Parashat Noach: Why Did the Global Flood Not Pour Down From Heaven Upon the Holy Land?

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Parashat Noach
Why Did the Global Flood Not Pour Down From Heaven Upon the Holy Land?

Reversing the Waters of the Flood into the Waters of Wisdom 

We have returned to our daily day routine, praying for and awaiting the blessed raindrops. Rain can be so refreshing – so cleansing and satiating. The parched dry earth – having suffered the recent dry storms here in Israel, opens its cracked thirsty mouth, craving to be filled with heavenly rain. Now is high time to plant the winter crop of carrots, beets, radishes, parsley, kale, lettuce, and various greens here in Israel. In B’erot garden we have already planted most of the winter crop under the supervision of our super gardening teacher Tzvi Taylor! I hope to get help to turn the cakey soil in my own garden, so I too can plant the winter crop. The time for planting in the Land of Israel reflects our personal growth at this time. As we pray for the tender seeds to sprout forth through the coming of rain, so do we pray for renewed ways and deeper kavanot (intentions) in keeping Torah and mitzvot. This fall I hope to carve out some time from my packed schedule to return to playing my harp and to spend meaningful time with my granddaughters. As we enter the month of Cheshvan in the Land of Israel, we begin to sense the smell of rain. In the Tanach this month is called ‘בּוּל/Bul’ “And in the eleventh year, in the month Bul, which is the eighth month, the House [Sanctuary] was completed...” (I Melachim 6:38). The word ‘Bul,’ derives from מַבּוּל/Mabul – ‘flood,’ for during this month rains are plentiful. An abundance of rain was decreed during Cheshvan since it marked the beginning of the Flood. The letter מ/Mem of Mabul is missing from the month’s names because actually ‘Bul’ means flood, and the letter Mem that precedes it, containing the numerical value of 40 indicates that the flood lasted for forty days, beginning on the seventeenth of Cheshvan and continuing until the twenty-seventh day of Kislev. This deep cleansing that the world experienced at this time is still available to us during the month of Cheshvan. “There is no water except for Torah” (Babylonian Talmud, Baba Kama 84a). The generation of the flood was potentially fit for the receiving of the Torah and the understanding of its deepest secrets. However, due to their sins, they transformed the blessed waters of the Torah’s wisdom and grace into the bitter water of sin. The Month of Cheshvan is the opportune time to reverse their sins and transform the waters of the Flood back to the Waters of the Wisdom of Torah! I look forward to digging deep into the soil and into the inner dimension of Torah to strengthen my roots in the Land. 

Did the Flood Affect the Land of Israel?

After the rain stopped falling, Noach opened a window in the ark, to find out whether the water had dried out from the earth. First, he sent a raven, then a dove but neither found a resting place, indicating that the entire earth was still covered by water. After waiting another seven days Noach sent the dove again and this time it found sustenance:

ספר בראשית פרק ח פסוק יא

וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ:

“The dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noach knew that the water had abated from upon the earth” (Bereishit 8:11). 

From where did it [the dove] bring it [the olive leaf]? It was from the branches in the Land of Israel. Rabbi Levi said: It brought it from the Mount of Olives, as the Land of Israel was not inundated during the Flood. That is what the Holy One blessed be He said to Yechezkiel: “It is a land that has not been purified, that was not rained upon on the day of fury” (Yechezkiel 22:24); (Midrash Bereishit Rabbah 33:9). There are different opinions in the Talmud on whether the land of Israel was affected by the flood, and to what degree. Reish Lakish holds that the flood descended upon Eretz Yisrael, whereas according to Rabbi Yochanan, the flood did not fall upon Eretz Yisrael. Both interpreted the same verse: Yechezkiel 22:24, Reish Lakish read the end of the verse as a question. Eretz Yisrael is not Tahor! Was it not flooded?! (I.e., surely it was!). Rabbi Yochanan read the beginning of the verse as a question. “Is not Eretz Yisrael Tahor (pure)? therefore it was spared from the flood! The Ramban quotes Pirkei d’Rabbi Eliezer: “The waters of the flood did not come down from heaven upon the land of Israel, Instead, the waters rolled from the other lands into it…” Since the torrential rain did not fall directly upon the land of Israel, and the windows of heaven were not opened there, the trees were unharmed in Israel, whereas, in the rest of the world, they were broken and uprooted by the flood (Ramban, Bereishit 8:11). The dove bringing an olive branch from the Land of Israel was still proof that the waters had abated since the trees of Israel were also covered with the water that had rolled in from the rest of the lands. However, because the heavy rains didn’t fall directly on Israel the trees there were not destroyed. 

The Land of Israel is a Self-Cleaning Land it Needs no Flood to Purify it

According to most opinions, the effects of the flood were less severe in Eretz Yisrael. Why did Hashem spare the Land of Israel from the flood? Rabbi Shneur Zalman of Liadi (the Ba’al HaTanya) asks: Why did G-d choose to bring a flood? He could have destroyed the world in other ways. The answer is that G-d specifically brought a flood to serve as a mikvah to cleanse and purify the world from its corruption. This explains why Eretz Yisrael was spared. The Chosen Land is so intrinsically pure and holy that it is virtually impossible to defile or corrupt it. Notice that whenever the Torah talks about the cardinal sins that cause exile, it says that the Land will vomit the sinners out. Thus, the land of Israel is self-cleaning – before impurity can cause any serious damage, the Land gets rid of evil, keeping itself pure. Even if the inhabitants of the Land also had to be destroyed during the flood, the Land itself retained its intrinsic holiness and did not need to be purified by the mikvah of the flood. Therefore Hashem didn’t bring heavy rain torrents directly on Israel (Rabbi Moshe D. Lichtman, Parashat Noach). The notion that the flood didn’t inundate the Land of Israel explains why Avraham’s family wanted to move there. The very end of the parasha introduces us to Avraham’s sojourns in Eretz Yisrael. The reason that Avraham was to go specifically there is alluded to in the parasha’s first section, dealing with the flood, which the Land evaded. The fact that Israel did not require purification through the flood teaches us that it is a Land designed for living in sanctity and purity. Those who live here as well as those who visit the Holy Land get to experience a glimpse of this truth! May we all be united here in the Land protected under the wings of the Shechinah.

