Bo 5786

A seemingly essential part of Yetzias Mitzrayim was the need for Bnei Yisroel to leave with massive amounts of wealth from the Egyptians. Shortly before the final plague of Makkas Bechoros, Hashem tells Moshe to instruct Bnei Yisroel to ask their Egyptian neighbors for their wealth. They do so that very night to the point where they "empty out" Egypt. 

However, the Gemara in Brachos (32a) seems to lament the fact that this occurred as said wealth led to Bnei Yisroel sinning with the golden calf. Moshe brings a claim before Hashem, stating that the very gold He provided them is what led to them making this idol. A few lines later, Hashem shockingly agrees with Moshe on this point! On the other hand (and if you hold that there's no chronological order in the Torah), Rashi in Shir Hashirim (1:13) notes that Hashem gave Bnei Yisroel an opportunity to do Teshuva and to use this gold for the Mishkan's purposes. It appears that this wealth was a double-edged sword.

Why was this wealth needed? What purpose did this task serve Bnei Yisroel? From a technical standpoint, the Torah Temima quotes a Gemara (Brachos 9a) that explains Hashem's request was to fulfill the prophecy of Bris Bein Habesarim in totality. "Let not the righteous one claim that I fulfilled only the slavery aspect but not the wealth aspect." The Torah Temima expands on this and identifies the "righteous one" as Avraham (as the Bris Bein Habesarim was directed at him). He then asks, why couldn't Bnei Yisroel just do this on their own? Were they incapable of being proactive and doing this on their own?

The Torah Temima states that in fact they were incapable. He gives a parable of a captive of many years who is promised that he will be free the next day along with being given riches. The captive responds that he would rather be freed today with nothing in hand. Bnei Yisroel were burned out at this point; they had been slaves for over 200 years. They had no desire for physical possessions or wealth; all they wanted was to be free. Hashem had to instill in them a fresh spirit in order to build up the ability to ask the Egyptians for wealth.

R' Kalman Ber, the current Chief Rabbi of Israel and former Ram in Kerem B'Yavneh, adds to the Torah Temima's explanation and states that Bnei Yisroel had a slave mentality. They lived and thought like slaves. By instructing them to address their masters and ask for their possessions was a starting point to shatter this mentality. Hashem was telling them, "you are no longer slaves to them, it's time to change the way you think and view yourselves." As James Hetfield puts it, "the slave becomes the master."

Leaving with wealth from Egypt then did suit some sort of purpose for Bnei Yisroel. So how can we reconcile the Gemaras from before that disapprove of it?

I believe what Hashem was teaching Bnei Yisroel and us is the idea of potential. In Kabbalistic thought there are three impure shells, or Kelipos, that are the source of evil and forbidden things in this world. A fourth shell, known as the Kelipas Nogah, contains some good in it and is more neutral than the former three. A Jew's purpose is to elevate this Kelipas Nogah, to "garb" his soul with holiness, and to redeem the lost sparks of holiness spread throughout Creation. However, if a Jew opts to sin, this Kelipah then clings to the three impure shells and further strengthens the forces of evil in this world. This ties into Judaism's philosophy of taking mundane acts and items and instilling Kedusha into them.

Bnei Yisroel had the potential to elevate these newly acquired possessions and directly dedicate them to their service of Hashem. This is what Hashem and Moshe were lamenting over in Brachos 32a. They were upset how Bnei Yisroel had erred at first by making an idol instead of donating such spoils to the Mishkan. However, as mentioned before, their giving to the Mishkan then became a means to achieve atonement for such a sin.

While we do have the free will to choose between doing Mitzvos or not, Hashem encourages us to choose life (Devarim 30:19). He has shown us the potential we each have to further perfect the world and to bring G-dliness into it. Even giving a small amount of tzedakah brings light into the world and provides an abode for the Divine to dwell in. May we continue to recognize the potential we have in ourselves and always do the right thing.

