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Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future

THE BENJAMIN AND ROSE BERGER

TORAH TO-GO ®

Established by Rabbi Hyman and Ann Arbesfeld • September 2018 • Tishrei 5779

‫ותפילה‬
‫ותשובה‬

‫וצדקה‬
‫מעבירין את רוע הגזירה‬

Dedicated in loving memory of Dr. Harlan Daman


by Carole, Gila and Avi Daman

Focusing on Tefilla Understanding


Perspectives and insights Teshuva
on connecting and What is the Torah’s
relating to our prayers perspective on our avoda for
during the Yamim Noraim this time of the year?
and the rest of the year.
We thank the following synagogues which have pledged to
be Pillars of the Torah To-Go® project
Beth David Synagogue Congregation Young Israel of
West Hartford, CT Ohab Zedek Century City
New York, NY Los Angeles, CA
Beth Jacob Congregation
Beverly Hills, CA Congregation Young Israel of
Shaarei Tefillah New Hyde Park
Beth Jacob Congregation
Newton Centre, MA New Hyde Park, NY
Oakland, CA
Green Road Synagogue Young Israel of
Bnai Israel – Ohev Zedek
Beachwood, OH Scarsdale
Philadelphia, PA
Scarsdale, NY
The Jewish Center
Congregation
New York, NY Young Israel of
Ahavas Achim
Highland Park, NJ Toco Hills
Jewish Center of
Atlanta, GA
Brighton Beach
Congregation Ahavath
Brooklyn, NY Young Israel of
Torah
Englewood, NJ West Hartford
Koenig Family
West Hartford, CT
Foundation
Congregation Beth Sholom
Brooklyn, NY Young Israel of
Providence, RI
West Hempstead
Young Israel of
Congregation West Hempstead, NY
Lawrence-Cedarhurst
Bnai Yeshurun
Cedarhurst, NY
Teaneck, NJ

Rabbi Dr. Ari Berman, President, Yeshiva University


Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future
Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor
Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

Copyright © 2018 All rights reserved by Yeshiva University


Yeshiva University Center for the Jewish Future
500 West 185th Street, Suite 419, New York, NY 10033 • office@yutorah.org • 212.960.0074

This publication contains words of Torah. Please treat it with appropriate respect.
For sponsorship opportunities, please contact Chaviva Fisher at 212-960-5400 x5762 or cfisher@yu.edu.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Table of Contents Rosh Hashana 5779
Dedicated in loving memory of Dr. Harlan Daman
by Carole, Gila and Avi Daman

Introduction 4 Rabbi Yaakov Glasser: Hearing Our Own Authentic Voice

6 Mrs. Michal Horowitz: Putting Our Hearts Back Into Our Prayers
Focusing on
Tefilla
11 Rabbi Joshua Kahn: Teenagers and Tefillah: An Approach to Tefillah Education
in High School
15 Chaim Nissel, PsyD: Kol Atzmotai Tomarna: Praying with Body and Soul

19 Rabbi Menachem Penner: Sim Shalom: The Perfect Prayer

26 Rabbi Hershel Reichman: Reflections on Prayer for the Yamim Nora’im

30 Rabbi Elchanan Adler: Mechila in Human and Halachic Terms: Implications


Understanding the for Yom Kippur and Beyond
Teshuva Process of
the Yamim Noraim 39 Avi Muschel, PsyD and Martin Galla, PhD: Teshuva Is Not Depressing

43 Professor Smadar Rosensweig: The Haftarah of Shabbat Shuvah: A Teshuvah


Primer

Sponsored l’ilui nishmot


Moshe Buksbaum, ‫משה בן נתן מרדכי ע”ה‬
and Sarah Buksbaum, ‫שרה גיטל בת יוחנן ע”ה‬
by their children and grandchildren

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Introduction Rabbi Yaakov Glasser
David Mitzner Dean, Yeshiva University Center for the Jewish Future
Rabbi, Young Israel of Passaic-Clifton

HEARING OUR OWN AUTHENTIC VOICE

I n the month of Elul, the


conclusion of our prayers have a
different atmosphere. Throughout
the year, the sounds of the end of
weekday prayers can be characterized
contemplation and listen to the shofar,
there are a number of halachos that
define the scope of this experience.
The mishnah in Rosh Hashana writes:
to a situation that would occasionally
unfold in particular eras of Jewish
history:
‫משנה זו נשנית בשעת השמד שהיו מתחבאים‬
as a mixture of people davening at ‫בקיום המצות ופי' בגמ' בבור ודות שהעומדים התוקע לתוך הבור או לתוך הדות או לתוך‬
various volumes and the clanking ‫בבור עם התוקע שומעין קול שופר שאין הקול הפיטס אם קול שופר שמע יצא ואם קול‬
of tefillin boxes as people rush off .‫ אבל הברה שמע לא יצא‬... ‫מתבלבל עד שהוא עולה לאויר הבור‬
‫לעומדים בחוץ או על שפת הבור הוא שאנו‬
to work. In Elul, the conclusion of If one blows into a pit, or a cellar or
‫לשמעו‬ ‫צריכים להבחין בין שמעו קול שופר‬
our prayers is pierced by the regal a barrel, if he heard the sound of the
.‫קול הברה‬
tones of the shofar, jolting us into a shofar, he has fulfilled the mitzvah. If he
This mishna was taught during a time of
mode of existential contemplation. heard the sound of the echo, he has not
persecution when they had to hide their
Embedded within our Shachris tefilah, fulfilled the mitzvah.
observance of mitzvos. The Gemarah
the shofar initiates each day of Elul Rosh HaShana 27b
explains that those who are standing in
with a sense of mission and purpose The Gemarah proceeds to distinguish the pit with the blower hear the sound
for our personal and religious growth. between those standing outside the of the shofar because the sound does not
Galvanizing our spiritual momentum, pit, who potentially hear the echo get distorted until it reaches the airspace
the daily blasts carry us to Rosh coming out of the pit, and those above the pit … It is for those who are
HaShana, which is depicted in the standing within the pit itself, who are standing outside the pit that we have to
Torah as the Yom Teruah — the day hearing the direct sound of the shofar. distinguish between those who heard the
of shofar blasts — and then ultimately
The Meiri, commenting on this voice of the shofar and those who heard
the climactic moments of Neilah on
Gemarah, reveals that this case refers the echo.
Yom Kippur. As we stand in silent

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Why should it matter? If the mitzvah all the days of his life; and no razor shall breath of life, and man became a living
is to hear the voice of the shofar, why ever touch his head.” being.
should we care whether we heard it Shmuel I 1:9-10 Bereishis 2:7
directly or indirectly? The cries and In contemporary life, there are many It is that very primal breath that is
wails that the shofar represents are not voices that surround us. Societal and exhaled and blown into the shofar to
diminished by the echoes of the pit. communal expectations condition us produce the sound that defines Yom
Indeed, the echo is, in some ways, an to patterns of personal and religious Teruah. That voice emanates from the
enhanced, reverberating manifestation behavior that is reflective of the world authentic depths of our personality and
of the shofar’s sound. Why is it so around us. Our ambitions and our soul. It represents our true yearning
critical to hear the original sound? actions become an echo of who we to reach our potential in every facet of
The answer to this question is rooted are, but do not truly manifest our our lives. Rosh HaShana is a moment
in a deeper understanding of our personal and authentic sense of self. to step back from the myriad of echoes
Rosh HaShana experience. On that constantly surround us and listen to
Rosh HaShana we read the story of ourselves. It is a day to hear — not the
Chana. Chana was a woman with an Societal expectations replication of our personal shofar, but
exceptional dream to bring a child the shofar itself. It is a day to step away
into this world. She was determined
condition us to patterns from the cynicism that is sometimes
that this child would be devoted to of personal and religious associated with spiritual growth and
G-d and serve the Jewish people. She embrace our true selves, which yearn to
appeals to her husband, as well as
behavior that is reflective draw close to G-d and his people.
to the leader of the generation, Eli. of the world around us. Tefilah is the primary way to reach
However, as the pesukim describe, the
ultimate turning point is not through
Our actions become an this goal during Elul and the Yamim
Noraim. Prayer is often experienced
appeals to her husband and the echo of who we are, but as a ritual echo. Sitting in shul,
prophet Eli. Ultimately, it is not until
she turns inward and confronts the
do not truly manifest hearing the same words, observing
the same actions, we feel like we are
deep recesses of her own “self ” that our personal and plugging into a program of prescribed
her tefilos are answered:
authentic sense of self. observances. This issue of The
.‫וְ ִהיא ָמ ַרת נָ ֶפׁש וַ ִת ְת ַפלֵ ל עַ ל ה' ָּובכֹה ִת ְבכֶ ה‬ Benjamin and Rose Berger Torah To-
‫אֹות ִאם ָראֹה ִת ְר ֶאה‬-‫ֹאמר ה' צְ ָב‬ ַ ‫וַ ִתדֹר נֶ ֶדר וַ ת‬ Go® focuses on the many dimensions
‫ָב ֳענִ י ֲא ָמ ֶתָך ּוזְ כַ ְר ַתנִ י וְ ל ֹא ִת ְשכַ ח ֶאת ֲא ָמ ֶתָך‬ Rav Soloveitchik explains that the of tefilah that can build our sense of
‫וְ נָ ַת ָתה לַ ֲא ָמ ְתָך זֶ ַרע ֲאנָ ִשים ּונְ ַת ִתיו לַ ה' כָ ל יְ ֵמי‬ shofar is an expression of our inner connection to G-d through prayer.
.‫ּומֹורה ל ֹא יַ ֲעלֶ ה עַ ל רֹאׁשֹו‬ ָ ‫ַחיָ יו‬ soul (see Before Hashem You Shall Be Indeed, one of the foundations of this
In her wretchedness, she prayed to the Purified pp. 18-29). In the creation of most central experience to Jewish life
Lord, weeping all the while. And she man, the Torah describes the life force is rooted in our capacity to connect
made this vow: “O Lord of Hosts, if that is infused into man: to ourselves. We can shape the
You will look upon the suffering of Your ‫ֹלקים ֶאת ָה ָא ָדם עָ ָפר ִמן ָה ֲא ָד ָמה‬ ִ ‫ וַ יִ יצֶ ר ה' ֱא‬environment that allows us to hear that
maidservant and will remember me .‫ וַ יִ ַפח ְב ַא ָפיו נִ ְש ַמת ַחיִ ים וַ יְ ִהי ָה ָא ָדם לְ נֶ ֶפׁש ַחיָ ה‬original sound of the shofar, becoming
and not forget Your maidservant, and if The Lord God formed man from the dust inspired to move forward in our quest
You will grant Your maidservant a male of the earth. He blew into his nostrils the for religious and spiritual growth in our
child, I will dedicate him to the Lord for connection with Hashem.

