Sfarim

Divrei Torah Chodesh Tishrei
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Why We Wish One Another "Good Yom Tov" on Motzaei Yom Kippur

As explained by the Rebbe Shlita on Motzaei Yom Kippur, 5762

The custom among many communities is that on Motzaei Yom Kippur, we wish one another "Good Yom Tov". The Rebbe Shlita explained the reason as follows:

We have a mitzva to eat Erev Yom Kippur. The Gemara goes so far as to say that "Kol Ha'ochel be'tshi'i, ke'ilu tzam betshi'i ub'asiri - Anyone who eats (a festive meal) on the 9th, is considered to have fasted both the 9th and the 10th". Since the 10th is a Yom Tov... then we see that this Yom Tov status spills over onto the 9th as well.

The halachic question is raised as to whether eating on the evening of the 9th is also considered as part of this, or only that which is eaten near to the beginning of the fast - the daytime meal(s). Various answers are given.

The Rebbe offered the solution that Motzaei Yom Kippur is the "hashlama," the completion, of the hours missing on the 9th. Since the 9th was granted the status of Yom Tov, then the hashlama of Motzaei Yom Kippur also receives this status, and thus, it is only fitting to wish one another "Good Yom Tov".

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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Lessons from the Esrog and the S'chach

based on ma'amarim in Aish Tamid, 5749

Rebbe Shmuel Eliahu of Zvolin asks, why is it that the esrog [citron] was chosen from amongst all the other fruits for the mitzva of the Sukkos holiday? We can learn a very important lesson from this. We are bidden in the Torah [Vayikra, 19:32] to honor our elders, "V'Hadarta Pnei Zakein [literally, you shall beautify the face (presence) of the old one]." Someone who has had so much life experience, who has undergone the various trials and tribulations that a long life brings, and has survived to be able to recount them - such a person is worthy of honor.

Similarly, the esrog is called "Pri Eitz Hadar" [Vayikra, 23:40] - a beautiful fruit of the tree [or, a fruit of a beautiful tree]. Our Sages inform us that this refers to the fruit "which dwells [hadar] on its tree from year to year." How many storms, rain, winds, snow and other weather conditions must this fruit have experienced, and yet, it remains beautiful! Such a fruit, like the aged person, is worthy of honor and thus chosen for the mitzva of Sukkos.

Regarding the coverings ["roofs"] of our sukkos, the Divrei Yisrael asks a similar question. Why is it that the s'chach of the sukka must come only from plants - which grow in the ground ["gedulei karka"]? The sukka enables Hashem's Presence - the Shechina - to dwell amongst us, as we mention in the prayer upon entering the sukka - "and may Your Shechina dwell amongst us." This can only be accomplished, says Rebbe Yisrael, by humbleness and a lowly spirit. This is in accord with the verse [Yeshayahu, 57:15], "I will dwell with the crushed and low of spirit."

Therefore, he concludes, we allude to this by using items which grow from the ground, as we say at the end of the Amida prayer, "And my soul is like dust to all." With this, Hashem will spread his Divine Presence over us in the Sukka. Chag Sameach to all!

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
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Full Health, to Guide Us Towards Full Tshuva

Based on the Imrei Aish in Ma'amorei Orayso, Tishrei 5753

The custom of nearly all of the Jewish world during the 10 Days of Repentence (Aseres Y'mei HaTeshuva) is to recite the Avinu Malkeinu prayer at both Shacharis and Mincha. Two of the lines that are recited responsively are:

"Avinu Malkenu, Hachazirenu B'Tshuva Shleima Lefanecha (Our Father, Our King, Return us with Complete Teshuva [Repentance] to You)", which is immediately followed by "Avinu Malkenu, Shlach Refuah Shleima L'Cholei Amecha (Our Father, Our King, Send a Complete [or perfect] Recovery of Health to the Sick of Your Nation)".

The Imrei Aish sees an interesting point in the fact that these 2 are juxtaposed next to one another.

When one asks Hashem to Heal someone who is ill, his request is for a complete recovery, and a long-lasting one. He requests that Hashem grant health for all matters, without any remnant or damage from the disease. Similarly, when we beseech Hashem to help us to Return in Teshuva towards Him, we want this Teshuva to be total, long-lasting and all-encompassing.