Parashat Bereishit: How Does the Creation Story Teach Us About the Jewish Right to the Land of Israel?

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Parashat Bereishit

How Does the Creation Story Teach Us About the Jewish Right to the Land of Israel?

Why Can We Only Celebrate the Jewish Holidays Fully in the Land of Israel?

Shabbat Bereishit leaps surprisingly into my lap, and onto my pillow last night waking me up to ponder a new blog theme. Having written a weekly blog for nearly 15 years, I’ve already exhausted many topics. What should I write about that will capture my own interest and that of my readers? I was thinking of “Reincarnations in the Torah” but would I find enough material for each weekly Parasha? I finally settled on Miracles in the Parasha and in Our Lives and made the graphic icon for each Torah book. However, when I sat down to start writing, I just wanted to write about the Land of Israel. I was seized by the fervent feeling that strengthening our bond with the Promised Land – and anchoring our understanding of our right to it – is crucial for fully conquering it.  So, I adapted the graphics and here I come to tell you how and why I love living in Israel right now, and to share the very first Rashi of the Torah with you which so precisely describes our rights to the land of Israel. I have only a very short time as the sweet potatoes, cashews, red peppers, eggplants, olives, and cilantro await me in the kitchen as well as the pecans and the honey, and guests will join us for Simchat Torah and Shabbat to partake in delicious salads, dips, fish and chicken, so this will be brief. Coming out of Sukkot really strengthens our awareness that living in Israel is vital for keeping the Torah to its fullest! How lovely it has been to dwell in the Sukkah at this time, when it’s a bit cool but still pleasant enough for the men to sleep under the stars, in earshot of the prayerful singing of various neighbors. Here in Israel, we really get to experience the Torah indictment: “For a seven-day period you shall live in Sukkot (booths). Every resident among the Israelites shall live in Sukkot” (Vayikra 23:42). This teaches that all of the Jewish people are fit to reside in one Sukkah. (Babylonian Talmud, Sukkah 27b).

The Weather in Israel is a Spiritual Barometer for Our Relationship With G-d

When we lived briefly in the USA, how far we were from feeling that unity of living with all of Israel in one Sukkah? I also recall how the rain started to pour down flooding our Sukkah with all its decorations and heavy sleeping bags, that we were forced to seek shelter indoors. Luckily, our sleeping bags hanging in the courtyard bothered our gentile neighbors enough to throw them in the washer and dryer! In Israel, it rarely rains on Sukkot, but if it does, “It is comparable to a servant who comes to pour wine for his Master, and the Master pours a pitcher of water in his (the servant’s) face, saying to him: I do not want your service” (Babylonian Talmud, Sukkah 29a). In general, the weather in Israel is a spiritual barometer for our relationship with G-d. If He withholds the rains from us, we must pray harder, as it states,

ספר בראשית פרק ב פסוק ה וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר הָשֵׁם אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה:

“Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Hashem, G-d had not brought rain upon the earth, and there was no man to work the soil (Bereishit 2:5).

Although the plants were created on the third day of creation, they waited beneath the earth and didn’t sprout forth until Adam came “to work the soil” which can be understood metaphorically as “to pray for rain.” Until the creation of humanity, no one recognized the benefit of rain, but when Adam came and understood that they were essential to the world, he prayed for them, they fell, and the trees and the herbs sprouted (Rashi, Bereishit 2:5 based on BT, Chulin 60b). If we don’t receive enough rain by Chanukah, it will greatly affect not only farmers but all of us. During such times, we must engage in self-introspection and repent, as we live with the awareness that the rain, or lack thereof is the heavenly response to our actions. “When the heavens are shut up and there is no rain [it is] because your people have sinned against You…” (I Melachim 8:35). At such times, the Rabbis institute national fast days and we turn inward to rectify our deeds. During Sukkot when we dwell in flimsy huts exposed to the elements, the weather affects us even more, and through it, we experience our relationship with the Divine on a greater scale. Here in Bat Ayin – through the comfortable, cooling weather – I felt Hashem comforting us during this Sukkot and Simchat Torah. The cold wind only intensified the day we left the Sukkah and Bauch Hashem we were able to dance again like never before! Although we feel the pain of having been at war for a full year now, we are proud of our little country on the mission of eradicating evil from the entire world. On Simchat Torah, we began praising Hashem for rain, by inserting in our Shemoneh Esre Amidah “Who makes the wind blow and brings down the rain.” May all our suffering this year be an atonement for our sins and may Hashem open the sky and shower us with abundant rain! 

The Jewish People Serving Hashem in the Land of Israel is the Purpose of Creation  

The Torah opens by describing Hashem’s creation of heaven and earth: 

ספר בראשית פרק א פסוק א בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ:

“In the beginning of G-d’s creation of the heavens and the earth” (Bereishit 1:1). 

Although it may seem to us a perfect beginning to start the Torah with the creation story, our commentaries feel otherwise. Since the Torah is not a history book but a manual for proper living and serving our creator, Rashi questions why it doesn’t begin with recounting the first mitzvah in the Torah.  Now for what reason did He commence with “In the beginning?” Because of [the verse] “The strength of His works He related to His people, to give them the inheritance of the nations” (Tehillim 111:6). For if the nations of the world should say to Israel, “You are robbers, for you conquered by force the lands of the seven nations [of Canaan],” they will reply, “The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of the Creation) and gave it to whomever He deemed proper. When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us (Rashi, Bereishit 1:1). I find it mind-boggling that Rashi – nearly a thousand years ago when we were submerged deeply in exile before any Zionistic movement had emerged – could predict how the nations will accuse us of robbing the Land of Israel. Moreover, it seems like Rashi also sensed the need to strengthen Israel in knowing our rights to our Promised Land, which is so vital in our time when so many Jews are being influenced by the nations and siding with the ‘Palestinian’ cause. 