Find more shiurim and articles from Rabbi Yaakov Glasser at


http://www.yutorah.org/Rabbi-Yaakov-Glasser

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Mrs. Michal Horowitz
Focusing on Mrs. Michal Horowitz offers weekly classes and shiurim at many venues in her home community
Tefilla of the Five Towns, NY and the greater New York area. Additionally she is a speaker at
Yeshiva University’s Midreshet Yom Rishon and has been a featured speaker for the last three
years at the RIETS Shavuos Yarchei Kallah Program.

PUTTING OUR HEARTS BACK INTO OUR PRAYERS

M iriam Peretz is, by now, a


household name. Her son
Uriel (1976-1998) fell in
battle in the North with Hezbollah,
and her son Eliraz (1978-2010) fell in
In my imagination, I saw myself going
out on the ambush mission, standing in
the line of soldiers. I’m a mother, I have
good instincts. I would have shouted to
Uriel, “Be careful of that rock! There are
in his mind. I wanted to know the last
thought that went through his head
when he saw the flash, when his last
breath left his body.
I’ll never have the answers to those
the Gaza Strip in battle with Hamas.1 explosives there!” I also imagined Uriel questions, but I have a feeling that
Repeatedly bereaved, Miriam is a turning around and asking, “Ima, what Eliraz’s last thought was of the Jewish
modern-day symbol of courage, faith, are you doing here?” and me answering, people, that even in the last moment of
and hope, despite her staggering “Listen, Uriel, I don’t know anything his life, he was occupied with the great
losses. about the army, but I do know how to be mission that stood before him, not with
a mother. private thoughts. That’s my feeling, but
Miriam writes:
… When I was told about Eliraz, I in his pants pocket we found drawings
When they told me that Uriel had been reacted differently. I wanted to know that his children made for him. He had
killed, the first thought that went through whether in that moment he had thought taken them with him on the mission. In
my head was, “Too bad I wasn’t there.” of his children, if he had held their image another pocket was a book of Tehillim.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
When they brought me Eliraz’a tallit, I of our faith, upon which our avodas are ambiguous terms. To what, exactly,
sniffed it. It smelled of the army, of the Hashem rests. do we refer when we say, “I have to
grease they use on rifles. I pictured Eliraz daven,” “I need to pray” or “It’s time
Which behooves us to wonder: What
at the height of his holiness. That grease for tefillah”?
gives finite man permission to plead
symbolized the struggle for our spirit and with Infinite G-d? Man, who is here The reality is that tefillah is
faith; the tallit that belonged to a combat today and gone tomorrow, stands comprised of two distinct elements,
soldier enfolded a book of Tehillim and before the One Who embodies past- which are interdependent, but
a rifle.2 present-future,4 and pours out his not interchangeable, and neither
.‫ בראש השנה יכתבון וביום צום כפור יחתמון‬innermost thoughts and desires, joys component is dispensable. There
‫ מי יחיה ומי ימות מי בקצו ומי לא בקצו מי‬and fears. is the law of prayer and the heart of
‫ ותשובה ותפילה וצדקה‬... ‫במים ומי באש‬ prayer.
‫מעבירין את רוע הגזרה‬
The order, zman, and structure of
And on Rosh HaShana it will be written That grease symbolized tefillah are time-bound, word-specific,
and on Yom Kippur it will be sealed,
who will live and who will die, who in
the struggle for our spirit and governed by the rules and
regulations of Jewish law.
his time and who before his time, who by and faith; the tallit that
water and who by fire… and repentance, The heart, passion, and emotive
prayer and charity erase the evil decree.
belonged to a combat experience of prayer are unique to
More than any other time of the year, soldier enfolded a book each of us, changing from person to
person and time to time.
the Yomim Noraim remind us of of Tehillim and a rifle.
the frailty of man and his seemingly R’ Lord Jonathan Sacks writes:
absurd place in the cosmos. As we There is tefillah and there is seder
spend much of the month of Tishrei ha’tefillah: the act of prayer and the
standing before the Creator and King, R’ Soloveitchik explains that: order of prayer, and they are two very
beseeching and pleading for our different things. We can all relate to
Prayer is a vital necessity for the religious
wants, needs and desires, we come prayer in its most primal sense. We turn
individual. He cannot conceal his
face to face with the human condition. to G-d in high emotion — fear, joy, guilt,
thoughts and his feelings, his vacillations
What is man if not a finite, limited, regret, hope, anxiety, or thanksgiving.
and his struggles, his yearnings and his
fragile being, flung into the chaos Something deep within us feels moved
wishes, his despair and his bitterness —
of this world, compelled by fate to to speak to that which is beyond us, to
in a word, the great wealth stored away
navigate the turbulent waters of life? the Soul of the universe, the everlasting
in his religious consciousness — in the
My grandfather, Yitzchak Kaftan a’h, depths of his soul… Prayer is a necessity. arms that hold us in their embrace.
wrote in his Holocaust memoirs: Vital, vibrant religiosity cannot sustain Such were the prayers of our ancestors
itself without prayer. In sum, prayer is in faith: Yaakov fearing his encounter
Yom Kippur, when we came from a hard
justified because it is impossible to exist with Esav, the Israelites as they crossed
day’s work [in the Budzyn labor camp],
without it.5 the divided Sea, Moshe begging G-d to
we quickly went into the barracks so
forgive the people, Chanah pleading for
that Neila could still be davened with While it may seem preposterous for
a child. Maimonides sees this kind of
a minyan, yet for us was heaven closed. finite man to beseech, request and
spontaneous expression — specifically
However, all of us together vigorously plead with Infinity, without prayer, the
the prayers of the Patriarchs — as the
pleaded for help.3 Rav teaches, man simply cannot exist.
historic and halakhic basis of prayer as
It is impossible for the stirrings of the
Often forlorn, sometimes confused, such. It has no set times and no set text.
soul, the passions of the heart, and the
facing fears and doubts, what anchors It can be long: Moshe once prayed for
ideals of the mind to formulate and
us to G-d in our daily, personal and forty days and forty nights. It can be
exist without prayer.
national lives? In a word: tefillah, short: Moshe’s prayers for his sister to be
prayer. The movement of the lips and Tefillah, prayer, and the more cured of tzara’at was a mere five words,
the yearnings of the soul. The tenet colloquial verb “davening,” however, “Please G-d, heal her now.”