Shemos 5786

After HKB”H speaks with Moshe and tells him that he’ll lead BY out of Mitzrayim, He adds that Aharon will be waiting for him to act his Moshe’s spokesperson. HKB”H notes that Aharon would be happy to see Moshe; Rashi points out that because of Aharon’s happiness at Moshe’s new position and title, Aharon merited to become the Kohen Gadol.

There is a fascinating Midrash in Rus (5:6) that speaks of three individuals who seemingly did not perform mitzvos wholeheartedly; had they known that HKB”H would record their actions, the Midrash claims that they would’ve gone the extra mile. These individuals are Reuven, Aharon, and Boaz. Reuven had made efforts to save Yosef from his brothers and convinced them to throw him into a pit instead of killing him. Had Reuven known that HKB”H recorded how he saved Yosef, he would’ve put Yosef on his shoulders all the way back to Yaakov. As noted, Aharon went out to greet Moshe on the way to Mitzrayim with a happy heart. Had Aharon known that HKB”H recorded his feelings, he would’ve greeted Moshe with an ensemble of drums and dances. Boaz showed kindness to Rus and provided her with some grain to eat upon her first visit to his field. Had Boaz known that HKB”H recorded his kindness, he would’ve prepared fattened cows as a meal for her. This Midrash seems to imply that these Tzaddikim would be motivated by honor. How could that be? Doesn’t Pirkei Avos (6:6) count “distancing oneself from honor” is a way to acquire Torah?

The Yefeh Anaf (Rabbi Shmuel Yaffe Ashkenazi) explains that this is not how understand this Midrash. Chas V’shalom that such holy people would pursue honor in such ways! Rather, had they known their actions would have been recorded for future generations, they would’ve gone the extra mile with these mitzvos to set a precedence. Their wholehearted actions would inspire their descendants to act the same way in giving 100% to their dedication.

The Yefeh Anaf then continues on saying how even such Tzaddikim will refrain from full efforts at times for certain reasons. In Reuven’s case, he was outnumbered by his brothers, and he was afraid that his brothers would rise up against him. Had he known he would be role model for future generations, he would’ve put his life on the line for Yosef. Regarding Aharon, he was afraid of being mocked by others if he were to greet Moshe in a grandiose way. Had he known he would be an example for his descendants, he would’ve gone full red carpet for Moshe despite the mockery. Lastly, Boaz was afraid of criticism from his workers saying that he was only looking to distinguish himself from the rest of the group in an act of haughtiness to impress Rus. Had he known his actions would be recorded forever, he would’ve provided her with a lavish meal despite the potential criticism.

The Yefeh Anaf concludes by saying that the lesson here is to do mitzvos to the greatest extent you can despite potential reasons to refrain from doing so. While the topic of finding human faults in such holy people is a debated topic, it allows us to connect more with these figures. We get to see their human side and how they dealt with emotions despite their greatness. The Midrash is emphasizing how there is always room for improvement no matter what your spiritual level is.

Terumah 5782

The Ramban on the opening verse to the Parsha explains that once Bnei Yisroel accepted upon themselves that they would be Hashem's people and that they would follow the Torah, they were now worthy of housing the Divine Presence in their midst. The Mishkan would function as a mini "Mt. Sinai" for Bnei Yisroel. The same glory that rested on the mountain would dwell in the Mishkan. Moshe's interactions with Hashem would be the same way he spoke with Hashem on Mt. Sinai. Why was it important that the Mishkan resemble Mt. Sinai? I would like to suggest that Hashem felt it was important to maintain a constant reminder to Bnei Yisroel about their experience receiving the Torah and the idea of consistency. Waking up to such a presence would motivate the people to continue in the ways of Hashem and further improve their relationship with Him.

Shemot 5782

There is a difficult group of verses (4:24-26) in the middle of the story in the Parsha that takes place when Moshe is on his way back to Egypt to begin the Exodus. While Moshe stops at a hotel with his family, G-d looks to encounter him and kill him. Tziporah, Moshe's wife, immediately circumcises their son and the threat is avoided. The story then continues on. The commentaries from the time of the Talmud are baffled by this story and the details of it. How could Moshe be moments from death as he is on his way to free the Bnei Yisroel?

