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SUKKOS 2015

סוכות תשע"וSee page 2 for times

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OSSuccot 5775: Here Today…

Rabbi Joseph DweckSenior Rabbi of The S&P Sephardi Community

A story is told in the Talmud1 of Rabbi Eliezer, who

had fallen ill. Rabbi Yohanan went to visit him.

Upon entering the house Rabbi Yohanan lifted his

sleeve and it is said that the house filled with light.

Upon seeing this Rabbi Eliezer began to cry. Rabbi

Yohanan asked him why he was crying and Rabbi

Eliezer responded “I am crying over your beauty

that will one day be swallowed by the earth.”

The despair that Rabbi Eliezer felt over the transience of beauty

has also filled the thoughts and writings of the world’s greatest

philosophers and poets. The fact is, however, that all will die; our

loved ones, our sun, our earth, our universe. Yet, after all this time

knowing that death inevitably comes to all living things, we human

beings still have not come to terms with the reality; we refuse to

accept the fleeting nature of life as normal. There is good reason for

this.

Somewhere, deep in our hearts we know that eternity is a reality

and that the impermanence of the love and beauty that we know in

this world is a violation of what existence should be. Love, truth and

beauty are the closest things that we have to eternity in this world

and the passing of any of them to us is, rightfully, an aberration.

On Succot we focus on the reality of life’s transience. We build a

temporary dwelling, the succah, and we live our lives for seven days

in a place that is inherently provisional. But it is especially when we

face life’s impermanence that we feel most profoundly that beauty

must find its place beyond destruction. Facing the fleeting beauties

of life we have two choices of response: we can throw ourselves

into the moments as we have them and we can feel completely, love

intensely, act enthusiastically and experience totally, the radiance of

the present - even with an undercurrent of sadness, knowing all the

1 Berakhot, 5b

while that it will not last and the pain of saying goodbye will come.

Or we can stand back and embrace the creed of “no attachment”,

pretending not to care and not to feel in fear that we will one day have

to feel the pain of letting go.

If we look to Yaakov Avinu, we see that he chose the former. When

he was in the house of Lavan, he married his wives, had his children,

raised his family and earned his wealth there. He fully invested in all

he was doing and he did it faithfully.

It is twenty years now that I have been with you: your ewes and

your she-goats have never miscarried, the rams from your flock I have

never eaten, no torn beasts have I ever brought you - I would make

good the loss, at my hand you would seek it, stolen by day or stolen

by night!2

Yet, when it came time to leave, he moved without hesitation,

since Lavan was not “looking at him the same way anymore”3. He let

the place in which he built all that he had, fall into the past. He knew

from a dream he had years earlier, with a ladder that rose towards an

eternal universe in the Heavens, that all that he loved here would wait

for him and be forever valuable.

On Succot, like Yaakov Avinu, we learn to choose the former as

well. We pour our hearts into the temporary, filling it with hard work

and love. We take a fruit and greens from the earth that will barely

last the 7 days and we rejoice amidst the evanescence knowing

that with those very focused experiences we are crafting our eternal

lives. There is no way to get around the fleeting nature of our world

- with every passing moment we experience another death. Yet, with

each ending, sacred closure is created which gives birth to a unique

eternity that emerges from it all. Knowing this, we resolve on Succot

to fight for the dying light and in doing so our joy is born out of our

absolute demand for, and embracing of, eternity.

2 Bereshit, 31:38-393 ibid., 31:2

Times for Yom Tov:SUN 27TH SEPT -1ST NIGHT

Light 6.33pmMON 28TH SEPT - 2ND NIGHT

Light 7.36pm

TUES 29TH SEPT MOTSAI YOM TOVOut 7.34pm

FRI 2ND OCT - NIGHT OF SHABBOS CHOL HAMOED

Light 6.21pm

SHABBOS 3RD OCT - MOTSAI SHABBOS CHOL HAMOED

Out 7.24pmSUN 4TH OCT

SHEMINI AZERESLight 6.17pm

MON 5TH OCTOBER SIMCHAS TORAHLight 7.20pm

TUES 6TH OCT MOTSAI YOM TOVOut 7.18pm

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OSסכה or סוכה

Rabbi Jeremy GolkerHead of Kodesh, Hasmonean High School

The story is told of a man who had just

finished learning Gemora Succah. He

reviewed it and knew it particularly well.

So well in fact, that he wanted to be

tested by none other than the Vilna Gaon.

His confidence was shattered by the Gaon’s very first

question.

“How many times does the masechta make reference

to a kosher succah and to a possul (invalid) one?”

This is not what the man was expecting. He may have

known the Gemoro, Rashi and Tosfos perfectly, together

with the commentaries of all the Rishonim and Achronim,

but this question was a real curve ball.

The Vilna Gaon answered that there are 85 references

to a possul succah throughout the masechta and 91 to

a kosher succah. The Gaon added that an easy way to

remember is by way of the gematria of the word succah.

The word can be spelled in one of two ways - סכה and

.סוכה

The Gematria of סכה (spelt deficiently, without a vav)

is 85. This reflects a possul, invalid and deficient succah.

The gematria of סוכה (spelt full) is 91, alluding to a

complete and kosher succah.

Remarkably this is manifested in the number of times

the Gemoro makes reference to a valid and invalid succah.

What is special about the number 91, the number that

represents a kosher succah?

91 is the combined gematria (numerical value) of two

of the most common Names we refer to Hashem with,

Y-H-V-H (26) and A-D–N-Y (65).

When we emerge from Yom Kippur and move in to our

Succahs, it is really an opportunity to enjoy the Divine

Presence and a sublime taste of closeness with Hashem.

Amazingly this explains an interesting anomaly. The

Cheshek Shlomo asks why is it that throughout Tanach

(with one notable exception) the word סכה is spelt

without a vav but throughout the Mishna and Gemora,

is spelt סוכה, with a vav.

The answer is that Chazal tell us אין השם מלא, ואין הכסא

עמלק של זרעו שימחה עד That is, Hashem’s Name .מלא

is not complete until Moshiach comes and Amalek is

eradicated.

Therefore, throughout the Mishna and Gemoro, which

is normative and applies after the times of Mashiach,

is spelt in full as it represents Hashem’s Name סוכה

which will then be complete. In Tanach, which tells the

story of times pre-Moshiach it is spelt סכה, deficient and

missing.

Remarkably, the only exception to this is a possuk in

Tehillim which (in most editions) spells סוכה full:

"ויהי בשלם סוכו ומעונתו בציון" )תהלים פרק עו פסוק ג(

This is because the possuk refers to a period after

Moshiach comes and Hashem’s Name will be complete.

May we all have a wonderful yom tov and enjoy

spending time in the succah, experiencing a tremendous

dveikus (closeness) with Hashem.

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NSukkos, the Emunah Incubator

Rabbi Jonathan RoodynAish UK

The word that the Torah uses for the Yomim

Tovim is Moadim, where the term ‘Moed’

means ‘meeting place.’ Just as we have the

Ohel Moed, which is a meeting point with

Hashem in space, so too do we have meeting

points with Hashem in time. The moadim

of Tishrei are therefore replete with unique

mitzvos and opportunities to connect to

Hashem. The experience of performing these

mitzvos ought to be transformative, but it is

self-evident that the full power of the mitzvos

is only realised if we invest time preparing for

their performance.

Inspiration is crucial to our Yiddishkeit and we are fortunate

that our calendar and lifestyle provide us with plenty of

opportunities for it. However, there is a well-known fact of life

that inspiration never lasts, we can have a flash, or a spiritual

high one moment and forget about it moments later. Life is

far more about perspiration and hard work than the inspiring

moments that motivate us.

If we use them correctly, Rosh Hashanah and Yom Kippur

are essentially days of inspiration. They are unusual days

with unique mitzvos and a state of being that is peculiar to

the Yomim Noroim. Put simply, we behave differently on Rosh

Hashanah and Yom Kippur than we do during the rest of the

year. On those special days we are conscious of that fact that

we are being judged, we are more conscious of our actions

and more mindful in our tefillah. However the clarity that

we achieve on Rosh Hashanah in terms of our emunah and

Yom Kippur in terms of our actions and conduct is liable to

dissipate very quickly if we don’t do something about it.

That’s where Sukkos fits in to the picture. On Sukkos we

live our lives as normal, we eat, we sleep, we schmooze, we

relax as we would on any day, except that for one week we

do all of this in the Sukkah. On Sukkos we take our day-to-

day physical activities and bring them under the ‘shade of

emunah’ of the schach. The flimsiness of the schach helps

us realise that everything we do is really under Hashem’s

protective and guiding Hand. We are not the masters of our

destiny and out material acquisitions are not the source of our

security. By uprooting ourselves and relocating to the Sukkah

we are palpably demonstrating the idea that Hashem runs

and controls the world and everything we do, no matter how

mundane, takes place in His presence.

Our job is to cultivate within ourselves a real sense of

both emunah and bitachon as a result of having dwelt in the

Sukkah for seven days. The Sukkah therefore is the arena

within which we transform the inspiration of Rosh Hashanah

and Yom Kippur into something practical. If we focus on these

ideas, then we can emerge from the Sukkah after the chag is

over, ready to face the long winter ahead.

S P O N S O R E D

Wishing all Oneg Shabbos readers a חג כשר ושמח

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OSAll you need is love

Jeremy RoweThe Beis - London's foremost Makom Torah for those wishing to combine serious learning with work or university study

The mishna in Avos1 states Da lifnei mi ato asid

litein din v’cheshbon – know before whom you are

giving din v’cheshbon. The typical understanding

is that cheshbon is Hashem’s calculation of

one’s mitzvos versus aveiros and din is the final

judgement that is based on the cheshbon. However,

if this is indeed the case the Mishna should state

cheshbon before din because the calculation comes

before the final judgement.

The Vilna Gaon explains that din refers to the calculation of

one’s mitzvos versus aveiros and the accompanying judgement in

that regard. Cheshbon however refers to a separate issue, being the

matter of when one does an aveira the perpetrator should have been

carrying out a mitzvah.

Accordingly, when one commits an aveira there are 2 points to

contend with:

1. The negative act of the aveira itself (Din)

2. The time squandered on the aveira that should have been

used for a mitzvah (Chesbon).

This leads to a difficult question. We have just completed Yom

Kippur the festival of teshuva, which we understand can redress

the negative aspects of the aveiro. But, how can one ever receive

atonement for the time wasted on the aveiros – that time is forever

lost!?

Succos is referred to as zman simchoseinu. The Chinuch suggests a

sharp insight into the connection between simcha and this particular

time of the year. Succos is referred to as chag haketzira. It is the time

for gathering grain and fruits from their fields into their homes, a

cause for great rejoicing. Hashem therefore instituted a festival at that

time in order to elevate the jewish people by channelling that simcha

to His service.

1 Perek 3, Mishna 1

The Rambam2 notes that one of the methods to reach Ahavas

Hashem is by examining the physical world and considering all

its beauty and details. Upon introspection, the magnificence of

the creation should lead to a love for Hashem. The commentaries

similarly explain that the idea of Succos is to remove oneself from

the manmade construction of his home and move to a natural

environment where the simpler surroundings leads to a recognition

and love of Hashem.

The commentators explain that Rosh Hashono and Yom Kippur

when we repent for fear of punishment and to have a good year

represent Teshuva miyira which the Gemoro3 states removes one’s

aveiros. Succos, however, exemplifies teshuva meahavah which

transforms one’s aveiros into mitzvos.

As such, the time lost on an aveira is ameliorated by teshuva

meahavah which converts the aveira into a mitzvah and this is how

one can remedy the chesbon aspect of an aveira4.

