be considered kosher s’chach? On the one hand, when you placed the leaves in their schach position, they were still attached to the ground. However, since you subsequently cut them, perhaps it should be viewed as detached and completely kosher. There is a dispute between Rav and Shmuel on this matter. Rav says that by cutting the leaves from the ground, you have done an intentional action that created kosher s’chach. Shmuel holds that this would not suffice. Since the position of the freshly cut leaves is identical to where they were while attached to the ground, the vegetation remains invalid for s’chach. The only way to remedy the situation, according to Shmuel is to move the leaves a little bit after they have been cut. In this way the s’chach can be viewed as having been placed for the purpose of the mitzvah of sukkah in their detached, (kosher) state. 

The basis for Shmuel’s opinion is the pasuk in Parshas Re’eh: חַ֧ג הַסֻּכֹּ֛ת תַּֽעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים “You shall make the holiday of Sukkot for a 7-day holiday”

The Talmud learns from here: “Taaseh V’Lo Min Ha’Asuy”. The sukkah must be actively made and cannot be fashioned from something that has already been used for other purposes. Taaseh V’Lo Min Haasuy is not a concept unique to s’chach. The Gemara in Sukkah discusses the application of Taaseh V’lo min Haasauy to the mitzvah of tzitizit as well.

The s’chach literally hangs over our holiday celebration and reminds us that no matter what the mitzva, no matter what memory or theme we are trying to evoke, Taaseh, V’lo Min Haasuy! Our mitzvot must always be fresh. Our mitzvot can never just be “called in”; they must be performed with intention and special for each occasion. They should be accompanied with vigor and creativity. We cannot merely utilize what already exists to dispense our obligations.

The symbolism of s’chach is two-fold. Rav Hirsch pointed out that the s’chach warns us to never forget our complete reliance on Hashem. For what good are walls without a roof? And when we look up in our sukkah we see how we remain exposed to the elements. With this in mind we will be motivated to cling to Hashem and His Torah. On this point, too, the s’chach comes to warn us “Taaseh v’Lo min Haasauy”: In our service to Hashem, there are no shortcuts. What worked for the other person, or even for me last year is invalid. Each of us must create anew our spiritual path.

There’s a Halachic concept related to sukkah known as “Teishvu K’Ein Taduru”, which refers to the fact that our living in the sukkah should resemble how we live in our homes all year. Perhaps the comparison can also be made in the reverse. Our sitting in the sukkah should teach us how to live in our homes- with vitality and with faith in Hashem. May we learn the lessons of s’chach and bring them back indoors to enrich the rest of our year.

What Shabbat Can Teach us About Yom Kippur

Yom Kippur is called Shabbat Shabbaton. When we look carefully at Shabbat and Yom Kippur independently, we begin to realize that Yom Kippur is called Shabbat Shabbaton because it takes the themes of Shabbat to a whole new level.

On Shabbat we are imbued with a neshama yeteira, an additional soul. On Yom Kippur this idea is taken to the next level: we act completely in consonance with the soul. We shun material comfort and distractions and focus on spiritual pursuits that help to strengthen our relationship to G-d. Shabbat is “Me’ein Olam Habah” in that our physical activities are directed towards a spiritual goal. Yom Kippur is 25 hours of actual Olam Habah (World to Come), as is evident from the fact that we recite the verse “Baruch Shem Kevod malchuto” aloud just like the angels in heaven.

Shabbat commemorates the creation of the world. Observing Shabbat serves as testimony to the fact that G-d created the world and rested on the seventh day. As Shabbat Shabbaton, Yom Kippur commemorates something even more fundamental. You may ask what can possibly be more fundamental than the 6 days of creation. The answer is found in Pirkei Avot, where we learn that Teshuva as a concept was created before the world. This makes sense as the ability to rectify (and even elevate) our mistakes runs contrary to all of the natural laws of cause and effect. For Teshuva to exist in the world, it must’ve pre-dated creation. Our observance of Yom Kippur commemorates the creation of Teshuva and testifies to G-d’s desire to grant atonement to those who approach him in sincere repentance.