(Translator's note - "Lev Yodea Moras Nafsho" - each person knows in his heart what trials and tribulations we face - we make honest attempts to do Teshuva, but its so easy to fall back into negative, established habit patterns. Our request of Hashem here is that He help us to make this Teshuva more permanent, reliable and solid.)

Similarly, in the line of Avinu Malkenu that precedes the two we mentioned above, we ask Hashem to "M'chok B'Rachamecha HaRabim Es KOL Shitrei Chovoseinu - With Your Mercy, Erase ALL records of our sins (literally, all of our bills)". If we haven't "paid up", why should Hashem erase them? Do we seek "nahama d'ksufa - unearned gifts from Hashem that will embarrass us?

In fact, the Imrei Aish explains, what we actually seek is that when we fulfill our responsibilities in doing Teshuva, and Hashem Sets out to "Erase" our sins, they should be erased totally, with no remnant or damage left behind. And we seek that Hashem Help us to do such a Teshuva, that this will happen.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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Belief in Hashem? You'd Better Believe it's There!

Based on the Imrei Shaul, as brought down in the Ma'amarei Oraysoh, Tishrei 5753

"V'chol Ma'aminin Shehu Kel Emuna, HaBochen U'Bodek Ginzei Nistaros - And everyone believes that He is the G-d of Truth [Emuna], Who searches and analyzes the secret repositories [of our hearts]" (From the tefillos of Rosh Hashana and Yom Kippur).

The Imrei Shaul asks what the connection is between the two concepts of Emuna (faith) and Bechina (penetrating analysis). The answer reflects Reb Shaul's love of his fellow Jew, as well as how we should relate to so many of the wayward Jews around us.

Emuna (faith) is not something that is obvious and apparent to the eye of the beholder, it's found in the innermost depths of the heart. The Imrei Shaul quotes a well-known statement from the Maharsha, who reflects that we have 248 "halachic limbs" to the body, which correspond to the 248 positive commandments. And the heart corresponds to the first of the Ten Commandments, "Anochi Hashem Elokecha - I Am the L-rd Your G-d".

Even though there are some whose actions and lifestyle seem to indicate that they are not believers in Hashem; nonetheless, if we search and analyze deeply, if we really dig into their hearts, we'll see that the roots of Faith are still planted there.

This is the meaning of our Tefilla (prayer) that everyone believes that He (Hashem) is the G-d of Truth, for the minute we truly analyze deeply into the hearts of every Jew, we'll see that this is true!

Similarly, in our daily Shacharis prayer, we say of our forefather, Avraham Avinu, "U'Matzasa Es Levavo Ne'eman Lifanecha - and You found his heart faithful before You" - If you truly seek, you will find Faith in his - and every Jew's - heart.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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Dipping an Apple in Honey on the Nights of Rosh Hashana

The custom by most Jews is to eat an apple dipped in honey on the nights of Rosh Hashana. This is symbolic of our wish for a sweet new year.

The Modzitzer Rebbe Shlita says that there is another Rosh Hashana symbolism in this action as well. The Hebrew word for apple - Tapuach - has the same letters as the word Poseiach. The Hebrew word for honey - Dvash - is an abbreviation for Shaar Dofkei B'Teshuva - the gate for those knocking for entry via repentance. In other words, on Rosh Hashana night - the beginning of the Ten Days of Repentance - we eat a symbolic food, which reminds us to repent.

(Translator's addition: In the Siddur of the Kabbalist Rav Herz Traves of Tuhingen - a Siddur printed in 1560 - it mentions that there is an angel at the gates of heaven through which everyone's repentance passes. This angel is called Poseiach Shaar Dofkei B'Teshuva - the one who opens the gate for those knocking for entry via repentance. According to the Modzitzer custom, the text of the prayer V'chol Ma'aminim - said on Rosh Hashana and Yom Kippur - is amended from Haposeiach Shaar Dofkei B'Teshuva to Haposeiach - a melodic pause and then - Poseiach Shaar Dofkei B'Teshuva. This could be a reason for the repetition.)

Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chassid
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The Connection between Rosh Hashana, Yom Kippur and the Ushpizin of Sukkos, Culminating in Simchas Torah

Based on a vort from Reb Yechezkel of Kuzmir

The Kuzmirer Rebbe brings a lovely parable to describe the process and connection of these Chagim, and what we seek to grow in from them.

"There was once a man who had the typical business of the times in years gone by - he would go to the big city, purchase wholesale goods on credit, and sell them in his store back at home. His credit was for a set term, at which he would return, usually having sold much of the merchandise, and pay up his debt. This went on for quite a while, to the mutual satisfaction of all parties.

One year, his business turned very sour, and when the time came to pay his debt, he simply didn't have with what to pay. Nonetheless, he went to the wholesaler, apologized profusely, explaining how he had come upon hard times, and that he couldn't pay as of yet. The wholesaler, being a kindly fellow, decided to waive partial payment (of 1/3 of the debt), and gave him an extension to pay the other 2/3 of the debt a bit later.

But things didn't improve, and business was even worse than before. He was still unable to repay the debt. Honest as ever, although contrite, he returned to the wholesaler, spelling out his problems to the wholesaler, and apologized again for his inability to pay. Still kindly as ever, the wholesaler had mercy on him, and without a word of complaint, reduced the debt another 1/3, and gave him a new term to pay the remaining third by.

As this third term of payment started to draw near, the businessman became frantic. Nothing seemed to work - he didn't have a cent to pay back his debt with. Torn apart in grief and embarrassment, he returned to the wholesaler, begging his forgiveness, but that he had still failed to put even the greatly reduced sum together. Appreciating the refined and upstanding character of the businessman, the wholesaler accepting his apologies, and forgave him the entire debt, and bid him farewell.

The businessman left, in utter despair. Although he was free from having to repay the debt, his reputation and credit rating were totally destroyed. And his business was founded totally on a buying merchandise on credit. Totally distraught, he returned home, and decided to invite his relatives over to share his woes with them. He had no ideas at all what he could do, with no credit line, no reputation, no merchandise, and thus no visible means of support.

But family, being family, got together and pitched in to help him out, each one applying his own expertise. Funds were put together to pay back the debt, the store was remodeled, and new merchandise was bought to fill the store again. His self-confidence returned, his debt was cleared, his reputation restored, and business flourished once again."

The same is true for the Jewish People, explains Reb Yechezel of Kuzmir. It is just like what is brought in the Medrash Tanchumah (quoted by the Tur on Hilchos Sukkos) - "U'lekacktem B'yom HaRishon - [and you shall take on the first day]... but is Sukkos the first day? It's the fifteenth day of Tishrei!? Why call it the first? Because its in fact the first day l'cheshbon ha'avonos, the first day in the new accounting of sins. {But what does this mean? .. is the implied question... what sins? We're just after Yom Kippur!}. The Medrash goes on with another parable to explain - It is readily likened to a region that owes the king a substantial debt, and they were unable to pay. The king started out to the region, accompanied by his strongest brigades, in order to collect the debt. As he got to the farthest reaches of the region, the region's leaders and sages went out to greet the king, and to explain how the region had suffered a particularly hard year, and was unable to pay the debt. The king, being merciful, reduced the debt by one third, and continued on his way to the center of the region to collect the remainder. As he reached the outskirts of the region, the middle echelons of the region also went out to greet him. They too explained what problems has fallen upon the region, and the king reduced another third of the debt. At the gates of the central city, the entire population went out to greet him, and viewing this honor, he waived the entire debt."

The Medrash continues, "Thus it is with the Jewish People. The King is Hashem, and the residents of the region are the Jewish People - who sadly find themselves embroiled in sins throughout the year. But come Erev Rosh Hashana, and the Leaders and tzaddikim (righteous) fast and repent, to which Hashem's response is that He Forgives 1/3 of the Aveiros of the Jewish People. During the Ten Days of Repentance, the middle echelons of the Jewish People fast, and He Forgives another third. On Yom Kippur, everyone fasts, and Hashem, seeing the honest contrition of his people, Forgives the rest of our sins. Immediately after Yom Kippur, everyone starts building a sukkah and preparing for the Yom Tov of Sukkos - we have no time for Sins. That's why Sukkos is called the first day l'cheshbon ha'avonos, the first day in the new accounting of sins."

