Parsha with Rabbi David Bibi

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Thisweek we read the Akeydah. The Akeydah or binding of Isaac is something soimportant to us that we recall it in detail in our daily prayers. We alsorecall it specifically on Rosh Hashana and Yom Kippur to protect, defend andstand in merit for us.      Thestory we think we know: Hashem tells Abraham to take Yishak as an offering.They go together to the mount. Abraham binds Isaac to the alter and at the lastminute is stopped by an angel. A ram is offered in Isaac’s stead. Hashem makesa promise to Abraham and they return home.      That’sthe story my 4 year old granddaughter will tell in Parsha with Orly Adele iin amix of Hebrew and English this week. And the story we heard at four is the onewe continue to hear, But there is much more to the story      Manyquestions are asked      Forexample at the end of the Akeyda the passuk tells us      וישבאברהם אל נעריו       Allthe commentators ask. And where was Yishak?      Thereare many Midrashim relating to the Akeyda      Afamous one recalls Satan’s attempt to stop it.     Realizingthe importance of the Akeydah to the future of Benai Yisrael and the merit andprotection it will provide, the midrashim expand on the attempt of the Satan toprevent Abraham and Isaac from going through with the sacrifice.      Whatshould have been an 8 hour walk from Hebron to mount Moriah, became a three-daytrek through impossible conditions brought on by the Satan. He triespsychological arguments imploring Abraham that he could not have possibly heardwhat he thought he heard.   Hecalls him a fool who dreamed up a god who would ask him to kill a son given tohim at 100 years of age. He uses an intellectual quarrel arguing that prophecyis imperfect and there is room for interpretation. He threatens him that hewill be liable for murder.      Whenthat fails, he turns to Isaac and pleads with him to come to his sensesexplaining that his father is certainly senile if he thinks G-d would ask himto sacrifice his only son. He tells Isaac to think of his poor mother. Hereminds him that Yishmael will become the heir in his stead.      Hethen turns to physical impediments including transforming himself into animpassable river. Its only when the two of them attempt to continue onregardless that the river gives up. But does the Satan give up? I would suggestthat he does not and fulfilling his role in challenging man uses even moredrastic attempts.      Thereis the Disney G rated version of the Akeydah where only the ram gets killed(was Bambi G rated) and then there is an R rated version which we don’t usuallyhear about unless we get deep into the mefarshim. This R rated version hasSatan continue his pressure and would come with a warning note for violence.      Ifirst discovered this alternate version about 35 years ago. The Eben Ezracomments on the verse: “And Abraham returned”: He questions that it does notmention Issac …      Isaacis not mentioned because he was under Abraham’s care. Those who say thatAbraham slaughtered Isaac and left him on the altar and following this Isaaccame to life are contradicting Scripture. ttps://www.sefaria.org/Ibn_Ezra_on_Genesis.22.19.1     AndI said to myself what? What is he talking about? Someone says he didn’t stop?Someone says Abraham killed Isaac? I asked Rabbi Abittan for an explanation andbegan delving into the opinion carried not just by one, but we saw, by many andburied for various reasons which later became very obvious.      Butit soon became apparent that this other opinion was not very well hidden. Itwas more about being ignored as it was simply impossible to comprehend and wepreferred to stick with the kindergarten version.     Forexample, in the Meam Loez, a commentary on the Torah written specifically forthe religiously uneducated masses in 1730, Rav Yaakov Culi comments on thissame verse. “There is another opinion that Abraham did begin to slit Isaac’sthroat and actually perforated his windpipe. When Abraham looked up and saw theram, the angels swooped Isaac away, brought him to the Garden of Eden and lefthim there until he was completely healed.”      Atthe time we discussed with the Rabbi that Isaac’s soul had a partial flaw inthat his mother laughed when she heard she would become pregnant. The mekubalimalso explain that his soul was completely bound to the side of gevurah or whatwe call the feminine side and in order to correct his soul so that he couldhave children, the soul needed to return to heaven and be repaired beforereturning again. The repair including a meeting up with his mother Sarah’s soulas she dies at the exact same moment. A piece of her soul went into Isaac andanother part went into Rebecca who was born at that same moment.      Aboutfifteen years ago, I gave a version of a class on the subject on Shabbatmorning to a full house eating breakfast bringing the proofs simply from theTorah and Rashi and it seems each year since then a little more of the puzzlebecomes uncovered. But people who were shocked at the end of that class stillcome up to me so many years later and ask for further explanations.      Andalthough I have given this class before and there is a podcast of it, I wasasked this week to please repeat it, but as noted each year, we learn more. Sowe will add what we have learned.      Weknow that Abraham and Jacob both left the land of Israel. Isaac was notpermitted to leave the land for the impurities of exile as he was holy. I foundit interesting that Rabbi Pinchas Winston notes, “according to Kabbalah, thewhole point of decomposition (Of the buried body), ultimately, is to providethe opportunity to rebuild the body in the period of resurrection free of thespiritual 'filth' inflicted upon the Jewish people by the OriginalSnake in the Garden of Eden, which, resulted in the inclusion of a yetzer harainto mankind. This is something that is next to impossible to do in a lifetime,and, requires decomposition to full achieve.     Assumingthe same, the resurrected Isaac returns not only with a perfected soul, butalso with a perfected body, not tainted by sin. He truly is a man but beyondthis world. Thus he cannot allow perfection to be sullied in exile at all.      Onemight ask, how can there be two opposing versions of the same story? But wemust recall that the Torah has seventy faces and there truly can be seventyversions of the same. We often see polar opposite opinions expressed in theTalmud. They may be opposite, but there are 360 degrees to the circle.      Wealso must recall what the rabbi often stressed. The Torah not a story book andwe grow when are able to see things from a different perspective     Thepurpose of the discussion on different ways of seeing a story within the Torahis not meant to convince you that something happens one way or the other way orthat what you always thought was true is not true. The purpose of our learningis to remind us that we need to open our eyes and open our minds when we learnTorah. We need to be willing to ask questions and from those questions we willlearn. The Talmud is 2711 pages of questions.      Onlyby asking can we begin to learn.