On Shabbat we welcome G-d into our homes. We clean the house and set the table in Shabbat’s honor. On an ordinary Shabbat we would sing Shalom Aleichem, welcoming Hashem’s angels into our homes. On Yom Kippur, this relationship is intensified- as Hashem invites us to join Him. As the verse says,

“Before G-d you shall be purified.” It is up to us to become purified. What is unalterable is the fact that on Yom Kippur we stand before G-d as invited guests into a realm where spirituality is the focus.

Shabbat is a day that we can only fully appreciate with preparation. As the Talmud states (Avoda Zara 3a): “Those who prepare on Friday, will have what to eat on Shabbat.”

Yom Kippur takes preparation to a whole new level. Yom Kippur is the culmination of a process of introspection that was supposed to begin 40 days ago, on Rosh Chodesh Elul. In the Beit Hamikdash, the Kohen Gadol who has a key role to play on Yom Kippur would begin preparing a week in advance. On Yom Kippur itself, each ensuing part of the day, every subsequent tefilah, prepares us for an upcoming moment that should be even more meaningful. Already in the first Selicha we will recite Yom Kippur night, we make mention of Neilah. The hope is that every word of tefilah will enhance the subsequent one, culminating in a Neilah that will be optimally meaningful.

The Midrash (Yalkut Shimoni) in Parshat Yitro explains that Shabbat serves as the anchor to the weekdays before and after it. On Shabbat we reflect on the previous week’s accomplishments. This is an aspect of Zachor, remembering the past week. Additionally on Shabbat we resolve to do better in the upcoming week. This is an aspect of Shamor, watching and correcting ourselves for the future.

As Shabbat Shabbaton, Yom Kippur also serves as an anchor. It is not an anchor for two weeks, but rather it is our anchor for both the previous and upcoming years. We reflect on the past year 5784 and recognize those areas in which we might have come up short. We also resolve to take the concrete steps necessary for improvement in this new year of 5785.

Hearing the Shofar: More Difficult Than It Sounds

Oliver Wendell Holmes once said, “It is the province of knowledge to speak, and it is the privilege of wisdom to listen.” Less pithy, but just as accurate is the saying that G-d created us with two ears and with one mouth because we are supposed to do twice as much listening as talking.

On Rosh Hashana, the only concrete mitzvah that is unique to the holiday entails using our ears. On both days of Rosh Hashanah this year the Baal Tokeiah will recite the following blessing on our behalf:

 “Blessed are you Hashem, Our G-d, king of the Universe who has sanctified us with His Commandments and commanded us Lishmo’ah Kol Shofar.

What does it mean “Lishmoah” the sound of the Shofar? It could mean to physically hear the shofar; that is to ensure that the sound waves emanating from the ram’s horn reach our ear drums. Halacha emphasizes the importance of physically hearing the shofar in a number of instances. For example, an individual who cannot hear is exempt from the mitzvah of shofar. The sound that enters our ears must be pure and unadulterated. For example, one cannot use a shofar whose mouth is covered in gold. This is because the gold will stifle the natural sound of the ram’s horn. Along the same lines, the Talmud expresses its concern towards a person hearing the shofar from someone who is down in a pit. The Rabbis warn that the listeners need to be careful that they are actually hearing the sound of the shofar, as opposed to the sound of any echo.

But Lishmoah also means to listen to the shofar, not just to hear. Hearing and listening are two very different procedures. We use our ears to hear, while listening also requires the use of our mental and emotional faculties. Perhaps the best example of this is found in the pasuk “Shema Yisroel Hashem Elokeinu Hashem Echad”. We need to not only hear, but understand and internalize the significance of G-d’s oneness.