The principle of the Jewish people’s right to the Land of Israel is so primary, that according to Rashi, the very first verse in the entire Torah comes to clarify this point. May all Jews in Israel and abroad tune into this clear-cut message that Hashem created the entire world for the sake of the Children of Israel keeping the Torah and the Mitzvot in the Land of Israel. 

Parashat Ve’Zot Habracha: How Can We Receive the Blessings of a World Filled with Light and Sweetness?

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Parashat Ve’Zot Habracha
How Can We Receive the Blessings of a World Filled with Light and Sweetness?

Accepting our Incompleteness as a Link Within a Beautiful Necklace
Whenever I clean for Pesach, there is always one more thing to do, the job can never be totally completed. In life as well, we are tagging our tail. When will we complete all the many tasks needed to upkeep and renovate our homes and our hearts? There is so much I’d like to accomplish in life – so many courses to prepare, books to write, relationships to rectify, and character traits to master. However, time is running out, and I must accept that we humans are mortal. How can finite beings accomplish infinite missions? No matter how much we try to  “set our house in order” we cannot avoid leaving some unfinished business behind. Just as we cannot please everyone all the time, but only some people all the time, and all people some of the time, so will we never finish removing all the weeds or cutting off all the dead leaves and flowerheads. We must learn to settle for a dusty house, files with grammar mistakes, unspoken words, and unclimbable mountains. From what I have learned about the breaking of the vessels, the problem was that each vessel was standing on its own – i.e. the Sefirot were originally aligned one on top of the other, without any connection between them. None of the finite vessels could contain all the infinite light by themselves so they broke. From the shattered sparks Hashem remade the world in such a way that instead of being independent, each of the sefirot now works in synchronicity with each other. Rather than comprising one column with each sefirah on top of the other, the sefirot form a pattern of right, left, and middle, each sefirah working in tandem to complement the others. Only through the synergy of all the sefirot working together is it possible to contain the infinite light. In the same way, if we think about ourselves as a link in the chain of human history, each link needing the other to form a beautiful necklace, we can accept being incomplete in ourselves. By allowing others to complete our job, we can find fulfillment and feel blessed!

Inspiring Others to Continue What We Began

Often, I fall into the trap of believing that if I don’t do the job myself, it won’t get done, or if it does get done, it won’t be done well enough. I believe this is the crux of the problem of every micro-manager. I’m working on it and try my best to delegate jobs to my capable staff and allow them to work independently. In Parashat Ve’Zot Habracha Moshe blesses the Israelites, tribe by tribe on the last day of his life. Sadly, Moshe had to leave this world without fulfilling his greatest yearning – to lead the Jewish people into the Promised Land. What may feel like Moshe missed the boat of fulfilling his mission, is a lack of greater perspective. Moshe’s mission was no less than leading the Israelites through the Exodus and the forty-year wilderness wandering, culminating with receiving the Torah and building the Mishkan.  Yehoshua – whom Moshe had ordained – was chosen to lead the Israelites to the Promised Land, conquer the land of Canaan, and divide it appropriately for each tribe. If this was not so, Moshe wouldn’t have hit the rock. Parashat Ve’Zot Habracha concludes by describing Moshe’s death and burial in the Land of Moav outside of the Land of Israel (Devarim 34:6). Even the greatest life is an unfinished symphony. Moshe’s death on the far side of the Jordan is a consolation for all of us. None of us need to feel guilty, frustrated, angry or defeated that there are things we hoped to achieve but did not. That is how it is to be human. Our lives are like a bare microsecond set against the almost-eternity of the cosmos. For each of us, there is a river we will never cross, a promised land we will not enter, and a destination we will never reach. That Moshe, the greatest leader who ever lived, was mortal and did not see what he thought was his mission completed, that even he was capable of making a mistake, is the most profound gift G-d could give each of us. Thus, the entire Torah culminates with this message: We are mortal; therefore make every day count. We are fallible; therefore, learn to grow from each mistake. We will not complete the journey; therefore, inspire others to continue what we began (Based on Rabbi Yonathan Sacks, Unfinished Symphony Life-Changing Ideas, Vezot Habracha 5778).

The Greatest Blessing is Knowing Who You Are and Your Mission in Life

ספר דברים פרק לג  פסוק א וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ משֶׁה אִישׁ הָאֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ:

“This is the blessing with which Moshe, the man of G-d, blessed the children of Israel [just] before his death” (Devarim 33:1).

Knowing who you are and your mission in life is a true blessing. Parashat Ve’Zot Habracha comprises all the blessings that Moshe granted each tribe of Israel before his demise. For example, Moshe blessed Yissachar and Zevulun with distinct missions that complement each other. “To Zevulun he said: ‘Rejoice, Zevulun, in your departure, and Yissachar, in your tents” (Devarim 33:18). Rashi explains that Zevulun and Yissachar entered into a partnership that Zevulun would dwell at the seashore and go out in ships, to trade and make a profit, thereby providing food for Yissachar, who would sit and occupy himself in Torah study. Thus, Moshe’s blessing to Zevulun was to prosper in trade, while his blessing to Yissachar was to prosper through Torah learning and making legal decisions, especially in the realm of calculating and proclaiming the leap yes and establishing the Jewish calendar (Based on Rashi, Devarim 33:18). This kind of partnership has continued throughout the generations until this day. Some Jews devote their lives to Torah, whereas others dedicate themselves to their career while upholding the Torah through their generous contributions. In this way, they share equally in the reward of full-time Torah learning. Although Torah study is generally considered superior to trading, Moshe mentioned Zevulun before Yissachar, even though the latter was the elder of the two because Yissachar’s Torah came through the provisions of Zevulun – (Bereishit Rabbah 99:9). This teaches us not to depreciate those who take up Zevulun’s mantle to work hard and become a provider for Torah scholars.  