I believe the answer can be found based on an idea the Rambam writes about at the beginning to his opening commentary on the Mishnah. The Rambam explains that there are four types of prophets, two within the realm of prophesizing in the name of idolatry and two in the name of Hashem.

1.A. The prophet who says a foreign deity came to him and commanded him to worship them. He then encourages the masses to follow suit.

1.B. The prophet who says he received a message from Hashem to begin worshipping a foreign deity such as the sun or the moon. He may even provide miracles and wonders.

2.A. The prophet who prophesizes in the name of Hashem and encourages people to strengthen their faith and service to Him. However, he notes the Hashem also told him to add/subtract a commandment; this also includes reinterpreting a commandment that the Oral Torah explains. 

2.B. The prophet who prophesizes in the name of Hashem and calls to others to strengthen their faith and service to Him without any exceptions or ramifications. He warns them about sinning and gives them directives based on his visions. 

The first three categories of prophets are to be executed for being false prophets; only the last category is accepted. With this information in mind, let us return to the story of Moshe. He is to be the prophet that returns to Egypt to save the Bnei Yisroel. He even performs miracles with his staff, his hand, and the river water. However, his son would not be circumcised at the time. What if someone from the Bnei Yisroel noticed this? This would put Moshe's validity into question and theoretically make him liable to the death penalty as the lack of a bris would mean that he did not believe in such a commandment. What Hashem was doing was holding Moshe accountable and giving him the chance to correct this mistake before he went to Egypt and therefore was moments away from killing him.

The lesson here is how one should be consistent in their service to Hashem in every facet, especially when it comes to core beliefs and foundations.

Toldot 5782

 The commentators give many reasons for why Yitzchak became blind at the time of blessing Yaakov. Rashi gives a couple of explanations. One is that he became blind from the smoke of the idolatrous offerings given by Esav and his Canaanite wives. A second is when he was about to be slaughtered by Avraham the angels' tears fell into his eyes. 

These are the classic answers given. However, the S'forno explains that Yitzchak became blind due to his lack of discipline towards Esav. He draws the comparison to Eli, the Kohen in the story of Shmuel Hanavi. The posuk notes that his sons weren't righteous children and because of this he lost his sight. The Da'as Zekenim gives another reason in that it was because of Esav's trickery towards Yitzchak. The posuk says that Esav was a hunter and "had a taste for game", "tzayid b'fiv" (25:28), which is why Yitzchak loved him. The Da'as Zekenim explains that this was Esav's way of "bribing" Yitzchak and convincing him that he was righteous. As we learn in Parshas Mishpatim, bribes blind the upright. 

Chayei Sarah 5782

There is a well-known Rashi that explains the actions of Eliezer when he gives gifts to Rivkah at the well. Before he even knows who she is, Eliezer proceeds to give her bracelets and a nose ring; only then does he ask for more information. When he retells the story to Rivkah's family, he switches the details and says he asked her first before giving the gifts. Rashi explains that Eliezer put his trust in Avraham's merits that Rivkah was the right woman for Yitzchak. He only switched the details later on so that he wouldn't be bombarded by questions about his judgement.

The Be'er Basadeh (24:47) expands on this explanation and points out that the verse says he merely took the items, not that he actually put them on her as he tells the story ("Vayikach" and not "Vayasem"). Additionally, he points to Rashi's wording in saying Eliezer switched the details and not that he straight out lied. The Be'er Basadeh explains that Eliezer wasn't 100% relying on Avraham's merits; he put the gifts on Rivkah that signified that they were given only as deposits and not full fledged gifts.

Vayeira 5782

Shortly after the parsha begins, Hashem decides to tell Avraham about His plan to destroy the cities of Sodom and Gomorrah. Avraham then prays to Hashem to spare them. But why does Hashem tell Avraham in the first place, almost to get some sort of feedback from Him? Rabbi Ben Keil, from the Young Israel of Pelham Parkway, explains that Hashem was teaching Avraham a very important lesson about prayer. Every day we pray for things in hopes that we receive what we ask for. However, the answer isn't always "yes". Though Avraham had prayed to spare the cities, Hashem's answer in this case was "no". This is why the Torah records Hashem's commentary about how Avraham will follow in His ways and lead his descendants in the path of Torah. This was a golden opportunity to teach a foundation of prayer and its mechanics.