Rav Chaim Soloveitchik, grandfather of Rabbi Joseph Soloveitchik put it this way: Hearing the shofar is the necessary physical pre-requisite (the maaseh mitzvah), while listening to the shofar gives that physical act meaning and elevates it to the status of a mitzvah (kiyum hamitzvah). It is therefore not surprising that the Rambam requires a special level of kavanah, intent, while fulfilling the obligation of shofar above and beyond that which is necessary for other mitzvot. Since hearing is a passive endeavor, the mitzvah of shofar requires greater sophistication and intention in order to give it “mitzvah credibility”, more so than that which is necessary for dynamic activities such as eating matzah or shaking a lulav.

Some people are hard of hearing; many more are hard of listening. Though most of us were born with the ability to hear with our ears, fewer people have refined that ability of hearing into the art of listening. Let us take advantage of Rosh Hashanah’s unique mitzvah of hearing the shofar to inspire us to develop our listening skills. In that merit, may Hashem hear and listen to our prayers this Rosh Hashanah and grant us all a year of blessings and peace.

Messages from the Past

A team of volunteers excavating an archaeological site in Normandy, France, found a “time capsule” this week from a 19th century colleague who surveyed the region nearly 200 years ago. “P. J. Féret, a native of Dieppe, member of various intellectual societies, carried out excavations here in January 1825,” the message rolled up inside a glass flask said. “He continues his  investigations in this vast area known as the Cité de Limes or Caesar’s Camp.” The message was found while the volunteers were conducting an emergency dig at the ancient Gaulish clifftop village near the town of Eu, France, because of erosion on the hillside. The message and its flask were found inside an  earthenware pot at the Cité de Limes. “It was an absolutely magic moment,” team leader Guillaume Blondel told BBC News. “We knew there had been excavations here in the past, but to find this message from 200 years ago… it was a total surprise.”

He added: “Sometimes you see these time capsules left behind by carpenters when they build houses, but it’s very rare in   archaeology. Most archaeologists prefer to think that there won’t be anyone coming after them because they’ve done all the work!”

These finds are exciting because they allow people to connect with a specific person and a  specific message from centuries ago. As Jews we are lucky that we have a rich tradition of    messages and texts from great people who lived hundreds, and even thousands, of years ago. Sefer Devarim is Moshe’s final speech to the Jewish people, and Parshat Nitzvaim is the last portion of that speech. It was delivered by Moshe the day  before he died at age 120. In Nitzavim Moshe both warns and encourages Bnei Yisrael.

He warns the people that turning away from Hashem’s commands will lead to disaster. But Moshe also strikes an encouraging note by telling Bnei Yisrael that we have the choice to do what’s right, and when we choose correctly we will be rewarded. Even when we choose incorrectly we have the opportunity to do teshuva and to recover from our setbacks.

Moshe’s message in Parshat Nitzavim is a timely one as we have reached the last Shabbat of the year.

Ashkenazim will begin reciting Selichot on Saturday night. There will be two Selichot services in the Sanctuary on Saturday night: one at 12 midnight and the other at 1:15 am (chatzot). Between the two   Selichot services there will be a kumsitz with the YIH Rabbis. Selichot marks the beginning of the Yomim Noraim season; a time to reflect on the messages that we have received from our Torah, our teachers, and our tradition.

On the last Shabbat of last year, 5783, none of us could have imagined what the upcoming year would bring for The Jewish People and for the State of   Israel. May it be Hashem’s will that the upcoming year of 5785 brings unimaginable blessings and salvation for Am Yisrael and for Medinat Yisrael.

Be Like A Sunflower

Researchers at Tel Aviv University say they have discovered that sunflowers growing together in dense environments move in a zigzag pattern as if they’re dancing, not only to get more sunlight but also to avoid blocking the sunlight of their neighbor.

The discovery sheds light on a scientific idea that Charles Darwin first explored 200 years ago when he observed that plants moved in circular movements, called circumnutations.

The study, led by Prof. Yasmine Meroz from Tel Aviv’s School of Plant Sciences and Food Security and Prof. Orit Peleg from the University of Colorado Boulder, along with other researchers, was published last week in the peer-reviewed journal Physical Review X. University. (Courtesy/Tel Aviv University)

Researchers at Tel Aviv University say they have discovered that sunflowers growing together in dense environments move in a zigzag pattern as if they’re dancing, not only to get more sunlight but also to avoid blocking the sunlight of their neighbor.

