RABBINIC RESOURCE WEBSITE DRASHA NUGGETS

RABBINIC RESOURCE WEBSITE DRASHA NUGGETS RABBINIC RESOURCE WEBSITE DRASHA NUGGETS ROSH HASHANA: Drasha Nuggets (p. 1-18) Full Drashot Version (p. 19-37) ,, Avi Billet Chag: Rosh Hashana (Day one) Key Source: First day R‖H reading Description: The first day of R‖H reading is more about Avraham‘s experiences than anyone else. We can learn from Avraham how to pray, how to rush to do mitzvos, how to relate to one‘s spouse, one‘s children, and how to relate to nations of the world. Practical Application: , When you need or want something badly, remember there is someone whose predicament is worse than yours. Pray for that person as Avraham did for Avimelech‘s household. , We learn the character trait of zrizut – rushing to do the things we are meant to do , We learn about having real Emunah in God. , We learn about listening to our spouses, our loved ones; believing in the great potential of our children, be they ―perfect children‖ or ―problem children‖ or ―at risk children‖ – never letting go, keeping the connection, remembering that kids are kids and problems usually come up when issues are not dealt with and children sense hypocrisy and alienation. , We learn about being involved in the outside world. Avraham makes peace with the outside world, but never loses sight of who he is and the possibility of deceit from the outside world. Despite everything, when Avraham confronts Avimelekh with the fact that Avimelekh‘s servants stole Avraham‘s well, Avimelekh denies having any knowledge of it. Avraham continues with the treaty, he makes peace, and even accepts the offer of living in Avimelekh‘s land. Key Words: Prayer, non-Jews, inspiration, teshuvah Additional Sources: • Click here for full drasha • Netziv intro to Bereishis, Niddah 30b Aaron Feigenbaum Chag: Rosh Hashana Key Source: Menora Ha‘Maor Ner 5 Chelek 1 Description: Ma‘Hari Abuhav lists different kavonos we should have while we blow the shofar. The seventh is what I learned in grade school, Rambam Hichos Teshuva Perek 3, that the shofar is a wakeup call to the slumbering sinners, the piercing call of God that rings out for us to return to Him. The ninth kavana however is to have in mind the shofar that will blast to gather the exiles, as Yeshaya prophesied (27:13) ―It will be on that day a great shofar will sound‖. The verse is the basis for the tenth blessing of our weekday amida, T’ka B’shofar Gadol. Here the kavana is almost opposite, it is not the call of God to the Jewish people, but the call of the Jewish people to God, beckoning him to return us to our land and to His service. The mitzvah of shofar is thus a beautiful symphony of God‘s call to the Jewish people, and our call up to God. I have no indication that this is true, in fact it does not appear to be correct in terms of the setting up of the tefilla, but in the realm of kavana I think it is plausible, that the two sets of tekios that we blow represent these two different calls. First we blow the tekios d’meyushav. We are sitting around involved in our regular daily activities, not doing very much, and God calls out to us to awaken. We hear his call and then respond with the tekios d’meumad, these are the tekios of tefilla, the ones purposely placed in the middle of the amida, they are our response to God‘s call, our plea for return. If this is correct I would recommend different kavana in the two sets of tekios. When we hear the first set we try to hear God‘s call, and we use the second set as our call back to Him. Application: Fill in what you believe is the call of God, what is God asking from us. And then fill in what is our response, what do we say back to Him. In addition, I think it is very helpful to give people kavanos for the kolos so they become more meaningful. Key Words: Rosh Ha‘Shana, Shofar, Kavanas Ha‘Mitzva, Teshuva Elly Krimsky Chag: Rosh Hashana Key Source: beginning of Rambam Hilchot Taanit Description: On this day of Rosh Hashanah, it behooves us to ask the question. What do we want from God and what does God want from us? On this day when God created man, judged man and forgave man, we annually take toll of our lives, and the world around us. When we open Maimonides' Laws of Fasting, under the title, the first words state: ?m’itzvas aseh achas, v'hi litzok lifnei HASHEM b'chol es tzara g'dolah shelo savo al hatzibur‘ Yet the very next paragraph states something else. ?mitzvas aseh min haTorah liz'ok ul'hariya b'chatzotzros al kol tzarah she'tavo al hatzibur... za'aku aleihem vhareiu.‘ Only after three paragraphs does Maimonides mention fasting, the subject of this chapter of law is hilchos Ta'anis. Several questions: 1) Why does the Rambam note that the purpose of crying out is to prevent tragedy, when in the very next paragraph he states that these misfortunes DO befall us? 2) Why does the Rambam title this chapter the Laws of Taaniyot - of fasts, when it first mentions shofar well before mentioning the word fast? 3) In the laws of Tshuvah, Rambam writes (2:4): ?midarchei haTeshuva: lihiyos hashav tzoek tamid lifnei Hashem bivchi uvtachananim v'oseh tzedakah b'chol kocho.’ Here we learn that Maimonides first describes crying and only then engaging in action. What is the power of crying out? Of tzea'kah of shofar? Why does it take precedence over action and why does the sounding of the shofar mentioned before fasting, the title of the chapter? According to the Rambam, HASHEM wants us to cry out to Him. He wants us to blow the Shofar before Him. What is so magical about sounding the shofar? When we hear the Shofar, we blow three types of blasts which represent forms of crying. We turn to God on Rosh Hashanah with tears. We usually can't control when we cry. It overtakes us. We cry because we care. Tears flow when we are genuinely concerned. When we recognize the importance of a moment, we weep. HASHEM asks us to care on Rosh Hashanah. He asks us to cry. The prophet Jeremiah wrote in Lamentations, ?Al Eleh Ani Bochiya. Eini Eini Yordah mayim ki rachak mimeni m'nachem meishiv nafshi" (Eichah 1: 16). Our rabbis compare our pain over the churban to the anguish of a woman in labor, and that of newlywed bride whose husband suddenly died. Can these people be comforted? Can we ever forget all of the troubles and difficulties that have befallen us throughout history? The first step to changing our situation is to change ourselves. The shofar represents the emotions necessary to evoke change within our lives. Without caring, we cannot change and repent. The sounding of the shofar - the simulation of weeping - accomplishes all of that. Rambam makes it clear that caring is meaningful even after or during times of challenge. "Umacha Hashem Elokim dimah m'al kol panim v'cherpas amo yasir me'al kol ha'aretz ki Adonai diber" - Isaiah Practical Application: , As we plead with God on this Yom Hadin, let us shed a tear - let us care. If you recall Rambam's language, he did not rule that we cry for personal needs: We must cry over communal misfortune. We must cry for others. , Let us follow in the holy footsteps of our matriarchs (Rachel and Hannah) whose tearful pleas to HASHEM are detailed in the two haftaros of Rosh Hashanah. We cry with the angel whose tear fell into the eye of Isaac, when telling Avraham not to sacrifice his beloved son. We cry with Hagar and Yishmael, who are banished from Avraham's home. We cry with Avraham and Sarah as they miraculously give birth to Yitzchak, so late in their lives. , As we daven Musaf, the longest prayer service of the year, let us take the extra time to understand the words that we say and show God that we care. Let us recognize that our prayers today will affect our lives tomorrow and the next day. That extra minute or five minutes can make an enormous difference Additional Sources: , Click here to see full drasha. , How can we have the same reaction to tragedy as we do to joy? We can't control it - it overtakes us. Examples: o Mother weeping under chuppah of her child with same passion and concern as she will at the graveside of a parent. o When the media interviews athletes after a championship win, both teams are in tears (i.e. Michael Jordan weeping on the floor of a basketball court after he won an NBA championship). , STORY: A woman stopped by the office in Maryland a few years ago to ask me to print in Hebrew her late mother's name for her gravestone. I asked for her mother's Hebrew name and she told me she did not know it, but provided me with her mother's Kesubah which offered the proper spelling of her name. I took one look at the Ksuba hand almost fell over. Her mother's Ksubah, written in December 1946, had the name of the location emblazoned on the top of the Ksubah - Bergen Belsen. Tears welled up in my eyes. There at that location of death and Genocide a life began. In that spot of tragedy, joy was created. We cry when we hear Holocaust and we cry when we hear wedding. We cry because we care, because we comprehend the significance of a moment or event. , STORY: Rabbi Shneyer Kotler once said, "My father, the Rosh HaYeshiva zt'l accomplished great things; but if you want to know about true sacrifices, let me tell you about my mother z'l. My mother had a sweet tooth and she loved to have a sugar cube in her mouth when drinking a tea. From the time the war began until the end, she never took a sugar cube into her mouth." An article on this story explained that while not having access to the movers and shakers of the Washington political establishment, Rebbetzin Kotler was shaken to the root of her soul. 'How can I enjoy my sweet tea when my brothers and sisters in Europe are suffering unspeakable horrors?" Rebbitzen Kotler heard the shofar. She understood that the greatest action is to care - to physiologically show that we care and we are a different person because of it. , STORY: Chazzan with tissue box on bima during yamim noraim. , STORY: Tzanchan who when liberating Kotel in 1967 cried because he did not understand why they others were crying (―ani bocheh al mah she‘ani lo bocheh‖) , Our rabbis mentioned a second reason why our tears are important on Rosh Hashanah. Permit me to quote a thought of our rabbis, using the lyrics of a song that was recorded about a decade ago by a popular Jewish singer. Daddy Dear tell me please, is it true what they say? In the heavens there's a cup that gets fuller each day. And I heard that HASHEM keeps it close nearby And He fills it with His tears, each time that we cry. Grandpa told me, Daddy Dear, did he tell you the same? That when sorrow strikes His people, HASHEM feels all the pain. Tell me why does He cry, far away in the sky? Tell me why, Daddy Dear, are there tears in your eyes. Little One, Little One, it is true, yet it's true. Grandpa told me, years ago, and his Dad told him too. Fathers cry for their children and HASHEM does the same. When we hurt so does He, yes He feels our pain. Tears of pity from His eyes in this cup sadly flow Till one day when it's full all our troubles will go. We will dance, we will fly, you and I , like the birds. And I cry, little one, cause I'm touched by your words. One more question, Daddy dear, answer please if you will Just how deep is this cup, tell me when will it fill. Don't you think it is time, that the sun forever shines don't you think it is time, Daddy Dear of mine Little one, it is time and I question that too Let us ask Him together, together me and you Father dear, do you hear, our worries our fears? Will Your eyes ever dry, is your cup filled with tears. Elly Krimsky Chag: Rosh Hashanah ndKey Source: Yirmiyahu 31 (Haftarah of the 2 day of RH); Description: Midrash (Eicha Rabbah psicha 24) describes how only Rachel, due to her love of her sister (giving the signs) caused HASHEM to show rachamim during the churban. All the other avos and imahos implored the Ribbono shel Olam, but it was Rachel‘s entreaty that moved HASHEM. See also Kinah 28 on Tisha B‘av. We live in a world absent of such love. Rashi to Vayikra 11:19 describes the Chasida (stork) as a bird that performs chessed towards its own. The Kotzker comments, that‘s why it‘s an unkosher bird: because its chessed is only extended to its own. Practical Application: Part of the message of Rosh Hashanah