Lech Lecha 5782

The Gemara in Nedarim (32a) explains that Avraham was punished when he asked for reassurance from Hashem when he was promised the land of Israel. Avraham asks, "how will I know that I will inherit it?" (15:8). Hashem answers with "You will surely know..." (15:13) and proceeds to tell him the 400 years of slavery the Jews will endure due to him supposedly expressing doubt in this promise. The Kli Yakar finds this very difficult to understand, that such a question by Avraham would cause his descendants to suffer. He proceeds to explain that the question bothering the Gemara is as follows: regardless of what the reason for 400 years of slavery was, why did Hashem tell Avraham such negative details about his descendants to distress him freely? Avraham was asking something which wasn't necessary to know; he should not have asked for a sign from Hashem. This ends up being a middah kineged middah in Hashem responding as if saying, "Do you really want to know? Fine, I will share the unpleasant parts of the covenant." Hashem was as if hoping to spare Avraham from such things.

The Kli Yakar himself believes that the slavery in Egypt was for different reasons (he points to the Abarbanel for a list of them). He continues on to ask why Avraham did not ask for such confirmation when he was promised descendants. Plus, why doesn't he ask about the land when it is first mentioned along with the promise of descendants?

When Hashem mentions giving the land to Avraham, He says it will be given as an "inheritance" (15:7). When Hashem mentions giving Avraham descendants, He merely says "I will give you children," the implication being freely. When Avraham heard the word "inheritance" he wanted confirmation that he would be the sole owner of the land of Israel without any claims from his cousins. Noach gave the Middle East and parts of Asia to Shem after the flood, who had five sons (10:22). Avraham came from the family of Arpachshad, but he was worried that descendants from the other four siblings would claim rights to Israel. Hashem then makes a covenant with him just as He does so with Aharon to disclaim any of Korach's challenges to the priesthood. 

Noach 5782

The Midrash Rabbah (B"R 23:7) discusses the root "hey-chet-lamed" as it appears in various places throughout the first two parshios. R' Simmon explains that the root's implication is to rebel in the following three places: 1)"az huchal likro b'shem Hashem"; 2)"ki heicheil ha'adam"; 3)"hu heicheil lihiyot gibor". The Eitz Yosef explains each of the three verses. Verse 1) refers to when Mankind began serving idols and straying from Hashem. Verse 2) introduces the story of the Bnei Elohim, which many commentators describe as a time when sexual immorality was rampant [see Bereishit 5782 for more]. Verse 3) is the Torah's description of Nimrod, the fierce hunter (10:8); he began to convince everyone to rebel against Hashem and promoted murder with his strength. Each of these are considered rebellions against Hashem and represent the three cardinal sins in Judaism. 

Bereishit 5782

After Noach is born towards the end of the Parsha, the Torah speaks about the Bnei Elohim who act in a way that causes Hashem to change the way He interacts with Mankind. The Midrash in Bereishis Rabbah attempts to explain the story, and the gist of their interpretations makes note that these supposed leaders of the generation were acting in a corrupt way that included illicit relationships. Because of this, Hashem decides to take a step back (6:3). The Or HaChaim explains that up until this point Hashem was directly talking to people, such as Adam and Cain, and that everyone was on the level of prophets. Once the people began to act immorally, He determines that Mankind is no longer fit to be at such a spiritual level to merit such direct dialogue. The Or HaChaim continues onward explaining how the righteous brought back His Presence with time until the Temple was destroyed, as well with Divine Inspiration when the Jews were exiled.

This is one idea behind the ending of Eichah when we ask Hashem to renew our days like old, "k'kedem" (5:21). Kedem refers to Gan Eden, the ultimate paradise. We hope that one day we can reach the level of prophets once again and have a closer connection to Hashem, where we can have a "face to face" with Him.