The discovery sheds light on a scientific idea that Charles Darwin first explored 200 years ago when he observed that plants moved in circular movements, called circumnutations.

The study, led by Prof. Yasmine Meroz from Tel Aviv’s School of Plant Sciences and Food Security and Prof. Orit Peleg from the University of Colorado Boulder, along with other researchers, was published last week in the peer-reviewed journal Physical Review X. In describing how sunflowers moved in their experiment, Meroz and Peleg told The Times of Israel by telephone to “imagine a party where it’s very, very crowded.” If nobody moves, said Meroz, “then you’re stuck in some places which are kind of empty, and other places, like next to the buffet, where it’s very, very crowded.” But if “you dance just the right amount,” she said, “then you will have enough space.” The experiment showed that sunflowers “seem to wiggle.” One flower will “go to the right, another to the left, in a zigzag pattern,” the researchers said, moving in circumnutations that seem to be coordinated so that a crowded group of plants can move about “collectively to find more light.” The researchers said their work was inspired by research done on sunflowers grown closely together in a field. The flowers perceive light signals from their immediate neighbors and change their positions for optimal growth of the crowded group. Meroz and Peleg grew five sunflowers close together in a row and followed their movements by taking a time-lapse photo every couple of minutes over a week to 10 days to make a movie where the sunflowers seemed to be wiggling in a zigzag pattern like in a dance. “We saw that the plants moved a lot — a lot more than we thought they would,” Meroz said. “The idea came to us that these circumnutations might have a function in helping these plants find “an optimal configuration, where all of them have enough sunlight,” Meroz said.

The study indicates that sunflowers wiggle not only to optimize their own access to sunlight, but they also do so in a way that optimizes the sunlight for their fellow sunflowers. This is a classic example of “win-win”. Just like sunflowers, we should never view life as “zero sum”. Our wins do not need to come about at the expense of someone else’s loss. In Ki Tavo the pasuk says הסכת ושמע. What does the word הסכת mean? The Gemara in Berachot 63b suggests that הסכת has the word כת in it, to teach us that Torah is optimally acquired in a group setting. Sunflowers are one of my favorite flowers, and we can learn important lessons from them. We should strive to be like the sunflower, seeking to maximize our own potential while seeking to lift up and optimize others at the same time.

Strength In Vulnerability

 At the end of this morning’s Parsha, Ki Teitzei, the Torah encourages us to remember a time in our national history during which we were vulnerable, and directs us in how to channel those feelings.

In the seventh aliyah, The Torah states: Vezacharta Ki Eved Hayita B’Mitzrayim:

Remember the suffering and vulnerability that you felt, and that you may continue to feel due to your experiences in Egypt. One possible response to vulnerability is to sublimate those feelings into an attitude of indifference and callousness. One who had been a slave in Egypt might say to him/herself, “when I was vulnerable in Egypt, no one helped me but Hashem. Now that I am self-sufficient let everyone take care of him/ herself.”

For this reason, the Torah commands us to be extra vigilant not to pervert justice in cases that involve the Ger Yatom or Almanah; the stranger, orphan and widow.

There is a relationship between feeling vulnerable and feelings of love and connection towards others. The more vulnerable we are willing to be, the stronger that relationship can grow. To fully connect we have to take risks- the risk of exposing who we really are and the risk of facing rejection. Taking those risks will increase our feeling of connectedness. Perhaps that is what the Torah is telling us by the Stranger Orphan and Widow: We should tap into our feelings of vulnerability because by doing so we will be more inclined to empathize with their situation, connect with them, and provide for them. I believe there’s a kal v’chomer at work here: if remembering our vulnerabilities can help deepen our bond with those whom we don’t know well, how much more so can it strengthen our connection to loved ones and those familiar to us.