is ahavas chinam. We have much to learn from Rachel‘s selflessness. Key Words: love, hate, tolerance, Additional Sources: I concluded with a poem that has made the rounds (I‘ve seen people hang it up in their homes). ‘Twas the night of the Geulah, -- And in every single Shtiebel Sounds of Torah could be heard -- Coming from every kind of Yeedel. This one in English, -- Some in Hebrew, some in Yiddish. Some saying P'shat -- And some saying a Chiddish. And up in Shamayim--The Aibishter decreed: "The time has come -- For My children to be freed. "Rouse the Moshiach -- From his heavenly berth. Have him get in his chariot, -- And head down to earth. "The Moshiach got dressed -- And with a heart full of glee, Went down to earth and entered -- the first Shtiebel he did see. "I am the Moshiach! -- Hashem has heard your plea! Your Geulah has come! -- It's time to go free! "They all stopped their learning; -- This was quite a surprise. And they look at him carefully, -- With piercing sharp eyes "He's not the Moshiach!" -- Said one with a grin, "Just look at his hat, -- At the pinches and brim!" "That's right!" cried another -- With a grimace and frown, "Whoever heard of Moshiach, -- With a brim that's turned down?" "Well," thought Moshiach, -- "If this is the rule, I'll turn my brim up -- Before I go to the next shul." So he walked right on over -- To the next shul in town. Sure to be accepted, -- Since his brim was no longer down. "I'm, the Moshiach!" he cried, -- As he began to enter But the Jews wanted to know first -- If he was Left Right or Center "Your clothes are so black!" -- They cried out in fright. "You can't be Moshiach--You're much too far right!" "If you want to be Moshiach, -- You must be properly outfitted. "So they replaced his black hat -- With a Kippah that was knitted. Wearing his new Kippah, -- Moshiach went out and said: "No difference to me -- What I wear on my head. "So he went to the next shul, -- For his mission was dear. But he was getting frustrated -- With the Yidden down hear. "I'm the Moshiach!" he cried, -- And they all stopped to stare, And a complete eerie stillness -- Filled up the air. "You're the Moshiach?! -- Just imagine that! Whoever heard of Moshiach -- Without a black hat?" "But I do have a hat!" -- The Moshiach then said. So he pulled it right out -- And plunked it down on his head. Then the shul started laughing, -- And one said " Where's your kop? You can't have Moshiach -- With a brim that's turned up! If you want to be Moshiach -- And be accepted in this town, "Put some pinches in your hat -- And turn that brim down!" Moshiach walked out and said: -- "I guess my time hasn't come. I'll just return -- To where I came from. "So he went to his chariot, -- But as he began to enter, All sorts of Jews appeared -- From the Left, Right, and Center. "Please wait - do not leave. -- It's all their fault!" they said, And they pointed to each other -- And to what was on each other's head. Moshiach just looked sad -- And said, " You don't understand." And then started up his chariot -- To get out of this land. "Yes, it's very wonderful -- That you all learn Torah, But you seem to have forgotten -- A crucial part of our Mesorah. "What does he mean?" -- "What's he talking about?" And they all looked bewildered, -- And they all began to shout. Moshiach looked back and answered, -- "The first place to start, Is to shut up your mouths -- And open your hearts. "To each of you, certain Yidden -- Seem too Frum or too Frei, But all Yidden are beloved -- in the Aibishter's eye." And on his way up he shouted: -- " If you want me to come, Try working a little harder -- On some Ahavat Chinam!" Name: Akiva Males Chag: Rosh Hashanah Key Source: Mishnayos Rosh Hashanah 1:6 Description: In an effort to protect the sanctity of the Shabbos, our sages asserted their power and outlawed the sounding of the Shofar on a Rosh Hashanah which coincides with Shabbos. While the sanctity of the Shabbos is crucial to Am Yisrael, it's important that we see another position which our sages took regarding Shabbos. See Rosh Hashanah 1:6. Originally there was no fixed Jewish calendar. Any Jewish month could last either 29 or 30 days. It all depended on whether or not witnesses had seen the new moon on the night preceding the 30th of the month and were able to have their testimony accepted by the Beis Din HaGadol in Yerushalayim on day 30. If their testimony was accepted, day 30 would be declared Rosh Chodesh - and become day 1 of the new month. What happened if the night preceding day 30 was a Friday night? Could witnesses travel to Yerushalayim on the Shabbos to offer their testimony? The Mishnah in Rosh Hashanah (1:5) says they could. In Mishnah 1:6 of Rosh Hashanah over 40 groups of witnesses (i.e. more than 80 people) had seen the new moon on a Friday night, and were now traveling on their way to Yerushalayim on the Shabbos to offer their testimony. Rabbi Akiva stopped them & detained them in Lud. He held that Halacha could not sanction so many witnesses desecrating the Shabbos. There was no reason for 80 people to make the trip. If they had seen the moon so clearly, surely others had as well & they would make it to Yerushalayim. Since those 80 people could rely on others traveling to Yerushalayim, there was no reason for them to violate Shabbos & make the journey. The Mishna tells us that Rabban Gamliel sent a message to Rabbi Akiva rebuking him. He felt that through these 80 witnesses Rabbi Akiva was sending a terrible message to Klal Yisrael. If these witnesses were told that they could go home & depend on others to go to Yerushalayim & testify about the new moon, why should anyone ever bother to go and take the time to travel all the way to Yerushalayim as a witness in the future? Surely, one could depend on the fact that others had also seen the new moon & would tell the Beis Din HaGadol about it. Why should anyone inconvenience themselves for the community, there are enough people who are willing to step up to the plate? Rabban Gamliel told Rabbi Akiva that there is no worse message to send the Jewish people & as such, those 80 (useless)witnesses should continue on to Yerushalayim - even though their doing so would end up violating the Shabbos (in a manner already permitted by the Sages). Practial Application: For a Jewish community to function and thrive, there are many roles which need to be filled. Many people need to step up to the plate in numerous capacities. Rabban Gamliel taught us that each and every one of us needs to participate. The worst thing we can do is get into the mindset that I don't need to participate since there are enough people to ensure that our communal responsibilities are met. This Rosh Hashanah let's rededicate ourselves to making certain that our community is able to fully function and maintain all of its Jewish components. In order for this to happen, we're going to need the involvement and participation of each and every member of our community. Key Words: Communal responsibilities; Don't rely on others Additional Sources: STORY: About a town with just 10 adult Jewish males. Every day of the year, they each made the herculean effort to make it to shul to ensure their town had a proper minyan. Then an eleventh Jewish man moved to town and everyone sighed a sigh of relief. The next morning at shul there was just one person who showed up - the new man in town. Jonathan Schwartz Chag: Rosh Hashana Key Source: Pesukim from Torah and Haftorah read on first day of Rosh Hashana Description: I. Central message of today could probably be summed up in one theme: A. Mothers. 1. Torah reading focused upon the care of Sarah for her child 2. Read of care of Hagar as well 3. Haftorah of the desire and prayer, hopes and dreams of Chana, mother of Shmuel. 4. Teruah as reminiscent of mother of Sisra B. Why the Stress on Mothers today? What is role of motherhood especially today on Judgment day –Yom HaDin? C. Further examination, two types of mothers – heroines of Judaism like Chana and Sarah versus mother of all evils like Hagar and Sisra‘s mother. Contrast doesn‘t keep THOSE mothers from the front of our minds? What is it that brings even the contrast – why the mothers on Rosh Hashana? II. Need to understand role of mothers: A. Lamm: Mothers bring out the best in their children 1. no surprise since the children relate to them best already since birth 2. Work of Bowlby and Ainsworth on attachment 3. Rav Tzaddok : Rachmei HaEm is based upon past experience – look at child and see helpless innocent baby – no matter what they‘ve done. 4. On Rosh Hashana, judgment day for the world, we prefer this approach as we enter judgment and cite examples of mothers world-wide – including those of Sisra and Yishmael to remember HaBen Yakir III. But for us – mere motherhood is not enough A. Yiddish proverb: God couldn‘t be everywhere so he created Jewish mothers. B. Here‘s where the contrast between other mothers and Jewish mothers are critical 1. Rav Hirsch: Hagar (and Sisra‘s mother) were primarily focused upon themselves – true their offspring were of concern to them but primarily from their loss. 2. Jewish mothers are compassionate: 3. They chart mood of Jewish home- invest it with the spirit, the song and the life that is Jewish. a. Chana, Yalkut (beg. Of Shmuel) made him a Meil Katan that stayed with him throughout his life b. Yitzchak never forgot mother and it was in her home (HaOhala Sarah Imo) that he set up his own home. c. Rav Soloveitchik: To Jewish Mother Being Ben Yakir isn‘t enough –needs to be Yeled Shaashuim—Mishtadlo B’Devarim. Practical Application: , On Rosh Hashana we need not only to live in the past – we need the commitment of the future as well. , Our Judaism cannot be one for the books alone, or one of the past alone. For if it is, what kind of Jewish life are we living – and what kind of life for future generations are we charting? , As we blow the Shofar this Rosh Hashana –let‘s feel the song and experience of Ima Shechina – let‘s make the commitments to our present and future based upon our illustrious past. , On this – Jewish mother‘s day – let us take the necessary steps to make our mothers proud Key Words: mothers, Sara, Chana Jonathan Schwartz Chag: Rosh Hashana Key Source: Pesukim from Torah on second day of Rosh Hashana Description: On Rosh Hashana – OUR day – when we use the national merit of Akaidat Yitzchak as OUR defense, we read and close the Torah reading with Avraham‘s BROTHER‘s family tree. Why? When Yitzchak was born – subject of yesterday‘s Kriya – everyone knew what was happening – Kol HaShomaiya Yitzachak Lee declares Sarah. But why? Why should all who hear laugh? The midrash notes that many other women were answered with child as a result of Sarah but that they were not laughing with her – they were laughing at their own fortunes. Why was Yitzchak‘s birth the source of such great laughter and why does the sound of that laughter extend all the way to Nachor‘s family today? Rashi tells us about Avraham‘s post akaida experience – ―B’Shuvo MeiHar HaMoriah Haya Avraham Miharher.” Rav Soloveitchik explains that Avraham contemplated the test he had just gone through. Trial of childlessness was immediately followed with the trial of letting go – which was worse? But then, Avraham hears about his brother Nachor. And how Nachor built a family of Utz and Buz and all the others – of a relative comfortable, challenge-free life of his brother who remained committed to idol-worship. Haya Miharher—who could blame him? Rav Menachem Genack adds that Avraham realized that destiny required a trial. Avraham realized that true destiny didn‘t lay with an Utz or a Buz (just how many kids carry those names today?) but rather through Yitzchak (Kee B’Yitzchak Yikareh Lecha Zara). And true destiny – true Kiyum needs something more. That something more comes to the forefront in times of trial and challege. It happens in Nisayon. Ramban notes that the purpose of Nisayon is for man – or nation—to discover inner fortitude and to derive strength from it. Rav levi Yitzchak of Berditchev notes that this is why God made Sarah wait before having children – L’Harher—to make her contemplate – and ultimately to appreciate not only the reward but the steps taken in order to achieve the reward as well. Practical Application: B’Shuvo MeHar HaMoriah – not only do we contemplate high on a mountain. Sometimes we call to God Min HaMeitzar. But as we learn from Bnei korach when we do so contemplatively Annani baMerchav Ka. Let us take the time to review and reflect as each shofar blast pierces our hearts and commit to a stronger relationship with God. Key Words: Avraham, Sara, Contemplate, Destiny, Akeida, Additional Sources: , Click here for the full drasha. , This idea – the appreciation of the challenge as well as the resolution of it – forms the core of our hallel to hashem. We declare Odecha Ki Anisani – I thank you hashem for challenging me – for putting me into moments that made me realize VaTehee Li L’Yishuah. , B’Shuvo MeHar HaMoriah – the Rambam tells us that this is the message of the shofar as well. Uru Yeshanim V’Zichru Borachem. Need to awake now and contemplate What understanding of past events will develop THIS year? How will it make us and how might we better hear the sounds and improve our lots in life. This is the message of the shofar. Jonathan Schwartz Chag: Rosh Hashana Key Source: Pesukim from Torah on first day of Rosh Hashana Description: Three questions: 1) We read of God‘s involvement with Yishmael, the saving of his life. In effect, God took a bad seed and strengthened him. Why is THIS of all things, the selection from which we read today, the birthday of the world? Why not Shema? Or the Asaeres HaDibbros? Why Hagar? 