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Prayer in this sense is a signal of toward evening” (Gen.24:63), and that Alex had made a mistake or missed
transcendence, an instinct that tells conversation means nothing other a word, he’d become very upset and
us that we are not alone… There is than prayer ... Yaakov instituted the would want to start the prayers from the
Someone there to Whom we can speak evening prayer, as it is stated: “And he beginning. Sometimes this would happen
the single most important word in the encountered the place and he slept there after half an hour of praying. We tried to
entire lexicon of prayer: Atah, You. for the sun had set” (Gen.28:11). The convince Moshe that Hashem knows that
The poet laureate of this kind of prayer word encounter means nothing other we are mere humans who make mistakes
was King David, and to this day, Sefer than prayer. and He forgives us. But most of the time
Tehillim, the Book of Psalms, is its Hence, we daven Shachris in the this didn’t satisfy him, and he would
most powerful expression. Prayer is the morning, Mincha in the afternoon, insist on praying from the beginning.8
redemption of solitude.6 and Maariv at night. As practicing, ‫לאהבה את ה’ אלהיכם ולעבדו בכל לבבכם‬
With proper guidance and believing, observant Jews, the law ‫ יג) איזו היא עבודה שהיא בלב‬,‫(דברים יא‬
incorporating the order of prayer and order of prayer fits nicely into our .‫הוי אומר זו תפלה‬
into our daily routines, generally with daily routine. For “To love Hashem your G-d and
training from a very young age, it to serve Him with all your heart”
What, however, of the other aspect of
becomes habitual — and not all that (Devarim 11:3). Which service of G-d
tefillah, the heart of prayer?
difficult — to fulfill the requirements is performed in the heart? You must say
of the law of prayer. If we are intellectually honest with this is prayer.
ourselves (not always a comfortable, Taanis 2a
Our day follows some variation of the or comforting, experience) perhaps
same basic pattern: Wake up. Wash We are commanded to not only
we would acknowledge that while
up. Get dressed. Pack up for the day recite the words, but to think of
many excel in fulfilling the law of
at school/work/home. Go to shul their meaning; to not only stand at
prayer, far fewer among us excel in
and/or daven at home. Get on with attention by rote, but stand in awe
fulfilling the heart of prayer.
the day. Stop sometime before sunset and reverence before G-d; to not
for mincha. Eat dinner. Daven maariv. What are we davening for, if we utter only bow by habit but bend low out
Hopefully, at some point during the the words by rote; if we make the of immense thanks for all that we
day, we have made time for limud minyan because we have to, and not have; to not only “have” to pray but
Torah as well. necessarily because we acutely feel to understand that we need, and
the need to. Can we discharge the therefore, want to pray.
Our three daily prayers are based on obligation of prayer if we fulfill the
those established by our forefathers, as law of prayer without the emotion of R’ Soloveitchik movingly and
the Sages teach (Brachos 26b): powerfully teaches that:
prayer?
‫ אברהם תקן תפלת שחרית שנא’ (בראשית‬Of her son, Moshe, who was critically The very essence of tefillah expresses itself
‫ כז) וישכם אברהם בבקר אל המקום אשר‬,‫ יט‬injured while serving in the Israeli Air in a romance rather than in disciplined
‫ יצחק‬... ‫ עמד שם ואין עמידה אלא תפלה‬Force,7 Barbara Blum writes: action, in a great passionate yearning
)‫ סג‬,‫תקן תפלת מנחה שנאמר (בראשית כד‬ rather than a limited cold achievement,
‫ ויצא יצחק לשוח בשדה לפנות ערב ואין‬After physiotherapy, Alex (Moshe’s in a movement of the soul rather than
‫ יעקב תקן תפלת ערבית‬... ‫ שיחה אלא תפלה‬father), with unending patience and performance of the lips, in an awareness
‫ יא) ויפגע במקום וילן‬,‫ שנאמר (בראשית כח‬love, would put Moshe’s tefillin on him rather than in action, in an inner longing
.‫ שם ואין פגיעה אלא תפלה‬and recite the morning prayers. Moshe rather than in a tangible performance,
Avraham instituted the morning prayer, took his prayers very seriously. Since his in silence rather than in loud speech…
as it is stated, “And Avraham rose early vision was affected by his injury, he could Certainly one who does not correlate the
in the morning to the place where he had not read the prayers from the siddur. experience with an objective symbol, in
stood before Hashem” (Gen.19:27), Alex would recite the prayers aloud and this case the recital of words, is remiss
and standing means nothing other Moshe would repeat them with his lips. in his duty. However, the external act is
than prayer ... Yitzchak instituted the If Moshe thought that Alex was praying clearly but a side, a formal side, of the
afternoon prayer, as it is stated: “And too fast, he’d make kissing sounds and full state of mind. The latter turns away
Isaac went out to converse in the field Alex would slow down. If he suspected from the externals and from physical

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
efforts; the individual is captivated by the or distressed, it is forbidden to pray until
great vision of the supremely impressive his mind is composed.
and wondrous. The inner activity, We are taught from the youngest of
free from reaching out for external ages that tefillah is an integral part of
accomplishment; the inward look which our daily lives, and this is good and
does not call out for outward deeds; the well, for it helps establish prayer as
attention that goes entirely to the unseen the foundation of our faith and Divine
and is indifferent to the outer show; in service. And yet, it comes along with
brief — the avodah she’ba’lev which a caveat: Tefillah tends to become so
ceremonial and decorum seem to hinder routine that it is often practiced by
— this is the essence of prayer.9 unthinking rote.
Imagine — and in our day and Hence, it is not for naught that the
age of technology, smartphones, Sages warn us:
tablets, social media, and the ever
constant bombardment of virtual ‫ הוי זהיר בקריאת שמע‬,‫רבי שמעון אומר‬
communication, sadly, it is not ‫ אל תעש‬,‫[ובתפילה] וכשאתה מתפלל‬ Tefillah Insights: Simcha
too hard to imagine — that we are ‫ אלא רחמים ותחנונים לפני‬,‫תפלתך קבע‬ l’artzecha v’sason l’irecha
attempting to hold an important and ‫המקום ברוך הוא שנאמר (יואל ב יג) כי‬ — Happiness for Your land
fundamental discussion with a child, ‫חנון ורחום הוא ארך אפים ורב חסד ונחם על‬ and Joy for Your City
a loved one, a student, a confidant, .‫הרעה‬
a world leader, while checking the Rabbi Shimon says: Be careful in the Artzecha refers to the Land
news apps on our phones, a Facebook reciting of Shema (and praying). When of Israel and irecha refers
post, or the latest Twitter feed. Such a you pray, do not make your prayer to Jerusalem. Why is Israel
discussion is no discussion at all, for fixed, rather prayers for mercy and associated with simcha and
while we may physically be present supplication before the Omnipresent, Jerusalem with sason? R. Baruch
and going through the motions, blessed be He, as it says, “For He is HaLevi Epstein, Baruch She’Amar,
undeniably, our hearts and minds are gracious and merciful, long-suffering Tefillot pg 248, suggests that the
elsewhere. and full of kindness, and reconsiders difference between simcha and
regarding the evil.” sason is seen in the phrase from
In regard to the action of prayer Avos 2:13 Kel Adon, which we recite on
without proper intent, the Rambam
Do we daven because we are obligated Shabbat morning: semeichim
writes (Hilchos Tefilla 4:15):
to do so, because it’s another activity b’tzeitam v’sasim b’vo’am — they
‫כוונת הלב כיצד כל תפלה שאינה בכוונה‬ to check off on the daily “To Do” list, are happy when they depart and
‫אינה תפלה ואם התפלל בלא כוונה חוזר‬ joyous when they arrive. Simcha
because I have been davening since
‫ומתפלל בכוונה מצא דעתו משובשת ולבו‬ seems to refer to the beginning of
kindergarten, and everyone does it…
‫טרוד אסור לו להתפלל עד שתתיישב דעתו‬ the process and sason refers to its
Are my prayers kevah — fixed and by
‫לפיכך הבא מן הדרך והוא עיף או מיצר אסור‬ completion. On Rosh HaShanah
rote?
.‫לו להתפלל עד שתתיישב דעתו‬ and Yom Kippur, we ask God to
Concentration of the heart — how (is R’ Ovadia m’Bartenura (15th C. Italy) bring simcha to the Land of Israel
this fulfilled)? Any prayer (recited) explains the Mishna as follows: by gathering everyone from the
without concentration is not prayer. And ‫ כאדם שיש עליו חובה דבר קבוע ואומר‬- ‫קבע‬ exile. That is the beginning of the
if he prayed without concentration, it ,‫ קבע‬,‫ אי נמי‬.‫אימתי אפרוק מעלי חוב זה‬ process of redemption, which
must be recited again with concentration. ,‫כאדם שקבוע לו לקרוא פרק אחד פרשה אחת‬ culminates with the rebuilding of
If a person finds that his thoughts are ‫ ואינו אומרה‬,‫שאומר אותה בקריאה בעלמא‬ the Beit HaMikdash and which
confused and his mind is distracted, :‫בלשון תחנונים כאדם שמבקש רחמים‬ brings sason to Jerusalem.
he may not pray until he has recovered Fixed: Like a person who has something Torah To Go Editors
composure of the mind. Hence, on fixed that he is obligated in and says,
returning from a journey, and he is weary “When will I unload this obligation

9
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
from upon me?” Another explanation death You await him; if he repents, You Endnotes
is “fixed” — like a person for whom it will accept him immediately… A man’s
is fixed that he read a chapter and a origin is from the dust and his destiny is 1. In between the deaths of her two sons,
Miriam’s husband, Eliezer, died at the age of
section which he says only as a recitation back to dust… he is likened to a broken 56. Of her husband, Miriam says that he “died
and does not say in the language shard, withering grass, a fading flower, of a broken heart.” (Heard by this author,
of supplications, as a person who is a passing shade, a dissipating cloud, a in a talk Miriam gave at the Young Israel of
requesting mercy. blowing wind, flying dust and a fleeting Woodmere, Woodmere, NY, October 2014.)