There is a tradition that Elul is an acronym for various themes that should serve as mantras and tasks for the month leading into the High Holidays. One such acronym that many are familiar with is Ani L’Dodi V’Dodi Li (“I am for my beloved, and my beloved is for me”). Elul is a time to appreciate and reenergize our relationships with family, with friends and with Hashem. A lesser known acronym is based on the verse in Parshat Mishpatim (21:13). Concerning the accidental murderer who did not plan on murdering, the verse states: Ina L’yado Vsamti Lecha (makom) “God brought [it] about into his hand, I will make a place for you (to which he shall flee.)”

Hashem orchestrated a scenario in which this person is involved in an accidental killing. So it is Hashem who has also provided a place for him to go: the Ir Miklat, City of Refuge. Now, the words may form an acronym for Elul- but how does it relate to the theme of the month?

An accidental murderer must feel confused guilty and, yes, vulnerable. There is a Goel Hadam (blood avenger) after him and the death wasn’t even his fault. Elul is the time to tap into those feelings of vulnerability to allow us to question long held assumptions, see things in a new light, and deepen our connections to Hashem and to each oth

צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף: Righteousness, Righteousness, Shall You Pursue

 The repetition of the word “Tzedek” in this verse from Parshat Shoftim has been the subject of much discussion and commentary. Rabbi Simcha Bunim of Peshischa famously explained this verse to mean that righteousness must not only be an ends, it must also be the means. We may not utilize unjust methods, even in the interests of a just cause. Many people focus exclusively on outcomes and the “bottom line”. However this is not a correct approach to life. Ethical living mandates that we consider the process and not just the outcome. Rabbi Chami Shmulewitz learns this lesson from the episode in Parshat Shemini. Moshe at first criticized Aharon in his role as Kohen Gadol for burning a sacrifice against Moshe’s instructions. Aharon countered that perhaps Moshe had misunderstood the Divine commandment. Ultimately Moshe admits that he had made a mistake; Moshe was wrong and Aharon was right. Rabbi Shmulewitz notes that Moshe was faced with a dilemma. If Moshe admitted that he had a mistake, it could jeopardize people’s belief in the veracity and authenticity of the entire Torah. If Moshe admitted making a mistake, people could ask: What else did Moshe forget? In what other ways did Moshe corrupt the Divine commandments? From this perspective we could understand why Moshe might gloss over his mistake, or even argue that he made no mistake at all. Instead Moshe understood that his only responsibility was to tell the truth; even if it put him in a negative light, even if it could jeopardize the way people viewed Torah more generally.

The Talmud teaches that in a capital case, if all 71 judges of the Sanhedrin find the defendant guilty, then the defendant is let go. The rationale is that the cross-examination of eye witnesses for a capital case was so meticulous that there was bound to be a discrepancy between the testimonies of the two witnesses, and this discrepancy would be grounds for an acquittal. (This is another reason why the death penalty was considered exceedingly rare by the Talmud). If the testimonies were exactly the same such as all 71 judges voted guilty, then that would be considered suspicious enough to acquit as well. What happens if a capital case comes before the Sanhedrin. The first 70 judges declare the defendant guilty. The 71^st judge also thinks that the defendant is guilty. If the last judge votes guilty- then the defendant will go free. If the 71^st judge votes not guilty- then the defendant will receive capital punishment (as the last judge believes the defendant deserves), but in order to receive that punishment, the last judge has to lie and say “non guilty” so that the Sanhedrin’s decision is not unanimous. The Ohr Hachayim says that the 71^st judge must vote his opinion and say “not guilty” even though the outcome of his saying the truth will be the opposite of what he wants for the defendant. The Ohr Hachaim explains that this is an example of pursuing righteousness in a righteous fashion.  A person is obligate to speak the truth as s/he sees it, rather than considering the outcomes or results. The process lies in human hands. Results are up to God. Let’s make sure that we pursue our goals in a righteous fashion. 

