motzei Shabbos: Havdallah 2 Elul 5783
These days are days of favor and repentance. During the month of Elul, through the 10th of Tishrei, H’Shem bestows His favor upon us, so that our teshuvah will be heard and answered.
Thus, in acknowledgment that His Thirteen Attributes of Mercy, given to Moshe when He passed before him (Exodus 34:6), are exceptionally available to us, during these days, we may seek teshuvah with a sincere heart, in earnest expectation that we will be forgiven our sins.
“The lion roars, who will not fear?” -Amos 3:8
During the month of Elul, H’Shem elicits awe from His people. The Bnei Yissacher further explains, that this verse specifically relates to this season, because the word for lion in Hebrew, aryeh, is an acronym for Elul, Rosh HaSHannah, Yom Kippur and Hoshanna (Rabbah).
Imagine a lion, the king of the beasts, roaring to awaken all who fear him. Yiras H’Shem, a sense of awe, respect and reverence toward G-d is awakened in us this month, as we approach Yom HaDin (the Day of Judgment) for the New Year.
Let us prepare in earnest this year, by searching our conscience, and strengthening our devotion to H’Shem. Whatever has faltered in our efforts over the past year, may they be revived. And, may we receive new life, springing up within us, as a result of our efforts.
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based on Bnei Yissacher:
Elul – Ma’amar 1:20
What is the practical meaning of diligence? והיה עקב תשמעון “And, it shall come to pass, if you diligently observe…” (Deuteronomy 7:12). The word eikev literally means heel, implying the end of something. The Bnei Yissacher associates this verse with the end of the year on the Hebrew calendar, pertaining to the last month, Elul.
It is a time when returning to G-d, we should focus on being more diligent our understanding and observance of the commandments. Our diligence will manifest itself in different ways, depending on what is most important to each of us on the derech (path).
During the month of Elul our teshuvah is elicited from H’Shem. This is referred to as an arousal from Above (Heaven). Yet, it is up to us to remain committed to that initial motivation – the first positive inclinations that draw us toward a complete return to G-d in Elul.
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based on Bnei Yissacher:
Elul – Ma’amar 1:19
Tikkun HaNefesh (Renewal of the Soul) Day 4
The first set of tablets were broken. The second set of tablets were received after Moshe was on Sinai from the beginning of the month of Elul until the 10th of Tishrei. These second tablets represent teshuvah, in the sense that our lives may be broken to a greater or lesser degree by our sinful nature (yetzer hara). If we do not make an attempt to mend the soul, then our connection to H’Shem will continue to suffer. As is written, “your sins have separated between you and G-d” (Isaiah 59:2).
When Moshe ascended to Mount Sinai for forty days, in order to receive the second set of commandments, he entered into yisuv hadaat, a settled state of mind, where He could be receptive to H’Shem’s communication with him. This interior calmness, knowing that we can retreat there in all circumstances, once, we have fostered an awareness of that place of solitude within, and hined our ability to retreat there, in order to reside in our inner sanctum, is all the more necessary. Than in times past, today, when so much adversity, and so many challenges are faced by us, as the Geulah (Redemption) draws near.
The Bnei Issacher explains, that these days of divine favor, are additionally designated as such, because of the creation the world, that began on Elul 25th, although it’s inception in the will of the Creator, occurred sometime earlier in the month of Elul. (Contrary to the basic assumption that the world was created, beginning on Tishrei 1, the first day of creation was on Elul 25th. Mankind was created on the sixth day of creation, corresponding to Tishrei 1).
We should anticipate a renewal of the soul, as we draw closer to the days on the Hebrew calendar, when everything was originally tohu vavohu (formless and void). So, to, may our souls return to a state of pristine renewal, as if we are beginning again in our devotion to H’Shem. Even if we have not yet done a complete teshuvah by the end of the month, may it be merited to us anyway.* Amen.
*based on Bnei Yissacher: Elul 4
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“Whither shall I go from Thy spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the nether-world, behold, Thou art there.”
– Psalm 139:7-8, JPS 1917 Tanach
During the month of Elul, we are called to look past the surface level of ourselves; this is no easy task for anyone caught up in images, that is to say, the presentation of oneself as an image that does not correspond to who one really is. Yet, we should be careful not to continue fooling ourselves, if we have not already recognized the false images of ourselves that we might unconsciously present to others. Instead of upgrading our image, we need to look closely at its flaws.
This is the only way to gain an honest assessment of oneself. For, we are compelled by the quality of this month to judge ourselves, in order to diminish being judged disfavourably on Rosh HaShannah. We have a full month’s preparation to examine our own conscience, for the sake of improving ourselves, by first “cleaning house.” We must empty ourselves of all the clutter that has accumulated over time, creating obstacles between us and our ideal potential.