2) Why does God perform a miracle to create a well for Hagar, someone who so strongly despised Sarah Imeinu and all the good she stood for? 3) Why doesn‘t the Torah reading end with Hagar & Yishmael, but rather ends with Avimelech & Pichol signing a ―peace treaty‖ with Avraham Avinu as they rob him blind. What are we to learn from this section & it connection to the previous section of Hagar & Yishmael? The Chasam Sofer notes that in a given moment, we cannot understand why God does that which he does. We need to know that he is there and running the show. This is God‘s attribute of Hester Panim. This is why he told Moshe ―V‖Roeisa Es Achorai U‘Panai Lo Yeirau‖ Perhaps this is the lesson of this mornings Torah reading at the well, as well. As Hagar sat at the nadir of her existence, she wondered MeiAyin Yavo Ezree? The answer was simple, VaYiftach es Eineiha – open your eyes. As the Midrash explains, Rav Binyamin tells us that we are all blinded until God opens our eyes. The Sfas Emes quotes his grandfather the Chiddushei HaRim as noting that God didn‘t have to create a new well to save Yishmael, the Be‘er had been there forever. The saving of Hagar did not come about because of a new creation – it came as a result of a new reality – that Hagar realized that Hashem was already working with her to create positive outcomes from the situation. While Hagar needed an Angel to make that idea a reality to her, Avraham heard it from Avimelech and Pichol. Even two adversarial secularists of Avraham recognized Elokim Imcha B‘Chol Ashar Ata Oseh. They knew that it was God who created Avraham‘s success. We need that reminder as well. It begins with the recognition that we are given the right tools, we are endowed with the right motivation and we must merely make the bridge and carry out the mission. Hence the reading – and the whole essence of Rosh Hashana – V‖Yeida Kol Paul Ki Ata Pialto V‘Yavin Kol Yatzur Ki Ata Yitzarto – to see God‘s back as moshe did and know Hashem is on our side and to reassess and set priorities accordingly. Practical Application: , On Rosh Hashana morning we want our people to get the opposite message. HaKol B‖Chezkas Sumin – We are all blinded in the moment. We set goals and priorities and work and spend hours in the office trying to get ahead etc. But the fact is, Mezonosav Shel Adam Ketzuvin Lo L‖Adam today. The answer like the well is right in front of us. We just need to open our eyes, see the tools and use them to craft a life that is L‘Shem Shomayim. , To set a year for ourselves where we take time out to converse with Hashem on intimate matters --- and to listen to our voice in the asking and his in the response. To set time to enrich our personal spiritual commitment to God and to instill it within ourselves, our spouses children and community. Let the blowing of the shofar open our eyes as it pierces our ears to a better us as well. Key Words: Hagar, Divine Intervention, Seeing G-d Additional Sources: , Click here to see full drasha. , Good Opener: ―Rob the average man of his life illusion, and you rob him of his happiness at the same stroke‖ - Henrik Ibsen Eugene O‘Neill‘s hickey in The Iceman Cometh, Don Quixote, Pollyanna and other great literary masterpieces all powerfully portray the joy of illusion and the pain that shattered assumptions create, taking difficult moments in life and turning this lack of preparation into that which we know as trauma. , STORY from R. Yisroel of Rhizin – A poor person was hungry and had heard that in the next town there was a wealthy individual who invited in every collector and treated them to a large warm meal, and at the end of the meal, he would present a handsome check to each collector before appropriately sending him on his way. You can imagine then, the excitement of our collector – who came to the town and came to what he thought was the home of the wealthy Nadvan. He knocked and came face to face with the Nadvan‘s neighbor – an extremely miserly man. When asked about perhaps finding a place to eat, the miser told him ―sure – but I‘m not into freebies‖ He took the man and gave him a number of projects to complete. The collector found it odd to be working for a meal as he had not heard about this part of the gig. However, he obliged. After he finished working, the miser told him it was time to eat and took him across the way into the home of the wealthy Nadvan and sat him with the other collectors where he proceeded to eat a meal that was truly fit for a king. As he began to ask the other collectors about their experiences he wanted to know what kind of work they had to do in order to be allowed to sit down at the table. They heard his story and shattered his assumption as well ―the guy you were working for all this time? He‘s not the same guy who is feeding you right now.‖ , Long ago, another group of Jews recognized their shattered assumptions. As the Bnei Korach sank lower into the tragedy of their errors they reassessed principles and were saved. Let us take the lessons of Elokim Imcha as the Bnei Korach did and turn it into our joyous Simchas Torah Prayer Yehi Hashem Elokeinu Imanu KaAsher Haya Im Avoseinu Al Yaazveinu V‘Al Yitsheinu. Yehuda Septimus Chag: Rosh Hashana Key Source: Gemara Berakhot (29a) that ―the nine blessings of the [mussaf davenning for] Rosh HaShanah… correspond to the nine mentions of God‘s name in Channah‘s prayer, seeing as Channah, like Sarah and Rachel, was answered and granted a child on Rosh HaShanah. At the same time the Gemara in Berakhot (31a) also teaches that Chanah‘s prayer for children was the model of ALL of our prayer, not just on Rosh Hashanah. Description: o We learn the basic mechanics of prayer from Channah. Amazingly, among all of the halakhot derived from Channah‘s prayer, there is no disagreement. But what does Channah‘s prayer teach us about the content of our prayers? o The focal point of Channa‘s prayer is a succinct request for ―zera anashim.‖ When it comes to the content of her prayer Chazal couldn‘t agree on the meaning of these two simple words. The different opinions don‘t even exist along a spectrum. They all boil down to two diametrically opposite interpretations – either it means ―gavra be-guvrin” ―a man among men,‖ i.e. an extraordinary person. OR it means “gavra … ha-muvla bein anashim,” ―a man inconspicuous among men‖, i.e., not an extra-ordinary person, but specifically an ordinary person. The gemara leaves this one crucial question completely undecided. o And not only is it a crucial question. Had it not been for this gemara, I would never have thought the mechanics of Channah‘s prayer to be obvious. What I would have thought is obvious is the content. Very simply – she‘s asking for a child! o The gemara teaches that the meaning of our prayers is not self-evident – that prayer is complicated, that the very same words, the very same prayer for ―zera anashim‖ could translate into two different requests, even two opposite requests. Application: o Not only should we not take for granted what Channa was requesting in her prayers; we cannot take for granted what we are requesting in our prayers. It often seems obvious to ourselves what we are praying for, but it is not. o We should therefore clarify what we mean when we pray for things that might seem obvious – for sustenance, for wisdom, for happiness, for goodness, for redemption. The way we think about the thing we pray for when we pray for it affects how we try to accomplish it… That‘s why its dangerous to pray for something unrealistic, even if it is not as extreme as a tefillat shav… o Prayer is not only a reflection of our values but an opportunity to shape those values consciously. Keywords: mechanics versus content of prayer, prayer not just as reflection of values but as opportunity to shape values, prayers are our manifesto Additional Sources: o Anecdote: In a passing comment in Ra‘ayonot Al Ha-Tefillah (in the back of the original edition of Ish Ha-Halachah), the Rav says that like all people, he often inserted his own personal requests into his prayers. But that he often had an impulse to pray for something specific and, nonetheless refrained from the prayer. Why? Because the Rav realized that we pray our values, and that what we pray for helps mold our values. o Recommendation: For an opening, this is the type of derasha that would benefit tremendously from a personal touch – if you have something about your own tefillot that you can share that would give your mitpallelim a window into your own world of tefillah. o Closing: Encourage people to take the period during ―Hineni He-ani‖ to organize their tefillot, clarify what it is they should be praying for, and what they mean by the things they pray for, and what they should be praying for that they haven‘t been praying for. This type of preparation is what allows tefillah to become not merely a reflection of our values but an opportunity to mold them. o Click here to see full drasha Marc Spivak Chag: Rosh Hashana Key Source: The Rav on the Akeida Description: For most of us and probably for all of us, life is not about facing one challenge and overcoming it to reach greatness. Life is about the small little challenges that we face daily. Many depictions of the Akidah shows Avraham as such a warrior. As one commentator notes the test of the akidah for Avraham is in his ability to keep his joyous character in the face of disaster. As much as such descriptions are inspiring, I personally find it hard to relate to. The Mishna in Perkei Avot relates that Avraham, had to undergo 10 such tests, which means nine tests in order to bring him to the level to be able to accomplish the Akidah. Rav Soloveitchik in a response to an attack on him in the Hebrew newspaper at the time he was nominated as a candidate for chief Rabbi of Israel described the Akidah as follows. Hashem says to Avraham ―Take your son, your only son, the one that you love, Yitzchok‖ meaning, I am asking from you the greatest of sacrifices. Don‘t think after you give him to me that you will have another son in his place. You will not! you will be left with a loneliness and void that is indescribable. Everyday and every waking moment you will think of Yitzchok and all that you lost. Nevertheless this is what I ask from you. Rav Soloveitchik did not elaborate but it seems to me that what Avraham came away from the Akidah was not that he was a star in the eyes of Hashem and therefore he was given a great reward, but rather he was given an appreciation of Yitzchak. For three days Avraham grappled with the importance of life. For three days he came to appreciate what each moment of life truly means. As Simon Haamisoni teaches in the Gemara that a whole life of working on finding truth is worth that one moment when it is found, even if it means that you come to the realization that what you were doing up to this moment was all for naught. Keshem Sheh kibalti shechar al ha drisha, kach ani akabel secar al ha prisha. Rabbi Eliyahu Kramer, known by most as the Villna Goan, once commented that the best mussar, the best impetus to bring us to change, is a simple clock. A clock constantly reminds us that we are not here forever. A clock reminds us that there are just so many hours left in our days, and a clock reminds us to get moving with our lives. Practical Application: We must recognize life is precious. Each and every moment of life is irreplaceable. Every minute of our lives is an opportunity for change and growth that did not exist a moment before. Everything about Rosh Hashana tells us this message. Everything about Rosh Hashana begs us to wake up and look at the world we have created for ourselves and the world that was created for us. As Rosh Hashana begins the 10 days of teshuva, we must first appreciate the great gift we were given and then and only then can we begin to do a true teshuva and bring about real change. Key Words: Avraham, Additional Sources: , Click here for full drasha , GOOD OPENER: Some years ago, Nike ran a string of ads that I thought perfectly caught the American psyche. Their billboard read ―Life is short, so play hard.