Subjective Seeing

Two questions jump out when reading the first verse of this week’s Parsha, Reeh (11:26):

רְאֵ֗ה אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה: “See, how I set before you today a blessing (and a curse).”

The first question emerges from the first word of the pasuk. If someone hands me a gift wrapped in paper and tied with ribbon, is it really necessary for the gift giver to say “See, how I have given you a gift”? Of course not! I will understand based on the context and the wrapping paper that a gift is being given to me, without the need for the giver to get my attention by saying “Hey, See!” The second question is based on an inconsistency in the Hebrew grammar of this pasuk. The first Hebrew word רְאֵ֗ה (“see) is written in the singular, while the word לִפְנֵיכֶ֖ם (“before you”) is written in the plural.

The answers to both questions provide insight and reminders about the blessings in our lives. Rabbi Frand notes that the verse begins with the word “See” because oftentimes we need to look for our blessings, notice our blessings, and be reminded of our blessings. Sometimes blessings are not so obvious, and we need to see/look for them in order to perceive them. Sometimes we don’t see the blessings in our lives because we take them for granted. It can be difficult to identify them when we live within a landscape full of blessings. Therefore Hashem reminds us to “see” the blessings He has given us.

Regarding the grammatical inconsistency, the Kotzker Rebbe noted that while blessings can be given collectively to many people, each individual will perceive the blessing in a unique manner based on their personality and outlook. Blessings can be universal, and therefore the singular form of “See” is appropriate. However those blessings will be perceived differently by different people, and therefore the word “before you” is written in the plural form.

The lessons for us are 1) Keep our eyes open for the blessings in our lives and 2) Appreciate that people see and experience the world differently- which is both a challenge and an opportunity.

We are in the midst of reading the 7 Haftarot of Consolation on the Shabbatot that take us from Tisha Bav to Rosh Hashanah. The Talmud teaches (Taanit 30b) כׇּל הַמִּתְאַבֵּל עַל יְרוּשָׁלַיִם — זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ, “Whoever mourns for Jerusalem will merit and see her future joy”. Shouldn’t the blessing be that a person who properly mourns Jerusalem’s destruction will merit to see her rebuilding? Rav Kook answered that not everyone will appreciate the blessing of Jerusalem’s rebuilding in the same way. Some might focus on the challenges, while others might take the blessing for granted. The Talmud assures us that if we take the time and have the correct perspective we will fully appreciate the blessings of Jerusalem, and that proper perspective will bring with it tremendous joy. What is true about the blessings of Jerusalem are true about all of the blessings in our lives. We will experience true joy when we take a moment to see our blessings and to fully appreciate their pervasiveness and their impact.

The Blessing of Removing Anxiety

 At beginning of Parshat Ekev, Moshe lists a number of rewards that Bnei Yisrael will receive if they observe the mitzvot. Among those rewards is “וְהֵסִ֧יר ה מִמְּךָ֖ כָּל־חֹ֑לִי וְכָל־מַדְוֵי֩ מִצְרַ֨יִם הָֽרָעִ֜ים אֲשֶׁ֣ר יָדַ֗עְתָּ לֹ֤א יְשִׂימָם֙ בָּ֔ךְ: And the Lord will remove from you all sickness, and all of the evil diseases of Egypt which you knew.” In Sefer Shemot (15:26) Hashem promises the Jewish People that if they follow His commandments, then: כָּל־הַמַּֽחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְמִצְרַ֨יִם֙ לֹֽא־אָשִׂ֣ים עָלֶ֔יךָ “all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you.”

If Choli/ Machala refers to sickness, then what exactly does Moshe mean when he talks about removing “the evil diseases of Egypt”? Based on Yerushalmi, Madvei refers to fear and anxiety; not only anxiety surrounding illness but anxiety of all types.

Some people suffer from debilitating anxiety that can and must be addressed by mental health professionals. There should be no stigma surrounding anxiety disorders. Mental health disorders should be viewed and can be treated just like other medical conditions such as diabetes or high blood pressure. Even if one is not diagnosed with a pervasive or generalized anxiety disorder, most of us (if not all of us) experience anxiety at some point in our lives. Sometimes that anxiety can be as bad as or worse than whatever it is we are worrying about.  President FDR had a point when he said “the only thing we have to fear is fear itself.”