Consideration must be afforded as to how an aveira can

metamorphose to a mitzvah. This is clearly a complex theme and

a full discussion is beyond the scope of this article. Briefly though,

perhaps with the fullness of time, every act that one undertakes

must reveal kovod shomayim. Even an aveira which is contrary to

Hashem’s will and represents a rebellion from him, must on a certain

level, reflect kovod shomayim.

Commenting on the words ulkachtem lochem buyom horishon5

referring to arba minim on the first day of Sukkos, the midrash

Tanchuma comments Rishon hu lcheshbon avonos – the first day

for the reckoning of transgressions. This is puzzling, are we not

contending with our aveiros during Rosh Hashono and Yom Kippur?

In light of the elucidation above, one can explain that midrash the

is very precise with its wording. Via teshuva meahava it is Sukkos

which is the first opportunity for one to correct the cheshbon of

aveiros i.e. the time wasted when committing an aveira.

2 Hilchos Yesodei Hatorah 2:23 Yoma 86b4 I heard this from Rav Kav, one of the Rabbonim in Kerem b’Yavneh5 Vayikra 23:40

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OSUshpizin

Rabbi Daniel RosellarRabbi, Kehillat Alei Tzion

Even the tiniest Sukkah, where

people are knocking knees and

everybody feels squashed, has room

for at least one more guest. This is

lucky, because on Sukkot there are

always extra guests, known as the

Ushpizin, who come to join us in the

Sukkah. At the beginning of the meal

each evening we observe a custom

that has its source in the Zohar and

we invite the patriarchs and other

special historical guests to join us in

the Sukkah. It is not the only festival

which is celebrated with formal

yomtov meals, but it is the only time

when we extend an invitation to

these lofty souls that they should

join us.

Perhaps the reason why the Ushpizin come to

join us and squash up alongside us specifically at

Sukkot is in order to demonstrate to us that even

though we have been exiled from our homes, we

are still able and worthy enough to receive such

distinguished visitors. On all the other chagim

we sit regally in homes, surrounded by fine

furnishings and other trappings that are evidence

of our material success and we would feel quite

comfortable welcoming royalty to our tables. But

on this festival things are rather different. We

relocate to flimsy shelters, surrounded by twigs

and branches, and there is rarely enough space

for everyone who is squeezed in around the table.

Nonetheless, this is when the Ushpizin actually

consent to join us. They don’t notice the draughts

and the lack of space. Instead, they see that we

are surrounded by the mitzvah of Sukkah and that

there is an atmosphere of spiritual commitment

and achievement. Guests such as Avraham,

Yitzchak and Yaakov do not visit us because they

are impressed by wealth and fine homes or because

they want to make themselves comfortable on

our new dining-room chairs. Rather, they visit us

because they are impressed by our commitment

to mitzvah observance, sometimes even in rather

cramped and uncomfortable conditions.

The presence of the Ushpizin should help us

appreciate what is of real significance in our lives.

We live in a society that ascribes much importance

to the size of one’s house and the cost of the

furnishings. But on Sukkot we learn that Torah,

mitzvot, hospitality and genuine simchat yomtov

are more valuable and that even a person who

can’t afford to impress society should be able to

impress Avraham, Yitzchak, Yaakov and the rest of

the Uspizin family.

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Eretz HaTzvi

Rabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD S

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Trippin’ in the SukkahWe are all familiar with the mitzva to eat, drink and sleep in a Sukkah. The Talmud however adds an additional category: )סוכה כח:( .”and to “stroll ,ומטייל

Strange though, how a Sukkah that halachically only requires a surface area of seven by seven tefachim with a height of ten tefachim (21 x 21 inches area and 30 inches high!) could possibly provide an ample promenade for strolling!

Even more intriguing is the omission in the source quoted above of the obligation to sleep in a Sukkah:

to...,אוכל ושותה מטייל ומשנן בסוכה... )סוכה כח:(eat, drink, stroll and learn in the Sukkah...

Rashi elsewhere translates the word מטיילין to mean "משחקין", to play. )בב"ב צא: ד"ה מטיילין(

Indeed, the Rama in his Darkei Moshe quoting the Mahari Weil states that one who plays games, such as “dice”, should do so in the Sukkah as well.(דרכי משה תרל"ט ס"ק א)

Could this be all the Talmud is referring to?In many sources there is mention of

individuals who are עדן בגן strolling in ,מטייל Gan Eden with G-d. )תו"כ כו יב ועוד(

Does this mean they take walks or perhaps engage in a game of chess with the Almighty?!

Why are sports, games and entertainment, which have no tangible objective other than winning, so exciting and enthralling?

The inimitable Rav Shimshon Pincus explains this phenomenon.

The greatest pleasure in the world is life itself. The moment one is saved from being a step away from death is a most wondrous one. In our everyday life we are distracted by the pursuit of the things we need for survival: livelihood, health, shelter and the like. We are consumed in the goal without being conscious of being alive. When engaging in “fun” we are not exercising a necessity or a need but rather are engaging in nothing but life itself. I am alive and powered.

Unbeknownst to us, the reason we thrill at these activities is due to the fact that G-d is the constant provider of life. At these circumspect moments of being “alive” we are connecting with life; G-d Himself, the Source of all life.

An infant can joyfully play simply with its hands since there are no objectives, merely the enjoyment of life itself.

In truth were we not distracted by the pain of a headache and the need to rid ourselves of it, we would regale in the glorious reality that simply in our ability to experience pain lies a thrilling testament to our being alive. תפארת( שמשון בראשית ד' רכה(

There are two ways in which we refer to G-d. The name of י-ה-ו-ה , in its written form

expresses a notion of הוי"ה, existence, the Omnipresent G-d, He was, He is, He will be.

The way we express this name, א-ד-נ-י, exclaims our accepting his אדנות, authority, despite our inability to sense tangibly His presence.

Our goal in life is to bring an heightened level of awareness and sensing of His הוי"ה, and enmeshing it into our affirmation of אדנות.

The Holy Reb Elimelech in his famed Tzetel Katan (Small Note), teaches how we must transform the everyday mundane acts into encounters with G-d. When eating food one should realize, he instructs, that the word for food, מאכל, is numerically equivalent to 91, the same value of the two names of G-d, א-ד-נ-י and י-ה-ו-ה ! We must experience “life”, G-d, as we engage in otherwise mindless eating. ( 40, ( מ-א-כ-ל /91 = 30 ,20 ,1

In a remarkable parallel, the word for the booth we sit in, סוכה, also equals 91, with the central letters, וכ equal to 5 ,6 ,5 ,10) ,י-ה-ו-ה = 26) sandwiched amidst the letters, סה, that equal the name of (65 = 10 ,50 ,4 ,1) א-ד-נ-י!

The primary mitzva that dictates the reciting of the blessing upon entering the Sukkah, the activity of eating, with all other activities secondary to it, embodies this noble goal, which is the essence of this mitzva.

We sit in the Sukkah not merely to attest to G-d’s dominion and authority but to connect with the life force which is G-d. Without need

for any outside stimulus we sit joyously in His embrace, experiencing the thrill of being alive!

The notion of “playing” represents an activity in which we are absorbed in the

“game” itself, thus sensing the vibrancy of our existence, as Rav Shimshon taught.

Might this be the underlying understanding of “strolling” or “playing” in the Sukkah?

It is the mindset of calmness that is associated with hiking, playing and other similar pursuits, that stems from being totally involved and in touch with our vitality and vigor that makes us feel so alive.

Since the sin of the Tree of Knowledge man has been seeking to restore the idyllic existence of Gan Eden.

There Adam “walked” with G-d. There Adam sensed the exciting presence of G-d in every endeavor. The thrill of His presence and the tangibility of “life” were ever present.

In our efforts to restore that joy we reenter Gan Eden, our Sukkos, where we contemplate the reality of ה-ו-י-ה in an obscured world of We cast off our distractions and peer . א-ד-נ-יdeeply into the circumstances of our lives to feel alive once again in the presence and embrace of G-d in everything we do.

Perhaps the Talmud omitted the mention of sleeping in the Sukkah, because in the world of accurate perception there is no sleep. Sleep is after all one sixtieth of death a by-product of our failure to see ה-ו-י-ה clearly.

In fact, the Mitteler Rebbe, Rav Dovber of Lubavitch, posited that the spiritual light that emanates on Sukkos is so overwhelming, it is a wonder how can anyone possibly sleep there.

The Mishna (נג indeed records that (:סוכה the joy that was experienced in the course of Sukkos was so overwhelming that it prevented our “eyes from seeing sleep”!

We must take a journey, a trip, to newly discovered territory as we sit in the Sukkah.

We must learn once again to appreciate life in its fullest sense, focusing on the presence of G-d that permeates every experience of life.

If we succeed we will feel the joy once again of being in Gan Eden!

S P O N S O R E D

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No Doubt there is Joy on Sukkos

Rabbi Shimshon SilkinRabbi of Beis Yisroel Borehamwood & Chazon UK

We’re promised glorious weather this Sukkos in

England. But we still know it might be cold. It

might get wet. It could even be miserable. If ever

we needed a reminder of our longing for Eretz

Yisroel it’s the fear that we might soon be sitting

huddled under layers of clothing trying to protect

ourselves from the weather that is not sufficiently

cold to kill off those infuriating “daddy-long-legs”

(I don’t remember seeing those in Yerushalayim!)

but enough to make us wonder who coined the term

for this Yom Tov: “zman simchoseinu”? Do you

remember Chicken Licken who was afraid the sky

would fall on his head? The look of anxiety on his

face is matched only by little Yiddisher kinderlach

in Manchester trying to enjoy their Chol Hamo’ed

outing, looking for all the world as if they’d actually

rather be in school. Where’s the simcha? Can we

have simcha in England on Sukkos?

Of course we can and of course we must – we just have to know

where to find it because it might not be in a Thorpe Park pop-up

Sukkah. Simcha rather, is a deep and wonderful experience borne of

a recognition and understanding of what we’ve all just been through

during the Yomim Noroim. Ever since the onset of Elul and the build-

up of dread towards the Days of Judgment, we have not been joyous,

we have not been beSimcha. Even on Rosh Hashana, a festive Yom

Tov marked by sumptuous meals, we were unable to sing Hallel

because, as the Rambam rules, they are not days of joy owing to

their auspicious nature (Hilchos Chanukah 3:6). Similarly the Mogen

Avrohom (OC 597) cites the Hagohos Maimoniyos’ view that meat

and wine should be avoided on Rosh Hashana for the same reason:

whilst our lives hang in the balance, there can be no happiness. But

immediately following Yom Kippur it’s all change. Secure in the

knowledge we have been meritorious in judgment, we return home to

partake of our bread in joy (see Medrash Rabba to Kohelles 9:7). Doubt

and apprehension are substituted for security and reassurance and

that breeds ultimate simcha: Me’or enayim yesamach lev! (Mishlei

15:30), ‘the light of our eyes gladdens our hearts’ – we have clarity

of vision, we are no longer confused. And as the Metzudos explains

there: ein Simcha BoOlom keHatoras Sefeikos, there is no joy in the

world like that of the resolution of doubt (see Rema, and Pri Megadim

quoted by Shaarei Yissochor, Chodesh Adar). The greatest question

of all, that of life and death, has been resolved, and there is no feeling

quite like it. This in essence is the true nature of the joy of Sukkos:

after floundering for so long, we are back on track. We are reminded

of where we’ve come from, where we are headed, why we are here

and to Whom we owe our gratitude. Such as sense of purpose cannot

be dampened by the weather – rain cannot reach the heart.