‖ I can just picture this philosophy being taught to us. It would be shown in an old highlight video, maybe entitled ―The warriors of the games.‖ Those athletes that lived by this philosophy and gave their all for their sports, and when faced with the moment of glory or defeat they stood strong and became legendary. Unfortunately, for most of us and probably for all of us, life is not about facing one challenge and overcoming it to reach greatness. Life is about the small little challenges that we face daily. , Chaim Potek so beautifully wrote in his story My Name Is Asher Lev. Asher a six year old who like to draw pictures of the things and people he saw. One day he found a lifeless bird in the street. And I quote, I drew ... the way my father looked at the bird lying on its side against the curb near our house ... "Is it dead Papa?" I was six and could not bring myself to look at it. "Yes," I heard him say in a sad and distant way. "Why did it die?" "Everything that lives must die." "Everything?" "Yes." "You too, Papa? and Mama?" "Yes." "And me?" "Yes," he said. Then he added in Yiddish, "but may it be only after you have lived a long and good life, my Asher." I could not grasp it. I forced myself to look at the bird. Everything alive would one day be as still as that bird? "Why?" "That's the way the Ribbono Shem Olom made his world, Asher." "Why?" "So life would be precious, Asher. Something that is yours forever is never precious." Marc Spivak Chag: Rosh Hashana stKey Source: torah and haftora 1 day of Rosh Hashana Description: The Torah reading and Haftorah is explained by the Artscroll siddur as follows, ―The sages teach that G-d remembered Sarah and allowed her to conceive on Rosh Hashana. So, too Hannah, another barren woman whose prayers were answered, conceived on Rosh Hashana. Therefore, Sarah‘s story is read from the Torah and Hannah‘s story is the Haftorah‖ Yet, a closer look at this Torah reading shows an entirely different picture. This Torah reading is picked because of a boy named Yishmael. He grows up in Avrahams house with Yitzchak. His negative influences on Yitzchak however, gets him removed from Avraham‘s house where he goes off to the desert and is about to die of thirst. This same Yishmael prays to Hashem and is saved ―Vayishmah Hashem as kol hanaar Baasher who sham‖, Hashem listened to the cry of the child in his present state. Yismael was clearly not a Tzadick even at that particular time he was not too righteous, but his earnest cry was heard and he was saved. As we can see clearly reflected in his name ―Yishma Kel‖ and Hashem listened. The Haftorah as well is not about Chana nor about the birth of Shmuel and his conception on Rosh Hashana. The Haftorah is about a women whose loneliness and sorrow were great, and therefore taught the world how prayer is really accomplished. Chana sincerely cried out to Hashem and found that someone on the other end was listening. The Gemara in Brachot teaches that when all of heavens gates are closed, the Gate of Tearful and Meaningful prayer remains open. Today Rosh Hashana is on Shabbat. Practical Application: On Shabbat Rosh Hashana we have no shofar, no external voice is given to us. We have no other medium to express our innermost feelings to Hashem. Yet, we still have tfillah, we still have the ability to sincerely talk with Hashem. Therefore rather than rushing through our tfillot especially shmoneh esrei, try to see where our guide, the siddur is taking us and lets pour out our hearts to Hashem. Normally, I would try to leave you with an emotional story about tfillah, and there are so many, but this Rosh Hashana lets write our own story how we spoke to Hashem and he listened. Key Words: crying, prayer Rodney Weiss Chag: Rosh Hashana Key Source: Bamidbar: 32:22 Description: When Moshe makes his arrangement with Reuven and Gad he tells that that they have to and be guiltless before the Lord, and before Israel. The Shalah Hakodesh writes that this Pasuk obligates every individual to remain free from suspicion. The gemorah in Brachos 14A warns a person not to say Kriyat Shemah in the morning without his Tefillin because it is equivalent to testifying falsely against yourself. We see throughout the Torah this general concept of honesty between ourselves and how we relate to others. Practical Application: People must take a strong stand that the laws of Choshen Mishpast be strongly kept. We should learn the lesson from those that have created Chilul Hashem that the only true path is the Derech Hayashar Key Words: guiltless, upright, honest, straight Additional Sources: Maharal Beer Hagolah, Maharal: Drosh al HaTorah, Mishlei 12:22 FULL DRASHOT Avi Billet ―STRAIGHTENING THE CROOKED‖ If I were to ask anyone here, ―What is this day all about?‖ ―Why are you willing to spend so much time in shul today?‖ Some people might speak of prayer, repentance, the mitzvah of shofar, a mood, a feeling, the need to do our part to assure our inscription in the Book of Life for the coming year. In light of the recent tragedy from which our community is still reeling, this last thought is so much closer to home than it might regularly be. All of these are good reasons. I would like to add another reason, which I found yesterday when we were reading the Erev Rosh Hashana Selichos. Shortly after we began saying our Ashamnus, we declared our unworthiness of Hashem‘s good graces because of our sins and because ―Yashar He‘evinu‖ – we made the straight crooked. We are here today because we want to straighten the crooked. The proof to this comes from an often overlooked perspective on today‘s Torah reading. The portion, Chapter 21 in breshis, begins with the birth of Yitzchak and continues with the story of Yishmael‘s exile from home and his ultimate salvation through the appearance of an angel and a little divine intervention. The reading rounds out with Avraham‘s encounter with Avimelekh over a disputed well. The prayer of Yishmael is so passionate, so much out of desperation, it is answered. This is often taken to be the focus of the today‘s Torah reading. Sefer Breishis, however, is not about Yishmael. It is about the Avos and their contributions to the beginning of the Jewish people. And so, in this story, we will assume for today we need to learn from the actions of our forefathers. Yitzchak is a baby. He is born, has his bris, brings much joy. That is his role. We could spend hours talking about how adults should model the innocence of children. To be able to lighten up a room with a smile or a laugh. To be an endless source of joy and pride to everyone who knows us. To leave a room or a crowd of people feeling better when we leave than they felt when we entered. To be an endless source of energy – to be completely involved in all of our activities, to be ―present‖ at all times. But Yitzchak is not the subject of today‘s story – that‘s tomorrow, maybe. Today, he is a more or less a passive human object in the story. So let us focus today‘s examination and introspection on Avraham Avinu. He celebrates his son‘s birth, bris and weaning party. He sends Yishmael and Hagar out of his home as per his wife‘s instruction and God‘s support for her decision. And at the end of the reading, he deals with Avimelekh, paying Avimelekh back for an old debt. Knowing Avraham‘s age at the time of Yitzchak‘s birth, 100 years, we might assume he prayed long and hard to be blessed to have a son with Sarah. Maybe this would be a good place to start today‘s Torah reading! After all, today is a day of prayer. But the Torah starts with Yitzchak‘s birth and skips over any of Avraham‘s prayers. Why? Because Avraham never prayed for a son. Sure he was told on numerous occasions that God would grant him a son, a son with Sarah no less, but he never prayed for it. There are some things we take for granted, some blessings we view as ―normal‖ – we sometimes forget the greatness of the gift we are given. Oftentimes we don‘t even pray for it. I am not suggesting Avraham did not pray or wasn‘t grateful after the fact. But the Torah isn‘t explicit about it in a way we might otherwise expect. When did Avraham explicitly pray? Maybe, before the destruction of Sdom, he prayed for the people of Sdom. He certainly beseeched on their behalf. We can call it prayer. But most explicitly, Avraham prayed two pesukim in the Torah prior to the beginning of today‘s Torah reading. ??? ?????? ?? ????? ????? ?????? ?? ????? ?????? ????? ??? ??? ??? ?? ?????? ???? ??? ?? ??? '? ??? ??? ?? – ????? ??????? ????. Avimelekh had abducted Sarah, his family had been punished. In place of killing Avraham, he asked Avraham to pray on his behalf, then he gave Avraham riches, returned Sarah, and offered Avraham to settle anywhere he likes in Avimelekh‘s land. Then Hashem remembers Sarah and she has Yitzchak. The first lesson we learn from Avraham: when you need or want something badly, remember there is someone whose predicament is worse than yours. Pray for that person. In Avimelekh‘s household, every womb closed up – there were to be no more children born. Period. Some even say they could not relieve themselves, which would undoubtedly cause continued stress, discomfort and certain death. Avraham prays on their behalf. They are healed. Avraham and Sarah then have a baby. What they really wanted. Praying for someone else’s needs is one way to straighten the crooked. We watch as Avraham celebrates Yitzchak‘s birth and early years. He is careful to do the bris at the right time, ―????? ???? ??? ????.