Why is Yosef’s Land the Most Fertile and Abundant in the Land of Israel?
Yosef was blessed with fertile land as it states, “His land shall be blessed by Hashem, with the sweetness of the heavens with dew, and with the deep that lies below, and with the sweetness of the produce of the sun, and with the sweetness of the moon’s yield, and with the crops of early mountains, and with the sweetness of perennial hills, and with the sweetness of the land and its fullness…” (Devarim 33:13-16). Rashi comments, “For throughout the inheritance of all the tribes, there was no land as full of goodness as Yosef’s land” (Sifrei 33:13). I can testify that, so it is still today in the Land of Efraim and Menasha in the Shomron (Samaria) north of Jerusalem until Haifa! As below so Above. The physical abundance of Yosef’s land alludes to his spiritual greatness. The Netivot Shalom explains that of the four species we shake on Sukkot, the three branches of myrtle correspond to Avraham, Yitzchak, and Ya’acov, whereas the two willow branches to Moshe and Aharon. Yet the Lulav, taller than all the species, corresponds to Yosef. The lulav resembles the spine, which connects the brain of da’at with most of the body’s organs. Since the lulav is the tallest of them all, the mitzvah is referred to as “taking the lulav,” and the bracha recited is “…Who has made us holy through His mitzvot and has commanded us about taking the lulav” (“al netilat lulav”). The deeper reason for this blessing is that Yosef’s character trait of dedicating every desire completely to Hashem is the main service of every Jew. About Yosef it states, “he restrained himself and said, ‘Serve the food’” (Bereishit 43:31). From this we learn that when we restrain ourselves from fulfilling our lusts, Hashem grants us abundance. Since everyone’s pleasures and pains are determined by heaven, when we take suffering upon ourselves by overcoming our lusts, we will enjoy only pleasures from above. When we follow in Yosef’s footsteps to overcome lusts, our blessings will overflow like Yosef’s, both spiritual blessings – “with the sweetness of the heavens” and physical blessings – “with dew and with the deep that lies below.” For those who don’t sink into this material world – Hashem prepares – a wonderful world filled with light and sweetness.

Gratitude Focus for the Week of Parashat Devarim  –
Some Tips for Tapping into the Blessings in Your Life

We learn from Moshe’s blessing of the tribes of Zevulun and Yissachar, to rejoice in our journeys as well as in our tents. In other words, whether we are on a path or at home, it’s important to rejoice! Also, it’s important to teach our children that sometimes the journey is just as important as the end result. The ability to rejoice is another blessing we can count on in our lives. We all experience setbacks in our lives. Focusing on the overwhelming number of positives rather than on the fewer negatives, even though those negatives seem very important at the time, can foster better perspective and balance. The capacity to feel joy is tied directly to being able to enjoy the blessings we do have, and our own joy is contagious. When others witness our ability to rejoice in our blessings, they will learn to do the same. As we move deeper into the final redemption tremendous blessings and an increased energy are sent down to earth for expanded awareness. To receive these blessings, we need to make ourselves a proper vessel.   

·       When You Feel a Shift of Greater Energy Flow – relax into letting it happen. Just be with what is. There is nothing to do, and nowhere to go, other than just letting go of expectations and allowing the moment to have its way with you. Your new blessings know exactly what needs to happen, they carry their own wisdom, so relax and allow them to do what they will.

·       Welcome the Blessings in Your Lives – Don’t be afraid. The more you appreciate your blessings, the more they will increase. Even if the new energy shift will shake things up a bit, you can pay attention to what is going on in the moment and learn to balance your energies through self-examination.  

·       Learn from the Mirror of the Negative Behavior of Others that You Notice --everything that comes into your awareness serves as a mirror. You have called all these people and events into your life to show you parts of your consciousness you have not yet wanted to look at before. As Ba’al Shem Tov teaches whatever we see or hear about someone else, we must understand that we have a tinge of that ourselves (Toldot Ya’acov Yosef, Parashat Lech Lecha). If you judge others, somewhere in your psyche, you have judged yourself. We learn this from King David whom the Prophet Natan told a parable. When David judged the rich man in the parable, he learned that he had judged himself (II Shemuel 12:1-15). 

·       Avoid Judging Others – for judgment never heals anyone, or anything, at any time. You cannot impose your rules on others. Judgment is an attempt to make what is One into separated parts, with the hope that ‘your’ part will be superior over ‘other’ parts. This judgment derives from an inferior complex. If you truly knew yourself to be “better,” compassion would be your response. If you have compassion you cannot judge for you understand from the point of compassion that the person who is before you at this moment can act no differently!

Learn to Love Through the Awareness that we are All One – When you are one with humanity and have not placed yourself above it, tears of compassion will flow from your eyes, and you won’t be able to see anything but the One – the One that we all emanate from and Whom we are part of. There is only One. You may think you are a small entity, moving through a perilous world to an unknown end. Yet, when the Oneness opens within you are going to know that we are all part of the same Oneness, and none of it can hurt you. Expanding our awareness of the dialectic between our individual gifts and missions, operating within the greater Oneness of the Creator, is the greatest blessing of all. 

Why is Yom Kippur the Happiest Day of the Year?

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Yom Kippur
Why is Yom Kippur the Happiest Day of the Year?

