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.