Mishpatim 5781

 Parshas Mishpatim mainly deals with the bulk of laws found in Tractates Baba Kama and Baba Metzia, which focus on damages (both material and physical) and liabilities. The Gemara in Baba Kama (30a) notes that if one wants to be pious he should learn the laws of damages; others include Pirkei Avos as well as the laws of blessings. The Maharsha in his Chiddushei Aggados explains that a pious person looks to do good with all his actions. These are split into three categories: acts towards others, acts towards oneself, and acts towards G-d. Each of the topics listed address one of these categories. The laws of damages teaches one to care for others' property; Pirkei Avos helps one refine his character; learning the laws of blessings helps one appreciate G-d's kindness in this world. While some commentaries note that mastering one of these qualifies one to be a pious person, one should strive to improve himself in every part of his life. Only then will he be able to bestow goodness in its totality. 

Shavuot 5780

It is ironic that during this Shavuos we will not be able to gather together to learn Torah, daven, and enjoy the chag. The Gemara in Pesachim (68b) calls Shavuos by the name "Atzeres", which can be translated as an assembly. The Seforno on Vayikra 23:36 says that this name is chosen because Bnei Yisroel had gathered together to accept the Torah at Mt. Sinai (Matan Torah). The Even Ezra there also brings an opinion down that the word signifies a communal gathering. Though we continue to be separate from one another, we hope that we once again gather together in the shul in the service of Hashem to celebrate as well as with Moshiach in Yerushalayim bimheirah biyomeinu.
At the very end of the Seforno's comment, he notes that the Torah never actually calls the Shavuos by the name "Atzeres." In fact, the text in the Torah never mentions that Shavuos commemorates the giving of the Torah nor does it list a date for its celebration. How could such important details be omitted from the text?
The Kli Yakar on 23:16 discusses the Torah's description of bringing a "new" sacrifice on Shavuos. He explains that Torah should be seen as something new and fresh in the eyes of a person as if he/she accepted it from Mt. Sinai on that very day. If one does so, then *every single day* is considered the day of Matan Torah and hence no need to set aside a specific day to commemorate this event. The emphasis here is the daily renewal and rededication of one's efforts to Torah study. The Kli Yakar adds the Sifri's statement that words of Torah should always be new to a person and not like something that makes one sick. There is always something new to learn in Torah.
This idea of renewal is emphasized in the laws of the reading the Shema. The Shulchan Aruch in Orach Chaim 61:2 says that when one reads "these things which I have commanded you today" one should see the Mitzvos as newly given and not as if one has heard them previously and therefore no longer dear to him/her. Rashi on that verse adds that one should read the Shema as if it is a new royal proclamation which everyone is excited to read.
The Gemara in Nedarim (81a) notes that the first Beis Hamikdash was destroyed because the people did not say Birchos Hatorah before learning each day. The Ran there explains that the people were definitely involved with Torah constantly at the time, but that Torah became unimportant to them. It was no longer worthy in their eyes on which to make a blessing before learning. Their efforts were for the wrong reasons and their service became almost like a daily chore.
Doing Mitzvos such as davening and learning are to be embedded into our daily routine but in a way that resonates with us. We are to involve ourselves in Mitzvos with the right mindset and not by rote. We are to see them as if we are partaking in them for the very first time with each given opportunity.
During this period of social distancing, our days have melted into one another and have disrupted our sense of routine. Alternatively, we find ourselves lacking a sense of freshness to our days, turning us into mindless zombies as we drag our feet around our houses looking to occupy ourselves.
Our lesson here addresses these two issues. By establishing a routine of Torah learning and always looking upon Torah with fresh eyes every morning, we can stay strong during this tough time and look forward to each day with the same enthusiasm and drive as we had since the beginning.