Hence we have a mitzvah to sit – dwell, reside – in the Sukkah,

which is most unusual: most mitzvos involve some sort of action:

we need to eat matza, blow shofar, wear tzitzis. But on Sukkos the

mitzvah is “leishev” – just to be. To sit and imbibe the sublime

message of “vesolachti”. The only other mitzvah of its kind is yishuv

Eretz Yisrael, the simple state of being in the Holy Land (Vilna Gaon,

Aderes Eliyohu). Our sitting in the Sukkah is therefore a precursor

to sitting in the Ultimate Sukkas Dovid (Omos 9:11, see Gr”a to

Chavakuk 3:2), a time of great joy owing to the resolution of all doubt

that Moshiach will extend, as the posuk indicates: Then our mouths

will be filled with laughter and our tongues with song (Tehillim 126).

Far beyond the delectable dishes and sharp new yom tov suits,

the true joy of this Yom Tov is generated by that sense of confidence

in ourselves and our invincible future, underwritten by the Ribbono

Shel Olom Himself. As we welcome each of our founding shepherds

into the Sukkah each night, we sense their satisfaction and joy in our

survival. Of course they knew when planting our seeds with tears

and self-sacrifice that one day we would harvest with joy. Sukkos

is indeed the Chag HoOsif, the ingathering of that harvest. We read

about the End of Days in the Haftorah because we know we are

almost there, the end is nigh. The sky will never fall on our heads.

The only thing descending from the Heavens will be the source of

all our joy, the rebuilt “yfei nof mesos kol ho’oretz”, our 3rd and final

Beis Hamikdosh, in all its fiery glory.

לעילוי נשמת אהרון צבי בן ר' יעקב ז''ל

פרומט בת טודרס ע''ה אסתר בת מהור"ר שמואל ז''ל

ר' יעקב בן ר' יוסף ז''ל

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Where’s The Roof?!

Rabbi Jonathan TawilDirector, TAL S

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Have you ever heard of Gog and Magog? These are the nations that will gang up against Am Yisrael at the end of days and wage a war of attrition. Through this war, Am Yisrael will triumph and the third Bet Hamikdash will be built.

The Prophet Zecharia relates that the nations who survive the final “War of Gog and Magog” will come to Jerusalem every year

“to prostrate themselves to the King, Hashem...and to celebrate the Succot festival.” (Zecharia 14:16)

It is interesting to note how the prophet singles out their celebration of Succot. Our Sages derive that the final war will be around Succot time and hence their celebration of this festival.

But on a deeper level, there seems to be a strong connection between Succot and this war. In fact we read two Haftorot this week that deal exclusively with the war and messianic era. How can we explain this connection?

The Torah states that the reason we sit in our Succot is Ki BeSucot Hoshavti Et Bnei Yisrael – Hashem placed us in Succot – booths when we exited Egypt. When the Jews left Egypt they had no where to live, no structured buildings, they were travellers in the desert. They were housed in flexible booths or Succot. In order to remember this, we make ourselves Succot and dwell in these for seven days, as a remembrance of our going out of Egypt.

Our Sages ask a famous question: if the reason is to remember how Hashem took us out of Egypt, then surely the best time of year to have this festival would be Pesach. Perhaps we should be eating our Matsah and performing the Seder in our Succah?!

The Tur answers by saying that Pesach occurs in the spring; it is a time when people are relieved that the winter is over and come out to enjoy the fresh air. It is a time when the world ventures out. Yet Succot occurs at the end of the summer, it is a time that the world starts to prepare themselves to go indoors. It is at this specific time that Am Yisrael goes out to their Succot. Hashem wishes us to show that we are doing this mitzvah not merely for convenience sake, but rather for His Sake- because He commanded us too. Thus it is placed here in Tishrei.

The Rashbam offers a different explanation. He explains that Succot is called Chag HaAsif – a time of gathering. It is the time of year that all the farmers are gathering their produce. They are able to finally see how much produce and profit they have made. They look back at the previous year; see how hard they worked, and how amazing they have done. It is a time of plenty, and thus it is also a time when a person might forget Hashem. A person sees the fruit of his labour, and states Kochi VeOtsem Yadi – my hard work has got me where I am. It is specifically at this time that we need to recognise Hashem as the main contributor to our success. Hence we go out into our Succot – we stay in a flimsy booth, where we are under the sky

light, susceptible to rain and wind, and we put our faith in Hashem. It is at this time that we need to remember it was Hashem that took us out of Egypt, and led us in the wilderness – a place lacking water and food. Nevertheless it was he that provided and protected us. Similarly we need to know that He is constantly providing and protecting us. This is the message that is so necessary this time of year.

Rav Chaim Freedlander zt”l brings a Psikta that states that the reason we go into our Succot now, is that if (Chas Ve Shalom) Hashem has decreed on us (on Rosh Hashana) any Galut, then we fulfil the decree by exiling ourselves from our homes and going into the Succah.

Galut is placed on us when we forget that we are dependent on Hashem. It is then that He has to send us into Galut to realise that we are not independent; rather, we are constantly under His Protection

– His Succah.

Rabbi S.R. Hirsch notes that “Gog” is related to the Hebrew word for roof. A roof, with its ability to shut out the heavenly influences of rain and sun, symbolizes man’s imagined independence from G-d. The symbol of the roof stands in diametric opposition to the weak succah -booth. A succah, covered only by some meagre branches, symbolizes our dependence on G-d. Thus, Gog’s struggle is the battle of the “roof” against the “succah,” in which those who believe only in man’s ability to manipulate nature try to eradicate the Jews, whose very existence loudly nullifies this world-view.

The Prince of Mannheim once approached the Netziv, Rabbi Naftali Berlin, with the following question: Every year at the Seder on Pesach, Jewish children ask their father “Mah Nishtana...,” “Why is this night different from all other nights....” Pesach is not the only time Jews perform unusual commandments. On Succot, the Jews move out of their comfortable homes and dwell outdoors in a hut. Shouldn’t this cause a child to ask Mah Nishtana on Succot as well? The Netziv answered that the observances on Pesach are truly different. A child sees actions that are not in accordance with Jewish life. The whole family sits and reclines together at the table with tranquillity and perform actions of truly free people. All actions are performed deliberately and with precision and order. This causes a child to wonder what is going on. How is it possible that Jews can live with order, peace, and tranquillity? However, on Succot, the child sees the family exit their house and take shelter in the Sukkah. For a Jewish child, this is not a strange sight. He knows that the Jews are treated as a lowly nation by others. He knows that the Jews have been forced to constantly wander in exile. He knows that the Jews have never considered their house their permanent home because they may have to move in a moment’s notice to flee persecution. For the child, leaving the home is not a strange sight. Therefore, the child does not ask Mah Nishtana on Succot.

Let us take this precious idea of Succot and cherish it tonight when we sit in our Succah surrounded by Hashem’s direct protection.

Chag Sameach!

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OSChol Hamoed: A Tale Of Two Worlds

Rabbi Andrew ShawRabbi at Stanmore & Canons Park United Synagogue, Director of the US Living and Learning Department

There is a powerful message we

can learn about from Chol Hamoed

which can inspire us way beyond the

festive period. It is a message that

is increasingly important in the 21st

century.

When we make havdalah after a Chag or Shabbat,

we talk about making a differentiation between kodesh

(holy) and chol (secular). The idea is simple: Shabbat

is kodesh, Sunday is chol; Sukkot (i.e. 15th Tishrei) is

kodesh, 27th Tishrei is chol. For 345 days (in a non-leap

year in the UK) this is clearly the case; the day is either

kodesh or chol, but never both.

That is until we have Chol Hamoed – days when the

central mitzvot of the Chag are still performed (shaking

the lulav, sitting in the Sukkah), yet at the same time

many of the melachot of Yom Tov are relaxed. We are

allowed to do anything in regard to preparing food and

many people go to school and work during these days.

So how do we maintain the fine balance of holiday and

weekday? The halachah gives us a set of guidelines to

help us determine what we may and may not do on Chol

Hamoed. The details are fairly complex, but the general

principle is to do as little ‘skilled’ work as possible, and

as much holiday celebration as we can. In practice this

leads to many people wearing yom tov clothing during

Chol Hamoed, lessening the work they do and holding

various celebrations during Chol Hamoed to bring out

the joy of the festival even if it is not strictly Yom Tov.

Hallel is still recited and Musaf (the additional service) is

recited just as on Shabbat and Yom Tov. It is in essence

a Chol (secular) day yet it is also at the exact same time

still a Moed (festival).

So what message can this teach us? The message is

as follows. We live in a challenging age. How do we live

our Torah lifestyle (kodesh) while existing in the secular

world (chol)? We use the secret of Chol Hamoed – to

imbue our daily secular lives with kedusha (holiness).

The ability to take the physical world that we live in

on a daily basis and sanctify it, whether by davening

(praying) three times a day, making brachot (blessings)

on our food, or simply acting with derech eretz to all

with whom we interact, gives meaning and kedushah

(holiness) to our day and allows us to thrive as Centrist

Orthodox Jews.

Today that message is more important than ever.

As Lord Sacks pointed out in his booklet, A Judaism

Engaged with the world. ‘Today the two most powerful

movements in Jewish life are assimilation and

segregation. Jews are either engaging with the world

at the cost of disengaging from Judaism or engaging

with Judaism at a cost of disengaging from the world’.

Chol Hamoed challenges us to be neither of those but

encourages us to be an engaged Jew, living our life in

the 21st century, educated and connected to the modern

world yet imbuing our lives with eternal values and

truths.

We can all agree that segregation is far more preferable

than assimilation but neither is the ideal either now or

ever in Jewish history. What is needed is the ability for

us as Jews to live our lives in a constant state of Chol

Hamoed, and to demonstrate to each other and to the

world, how our Torah values imbue not just our religious

lives but our secular lives as well.

By living our lives daily in this way, we will go through

life with the message of Chol Hamoed. Ordinary days

lived in extraordinary ways.

This page has beenkindly sponsoredלעלוי נשמת

שרה בת ר' בערל ע"הThis page has been

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HADose of Halachah

Rabbi Chaim CohenRabbi at Netzach Yisrael & Teacher, King David High School

THE SMELL OF AN ESROG

The Gemara (Sukkah 37b) teaches that one may not smell the hadassim on Sukkos as it is designated for a mitzva. Hadassim are primarily used for fragrance and so are muktza to smell. Esrogim, primarily used for food, are muktza to eat. This applies throughout Sukkos, even on chol hamoed.

Nonetheless, the Shulchan Aruch (OC 653:1) extends the prohibition to smelling esrogim, too, as there is a machlokes about reciting a bracha on its fragrance while it is being used for a mitzva. As one could be making a bracha l’vatala by saying thebracha or benefitting without a bracha by smelling it without reciting one, it is best to avoid smelling the esrog.

If one has hadassim or an esrog that one isn’t using for a mitzva (e.g. it isn’t Kosher or following Sukkos), one may recite a bracha on its fragrance. Before smelling hadassimone says “borei atzei besamim.” Before smelling an esrog one says “asher nasan reiach tov bapeiros” (Mishna Berura 216:9).

DISPOSE OF SCHACH, LULAV & ESROG

Question: How should I dispose of my old schach, lulav and esrog?

Answer: Although following Sukkos, schach and arba minim are no longer mitzva objects and no longer considered to be kodesh (holy) they must still be treated with respect. Thus, while they do not require genizah (burying) they should not be thrown into a regular bin.

The Mishna Berura (21:6; 638:24; Shaar Hatziyun 664:20) writes that one should be careful not to leave one’s schach or arba minim around on the floor after Sukkos where others may trample on it. Rather, one should recycle them with other branches, etc. or wrap them before disposing of them. Ideally, one should even treat the sukkah walls respectfully. Likewise, the Aruch Hashulchan (OC 638:12) writes that one should be particular not to abuse one’s schach after Sukkos.

Once something has been used for a mitzva it is ideal to use it for another mitzva. The Shulchan Aruch (OC 297:4) writes that it is ideal to use one’s old hadassim forbesamim (in havdala). Many Sefardim follow the Kaf Hachaim (OC 445:15; 664:60) who writes that the esrog should be made into jam and eaten on Tu Bishvat. One should keep one’s lulav at home (as ‘protection’) until erev Pesach, whereupon half is burned with the chametz (see Mishna Berura 445:7) and half to bake matza (see Rema OC 664:9).