Anxiety has been scientifically proven to harm your health, putting one at higher risk for heart disease to cancer to the common cold. When we realize the damaging impact that anxiety can have, we can begin to appreciate the Divine blessing of removing such worries from our lives.

Fortunately, emotions need not only be a negative force in our lives. Studies have shown that the impact of positive emotions on physical health can be positive. In the early 1990s one of the great medical research enterprises of modern times took place. It became known as the Nun Study. Some 700 American nuns, all members of the School Sisters of Notre Dame in the United States, agreed to allow their records to be accessed by a research team investigating the process of ageing and Alzheimer’s Disease. At the start of the study the participants were aged between 75 and 102.

What gave this study its unusual longitudinal scope is that in 1930 the nuns, then in their twenties, had been asked by the Mother Superior to write a brief autobiographical account of their life and their reasons for entering the convent. These documents were now analyzed by the researchers using a specially devised coding system to register, among other things, positive and negative emotions. By annually assessing the nuns’ current state of health, the researchers were able to test whether their emotional state in 1930 had an effect on their health some sixty years later. Because they had all lived a very similar lifestyle during the intervening six decades, they formed an ideal group for testing hypotheses about the relationship between emotional attitudes and health.

The results, published in 2001, were startling. The more positive emotions, ie contentment, gratitude, happiness, love and hope, that the nuns expressed in their autobiographical notes, the more likely they were to be alive and well sixty years later. The difference was as much as seven years in life expectancy.

Let’s remember the relationship between emotions and health, and how we feel is in our control. Let us also pray that Hashem will remove our anxieties.  And Hashem can do that for us. For as philanthropist Mary Crowley once quipped “Every evening, I turn my worries over to God. He's going to be up all night anyway!”

God Owes us Nothing

At the beginning of our Parsha, Moshe must pray on his own behalf. It’s almost time for the Jews to enter Eretz Yisrael and God has decreed that Moshe won’t join them.

So Moshe prayed: Va’etchanan El Hashem. Rashi comments that the word VaEtchanan is related to the root meaning “free gift”. Rashi writes, “Even though the righteous may base a request on the merit of their good deeds, they request only a free gift of the Omnipresent.” We might expect righteous individuals, Moshe chief among them, to appeal to God with an expectation of a positive response due to their righteousness and fidelity. In fact, the exact opposite is true. Moshe approaches God asking for a free gift. He does not expect anything from Hashem.

Over the years I have met many people dealing with challenges. In my experience one of the best indicators of how a person will weather a challenge is what their expectations are of God. Do they feel that God owes them something? Or do they feel that God owes them nothing? If we feel that God owes us something, then we will often feel short-changed, angry at God, and we might even question the trajectory of our life. A sense of Divine entitlement may lead us to ask: why did I bother being a good person if God wasn’t going to reward me in the fashion that I had hoped for and expected?

But if we feel that God owes us nothing, then our overarching mood will be one of gratitude. So long as there is life, there are opportunities to be grateful. Things might not be working out the way we had hoped for or expected, but that’s never the entire story. The way things are going might be far from expected or ideal, but they present us with opportunities and experiences that we otherwise would not have confronted, and these experiences tap into strengths we may never have known that we possess.

“God owes me nothing” is a mantra that leads to feelings of gratitude. It challenges us to find strengths and prospects in even difficult circumstances. It was Moshe’s motto. (“God owes Me Nothing” is also the title of an unpublished autobiography by Rabbi Joseph Lookstein.) We are primed for accomplishments and satisfaction when we are not fixated on what we think we are owed.