‖ Chazal have a lot to say about what we learn from Avraham in this instance. We learn the character trait of zrizut – rushing to do the things we are meant to do. We learn of his loving desire to fulfill a mitzvah, any mitzvah, in Avraham‘s case – the only real mitzvah we know he had. Is Avraham a human being or a robot? He is very much a human being, but he understands the power of doing things ????? ???? ??? ???? – the way God wants it to be done, because God wants it to be done, without asking for explanations before he does what he does. If explanations are necessary, they will come when God is ready to give them or when man is truly ready to receive them. Having real ????? in God is another way to straighten the crooked. We see Avraham struggle with a difficult child. Yishmael has his own way of doing things, his own approach to greeting his new sibling. It is displeasing to Sarah, so she wants Yishmael out. Avraham knows you can‘t do that to a kid. A child needs his parents, the safety of the home environment. He knows Yishmael is a teenager demonstrating, perhaps, a rebellious side, but he also knows that Yishmael is just a kid, a kid who will grow up and be a good person, who will make contributions to the world. But Avraham also knows he must listen to the voice of reason, the voice of his chosen life partner, the voice of Sarah, who tells him Yishmael, at this time, is and will be either a bad influence or a harmful presence in Yitzchak‘s formative years. He is helped in this realization by a declaration from God ????? ??? ??? ???? ???? ??? ?? to listen to his wife. He listens to his wife in the here and now to do what is best for the upbringing of his children, but never loses ties with his son Yishmael. Commentaries are quick to point out the emphasis of Yishmael‘s being Avraham‘s son at Avraham‘s burial, and the implication that in his lifetime Yishmael did teshuva. Listening to our spouses, our loved ones; believing in the great potential of our children, be they ―perfect children‖ or ―problem children‖ or ―at risk children‖ – never letting go, keeping the connection, remembering that kids are kids and problems usually come up when issues are not dealt with and children sense hypocrisy and alienation. This is another way we can straighten the crooked. Finally, Avraham deals with Avimelekh. He is involved in the outside world. He makes peace with the outside world. But he never loses sight of who he is and the possibility of deceit from the outside world. Despite everything, when Avraham confronts Avimelekh with the fact that Avimelekh‘s servants stole Avraham‘s well, Avimelekh denies having any knowledge of it – ??? ???? ?? ??? ?? ????? ??. Avraham continues with the treaty, he makes peace, and even accepts the offer of living in Avimelekh‘s land. He lives there for many years. But he also needs to keep his eye over his shoulder, just in case. On this day of Rosh hashana, we couldn‘t look for a better model than Avraham Avinu. In his introduction to Sefer bereishis, the Netziv addresses the question of why another name for the Book of breishis is ―Sefer Hayashar‖? He compares Avot to the generation of the second Beit Hamikdash, saying the latter – the generation of the churban – were Tzadikim who lived a life in which they were involved in the Torah. But they were not ―Yesharim‖ – they did not walk a straight path. They had sinat chinam – baseless hatred – for one another. A person who did not appear as religious as they did would be quickly written off as a tziduki or apikores – they were constantly looking at one another, judging others‘ observance and lifestyle. Perhaps someone who was ―too frum‖ was viewed as a zealot or fanatic. This horrible approach to communal living, rejecting instead of accepting, led to deaths caused by rebellion, and ultimately to the churban which we still suffer through to this day. The Netziv says, ―THIS IS THE DIFFERENCE BETWEEN THEM AND THE AVOS!!! Because not only were the Avos tzaddikim, they were Yesharim. They were not judgemental, casting an evil eye on people who were not like them, and certainly not on people who were like them. They did not discriminate based on race or creed – except when they felt a real physical threat from someone. They didn‘t close themselves off from the Umos Ha‘olam, the nations of the world. They loved them, and believed in their potential goodness as God intended in creating all types of people.‖ This is the lesson Avraham passed on to his son Yitzchak, and to his grandson Yaakov. And these are the lessons we are meant to take today, on this first day of the new year. It is very easy to be a tzaddik. To wear my tzitzis out, to shuckle my way through a long shmoneh esrei, to let everyone see me put a twenty dollar bill in the tzedakah box without taking any change. I can go to my daf yomi shiur, or even give a daf yomi shiur, and I can wear the biggest tefillin, eat the most matzah, have the tallest lulav. But am I a yashar? The gemara in Niddah 30b says before a baby is born, his soul has the following experience: ???? ?? ?????? ???? ????? ?? ?????? ,??? ??? ??? ???? ??? - ???? ???????? ?????? ??? ??? ?? ,??? ????? ?? ???? ????? ,?????? ??????? ???? ?"???? ???? ???? .???? ?????? ??? - ??? .??? ????? ????? - ??? ??? ,???? - ????? ????? ??? The individual must look upon himself this way, because there is always room for improvement. What is that improvement? Becoming a yashar like Avraham Avinu. Yes. It is about doing mitzvos, and having a zest for them. Doing them just as God commanded them, and because God commanded them, not becase my friend is watching and i need to look good. And yes, it also means never giving up on another person or writing another person off. It means if God can give second chances, how much more so should we be willing to give others a second chance. From our spouses to our children, to our parents, to our friends, to our neighbors, to our colleagues, coworkers, and boss. It means praying for other people, and praying for strength to see the good in other people. This is taking our selves out of our ego centric existence and giving others the chance to shine. It means recognizing that each person has a difficult life to live, and some people respond better and some people respond worse to life‘s challenges, but it is our job to be supportive of others, especially when they experience difficult times, but even much later, when we may think they‘ve gotten over it. A phone call can do more than we‘ll ever know. this means putting ourselves out for other people, mastering the greatest deed of the human experience, the ability to do chesed for others. It means living a life in which all people who meet us walk away saying, ―That‘s a Jew? I never knew how wonderful a religious Jew could be. So nice, understanding, nonjudgmental, with a real commitment to God and a higher order. With a purpose to life beyond ―the deal‖ and ―making a few dollars.‖ this, of course, is the ultimate kiddush hashem. As we begin to blow the shofar, we‘ll note the halakhic preference that the shofar be bent. Why? The commentaries explain, ―So our hearts will be bent heavenwards.‖ Irish comedian Hal Roach shared this aphorism: ―A smile is a curve that makes everything straight.‖ I think it is a noteworthy thought to remember. A smile goes a long way in making everyone feel comfortable. But I think for our purpose, this phrase can take on a new meaning. As we hear the shofar blasts, let our hearts bend heavenwards, let the turning of our hearts be the curve, and let us be inspired to pray that the curve of our hearts make everything straight as we may merit to become Yesharim like our forefathers – a trait which will surely merit us all to be inscribed in the Book of Life for this coming year. Elly Krimsky On this day of Rosh Hashanah, it behooves us to ask the question. What do we want from God and what does God want from us? On this day when God created man, judged man and forgave man, we annually take toll of our lives, and the world around us. We look around us, from Gaza to Ground Zero, from Baghdad to Bet Shemesh, from Seven Locks Road to the ―Seven Sisters‖ the title of an acclaimed book on the world‘s oil supply, and wonder what can we do to make 5763 a better year, for our deepest prayers to be answered. One of the great links between ourselves and the previous pre-War generation in the great European yeshivos passed away this year. Rav Eliezer Shach was one of the leaders of our generation and his loss is palpable. During the last time he met with his student, Rabbi Yisrael Meir Lau, Israel‘s Ashkenazic Chief Rabbi, Rabbi Lau reports the following interchange. ―I am more than 100 years old and I have no strength left. I hear that they sell chazir in the streets of Tel Aviv and that there is chillul Shabbos in Ashkelon. There is nothing left for me to do about it. Except one thing…I can cry.‖ Rav Shach then cried, with his body shaking uncontrollably for what seemed like an eternity; until he fell into an exhausted sleep.‖ Many are familiar with the famous story of the young man who was caught smoking on the Sabbath in the yeshiva in Radin, the yeshiva of the sainted Chofetz Chayim. The man was called into the office of the Chofetz Chayim and when he left, he never smoked another cigarette. Later, it was discovered that the Chofetz Chayim called him into the office, put his hands lovingly on those of the young man and whispered the word ‖Shabbos‖ over and over again. The young man felt the tears of the tzadik of the generation falling on his hands and never smoked again on the Sabbath. Why do these stories make such an impression? When we open Maimonides' Laws of Fasting, under the title, the first words state: ?m’itzvas aseh achas, v'hi litzok lifnei HASHEM b'chol es tzara g'dolah shelo savo al hatzibur‘ There is one positive mitzvah and it is to cry before God so all great misfortunes will not befall the community. Yet the very next paragraph, the first after the introduction, states something else. ?mitzvas aseh min haTorah liz'ok ul'hariya b'chatzotzros al kol tzarah she'tavo al hatzibur... za'aku aleihem vhareiu.‘ It is a positive Biblical mitzvah to cry out and to blast the trumpets on all misfortunes that befall the community... cry over them and blast the trumpets." Only after three paragraphs does Maimonides mention fasting, the subject of this chapter of law is hilchos Ta'anis. Several questions come to mind on this opening chapter. First, why does the Rambam note that the purpose of crying out is to prevent tragedy, when in the very next paragraph he states that these misfortunes DO befall us. Second, why does the Rambam title this chapter the Laws of Taaniyot - of fasts, when it first mentions shofar well before mentioning the word fast. There is a third lesson to be learned. In the laws of Tshuvah, Rambam writes (2:4): ?midarchei haTeshuva: lihiyos hashav tzoek tamid lifnei Hashem bivchi uvtachananim v'oseh tzedakah b'chol kocho.’ The ways of repentance are that the penitent should perpetually cry out before God in supplication and engage in justice with all his strength. Here we learn that Maimonides first describes crying and only then engaging in action. What is the power of crying out? Of tzea'kah of shofar? Why does it take precedence over action and why does the sounding of the shofar mentioned before fasting, the title of the chapter? I asked before, "What does God want from us?" According to the Rambam, HASHEM wants us to cry out to Him. He wants us to blow the Shofar before Him. What is so magical about sounding the shofar? When we hear the Shofar, we blow three types of blasts. The long Tekiah, the medium Shvarim and the staccato Truah. All three represent forms of crying. The long tekiah represents a moan - a primordial cry - a wail. The Shvarim represents the three medium moans - such as Oy, Oy, Oy. The Truah sounds like the staccato cries of a baby. When we blow the Shofar we simulate crying. We turn to God on Rosh Hashanah with tears. We usually can't control when we cry. It overtakes us. Does it make sense that a mother will weep while standing under the chuppah of her child with the same passion and concern as she will at the graveside of a parent? How can we have the same reaction to tragedy as we do to joy? I've always noticed that when the media interviews athletes after a championship win, both teams are in tears. I remember Michael Jordan weeping on the floor of a basketball court after he won an NBA championship; I remember seeing Olympic athletes weep because they did not win, or because they fell and their gold-metal dreams were shattered. Why is this? We cry because we care. Tears flow when we are genuinely concerned. When we recognize the importance of a moment, we weep. HASHEM asks us to care on Rosh Hashanah. He asks us to cry. There is no contradiction between these two. Just this past Wednesday, a woman stopped by the office to ask me to print in Hebrew her late mother's name for her gravestone. I asked for her mother's Hebrew name and she told me she did not know it, but provided me with her mother's Kesubah- her marriage contract - which offered the proper spelling of her name. I took one look at the Ksuba hand almost fell over. Her mother's Ksubah, written in December 1946, had the name of the location emblazoned on the top of the Ksubah - Bergen Belsen. Tears welled up in my eyes. There at that location of death and Genocide a life began. In that spot of tragedy, joy was created. We cry when we hear Holocaust and we cry when we hear wedding. We cry because we