But Reb Yechezkel of Kuzmir is puzzled by this. Why isn't it called the first day for Mitzvos? Why the first day for Aveiros?

His incisive answer is a serious question - "And how did that businessman feel after the wholesaler waived the debt? (How do we feel on Motzei Yom Kippur?) Was he happy? His reputation was ruined. He had no credit. He had no business left. Similarly, how can we even dream of "doing business" with Hashem - using His World, etc. - after we've just shown for the umpteenth time that we keep falling back into all of the old aveiros that we so sincerely declare that we won't do anymore. What kind of credit rating do we have? What kind of reputation do we have now?

So what do we do? When in dire straits, we turn to the "family", and pour out our hearts before them. So all throughout Sukkos, we invite our "mishpocho" - the Ushpizin (Holy Guests - our fathers - Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef and David - who each represent the 7 Middos - Character Traits of Kedusha). The "mishpocho" pitches in to help, each giving from his best - some Chessed from Avraham, Gevura from Yitzchok, etc. until our affairs are in order. The family gives us the goods that we need to repay the debt, to fix up the store, and stock it with the right kind of merchandise.

This is why, says Reb Yechezkel, Sukkos is called the first day in the accounting of sins. For on Sukkos, we start the process of getting the goods from the family, in order to fix up the damage by our past sins, and to repay our debts. By the end of Sukkos, we have gotten all of the critical "merchandise" from our family, and are ready to repay the debt.

Once we have attained this status, we are ready to make Simchas Torah. We return to the Wholesaler of Wholesalers Above, and tell Him, "although you may have waived the debt, we could never live with that. So we have returned, renewed with the ability to repay, and full of true inspiration to do better for the coming year."

May we all be able to reach this level!


Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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The Divine Aspects of the Sukka

based on and excerpted from a ma'amar by the Rebbe Shlita in Ma'amarei Oraysoh, Tishrei 5752

There is an unusual verse in the sefer of the Prophet Nechemia which says, "...and they made themselves sukkos, each one on his roof and in their courtyards, and in the courtyards of the Beis Elokim [House of God]...and they dwelt in sukkos, for since the days of Yeshua bin Nun till that day the children of Israel had not done so..." [Nechemia, 8:16-17]. The Metzudos David explains that they hadn't done, until then, the mitzva in its best manner [mitzva min hamuvchar]. The Rebbe Shlita wonders what was done at that time that was better than in previous years. The Gemara [Erchin 32b] asks on this as well: "Is it possible that David [HaMelech] came and did not make sukkos, [Shlomo (HaMelech) came and did not make sukkos], until Ezra came?" The Gemara concludes, "Ezra prayed and annulled the inclination for avoda zara [idol worship], and his merit protected them like a sukka. That's why the verse is critical of Yehoshua, for everywhere else it is written 'Yehoshua' and here he is referred to as 'Yeshua'. It's acceptable that Moshe didn't pray [to annul idolatry], for he didn't have the merit of Eretz Yisrael; but Yehoshua, who had the merit of Eretz Yisrael, why didn't he pray?" The Rebbe Shlita asks, what's the connection between the nullification of avoda zara and the mitzva of Sukka?