We read this week the portion of VaYera. Like lech lecha it is packed with stories and action.  Avraham experienced both humility and triumph this week. After receiving the extraordinary news of a child with Sarah, he faced disturbing news: Hashem planned to destroy Sodom. Despite its values opposing Avraham's teachings – kindness vs. selfishness, faith vs. heresy – Avraham didn't rejoice in Sodom's demise. Instead, he implored Hashem to spare them. “Will You stamp out the righteous together with the wicked? “Perhaps,” he cried “there are 50 righteous men in the city. Shall You not spare the city in the merit of the 50?” (cf. Genesis 18:23-24). But there were not 50, There were not 40. In fact, there were not even 10 and Avraham had no more bargaining chips. Hashem did not spare S’dom. Avraham lost his case.  The Torah tells us  וַיֵּ֣לֶךְ יְהֹוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃ Having finished speaking to Abraham, יהוה departed; and Abraham returned to his place. What does the Torah mean, “Avraham returned to his place”? Where else should he go? To watch the fireworks that once was S’dom? Ohr Hachaim: G'd completed speaking with Abraham He left. The Torah reports that G'd did not even give Abraham a chance to plead further on behalf of a lesser number of righteous people. After all, Abraham said that he had used his final plea. Although the Zohar 1,82 suggests that the righteous is the foundation of the earth, i.e. that a single righteous person could save the rest of the world, this may apply only to an outstanding צדיק.  The doc mentioned  What if lot had gone left and sodom remained for Abraham?  Interesting what the ohr hachaim closes with :  Perhaps if Abraham had lived in Sodom, his presence could have sufficed to save the town. Rabbeinu_Bahya,_Bereshit_18.33.1 One may also understand the word למקומו as “to his customary preoccupation of entertaining visitors and guests.” Having fulfilled this מצוה in respect of the angels who had now departed he went back to his tent to look for other visitors to entertain.  This was Avraham’s central virtue and whenever he was able to practice it he is described as “being in his element”, i.e. במקומו.  Another way of explaining the word למקומו, is “to his regular emotional state.” As long as Avraham had been in a dialogue with G’d he was on a totally spiritual and intellectual level, not allowing for normal emotional responses which are part of the human condition. Now that the immediate benevolent presence of G’d had departed he resumed his customary frame of mind and his approach to matters of a more terrestrial nature.  The word מקומו של אדם “a person’s place,” defines the parameter within which certain people operate, are at home, and where they know their place within the society they live in. I think that this speak tremendous praise for the humility of Abraham.  Ani afar va’efer  Maybe between him and Hashem  But even in his relationship with people  Could have been so haughty I’m the survivor of ur kasdim  I’m the one Hashem speaks with but no  This is not the only time that Avraham returns. At the end of the portion, we read of Avraham’s great faith and fortitude. He is told by Hashem to sacrifice his only son, Yitzchak up on a mountain the Akeida. Unquestioning and determined, Avraham embarks to fulfill Hashem’s wishes.  After his success at the Akeyda  . Hashem promises to increase Avraham’s offspring like the stars, and declares that all the nations of the world will bless themselves by Avraham’s offspring. After the remarkable incident the Torah tells us that “ וַיָּ֤שׇׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ {פ} Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba. https://www.sefaria.org/Genesis.22.19 What does the Torah mean? Of course he returned. Should he stay on the mountain forever? Of course he returned! most of rabbis and commentators have something to say here  We’ll look later in the week But let me share a story told by rabbi Mordechai Kamenetzky  Master at bring stories as parables    Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man’s hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit. Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief ,” the man shouted while pushing the Rav,“give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!” The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust. That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Franfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel! As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi’s attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man. In all sincerity Reb Abish began to softly plead with him. “I beg of you please do not hit me. I truly did not steal your cane.” The rabbi comments  Avraham’s greatness engendered his humility in every circumstance, in victory and defeat. After losing the case of Sodom, he returns. After his amazing accomplishment of the Akeida, he returns.   Avraham returns home, never showing the haughty spoils of victory or the despondent embarrassment of defeat. He remained constant in his service to Hashem and in his attitude to his family and peers.Avraham does not revel in victory nor despair in defeat. He returns the same way as he leaves. Steadfast in faith and constant in character.

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Life isfilled with crossroads. When we come to these crossroads, do we imagine thatwhen choosing left or right, even if the two paths veer only slightlydifferently from one another, do we realize that as we continue in a direction,our choices eventually bring us to totally different places.   Think aboutthe crossroads of your own life ?   Do I go tothis School or that   Do I marryhim or him   Do I go intothis business or that   Do we livehere or there   Each ofthose decisions sets us into a direction which brings us to other crossroadsand other directions.      Think of twolines on a piece of paper which start out together, then one veers one way andthe other, the opposite way. Can they meet again? Maybe? Or they go off thepaper never to see each other again.   One mayrepresent what we could have been had we taken certain crossroads and anotherthe road we actually take.   We canrarely be aware of the absolute consequences of each of those decisions at thetime we face them. Sometimes we think nothing of it, but that decision changedeverything.   In thetelevision series Star Trek there was something called the prime directivewarning not to interfere in the development of a planet. We see this also inscience fiction with time travel often called a temporal prime directive. Theidea is that one small amount of interference, one seemingly inconsequentialmeddling and redirection can potentially shift an entire society or world intoa different path.   In ourworld, Maamad Har Sinai – the revelation at Mount Sinai was Hashem shifting theworld and its reverberations are still being felt.   Moses tellsus   אֶֽת־הַדְּבָרִ֣יםהָאֵ֡לֶּה דִּבֶּר֩ הֹ’ אֶל־כׇּל־קְהַלְכֶ֜םבָּהָ֗ר מִתּ֤וֹךְ הָאֵשׁ֙ הֶֽעָנָ֣ן וְהָֽעֲרָפֶ֔ל ק֥וֹל גָּד֖וֹל וְלֹ֣א יָסָ֑ף  Rashi: Werender this in the Targum by ולא פסק “and He did not cease”, — as the Gemarahwrites in Sanhedrin: for His voice is strong and goes on continuously   In thisperasha which features the first words from Hashem to Abraham, advice was givenrelating to the path we take in life   Lech Lecha   On Saturdayevening when some went out for seuda shelishi, a few of us began discussing twostatements brought by the Zohar which some can suggest might be among the keyinstructions on living life and dealing with the crossroads we face.  I saw abeautiful statement from Rav Yakov Nagen  He writes:My teachers taught me that the first four parshiot of the book of Bereshit,“Bereshit,” “Noach,” “Lech Lecha” and “Vayera,” are a summarized guide tospiritual enlightenment. From one’s initial phase, “Bereshit,” one must come toa place of “Noach,” a place of calm and tranquility.   From therehe can continue to “Lech Lecha,” the phase of journey. The double language of“Lech Lecha,” “go unto yourself,” teaches that the journey is a journey inward,and through this process a person comes to “Vayera elav Hashem,” the revelationof G-d, enlightenment.   This week,parshat Lech Lecha, we will study the aspect of the journey itself.  