,‫ —רוצה בתחנונים‬ ‫כי אל חנון ורחום הוא‬ dream.11 2. Shir, Smadar. The Story of Miriam Peretz:
Miriam’s Song, p.313-314. Gefen Publishing
:‫ועל ידי התחנונים הוא מרחם מיד‬ As we enter into a new year, there is House, Jerusalem, 2016.
For He is gracious and merciful: He no better time than the present —
3. Kaftan, Yitzchak. Sefer Krashnik - Sefer
desires supplications, and through the for if not now, when?12 — to make a
Zikaron l’Kehilat Krashnik. “In Seven Camps
supplications, He immediately has mercy. kabalah al ha’asid — a resolution to in Three Years,” p. 421. Edited by David
Perhaps, if we understand and change for the better — in regard to Sztokfisz. Tel Aviv, 1973.
appreciate the experience of prayer, our relationship with G-d through the 4. cf. Brachos 33a.
in addition to the order of prayer, vehicle of tefillah.
5. Soloveitchik, R’ J.B. Worship of the Heart:
we would find the boundless reward There are a plethora of halachos, Essays on Jewish Prayer, p.150. Edited by
hidden within tefillah itself. seforim, and booklets to help us Shalom Carmy. Ktav Publishing House, Jersey
navigate the letter of the law in City, 2003.
R’ Soloveitchik teaches that:
regard to tefillah. Let us tap into 6. Mitoch Ha’Ohel, From Within the Tent:
Prayer begins as an obligatory, even those resources so that the order and The Weekday Prayers, p. xiii-xiv. Edited by
compelled act, with rigid requirements Feldman, R’ Daniel Z. and Halpern, Dr. Stuart
structure of our prayers are acceptable
W. Maggid Books, Jerusalem, 2014, emphasis
of time, location and behavior. We are al pi halacha. We must recite the added.
particularly aware of this during the proper words, at the correct times, in
winter or in inclement weather when 7. Moshe Blum was wounded in April, 1990,
the set order, so that we discharge our at the age of twenty. He lived with his severe
we must venture out into the cold for obligation of the law of prayer. and debilitating injuries until his death in
minyan early in the morning and at August 2003. May his memory be for a
night. However, as we progress in our As for the heart of prayer and the
blessing.
relationship to prayer, we feel the rewards emotive journey that goes along with 8. Blum, Barbara. Against All Odds, p.120.
of intimate communion with G-d.10 seder ha’Tefillah, let us turn inward,
Menucha Publishers, New York, 2016.
to the feelings, joys and trepidations
‫נֹוח לִ ְרצֹות‬
ַ ְ‫ כִ י כְ ִש ְמָך כֵ ן ְת ִהלָ ֶתָך ָק ֶשה לִ כְ עֹס ו‬found within our very own hearts, so 9. Soloveitchik, Rabbi Joseph B. Worship of the
‫ כִ י לא ַת ְחפֹץ ְבמֹות ַה ֵמת כִ י ִאם ְבׁשּובו ִמ ַד ְרּכֹו‬that we may fulfill, not only the letter Heart: Essays on Jewish Prayer, p. 21. Edited by
Shalom Carmy. Ktav Publishing House, Jersey
‫ וְ ָחיָ ה וְ ַעד יֹום מֹותֹו ְת ַחכֶ ה לֹו ִאם יָ ׁשּוב ִמ ַָיד‬of the law, but the spirit of the law of
City, 2003.
... ‫ ָא ָדם יְ סֹודֹו ֵמ ָע ָפר וְ סֹופֹו לֶ ָע ָפר‬... ‫ ְת ַק ְבלֹו‬tefillah as well.
‫נֹובל‬
ֵ ‫ָמׁשּול כְ ֶח ֶרס ַהנִ ְש ָבר כְ ָחצִ יר ֵיָבׁש ּוכְ צִ יץ‬ 10. David, R’ Avishai C. Darosh Darah Yosef, p.
ֵ ‫ כְ צֵ ל‬When we resolve to make small
224. Urim Publications, Jerusalem, 2011.
‫נֹוש ֶבת ּוכְ ָא ָבק‬
ָ ‫רּוח‬ַ ְ‫עֹובר ּוכְ ָענָ ן כָ לָ ה ּוכ‬
.‫ּפֹור ַח וְ כַ ֲחלום יָ עּוף‬
ֵ changes with lasting impact, we will 11. Text from the Mussaf prayers of the High
For Your Name signifies Your praise: find that our relationship with our Holidays.

hard to anger and easy to appease, Father, our King, will be boundlessly, 12. Avos 1:14
for You do not wish the death of one infinitely and greatly enhanced, as we
deserving death, but that he repent from elevate and ennoble ourselves through
his way and live! Until the day of his the mode, medium, structure, order
and passion of prayer.

Find more shiurim and articles from Mrs. Michal Horowitz at


https://www.yutorah.org/Mrs-Michal-Horowitz

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Rabbi Joshua Kahn
Focusing on
Head of School, Yeshiva University High School for Boys
Tefilla

TEENAGERS AND TEFILLAH: AN APPROACH TO


TEFILLAH EDUCATION IN HIGH SCHOOL

T he proliferation of
commentary on the Siddur
over the past decade speaks
to the emphasis we, as a community,
have placed on the importance of
adolescents forge a relationship with
tefillah and Hakadosh Baruch Hu.
Recently, there has been a strong
communal emphasis placed on
Characteristics of Meaningful
Tefillah

Chazal thoughtfully structured


Shemoneh Esrei with three parts
trying to improve our tefillah
tefillah. Yet the need to focus on — shevach — praise, bakashah —
education, which is encouraging.2 In
tefillah is not a new phenomenon. request, and hoda’ah — thanks.3 Each
considering methods of enhancing
Over 2,000 years ago, Chazal aspect is fundamentally important
our tefillah, there are a variety of
described tefillah as “an area of critical in creating a meaningful tefillah.
approaches. These range from a
importance, and yet people seem to At the same time, each stands in
better understanding of the words
disregard it.”1 While this statement contradistinction to adolescent
to a deeper understanding of the
from the Gemara was made millennia development and the lifestyle of our
tefillah structure to enhancing the
ago and to the general population, it is generation, as will be explained.
experience. Recognizing that many
still accurate and especially magnified educators have written extensively
within the world of adolescents. Shevach — Praise of Hashem
about these approaches, I am going
The challenges adolescents face in to address ways to enhance the
connecting with tefillah are many During adolescence, teens are
adolescent connection to tefillah by
and varied, and are not unique to the developmentally learning to move
focusing on adolescent development
Jewish community. Even so, we must into the sphere of abstract thinking.4
in conjunction with tefillah.
find approaches that will help our They are grappling with an ability

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
to relate to an abstract Being whom want to feel they can do everything development, but also because of the
they cannot see, touch or hear. As a on their own. In contrast, meaningful blessing of the current adolescent
result, they often struggle with their tefillah results from a recognition generation. The blessing of relative
relationship with Hashem. Praising of our complete dependence on affluence our generation enjoys makes
Hashem fundamentally hinges on an Hashem.7 This dependence is the desperation of bakashah less
ability to recognize and appreciate epitomized through the requests we palpable. David Hamelech writes,10
Hashem. While we must try to make of Hashem during tefillah.8 As “Tefillah l’ani ki ya’atof, v’lifnei Hashem
educate toward the words being said, a result, the “muscle” needed to make yishpoch sicho — the prayer of a poor
our students will also benefit from a requests requires “exercise.”9 person when he wraps himself up,
general emunah and G-d awareness and in front of Hashem he pours out
Rav Dov Singer, Rosh Yeshiva of
curriculum.5 By focusing on a greater his conversation.” The association of
Yeshivat Makor Chaim in Israel
perception of Hashem in the world, a poor person being better suited to
(with whom we share an exchange
and recognizing Hashem’s greatness pour out his heart in making a request
program), described a program in his
and His involvement in our lives, our is natural. Baruch Hashem, with our
yeshiva geared toward strengthening
ability to then appreciate the shevach blessings, it is more challenging for an
tefilla. In it, he grants permission to
aspect of tefillah is enhanced. The adolescent to perceive his dependence
his talmidim to spend their birthday
notion of “shivisi Hashem l’negdei out of yeshiva, provided they come on Hashem, which underscores the
tamid — constantly perceiving importance of helping adolescents
Hashem in front of me,” is an appreciate the need to make requests
important and ancient tradition as Focus on the area of of Hashem. In order to inculcate a
general guidance for decision making, sense of bakashah, we should identify
and also enhances tefillah.6 bakashah is particularly areas of request within the purview of
Last year, we initiated a religious important because it runs our school setting and use them with
intentionality.
growth program in MTA. In it, contrary to adolescent
the sophomore grade focused on
enhancing their awareness of Hashem development, but also Hoda’ah
through monthly programs, goal because of the blessing Shemoneh Esrei concludes with an
setting, and meeting one-on-one
with their rebbeim. Each month, of the current adolescent acknowledgement and expression
of appreciation. After we make our
the specific application would shift, generation. The blessing requests, we thank Hashem for
ranging from focusing on berachos
before eating to other areas of beracha, of relative affluence everything He does for us. Again,
this rests on the previous sections
such as Asher Yatzar, to seeing our generation enjoys in which we express a recognition
Hashem’s hand in the world. The
common theme was to perceive and makes the desperation of that Hashem is involved in our
daily lives. During the hoda’ah
appreciate Hashem’s involvement in bakashah less palpable. section, we focus on our ability to
the world in general, and specifically
in our day-to-day existence. perceive Hashem’s involvement
to him and request the day off, and and express our appreciation for
explain why they believe their trip it. These two aspects, recognizing
Bakashah — Requests of
is worthwhile. The rationale for this Hashem’s kindness and expressing
Hashem
policy, Rav Singer explained, is that our appreciation, are challenging for
it gives his talmidim an opportunity different reasons. In the busyness of
The identity formation of adolescence
to prepare for something special in life, it is often difficult to pause and
includes a focus on developing
advance and to create a compelling recognize the good we are given.
independence from parents. It is a
request. Focus on the area of bakashah Furthermore, expressing appreciation
time when young men and women are
is particularly important, as noted, can be challenging because of the
more likely to rebel and less likely to
because it runs contrary to adolescent implicit acknowledgement that we
ask their parents for help. Adolescents