There is a difference of opinion in the Gemara [Sukkos 11b], regarding the verse "...for I had the children of Israel dwell in sukkos when I brought them out of Egypt" [Vayikra 23:43].R. Eliezer says that this refers to the Ananei haKavod [clouds of glory], whereas R. Akiva says it means actual sukkos [huts]. Rashi in his commentary on the verse in Vayikra brings the opinion of Rabbi Eliezer, ananei haKavod. Even though we normally don't follow the opinion of Rabbi Eliezer, here Rashi was giving us the simple interpretation of the verse [ed. note: see Mizrachi, who says that Hashem's "causing the children of Israel to dwell" indicates a Divine protection such as the clouds of glory, rather than man-made huts.] What difference does it make? The Rebbe Shlita cites sefarim which tell us that whenever a person performs a mitzva, he should have the verse wherein the command is found in mind when he does it. It thus comes out that when performing the mitzva of Sukka, one would have this verse in mind, with the explanation of Rabbi Eliezer - which, as mentioned is the simple interpretation of the verse, and is usually a rejected opinion. However, the Ibn Ezra explains that in this particular case, both Tannaim [the Rabbis in the Gemara] were correct. He says that during the first year following the exodus from Egypt, they made actual sukkos, and Moshe told them that they would remain in them until the erection of the Mishkan [tabernacle]. Later, they merited the ananei haKavod as well. The Rebbe Shlita points out that according to the Mishna in Pirkei Avos, "any argument for the sake of Heaven will endure," refers to the arguments of Beis Hillel and Beis Shammai as an example. There, we poskin [halachically decide] in favor of Beis Hillel at present, and in the future we'll follow the opinion of Beis Shammai. However, in our case, according to the Ibn Ezra, the opinion of both stands at the same time, because there were both actual huts and clouds of glory.

Rabbi Yehuda ben B'seira says in the Gemara [Sukka 9a], "Just as the Divine Name applies to the [korban] Chagiga, so does it apply to the Sukka, as it says [Vayikra 23:34], '...Chag HaSukkos, shivas yamim LaShem [lit., the holiday of Sukkos, shall be seven days for Hashem; however, the Gemara understands 'Chag' to refer to the korban Chagiga]. Just as the Chag [Chagiga] is for Hashem, so is the sukka for Hashem." Furthermore, the Midrash says [Pesikta d'Rav Kahana, Ch. 29], whoever fulfills the mitzva of sukka in this world, Hashem will protect him from mazikim [forces of harm]." This is because the sukka is a place for the Shechina [Divine Presence] to dwell, and the Divine Name applies to it, and it is thus like the Mishkan, which was also a place for the Divine Presence in this world. Thus the first of the Aseres HaDibros, the Ten Utterances ["I am the L-rd your G-d..] applies to the sukka.

But the second one, "You shall have no other gods before Me," applies as well. This is because the nullification of idolatry is compared to the sukka, as mentioned above, in the days of Ezra. Furthermore, the Midrash Tanchuma tells us that the ananei haKavod would "spit out" those who worshipped idols. The verse "..and you will turn away, and worship other gods...and Hashem will shut up the Heavens, that there will be no rain.." [Devarim 11:16-17] indicates that the rains are withheld from us due to the sin of idolatry. Therefore on Sukkos, which represents the nullification of idolatry, we pray for and are judged in regards to rain.

The Rebbe Shlita then brings the "vort" from his grandfather, the Imrei Shaul, about the walls and s'chach of the Sukka as further proof that the Divine Name is linked to the Sukka.

Finally, the Rebbe Shlita shares the following insight with us. In the Diaspora, the main aspect of the Sukka is for the recognition of Hashem as our G-d [the first of the Dibros], because as the Gemara says [Kesuvos 110], one who dwells in Chutz la'Aretz is as if he doesn't have a G-d, and the Shechina doesn't settle there. Therefore, it is through making a place for the Shechina to dwell - the sukka - that one merits this aspect. It also demonstrates our position as "a lone sheep among seventy wolves" [the nations of the world], which is also hinted at by the seventy bulls that are sacrificed, in descending order, throughout the holiday. Thus we see that even in the Diaspora, Hashem protects us, as mentioned in the Pesikta above.

In the land of Israel, however, the main message of the Sukka is the second of the Dibros - "You shall have no other gods..." This is because one who dwells in the Land is as if he has a G-d, therefore this first aspect which applies to the bnei Chutz la'Aretz does not apply. So, in order not to think that the land of Israel is like any other country, and someone may think "my strength and diligence has earned me all this wealth," therefore, the mitzva of Sukka comes to negate this way of thinking, and remind us of the nullification of idolatry [ed. note: even the worship of oneself] and thus emphasize the fulfillment of the command to have no other gods before Him. Chag Sameach to all!

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
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Why is There no Bracha for Building a Sukkah?

Based on the Imrei Shaul on Inyonei Sukkos

We have special brochos for so many mitzvos, why not for building a sukkah? The Classic Commentaries bring a multitude of answers to this question. The Gemorra in tractate Menachos (p. 42), and the Tur Orach Chayim (chapter 641) bring some of these answers.