While some throw their used hoshanos on top of the aron hakodesh for Kabbalistic reasons, others have decried the practice (See Nitei Gavriel Sukkos 79:7). One certainly mustn’t do so in a Shul where this isn’t practised.

TRAVELLING SUKKA

Question: I am going on a family outing on Chol Hamoed. Do I need to ensure that I eat in a Sukka?

Answer: The Gemara in Sukka (26a) teaches us that one is exempt from eating and sleeping in a Sukka while travelling because teishvu kaein taduru, one doesn’t alter one’s normal living habits in order to live in a Sukka. Rashi explains that just as during the rest of the year living at home does not prevent one for travelling on a business trip, so too one may make a business trip (over Chol Hamoed).

The Shulchan Aruch (OC 640:8) paskens like the Gemara, though the Rema adds that debt collectors travelling to villages which don’t have a Sukka will be blessed if they are particular to return home each night. The Mishna Berura (260:40-45 and Biur Halacha) explains that one should look for a Sukka. If there isn’t one around one doesn’t need to go to the bother of building one just for a night, though should for a longer stay.

R’ Moshe Feinstein (Igros Moshe OC 3:93) qualifies the Gemara’s exemption like Rashi: While may one travel for business purposes of for a mitzvah, one going on a trip for pleasure is still required to eat (and sleep) in a Sukka. One doesn’t need to travel for pleasure, and one should go out of one’s way, and forgo a little extra pleasure in order to fulfil a mitzvah. Elsewhere (EH 4:32:8), R’ Moshe writes that tourists who visit another country and particularly want to see the sites may travel without a Sukka if they can’t delay visiting until after Yom Tov. R’ Ovadia Yosef (Yechave Daas 3:47) also holds that one can not eat outside of a Sukka when on an outing.

R’ Yosef Shalom Elyashiv (Hearos Lemasesches Sukkah p114) challenges R’ Moshe’s arguments. As it is common to travel for pleasure, it should be no different to traveling for business, and such travel should be included in teishvu kaein taduru. Rashi, he writes, used business as an example, and other Rishonim don’t stress any type of travelling. Additionally, one who has a Sukka and leaves it for a short trip is not considered avoiding the Mitzva.

While one has what to rely on under emergency, ideally, one should be particular to prepare food that doesn’t necessitate a Sukka when travelling (See Shulchan Aruch OC 639:2).

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12

The Weekly Halachic Conversation

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

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The Kedusha of Chol HamoedChazal call the days between the first and last days of Yom Tov (of both Succos and Pesach)

“Moed.” Although these days are not on the same level of sanctity as Yom Tov itself, they do share similar halachos. 1 This is one of the most important aspects of chol hamoed, as Chazal have warned us that the most severe punishments are reserved for one who disgraces chol hamoed. The commentators explain that “disgraces chol hamoed” means that one treats these days like weekdays.2 It is said in the name of Rav Chaim of Brisk3 that the kedusha of chol hamoed is identical to that of Yom Tov itself, but that there is a special allowance to perform certain melachos during chol hamoed. It is with this perspective in mind that we should approach the kedusha of chol hamoed. Just as we would not do – on Yom Tov itself – something which is not in the spirit of Yom Tov, on chol hamoed we should be careful not to do something that is not in the spirit of the day.

KAVOD & SIMCHAH

Q. Does this mean that one must treat chol hamoed with the same honour with which he treats Yom Tov?

A. No. The mitzvah of kavod and oneg do not apply to chol hamoed as they do to Shabbos and Yom Tov,4 therefore:

 One need not light candles,  One need not have the table set and

bed made as he would on Shabbos and Yom Tov.

Nevertheless, Chazal did not want one to equate chol hamoed with a weekday, and thus they instituted a smaller form of kavod and oneg for the duration of chol hamoed. Nevertheless, one should keep the tables covered with a tablecloth throughout chol hamoed.5

עי' לשון הרמב"ם פ"ו מהל' יו"ט הכ"ב ופ"ז ה"א ושו"ע סי' תצ ס"ג. 1אבות פ"ג מי"א, רש"י ור' יונה שם. 2

הגדת מבית לוי בריסק עמ' רעה. 3כן מוכח מהרמב"ם פ"ו הל' יו"ט הט"ז. וכ"כ הגר"ז סי' תקכט ס"ה, מ"ב סי' 4

תקכט ס"ק טז. וע"ע בשעה"צ סי' תקל ס"ק ד.פרמ"ג סי' תרלט במ"ז ס"ק א, ערוה"ש סי' תקל ס"ד "שכן המנהג". 5

Q. Does the mitzvah of simcha (rejoicing) apply throughout chol hamoed as it does on Yom Tov?

A. Yes. The obligation of simcha is exactly like that of Yom Tov itself.6 It applies to men, women, and children, to each group according to what makes them happy. Consequently, one is obligated to be happy and make his family happy during chol hamoed.7 For example, women should have new clothing or jewellery, and children should be given treats.8

 Chazal assure us that just as money spent for honoring Shabbos and Yom Tov is not deducted from the portion allotted to us on Rosh Hashanah, whatever is spent for honoring chol hamoed also is not deducted from our allotted portion.9

DRESS

Q. May one wear weekday clothing during chol hamoed?

A. Part of giving kavod to chol hamoed is to dress accordingly. While one need not wear actual Yom Tov clothing (which is supposed to be nicer than Shabbos clothing), one should not wear his usual weekday clothing, but rather respectable, nice clean clothing. Many even wear their Shabbos clothing during chol hamoed.10

 Unfortunately, it is all too common nowadays that people wear their ordinary weekday clothing during chol hamoed. Not only is this a lack of fulfilment of the requirement to honour the festival, but it often causes one to be lax in the observance of the other halachos of chol hamoed.11

Among the halachos is the importance of wearing nice respectable clothing

גמ' סוכה מח. "ההלל והשמחה שמונה". וכ"כ הרמב"ם פ"ו הל' יו"ט הט"ז 6וי"ז, ובגר"ז סי' תקכט ס"ו.

גמ' פסחים קט. 7גמ' פסחים קט. וברמב"ם פ"ו מהל' יו"ט הי"ח. 8

מפורש בטור סי' תיט בשם פסיקתא דרב כהנא. 9מ"ב סי' תקל ס"ק א. וע"ע בשעה"צ שם ס"ק ד. 10

עי' דעת זקנים מבעלי תוס' על בראשית פרק כז פסוק טו. 11

throughout chol hamoed. In Eretz Yisrael and in other parts of the world, it is standard practice to wear one’s Shabbos clothing. However, there are places where chol hamoed is treated like an ordinary weekday, and ordinary weekday clothing is worn. Not only is this a lack of fulfilment of the requirement to honour the festival, but, in my opinion, it often causes one to be lax in the observance of the other halachos of chol hamoed. A rebbi from a high school in America once told me the following. In his school there was a rule that on Rosh Chodesh everyone must come to school dressed in a white shirt. A study was conducted as to whether there was any behaviour change on any given day of the week or specific period of time. It was found that on Rosh Chodesh, the behaviour of the students was exceptionally better than on other days. This study demonstrated that the clothing a person wears contributes to his conduct. The Torah teaches this lesson when it describes how Yaakov donned the cloak of Esav before approaching his father to receive the blessing. This was a special garment that Esav used to wear when he went hunting. On it were pictures that were so real that they attracted the animals to draw close to Esav, making it easy for him to hunt them. The commentators ask: Why did Yaakov need to wear this cloak? They answer that wearing the clothes of Esav would greatly facilitate acting like Esav. By wearing nicer clothing on chol hamoed (and especially if one wears Shabbos clothing), one will find himself treating the day in the proper manner intended for it.

SEUDAH

Q. Must one eat a seudah during chol hamoed?

A. There is a mitzvah lechatchilah for one to eat a seudah (with bread) at night and another by day12 during chol hamoed (apart

מ"ב סי' תקל ס"ק א. 12

In memory of R’ Shmuel Chaim ben R’ Zvi Hirsch z”lNi�ar Yom Kippur 5743

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From preaching to practicing

Rabbi Avrohom ZeidmanSenior Educator, Gift

from the requirement to eat meat and drink wine, as discussed below). Nevertheless, one is not obligated to eat bread on chol hamoed as one is obligated to do on Yom Tov.13

Q. Must one eat meat during chol hamoed?

A. It is not an obligation, but lechatchilah one should eat a kezayis of meat daily during chol hamoed.14 If one cannot eat meat or dislikes meat, he may fulfil this mitzvah by eating chicken, or at least fish.15

• Many people add an extra dish to the meal for the kavod of chol hamoed.16

Q. Must one drink wine during chol hamoed?

A. There is a mitzvah to drink wine17 during chol hamoed, because wine helps a person experience simcha. Ideally, one should drink a reviis (3 oz – 5.3 oz) of wine each day

שו"ע סי' קפח ס"ז. וע"ע במג"א שם. 13עי' גמ' פסחים קט. ובחגיגה דף ח. דאין שמחה אלא בבשר בהמה ולא 14

בעופות, וברמב"ם פ"ו מהל' יו"ט ובשו"ע סי' תקכט ס"ב. לפי כמה ראשונים יוצא י"ח שמחה בכל דבר המשמח, כ"כ ביראים בי' תכז 15

ובר"ן פ"ב דסוכה. ע"ע במ"ב סי' תקכט ס"ק יא דאם אין ידו משגת אי"צ לאכול בשר. וע"ע בשו"ת שבט הלוי ח"ג סי' יח ס"ק ב.

מג"א סי' תקכט ס"ק ד. 16וי"א דלאו דוקא יין, וה"ה שאר משקה משכר כגון שער, גליוני הש"ס פסחים 17

קז. ובשם הגרי"ש אלישיב זצ"ל כ' דבעינן דוקא יין.

of chol hamoed.18 If one finds this difficult, some Poskim allow him to fulfil this mitzvah by drinking grape juice.19

A number of years ago, a couple arrived at the door of HaRav Chaim Kanievsky shlit’a to request a blessing and advice after a frightening disease was found in one of the husband’s legs. When they were ushered in to his study, Rav Chaim’s advice to the couple was astounding: learn the Halachos of chol hamoed and you will enjoy a full recovery. The husband thought that he had not heard correctly; what was the connection between the disease and the halachos of chol hamoed? Rav Chaim explained to them that in his youth, three women worked together in a bank, and all three were struck by disease in their legs. The women came before the Chazon Ish and tearfully told him of their plight. The Chazon Ish asked them whether they work in the bank during chol hamoed, and they replied that they do. The Chazon Ish instructed them to stop working in the bank during chol hamoed and, in that merit, they would be healed. Rav Chaim concluded that he has a tradition from the

גר"ז בס' תורה אור, נימוקי או"ח סי' תקכט ]"שפחות מזה אין לו שמחה"[, 18הגרי"ש אלישיב זצ"ל והגר"מ פיינשטיין זצ"ל.

כיון שקצת שמחה יש בשתייתו כמש"כ הלבוש סי' תקנא ס"י. קוב' מבקשי 19תורה בשם הגרש"ז זצ"ל, ובס' זכרון שלמה בשם הגר"י קמנצקי זצ"ל.

Chazon Ish that if one has a disease in the leg, the cure is to be careful with the halachos of chol hamoed.20

The Torah describes four mitzvos as an

“Os,” a sign of Hashem’s relationship with us: Bris Milah, Shabbos, Yom Tov (including Chol HaMoed) and Tefillin. Because Chol HaMoed is included in this very special category, Jews should treat Chol HaMoed with great respect. Indeed, the Gemara states that disregarding the kedusha of the Yomim Tovim, including Chol HaMoed, is like idolatry (Pesachim 118a with Rashbam). Some commentators explain that this includes even someone who fails to serve special meals in honour of Chol HaMoed (Bartenura, Avos 3:11). By observing Chol HaMoed appropriately we testify to our special relationship with Hashem.