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
relied on others for this success.11 to develop a relationship with strong, positive religious connection
How can we teach these attributes Him. Unsurprisingly, there should and who feel a strong and positive
to our adolescents? Like the other be a strong correlation between connection to their parents are more
aspects, recognition of kindness, and a person’s ability to connect with likely to develop their own connection
appreciation of what we are given, others and his ability to connect to to tefillah.16 These findings highlight
are also muscles we can develop. meaningful tefillah. Studies have and emphasize the critical role parents
Oftentimes, parents teach younger shown a strong connection between play in the religious development
children to say thank you when given religious and social development.12 of their children, specifically within
something. This lesson helps younger Adolescents who connect with their tefillah. Rav Moshe Wolfson puts
children learn how to say thank you. peers, demonstrating positive social these findings in the context of a
As children become adolescents, the development, tend to display a fascinating halacha regarding the
goal becomes more substantive; we stronger sense of religious connection Menorah in the Beit Hamikdash. The
want them to feel the appreciation as well.13 These findings can be Torah commands us,17 “The seven
they are expressing. explained in light of the importance candles of the Menorah are to face
that community and connectivity play the middle candle.” Rav Wolfson
Programmatically, this can be achieved
within religious practice. The value of suggests18 that the middle candle
by celebrating accomplishments and
focusing on who helped us achieve community in the context of tefillah symbolically represents the parent, the
is evident from a variety of halachot. anchor and backbone of the family;
these accomplishments. As we begin
The Mishnah14 describes the rule that Hashem is telling us that the candles,
to recognize these milestones, as
a minyan is required for all devarim representing the children, should be
well as help our adolescents see who
she’bekedushah, such as Kaddish, near and facing their parent when
helped them succeed, they begin to
Kedushah, keriat haTorah and Birchat davening. In his language, “We should
more naturally articulate hoda’ah
Kohanim. Furthermore, the text of educate our children by having them
properly.
tefillah, which is written in the plural, stand next to us while davening.” The
Each of these components requires reminds us of its communal nature. connection between tefillah and our
a significant time commitment to For example, when asking Hashem to relationship with our parents is also
formal and informal education, heal us in the berachah of Refaenu, we magnified by the sense of tradition
through class discussion, consistent use the plural form of refaenu, not the that permeates our tefillah practices.
individual conversation, and policy singular form of refaeni. In the next As Rabbi Jay Goldmintz writes:19
and programmatic development. berachah in Shemoneh Esrei, we ask When I pray, I connect myself to the
Values education requires a holistic Hashem for help in pursuit of financial Jewish people of the past. I use the same
approach, which encompasses success, again using the plural form of words they did, I refer to the experience
different modalities to enable the Barech Aleinu. The Sefer Chasidim15
messages and lessons to transform our they had, I recall the beliefs that we all
articulates this approach, “One who share, in the same language that has
thinking and action. does not consider the needs of others been used for thousands of years. In
will not have his tefillah answered. prayer, I become a part of the chain of
Tefillah as a Relationship Therefore, the text of tefillah was tradition.
written in the plural form.” The chain of tradition links us most
Since tefillah is about creating and
directly right back to our parents. The
strengthening our relationship with Relationship with Parents more positively we feel connected to
Hashem, research has shown that
this chain, the more likely we are to
meaningful tefillah has a strong A second external factor in the
appreciate tradition as the bedrock
correlation with other relationships. development of adolescent
of tefillah. Furthermore, the text of
connection to tefillah is the strength
tefillah refers to Hashem as a parent.20
Relationship with Peers of connection with parents, as well
It then follows that the strength of
as the perceived connection parents
our relationship with our parents
At its core, tefillah represents an have to tefillah. Teenagers who
will impact the manner in which we
opportunity to connect to Hashem, perceive their parents as having a
connect with Hashem as our Father.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Relationship with Extra-Familial school community also enhances the Yisrael, instead, he asked Hashem for a matnas
Role Models tefillah education. Over the last 20 chinam, a gift to enter Eretz Yisrael even as an
undeserving prayer.
years, schools have demonstrated a
Teenagers who express a strong more active commitment to family 9. The Torah is sensitive to this challenge for
sense of connection to extra-familial and parent education, recognizing all people, in our warning to not focus on
role models are also more likely to the importance of the parent-child
“kochi v’otzem yadi — my own power and
connect to more meaningful tefillah.21 hard word.” However it is more pronounced
relationship as valuable in the in adolescents.
Adolescents who admire and develop educational development of their
relationships with older role models, 10. Tehillim 102:1.
students.
whether camp counselors, teachers, 11. In the Koren Ani Tefilla Siddur, Rabbi
or older students in yeshiva, tend to The immense power of tefillah comes Goldmintz shares a story of two angels who
develop a greater commitment to and from blending our acknowledging were sent to this world to collect tefillos. At
Hashem’s presence in our life and the the end of the day, one angel returned with
appreciation of tefillah. This notion a full bag while the other returned with a
is also brought up by Rav Moshe development of our relationship with bag barely half full. What accounted for the
Wolfson,22 in a creative approach to Him. Like all gifts, we must learn how difference? The angel who returned with the
the story of Yehuda and Yosef. When to use them properly and maximize full bag was searching for tefillos of request,
Yehuda approaches Yosef at the them. May Hashem give us the while the other angel was looking for tefillos
strength and wisdom to continue to expressing appreciation. The story illustrates
beginning of Parshas Vayigash, Chazal the more natural tendency to use tefillah to
explain that Yehuda approached Yosef learn about, discuss, and enhance our make requests.
through the mode of prayer. Why tefillah and the tefillah of our children.
12. Meltzer, Dogra, Vostanis, & Ford, 2011;
did Yehuda specifically wait until Good & Willoughby, 2006; Good, Willougby,
this point to engage in tefillah? Rav Endnotes and Frijters, 2009; Gunnoe and Beversluis,
Wolfson explains that Yehuda had 2009.
also engaged in tefillah before this 1. Berachos 8a, and Rashi ad loc.
13. Astin, Astin, & Lindholm, 2011.
moment, but now, as he drew close 2. Numerous studies have shown the positive
benefits of positive religious development 14. Megillah 4:3.
to Yosef, the influence of such a great
tzaddik influenced him to daven again. among adolescents. See Salmoirago – 15. Siman 1063.
Blotcher et al. 2011, Reinart, Edwards, &
Being connected to a positive role Hendrix, 2009. 16. Vermeer, 2014; Bengston, Putney, &
model can enhance our tefillah. This Harris, 2013.
3. See Berachos 32a.
idea is echoed by the Chasam Sofer,23 17. Bamidbar 8:2.
who explains that it is a special merit 4. See Jean Piaget’s Theory of Cognitive
Development. 18. See Sefer Va’Ani Tefillah page 97.
for the acceptance of our tefillah when
19. The Koren Ani Tefillah Siddur p. 812.
we stand near a righteous individual. 5. See Rabbi Jay Goldmintz, “Helping
This again highlights the importance Students Find Their Own Voice in Tefilah: 20. Examples include Selach Lanu Avinu and
A Conceptual Framework for Teachers,” Avinu Malkeinu.
of extra-familial role models. printed in Rav Chessed in which he discusses
the convergence of tefillah and emunah for 21. Astin, Astin, & Lindholm, 2011.
Schools have a special opportunity
to capitalize on all three of these adolescents. 22. See Sefer Va’Ani Tefillah page 97.
aspects of tefillah education: social 6. Mishnah Berurah 1:4 discusses the minhag 23. See Derashos Chasam Sofer vol. 2 page 357.
development, extra-familial role to have this phrase appear on klaf in each
person’s siddur.
models and parental relationships.
Davening in school provides students 7. Chazal’s description that a person should
with role models they can connect appeal to Hashem as a servant speaking to his
master is a humbling experience.
to and admire, ranging from rebbeim
and teachers to older students. The 8. See Rashi, Parshas Vaeschanan, who
explains that although Moshe had merits
social environment created in a to use in making his request to enter Eretz