The Imrei Shaul adds his own insight to this question. He tells us that the bracha is actually hinted at in the very mitzvah itself. For when one builds a "complete" sukkah, it is composed of four walls (d'fanos) with s'chach on top. If one adds up the numerical value (gematriya) of the word dofen (singular for wall), multiply it by four, and then add the gematriya of the word s'chach, one comes up with the same gematriya as the words "Baruch Atah Hashem" [ a total of 660]. The bracha is hidden in the very sukkah itself!

[Editor's note - maybe one could add that this fits well with the concept that the mitzvah of sukkah is one of those unique mitzvos that the Jew completely "immerses" himself into it, the mitzvah totally surrounds him as he performs it.]


Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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The Bridge between Past and Future

based on a ma'amar by the Imrei Shaul in sefer Yisa Bracha

In the beginning of sefer Shemos, we are told that Moshe Rabbeinu saw an Egyptian man, who [according to the Midrash] killed a Jewish man. The verse then says, "And he [Moshe] turned this way and that, and saw that there was no man, and struck down the Egyptian and hid him in the sand" [Shemos, 2:12]. The Tikkunei Zohar [6:22] tells us that the words, "And he turned this way and that," refer to the Aseres Y'mai Teshuva, the Ten Days of Repentance in the Rosh Hashana - Yom Kippur period. R. Shaul finds this amazing - what's the connection?

Our Sages tell us [Pirkei Avos, 3:1] that by examining three things, we won't come to sin: whence we came, where we are going, and before Whom we are to give the ultimate reckoning. R. Shaul tells us that we can fulfill this teaching in each of the holidays of Tishrei: Rosh Hashana, Yom Kippur and Sukkos.

Rosh Hashana is a fulfillment of "whence you came", since it's the anniversary of the day that man was created. "All who have come into the world pass before Him like lambs," is also a reference to "whence you came." On Yom Kippur, we are reminded that we are going "to a place of dust, decay and worms." Therefore, to avoid matters of decay, we refrain from food and drink on Yom Kippur. We also wear a kittel [a white, shroud-like garment] to remind us of "where we are going." Sukkos corresponds to our rendering an ultimate accounting, as the Midrash [Tanchuma, Emor 22] relates that it's the "first in the accounting for sin - Rishon leCheshbon Avonos".

Therefore, continues R. Shaul, the Aseres Y'mai Teshuva are a bridge between the past - "whence you came" of Rosh Hashana, and the future - "where you are going," and "before Whom you are to render an accounting" of Yom Kippur and Sukkos.

This is precisely what is expressed in the verse: "And he turned this way and that, and saw that there was no man..." That is, he turned "this way" - towards the past of "whence you came", and "that way" towards the future. "He saw that there was no man" - by looking into himself, he saw that man of flesh and blood [on his own] is nothing. Interestingly enough, the gematria of "ki ein ish" [that there was no man] is exactly equal to the three key words used in the Mishna in Pirkei Avos - "me'ayin" [whence], "le'an" [where to] and "lifnei Mi" [before Whom] - they add up to 402.

Finally, in the zemer of the Arizal for the first Shabbos seuda, we say, "Ymina u'smola, u'beinaihu kallah - towards the right and the left, and between them is the bride." R. Shaul relates this to what was just mentioned: on one side is Rosh Hashana, on the other, Yom Kippur and Sukkos, the bride - Shabbos Shuva - is in the middle. We are aroused to teshuva by "looking this way and that" - to the past and to the future.

Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
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What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)

Divrei Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe


Viduy

The Rambam in Hilchos Teshuva discusses the Lashon of Viduy - confession. He says say "Anah Hashem, Chatasi, Avisi, Pashati, Asiti Kach V'kach". Please Hashem, I have sinned, I have turned away, I have been perverse, I have done such and such.

In Tehillim (13), Dovid Hamelech asks "Ad Anah Hashem Tishcachayne...Ad Anah Tastir Es Panecha"? Until when Hashem will You forget me...until when Hashem will you hide Your face from me.