Emor 5780

The parsha starts off with the laws of a Kohen becoming impure for certain deceased relatives. The Kohanim were always in a state of purity as they carried out the services in the Temple. However, the exception to the rule  The Gemara in Moed Katan (20b) explains that for whomever they become impure, they also must mourn for them. The list given is discussed in the Gemara in Yevamos and applies to all Jews and not just the Kohanim.
The Rambam lists this as a Mitzvah in Sefer Hamitzvos (Aseh #37) that the Kohanim are obligated to become impure for their family members. He explains that because they were already prohibited from becoming impure via deceased individuals, they would understand the Torah here as giving them the option to do so for family. Therefore, the Torah *obligates* them to do so, even if by force. Additionally, the Kohanim are singled out to further strengthen the idea of mourning. By singling out the Kohen, who is cautious of impurity, to become impure and mourn, the Torah sends the message to the rest of the nation to not be weary with the laws of mourning.

Ki Tisa 5778

After the sin of the golden calf, G-d tells them of numerous commandments including the holidays. The list mentioned here puts Pesach over Shabbos, followed by Shavuos and Succos. In other lists of the holidays, such as in Parshas Emor, Shabbos precedes all the holidays. Why was the order switched here?
The Netziv in his commentary "Ha'amek Davar" explains that this list isn't to teach Bnei Yisroel about the holidays since they were already told of them before the sin of the golden calf (in Mishpatim). Here, this list is to repair a sense of faith that was damaged within them. After such a sin, Hashem saw it fit to reestablish and strengthen the building blocks of their faith by starting with the primary example of faith: Yetzias Mitzrayim and Pesach. By starting with Pesach and the springtime, He was looking to "plant" a sense of Avodas Hashem within them that would stretch across the year and its holidays.

Vayeitzei 5779

The Malbim notes the differences between the prophecy that Yaakov received at the beginning of the parsha to that of Moshe's. He uses the Rambam's analysis from Moreh Nevuchim to point out four distinct differences:
1) All prophecies are transmitted via dream. Only when the prophet is sleeping will he/she see a vision. Moshe, on the other hand, received prophecy while awake. As seen here in the parsha, Yaakov dreams of the vision.
2) All prophecies are given as parables or riddles. It is up to the prophet to discern and interpret what the meaning of the prophecy means. However, Moshe didn't need to do so; Hashem spoke to him directly without any explanation needed. Here, the parable of a ladder with angels is given.
3) All prophecies come via an angel; they are seen as the "middleman" between Hashem and the prophet. In Bamidbar 12:8, Hashem describes how He speaks to Moshe as two people speak to one another. In Yaakov's prophecy, angels are the main players.

Shemot 5779

As Moshe is on his way back to Egypt to speak with Pharaoh, his life is unexpectedly threatened. As he stays at an inn, Hashem looks to kill him. Tziporah acts fast by finding a sharp rock and performing a circumcision on their son Gershom. Some commentaries on this story note that Moshe had not been diligent with performing a circumcision on his son at the proper time. He had decided to focus on his lodging before performing the mitzvah; his priorities weren't in order.
Despite these explanations, it is still difficult to understand what happened here. How could Hashem look to wipe out Moshe after a week of speaking with him about saving the Jewish people from Egypt? Secondly, why such a harsh potential punishment? Circumcision is crucial to Judaism, but at the risk of ending Moshe's life and possibly delaying the redemption?
I would like to suggest an explanation based on the Rambam in his introduction to his commentary on the Mishnah. At the very beginning, the Rambam talks about four kinds of prophets; two who speak in the name of idolatry while two speak in the name of Hashem. However, out of those four types only one kind is believed and accepted as a true prophet. The first two say that either a star or that Hashem Himself came and said to worship a certain object or luminary. Even if they perform miracles, they are put to death for being false prophets of Hashem. The second two speak in the name of Hashem. However, one says that Hashem had decided to add or remove a commandment from the Torah; this also includes altering an interpretation of a verse based on drasha. This prophet is also to be put to death. Only a prophet who speaks in the name of Hashem and tells the masses to continue keeping the Torah and to do teshuvah

Noach 5779

There is a misconception regarding Noach's curse to his grandson, Canaan. After Noach awakes from his drunken state, he realizes what Ham did to him; he decides to curse Ham's son, Canaan. He is to be a slave to his brothers, Cush, Mitzrayim and Put. However, states the Ibn Ezra, many people claim that this explains why African nations, originally from Cush, became slaves. He points out that the very first king after the flood was Nimrod, Cush's son. If there really was a curse on them, how could they become leaders of their land? Therefore there is no justification for the formation of slavery during colonial times. The curse was for Canaan, not Cush's.