The Baal Haturim notes that the Gematriya of the word Va’etchanan is the same as the word Shirah (515). Moshe’s prayer begins with praise to God for all the great things that He has done. Only after this praise does Moshe make his ask: entry into Eretz Yisrael. The Gemara in Brachot learns from Moshe here that before requesting anything from God we must first praise Him. In our Amida on weekdays we first offer Shevach, praise, and then Bakasha, requests. The purpose of Shevach first is to remind ourselves that no matter how many requests we have, no matter how many problems we have, there are reasons to praise Hashem. God owes us nothing, so anything that is going our way is an opportunity for Shirah.

This Shabbat is called Shabbat Nachamu, referring to the first words of the Haftorah. Nachamu means to be comforted. Nachamu can also mean a change in attitude (ie Shemot 32:14). When we shift from an attitude of “God owes me something” to “God owes me nothing”, from a sense of entitlement to a sense of gratitude, then we can be assured a degree of comfort in the face of any adversity. Let’s commit to more Shirah in our lives. In so doing we can expect to feel more grateful, more joyful, and better prepared to confront and life’s challenges with faith determination.

  

Seeing Beyond the Problems

The Talmud in Gittin tells us that the Second Temple was destroyed due to the baseless hatred exemplified in the story of Kamtza and Bar Kamtzah. In short, Bar Kamtzah was publicly humiliated by his enemy and felt that the Rabbis should have done more in his defense. Bar Kamtzah wanted to get the Rabbis in trouble with Rome. He approached the Roman Governor of Jerusalem and said that the Jews were rebelling. To prove his point, he told the governor to send a korban to the Beit Hamikdash and see whether the Jews accepted it. The governor sent a perfect animal that was worthy of being offered on the Mizbeiach. In transit, Bar Kamtza created a slight blemish in the animal which although overlooked by non-Jews is problematic according to Halacha. Upon receiving the animal, the Rabbis understood the gravity of the situation and were inclined to accept the Governor’s gift and offer it on the mizbeiach. Rabbi Zecharya ben Avkules vehemently objected on the grounds of Halachic integrity: people will say that such an animal is really OK for the altar when it in fact is not. In the end, the Rabbis headed this alarmist call and did not offer the governor’s sacrifice. Concerning this story Rabbi Yochanan said, “The hesitance of Rabbi Zecharya ben Avkules caused the destruction of the Temple and caused us to be exiled from our Land.” Rav Zecharya ben Avkules’ hesitance and his inability to see beyond the problems can be attributed to a fixation on perfection. The blemishes need not be overlooked, but they must never paralyze us or cause us to overlook the bigger picture.

This year we will add a layer of mourning to Tisha B’Av due to October 7 and the ensuing war in Gaza. While it is important to mourn the tragedy and to honor those who have been murdered for being Jewish, we must also appreciate the fundamental difference that exists when Tisha B’Av is being observed at a time when there is Jewish sovereignty over the Land of Israel.

I once heard a story from a colleague who went to visit his neighbor in Israel, a contractor, who was sitting shiva for his father in the days leading up to Tisha B’Av. During the shiva visit another neighborhood friend came to visit who was also a contractor. The contractor sitting shiva shared that on Tisha B’av he was going to go to his father’s senior residence in Petach Tikva to spend some time with his father’s friends who could not come during shiva due to the distance to Jerusalem The neighbor shared, “I always go to a 6 a.m. minyan on Tisha B’Av and then go to work.” The man sitting shiva was surprised that his friend worked on Tisha B’Av, as common custom is to avoid work (at least until midday), and tradition teaches that no Siman Bracha emerges from work performed on Tisha B’Av. The neighbor responded: “I actually work double on Tisha B’av because I am building buildings in Jerusalem.

The destroyed Jerusalem is being rebuilt by me. What better way to observe Tisha B’av than to rebuild the broken Jerusalem? I tell my workers, ‘take off the day before, the day after, I don’t care. But on Tisha B’Av we work double, rebuilding Jerusalem.” It is not easy, and we do not live in simple times. But fortunate is a generation like ours that, while we still have much to mourn over nonetheless, has the special zechut to be a part of the rebuilding of Jerusalem and the strengthening of the Jewish People in our homeland.