How are these two connected? If we read the words of Tehillim as a statement, we find the answer to Dovid Hamelech's question. Until when will Hashem hide Himself from us, Ad Anah, until we say the words Anah Hashem, chatasi..., until we acknowledge the wrong we have done and ask for forgiveness. When we recite Vidduy and confess our sins, it will be then that Hashem will turn His face back to us and end Galus.

Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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For lack of a Meilitz Yosher

When there is no one to intercede for us, in opposition to the one reciting our sins
Tell our forefather Yaakov the concept of law and justice
And You (G-d) will justifiably exonerate us, the King who judges

The Divrei Yisrael in the Klalei Oraysoh has a series of over forty short but very powerful divrei Torah on this short - but very intense - stanza of the tefillas Yamim Noraim. Here are a few of them:

It is well known that our forefather Avraham represents the middas hachessed - the Divine attribute of mercy to others; our forefather Yitzchak represents middas hagevura - the divine attribute of strength; and our forefather Yaakov represents the middas hatiferes - the divine attribute of splendor. The divine attribute of splendor, though it is positioned between and below the divine attributes of mercy to others and strength, is always tilted towards the divine attribute of mercy to others. [Translator's addition: The middas harachamim - the divine form of merciful judgement - is one of the many parts of the middas hachessed - the Divine attribute of mercy to others. The middas hadin - the divine form of absolute uncompromising judgement - is one of the many parts of the middas hagevura - the divine attribute of strength.] Thus we explain the stanza: When there is no one to intercede, etc. - because according to the absolute letter of the law we are guilty, have our forefather Yaakov intercede and tip the scales in our favor.

It says in the Zohar Hakadosh in the Parshas Balak, that when Hashem destroyed the Beis HaMikdash, he told the four winds to tell our forefathers Avraham and Yitzchak, but not our forefather Yaakov. This was because our forefather Yaakov would have overturned the world immediately with his G-d given powers. Thus we explain the stanza: When there is no one to intercede, etc. - because according to the absolute letter of the law we are guilty, have our forefather Yaakov intercede because through his G-d given powers he will change the situation in our favor.

The word chok is constantly defined by the Rebbe of Zvolin as pertaining to parnasa - sustenance. Thus we explain the stanza: When there is no one to intercede, etc., this is because the poverty of the children of Yaakov who do not have their needed parnasa - necessary sustenance. As it says in the Talmud, poverty causes a person to transgress from the ways of his Creator. This is what is meant by the pasuk in Tehillim 25: see my poverty and my labors and remove all of my sins.

It is known that the letters of the words pesha - sin - and shefa - abundance - are the same. With this and the statement mentioned in the previous paragraph - poverty causes a person to transgress from the ways of his Creator - we can explain the stanza as follows. When there is no one to intercede for us due to our sins, transform the letters pesha - sins - to shefa - abundance - for the children of Yaakov. These transformed sins will then intercede for us as an abundant supply of merits.

Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chasid
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L'Chaim, L'Chaim, and once again, L'Chaim

Based on the Imrei Shaul's Commentary on the Tefillos of the Yamim Noraim

During the Ten Days of Repentance, we make a number of additions to the Amida. The first of these is - "Zochreinu L'Chaim, Melech Chofetz BaChaim, V'kosvenu Besefer HaChaim, L'maancha Elokim Chaim - Remember us for Life, O King who seeks (to grant) life; inscribe us into the Book of Life, for Your sake - O G-d of life".

The Imrei Shaul asks a very obvious question - why do we repeat the word Chaim so many times? There seems to be some minor differences in each one, what do they signify? The answer is a basic insight into what we seek in the Yamim Noraim, these Days of Awe.

The answer is based on what the Gaon of Lissa writes in his sefer Ta'alumos Chochma, concerning the pasuk in Koheles (Ecclesiastes, 1:2) - "Havel Havalim, Hakol Hevel - Vanity of vanities, all is vanity...", where we encounter a similar array of repetition. The Gaon of Lissa explains: There are three essential life attributes/character traits that a person seeks - [to be a] chacham (wise), gibor (strong/healthy), and ashir (wealthy/financially stable). Chazal even point out that these three are essential prerequisites for Divine inspiration.