Bereishit 5776

The story of "Bnei elohim" is perplexing to say the least. The Orach Chaim (6:3) does note that Midrashim attempt to interpret this story, but the literal context is still unclear. However, it seems that as a result of whatever occurred Hashem decided to alter the way He interacted with Mankind. At first, Hashem would interact directly with Adam and Eve, as well as their children and the snake. Once human beings began to really degrade themselves with sin, He stopped speaking with them directly.

Originally, everyone was at a level of prophecy. This allowed them the privilege of speaking with Hashem just as Moshe did. But once they began to be "chal" (6:1), they lost that level of holiness. The only exceptions then were Tzaddikim, righteous individuals. When the Temple was destroyed, there was no more prophecy; only Divine inspiration remained. Sadly, we as a nation can't even reach that level of Divine inspiration anymore due to our sins.

This punishment of our declining connection with Hashem stems from the generation of the flood. They began committing adultery, which is what the verse refers to with "flesh" (6:3). This might be why the verse specifies the actions of the rulers as well. This sin was rampant even among the esteemed leaders at the time.

Succot 5779

Along with sitting in the Succah, the four species ("arbah minim" in Hebrew) are at the forefront of mitzvos performed on the holiday of Succos. We take for ourselves a palm branch ("lulav"), three myrtle branches ("hadassim"), two willow branches ("aravos"), and a citron ("esrog"). The Sefer Hachinnuch in Mitzvah 324 says that when a person sees these species, it makes him/her happy. These species are taken during the harvest season to remind us that our happiness should be to G-d and we celebrate Him with the physical world. Additionally, each of the species represents a part of our body to remind us to follow in G-d's ways. The etrog represents our heart, where our thoughts lie; we are to serve G-d with our intellect. The lulav represents our spine; we should straighten ourselves through G-d's commandments. The hadassim represent our eyes, which shouldn't steer us away from G-d. The aravos represent our mouth, which we should curb and only use for speaking good things.

However, I always felt that there was more to the four species. They represent more than just how we should conduct ourselves before G-d. I would like to suggest that these four species are us showing G-d how much we yearn for the Final Redemption. After all, some commentators mention that the Messiah will come on Succos. On Shabbos Chol Hamoed of Succos we read about the war preceding Messiah. The Temple itself is called "King David's fallen succah" as we mention in Birkas Hamazon. Following this theme, each of the Four Species symbolizes our desire for the Final Redemption that parallel events in our past.

The lulav is called "kapos tamarim" in the Torah; it is a palm branch that yields fruit. "Tamar" in Hebrew is a date, one of the seven types of produce from the land of Israel. Tamar is also the name of Yehuda's daughter-in-law. She had two children, named Peretz and Zerach. Her descendants are listed at the end of the Book of Ruth; they include King David, and eventually Moshiach. Using our "kapos tamarim", we are hinting to G-d to bring Tamar's final descendant in Moshiach.

The hadassim share a common name with one of the Bible's famous heroines: Queen Esther. In the Book of Esther, we are introduced to her under her other name, Hadassah (Esther 2:7). Her rise to power as Queen of Persia and her courageous efforts to save the Jewish people eventually led to their return to the land of Israel as well as the building of the second Temple. Just as Hadassah/Esther sparked the end of the first exile, so too we hope our own hadassim spark the Final Redemption and end to the current exile.

During the week when we complete a meal, we say Birkas Hamazon (Grace after Meals) to thank G-d for sustaining us. But before we begin, we say a paragraph of Tehillim (Psalm 137) that is known as "Al Naharos Bavel", On the rivers of Babylon. It talks about the sorrow the Jews felt in exile and how they were treated in Babylon. Verse 2 notes that they "hung their harps on the willows". Rashi quotes word for word that it's referring to "arvei nachal", the very description the Torah gives for aravos on Succos (Vayikra 23:40). By using the aravos in our lulav bundle, we are hinting to G-d of our exile and hoping that we are redeemed one day soon.