Yom Kippur – the Gift of Forgiveness to Every Jew
We have entered the solemn period of the Ten Days of Repentance when we prepare ourselves for Yom Kippur. Now is the time for deep inner self-reflection and work to face our fears.
At this auspicious time, we dig deeply into our psyche to bring up our shadow sides to the surface. Digging into our shadow side and uprooting our spiritual weeds is no less daunting than the arduous toil of digging deeply into the hard soil of the land, turning it, softening it, adding compost, and getting it ready for the winter crop. Yet when the new crop sprouts forth from the freshly turned soiled, we become filled with awareness and gratitude that all the hard work was worthwhile. The work of Yom Kippur likewise bears fruit. It sprouts forth our higher purified selves. Yes, it is hard to dig up parts of ourselves that we may have repressed in the recesses of the crevices of our souls. However, only by facing these exiled slivers of selves can we dissolve the spiritual husks that block us from cleaving to our Divine source. Therefore, on Yom Kippur – the happiest day of the year – our hearts must be filled with simcha (happiness). This is because Yom Kippur extends a special gift of forgiveness and atonement to every Jew. I’m grateful for this favorable day when we become renewed and purified. There is no greater happiness than being able to feel good about ourselves. Therefore, Yom Kippur is the happiest day of the year as it states, Rabbi Shimon ben Gamliel said, there were never days as good for Israel as the 15^th of Av and Yom Kippur. …Yom Kippur because it entails pardon and forgiveness, the day that the second tablets were given (Babylonian Talmud, Ta’anit 30b). Our Neshama (soul) feels this happiness and becomes filled with joy and light on Yom Kippur. Rav Shlomo Carlebach offers us a parable: Imagine, I owe the bank ten million dollars. All of a sudden, I get a letter from the bank that they not only pardon me this debt, but they moreover offer me a loan for another ten million dollars. Would I then continue to walk around tearfully sighing because I didn’t pay off my debt from the prior year? In truth, Yom Kippur is much more than this. On Yom Kippur when the Kohen Gadol enters the holy of holies, each Jew has a spark in the depths of our heart which enters the holy of holies with him. Entering the holy of holies is beyond space (Babylonian Talmud, Yoma 21a), just as Yom Kippur is beyond time. On Yom Kippur we become aware that we can connect ourselves with the highest place in heaven. This place is so high that there we cannot make any more mistakes, as no evil abides there (Based on Rav Shlomo, Lev Hashamayim for Rosh Hashana, Yom Kippur and Sukkot, p.164 and 170).

On Yom Kippur, we celebrate not only the forgiveness granted to us but especially the closeness to Hashem this holiest day of the year offers us. 

If we Rectify the Blemish in the Upper Worlds, Hashem will Rectify our Souls

People somehow mistakenly think that Yom Kippur is a sad day because it’s a fast day. It is indeed a very serious day but that doesn’t preclude it from being a happy day as well. Being seriously happy is part of the Torah way as it states, 

ספר תהילים פרק ב  פסוק יא עִבְדוּ אֶת הָשֵׁם בְּיִרְאָה וְגִילוּ בִּרְעָדָה:

Serve Hashem with fear and rejoice with trembling! (Tehillim 2:11).

On Yom Kippur we tremble to purify ourselves through Teshuva (repentance), while we are happy and grateful for the special heavenly help, we receive to become purified. Yom Kippur is a cosmic wedding between us and Hashem who brings us close while whispering in our ear, “Return to Me and I will return to you” (Malachi 3:7). These prophetic words teach us that our main endeavor is not only to rectify our soul, not even the root of our souls, for this too is a bit self-serving. Rather, the main Yom Kippur service is to return to Hashem from a broken heart due to the exile of the Shechinah (Divine Feminine Presence). The main reason we repent our negative deeds is that they caused the exile of the Shechinah to whom we desire to return – that is the essence of, “Return to Me…” – to make a dwelling place for the Shechinah. Hashem promises that when you return to Hashem “…He will return to you.” Perhaps we might feel that this goal is too uplifted, and it would be better to focus on rectifying the three lower levels of our soul (Nefesh, Ruach, Neshama). Therefore, Hashem assures us that if our teshuva is for the sake of returning the Shechinah, Hashem “will return to us” by taking care of rectifying our souls. Thus, there are two parts of rectification through teshuva: 1. Rectifying the blemish on the three parts of our soul. 2. Rectifying the blemish in the upper worlds that cause separation between The Holy One and His Shechinah (between Ze’er Anpin and Malchut). If we care about rectifying the blemish in the upper worlds, Hashem will rectify our souls.

How does the Vidui (Confession) Prayer Reflect the Two Stages of Atonement?
In the Yom Kippur Torah Reading we learn about the essence of this auspicious day:

ספר ויקרא פרק טז פסוק ל כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי הָשֵׁם תִּטְהָרוּ:

“For on this day, He shall affect atonement for you to purify you from all your sins. Before Hashem, you shall be pure” (Vayikra 16:30).

This verse paraphrases the two stages of rectification through teshuva: In the first stage, Hashem promises to cause us atonement by purifying our souls. The second stage describes our mitzvah to purify ourselves. This parallels the two parts of the Vidui (confession) that we recite repeatedly on Yom Kippur. In the first part, we confess our sins in the order of the letters of the Hebrew alphabet, “We have sinned (ashamnu), we have acted treacherously (bagadnu), we have robbed (gazalnu), we have spoken slander (dibarnu).” This part of the Vidui refers to the blemishes we have caused on our souls, that Hashem will fix on Yom Kippur. In the second part of the Vidui the emphasis is on the sins we have committed before Hashem, thus causing the separation of the Shechinah: “For the sin which we have committed before You under duress or willingly. And for the sin which we have committed before You by hard-heartedness. For the sin which we have committed before You inadvertently…” This part of the confession applies to our responsibility to pray for the blemish above, and the return of the Shechinah below. Based on these two levels of purification alluded to in the two parts of the Vidui, we can understand the well-known dispute about whether the atonement on Yom Kippur only applies when we do teshuva, or that the essence of the day causes atonement even if we don’t repent (Mesechet Yoma Chapter 8). The view that Yom Kippur atones whether a person repents or not applies to the rectification that Hashem enacts for us: “He shall effect atonement for you to purify you from all your sins.” Yet, “Before Hashem, you shall be pure” applies to rectifying the separation between us and Hashem – the exile of the Shechinah and the upper worlds. That is our responsibility. For this part, we will only receive atonement through repentance. Since this is our main work on Yom Kippur the main tefilah (prayer) centers around “before Hashem you must become pure” and “Return to Me.” (Based on Rav Moshe Refael Luria, Ori v’Yishi pp. 274-275). Isn’t this the truest ‘at-one-ment?’

