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.

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.

Tisha B'Av 5778

The story of Rabbi Akiva and the foxes on the Temple Mount ends the tractate of Makkos and is to bring us comfort during the exile. He laughs cheerfully as he sees the foxes; if the first part of the prophecy has come true (ie. the destruction of the Temple and the barrenness of the land), then surely the second part is to come true as well.
However, we do see that the final part of the prophecy that Rabbi Akiva mentions in fact has been fulfilled. The streets of Jerusalem are indeed filled with people young and old. So why do we still mourn?
The answer is simple. We still don't have our Temple back. We can prosper in the land of Israel. We can build it up with the latest trends in technology and agriculture. We can make it the most populated area of Jews in the world. We can have one of the best armies in the world.
But we're not done yet. Not until we bring G-d's Presence back into our midsts. These are all minor steps in the right direction, but we have many more to go.
May we be zocheh to see the Final Redemption and the final Temple built, a place that will be deemed a "house of prayer for all nations".

Yom Kippur 5778

The Mishnah in Yoma (8:9) notes that Yom Kippur only atones for transgressions between Man and G-d, but does not atone for transgressions between and Man and his friend until he appeases his friend. Rabbi Elazar ben Azariah brings a verse from the Yom Kippur service to show this: "You shall be purified from yours sins before G-d" (Leviticus 16:30). Before G-d, but not friends.
Rabbi Joseph B. Soloveichik asks on the need to bring a verse for this lesson of appeasement. The Mishnah in Baba Kamma (8:7) teaches that when one injures his fellow Jew, the former must pay numerous fees such as for damages, embarrassment, and doctor bills. Even when payment is complete, the person is not forgiven until he seeks mechila (pardoning) from his friend. We learn this from Abraham and Avimelech. G-d told Avimelech to ask Abraham for forgiveness after taking Sarah away from him; this would lead to G-d healing Avimelech. Based on this Mishnah, we know that there is a principle to ask for forgiveness from your friend when you do something wrong. Why does Rabbi Elazar need to bring a second verse?
The Rav answers that Rabbi Elazar recognizes that there is a general rule of asking forgiveness which applies throughout the year. Here, however, he is only addressing the atonement of Yom Kippur. With Yom Kippur, it's not just about asking for forgiveness. It's about actually appeasing your friend and reverting back to the friendship that existed before any wrongdoing. You are truly making up with your friend and your relationship with him.
This is crucial to accomplish because the atonement of Yom Kippur is communal. We want to include everyone within the community without any trace of separation or division among us.
The Rav goes onto add that some rabbis from the mussar movement say that Yom Kippur won't atone for transgressions between Man and G-d if one doesn't appease his friend to resolve his transgressions between him and his friend first. Why is this?
The same Mishnah above ends with Rabbi Akiva calling G-d the mikveh of Israel. G-d is Who purifies us. However, a mikveh only works in totality. You can't purify just one part of your body; it must be your whole body. So too here, where you must be completely free of transgressions from every aspect and not just in one category.

Tisha B'Av 5775

The Midrash Rabbah compares the sin of Adam to the exile from Jerusalem based on a posuk from Hoshea. Hashem had brought Adam into Gan Eden and gave him an order to follow (not to eat from the Tree of Knowledge). Adam transgressed the command, causing Hashem to banish him the garden and send him out into the world. Hashem also lamented over Adam as seen from the word “Ayeka” (“where are you”), which is spelled the same as “Eichah” (“alas”).
This pattern can be seen with Bnei Yisroel. Hashed brought them into Eretz Yisroel and gave them the mitzvos to follow. They committed sins and Hashem banished them from His temple and sent them out into exile. Hashem lamented over them with “Eichah”.
Why does the Midrash compare these two entities? What connection is there between them?
The Rambam explains that before Adam ate from the Tree of Knowledge, he saw everything in the world as Truth and Falsehood. There was clear indication of what was the right thing to do. After the sin, Adam saw his choices as Good and Bad, a more subjective perception of things.
When the Beis Hamikdash was around, we witnessed miracles upon miracles. We saw kivyachol the Hand of G-d on a daily basis. It was as if we saw everything on a level of Truth and Falsehood. Unfortunately, we were not able to sustain that sense of choice and we resorted back to choosing between Good and Bad.
This is what we pray for everyday, that we once again reach a level of Adam before he sinned. If we can reach and maintain a level of choosing between Truth and Falsehood, we can bring back the Temple bimheirah biyomeinu.

Rosh Hashana 5773

Where do we know that we need to use a shofar for the tekios on Rosh Hashana? The Gemara (R"H 33b-34a) cites a baraisa explaining that we learn it out from the Yovel (Jubilee) year. The shofar's "teruah" is sounded on Yom Kippur of that year. The posuk also points out that this takes place "in the 7th month" (Vayikra 25:9). In regards to Rosh Hashana, the posuk says it is a day of "teruah" in the "7th month" (Bamidbar 29:1). Since both instances use the phrase "7th month", we learn to blow teruahs with a shofar on Rosh Hashana from Yovel.
Why do we have to learn it all from Yovel? Couldn't the Torah have stated to use a shofar by the pesukim of Rosh Hashana?
I would like to suggest that we re-examine the concept and wording of Yovel. At the end of a 50 year cycle, any land sold goes back to the original owner. The posuk says that each person should "return to his family and inheritance" (Vayikra 25:10).
The Hebrew word for "return" is "lashuv". The Hebrew word for repentance is "teshuvah". They contain the same root. When you do teshuvah, you are returning to Hashem from your bad ways.
What the Torah is saying is to take a step back and remember where you came from. You are a Jew and Eved Hashem just as your family members before you were. That is the purpose of ancestral lands returning to their original owners.
The shofar is sounded on that Yom Kippur to emphasize this message to us. The Rambam says the shofar is to wake us up to do Teshuvah.
This is why we blow the shofar on Rosh Hashana, to wave a flag at us to look at ourselves and our past and how we can improve and grow in the future.