המעשה מובא בהסכמה של הגרפ"א פאלק שליט"א להס' שמירת המועד 20כהלכתו.

From preaching to practicing there is a real jump... Yom Kippur to Sukkos is that jump! Today, we sit in the Succah to remind us of the clouds of glory; that protected us in our 40 year stay in the desert.But surely, would it not make more sense for Sukkos to take place straight after Pesach. After all, it was straight after the exodus, that we were given those clouds of protection.The Vilna Gaon has an explanation. It’s true that the clouds of Hashem began protecting us when we left Egypt - but then we sinned. When we built the Golden Calf the clouds went away. That was on the 17th of Tammuz. We began a process of Teshuva and finally on Yom Kippur, we were forgiven. 5 days later the Jewish people started to construct the Mishkan. Once the construction had begun – then Hashem returned the clouds to protect us. That is why, says the Gaon, we celebrate Succos now.

It is not the clouds that we celebrate but the return of the clouds. But one minute, If Hashem said on Yom Kippur ‘Salachti’ –‘I forgive you’!Why did we have to wait 5 days till we got the clouds back? Why did Hashem wait until we started building the Mishkan to give us back our sukkah? The answer is:On Yom Kippur we were all good Jews in theory; It was only when the gold and the silver started to pour in that the real test began - what are we going to do with the money? Build another calf or sanctify G-d?When we began to build the Mishkan, at that moment in time, we were transformed from theoretically good Jews, to actual good Jews.The question for us is the same:Are we going to leave the spirituality to Yom Kippur or are we going to take it with us- in the coming year?

לעילוי נשמתר' יהודה בן ר' יעקב ז''ל

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OSThe Brotherhood of Sukkos

Rabbi Elchonon FeldmanBelmont United Synagogue

For those of us who have had the great fortune of visiting the Land of Israel and specifically the Holy city of Jerusalem, you will certainly confirm that there is a phenomenon, an anomaly and exception to all of Newton and Einstein’s laws of physics combined, which is found throughout its many roads. I speak of course of the famous Egged bus company. Friends, these buses driven exclusively by ex-tank commandos are an entity onto themselves. As the saying goes if you see an Egged bus coming, you get off the pavement.

Well once a few years ago there was an Egged bus the #2, in fact, which was happily swerving and fishtailing its way through the back roads of Mea Shearim on the way to the Western Wall. To say this bus was packed to capacity would be like calling a sardine tin roomy. A Jerusalem police officer noticed this overcrowded bus and the fact that its passengers had somehow formed a single living entity and forced it to stop. The police man then proceeded to scream at the bus driver, revoke his license on the spot, scream at him again, make every passenger disembark, scream again, write out a summons to appear in court, and just for good measure have another scream.

A month later when this bus driver appeared in court for his hearing, his lawyer who happened to be Jewish presented the following novel defence. “Your honour this Police Officer either has a personal vendetta against my client or is simply not right in his mind. The report claimed there were 110 passengers travelling on the bus, 100% more than the legal limit of 55.” “Well,” said the Lawyer, “this is simply preposterous, it is humanly impossible to fit that many people on a bus. The Officer has either hallucinated or fabricated reality”. (An only in Israel defense! Chutzpah at its finest.)

The judge agreeing that the likelihood of this scenario being truthful was stretched asked for a demonstration. They adjourned the court for a week in which time an Egged bus would be delivered and 120 paid extras would attempt to squeeze into the bus. The day came (you can almost feel the suspense) and 20..30..60…80…90 people forced their way in; but no more. Jammed pack with 30 still stuck outside there just wasn’t any more room.. “Charges dismissed” said the judge and a strong recorded caution to the police officer for fabricating the story wasting the court’s time.

Leaving court the bewildered cop turns to the driver and says “you were there and I was there. We both counted and there were 30 more, how did that happen?” Smiling the driver said “I have been doing this route for 20 years. Each of the men and women that enter that bus, do so in a way to make sure there will be as much room as possible for the next person to fit in. “These people today weren’t interested in sharing space they were looking out for themselves, so of course there would be less room available.”

Ah Jews, strip us right down, remove all the pettiness and tediousness of our brogiouses and we just love each other. Acheinu kol beis Yisroel. Our brothers and sisters all of Israel together united. God, this is who we really are when push comes to shove.

Friends, we are in the middle of the Chag of Sukkos, a holiday which was and still is unique in its inclusivity. During this Holiday the Temple was open for all mankind to offer sacrifices, Jews and Gentiles alike. The Arabah Menim our Lulav set represents all categories of Jewish affiliation. The Sukkah, I haven’t even mentioned the Sukkah! The Sukkah, under normal conditions is the great Jewish equalizer of class and social strata. 4 solid walls give or take, a thatch organic roof and Bob’s your uncle. When it rains on Sukkot, no matter how wealthy or financially strapped one may be you are going to get wet!

This Holiday was given to us and only can properly be enjoyed if every Jew no matter their level, affiliation or acumen is under the same canopy together. As we say Ufros Aleinu Sukas Shlomecha, that may it be spread on all of us God’s canopy of peace.

Sukkos is the perfect culmination of the Yomim Noraim the Days of Awe in which we had the greatest paradox, a full to capacity Shul and each of us in our prayers and Judgements were very much alone.

Now we turn to God and say Thank you for giving us a new lease on life, I want to share it with my family, community and all Jews and in the spirit of this declaration to God, our act of selflessness, we are granted the most elusive of pleasures, real joy and happiness.

Sukkos is the Holiday that reminds us we are one. If you are privileged to own a Sukah invite someone sitting near you who may not have one inside for a drink. Sukkos is the happiest of our Chagim and it is a fantastic time for us to strengthen the bonds that unite us and any dismiss any pettiness that could drive a wedge between us. God willing let us promote this peace and may it spread throughout the lands of our people until we will all stand underneath the canopy of God united. May it come speedily in our times.

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ADon’t Forget To Cash In Your Petek

Rabbi Shimshon Pincus z"lOur wonderful year full of parnassah, health, and

nachas from the kids has been signed and sealed.

Succos is over. What do we do now, sit back and

wait for the money to start rolling in? That would

be a colossal mistake, says Rav Shimshon Pincus.

Your good year is given as a coupon. It is the famous

“Petek” from Hoshana Rabba. You now need to

go to one of the distribution centers to cash it in.

Where are those centres? Is there a listing by city or

country? It is your local Shul.

Just like all the trees and vegetation were created during the six

days of creation yet they waited below ground and did not sprout until

Adam davened to Hashem ,so to the abundance of Shefa waiting for

us in Shamayim will not come down until we call up to Hashem and

ask for it.

Every millions upon millions of dollars, good health and lots of

nachas are left with the master treasurer in Heaven simply because

the people with the winning numbers didn’t bother to pick it up. This

year make sure that you are not one of them.

HOSHANA RABBA: ARAVOS - A BUSINESSMAN’S KISS FOR

GOOD LUCK

The Menoras HaMaor, who lived around four hundred years ago,

says that keeping a leaf from the Aravos of the Hoshanos is a segula

for travelers, especially business travelers.

We find the first segula in the Torah where there was a plague of

poisonous snakes in the Midbar. Hashem told Moshe to place a large

copper snake on a high pole and whoever is bitten should look at it

and he will be healed. The Mishna in Rosh Hashana asks, how can

a copper snake heal? The mishna answers that when a person looks

up at the snake he will notice the heavens in the background and

start to think of Hashem. Thinking of Hashem is where the real cure

lies. The snake is just an attraction to guide us home.

Hoshana Rabba is the climax of almost two months of work

repairing and rebuilding our relationship with the Master of the

Universe. We repent, cleanse ourselves, and finally, we honeymoon

with him in His succah. On Hoshana Rabba we reach our goal of

Yishakeini Mi’Nisheikos Pihu. We get the coveted kiss on the lips

from Hashem. This is symbolized by the arava; the long drawn out

lip shaped leave.

Then, just like that Succos is over and it’s back to work. When a

lonely businessman travels far from his home seeking his fortune,

he is far removed from the closeness of succos, where he knew with

certainty that Hashem determines his financial fate. He is too busy

contemplating his negotiating strategy. This is a very dangerous

predicament. When he pulls out his “lucky” aravos he suddenly

travels back in time to Hoshana Rabba and that beautiful kiss.

Suddenly all is clear to him once again. That is the power of a good

segula.

HOSHANOS - TEACHING THE AM HAARETZ A LESSON

When banging the Aravos we scream out L’Maan Daas Kol Amei

HaAretz. The Chaim Sheyesh Bahem brings from the Osem Bosem

that he lightheartedly explained the reason for this as follows.

The four minim symbolize four types of Yidden. The Arava which

has no smell or taste represents the lowest level, the Am HaAretz.

While in the lulav together with its more illustrious neighbors, the

arava knows its place. However on Hoshana Rabba we put the other

minim down and hold only Aravos which now take center stage.

The limelight makes the arava drunk with pride and he forgets

who he really is. “Look I am the King, more special then all the other

minim!” Therefore we then put him back in his place by giving him a

few good smacks on the floor and declaring, “L’maan Daas Kol Amei

HaAretz”, these smack are so that the Am Haratzim should know

there true standing in this world, despite their privileged treatment

on this special day!

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

מרת צפורה בת יעקב ע"ה

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לעילוי נשמתר' מרדכי בן הר'ר שלום ז''ל

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S P O N S O R E D

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SShemini Atzeres and The Four Quartets

Rabbi Doniel KarpLimudei Kodesh JFS, Rav of Edgware Adath Sefardi Minyan

We are very familiar with the term sholosh regalim, the three foot festivals Klal Yisroel would travel up to Yirushalayim. It is also well known that each of the three regalim corresponds to one of the Avos, as the Tur discusses (O.C. 417); Avrohom is associated with Pesach, Yitzchok with Shavuos and Yaakov with Succos.

However, the Vilna Gaon in his commentary on Shir Hashirim, indicates that there are actually four regalim, the fourth being Shemini Atzeres and the question that can be asked, therefore, is who would this fourth regel correspond to? The gemara in meseches Sanhendrin 107a provides a clue. It describes a conversation between Dovid Hamelech and Hashem, in which Dovid asks why it says Elokei Avrohom, Elokei Yitzchok and Elokei Yaakov, but not Elokei Dovid. Hashem answers that they were tested and he wasn’t. He therefore asks to be tested. This hints at the fact that Dovid is the fourth and several of the meforshim on this gemara say this explicitly, describing the four regalim of the merkovo, of which Dovid is the fourth. We also find that just as each of the Avos established one of the daily tefillos, Avrohom established shacharis, Yitzchok mincha and Yaakov maariv, Dovid Hamelech established the fourth tefillah of the day – Tikkun Chatzos, again indicating how Dovid connects with the Avos to complete the group.

According to this, we see the number four is represented in regard to the Chagim and the Avos together with Dovid and on Succos the number four occurs again, with the four minim that are taken. However, based on the maaseh quoted by the Beis Yosef in siman 651 there is a further quartet which connects to the four minim and that is the four letters of Hashem’s name. The maaseh took place with the Rikanti who saw in a dream on the first night of Succos how his guest, the Chossid Rav Yitzchok, was writing the name of Hashem but left a gap between the first three letters and the last letter, the ה, to which the Rikanti asked him why he was doing this. The response he was given by his guest was that that was the custom in his community. The Rikanti was baffled by this dream and could not fathom its meaning. The next morning he saw his guest shake the lulav,

haddassim and aravos but not the esrog and then he understood the meaning of the dream. He realised that the four minim must correspond to the letters of Hashem’s name and therefore need to all be held and shaken together and this is the brought l’halacha in Shulchan Aruch. It would seem very reasonable to suggest that these four sets of fours must all interlink. In fact the Vilna Gaon elaborates in his commentary (ibid) that the Avos and Dovid connect to the four letters of Hashem’s name as well as the four regalim. And so, together with the maaseh of the Rikanti, it is clear that all four quartets are, in fact, linked.