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Chaim Nissel, PsyD
Focusing on
Dean of Students, Yeshiva University
Tefilla Adjunct Professor, Wurzweiler School of Social Work

KOL ATZMOTAI TOMARNA: PRAYING WITH BODY


AND SOUL
‫כי כל פה לך יודה וכל לשון לך תשבע וכל ברך‬ in prayer both on Rosh Hashana start time, we need to arrive beforehand
‫לך תכרע וכל קומה לפניך תשתחוה וכל לבבות‬ and Yom Kippur, prayer is clearly and prepare. We are obligated to
‫ייראוך וכל קרב וכליות יזמרו לשמך כדבר‬ central to these Days of Awe. The ensure that our surroundings and our
... ‫שכתוב כל עצמתי תאמרנה ה’ מי כמוך‬ recent articles about prayer in the bodies are appropriately clean, that
For every mouth will give thanks to You Jewish Action magazine (Fall 2017) the setting has few distractions, and
and every tongue will vow allegiance to and the addition of special classes that our minds are in the proper frame
You and every knee will bow to You and and yimei iyun in yeshivot and day for communicating with our Creator.
every upright being will prostrate before schools on the topic of making prayer In addition to preparing ourselves
You and all hearts will revere You and more meaningful are commendable. before beginning prayer and even
all internal organs will sing the praises of Rav Tzvi Hersh Weinreb’s “The Best more specifically before beginning the
Your name as it states: All of my bones Books on Prayer”1 provides many Amida, with the recitation of “G-d,
shall say, “G-d, Who is like You…” options to reflect on our prayers open my lips (so that) my mouth can
and gain a deeper understanding of tell your praises,” there are several

W hile tefillah is intrinsic them. However, despite the resources elements during prayer that help to
to the daily life of a Jew, available, a meaningful prayer refocus our experience and to remind
it is highlighted even experience is elusive for many. us that we literally are standing before
more so now, during the High Holiday To properly appreciate prayer, we need the Almighty. The countless references
season. With the daily recitation of to arrive to shul early, or at least on time. to Hashem in second person, as in
Slichot in the period leading up to “Blessed are You, Hashem, our G-d…”
I have heard Rav Hershel Schachter
Rosh Hashana, with extra tefillot is an almost continuous reminder that
say, “if you arrive to shul on time, you
during the Aseret Yemei Teshuva, we are communicating directly with
are already late.” How true this is. To
and with the additional time spent the Ribbono Shel Olam. Additionally,
properly begin praying at the official

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
the various movements designed by prayers are replete with responsive chest, bow here and turn around here,
Chazal and by our traditions heighten sections. We listen to the shaliach with regrettably little thought to their
our awareness of being in Hashem’s tzibur repeat the Amida and we meaning. By increasing our awareness
presence. frequently respond in Chazarat of the many movements we perform in
Psychological researchers have codified Hashatz, Kedusha, and Kaddish our prayer, we can more appropriately
different modalities with which people with various exclamations of baruch benefit from their execution.
Hu uvaruch Shmo and amein. We
experience the world. These are There are three primary functions
hear the call of Borchu Et Hashem
commonly broken down into visual, for the various movements in prayer,
auditory and kinesthetic (movement). Hamivorach, and we respond in turn. which all have the goal of enhancing
Some people grasp information better Responsive prayers are even more our prayer. Some of the movements
numerous during Slichot and during
when material is presented visually, serve to heighten our awareness of the
the Aseret Yemei Teshuva, including
while others process information awesome experience of approaching
more readily when they hear it. A third the especially moving prayers of Kol the King of all kings in supplication.
Nidrei, Avinu Malkeinu, the Sh’losh
group learn material best when they At other times, we act out motions
are fully drawn into it with movement. Esrei Middot, and the Yom Kippur related to the specific words we
Musaf. Meaningful prayer certainly
Interestingly, the way our tefillot are are saying to help us become more
arranged requires that we use all three requires much listening, in addition to keenly aware of these words. And at
audibly articulating the prayers.
modalities while praying, to help us times, movements are intended to
maximize the experience. People tend When we reflect on our own prayer, help us feel part of the tzibbur, with
to be more familiar with the visual and we typically consider the words we all participants following similarly
auditory aspects of prayer, while the are saying and their meaning, and we choreographed ritual movements.
kinesthetic elements are less obvious think about the experience of what we The list of movements during tefilla is
and thus warrant more extensive see and hear during services; however, long, so we will highlight only some of
elaboration. we usually do not consider the them from each category.
kinesthetic aspects of tefilla to have as
The visual modality is activated by
deep significance. A newcomer to an Movements that Highlight our
reading the words in the siddur,
Orthodox synagogue once remarked Experience
whether in Hebrew or in translation,
to me how surprised he was by all the
and for some people, by closing
movement taking place. He said it Many aspects of tefilla serve to
their eyes and creating a visual
seemed loosely choreographed, like an experientially transport us to another
image of connecting with Hashem.
ensemble in a play — sit, stand, turn realm. The Rema (95:1) states that we
Using a translated siddur helps us
around, bow, step forward and step take three steps forward at the start of
understand the words we are saying,
and studying any of the excellent backward. The truth is that observant the Amida as a way of “approaching”
English commentaries on prayer helps Jews seem to be in almost constant Hashem. The Aruch Hashulchan
motion while praying. (95:3) likens this to other aspects
us understand the deeper meaning of
our tefillot. This undoubtedly helps It seems clear that movement during of holiness that warrant preparation
us focus our attention and have a prayer is meant to heighten the prayer beforehand. We also take three steps
more meaningful prayer experience. experience and to evoke different backward upon completing the Amida
The image of a beautiful shul, a emotions at different parts of prayer. as a way of submitting to Hashem
tastefully decorated Aron Kodesh, and Unfortunately, in the same manner and taking leave of Him. We start the
being surrounded by others intently that people often recite prayers by steps back with the left (weaker) foot
absorbed in prayer further heighten rote to merely satisfy the requirement to show our reluctance to depart from
our visual sense as we daven. or because they are on autopilot, our our closeness to Hashem.
movements in prayer are executed in The most common reason why we
We are supposed to audibly recite
the same way. Movements in prayer specifically take three steps is because
the Shema (Shulchan Aruch, Orach
are often mindlessly followed as of the three times in Tanach where
Chaim 62:3), thereby stimulating our
prescribed in the siddur — strike your it is recorded that someone “stepped
auditory system. Additionally, our