Gratitude Focus for Yom Kippur
Tips on Recognizing and Thanking Hashem While Facing Your Fears

In my experience, fear is the main block that blocks us from cleaving fully to Hashem and causes separation of the Shechinah. Therefore, as we pray and confess during Yom Kippur, we must not forget to take the time to meditate on our repressed fears that often manifest in our subconsciousness and cause various pains that block the Shechinah from residing within us. There is nothing Hashem wants more than for us to open ourselves to welcome His Presence in the deepest recesses of our soul as it states, “Make for Me a sanctuary and I will reside within you” (Shemot 25:8). As much as Hashem wants the rebuilding of the Temple as His Divine home, He yearns, even more, to dwell within each of us. “The Kotzker Rebbe was once asked: “Where does G-d dwell?” to which he replied, “Wherever you let Him in.”

•       Allow Yourself to Tune Into the Feeling of Your Fear – When you experience fear, you feel it as a physical thing. Often fear feels like a constriction in the chest throat or head. Allow the movement of that fear to play upon the physical form in any way it wishes. Do not try to remove it, turn it aside, swallow it, or run from it. Be in a totally receptive state and allow it to move around inside you. When you start allowing you will observe that fear comes in waves. It is not an ongoing power, because it is not divinely motivated. Be grateful that this is so, for now, you know there is a way to overcome your fear. First of all, allow the fear to play upon you.
•         Center Yourself – When you feel the thoughts between the waves of your fear, stay centered in the awareness that fear is present. Please do not say “I am afraid.” The statement should be “Fear is present.” There is an important difference between those two statements. The “I” of you is not afraid, and fear does not define its nature. At the same time, center yourself as deeply as you can in the areas of the heart. Center yourself with all the determined will you can muster and stay there. Simply sit there! 
•    Observe the Motion of Fear – Interesting things will happen if you are determined to observe the motion of fear. The more time you spend centered in this area, the greater your power will be when you are in real difficulty. Make the most use of the days when you are free of fear, for there will come times when you will need to be centered.
•      Focus on Your Heart Center – As you sit quietly within this awareness, and observe the movements present, you will see that the heart center is where all your fear fades. As you dwell there, you will find more and more of your days and nights filled with a dynamic quality that frees you from your own illusory creation. Humanity calls this dynamic quality Love. It is the power within the center of your heart that allows you to know your connectedness with Hashem and with everything and everyone. There is nothing outside of you; all is within, so there is nothing to fear.
•        Tap into the Unconditional Love You Seek – that lies quietly waiting within the center of your being, and when you have tapped into it, fear will vanish. Love fears nothing because all fears are illusions that block Hashem’s loving light.
•        Spend as Many Moments of Your Days as You Can, Quietly Resting –in the center of your being, not allowing your fears to pull you away, and you will experience the dissipation of your fears (Based on I Come As a Brother: A Remembrance of Illusions by Bartholomew, Mary-Margaret Moore, Joy Franklin, and Jill Kramer).

Parashat Ha’azinu: How Do We Keep Up Our Gratitude and Emunah Throughout This Challenging War?

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Parashat Ha’azinu
How Do We Keep Up Our Gratitude and Emunah Throughout This Challenging War? 

Giving in to the Pressure of Cease Fire or Waging War Until Eradicating All Evil?
I have two personal news reporters from opposite vantage points, my husband with his Honest Reporting, and my sharp 89-year-old mother reporting from the CNN et al. perspective. On one of our bi-weekly phone calls during September 2024, my mom, who has two daughters, 6, grandchildren, and 11 great-grandchildren living in Israel, nervously related, “Now the war in Israel has surely begun, with Israel’s attack on Lebanon.” “What do you mean, Mom?” I asked, “Didn’t[MS1]  it begin almost a year ago with the barbaric slaughter of 1,139 Israelis most of whom were civilians, and the taking of more than 250 Israeli hostages?” “But now it’s escalating and getting more dangerous as we are all concerned that Iran will get involved,” retorted my mother. “It’s all Netanyahu’s fault. He should not have allowed attacks against Lebanon! I hope he will agree to a ceasefire, already,” my mom continued. It’s not the first time I’ve been subjected to Netanyahu being blamed for everything by my secular family and people I know in Denmark. The discussion never goes anywhere, because how can I explain to those who don’t make Hashem and His Torah the center of their life, that the time has finally come to eradicate evil from the world? How many miracles will it take for those who deny Hashem to recognize G-d’s providence and protection in our current war? In my opinion, it’s even a miracle that Israel – who has been so passive about defending herself against terror attacks and has been engaging in one ineffective peace treaty after the other – finally strikes back. After all these years, in which Chamas – with the help of the UN and European ‘humanitarian help’– built up their terrorist underground infrastructure in Gaza, with arsenals of weapons, the majority of Israelis have at last opened their eyes to see that we need once and for all to eradicate the evil that surrounds us. Now, there is a general consensus to continue the war without stopping until we attain the goal of living securely in our land, forever. I am filled with gratitude that Israel is finally fulfilling her moral imperative of eradicating evil, that threatens not only Israel but the entire world. I’m proud and thankful that most Israelis are dedicated to the eliminating the terrorists and their masters, wherever they are – above and below ground. As King David taught us: “I pursued my enemies and overtook them; I did not turn back till I destroyed them. I struck them down, and they could rise no more; they lay fallen at my feet” (Tehillim 18:38-39). Isn’t this how a nation that desires life must behave? (Inspired by Dror Eydar, Why Gratitude is in Order in Tough Times).