The ZoharHaKadosh in one place explains that the double language of “lech lecha” callson a person to embark on a journey into himself: “lech lecha unto yourself…toknow and to fix yourself” (Lech Lecha 67b-68a).   In anawesome teaching in Orot HaKodesh, Rav Kook explains that when a person arrivesat an understanding of himself, he discovers Hashem  Rav Kookexplained that The sin of Adam HaRishon was that he became disconnected fromhis true self. He conceded to thesnake’s advice, lost his self-ness, and was thus unable to give a clear answerto [Hashem’s] question “Ayeka?” “Where are you?” for he did not know his ownsoul, for his true self was lost from him…   Rav Kookmakes a bold and awesome statement – when we seek and find the “I” ofourselves, recalling that we are all made BeSelem Elokim, in the image of G-dand I can add that Hashem blew into man and each of us our soul which is a partof Hashem, then we will discover that within me there is a Ani Hashem, “I am G-d;”. Part of the goal in life is todiscover that G-d is present within each of us.   But beforewe can get there, we need to get ourselves on the correct path? How can we helpourselves make the correct decisions in life?   וַיֹּ֤אמֶר   ה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃   Hashem saidto Abram, “Go forth from your native land and from your father’s house to theland that I will show you.  Our Rabbisteach us – see Maor Eynayim and Degel Machaneh - the Torah is eternal and isrelevant and applicable to every individual in every period of time.   Rav PinchasFriedman – The Shvilei Pinchas and our teacher who much of the learning isbased on tells us  It is,therefore, incumbent upon us to examine how this heavenly directive to Avram: “Gofor yourself from your land,” applies to all individuals in allgenerations. Additionally, what vital lesson must we learn from this divinedirective?  The ZoharChodosh (Midrash HaNe’elam, Lech Lecho 30b) that these pesukim apply to every neshamahthat descends from the heavenly realm of the world of the neshamot to thisworld — to clothe itself in a physical body: — this neshamah that is to act asa father figure to educate the physical body. Hashem instructs the neshamah toleave its heavenly abode and to enter a particular body. When the Torah statesthat Avram went, this refers to the journey of the neshamah from its place onhigh to its designated body. The neshamah follows Hashem’s instructions just asAvram did — entering the body that it was commanded to guide and teach.  Let usaddress HKB”H’s statement to Avram and to all of the neshomos that come intothis world: אל הארץ אשר אראך” “ -- to the land that I will show you.  Moreover,what was HKB”H’s reason for not revealing the ultimate destination from theonset? Rashi provides an answer to this question: , “אשר אראך לא גלה לו הארץמיד כדי לחבבה בעיניו, ולתת לו שכר על כל דיבור ודיבור” — to endear it tohim, and to reward him for each and every statement about the land. Rashi’ssource is the Midrash (B.R. 39, 9) which adds: “אל הארץ אשר אראך, ולמה לא גלהלו כדי — לחבבה בעיניו, וליתן לו שכר על כל פסיעה ופסיעה” to rewardhim for each and every step he takes toward the land.  We canask: Even had HKB”H revealed the land to Avram, hestill would have deserved to be rewarded for each and every step of his journeyto an unfamiliar land. After all, he only undertook this journey, because hepossessed incredible faith in Hashem and because Hashem commanded him to do so.So, what additional reward or benefit accrued to Avraham by HKB”H not revealingthe destination from the get go?  ” אל הארץאשר אראך “ — to theland that I will show you — contains a valuable message concerning the wayto properly serve Hashem.   It isworthwhile for every Jew to review this message over and over again throughouthis life. If we examine man’s lifelong journey in this world, from the momentof his birth and his very first breath, until his neshamah departs from hisbody and returns to HKB”H, we find that the entire journey is shrouded inmystery.  No humanbeing has a clue what is in store for him in this world. Will his journey besmooth and straightforward or will it be complicated and full of obstacles?Will the course be steady and even-keel or full of ups and downs? A human beingis incapable of solving this great mystery from the very onset.    Where willhe be required to spend his life? What ordeals and experiences will he have toendure? What mission has HKB”H given him to fulfill in this lifetime?  Yet, it isessential for all Torah-observant Jews to remember that the key to unravelingthese mysteries and uncertainties was already revealed by HKB”H to AvrahamAvinu, the first Jew in the world. Avraham was confronted by a world full ofidol-worship, he shattered all of the idols in his father Terach’s house andmerited to reveal the presence, oneness and ways of HKB”H in this world.  Behold! WithHKB”H’s very first revelation to Avram, He confronts Avram with the following provocativedirective: “לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך' --Go for yourself from your land, from your birthplace, and from your father’shouse to the land that I will show you. With these words, HKB”H provided Avramwith the secret code to unravel and solve all of life’s mysteries anduncertainties.   What is thatcode?   What are themagic words?   These fourwords -- “אל הארץ אשר אראך” -- to the land that I will show you — arethe key! In other words, do not imagine that I will reveal to you from the verybeginning where you are destined to go and what challenges you will have toovercome.

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For those who can join us today, we will discuss Yom Kippur on Shabbat , the neshama yetera or expansion of our soul on Shabbat and on “the Sabbath of Sabbaths” Yom Kippur. Our upper and lower souls before and after death and how they connect, and how this year with Shabbat and Kippur joining forces we have a tremendous ability to connect below to above bringing blessings and light to our souls for the year.

Notes available in PDF form

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In my class this week posted online, we spoke about joy and Rosh Hashana. A friend of mine found this class we gave 11 years ago at the beach where we present some great ideas on bringing joy into the holiday. I hope you will find it interesting

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We Learnfrom the Fruit of the Earth to Reinvent Ourselves in the Month of Elul so thatWe Will Be New Creatures at Rosh HaShanah  Based onShvilei Pinchas – Rav Pinchas Friedman      I canstart with the story   Can aperson be reborn?  Lastnight Chantelle took me along to an Emunah Dinner. I say Chantelle took mebecause if she didn’t make me come out, I wouldn’t. She lights the fire.   Herfriends Liz Gindea and Fran Hirmes have been very involved with and generouslysupportive of the organization for years. Emunah funds a number of children’shomes in Israel, along with schools, an arts college, daycare services andthese days many mental health programs. My son in law, Daniel’s brother Michaelthrough his organization Kol HaNearim also works with these children’shomes.   Chantelleand all of my kids have volunteered and worked in some of these homes over theyears especially with Yehuda Kohen of Bet Elazraki.   At thedinner, a young lady spoke and shared her very moving story.   She grewup in the north of Israel in no mans land. Her mother did nothing and herfather raised goats. She was one of ten siblings. They had no rules, nodiscipline, no money, sometimes no food and ran amok. The kids sometimes foughtand often got in trouble.   When shewas ten, social services showed up. After investigating, they took some of heryounger siblings to be raised outside the house. She convinced them that sheshould stay. But her situation went from bad to worse and a few months laterthey came back and took her as well.  She wasplaced into one of Emunah’s homes and was angry with her situation and everyonearound her. She was angry that she had been taken from home. She was angry thather parents had not provided a real home. She was angry to be told when to wakeup and when to go to sleep. She was angry to be sent to school. She was angryto be pressed to do homework. She was angry that she was subject to structureand in her mind lost her freedom. She was depressed and alone in the world. Ateleven years old, she had reached rock bottom.  