care, because we comprehend the significance of a moment or event. Time heals wounds, and yes, we need to move on. But maybe we should still cry over September 11th? Maybe we should still cry when we think of the innocent murder and maiming of our brothers and sisters in Israel. Have we ever stopped crying over the destruction of our Temples in Jerusalem? Have you ever been at the kotel in Jerusalem at midnight. There are Jerusalemites who come every midnight to the wall to recite the Tikun Chatzos, a supplication to the Ribbono shel Olam to remember the destruction and rebuild our Temple. The prophet Jeremiah wrote in Lamentations, ?Al Eleh Ani Bochiya. Eini Eini Yordah mayim ki rachak mimeni m'nachem meishiv nafshi" - Over these things I weep; my eyes run with water because a comforter to revive my spirit is far from me,‖ (Eichah 1: 16). Our rabbis compare our pain over the churban to the anguish of a woman in labor, and that of newlywed bride whose husband suddenly died. Can these people be comforted? Can we ever forget the destruction of Europe, the Shoah? The one-and-a-half million innocent children that were murdered? The six million neshamos that were snuffed away? Will we ever stop weeping over the soldiers and civilians that died for Israel's existence? Do we cry enough? Are we empathizing enough? Are we caring enough to shed a tear? Are we struggling to move on or have we forgotten all for which we need to cry? September 11th, Sbarros and Hebrew University seems so long ago; so much has happened since then? Have we forgotten? I read an article in which the author sat next to Rabbi Shneyer Kotler on an airplane. The author asked the late head of the Lakewood Yeshiva about his sainted father, Rabbi Aaron Kotler and wanted to hear about all that he sacrificed to save Jews in Europe, the Vaad Hatzalah. Reb Shneur retorted: "My father, the Rosh HaYeshiva zt'l accomplished great things; but if you want to know about true sacrifices, let me tell you about my mother z'l. My mother had a sweet tooth and she loved to have a sugar cube in her mouth when drinking a tea. From the time the war began until the end, she never took a sugar cube into her mouth." The author confessed that at first, he was unable to equate the Rebbitzen's sacrifice with the scores of lives that her husband saved. Then he wrote: The Late Rebbitzen Kotler, while not having access to the movers and shakers of the Washington political establishment, was shaken to the root of her soul. 'How can I enjoy my sweet tea when my brothers and sisters in Europe are suffering unspeakable horrors?" Rebbitzen Kotler heard the shofar. She understood that the greatest action is to care - to physiologically show that we care and we are a different person because of it. As we plead with God on this Yom Hadin, on this judgment day, let us shed a tear - let us care. If you recall Rambam's language, he did not rule that we cry for personal needs: We must cry over communal misfortune. We must cry for others. Let us follow in the holy footsteps of our matriarchs whose tearful pleas to HASHEM are detailed in the two haftaros of Rosh Hashanah. We cry with Hannah as she begs the Almighty for a child and we weep with Rachel who cries for her exiled children. We cry with the angel whose tear fell into the eye of Isaac, when telling Avraham not to sacrifice his beloved son. We cry with Hagar and Yishmael, who are banished from Avraham's home. We cry with Avraham and Sarah as they miraculously give birth to Yitzchak, so late in their lives. Several months ago, I went with a friend to daven Mincha on Friday afternoon with a great Tzaddik. I had the privilege to daven in his minyan as he led the prayers. Just watching him daven was a great profile in faith. To hear him repeat the amida and cry out to HASHEM reminded me that I needed to improve my davening. As I left the minyan and wished this tzaddik a Good Shabbos, I commented to my friend, "Did you notice what he had on his shetender, on the bima?" I said, it was so minor, yet it spoke volumes. My friend did not know. I told him that there was a box of tissues on the amud, at the venue where the chazan prayed. Jewish Law does not demand it, but how could a good Chazan survive without it? Let us cry with our Chazan. I have the privilege of facing the Chazanim on these High Holidays. I say with no exaggeration that I see them cry. I feel their salty-warm tears which accompany their sweet voices. A good chazan sings from his tear ducts. They cry for all of us. They feel the burden of their tasks and shed tears, hearing the clarion of the shofar. My father told me that as a child, he sang in a choir with a chazan on Rosh Hashanah and Yom Kippur. He remembers, in those post WWII days, that the people would remain in shul late into the afternoon and cried and cried. Let us remember and cry for those who lost loved ones this year. Let us pray for those who suffer from physical, spiritual and emotional ailments and cry for them. Let us weep for our brothers and sisters who stand as sentries in the Holy Land to keep the dream of our redemption alive. Let us cry for those who put their lives on the line daily, and for those who died for the sake of Heaven, who died because they proudly stated Am Yisrael Chai. Can we not wail for those who need God's help to support their families, for those that want to begin families but have not been blessed to do so. Let us cry and pray for the safety of those young men and women in the United States Armed Services who put their lives on the line to protect our liberty - who are willing to die so we can have the right as Jews to congregate on Rosh Hashanah. Are their lives not worth a tear? My dear friends, the story is told of the paratroopers who reconquered the Old City on a hot June day in 1967. The troops finally liberated the Old City of Jerusalem and approached the Western Wall. They wept. They cried for their comrades who will never again see their families; they cried for the opportunity in history to be there at such a holy and seminal moment. One soldier, from a kibbutz background wept uncontrollably. He was inconsolable. His fellow tzanchanim asked him why he cried? He said he wept because he knew not why the others were crying. He did not understand the religious significance of the moment. Let us cry for those who know not why we cry, who do not understand the significance of Rosh Hashanah. Every event in our lives from this Rosh Hashanah until next Rosh Hashanah is being determined by God today. "The Books of Life and Death are Open before Him." Let us cry for those who do not know how to cry. King David wrote in his Psalms "Baruch Elohim asher lo hisir t'filasi v'chasdo me'iti‖ - Blessed be God, Who has not turned away my prayer or His lovingkindess from me." What does God want from us on this Rosh Hashanah? To shed a tear. Who knows what tragedies were averted by the intensity of our prayers last year. If we pray with even greater intensity this year, if we cry even more this year, perhaps we can arouse greater sympathy. Remember the three questions on the Rambam? 1. Why do the Laws of Fasts begin with rituals regarding the shofar, and then much later address fasting? 2. Why does the Rambam say that the point of the wailing is to avert these misfortunes and then rules that we cry out when they actually happen? 3. Why do we first cry out and then perform action? The first step to changing our situation is to change ourselves. The shofar represents the emotions necessary to evoke change within our lives. We can only vow to make things better, if we truly understand and empathize with the misfortune. Without caring, we cannot change, we cannot repent and we cannot recognize the misery. The sounding of the shofar - the simulation of weeping - accomplishes all of that. It reminds us to cry - to care - so we can change, so we can repent and so we can see the tragedy. We must empathize before and after tzuris. Rambam makes it clear that caring is meaningful even after or during times of challenge. Our rabbis mentioned a second reason why our tears are important on Rosh Hashanah. Permit me to quote a thought of our rabbis, using the lyrics of a song that was recorded about a decade ago by a popular Jewish singer. Daddy Dear tell me please, is it true what they say? In the heavens there's a cup that gets fuller each day. And I heard that HASHEM keeps it close nearby And He fills it with His tears, each time that we cry. Grandpa told me, Daddy Dear, did he tell you the same? That when sorrow strikes His people, HASHEM feels all the pain. Tell me why does He cry, far away in the sky? Tell me why, Daddy Dear, are there tears in your eyes. Little One, Little One, it is true, yet it's true. Grandpa told me, years ago, and his Dad told him too. Fathers cry for their children and HASHEM does the same. When we hurt so does He, yes He feels our pain. Tears of pity from His eyes in this cup sadly flow Till one day when it's full all our troubles will go. We will dance, we will fly, you and I , like the birds. And I cry, little one, cause I'm touched by your words. One more question, Daddy dear, answer please if you will Just how deep is this cup, tell me when will it fill. Don't you think it is time, that the sun forever shines don't you think it is time, Daddy Dear of mine Little one, it is time and I question that too Let us ask Him together, together me and you Father dear, do you hear, our worries our fears? Will Your eyes ever dry, is your cup filled with tears. What can we do for God on this Rosh Hashanah? We can shed a tear. We can show that we care - that we are concerned. As we daven Musaf, the longest prayer service of the year, let us take the extra time to understand the words that we say. Let us recognize that our prayers today will affect our lives tomorrow and the next day. That extra minute or five minutes can make an enormous difference May the cries of the shofar evoke the tears of the Almighty to grant us a happy and healthy year - a year of caring, of compassion of joy a year in which we hear the shofar of the Mashiach, a year in which we can realize the prophetic words of the prophet Isaiah: "umacha Adonai Elohim dimah m'al kol panim v'cherpas amo yasir me'al kol ha'aretz ki Adonai diber" - And my Lord HASHEM/Elokim will erase tears from all faces; He will remove the shame of His nation from upon the entire earth, for HASHEM has spoken. Ken Y'hi Ratzon May it be His will. Jonathan Schwartz #1 We ask for a long life, it‘s true but do we need to prolong its elements? After all, davening today is quite long enough, we really do not need to add unnecessary anticlimatics. So why do we extend the Akaida story? You see, this morning‘s Torah reading would have appropriately ended with the call of the angel to Avraham to cease. I would have understood the ending of the Torah reading at Avraham‘s replacing Yitzchak with the korban of the Ayil – of the ram whose horn we shall shortly sound. I even could contemplate closing the Torah reading with Avraham‘s return to Be‘er Sheva. But we don‘t. Instead, on Rosh Hashana – OUR day – when we use the national merit of Akaidat Yitzchak as OUR defense, we read and close the Torah reading with Avraham‘s BROTHER‘s family tree. Why? Perhaps if we return to yesterday‘s Torah reading, we might establish some pattern and insight. After all, when Yitzchak was born – subject of yesterday‘s Kriya – everyone knew what was happening – Kol HaShomaiya Yitzachak Lee declares Sarah. But why? Why should all who hear laugh? The midrash notes that many other women were answered with child as a result of Sarah but then they were not laughing with her – they were laughing at their own fortunes. Why was Yitzchak‘s birth the source of such great laughter and why does the sound of that laughter extend all the way to Nachor‘s family today? Rashi, in a most cryptic comment, tells us about Avraham‘s post akaida experience. Says Rashi B’Shuvo MeiHar HaMoriah Haya Avraham Miharher – when Avraham left the site of the Akaida – he began to contemplate. What did he debate? What news did he hear upon discovering that he became an uncle that led to this contemplation? Rav Soloveitchik explains that Avraham contemplated the test he had just gone through. Imagine that – 100 years of waiting for a child. 