The Reincarnation of Evil at the End of Days
The rise of antisemitism in response to the atrocities committed against Israel is not logical. Yet, everything happening in the world is predicted in our Scriptures, as King David asks, “Why have nations gathered and [why do] kingdoms think vain things? Kings of a land stand up, and nobles take counsel together against Hashem and against His Mashiach? (Tehillim 2:1-2). As the war between good and evil intensifies, the world becomes increasingly more and more polarized. I believe that all the evildoers throughout the centuries, who have opposed Israel and cruelly massacred us are being reincarnated now, so that they will receive Divine retribution at the end of days. Rabbi Joseph Dov Soloveitchik,  defines Amalek as any hate-filled group that directs its enmity toward the Jewish people or one that conspires to commit genocide against the Jewish people  When a people emblazons on its banner, “Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance” (Tehillim 83:5) it becomes Amalek. Thus, Chamas and Hezbollah are Amalek of the 21^st century, whom we have a mitzvah to eradicate.  Iran, whom everyone fears, is no other than Persia, whom with the help of Heaven, we will defeat again as we have done through Esther and Mordechai. The following midrashic prediction is comforting for those who live by the Torah: “In the year that King Mashiach will be revealed, all the kings of the nations of the world will provoke one another. The king of Persia will provoke the Arabian King, the Arabian king will go to Aram for advice, and the king of Persia will return and destroy the entire world. All the nations of the world will make loud noises and panic, while falling on their faces and be seized by contractions, like the contractions of a birthing woman. Israel will cry out in panic and say, “Where shall we come and go? Where shall we come and go? Where shall we come and go?” Tell them, my son, do not fear, everything that I did, I only did it for you. Why are you afraid? Do not fear, the time of your redemption has come. The last redemption is not like the first redemption. For the first redemption was followed by pain and subjugation to the kingdoms. However, the last redemption will not be followed by pain and subjugation to the kingdoms” (Yalkut Shimoni 60:499). Although scary things are about to take place in Israel – the vortex of the world – it is comforting to believe that this is part of the final redemption, orchestrated by the good and righteous Creator, Whose every move is for the sake of benefiting His people.

Cultivating Gratitude for the Miracles We Experience in the Current War
Ingratitude is universal. When life is good, it is not always easy to remember the source of our blessings. Maintaining gratitude for the good points is even more challenging when things go wrong. I’m mining for miracles in our current war and life in general, because each miracle reinforces my awareness of G-d’s supervision in the world as well as my personal life. The miracles strengthen my emunah, to believe that even when things get tough Hashem is with us, directing the show! Despite our anguish and the mourning of the fallen, let us not forget to see the bigger picture and be grateful for the miracle of political revival and the ability to defend ourselves. Let us give thanks for what cannot be taken for granted, what we have not had for many generations: the opportunity to live in an independent Jewish state which can defend herself. Until now, we have fled or hid, but this time, Israel has arisen and fought back. When my mother reported that 700 people had recently been killed in the Lebanon war, I asked, “On which side?” in my desire to confirm Hashem’s protection of His people. The fact that she didn’t know if any Israeli soldiers had fallen in the latest war against Hezbollah, was a good sign.  Baruch Hashem! Who protects Israel and directs our iron domes to intercept their repeated attacks? It was reported by the Israeli military,that: “The Islamic Resistance launched a ‘Qader 1’ ballistic missile at 6:30 am on Wednesday, ptember 25, 2024, targeting the Mossad headquarters in the outskirts of Tel Aviv. Warning sirens sounded in Tel Aviv on Wednesday as a surface-to-surface missile was intercepted by Israeli air defense systems after it was detected crossing from Lebanon,  (https://www.aljazeera.com/news/liveblog/2024/9/27/israel-attacks-lebanon-israeli-bombings-kill-more-than-700-in-lebanon). The Israeli Iron Dome has proved highly successful throughout our current war, intercepting nearly 95 percent of fatal rockets. As I’m writing this, the news about how IDF eliminated this arch terrorist of Hezbollah, who has terrorized the world for decades, killing thousands of people and aiding Iran in its plan to dominate the world and eradicate Israel.  Now, is that not a miracle to be thankful for?

Why is Ingratitude so Common?
As Moshe proclaims G-d’s greatness and justice, His children, the Israelites, fall short, for the generation sustained and nurtured by G-d has repaid His kindness with ingratitude.  

ספר דברים פרק לב פסוק ד הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא: (ה) שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל: (ו) הַלְהָשֵׁם תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ:

The deeds of the [Mighty] Rock are perfect, for all His ways are just; a faithful G-d, without injustice He is righteous and upright. Destruction is not His; it is His children’s defect you crooked and twisted generation. Is this how you repay Hashem, you disgraceful, unwise people?! Is He not your Father, your Master? He has made you and established you (Devarim 32:4-6).

Although G-d has wrought great miracles for Israel, we have been disgraceful, lacking gratitude while falling prey to forgetting all Hashem has done for us (Rashi, Devarim 32:6).  Why is ingratitude so common? When we speak of “lack of gratitude,” we often refer to individuals who attribute their successes solely to themselves and fail to acknowledge the help of others. This is a common human trait, as admitting that we need the help of others may hurt our pride, making us feel more dependent and less self-sufficient and successful. Nevertheless, we must genuinely acknowledge and appreciate the goodness we receive, even if this acknowledgment may lead to discomfort or affect our self-image as successful and independent individuals. This attitude is rooted in perfectionism, causing us to dwell on what is lacking, even if objectively, what is lacking is minimal compared to all the advantages and goodness we have merited. When Moshe rebukes the Children of Israel for their ingratitude, he first and foremost calls upon them to acknowledge the goodness they have received from G-d. “The children of Tzion shall rejoice in Hashem their G–d… You shall praise the name of Hashem your G–d who has dealt wondrously with you” (Yoel 2,23; 26). An essential part of our personal journey of rectification is recognizing the goodness we receive, ceasing to focus on negative aspects, and highlighting the positive aspects of our lives. The next step is to understand the source of this goodness – G-d – and to act from this awareness with humility and joy (Based on Rabbi Shmuel Rabinowitz, Recognizing the Good – Parashat Ha’azinu).