What the Gaon does not address is which of the Avos links to which of the four minim or which of the four minim links to which of the letters of the shem Hashem and why? To establish this, we must start by exploring the four minim. We know the Medrash compares each of the four minim to a part of the body. The lulav corresponds to the spine, the haddassim to the eyes, the aravos to the mouth and the esrog to the heart. Based on this, we can suggest the following pattern:

It would appear that the aravos (mouth) correspond to Avrohom and Pesach. This is because Pesach is a Yom Tov that revolves around mitzvos to do with the mouth, eating and saying the Hagadah. In fact the Arizal says that the word Pesach is actually made up of two words Peh Sach, using the mouth a lot. It is also the first regel and the birth of Klal Yisroel, all reflected in the first letter of the shem Hashem, the י

, the smallest letter, that symbolises the inception of something, its starting point. It is equally related to Avrohom, the first of the Avos.

The haddassim (eyes) seemingly relate to Yitzchok and Shavuos. Yitzchok was blind and Matan Torah was the time when Klal Yisroel were able to see everything with total clarity, as the Torah says that they saw the thunder. The letter ה is the most spiritual of all the letters, it is no more than the sound of a mere breath, therefore connecting to Yitzchok, who is described as an olah temimah in the Medrash, a being who is barely physical. Similarly, at Matan Torah, the B’nei Yisroel reached a dargoh of having no more yetzer horo, reaching tremendous spiritual heights.

The lulav (spine) would appear to connect to Yaakov and Succos. The spine symbolises avodah, through bowing with the spine and yashrus - uprightness. Succos is described in the Yom Tov Amidah as the time when we were brought close to Your service (v’kayravtonu lavodosecha). The Avos are referred to as Yesharim (upright) and Yaakov, the

bechir sheb’avos, must certainly have epitomized this quality. He is also referred to several times as avdi Yaakov in sefer Neviim. This also relates to the third letter of the shem Hashem – the ו , the straight letter.

Based on the maaseh with the Rikanti, we already know that the esrog must correspond to the final ה in Hashem’s name. It would therefore make sense that it connects to Shemini Atzeres, being the final regel and consequently to Dovid Hamelech, who is linked to it. The gemara in Menachos 29b tells us that the letter ה represents olam hazeh and also reflects the concept of teshuvah, that’s why there is a small gap between the leg of the ה and the roof, to teach you that anyone who wishes to do teshuvah has the opportunity to re-enter, just as Dovid did after his ‘sin’. In fact the meforshim tell us that teshuvah is Dovid’s key middah. We can now perhaps understand the reason the Chosid held the esrog separately from the other minim. They all go together, just like the avos, whereas Dovid is completely separate both in time and in essence, although he is the fourth regel, he is not a direct continuation like the Avos were. The esrog that represents him ought to be on its own, just as we see that the Moshiach ben Dovid is seemingly distant. However, the Rikanti was being told to bring all four minim together, the geula is ready to occur, it simply takes teshuva from us and it will be happen in an instant.

If this is all correct, then the chronological order of the limbs that correspond to Avrohom, Yitzchok, Yaakov and Dovid is mouth, eyes, spine and heart. It is interesting to note that in Nishmas, according to Nusach Sefarad it follows this very order when it says

לך עין וכל בע, תש לך לשון וכל יודה, לך פה כל כי

וכל תשתחוה, לפניך קומה וכל תכרע, לך ברך וכל תצפה,

הלבבות ייראוך

For every mouth shall offer thanks to You, every tongue shall vow allegiance to You, every eye will long for You, every knee will bend to You, every erect spine will bow down to You and all hearts will fear You.

We can now see that Shemini Atzeres is all about the lev (heart – represented by the esrog). It does not entail any physical mitzvos, like Succos does. Rather, it is a time to be mesaken (rectify) the heart through teshuvah me’ahavah. In fact the Arizal would say that on Shemini Atzeres a person can cause any heavenly decree that may still remain upon him to be torn up through such a teshuvah. May we all merit to reach this level as we rejoice in the Torah on Shemini Atzeres-Simchas Torah.

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SShmini Atzeret - An Enigma in the Calendar

Rabbi Daniel EpsteinCommunity Rabbi, Cockfosters & N Southgate Synagogue

There are some days in the Jewish calendar where you know what to do, where to do and, often, why we observe them.

Yom Kippur is the Day of Atonement.

Purim is the day we commemorate our salvation from an attempted genocide of our People by the Persian Empire and its First Minister, Haman the Agagite.

Pesach (Passover) is the festival of our redemption from slavery and our miraculous exodus from Egypt.

Shavuot marks the Giving of the Torah on Mount Sinai.

But what about Shmini Atzeret? Translated as the “Eighth Day of Solemn Assembly”, it is a day sandwiched between the seven days of Succot (“You shall dwell in Succot for seven days…” – Vayikra 23:42) and Simchat Torah. Or, if you are in Israel and not keeping “second day Yom Tov”, it is combined with Simchat Torah.

The day itself merits an individual mention in the Torah – distinct from Succot – so it must have some significance.

One of the Torah’s descriptions of this day states:

“And the LORD spoke to Moses…on the fifteenth day of this seventh month is the Feast of Tabernacles for seven days unto the L-RD; …the eighth day shall be called holy for you; and you shall bring a fire offering to the L-RD; it is a day of solemn assembly; you shall not do any work.” (Vayikra 23:33-36)

And, more importantly, the entirety of chapter 23 in Vayikra relates to the Chagim (festivals) through the medium of the korbanot (sacrifices), which is why they first appear in the book of Vayikra – which deals with the Cohanim (priests) – with further description appearing in Parashat Pinchas, in the book of Bamidbar.

So let’s take a look at the korbanot for each festival and we will notice something fascinating that can help us to gain a new perspective on the nature of Shmini Atzeret and its purpose*.

The korbanot brought on each festival comprise various combinations of animals, flour and wine and can be summarised as follows:

1. An olah (burnt) offering of parim (bulls), eilim (rams) and kvasim (sheep);

2. The appropriate flour and wine offerings, known as nesachim (libations);

3. A chatat (sin) offering of a se’ir izim (a goat).

Festival Bulls Rams Sheep Goats

Rosh Chodesh 2 1 7 1

Pesach 2 1 7 1

Shavuot 2 1 7 1

Rosh Hashanah 1 1 7 1

Yom Kippur 1 1 7 1

Sukkot (Day 1) 13 2 14 1

Sukkot (Day 2) 12 2 14 1

Sukkot (Day 3) 11 2 14 1

Sukkot (Day 4) 10 2 14 1

Sukkot (Day 5) 9 2 14 1

Sukkot (Day 6) 8 2 14 1

Sukkot (Day 7) 7 2 14 1

Shemini Atzeret 1 1 7 1

There are many intriguing aspects to the above table, but, for our purposes, Shmini Atzeret seems to share a similarity – from the Torah’s point of view – with Rosh Hashanah and Yom Kippur, and not with Succot!

Rosh Hashanah and Yom Kippur are both associated with “judgment”. Rosh Hashanah is the time when the entire world is judged for its actions (Mishnah Rosh Hashanah 1:2) and Yom Kippur is when we are judged for our specific behaviour.

But Shmini Atzeret is also part of this group, meaning that there are elements of judgment on this day too. It is the day when we ask for rain – one of the ultimate elements that sustains life itself and whose precipitation is in G-d’s hands alone (Babylonian Talmud, Ta’anit 2a).

Beyond the traditional explanations of Shmini Atzeret being a day just dedicated to the Jewish people to show G-d’s special love for his people (see Rashi’s comments on Vayikra 23:36), what better day to choose to focus on the most tangible form of judgment we can see on a daily basis?

Allegorically speaking, as we say in the Prayer for Rain: “Mashiv Ha’Ru’ach U’Mo’rid Ha’Gashem” – may we merit a complete “return” (“Mashiv” from the word “Teshuva”) to G-d following these past seven weeks from the beginning of the month of Ellul to the end of Succot, and may we be blessed with abundant rain for Israel, physical comfort, financial security and good health for the coming year.

*This idea is based on a shiur from Rabbi Menachem Leibtag, an expert on Tanach, from Yeshivat Har Etzion in Alon Shvut, Israel

לעילוי נשמתלע''נ ר' אברהם בן ר' שלמה טבלי הי'ד

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Celebrating with - Water?!

Rabbi Elchonon FeldmanBelmont United Synagogue

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Wine is the beverage in Judaism

associated with blessing and simcha.

We recite Kiddush over wine, a wedding

involves numerous cups of wine and we

toast l’chaim to mark hosts of positive

occasions.

Yet on Sukkot during the time of the Beit Hamikdash

the Temple Service deviated considerably from its normal

emphasis of wine related focus and instead accompanied

the morning Sacrifices with, of all things, water. This

unique service was referred to as nisuch hamayim, the

water libations and took place each morning during the

festival.

Fascinatingly, the Talmud describes in tractate Sukkah

the brilliant joy which seized the people of Jerusalem

because of this ‘water libation’. The excitement was so

compelling that teams of individuals partied through the

night in fantastic revelry in its anticipation. The Talmud

in fact states: Whoever did not see this celebration never

saw a celebration in his days (Sukkah 51a) and to this day

many communities run fantastic celebratory evenings

during chol hamoed Sukkot in commemoration of this

practice.

What’s the big deal with water and why did this unique

Service take place on Sukkot? Society is often split

into caste groups and people fall into categories which

define who they are to the exclusion of others. Wealthy

individuals can be removed from the indigent and the

famous from the isolated. But this is the antithesis of

how G-d wants our communities to flourish. In reality

we are all supposed to come together underneath one

banner of harmony in the Service of Hashem. In G-d’s

eyes each of our unique roles is valued and significant,

but humanity doesn’t always see it that way.

Yom Kippur is the great equalizer. We all come to

Synagogue and no one is bedecked in anything ornate

or gaudy. Even our footwear becomes unassuming.

We pray, we cry and we receive atonement, not as

individuals but as a nation and the climax the crescendo

is us all chanting together that G-d is our ruler and that

we together return to Jerusalem.

With the onset of Sukkot we wish to continue in

this wonderful mode. Our Sukkah is a canopy made

of humble materials that removes all social strata. The

Lulav and Etrog too metaphorically refers to each type of

Jew and is held together as one unit. In the spirit of this

wonderful theme G-d himself looks for an offering that

removes distinctions between classes. Wine is nobility,

it is luxurious and certainly pricey. In contrast water is

simple, unsophisticated and cheap. Hashem tells us that

we should offer on the Chag of equality a liquid that all

of us can identify with and represents us all – this being

water.

This great holiday of camaraderie and brotherhood

was so exciting that participants and spectators alike

could not help but dance. Witnessing our unity brought

a euphoria of joy that truly had no parallel. We toonow

as we leave Yom Kippur and enter Sukkot can connect

to this idea of equality and friendship and doing so merit

the blessing of our entire people being protected under

one canopy of G-d’s peace.