The Midrash Rabbah in Bereishis (15:7) asks the question, from what kind of fruit did Adam and Eve eat? There are four opinions given: wheat, grapes, figs, and esrog. The esrog actually fits the description that it was a "delight to look at (Bereishis 3:6)". The Midrash floats the idea regarding the fig that Adam and Eve tried to repent by using the exact same item they sinned with. I would like to suggest that we are doing the same with esrog. We are using it to make up for Man's fall and attempting to repair our relationship with G-d; we want to go back to the way it was before Man sinned. That's exactly how it will be when Moshiach arrives. The Final Redemption will undo Adam and Eve's sin and we will be back to that same level of holiness as we were before.

These four species help us show G-d how much we yearn for the final Temple. We yearn for the days that Mishnah describes as the ultimate simcha during Sukkos. We hope to one day encircle the alter with our lulavim instead of the bimah in shul. May we be zocheh to the Geulah bimheirah biyomeinu.

Rosh Hashana 5779

Certain parshios are to fall out at certain times of the year. For example, Mikeitz is always during Shabbos Chanukah; Devarim is always the shabbos before Tisha B'Av. Parshas Nitzavim always falls out the week before Rosh Hashanah. Why is that? Is there some sort of message connecting back to the Yomim Nora'im found within this short parsha?

The Ramban (30:11) explains that there surely is a connection. From 30:11-14, the Torah talks about a mitzvah that is attainable and easy to implement. However, it isn't clear which mitzvah is being described. The Ramban explains that these four verses are working off of the previous paragraph that details the mitzvah of teshuvah (repentance). The Torah is teaching us that doing teshuvah is easy and accessible; it's not a foreign concept that no one can reach. This is surely appropriate as we enter the Yomim Nora'im and prepare ourselves with Selichos, davening, and asking for forgiveness from those we have wronged.
However, despite what the Ramban says, there are still two questions that arise. Firstly, is teshuvah really that simple? Even though it's described as a four-step process by the Rambam, each of those steps aren't the easiest things in the world. Secondly, if the message is about teshuvah, why didn't Chazal then set up the calendar for Nitzavim to fall out on Shabbos Shuvah between Rosh Hashanah and Yom Kippur?
Rav Yosef Dov Soloveichik in "Before Hashem You Shall Be Purified" discusses how Rosh Hashanah isn't really about teshuvah. The day is about re-anointing G-d as our King and praising Him. There are even customs to not mention any kind of confession of sin, a step in the teshuvah process, from the prayers on Rosh Hashanah; for example, some leave out a few of the lines from Avinu Malkeinu because it states that "we have sinned." But, says the Rav, there is a small aspect of teshuvah within the Day of Judgment. Rosh Hashanah represents "Hirhur Teshuvah", the mere thought or consideration of repenting. We see from Chazal that even the minute thought of thinking of doing teshuvah holds water and is crucial. The Gemara in Kiddushin (49b) gives a case of when a man betroths a woman on condition that he is a tzaddik (righteous person) that the betrothal is binding even if it's known that he's a rasha (wicked person); this is because he may have had a "hirhur teshuvah" at that very moment. That split second is powerful enough to make his betrothal binding. We see from here that hirhur teshuvah does wonders despite its minuscule moment and effort.
Using the Rav's idea, I would like to suggest that the Ramban may be referring to this idea of hirhur teshuvah. Out of the whole process of Teshuvah, that first spark of consideration is quick and easy; anyone can have that thought and it can motivate a person to continue the process despite the challenging steps that follow. This may be why Nitzavim is before Rosh Hashanah and not during the Ten Days of Repentance; its message of hirhur teshuvah *only* works for Rosh Hashanah. It is a good way to kick off the Ten Days of Repentance as we move towards Yom Kippur. May we all build upon the momentum of hirhur teshuvah and complete the process not only with Yom Kippur, but through the rest of our lives.