Where can we start? In every moment, we have a starting point. That is to say, that we may start in the present moment. If recollected enough, insight can be gained into our true nature, both the good and the bad, the strengths and the weaknesses, the virtues and the flaws. As is written, H’Shem will be with us when we are focused on the positive; and, He will also be present in our endeavor to explore our negative character traits.
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weekly Torah reading: parasha Nasso (Numbers 4:21 – 7:89) 5783
“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”
– Numbers 5:6-7, JPS 1917 Tanach
According to Rambam (Maimonides), this verse is the basis of vidui (confession), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), shuv (to return) as teshuvah (repentance). Essentially, repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).
Maimonides offers a basic example of how to approach vidui (confession): “I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed [profane acts] against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again.” He further states that whoever takes it upon him or herself to further elaborate, is considered praiseworthy. Nachman of Breslov notes that one measure of having done a complete teshuvah (return to H’Shem), is if in the same situation wherein had previously sinned, this time, avoids sin in the given situation.
motzei Shabbos: parasha Tetzaveh 5783
(based on Likutei Amarim – beginning of ch.29)
The light of the seven-branched menorah in the Mishkan (portable tabernacle of the desert was like the original light (ohr chadash) of creation, even before the sun, moon, and the stars were created. How so? First of all, the mishkan itself is likened to a microcosm of the world. This is derived by the sages, who noted the parallel language between the creation narrative, and the building of the Mishkan. Additionally, the accoutrements of the miskan are likened to aspects of the soul. Hence, it follows that the menorah may be understood as symbolic of the light of the soul: “The spirit of man is the lamp of the L-RD” (Proverbs 20:27, JPS).
The Tanya references the teaching from the Zohar, concerning chochmah, a window within the soul, whereof the divine light may shine through, if we do not “pull down the shades,” so to speak by way of darkening our minds and tainting our soul with the stains of our aveiros (sins). Thus, if we are unable to let the light shine through, the Tanya recommends, based on a passage in the Zohar, that we may seek to “crush” our egos, through introspection, resulting in alleviating the darkness that obscures the light in our souls.
“True sacrifice to G-d is a contrite spirit; G-d, You will not despise a contrite and crushed heart.” – Psalms 51:19, JPS 1985 Tanach
motzei Shabbos: parasha Terumah 5783 – Everlasting Values
“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach
The sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach).
When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets.
Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle). For, “the Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org).
The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance). Or HaChayim explains that this is the reason why the collection was not made mandatory; instead, everyone contributed of their own free will, inclination, and what their heart compelled them to give; otherwise, “they would not enjoy the atonement for their participation in the sin of the golden calf” (Or HaChayim, sefaria.org).
The essential nature of the Mishkan reveals a hint as to why this type of repentance led towards reconciliation with H”Shem. The Mishkan is where H’Shem’s presence dwelt, in a visible way when the clouds of glory would hover over the Tabernacle. There is an inherent transition enacted amongst the people, from idolatry to the worship of H’Shem, indicated by the difference between them freely contributing gold for the golden calf; versus giving freely from their heart for the tabernacle that will enable the worship of H’Shem. We may also make that transition in our lives, from the idolatry of the modern world, towards the everlasting values given to us at Sinai.
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Entering the New Month of Adar 5783
In lieu of the communal sin offering being brought up to the mizbeach in the Beis HaMikdash, a day of repentance, immediately preceding the New Month was established: this is called Yom Kippur Katan. And, the observance is on the 29th of the preceding month, in preparation of the renewal of the soul, that we hope to foster, through prayer, fasting, and repentance.
“No greenery remained on the trees or the grass of the field in the entire land of Egypt.” – Exodus 10:15
It is as if to say that Egypt was deprived of its finery. Later, the Egyptian people, who had developed a sense of respect toward the Children of Israel, gave them their silver and gold vessels, as well as fine garments; thus was Egypt depleted. This is metaphorically the effect of sin upon our lives, that the corruption within eventually takes on an outward appearance, diminishing our regality as beings created in the image of G-d. Additionally, the external manifestation of sin may appear in a way, and a measure, concomitant with the aveira (sin).
Consider that even though King David was forgiven for his transgression, he was still chastised as a measure of H’Shem’s attribute of justice. Lest we think that teshuvah is too easy of a way to wipe our sins clean, perhaps, like David, we are still chastised, yet, to a lesser degree than we would have been if we were obstinate to the point of not acknowledging our sins. One might say that this is an example of the dynamic interchange of mercy and justice, working in tandem with each other, to a greater or lesser degree; and, we hope that H’Shem will always sweeten the judgment against us, by way of showing His mercy toward us.
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