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

מרת צפורה בת יעקב ע"ה

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HShemini Atzeres & Simchas Torah

Rabbi Josh ConwayMenorah Foundation School

During Sukkos, Korbonos were brought

in the Beis Hamikdash. The Gemorah in

Sukkah (55b) says that the 70 special

bulls brought on Sukkos were for the

benefit of the 70 nations of the world. On

Shemini Atzeres though, only one bull

was brought. Shemini Atzeres is a Yom

Tov that Hashem gave Klal Yisroel as

a send-off of sorts. It is one last time

for the Jewish nation to celebrate with

Hashem before the long stretch until

Pesach. The Dubna Maggid explains

by means of a parable why one special

offering was brought on this day which

is dedicated to the Klal Yisroel.

A wealthy man went on a long journey. While on his

trip, he purchased many gifts for his family back home.

Upon his return, he gave out the presents. He showered

his step children with many gifts, while to each of his

children he gave a few small presents. He did such

based upon the following rationale. My stepchildren will

be happy now only with presents. However, my children

should be happy because I have returned. Although I

want them to have gifts, I do not want the joy of receiving

the presents to overshadow the joy they should feel upon

my return. Therefore, I will give them some small gifts.

In order to bring joy to the nations of the world,

Hashem felt it was necessary to command the offering of

a large amount of Korbonos. As it is the offerings on their

behalf alone that bring them joy, the nations were given

70 sacrifices. However, the Jewish people experience

great joy just knowing that they are in the company of

Hashem. On Shemini Atzeres, when Hashem wants to

rejoice with us one last time, all we need is one sacrifice

to compliment the joy that already exists.

The Ropshitzer Rebbe told over an amazing lesson

he saw about joy. On Simchas Torah one year, he saw

a man who looked like he was thoroughly enjoying the

day’s celebration. His mouth did not stop singing and his

legs would not stop dancing. He was totally immersed

in the joy of the celebration of completing the Torah.

What the Ropshitzer thought was unusual was that this

individual was a simple porter, who knew little Torah.

The Rebbe called him over and asked him how come he

was celebrating with such fervour. Did he learn so much

this year that his celebration should be so enthusiastic?

The porter’s answer was what impressed the Rebbe. He

said “Rebbe - how can my brother make a simcha - and

I not be happy?!”

Hopefully we will all celebrate Simchas Torah as a

celebration of our own accomplishments. Even if that is

not the case though, we should celebrate together with

our brothers and sisters, carry the Simcha with us into

the following months and hope that next year the joy

will be a personal celebration, with all of Klal Yisroel, in

Yerushalayim Ir HaKodesh. Omein.

לעילוי נשמתר' יעקב פסח בן ר' מרדכי מרקל

נלב''ע כ'ג אלול תשמ''ט

S P O N S O R E D

20

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Simchas Torah

Rabbi Josh ZaitschekYoung community Rabbi at Hampstead Synagogue & UJC Chaplain for Nottingham

Simchas Torah has always been something very

special to me, I remember Simchas Torah in my

father shul in upstate N.Y was always one of the

highlights of the year. I remember him singing

on top of a chair with a Torah in one hand and a

whiskey in the other.

Did you ever wonder why do we dance so much? Why so much

whiskey? Why the special aliyot?

The joy which we are meant to have on Simchas Torah is not just

because of the whiskey but because of what it stands for.

By showing true simcha, We are say saying for all to see that Torah

is not only something which we have to do, but it is our greatest

treasure that we feel privileged to be apart of.

Try to imagine finishing an 80,000 word book. As you close the

back cover, would you flip it over and start again? Well that’s exactly

what we do on Simchas Torah because the Torah is not just a book,

it is our very life.

When we talk about Jewish unity and the bond which we share, it

is the Torah that is the glue holding us all together.

Fred Cohen was walking along the beach picking up starfish from

the hot sand and tossing them back into the cool water to keep them

from drying out in the hot sun. A passerby asked him why are you

doing this? There are thousands of starfish all along the beach. Do

you think your efforts will make any difference? Freddy looked at the

starfish in his hand as he gently placed it into the water and said “to

this one it makes a difference”

Sometimes we can look at the Torah and all of its beautiful mitzvoth

and think there are so many to do, each with their own complexities.

How will I ever be able to do them all properly? Will it really make a

difference if I just improve in a few areas now? The answer is most

certainly YES! Every gem of Torah is precious and each mitzvah is

priceless. Each one makes a difference.

I heard a story about a guy who didn’t like his wife’s cooking, let’s

face it not everyone is married to a great cook, some are better than

others. (This is not a personal story) But this fellow was not so lucky.

He couldn’t eat anything she prepared. Spicy things were sweet, and

sweet things were spicy. Finally he went to the doctor for help. He

said listen doc, My wife is a terrible cook. Please give me something

to numb my taste buds so I can eat her food. The doctor had a look at

his mouth and said buddy, the problem isn’t with your wife’s cooking.

Your taste buds are warped; you have a disease in your mouth that is

affecting your ability to taste properly. Your wife could be a gourmet

chef but everything will taste bad to you because your taste buds

aren’t healthy.

Torah is delicious. It’s sweeter than honey. But our taste buds

needs to be in full working order if we want to fully appreciate its

true taste.

What we are trying to achieve on Simchas Torah by having so

much joy is to develop healthy taste buds so that we can merit to

savour the sweetness of the Torah.

During this time of year, we all may feel a little more jewishly

inclined. For some of us we have been to shul more than usual, we

have been uplifted through the high holidays and inspirational talks.

What will happen in just a few short weeks from now? Where will we

be? Will these feelings just become a memory and fade away.

We need to harness this last burst of Simchas Torah. Take the

sweetness and love for Torah and bottle it up for the rest of the year.

Having a L’chaim of it every day.

Drink responsibly.

לעילוי נשמתהב' משה יוסף בן ילחט''א ר' שלמה טבלי הי''ו

21

SIM

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AHSimchas Torah FAQ

Joseph FaithNishmas Yisroel

Reviewed by R. Dovid Tugendhaft. For final rulings, please consult

your rav.

Am I allowed do any preparation for Simchas Torah before

nightfall?

The Mishnah Berurah1 writes that it is forbidden to bring up wine

from your cellar on Shmini Atzeres in preparation for Simchas Torah,

unless you won’t be able to find the wine easily at night. In that

case, you should bring the wine up sufficiently early that you would

theoretically be able to drink it before nightfall.

According to R. Shlomo Zalman Auerbach, the prohibition

against preparing for Simchas Torah on Shmini Atzeres only applies

before bein hashmashos. However, once bein hashmashos, which is

commonly accepted to start at sunset (shkiah), begins, in his view it

is permitted to do preparations that do not involve melacha2. Even

according to this opinion, setting the table for dinner may still be

forbidden before nightfall (tzeis hakochavim), as it likely entails

prohibitions such as borer. Conversely, R. Shmuel Wosner ruled that

no preparations for Simchas Torah may be done until nightfall, and

his view is more commonly followed3.

Does that mean I can’t remove food that I’d like to use for

dinner on Simchas Torah from the freezer until nightfall? What

if it won’t have time to defrost?

Some poskim allow you to remove food from the freezer during

Shmini Atzeres, as long as you allow sufficient time for the food to

defrost while it is still daytime, so that theoretically you could eat it

then4. You should be careful not to say that you are taking the food

out of the freezer for Simchas Torah.

Can I make kiddush before the hakafos, to avoid having to wait

until late at night to eat?

It is preferable to wait until you arrive home, and R. Shlomo Zalman

Auerbach is cited as being opposed to making kiddush on Simchas

1 667:52 Shulchan Shlomo 299:183 Leket Hilchos Yom Tov p.284 R. Yosef Shalom Elyashiv cited in Kovetz Shaarei Horaah 8:107, Shu’t Machazeh Eliyahu 64, Orchos

Shabbos 22:175, Piskei Teshuvos 302:n146,

Torah night outside the framework of the yom tov meal5. However,

strictly speaking it is permitted to do so6.

Am I allowed to sit down during hakafos, despite the fact that

people are dancing with sifrei torah?

Several justifications have been offered for the common practice

of sitting down while taking a break from the hakafos7, although the

Chazon Ish was careful to do so only while holding a sefer torah8. If

you’re able to, it would be preferable to go to another room to sit down.

My shul has the minhag to do krias hatorah on the night of

Simchas Torah as well as the day. Am I obligated to listen to

the leining at night?

Although it’s forbidden to talk during leining, it would appear

that you are allowed to learn silently during this krias hatorah9. You

should also be careful not to leave shul while leining is ongoing10.

If I’m offered to hold a sefer torah during hakafos, am I allowed

to turn it down?

Unless you’re feeling very tired, you should not do so11.

Am I allowed to make kiddush and eat on Simchas Torah day

before musaf?

The Shulchan Aruch rules that you should not eat more than an

egg’s volume (kebeitza) of bread (and by extension, mezonos), before

musaf12. However, on Simchas Torah, when lunch is often delayed,

many poskim allow eating more, and this is the common practice13.

Although it is preferable not to make kiddush until after krias hatorah,

it is permitted to do so immediately after chazaras hashatz of

shacharis, even before you’ve had your Aliya14.

5 Shalmei Moed 416 Mishmeres Shalom 47:27 Shu’t BeTzel HaChochma 5:139, Shu’t Teshuvos Vehanhagos 2:319, Shmiras Shabbos Kehilchasah

24:1188 Orchos Rabbeinu 2:3089 Nitei Gavriel Sukkos 96:4 10 Ibid.11 Shu’t HaElef Lecha Shlomo 37, Piskei Teshuvos 669:2, Nitei Gavriel 94:312 Orach Chaim 286:313 Shmiras Shabbos Kehilchasah 52:n50, Piskei Teshuvos 286:814 Nitei Gavriel Sukkos 98:24

S P O N S O R E D

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22 BE

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Bereshis and the Dateline

Rabbi Lionel Broder

As an introduction to this subject, it is necessary to clarify some of the parameters of permitted Torah research and analysis. In matters of pure Halacha, the rulings of the recognised rabbinic authorities are sacrosanct. But, in regards to Midrashic opinions, there is far greater leeway for alternative interpretations of Biblical texts and the following sources illustrate this principle.

Rashi once remarked to his grandson that had he had more time he would have rewritten his commentary on Torah with insights based upon new observations he constantly experienced. Rashbam Genesis 37:1

Evidently, since Rashi held that Torah could only be fully understood if it had a relevance to a world that was constantly changing in every area of life, it follows that as mankind’s knowledge evolves, it should be accompanied by a fresh comprehension of Torah’s teachings. Indeed, such an approach can even apply to certain changes in halacha. ( Beis Halevi on Megilas Rus ch. 4:6)

Interestingly, Rashi adds a further dimension to this outlook. On Moed Koton 16, he comments that moshe rabenu when writing Torah only recorded events and occurrences based upon knowledge derived from a human or physical source and ‘had the messengers (sent by Moshe to Doson and Avirom) not informed him (of their slanderous words) Moshe would have no knowledge of that incident’. Seemingly, this comment of Rashi implies that our knowledge of physical matters evidently comes from material sources and then can be used for the purpose of a better understanding of the words and teachings of Torah.

Incidentally, Torah Temimah on Bamidbar 16:14 queries Rashi’s comments. But, in my humble opinion, his questions have no substance.

A further proof to support Rashi’s opinion can be found in Genesis ch. 15:5, from Avrohom’s complaint to Hashem regarding his astrological chart hat indicated he was unable to have children.

This incident raises a pertinent question. Today, we do not believe in the ‘science’ of astrology. No current machzor contains any pictures of the signs of the Zodiac to accompany our prayers. Astrology is as dead as the dodo. So if Avrohom obtained his belief in the accuracy of astrology from Hashem why do we not believe in it today?

Evidently, Avrohom’s belief came from a human source. The whole world believed in the science of astrology. It was the accepted wisdom of its time. Avrohom could not avoid accepting such a ‘science’.