But the Gaon of Lissa continues, explaining that these three attributes are not ends, but means - to be used for the advancement of one's growth in Torah and Avodas Hashem (Service of G-d). He brings a stellar pasuk to prove this point (from Jeremiah 9:22-23) - "Al yis'hallel chacham b'chachmaso... hagibor b'gvuraso...ashir b'ashro; ki im b'zos yis'hallel hamis'hallel - haskel v'ydoa Osi! - Let not the wise praise himself for his wisdom, nor the strong for his strength/health, nor even the wealthy for his wealth; only for the following can one praise himself - show insight, and that you know/understand Me [Hashem]!" Using these attributes for knowing and drawing closer to Hashem is acceptable as a means to a proper Torah end. But we shouldn't use them simply for mundane purposes, that's not the purpose for which Hashem grants them to us. To do this would be comparable to one onto whom the King bestowed special, precious clothing to be worn only in the King's courtyard, and instead, he wears them in a back street bar.

Therefore, Shlomo HaMelech in Koheles comes to advise us as the proper usage of these essential attributes from the very outset of his sefer.

With this in mind, we can now better understand the oft-repeated Chaims we mentioned earlier; they relate to these three essential attributes of chochma, gevura and ashirus - wisdom, strength/health and wealth - which are so essential to all aspects of life - one's soul, body and possessions.

Zochreinu L'Chaim - remember us for life - remember us with all that we need for life - which are the possessions that we need (representing wealth - property).

Melech Chofetz BaChaim - the King who seeks in life, for us to live - representing our health and therefore strength (the strongest person becomes weak when ill, the two are closely related). The Imrei Shaul also notes that the gematria of "Chofetz BaChaim" is 248 - the number of limbs in the human body - that we seek health for the entire body.

V'kosveinu B'sefer HaChaim - Inscribe us in the Book of Life - the Book is the source of all chochma - wisdom.

But the purpose for which we seek these three attributes is not for themselves alone, but rather L'maancha, Elokim Chaim - for Your Sake, Hashem, not for our own - in order to come closer to knowledge and dveykus [attachment] to Hashem.

May we all merit all three ma'alos, and may it be a Shana Tova for the entire Jewish nation.

Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
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What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)

Divrei Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe


Rosh Hashana

The following vort was said for Rosh Hashanah 5751.

In Ezras Avoseinu, the Tefila in Shachris right before Shmoneh Esreh, we say "V'nasnu Yididim Zemiros V'shiros" - the beloved praised and exalted Hashem. The question can be asked - why do we use the word Yididim - beloved friends? Since when do we refer to ourselves as friends of the Ribbono Shel Olam? Sons, slaves, but friends?

The word before Yididim is V'nasnu, spelled Vov, Nun, Taf, Nun, Vov - either way you read it - backwards or forwards it is V'nasnu.

It says that "Yisrael Mifarnasim Avihem Sh'bashamayim", Yisrael sustains their Father in heaven. It also says "Hu Nosen Lechem L'chol Basar", Hashem gives nourishment to all flesh. So, Hashem gives us everything and return we give back to Hashem though our Avodah, through our Mitzvoth and through our Torah learning. And then Hashem gives us back Brachos and Refuos. When it goes back and forth, from one to the other, then we can say Yididim. And we hope that it will be Yididim - that all of Klal Yisrael will get what they need. And if we do our part to sustain Hashem, He will do His part to sustain us.

We say that a Tzaddik speaks and Hashem listens, that is because when Hashem speaks the Tzaddik listens. If we make Hashem's will our priority, Hashem will make our needs a priority.

The Belzer Rebbe said that Teruah is an expression of friendship. Yom Teruah - Rosh Hashanah - is a day of friendship between Hashem and Bnei Yisrael. The word Shofar has the same gematria as the words V'nasnu Yididim. V'nasnu - Vov, Nun, Taf, Nun, Vov = 512. Yididim - Yud, Daled, Yud, Daled, Yud, Mem = 78. Together they equal 590. The word Shofar - Shin, Vov, Pey, Resh = 586 plus 1 for each of the four letters = 590.

So on this day of friendship, we are the beloved friends who blow the Shofar to remind the world of the greatness of Hashem.

Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l

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