100 years and with full devotion to a God who said ―No‖ and then when God finally relented he asked for the child back in return. Trial of childlessness was immediately followed with the trial of letting go – which was worse? But then, Avraham hears about his brother Nachor. He learned how Nachor built a family of Utz and Buz and all the others – of a relative comfortable, challenge-free life of his brother who remained committed to idol-worship. Haya Miharher—who could blame him? But, added my Rebbe, Rav Menachem Genack, Avraham realized that destiny required a trial. Avraham realized that true destiny didn‘t lay with an Utz or a Buz (just how many kids carry those names today?) but rather through Yitzchak (Kee B’Yitzchak Yikareh Lecha Zara). And true destiny – true Kiyum needs something more. That something more comes to the forefront in times of trial and challege. It happens in Nisayon. Ramban notes that the purpose of Nisayon is for man – or nation—to discover inner fortitude and to derive strength from it. Rav levi Yitzchak of Berditchev notes that this is why God made Sarah wait before having children – L’Harher—to make her contemplate – and ultimately to appreciate not only the reward but the steps taken in order to achieve the reward as well. This idea – the appreciation of the challenge as well as the resolution of it – forms the core of our hallel to hashem. We declare Odecha Ki Anisani – I thank you hashem for challenging me – for putting me into moments that made me realize VaTehee Li L’Yishuah. B’Shuvo MeHar HaMoriah – the rambam tells us that this is the message of the shofar as well. Uru Yeshanim V’Zichru Borachem. Need to awake now and contemplate What understanding of past events will develop THIS year? How will it make us and how might we better hear the sounds and improve our lots in life. This is the message of the shofar. B’Shuvo MeHar HaMoriah – not only do we contemplate high on a mountain. Sometimes we call to god Min HaMeitzar. But as we learn from Bnei korach when we do so contemplatively Annani baMerchav Ka. Let us take the time to review and reflect as each shofar blast pierces our hearts and commit to a stronger relationship with God. Hariyu L’Elokim B’Kol Rinah – sound the shofar joyously –with our new understanding that the sounds will mark our coming home. Jonathan Schwartz #2 ―Rob the average man of his life illusion, and you rob him of his happiness at the same stroke‖ So, noted Henrik Ibsen, begins the pain we know all too well as emotional turmoil. Eugene O‘Neill‘s hickey in The Iceman Cometh, Don Quixote, Pollyanna and other great literary masterpieces all powerfully portray the joy of illusion and the pain that shattered assumptions create, taking difficult moments in life and turning this lack of preparation into that which we know as trauma. But after the Torah reading on this Rosh Hashana morning, I too, have shattered assumptions. This morning we read of God‘s involvement with Yishmael, the saving of his life. In effect, God took a bad seed and strengthened him. Technically speaking that strengthening serves as the beginning of today‘s trauma and the fears of terrorism. Why is THIS of all things, the selection from which we read today, the birthday of the world? Why not Shema? Or the Asaeres HaDibbros? Why Hagar? And furthermore, why does God perform a miracle for Hagar? Why create a well – a Yeish MeiAyin – for a woman who so strongly despised Sarah Imeinu and all the good she stood for? Mah Lach Hagar – what do you do to deserve such reward from Hashem? But what is perhaps the most difficult part of the Torah reading is that it doesn‘t end with Hagar & Yishmael. No, today‘s reading ends with Avimelech & Pichol signing a ―peace (Piece?) treaty‖ with Avraham Aveinu as they rob him blind. What are we to learn from this section & it connection to the previous section of Hagar & Yishmael? Is God trying to tell us something by taking our holiest of Lainings and filling it with non-Jewish biblical characters? Why Hagar & Yishmael? Why Avimelech & Pichol? Why on Rosh Hashana day? They tell a story of a certain poor person who was hungry for a meal. He had heard that in the next town there was a wealthy individual who was tremendous generous. Every collector was invited in and treated to a warm meal set for a king and at the end of the meal, the homeowner would present a handsome check to each collector before appropriately sending him on his way. You can imagine then, the excitement of our collector – who came to the town and came to what he thought was the home of the wealthy Nadvan. He knocked and came face to face with the Nadvan‘s neighbor – an extremely miserly man. When asked about perhaps finding a place to eat, the miser told him ―sure – but I‘m not into freebies‖ He took the man and gave him a number of projetcts to complete. The collector found it odd to be working for a meal as he had not heard about this part of the gig. However, he obliged. After he finished working, the miser told him it was time to eat and took him across the way into the home of the wealthy Nadvan and sat him with the other collectors where he proceeded to eat a meal that was truly fit for a king. As he began to ask the other collectors about their experiences he wanted to know what kind of work they had to do in order to be allowed to sit down at the table. They heard his story and shattered his assumption as well ―the guy you were working for all this time? He‘s not 1the same guy who is feeding you right now.‖ 2 The Chasam Sofer notes that in a given moment, we cannot understand why God does that which he does. We need to know that he is there and running the show. This is God‘s attribute of Hester Panim. This is why he told Moshe ―V‖Roeisa Es Achorai U‘Panai Lo Yeirau‖ One cannot always know why God raises or topples a whole industry, a market, a marketplace, a city or a section of the US. But as we have learned throughout Jewish history – whether from Moshe or the Purim story or countless other 3examples – Hashem continuously runs the world and we need to be there to follow through from the beginning to the end. Perhaps this is the lesson of this mornings Torah reading at the well, as well. You see, as Hagar sat head in arm at the nadir of her existence, she wondered MeiAyin Yavo Ezree? The answer was simple, VaYiftach es Eineiha – open your eyes. As the Midrash explains, Rav Binyamin tells us that we are all blinded until God opens our eyes. The Sfas Emes quotes his grandfather the Chiddushei HaRim as noting that God didn‘t have to create a new well to save Yishmael, the Be‘er had been there forever. The saving of Hagar did not come about because of a new creation – it came as a result of a new 1 The Moshol is from R. Yisroel of Rhizin 2 parshas Ki Sisa 3 HaMichadesh B’Tuvo BCHOL YOM TAMID Maaseh Berashis reality – that Hagar realized that Hashem was already working with her to create positive 4outcomes from the situation. Ironically it is the Sefer Yefeh Einayim who adds that Hagar had seen the well but not the point in trying to persevere and thrive. On Rosh Hashana morning we want our people to get the opposite message. HaKol B‖Chezkas Sumin – We are all blinded in the moment. We set goals and priorities and work and spend hours in the office trying to get a head etc. But the fact is, Mezonosav Shel Adam Ketzuvin Lo L‖Adam today. The answer like the well is right in front of us. We just need to open our eyes, see the tools and use them to craft a life that is L‘Shem Shomayim. While Hagar needed an Angel to make that idea a reality to her, Avraham heard it from Avimelech and Pichol. Even two adversarial secularists of Avraham recognized Elokim Imcha B‘Chol Ashar Ata Oseh. They knew that it was God who created Avraham‘s success. We need that reminder as well. It begins, like so many a-team, riptide and MacGyver episodes did, with the recognition that we are given the right tools, we are endowed with the right motivation and we must merely make the bridge and carry out the mission. Hence the reading – and the whole essence of Rosh Hashana – V‖Yeida Kol Paul Ki Ata Pialto V‘Yavin Kol Yatzur Ki Ata Yitzarto – to see God‘s back as moshe did and know Hashem is on our side and to reassess and set priorities accordingly. To set a year for ourselves where we take time out to converse with Hashem on intimate matters --- and to listen to our voice in the asking and his in the response. To set time to enrich our personal spiritual commitment to God and to instill it within ourselves, our spouses children and community. Let the blowing of the shofar open our eyes as it pierces our ears to a better us as well. Long ago, another group of Jews recognized their shattered assumptions. As the Bnei Korach sank lower into the tragedy of their errors they reassessed principles and were saved. Let us take the lessons of Elokim Imcha as the Bnei Korach did and turn it into our joyous Simchas Torah Prayer Yehi Hashem Elokeinu Imanu KaAsher Haya Im Avoseinu Al Yaazveinu V‘Al Yitsheinu. Yehuda Septimus In a passing comment in one of his lesser known essays, the Rav, Rabbi Joseph Soloveitchik, makes an enigmatic personal revelation. He writes that, like all people, he often inserted his own personal requests into his prayers. But that he often had an impulse to pray for something specific and, nonetheless refrained from the prayer. Why did the Rav refrain from praying for certain things? I would argue for a simple reason – Because the Rav realized that we pray our values; that what we pray for impacts what we think about, what we hope for, our wildest dreams, our most basic need, and what we‘ll spend out time trying to achieve. 4 “The good eye” cited by the MeAm Loez The centerpiece of today‘s tefillot is the musaf shemonah esrei, the prayer we will recite shortly. The source for this tefillah, the gemara in Brakhot tells us is Channah‘s prayer for children, a prayer that ultimately begot the great prophet Shmuel. The rabbis teach that the nine blessings of the R‖H musaf correspond to the 9 mentions of God‘s name in Channah‘s prayer. But at the same time, the rabbis tell us, Channah‘s prayer is the paradigm for all prayer, not just on Rosh Ha-Shannah. If you want to learn how to pray, mimic Channah‘s mechanics. We learn from Channah -That we are required to pronounce the words of our prayers with our lips. -That we are, on the other hand, not supposed to raise our voices in prayer. -We learn that we are prohibited from praying while drunken. -We learn the proper posture for prayer. We learn the basic mechanics of prayer from Channah. Amazingly – and this is unusual for any stretch of halakhic discourse in the gemara – among all of these laws derived from Channah‘s prayer, there is no disagreement among different rabbis. Of course we all know the most important part of the prayer – not the mechanics but the content. What does Channah‘s prayer teach us about the content of our prayers? The focal point of Channa‘s prayer is a succinct request for ―zera anashim,‖ literally translated ―the seed of men,‖ ―ve-nattah le-amatkha zera anashim.‖ ―give your servant the seed of men.‖ What is this ―seed of men‖ which Channah so desires? Suddenly, after a number of uncontested derivations from Channah‘s prayer mechanics, we are confronted with a barrage of different opinions about the content of her prayer; the rabbis could not agree on the meaning of these two simple words – zera anashim. What‘s more, the different opinions don‘t even exist along a spectrum. All of the opinions quoted boil down to two diametrically opposite interpretations of this ―seed of men.