The Prophecies of Parashat Ha’azinu Relating to Our Time and the Final Redemption
In Parashat Ha’azinu, Moshe proclaims the story of the Jewish people. His prophetic song includes our past, present, and future. In the future Israel will sin and be punished, however, we will ultimately survive the hardships and recover. The Ha’azinu Song describes not what ought to be, nor what must be, but rather what will be. This Song constitutes a true and faithful witness, for it explicitly spells out all that will befall us.  It begins by describing G-d’s compassion by taking us to Him as His portion and recalling how He took care of us in the wilderness.  He caused us to possess the land of great and powerful nations, and we enjoyed goodness, wealth, and honor in the Holy Land.  Despite all this goodness the Israelites became complacent, demonstrated ingratitude, rebelled against G-d, and served idolatry.  G-d responded in anger, and the Israelites were stricken with pestilence, famine, wild beasts, and the sword until they were exiled and scattered to every corner of the globe.  These historical facts are well known. G-d has given us a mission in the world, a unique responsibility that sets us apart from other people. Throughout our history, we often oppose our mission to adopt other nations’ worldviews and ways of life. Yet, our attempts to surrender our legacy will never entirely succeed, for though we may stray far from our spiritual heritage, our identity and destiny will always remain bound up with the name of the G-d of Israel.  Conversely, though mighty nations may rise up to destroy us, they will never succeed. In the end, G-d will return to His people and return them to His land, if not due to our merits then for the sake of ‘His great Name.’ The Song proclaims that in the end, Hashem will exact vengeance on our enemies, for all their oppressive cruelty, which had as its underlying motivation a hatred for G-d, rather than simply an antipathy toward the Jews. This final vindication refers to the Future Redemption, that the Jewish people are promised. Through our redemption, the return of G-d’s presence to the world will also inevitably transpire, and the purpose of Creation will finally be realized (based on Ramban, Devarim 32:40).

Gratitude Focus for the Week of Parashat Ha’azinu –
Tips on Recognizing Goodness that Opens the Door of Redemption

When we don’t recognize any goodness in our lives and focus solely on the negative it can cause us to accumulate negative feelings about the past and the present and develop a pessimistic attitude toward the possibilities of repairing things in the future. However, when we acknowledge the good, this recognition develops positive feelings and we become more optimistic, believing in the possibility to improve and advance.

•      We clearly see Hashem’s protective miracles in the current war. It has been reported that soldiers were repeatedly surprised by attacking Arabs whose guns suddenly didn’t work, giving the IDF just enough time to pull their act together and shoot the terrorists first.
• Iran’s attack before Pesach was also miraculous. Iran sent 331 missiles in one go. The Iron Dome can shoot down a single enemy missile with 95% accuracy, yet the Iron Dome CANNOT handle 331 missiles sent simultaneously, some of them massive. It wasn’t a joke when the Iranians said they were going to wipe out all of Israel. Yet 99% of their missiles did not even enter Israeli airspace. A month later the president of Iran who’d ordered that failed missile barrage on Israel died in a helicopter crash.
• There was a terror attack right before Pesach in Jerusalem, crowds of hundreds of adults and children burning their chametz, and the terrorists’ guns didn’t work. Afterward, the police checked the guns, and they worked perfectly.
• In a BBC interview with one of the heads of the Chamas, the interviewer asked him: You’re working so many years on these missiles yet you’re missing your targets 98% of the time. The Chamas leader answered him: I want you to know that we have it down to perfection. We should be hitting our targets 98% of the time instead of missing 98% of the time. But “the Allah of the Jews loves them, and he moves our missile to the right or to the left to miss them.”

Thank You Hashem for loving us, please continue watching over us in these scary times! (Based on Revealed Miracles Since October 7th by Rebbetzin Rena Tarshish).
Recognizing goodness not only represents the right approach but also opens the door to a better future.  

•   Showing Gratitude When all is Well can be a Challenge for Some – But there are times in our lives when it is very hard to thank and praise G-d! There are times when even hard to hold on to hope!  But there is hope even for a tree. If it is cut down, it will sprout up again and new shoots will not fail, as it states, “For a tree has hope; If it is cut down, it will sprout again, and its new shoots will not fail” (Iyuv 14:7). Sometimes it feels like we are cut down in life. We think this might be the end. This is not true. G-d can change things. He can bring new life.  
• When someone says, “I lost my faith in this crisis” – my response is: “Get rid of that faith. That faith is not worth a single penny.” Anybody can have emunah and praise Hashem when the sky is blue, and the sun is shining. But if you maintain emunah when things go wrong that is true emunah. Giving thanks for everything shows that you know in your heart that G-d is greater than any struggle and that He can help you solve all difficulties if you approach Him with a broken and humble heart.
• Keep Praying Even When You Don’t Feel Like It – We keep our emunah even when we are hurting. Our Emunah keeps us serving Hashem no matter what.  Sometimes I am not in the mood. I do it anyway for the sake of the mitzvah. 
• Express Your Gratitude – In addition to feeling gratitude, it is important that you express it through your attitudes and words. You have to give thanks to G-d, but also tell people how grateful you are for their presence in your life, show to them how important someone’s help was to you. Share and express gratitude and you will have a great life. Learn to appreciate the small things and give thanks to G-d in all circumstances.
  If you’re going to wait to feel grateful and happy when good things happen such as a job promotion or buying a new house, you’ll not experience the power of gratitude in your life.
  To enjoy the benefits of gratitude, you need to appreciate what you have, especially the little things. Gratitude opens the doors to miracles! If you’re going to wait to feel grateful and happy when good things happen such as a job promotion or buying a new house, you’ll not experience the power of gratitude in your life. 
• Replace Complaints with Gratitude – Recognize that G-d is taking care of you and that you trust Him in every situation. Try to see the good side of every situation. For example, if you find yourself feeling down because it’s cold or raining and you need to get up for work, you’ll soon remember that at least you have a job and many people don’t. Replace complaints with gratitude and you will see G-d working many miracles in your life.
• Thank G-d Today for Simply Being Alive and Breathing – Many people struggle to even breathe! Have you thanked Him for your health? There are so many people sick fighting for their lives. Do you always thank G-d before eating your meals? Because many people don’t have anything to eat. 
• Stop Complaining and Express Your Gratitude – for Gratitude opens doors to miracles! May Hashem bless you and help you to live in gratitude!