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
forward” in prayer (Aruch Hashulchan off from a runway. The world around Movements that Highlight
95:3).2 Rav Shimon Schwab (On us is dark and as we fly through the Content
Prayer, pages 401-405) describes clouds, all is grey. But then the plane
how the Amida relates to the Kodesh bursts through the clouds and the sun Other movements in prayer are meant
Hakadashim (Holy of Holies), and that is shining. Flying above the clouds, to heighten our awareness of specific
through tefilla we bring our neshama we realize that the sun was there the words and themes. We elevate our
from the mundane world into the Holy whole time, we just couldn’t see it. heels in Kedusha as we say “Kadosh,
of Holies. Just as the Kohain Gadol on The three steps forward could be Kadosh, Kadosh,” (Yeshayau 6:2-3)
Yom Kippur walked from the Azarah, experienced as our bursting through comparable to the angels who are
through the Ulam, into the Heichal the clouds to be in the sun, or in the elevated when they praise G-d with
and into the Kodesh Hakadshim, we case of tefilla, in G-d’s presence. The these words. This evokes a feeling
take three steps forward as we begin steps backward following the Amida of lifting ourselves toward G-d,
the Amida to demonstrate that we are our return to our earthly existence, similar to those who raise their eyes
are symbolically leaving this world albeit bringing G-d’s grace back heavenward. We bow specifically
and entering the world of the Kodesh with us, so that as we face whatever when we say Modim, demonstrating
Hakadashim. And just as a korban challenges we are experiencing, we our appreciation that all aspects of our
is bound, so too, we bind our feet can know that Hashem is with us. very being are entirely dependent on
together as if to say to Hashem, “I am Hashem. We strike our chest over our
We start and conclude the Amida
completely bound up and offer myself heart with our fist as we say “we have
with two bows at the beginning, in
as a korban to you.” This evokes the sinned,” as if to say “I am sorry.” This
the brachah of Avot, and two toward
verse “uneshalma parim sefateinu” — is based on the verse “Ve’hachai yiten
the end, in the brachah of Hoda’ah
we will offer the words of our lips el libo” — and the living will lay it on
(Modim), showing our deference to
instead of bulls (Hosea 14:3) — which his heart (Kohelet 7:2), and that our
G-d and our experience of being in
indicates a link between our tefilla and misbehavior is due to inclinations of
His presence. In addition to bowing
sacrifices. Rav Schwab describes (page the heart. And we hide our faces as we
in the Amida, we also bow when
538) that following the Amida: say Tachanun out of contrition and
we say Barchu, both in the morning
embarrassment over our sins.
…we take leave from the Kodesh and evening prayers, and at other
Hakadoshim by taking three steps times, showing our humility and The Shulchan Aruch (Orach
backwards, which symbolically brings subservience to G-d. The source for Chaim 61:5) explains that we cover
us back, first into the Heichal, then to this is in Divrei Hayamim I (29:20), our eyes as we recite the first verse of
the Ulam, and then to the Azarah, which recounts how: Shema to enhance our concentration
from where we came. The three steps and reduce distraction, focusing
’‫ֹאמר ָדוִ יד לְ כָ ל ַה ָק ָהל ָב ְרכּו נָ א ֶאת ה‬ ֶ ‫וַ י‬
backwards are to be taken while bowing, on accepting the yoke of Heaven
‫ֹלקי ֲאב ֵֹת ֶיהם‬
ֵ ‫ֹלקיכֶ ם וַ ָיְב ֲרכּו כָ ל ַה ָק ָהל לַ ה’ ֱא‬ ֵ ‫ֱא‬
as one would reverentially do when and declaring G-d’s oneness.
.‫וַ יִ ְקדּו וַ יִ ְש ַת ֲחוּו לַ ה’ וְ לַ ֶמלֶ ְך‬
taking leave of his master (Yoma 53B). The Talmud (Berachot 13b) traces this
Dovid said to the people “Bless Hashem
practice to the great Rabbi Yehuda
An additional reason for three steps is your G-d” and the entire congregation
Hanasi, who would interrupt
that Moshe Rabeinu moved through blessed Hashem, the G-d of their
his Torah lectures to recite Shema
three distinct levels to ascend to fathers, and bowed down and prostrated
and would pass his hand over his
Hashem’s presence on Har Sinai, as themselves before Hashem.
eyes as he said the verse. Similarly,
indicated in the pasuk describing Although the countless references many people close their eyes while
“darkness, a cloud and opaque in Tanach to the Avot and Neviim praying or bury their face in a siddur
darkness” (Deuteronomy 4:11) on bowing to Hashem were full to increase their concentration and
Har Sinai. prostrations, our custom is to bend reduce distractions. The Magen
Rabbi Menachem Penner3 quoted Rav our knees and then our upper body Avraham (132:2) cites that the custom
Uri Weisblum’s sefer Ha’arat Hatfilla, (Brachot 28b). We fully prostrate to bow during Aleinu while saying
which likened the three steps forward ourselves in prayer only during Musaf “va’anachnu korim u’mishtachavim
before the Amida to an airplane taking on Rosh Hashana and Yom Kippur. u’modim” is so that we should not

17
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
appear hypocritical as we say, “they Swaying depends on the individual — people
bow to vanity and emptiness… but we who concentrate better while swaying
bend our knees, bow and acknowledge Although one of the most obvious should sway and those who focus
our thanks before the King over kings movements in Orthodox prayer is the more intently while standing in place
of kings, Hakadosh Baruch Hu.” almost constant swaying (also known should just stand and not sway. The
as shukeling), which is the unofficial Aruch Hashulchan (48:3) similarly says
Movements that Help Connect custom of most Orthodox Jews, that swaying is very person-specific
us to the Tzibur swaying is certainly not a halachic and we should each find our own
requirement. The Shulchan Aruch pattern of movement when praying.
Another aspect of movement during (95:3) states that during Shemoneh
Although our prayers are expressed
prayer is a way of joining the kahal Esrei, we should “stand like a slave
verbally, tefilla is meant to be more
(congregation) during particular before his master with fear, awe, and
than a mere recitation of words.
parts of davening. The Shulchan dread,” which some interpret to mean
Chazal created a structure that
Aruch (Orach Chaim 65:2) describes standing still and not swaying. The
mandates us to speak our prayers,
a situation in which the tzibur is Rema (48:intro), however, states that
and to also utilize sight, hearing,
saying Shema, but the individual those who are careful (midakdikim)
and movement as we pray. Prayer is
is saying a prayer that he cannot sway while praying to fulfill the verse
meant to be a full-body experience
interrupt to say Shema. At that point “kol atzmotai tomarnah Hashem mi
and a complete immersion into the
he should pray loudly, in the tune kamocha” — All my bones shall say,
encounter. When Rabbi Akiva prayed
the congregation uses for Shema, Hashem, who is like You?” (Tehillim
alone, he moved from one corner of
while continuing to pray the part he 35:10). While the primary reason for
the room to another, due to his many
is actually saying. The Kaf Hachaim swaying is so that we pray with “all
bows and prostrations (Berachot 31a).
(65:7) writes that he should cover of my bones” i.e. literally, my whole
Other stories recount how rabbis were
his eyes as well, to demonstrate that body, other reasons are given as well.
so engrossed in prayer they were not
he is an active member of the tzibbur, The Magen Avraham (48:4) says
aware of things going on around them.
accepting the yoke of Heaven as swaying shows a humbleness before
Let us recognize the gift we have in
described in Shema. The Shulchan G-d. The Zohar offers a more spiritual
being able to approach the Almighty
Aruch (Orach Chaim 109:1) similarly explanation for swaying: “When a Jew
in prayer. Let us focus on the words
writes that if the shaliach tzibur, utters a word of Torah, the light [in his
we are saying, the sights and sounds
during Chazarat Hashatz, reaches soul] is kindled…and he sways back
of prayer, and the movements in
the brachah of Modim while you are and forth, like the flame of a candle”
which we engage to come closer to
still reciting the silent Shemoneh Esrei, (Zohar to Numbers, 218b-219a). The
Hakadosh Baruch Hu. Let us ask
you should bow with the tzibbur, in Kuzari (2:79-80) writes that it was
Hashem to open our mouths in
order not to appear as if you deny a practical custom because several
prayer, but also to allow our bodies
the message of Modim. A parallel to people studied out of a single large
and souls to come close to Him,
this in contemporary culture is the book and moved up and down to
especially at this time of the year.
American practice of standing and make room for the many others who
placing our right hand over our heart wanted to use that book.
Endnotes
during the singing of the national Although the Mishna Brurah (95:7)
anthem. Just as “taking a knee” during speaks of swaying during the Amida, 1. Available at: https://jewishaction.com/
the Star-Spangled Banner is seen as the Mishna Brurah (48:5) also cites religion/shabbat-holidays/rosh-hashanah/
offensive to some, not participating other opinions about swaying (Magen best-books-prayer/
in the important prayer rituals which Avraham and Eliyahu Zuta) that we 2. “Avraham Stepped forward” (Bereishit
everyone else is doing, can be seen, should only sway during Pesukei 18:23), “And Yehudah stepped toward him”
l’havdil, as being a poresh min hatzibur, (Bereishit 44:18)  and “Eliyahu stepped
D’zimra and Birchot Kriat Shma, but
literally one who separates himself forward” (Melachim I 18:36).
not during the Amida. The Mishna
from the community and denies the Brurah (48:5) further quotes the 3. Shiur available at: https://www.yutorah.
specific declarations being made. org/lectures/lecture.cfm/828818/
Magen Avraham who says that it all

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Rabbi Menachem Penner
Focusing on
Max and Marion Grill Dean, RIETS
Tefilla