Butwithin a few weeks, things started to change. The people at the Emunah homemade her feel loved and wanted. She made friends in the home and at school. Thesocial workers and teachers encouraged her and in a short time she began tosoar as a phoenix rising from the ashes.   She wasencouraged to pursue drama studies and loved it. In 2013 she joined the armyand became a combat paramedic assisting injured soldiers and people in thefield, sometimes under fire. When she completed her army duty, she continuedher studies focusing on drama. She eventually went to work for channel 12 newsin Israel. She currently heads their social media team and pursues feel goodstories to help lift people.   Emunahbecame her family. Her goal is to raise her own family and break the cycle.   Her storywas very moving. Chantelle noted that she wished she could have her share herstory with our own community children in school. She would surely touch someand encourage others. Some might be lifted and others might consider assistingin the homes one summer. Perhaps we can get a video from Emunah and share that.  There isa beautiful story told of Rav Levi Yitzchak of Berditchev, a renowned Hasidicmaster, who was known for his compassion and ability to find sparks of holinessin every soul. One day, a poor, troubled Jew came to him, feeling hopeless andconsumed by darkness.  The rabbilistened attentively, then began to tell a story: 'In the summer, when thesun shines brightly, the grasshopper sings a beautiful song. But in the winter,when snow covers the earth, the grasshopper's song is silenced. Does this meanthe grasshopper has lost its ability to sing?'  The manshook his head.  'Ofcourse not!' the rabbi exclaimed. 'The grasshopper's song is stillwithin, waiting to emerge when the seasons change.'  The rabbilooked deeply into the man's eyes: 'Similarly, within you, there is aspark of divine light, a song waiting to be sung. Though darkness may surroundyou now, it's temporary, like winter's snow. Your task is to find that innerlight, nurture it, and let it shine forth.'  The man'sface lit up with newfound hope.  In thisseason of Elul, we hope to be born again.  We canimagine ourselves as caterpillars, hoping to shed our cocoons and emerge asbutterflies.   Sometimesthough we think that success is based on achieving perfection.  But isthat really what Hashem demands or even wants from us.   There isa story, I heard from Rabbi Joey Haber, of a man seeking perfection in his ownlife.   His rabbiasks his profession  He is anartist,   Hisfavorite painting is of sunset.   Histeacher suggests taking a picture of a sunset and that will be a perfectreproduction.   theartist explains the painting has imperfections and thats what makes it special.  Theteacher explains, same with us  Angelsmay be perfect, but our imperfection makes us special.  imperfectionsadd uniqueness and value, both in art and in life.  Thisweek’s parsha is Ki Tavo.   Based onthe teaching of the Shvilei Pinchas, Rabbi Pinchas Friedman, I would like toshare with you a connection of our efforts in Elul and the mitzvah of“bikkurim,” bringing the first fruits, which we open the perasha with   The SefatEmet quotes the Chiddushei HaRim, zy”a.   Heexplains why the month designated for teshuvah is named Elul based on thepassuk (ibid. 100, 3  דְּע֗וּ כִּֽי־ ה֮ ה֤וּא אֱלֹ֫קים הֽוּא־עָ֭שָׂנוּ (ולא) [וְל֣וֹ]אֲנַ֑חְנוּ עַ֝מּ֗וֹ וְצֹ֣אן מַרְעִיתֽוֹ׃   If onelooks in the book of Tehilim the word Loh is spelled Lamed alef or No  But inthe siddur when we read this psalm each morning as Paslm 100 Miszor LeDavid wechange the aleph to a vav —know thatHashem, He is G-d; it is He Who made us and we are His—His nation and the sheepof His pasture.   Traditionteaches us that the word “v’lo” in this passuk is written as ' ולא ',with an “aleph”; yet, it is read as ולו' ', with a “vav.” With an“aleph,” the passuk suggests that we are unworthy and inadequate to be Hispeople; with a “vav,” it means that we merit being close to Him.   Heexplains that in reality both the way “v’lo” is written and the way it is readcomplement each other and achieve the same goal. By recognizing our lowlystature and the fact that we have sinned and failed to serve Hashemadequately--' ולא אנחנו עמו ' (the way the passuk is written)—we aremotivated to draw closer to Hashem by means of sincere teshuvah and attain thestatus of-- ולו אנחנו עמו' ' (the way the passuk is read) again. Bothprocesses enable us to achieve the goal of being ' עמו ', HKB”H’speople.     This is alluded to by the name אלו'ל ; it combines thetwo spellings of the word “lo”-- ל'א and ל'ו . This teaches us thatour goal during the month of Elul is to combine these two processes, to correctall of our wrongdoings by means of complete teshuvah and to regain the statusof ' .'עמו   Lets turnto the Gemara (Makkot 24a):  'וכברהיה רבן גמליאל ורבי אלעזר בן עזריה ורבי יהושע ורבי עקיבא מהלכין  בדרך...The first story tells about the Goyim. Then the gemara continues   Now Iimagine these stories take place following the rebellion of Bar Kochba and theedicts of Hadrian Yimach Shemo         שׁוּב פַּעַםאַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּבִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּיתקׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּלוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּלוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּבּוֹ, וְלֹא נִבְכֶּה?!   אָמַר לָהֶן:לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּההַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶלזְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא:תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה.   בְּאוּרִיָּהכְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹדיֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָהנְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁלזְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹשֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ,עֲקִיבָא נִיחַמְתָּנוּ.      Once,Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva weretraveling on the road . . . When they reached Har HaTzofim, they tore theirgarments. When they came to Har HaBayis, they saw a fox emerging from KodeshHaKodashim, and they began to cry; however, Rabbi Akiva smiled. They said tohim, “Why are you smiling?” He responded to them, “Why are you crying?” Theyanswered him, “A place about which it is written (Bamidbar 1, 51): ‘Thenon-kohen who comes close shall be put to death,’ and now (Eichah 5, 18) ‘foxesare walking about there,’ should we not cry?”  He saidto them, “This is why I am smiling . . . In the prophecy of Uriah, it iswritten (Michah 3, 12): ‘Therefore, because of you, Tziyon will be plowed likea field etc.’ In the prophecy of Zechariah, it is written (Zechariah 8, 4):‘Old men and old women will yet sit in the streets of Yerushalayim.’   As longas the nevuah of Uriah had not been fulfilled, I feared that the nevuah ofZechariah would not be fulfilled. Now, that the nevuah of Uriah has beenfulfilled, it is apparent that the nevuah of Zechariah will be fulfilled.” Theyresponded to him in these words, “Akiva, you have consoled us; Akiva, you haveconsoled us!”  Itbehooves us to analyze Rabbi Akiva’s reactions described above. Why did helaugh and smile upon seeing proof of Zechariah’s nevuah related to the futuregeulah? Without a doubt, the other sages also believed wholeheartedly in theveracity of the prophecies concerning the future geulah. Nevertheless, whenconfronted with the extent of the churban—witnessing a fox exiting from theKodesh HaKodashim—they were overcome with grief and cried. So, what possessedRabbi Akiva to react so differently to the same disturbing sight? Additionally,why did he require seeing the fulfillment of Uriah’s nevuah concerning theextent of the churban in order to substantiate that Zechariah’s nevuahconcerning the geulah would be fulfilled?  Toexplain the matter, the Maharal teaches us a basic principle. HKB”H created theworld such that there is always void and nullification prior to renewal.Furthermore, the degree of renewal relates to the degree of absence and divineconcealment. In other words, the greater the absence and void, the greater therenewal will be.  