How profound was the answer of Hashem to Avrohom’s dilemma? Hashem did not say to Avrohom – there is no truth to astrology. Hashem desires man to come to these conclusions himself. Instead Hashem said to Avrohom; ‘Of course you have certain predetermined physical and mental abilities but you have also been given the strength to overcome your built in limitations.

In the light of these two sources, it is fair to conclude that Torah can only be fully understood when placed under the microscope of authentic Halachic and scientific research.

Two further sources can be cited to support this thesis of new facts demanding reinterpretations of some Torah teachings.

Round about the 13th century, three giants of Torah scholarship became aware of a 9th century doctor who had written ‘authoritatively’ on the subject of female anatomy and the human reproductive system. Ibn Ezra, the Rosh and Chizkuni (Parshat Tazria Ch. 12:2) all accepted his untested and unproven theories and used them to explain various verses in Tenach.

Needless to say, this doctor was neither a Crick nor a Watson, (1962 Nobel Prize winners) and his observations turned out to be totally baseless.

However, it is apparent that rabbinic scholars welcome facts to help them understand Torah. And, at that time, these three rabbis believed this doctor to be accurate in his observations.

Additionally, there is a Gemara in Kesuvos 77b that brings a Midrash concerning Rabbi Shimon ben Yochoi who was so holy that he never saw a rainbow. Hence it was inferred that a generation that sees a rainbow is a bad generation.

Malbim - a 19th century Torah scholar par excellence - in his commentary on Parshas Noach ch 9:14 contradicts this gemara. He states the reverse. A generation that sees a rainbow is a worthy generation.

His observation is based on three fields of knowledge; Newton’s discoveries concerning light waves; a reasonable knowledge of the climatic conditions at the time of the Flood and an outstanding understanding of Hebrew Grammar and syntax.

Evidently, according to Malbim, Torah is to be interpreted within the criteria set by the facts as perceived at any given time and this article is based upon that conclusion.

THE DATE LINE

A date line is an indispensable feature of modern life. Hence, the fact that so far no reference to it has been found in Torah is irreconcilable with our belief that Torah is timeless.

Torah’s teachings cover every aspect of human behaviour and activity; its divinely inspired words must contain an allusion to the existence of a date line.

Undoubtedly, the only place to look for it is in Genesis; in a re-examination of the verses dealing with the Creation and a reappraisal of the role of Israel and mankind regarding their contribution to the maintenance and development of Hashem’s Creation –a civilised world.

The opening chapter in Genesis poses major challenges. One of them is the textual difficulties that abound in the verses.

For example: Torah’s description of the six days of Creation is inconsistent. The middle four days are referred to with ordinal

numbers without any definite article, second day, third day etc. But the first day is written as ‘day one’ and day six is written as ‘the’ sixth day. Why the apparent inconsistencies?

The answer will reveal the relationship between Hashem and Adam and the important role that Hashem intended for mankind in His world.

A definite article is used with the sixth day because on that day, when man had been created, Hashem is informing Adam that this is ‘the’ sixth day of My Creation. Tomorrow will be the seventh day and I wish you to observe that seventh day as a Shabbat, a day of rest. Not a Shabbat as is observed by the Torah world today; a Shabbat where 39 categories of work are rigorously forbidden. But a Shabbat day where one ceases from manual labour in order to focus on the glory of Hashem and the splendour of the world He has created.

Moreover, Hashem is saying to Adam, in future you should observe a seven day weekly cycle, consisting of six days of work and one day of rest. And to strengthen the touchstone of this belief I want you to regard each day of your working week as corresponding to a different phase of My act of Creation.

Such a scenario would explain the use of the guidelines of evening and morning to define a day before the sun and the moon were set in their place in our solar system on the fourth day. Hashem is not telling us how the world was created. That is not the function of the Genesis account. The purpose of the Genesis account is to provide man with moral and spiritual goals. So Hashem is revealing to Adam and mankind how to utilise the Shabbat and the working days of the week through reference to the different stages of Creation in order to maintain and strengthen their belief in a Supreme Being, the Creator of the universe.

Malbim on Genesis ch. 8:22 espouses this viewpoint. Malbim believed that leisure and idleness were responsible for man’s degeneration and depravity and his commentary there on the words ‘day and night they should not cease from work’ is as follows: - “Since the land will not yield its fruits as easily as before the flood. And since man will be compelled to constantly work the land to obtain his food, he will never be able to cease from work. And from this, Chazal (our wise sages), deduced that from that time onward the sons of Noah were forbidden to rest on Shabbat.

Sadly, Hashem’s plans for mankind to disseminate His glory and honour by observing the Shabbat as a day of rest had been consumed on the altar of man’s hedonism and selfishness.

For the concepts of Shabbat to be observed as Hashem had originally intended, the world had to wait until the revelation on Mt. Sinai when only Israel were given permission by Hashem to rest on the Sabbath and only Israel were positively commanded to do so.

Interestingly, Netsiv on Vayikra ch. 26:3 comes to a similar conclusion.

From these observations, that Shabbat was a vital element in Hashem’s plans for mankind, it is now possible to explain some other textual difficulties in Genesis. And at the same time, reveal how Hashem expected man to introduce the facility of a date line at an appropriate moment in his technological development.

Consider the words by the first day of Creation; ‘And it was evening and it was morning, one day’. Torah does not write ‘the first day’. Torah writes ‘day one’.

Why is Torah reluctant to omit a reference to the expression ‘the

first day’?

The simple answer that appeals to the modern scientific mind is

that there cannot be a first day in the act of Creation. Hashem never

suspended the luminaries over the meridian on which Jerusalem lies,

at the moment that the first earth day commenced. Instead, Hashem

– or Elokim, the God of Nature – directed the Forces of Nature to

seamlessly create his masterpiece, the universe in which we live.

‘Day one’ is deliberately used by Torah to tell mankind the above

truth and to intimate to them that they have a responsibility of

establishing a ‘day one’ for the purpose of keeping the Sabbath.

In fact, Torah does not have to define a day. The period of a day

is a natural phenomenon. Just as Torah does not define a month

or a year that are natural cycles it should not have to define a day.

Moreover, if it wanted to define the end of day, Torah should simply

have written – ‘And it was evening, one day.’ Why does Torah have to

add the words ‘And it was morning.’

The Baal Hamoar, a 12th century Rabbinical scholar explains the

words ch.1: 5; ‘And it was evening and it was morning, one day’ as

follows. (Netsiv Genesis ch.1:5)

In that verse, evening and morning are not to be understood as

events occurring in sequence; the morning following after the night.

Torah is referring to events in parallel; night and daytime occurring

simultaneously.

This simultaneity occurs on every meridian circle. For example,

regarding the meridian circle that is formed by the 0 degree meridian

passing through Greenwich and the 180 degree meridian passing

by New Zealand, when it is night in New Zealand, it is daytime in

Greenwich.

Torah is informing man there will come a time when this

information will be of importance in establishing a date line and

mankind will have to choose a meridian circle to establish where ‘day

one’ of mankind’s weekly cycle will commence.

It is not necessary - and indeed impossible - for man’s weekdays

to exactly parallel the time scale of the actual act of Creation. Man is

only requested to adopt a ‘seven day’ system that will remind him of

Hashem’s act of Creation in the beginning.

A similar idea is brought in regards to Shemitah, the seven yearly

cycle of work and rest in the Land of Israel. Most Rabbinical scholars

hold there is no need for this cycle of rest and work to commence from

the moment of Creation. The fact that shemitah today is observed on

the Jewish year that is an exact multiple of seven is pure coincidence.

So, who has the task of choosing this 0 to 180 degree meridian

circle? Presumably, if all the above conjectures are correct, it is not

the role of the Jewish nation. It is a task that was given to Adam, to

mankind, the nations of the world.

In the year 1884 the nations of the world agreed to the establishing

of the date line along the meridian circle that passes through

Greenwich finally fulfilling the cryptic message contained in the

opening words of Hashem’s timeless Torah. It is a message that

declares to all mankind the undoubted Divine origin of Torah and

confirms the dictum of our sages, Moses is true and his Torah is true.

©2015 Rabbi Lionel Broder

לעילוי נשמתצבי אשר בן פנחס מאיר ז''לרבקה מירל בת ר' שמעיה ז'ל

משה יהושע בן ר' יוסף שאול ז''ל

24 BE

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ISParshas Bereishis

Rabbi Jonny RossSenior Educator and Managing Director Aish Manchester

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home - as there have been few left in shuls.

Please dispose of this sheet appropriately as it contains words of Torah

In Parshas Bereshis we learn about two distinct

brothers, with two dissimilar professions, doing two

diverse actions, with two very different outcomes.

Cain’s occupation was a farmer, while Abel worked

as a shepherd. As the story goes, Cain had this

novel idea to offer up a sacrifice to G-d.

Unfortunately his execution of this plan was flawed as he ended up

offering the most inferior quality of crops that he had. Abel however,

sees this take place and realises that Cain had had a good idea but

came to the wrong conclusion and he betters his brother by offering

up a sacrifice from the highest grade and best value of his flock. G-d

accepts Abel’s contribution but not Cain’s and in a fit of jealous rage,

Cain ends up killing Abel. But we have to explore a fundamental

question, why wasn’t the good deed that Abel did enough to protect

him from the harm perpetrated by his brother? Was there something

remiss about the way that Abel acted or was it just some freak of

nature that he was punished?

Sdom has always been associated with evil and was the absolute

antithesis of immorality and malevolence at the time and when the

destruction of that city happened, there were only three survivors Lot

and his two daughters. How did they survive when so many others

did not? In what or because of whom did they merit being saved from

destruction? According to Rashi (19:29) Lot was saved because of

one deed that he did earlier when Avrohom was travelling through

Egypt and he was concerned that the Egyptians would kill him and

take Sarai to be a wife for Pharaoh. He came up with a ruse to suggest

to the Egyptians that Sarai was his sister instead of his wife and Lot,

who was in on the whole plan, could have blown it by telling the

Egyptians that in fact Sarai was his wife, but he didn’t and kept quiet.

Lot had everything to gain by confessing the truth as Avrohom did

not have any children at the time and Lot stood to inherit everything

from him, but despite his predisposition towards monetary gain, he

was silent and let it pass. Rashi says that it was this merit that ended

up saving him.

However if we look at the full biography that the Torah mentions

about Lot, we will see that he had at least one other redeeming

quality and that was he ability to honour and welcome guests. Lot

lived in this evil place, whose laws, rules and regulations were clear

that kindness would be punishable by death, but still, in spite of the

danger and intense threat to himself and his family, on pain of death,

Lot responded and fulfilled this mitzvah to the fullest. He welcomed

in guests with the threat of execution hanging over him. Why wasn’t

that enough to save him from the destruction of Sdom? If you had

to put the two acts together, staying silent and playing along with

a ruse or giving up your life to perform a mitzvah, which are more

impressive?

The Saba M’Kelm answers that actually staying silent was more

impressive because it came from himself. It was his idea, his creativity

and originality that invented this initiative and when it comes from

within, from the deepest part of you, those designs have the most

powerful impact. Yes it was a great deed to exhibit such self-sacrifice

for guests, but that was something he had learnt from Avrohom and

was merely an echo of someone else’s service to G-d. Therefore it

wasn’t powerful enough to save him from the devastation and he

needed some other source of inspiration to do it.

Says R Shlomo Wolbe, ZTL, the same is true of Abel. His actions

were not as effective as they could have been because he did not

originate the idea of offering a sacrifice, he copied someone else, and

as much as sometimes that is a praiseworthy act to do, it will not

afford you protection. In life we have to awaken our own uniqueness

and inventiveness, to stop cloning the souls of others and allow our

distinctive nature to blossom and grow. Obviously we can look up to

people and be inspired by their example and in halacha there are no

compromises, but the most powerful parts of who we are come out

when we realise what we are and revel in our rarity and the gifts that

we were put in this world to impart