‖ Either it means ―gavra be-guvrin” ―a man among men,‖ i.e. an extraordinary person. OR it means “gavra … ha-muvla bein anashim,” ―a man inconspicuous among men‖, i.e., not an extra-ordinary person, but specifically an ordinary person. Explains the gemara: not too tall, not too short; not too small, not too big; not too pale and not too dark; not too wise and not too foolish. So who was right? Was Channah asking just for the basics, or was she shooting for the stars? What is amazing about this gemara is that, after a whole section of decisive derivations, the gemara fails to reach any type of clarity regarding this one essential line – the line that teaches us what to pray for. The gemara leaves this one crucial question completely undecided. And not only is it a crucial question. Had it not been for this gemara, I would never have thought the mechanics of Channah‘s prayer to be obvious. What I would have thought is obvious is the content. Very simply – she‘s asking for a child! In confronting us with this quandary about Channa‘s prayer – this gemara teaches something important: That the meaning of our prayers is not self-evident -- that prayer is complicated, that the very same words, the very same prayer for ―zera anashim‖ could translate into two different requests… even two diametrically opposite requests— in this example either an ordinary child or an extraordinary child. Do not take for granted, says the gemara, what a person means when they pray for something. It is not clear to an outsider – even one who hears her exact words – what Chanah was really asking for, nor can it be clear. Not only should we not take for granted what Channa was requesting in her prayers; [slow] Do not take for granted – says the gemara – what we are requesting in our prayers. It might seem obvious what Channah was praying for…But it was not. It often seems obvious to ourselves what we are praying for…But it is not. A parent can pray for a child who is struggling academically in school. But that one prayer can mean totally different things; it can be a prayer for the child to achieve the academic successes the parent had always wanted for them, a prayer for the parent to receive the nachas that they so deserve, or it can be a prayer for the child to emerge from their struggles stronger than before, rather than weaker, for their child to acquire the tools to confront life‘s challenges. And what the parent prays for will affect how they interact with the child and help them in their struggles, what perspective they offer their child. Even if the parent knows that their prayer for the child is unrealistic, and they consciously attempt not to translate their petition of God into expectations of their child, how you pray for someone else affects you interactions with them. A person prays for greater professional success; they can be praying for so many things: For personal satisfaction or affirmation of their abilities or for social status or for the ability to come through for their families, or to come through for their clients, bosses, employees, co-workers. For the ability to give charity or for the ability to spend more time with their family or for the ability to retire early And if to retire early, so many different definitions of what retirement is and what purpose it serves… Even on a basic psychological level, the way a person shapes their prayers for success, the actual thing they pray for when they think ―success,‖ will impact the amount of stress and the type of stress they experience in trying to achieve that success. That same prayer for our own success or our childens‘ success can really be radically different prayers. The beauty and the challenge of our tefillah is that even our most basic requests, for sustenance, for wisdom, for happiness, for goodness, for redemption, are completely dependent on how these terms are conceived by the people who pray. The gemara has no problem teaching us the mechanics of tefillah…But the essential element of prayer – the content, the prayer itself – cannot be taught, because it is crucial that we work out that content on our own. And it might seem so obvious what we pray for – the good of the J. Pple, our communities, our families, our children, ourselves…But the moment we ask ourselves what is the nature of the various good things we pray for, of the success I strive for, of the happiness I desire for my child – that is the moment that we realize that we might have been praying for something very different than we really wanted to be praying for… or really should be praying for. I mentioned Rav Soloveitchik‘s person revelation – that he would hold back an impulse to pray for something. Why? Because we pray our values. And prayer is not only a reflection of our values but an opportunity to shape those values consciously. Many people can go through their entire lives without clarifying their values. If we daven right, we do it daily! Repeating those values daily – if you‘ve clarified them and are specific about – will change the way you interact with the people in your lives, the way you spend your time, even your sense of identity. If you‘re not sure you‘ve got the formula right, make sure you have it right. We‘re about to break for the shofar blowing. After shofar blowing, we‘re all going to sit down for 5-10 minutes while the Chazan recites the prayer ―hinneni he-ani,‖ a personal prayer specifically for the prayer leader asking for guidance in representing his pple. But we also need help – in representing ourselves. Here is my recommendation. During those 5-10 minutes, while you listen to the Chazan, quietly think about your prayers, your personal manifesto – the things you want most. If it includes words like happiness, success, growth, clarify what those things mean. If you realize that you need to edit your manifesto, edit it. If you realize that you need to compose it, compose it. If you realize that you need to add other people beside your close family, add them. If your manifesto does not include the Jewish pple and Israel, add them. Use that time to construct your prayer before you get up to daven. And use your prayer/manifesto not only today but every day, when davenning and when living. May we all be inscribed in the book of life. May we succeed in praying the right values… And in living the values we pray. Marc Spivak ―The Value of life‖ About 6 years ago the Nike, the shoe company, ran a string of ads that I thought perfectly caught the American psyche. Their billboard read ―Life is short, so play hard.‖ I can just picture this philosophy being taught to us. It would be shown in an old highlight video, maybe entitled ―The warriors of the games.‖ Those athletes that lived by this philosophy and gave their all for their sports, and when faced with the moment of glory or defeat they stood strong and became legendary. Unfortunately, for most of us and probably for all of us, life is not about facing one challenge and overcoming it to reach greatness. Life is about the small little challenges that we face daily. Our achievements are not great leaps but small steps and often we find ourselves taking many steps backwards before any steps forward. When we do achieve it is not to the roaring approval of the crowd but at best we have a feeling of self satisfaction before yet another battle. Many depictions of the Akidah, the sacrifice of Isaac, shows Avraham as such a warrior. Avraham is able to keep strong in the face of utter disaster and comes out of it as the star in the eyes of Hashem. As one commentator notes the test of the akidah for Avraham is in his ability to keep his joyous character in the face of disaster. As much as such descriptions are inspiring, I personally find it hard to relate to. The Mishna in Perkei Avot relates that this was not the only test of Avraham, he had to undergo 10 such tests. Which means nine tests in order to bring him to the level to be able to accomplish the Akidah. Yet still, can anyone picture a righteous and moral individual no matter how much they worked on themselves able to sacrifice their son Besimcha, in the state of happiness. Rav Soloveitchik in a response to an attack on him in the Hebrew newspaper at the time he was nominated as a candidate for chief Rabbi of Israel described the Akidah as follows. Hashem says to Avraham ―Take your son, your only son, the one that you love, Yitzchok‖ meaning, I am asking from you the greatest of sacrifices. I want your son, your only son and the one that you so love. Don‘t think after you give him to me that you will have another son in his place. You will not! you will be left with a loneliness and void that is indescribable. Everyday and every waking moment you will think of Yitzchok and all that you lost. At nights you will scream out Yitzchak and you will wake to his memory. Nevertheless this is what I ask from you. Rav Soloveitchik did not elaborate but it seems to me that what Avraham came away from the Akidah was not that he was a star in the eyes of Hashem and therefore he was given a great reward. What Avraham was given was an appreciation of Yitzchak. For three days Avraham grappled with the importance of life. For three days he came to appreciate what each moment of life truly means. As we know one can not appreciate something until they are faced with not having it, be it career, money, health or life. The brocha that Hashem gave Avraham at the end of the Torah reading was that this message of the importance of life, which he cemented in himself and Yitzchak would not be lost amongst their children. The value for life both creating and maintaining it would forever be sealed into the souls and character of the Jewish people. So much so that often Jews are willing to undergo great pain and expense to extend life even for a shortest period of time. For great change can happen in one moment of time. As the Simon Haamisoni teaches in the Gemara that a whole life of working on finding truth is worth that one moment when it is found, even if it means that you come to the realization that what you were doing up to this moment was all for naught. Keshem Sheh kibalti shechar al ha drisha, kach ani akabel secar al ha prisha, Just like I gained reward on a life of work, so too I gain the exact same reward on this stoppage. Yet, for many of us this message is lost to us in our day to day lives. Valuable time passes us by and we are oblivious to it‘s loss. I heard Jay Goldberg mention on numerous occasions his bewilderment that Raizy was having her bat mitzvah. To quote Jay ―how can it be that a 24 year old could have a bat mitzvah, it just does not add up.‖ Maybe it was just the way Jay said it at the bat mitzvah, while we all were caught in the emotions of the moment, but his mussar, his message finally sunk into me. How could time run away from me. I thought I was immune to its passage but it just keeps creeping up on me giving me hints that it is passing away from me. Rabbi Eliyahu Kramer, known by most as the Villna Goan, once commented that the best mussar, the best impetus to bring us to change, is a simple clock. A clock constantly reminds us that we are not here forever. A clock reminds us that there are just so many hours left in our days, and a clock reminds us to get moving with our lives. As Chaim Potek so beautifully wrote in his story My Name Is Asher Lev. Asher a six year old who like to draw pictures of the things and people he saw. One day he found a lifeless bird in the street. And I quote, I drew ... the way my father looked at the bird lying on its side against the curb near our house ... "Is it dead Papa?" I was six and could not bring myself to look at it. "Yes," I heard him say in a sad and distant way. "Why did it die?" "Everything that lives must die." "Everything?" "Yes." "You too, Papa? and Mama?" "Yes." "And me?" "Yes," he said. Then he added in Yiddish, "but may it be only after you have lived a long and good life, my Asher." I could not grasp it. I forced myself to look at the bird. Everything alive would one day be as still as that bird? "Why?" "That's the way the Ribbono Shem Olom made his world, Asher." "Why?" "So life would be precious, Asher. Something that is yours forever is never precious." As Avraham instilled in us life is precious. Each and every moment of life is irreplaceable. Every minute of our lives is an opportunity for change and growth that did not exist a moment before. Everything about Rosh Hashana tells us this message. Everything about Rosh Hashana begs us to wake up and look at the world we have created for ourselves and the world that was created for us. As Rosh Hashana begins the 10 days of teshuva, we must first appreciate the great gift we were given and then and only then can we begin to do a true teshuva and bring about real change.