TheMaharal asserts that HKB”H revealed this phenomenon to us at the beginning ofthe Torah (Bereishis 1, 1): 'בראשית ברא  אלקים את השמיםואת הארץ, והארץ היתה תוהו ובוהו וחושך על פני תהום  ורוח אלקיםמרחפת על פני המים, ויאמר אלקים יהי אור ויהי אור'.   theMaharal interprets Rabbi Akiva’s profound message.   Uponseeing the fox emerge from the chamber of the Kodesh HaKodashim, he smiled. Hehad no doubt that the nevuah of Zechariah would come to pass—that old men andwomen would sit in the streets of Yerushalayim. However, he had no idea howgreat or grand the revival and renewal of Yerushalayim would be. The foxemerging from the Kodesh HaKodashim represented an extreme degree of “hesterpanim”—divine concealment. Therefore, he had cause to rejoice. For, heunderstood that the degree of churban and absence of the divine presencereflected on the commensurate greatness and glory of the renewal ofYerushalayim at the time of the geulah.  InNetzach Yisrael (Chapter 30), the Maharal applies this incredible principle toexplain the galut in Mitzrayim that preceded Yisrael’s entry into Eretz Yisraeland, for that matter, all the exiles that have preceded the future geulah. Theyall represent the void that precedes the new state of existence, like thedarkness of night that precedes the light of day. Therefore, HKB”H subjectedYisrael to the galut in Mitzrayim—which constituted a process ofnullification—prior to taking them into Eretz Yisrael.  Thisexplains very nicely the following passuk related to the galuts in Mitzrayim(Shemos 1, 12): 'וכאשר יענו אותו כן ירבה  וכן יפרוץ'—but as much as they afflict it, so it will increase and so it will burst forth.  Here theTorah teaches us that the suffering and affliction in Mitzrayim constituted thevoid that gave rise to Yisrael’s renewal and rebirth. After the exodus, theyreceived the Torah at Har Sinai and entered Eretz Yisrael. That demonstratesfor us magnificently how all of the galuyot constitute the absence and voidthat is destined to produce the incredible renewal of the future geulah.    Its difficult to read this and not think of the Holocaust andthe miracles of 1948 and 1967       RabbiPinchas of Koretz—defines the state of nullification and void as ' אַיִן', which always precedes the state of renewal, referred to as '.'יֵשׁ.'  Hecompares this concept to seeds of wheat or other fruit and vegetation that isplanted in the ground. Their growth only starts after the seed decays intoalmost nothingness -אַיִן'- '. Only then, from this state of nearnothingness, the seed begins to grow and sprout and renew itself.     As he writes in Imrei Pinchas (Tishah B’Av 384): When grainis planted in the ground, it cannot grow unless it first decays and actuallybecomes nothing. In that void, remains a tremendous potential that can producean entire stalk. This is a type of metamorphosis. At the precise moment that itis virtually nothing, it immediately takes shape.        There is a Hasidic story of a couple who come to their Rebbefor a blessing for a child. He asks for an exorbitant pidyon. They return,unable to raise it. He tells them that he can’t help. They leave dejected andoutside his home they realize they can only turn to hashem. When the rebbehears that he calls them in and tells them they will be blessed with a child.   We havelearned an important principle in the Mishnah   (Avos 6, כלמה שברא הקב'ה בעולמו לא בראו אלא לכבודו' :( 11 '—everything  that HKB”H created in His world, He created solely for His honor.That being the case, why did HKB”H create the world in such a way that nothingcan be renewed or revitalized without first undergoing a process of void andnullification? How does this enhance His honor?  RabbiYisrael of Ruzhin, zy”a, explains regarding the following statement from DavidHaMelech (Tehillim 13, 2):   'עד אנה תסתיר  את פניך ממני,עד אנה אשית עצות בנפשי' —how long will You hide Your countenance from me?How long will I continue to seek counsel within my own spirit?   Heexplains that David HaMelech wished to teach us a vital lesson regarding ouremunah and trust in Hashem. When a Jew wants to receive salvation from Hashem,he must first understand that he is totally helpless on his own; his salvationdepends solely on Hashem. As long as he believes that he has a solution of hisown, his emunah and trust in Hashem are lacking.  So, DavidHaMelech asks: How long will You continue to conceal Your presence from Me?   Heanswers his own question: So long as I delude myself into thinking that I amcapable of resolving dilemmas with my own counsel and devices, the “hesterpanim”—divine concealment—will continue; however, as soon as I recognize withcertainty that I in fact lack any such wisdom or ability, the “hester panim”will cease, and Hashem’s salvation will arrive instantaneously.  Only whenI accept that I don’t have all the answers     Thus, it appears that this explains why HKB”H created theworld such that every renewal—situation of ' יש '–must be preceded bya state of void and nullification—situation of אין' '. It is becausesuch a difficult transformation causes man to understand that he does not havethe wisdom or resources to emerge from the darkness and void alone withoutHashem’s assistance. As soon as he says to himself: “How long will I continueto seek counsel within my own spirit?”—he will succeed in emerging from thevoid to a state of renewal.   In perekShirah  Everythingin nature has a song   And thesong sung by the wheat in Perek Shirah (Chapter 3): 'שיבולת חיטים  אומרת שירהמעלות ממעמקים קראתיך ה'' —the stalk of wheat says (Tehillim 130, 1):“From the depths, I call to You, Hashem.”   It isimportant to recognize that the term “lechem”—bread—encompasses all of man’sfood and nourishment. This is evident from the prayer of Yaakov Avinu(Bereishis 28, 20): 'ונתן לי לחם  לאכול'—and He will give me bread to eat. Similarly, another passuk says (ibid. 47,12): 'ויכלכל יוסף את אביו ואת אחיו ואת כל בית אביו לחם לפי הטף'—Yosef provided his father and his brother and all of his father’s householdwith food (“lechem”) according to the children. It is precisely for this reasonthat the berachah “hamotzi,” which is recited over bread, covers all the foodthat one consumes during a meal; it is because all other food is consideredsecondary to the bread.     Weexplained above, that we learn from the growth of the wheat, from which breadis made, the vital principle that nothing can grow or be renewed without firstundergoing a stage of nullification—i.e. nullification of its current state.Therefore, only after the seeds of wheat decay and achieve a virtual state ofnothingness--' אין '—do they begin to grow and develop into a newentity. At that very moment, when they are in the ground and achieve the stateof » אין «, they pray to Hashem from the depths of the earth not to decaycompletely, to survive and grow into a new stalk of grain in the field above.  We cannow appreciate and comprehend the song of the stalk of wheat. It recalls thechesed Hashem performed on its behalf whilst it was still deep in the ground ina state of decay. To express its gratitude to Hashem, it sings: 'שיר המעלותממעמקים קראתיך ה'' —thanking Hashem for hearing and responding to its pleafrom the depths of the earth.   This iswhy David HaMelech instituted this psalm; so that we would join the stalk ofwheat in expressing gratitude to Hashem. For, we recognize all the kindness Heperforms on our behalf when we are in states of nothingness and helplessness.For instance, after every night of sleep, He returns our neshamos to usrevitalized.  Itappears that we can suggest another reason that every situation of renewalrequires a prior state of nothingness.   TheYosher Divrei Emet cites his Rav, the Maggid of Mezritsch, zy”a. He explainsthat this principle applies to spiritual matters as well. A person who wants torenew and revitalize his service of Hashem must first nullify his presentcircumstances—his ' יש '. This is accomplished by recognizing how farhe still has to go to serve Hashem properly. Through humility, submission andrecognition of his unworthiness, he will succeed in serving Hashem on a muchhigher level. Until he acknowledges his shortcomings in the service of Hashem,he will be unable to renew his spiritual self.  We nowhave cause to rejoice! This illuminates for us the insight provided by theChiddushei HaRim, zy”a, concerning the name אלו'ל . As explained, itcombines the two spellings of the word “lo”-- ל'א and ל'ו . Thus, thename Elul reminds us that we must recognize that we have acted improperly andare not truly worthy of being Hashem’s people--' .'ולא אנחנו עמו  As aresult of this recognition and by mending our ways and attitudescorrespondingly, we will once again be deserving of the status of ' ולו אנחנועמו '. Let us explain this process in terms of our current discussion. Atthe end of the year, during the month of Elul, it is incumbent upon us to pushour personal reset buttons, so to speak. In order to create ourselves anewprior to Rosh HaShanah, we must nullify our old selves during the month ofElul. By recognizing that we are unworthy to be called His people--' ולא אנחנועמו '—we will succeed in transforming ourselves and taking on a newpersona in the new year consistent with the depiction--' .'ולו אנחנו עמו  Followingthis glorious path, let us now address the opening pesukim of this week’sparsha discussing the mitzvah of bikkurim: “It will be when you enter the landthat Hashem, your G-d, gives you as an inheritance, and you take possession ofit, and dwell in it, that you shall take of the first of every fruit of theearth that you bring in from your land that Hashem, your G-d, gives you, andyou shall put it in a basket and go to the place that Hashem, your G-d, willchoose, to make His name rest there.”  The KliYakar provides a rationale for this mitzvah. After conquering the new land,Yisrael were liable to become arrogant and attribute the conquest to their ownpowers and strategies. In particular, after working the land and growingvarious produce and fruit, they might think to themselves (Devarim 8, 17):' כוחי ועוצם ידי עשה לי את החיל הזה '—my strength and the might of myhand have generated this wealth for me. To eliminate this false belief, HKB”Hcommanded Yisrael to take the first of every fruit of the land, to take it upto the kohen in Yerushalayim and to recite an explicit expression of gratitudeto Hashem for giving us this land. This procedure was designed to fortify ouremunah in Hashem.  Let usinterject a spicy tidbit. It is written (Tehillim 37, 11): וענוים יירשו ארץ''—the humble will inherit the earth. This passuk clearly implies that thequality of humility is propitious for inheriting Eretz Yisrael. For, we knowthat the kedushah of Eretz Yisrael is due to the presence of the Shechinah.This was especially true when the Beis HaMikdash was extant and operational. Asit is written (Shemos 25, 8): 'ועשו לי מקדש ושכנתי בתוכם' —they shallmake Me a sanctuary (Mikdash), so that I may dwell among them.  Now, weknow that a prerequisite for the presence of the Shechinah is the midah ofhumility. In the words of the Gemara (Sotah 5a): 'לעולם ילמד אדם מדעת קונו,שהרי הקב'ה הניח כל הרים וגבעות והשרה שכינתו על הר סיני' —a personshould always learn from the good sense of his Creator—for behold, when HKB”Hgave the Torah, He abandoned all the great mountains and hills and insteadrested His Shechinah on Har Sinai (a lowly, unimpressive mountain).      Additionally,they taught (ibid.): 'כל אדם שיש בו גסות הרוח, אמר הקב'ה אין אני והוא  יכולים לדורבעולם' —concerning any person who possesses a haughtiness of spirit, HKB”Hsays: I and he cannot dwell together in the world. Therefore, HKB”H commandedthat upon entering the land, Yisrael would bring the bikkurim “to the placethat Hashem, your G-d, will choose, to make His name rest there.” This wouldinculcate in them the knowledge that HKB”H only rests His name in Eretz Yisraelin the merit of the midah of humility.  Asexplained, the mitzvah of bikkurim is designed to shatter the klipah of “mystrength and the might of my hand have generated this wealth for me.” We willnow endeavor to explain why HKB”H used this mitzvah to hint to us theimportance of the midah of humility; for, this is the vital lesson we aresupposed to learn from the first fruit if we want to enter the land, keep itand endure in it.  וְהָיָה֙ כִּֽי־תָב֣וֹאאֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּבָּֽהּ׃   וְלָקַחְתָּ֞מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר יְהֹוָ֧האֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ריִבְחַר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃   “It willbe when you enter the land that Hashem, your G-d, gives you as an inheritance,and you take possession of it, and dwell in it, that you shall take of thefirst of every fruit of the earth that you bring in from your land that Hashem,your G-d, gives you, and you shall put it in a basket and go to the place thatHashem, your G-d, will choose, to make His name rest there.”        HKB”Hinstructs Yisrael: 'ולקחת מראשית כל פרי האדמה אשר תביא מארצך' . Letus expound: ' ולקחת '—you must learn a vital lesson— “lekach”—fromthe “first” yield of “every fruit of the earth.” When those fruits were yetseeds deep in the earth; they could not grow or sprout until they decayed intoa state of virtual nothingness— ״אין״ . In similar fashion, if you wish toremain in  EretzYisrael, you must constantly humble yourselves, which is a type ofnullification and expression of nothingness. You must acknowledge how far youare still from serving Hashem properly. Only then will you be able to startanew, serving Hashem properly in His royal palace in Eretz Yisrael.  Let usadd a valuable detail. When Moshe Rabeinu sent the meraglim to survey the land,he said to them (Bamidbar 13, 20): והתחזקתם ולקחתם מפרי הארץ' '—youshall strengthen yourselves and take from the fruit of the land. According tothe Zohar hakadosh (Shelach 158a), the meraglim did not want to enter the land,because they perceived that they would not maintain their elite status asprinces and leaders in Eretz Yisrael. This motivated them to speak ill of EretzYisrael, so that they would maintain thestatus of princes that they held in the midbar. In other words, the meraglim’sfailure is attributable to the klipah of arrogance— “ga’avah”; they feared thatthey would lose their prominence.  Thus, itseems that this is what Moshe was hinting to the meraglim: ' והתחזקתם'—fortify yourselves against the yetzer of “ga’avah” that instills in youthe fear of losing authority and control; ' ולקחתם '—learn a vitallesson (“lekach”); ' —'מפרי הארץ from the fruit whose seeds cannotgrow and produce within the depths of the earth until they decay and achieve astate of nothingness.   You, too,must fortify yourselves by achieving a state of virtual nothingness by totallyrelinquishing your prominent status as princes. By doing so, you will achieveyour complete tikun in Olam HaZeh and rise higher and higher in the service ofHashem.  We cannow suggest the following. After the original generation of the midbar alldied—who were influenced by the meraglim, failing to learn the lessonconcerning the midah of humility from the fruit of the land—Moshe announced totheir children who were about to enter the land: “It will be when you enter theland that Hashem, your G-d, gives you as an inheritance, and you takepossession of it, and dwell in it.”  He waswarning them that if they intend to enter the land and to prosper and survivein it, and not to suffer the fate of their fathers, who were not allowed toenter the land: 'ולקחת מראשית כל פרי האדמה' —be sure to learn thislesson (“lekach”) from the first yields of the fruits of the land—in contrastto their fathers who neglected to heed Moshe’s warning: 'והתחזקתם ולקחתם מפריהארץ' —fortify yourselves and take (learn a lesson) from the fruit of theland.                          Thelesson relates to the avodah of the month of אלו'ל , whose name is formedby the two spellings of the word “lo”-- ל'א and ל'ו .   As wehave explained, it is incumbent upon us to achieve a state of nothingnessthrough the midah of humility; we must acknowledge that due to our behavior, weare the embodiment of ' ולא אנחנו עמו '—we do not truly deserve to beHis people.   Yet, withthis acknowledgment, we are able to renew ourselves through total teshuvah andreclaim the status of ' ולו אנחנו עמו '. In this merit, we willfinally deserve to be redeemed from the trials and tribulations of galus; aswe’ve learned, galus is the void and nothingness that must precede theflourishing growth of the future geulah—swiftly, in our times! Amen.

חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃  Because you would not serve your God יהוה in joy and gladness over the abundance of everything, https://www.sefaria.org/Deuteronomy.28.47    עִבְד֣וּ אֶת־יְהֹוָ֣ה בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃  worshipthe LORD in gladness;come into His presence with shouts of joy.  https://www.sefaria.org/Psalms.100.2    RabbeynuBachya: The Torah accuses people who do serve G’d not to have done so joyfully.A person is obligated not merely to carry out G’d’s instructions but to do sogladly, in a happy frame of mind. Joy when performing any of G’d’s commandmentsis considered as fulfillment of a commandment by itself, meriting additionalreward.     Thisis why one may be punished for failing to perform the commandments with ajoyful heart. This is why the Torah requires that its commandments be performedwith full intent and joyfully.     Oursages in Midrash Ruth Rabbah 5,6 comment concerning this that if Reuven hadbeen aware that G’d would write in the Torah concerning his attempts to saveJoseph’s life from the hands of his other brothers (Genesis 37,21) that hewould receive a reward not only for his deed but for the good intentionsaccompanying same, he would have carried Joseph on his shoulders and broughthim back to his (their) father.     TheTorah also makes a point of underlining the joy in Aaron’s heart when he sawhis brother Moses again after so many years. Had he known that his feelingswould be commented upon favorably (Exodus 4,14), he would have gone out to meethis brother accompanied by an orchestra of many different musicalinstruments.     HadBoaz known that his offering Ruth food and drink in abundance would be recordedfor eternity as a good deed of his, he would have fed her the choicest parts ofa fatted calf, instead of merely bread and vinegar (Ruth 2,14).  https://www.sefaria.org/Rabbeinu_Bahya,_Devarim_28.47.1    ….writesfurther     Naturally,the joy which accompanies the performance of a commandment by an individual Jewis in a class by itself. Seeing that performance of the commandments iscalled עבודת ה',“serving the Lord,” we can understand what is written in Deut. 28,16 תחת אשר לא עבדת את ה' אלוקיך בשמחה,“on account of the fact that you did not perform the commandments of the Lordyour G’d with joy, etc.”     WhenDavid writes in Psalms 100,2 עבדו את ה' בשמחה,“serve the Lord with joy,” he does not refer to the offering of sacrificialanimals but to the performance of each and every commandment which it is ourduty to perform.     Joyis the ingredient which makes service of the Lord something perfect. Thisconcept helps us understand the unusual phrase in Numbers 4,46 לעבוד עבודת עבודה.Concerning this expression our sages in Erchin 11 ask what kind of service thisis that the Torah speaks of there. The answer given in the Talmud is that theTorah speaks of offering songs and hymns.     TheLevites are commanded to offer songs and encourage expressions of joy toaccompany the sacrificial offerings. All of this was to ensure that joy is theprevailing sentiment accompanying service of the Lord.     Arizal: joyincreases one’s desire and love of adhering to HaShem-יהו״ה,blessed is He, ….. For, a person who serves HaShem-יהו״ה,blessed is He, with melancholy, is likened to a servant who serves his masterwith a sullen and annoyed face.  https://www.sefaria.org/Sha'arei_Kedusha,_Part_2_4.30    Mesillas Yesharim -….And our sages said: 'the Divine presence rests on a person only through his rejoicing in a mitzva' (Shabbat 30b).    RabbiSamson Raphael Hirsch points out that theHebrew word same'ach (=happy), is closely related to the word tzome'ach (=growing). This is because human happiness is contingent on spiritual growth. Ifwe fail to feel the joy of mitzvos, it is because we are unaware that mitzvosmake us grow.    RabbiManis Friedman (chassidish answer) is that the charge 'serve Hashemb'simcha' is not a charge to be happy when serving Hashem. It's a result.If you truly serve Hashem, meaning you are serving Him, you finally get toescape yourself for a while!     Servingourselves, making our lives about us (even if it means 'my spiritualgrowth'!) is what makes us depressed. If we realise that we are fulfillingHashem's essential Ratzon, it's about Him not us, and at the same time doingthe vitally important work of bringing His plan to completion, fulfilling yourvery purpose, then automatically you will be b'simcha.  Soread it 'if you serve Hashem, you'll be b'simcha'      TheTorah is not telling us that we didn’t serve Hashem. It is telling us that wedidn’t serve Him with joy. Is this by itself such a severe transgression thatis should bring about all those terrible punishments described in the Torah?        TheRebbe Reb Bunim of Parshischa explained this with a famous parable: A teachertaught the Alef-Bais to his little student, and pointed to each letter: “Whatis this?” “An Alef,” said the boy. “What’s under the Alef?” asked the teacher.“A kometz,” said the boy. The teacher continued with the other letters, untilhe reached the Hey.        “What’sthis?” he asked. “A Hey,” said the boy. “What’s underneath the Hey?”        Tothe teacher’s surprise, the boy refused to answer. “I won’t say!” he declared,looking a little scared. After the teacher threatened to punish him, the boyfinally stammered, “Underneath the ‘hay’ is the stolen goat…” The teacherfinally understood why the boy didn’t want to answer. His father had warned himnot to tell anyone what he hid underneath the bale of hay in their barn!        “Thesame could be said about us,” Reb Bunim would conclude. “Tachas - what liesunderneath our apathetic service of Hashem? Why are we not serving Hashem withjoy? The answer to this question explains why the Jewish people deserved theterrible tochacha.” When a person performs the mitzvos properly and values theTorah, he serves Hashem with true inner joy. His life has a totally differentmeaning, and he is deserving of the Torah’s blessings.    Itwas chol hamoed Sukkos, when writing is prohibited except under pressingcircumstances. Despite his busy schedule, the Chofetz Chaim penned a carefulletter to the rosh yeshiva of Lomza, Rav Eliezer Shulevits, and sent it toLomza posthaste.  Thecontents of the letter were surprising. In the missive was contained only a fewterse lines: Regarding the individual you consulted me about, whether he shouldbe offered the position of mashgiach in your yeshiva, I had originally told youthat he was a suitable candidate. However, I am withdrawing my advice and askthat you don’t offer him the position.  (Rav)Yisroel Meir Hakohein Kagan  Therosh yeshiva of Lomza was very surprised. He had gone to consult with theChofetz Chaim before the Yomim Noraim and asked his opinion about the very samecandidate. On that occasion, the Chofetz Chaim had waxed enthusiastic about theyoung scholar, praising him as a lamdan, a yorei shomayim, and a ba’al middos.What had changed in the interim? And why was this such an important messagethat it had to be delivered on chol hamoed?  Fortunately,the candidate had not yet been hired, and Rav Leizer did not have to deal withretracting his offer. Still, at the first opportunity, he traveled to Radin toask the Chofetz Chaim about the letter.  TheChofetz Chaim, who guarded every word that emerged from his lips, explained:  “Whenyou had asked me if the candidate was an appropriate choice, I had a highopinion of him and felt he would be a role model for the bochurim. However, inthe interim he came to see me, and began to krechtz about his life, hisdifficult financial challenges, etc. When I saw how full of bitterness andnegativity he was, I quickly wrote a letter retracting my position. After all,a person who only sees the darkness and constantly focuses on the challenges inhis life, to the exclusion of the many blessings, such a person cannot be in aposition of leadership, especially for young, impressionable bochurim.”

הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 לְמִימֵ֨י אֲבֹֽתֵיכֶ֜ם סַרְתֶּ֤ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֤וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב׃ From the very days of your ancestors you have turned away from My laws and have not observed them. Turn back to Me, and I will turn back to you—said GOD of Hosts. But you ask, “How shall we turn back?” https://www.sefaria.org/Malachi.3.7 וְאָמַרְתָּ֣ אֲלֵהֶ֗ם כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת שׁ֣וּבוּ אֵלַ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת וְאָשׁ֣וּב אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת׃ Say to them further:Thus said GOD of Hosts: Turn back to me—says GOD of Hosts—and I will turn back to you—said GOD of Hosts. https://www.sefaria.org/Zechariah.1.3 Midrash Eicha Raba  “Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ Eikhah_Rabbah.5.21 . וְכַאֲשֶׁר יָשׁוּב הַמְקַצֵּר בָּהֶם בְּלִבּוֹ וּבִלְשׁוֹנוֹ וְיִשְׁתַּדֵּל לַעֲשׂוֹת אוֹתָם וְלֹא יִשְׁנֶה קִצּוּרוֹ בָּהֶם יִמְחֹל לוֹ הַבּוֹרֵא וְיִשְׁתַּוֶּה עִם הַצַּדִּיק אֲשֶׁר לֹא קִצֵּר בָּהֶם, וּבִכְמוֹ זֶה נֶאֱמַר הַשָּׁב מִן הַחֵטְא כְּמִי שֶׁלֹּא חָטָא וְאָמְרוּ רז״ל עָבַר עַל מִצְוַת עֲשֵׂה שֶׁאֵין בָּהּ כָּרֵת וְעָשָׂה תְּשׁוּבָה אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ שֶׁנֶּאֱמַר (מלאכי ג) שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם. The explanation of the first case: That the lacking was in a positive commandment which does not carry the punishment of Karet (spiritual excision), such as tzitzit, lulav, sukka, or the like.  When the person repents on them in his heart and in speech, and exerts himself to fulfill them, and does not repeat his neglect to do them, the Creator will forgive him, and he will be equal to the tzadik who never sinned in them. On such a penitent, it is said: 'one who repents from a sin is as if he never sinned', and our sages said of them: (Yoma 86a) 'one who transgressed a positive commandment which does not incur Karet (spiritual excision) and repented - he is forgiven right away, as written: 'return to Me and I will return to you' (Malachi 3:7)'. https://www.sefaria.org/Duties_of_the_Heart,_Seventh_Treatise_on_Repentance_8.2 Four motives in matter of repentance  הָרִאשׁוֹן – הַשָּׁב מֵחֹזֶק הַכָּרָתוֹ אֶת אֱלֹהָיו. וְהוּא כְּמוֹ עֶבֶד הַבּוֹרֵחַ מֵאֲדֹנָיו, וּכְשֶׁחוֹשֵׁב בַּטּוֹב אֲשֶׁר גְּמָלוֹ, שֶׁמֵּרְצוֹנוֹ מְבַקֵּשׁ מְחִילָה מִמֶּנּוּ. וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ירמיהו ד א): ״אִם תָּשׁוּב יִשְׂרָאֵל נְאֻם יְיָ אֵלַי תָּשׁוּב״ – קֹדֶם בּוֹא הָעֹנֶשׁ. וְאוֹמֵר (מלאכי ג ז): ״שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם״. The first is when a man repents because he has come to recognize his God. And he is like a servant who flees from his master, but when he thinks of the good which his master has done to him, he returns to him of his own free will to seek forgiveness from him, and of such as him the Scripture says, 'If thou wilt return, O Israel, saith the Lord, yea return unto Me' (Jer. 4:1). And further, 'Return unto Me, and I will return unto you' (Malachi 3:7). https://www.sefaria.org/Orchot_Tzadikim.26.62 Natan Nachman  Moshe Katz  הֲשִׁיבֵ֨נוּ יְהֹוָ֤ה ׀ אֵלֶ֙יךָ֙ (ונשוב) [וְֽנָשׁ֔וּבָה] חַדֵּ֥שׁ יָמֵ֖ינוּ כְּקֶֽדֶם׃ Take us back, O LORD, to Yourself,And let us come back;Renew our days as of old! https://www.sefaria.org/Lamentations.5.21 Tisha B'Av at night: The scroll of Lamentations. It is the emotions of the prophet Jeremiah's soul and his dirge that he took up about the destruction of the holy city of Jerusalem and the Temple. And it is especially about the sin that Jerusalem and his people sinned, which is what caused that awful destruction to happen. And while glancing with eyes full of tears, he instructs and shows the path that leads to repentance and towards the revival of Israel, to renew our days as of old (alluding to Lamentations 5:21). https://www.sefaria.org/Horeb.666.33 Kedushat Levi  “Take us back, Lord, to You, and let us return, renew our days of old” (Eicha 5:21). To be specific, what does “[days] of old” mean? And one could explain this by way of the midrash: “And now, O Israel, what does the ETERNAL your God demand of you? (Deut 10:12) and it says in the Midrash: “Now is nothing other than Teshuvah” (Bereshit Rabbah 21:6) and it is explained thus, because each person from Israel is obligated to believe with full faith that at every moment we receive life from the Creator, Blessed Be, as it is explained, “Every [thing that] breathes praises — every single breath phrases Yah, ” (Bereshit Rabbah 11, Psalms 150:6) — that in every moment, the living wants to leave a person, the Holy One Blessed Be, sends to [that person] in ever moment, new life. Because of this, for Teshuvah to be effective for each person, for at the moment that [person] does Teshuvah, that person believes that they are created with life anew and with this God, may God be Blessed, with God’s enormous mercy, does not remind them of their earlier sins. But, if, God forbid, they do not believe this, God forbid, the Teshvuah is not effective. This is the explanation of the Midrash, “Now is nothing other than Teshuvah,” since that [person] believes that they are made with life anew, the Teshuvah is effective for them. This is the interpretation of the verse, “Take us back, Lord, to You, and let us return,” and how is “renew our days of old?” this is what it says in the Gemara (Sanhedrin 98) [Rabbi Yehoshua ben Levi encountered the Messiah and said] “When will the Master [Messiah] come?”...“Today, if you will listen to his voice” (Psalms 95:7). When you [act] according to this quality, each day [a person] will be made with life anew. https://www.sefaria.org/Kedushat_Levi,_Deuteronomy,_Megillat_Eicha.16 Avudraham  And bring us back in complete repentance before You: is based on the verse, 'Bring us back, Adonai, to You, and let us come back; renew our days as of old.' (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: 'If one comes to purity, they assist him.' לשונו. והיינו, כי ישראל שואלים שיפתח להם הקדוש ברוך הוא הרהורי תשובה, כענין הכרוז שמכריז שהם הרהורי תשובה הבאים, והקדוש ברוך הוא משיב כי צריך התשובה במעשה שיתחילו בה. https://www.sefaria.org/Reshit_Chokhmah,_Gate_of_Repentance_1.22

Understanding the difference between Shofet and Dayan based on the Zohar HaKadosh

לֹא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם׃ You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just.  Compare to shemot - There the warming continues not to oppress the stranger because you were strangers. But not here.  צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס} Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you. Message for Elul - Rabbi Abittan - If you will pursue justice than midat hadin sits back but if not midat hadin will take care. If there is Din Below then there is no need for Din Above. If there is no Din below then there will be Din from above.  And furthermore if you will exhibit midat hachesed verachamim, than that attribute will shine on you and judge you.  Stories of Chesed from Rabbi Eitan Feiner  How are we to understand the absence of the stranger, the orphan and the widow from the description of the king’s and the judge’s realms of responsibility and from the descriptions of the Kohanim and the Levites?