SIM SHALOM: THE PERFECT PRAYER

W e end the Amidah —


both on weekdays and
holy days — with a
tefillah for peace. This is in keeping
with the tradition of concluding our
makes peace in His heights.”
Masekhet Derekh Eretz, Perek
Shalom no. 19
There are, however, multiple reasons
G-d, the Torah of life, love of kindness,
righteousness, blessing, mercy, life and
peace.
Moreover, the closing (and opening)
to question whether Sim Shalom is a berakhot of Shemoneh Esreh —
prayers with the hope for shalom: mere request for peace. Retzei, Modim, and Sim Shalom —
‫אמר ר' יהושע דסכנין בשם ר' לוי גדול השלום‬ are not supposed to be requests at all!
Indeed, the first half of the berakhah
:‫ שכל הברכות והתפלות חותמין בשלום‬- asks for more than peace: ‫אמר רב יהודה לעולם אל ישאל אדם צרכיו‬
‫ "ופרוס סוכת‬- ‫ חותמה בשלום‬- ‫קרית שמע‬ ‫ אלא‬- ‫לא בג' ראשונות ולא בג' אחרונות‬
‫ חותמה בשלום‬- ‫ ברכת כהנים‬."‫שלומך‬ ‫טֹובה ְּוב ָרכָ ה ֵחן וָ ֶ ֽח ֶסד וְ ַר ֲח ִמים‬ ָ ‫ִשים ָשלֹום‬
:‫באמצעיות‬
- ‫ וכל הברכות‬."‫ שנאמר "וישם לך שלום‬- ‫ כֻ ָלֽנּו‬,‫ ָא ִ ֽבינּו‬,‫עָ ֵלֽינּו וְ עַ ל כָ ל יִ ְש ָר ֵאל עַ ֶ ֽמָך׃ ָב ְר ֵכֽנּו‬
".‫ "עושה שלום במרומיו‬- ‫חותמין בשלום‬ '‫ כְ ֶא ָחד ְבאֹור ָפנֶ ֽיָך כִ י ְבאֹור ָפנֶ ֽיָך נָ ַ ֽת ָת ָלֽנּו ה‬R’ Yehudah said: A person should not
Said R’ Yehoshua of Sachnin in the ‫ּתֹורת ַחיִ ים וְ ַ ֽא ֲה ַבת ֶ ֽח ֶסד ּוצְ ָד ָקה ְּוב ָרכָ ה‬ ַ ‫ ֱאֹלקינּו‬ask for his needs — not during the first
name of R’ Levi: All the blessings and ‫ וְ ַר ֲח ִמים וְ ַחיִ ים וְ ָשלֹום׃‬three blessing [of the Amidah] and not
during the last three blessings. Instead, he
prayers are sealed in peace. The recital Grant peace, goodness, blessing, grace,
should ask during the middle blessings.1
of Shema ends in peace with “spread lovingkindness and mercy to us and
Berakhot 34b
over us a shelter of peace,”; the priestly unto all Israel, Your people. Bless us,
blessing ends in peace, as it says, “and he our Father, all of us as one with the Instead, Sim Shalom is supposed to
will place upon you peace”; and all the light of Your face; For by the light of be a blessing of thanks. The Rambam
blessings end in peace, as it says “He who Your face, You have given us, L-rd our (Hilkhot Tefillah 1:2) states:

19
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
‫ שיהא‬:‫ חיוב מצוה זו [של תפילה] כך הוא‬... Hashanah. Most of the berakhot are
listed as expected. Yet Sim Shalom is Tefillah Insights:
‫ ומגיד שבחו‬.‫אדם מתחנן ומתפלל בכל יום‬
nowhere to be found!4 Zochreinu L’Chaim
‫ ואחר כך שואל צרכיו‬.‫של הקדוש ברוך הוא‬
‫ ואחר כך‬.‫שהוא צריך להם בבקשה ובתחנה‬ ‫) וגבורות‬2( ‫) אבות‬1( ‫ אומר‬:‫סדר ברכות‬ During the ten days from Rosh
‫נותן שבח והודיה לה' על הטובה שהשפיע לו‬ – ‫) קדשת היום‬4( ... ‫) וקדשת השם‬3( HaShanah to Yom Kippur, we
:‫ כל אחד לפי כחו‬- ‫) שופרות‬6( .‫ ותוקע‬- ‫) זכרונות‬5( .‫ותוקע‬ insert the phrase zochreinu
This commandment obligates each )9( ‫) והודאה‬8( ‫) עבודה‬7( ‫ ואומר‬.‫ ותוקע‬- l’chaim — remember us for life
person to offer supplication and prayer ‫וברכת כהנים‬... — in the first blessing of the
each day and utter praises of G-d, then The Order of the blessings is as follows: Amidah. In general, we don’t have
petition for all his needs with requests (1) Fathers, (2) Might, (3) Sanctity of any requests in the first three
and supplications, and finally give praise the Name, (4) Sanctity of the day (and blessings of the Amidah, because
and thanks to G-d for the goodness the shofar is blown), (5) Remembrances we must first praise God and then
that He has bestowed upon him; each (and the shofar is blown), (6) Shofar ask for our needs. How is it that
according to his ability.2 (and the shofar is blown)… (7) Temple we are permitted to pray for life
The nosei keilim of the Rambam Service, (8) Thanks, and (9) The in the first blessing? Furthermore,
struggle to identify the source that the Priestly Blessing. why do we pray for life in the first
final three berakhot are expressions The Priestly Blessing refers to the blessing, but in the insertions
of thanksgiving. Nonetheless, the three-sentence berakhah recorded in at the end of the Amidah, we
Rambam’s opinion is widely accepted. Parshat Naso (Bamidbar 6:22-27): ask for “chaim tovim” — good
Sim Shalom, however, doesn’t give the life? R. Meir Simcha of Dvinsk,
;‫יברכך ה’ וישמרך; יאר ה’ פניו אליך ויחנך‬ Meshech Chochma, Devarim 33:2,
impression of gratitude. After all, how
.‫ישא ה’ פניו ה’ אליך וישם לך שלום‬ answers that zochreinu l’chaim is
are we thanking G-d by saying Sim
May the L-rd bless you and keep you. not a request, but rather a praise
Shalom? Of the three final berakhot,
May the L-rd make His countenance of God. Jewish people, by their
only Modim is an expression of
shine upon you and be gracious to you. nature, praise God. Therefore,
thanks!3 With Sim Shalom, we have
May the L-rd lift up His countenance to we request that He provide life,
fallen back on asking Hashem for
you and give you peace. not for our sake, but for His
more!
It is one of the most famous berakhot (l’ma’ancha Elokim chaim). We
Finally, why are the critical requests in our tradition. But we do not don’t ask for a good life in these
in Sim Shalom — so central to our consider it to be one of the blessings blessings, rather we reserve
lives — not included in the middle of the Amidah! that for later, because in these
section of the Amidah? Are peace, blessings, the focus is on God,
According to the Rambam (Hilkhot
goodness, and mercy less imperative and Jewish people praise God
Temidim uMussafin 6:4), this “Birkat
than knowledge, forgiveness, health even in difficult times.
Kohanim” refers to the berakhah of
and wealth? If anything, the requests
Sim Shalom.5 The Gemara (Megillah Torah To Go Editors
contained in Sim Shalom are more
18a) already makes a connection
fundamental, more impactful than
between Birkat Kohanim and Sim He is peace, as it states, “The Lord will
anything mentioned in the middle
Shalom: bless His nation with peace.”
section of the Amidah.
‫ומה ראו לומר שים שלום אחר ברכת כהנים‬ Sim Shalom and Birkat Kohanim are
The evidence indicates that Sim
‫ דכתיב ושמו את שמי על בני ישראל ואני‬- integrally linked and form a single
Shalom is no unassuming request
,‫ שלום‬- ‫ ברכה דהקדוש ברוך הוא‬.‫אברכם‬ unit. The Gaon of Vilna spells out the
for peace. Instead, as we shall see, it
.‫שנאמר ה’ יברך את עמו בשלום‬ thematic connections between the
is a fitting culmination of our silent
Why did they institute saying Sim two:6
“meditation” with G-d.
Shalom after Birkat Kohanim? Because
The Mishnah in Rosh Hashanah ‫ הם כנגד ששה‬... ‫שים שלום טוב וברכה‬
it states “And they will place My name on
(4:5) lists the nine berakhot that ‫ כנגד‬- ‫ שלום‬:‫ברכות שבברכת כהנים‬
the Jewish people and I will bless them.”
comprise the Musaf Amidah on Rosh ... '‫ כנגד יאר ה‬- "‫“וישם לך שלום”; "טובה‬
The blessing of the Holy One Blessed be
;..."‫כמ"ש "וירא אלקים את האור כי טוב‬

20
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
;‫ כנגד ויחנך‬- "‫ כנגד יברך ה'; "חן‬- "‫"ברכה‬ only during Shacharit, when Birkat Rav Mosheh Lichtenstein (Rosh
)‫יב‬:‫ כמ"ש (דב' ז‬- ‫ כנגד וישמרך‬- "‫"וחסד‬ Kohanim is (at least theoretically) Yeshiva, Yeshivat Har Etzion)7 offers
‫ כדי שלא נאבד‬- "‫ את החסד‬... ‫"ושמר לך‬ recited. At other times, we recite textual support for Birkat Kohanim to
‫ כנגד "ישא ה פניו‬- "‫;"ורחמים‬...‫בעונינו‬ Shalom Rav, a shorter request for follow the Amidah — rather precede
‫ וכובש ונושא פנים‬- ‫ כי הוא נושא עון‬- "‫אליך‬ peace which does not correspond to its conclusion. The Rambam (Hilkhot
...‫אלינו‬ the multi-faceted Birkat Kohanim. Tefillah 14:14) states this clearly:
“Sim shalom tova u’veracha” corresponds Due to the concern that a kohen ‫במקדש מברכין ברכת כהנים פעם אחת‬
to the six berakhot contained in Birkat might have consumed an alcoholic ‫ אבל במדינה‬...‫ אחר תמיד של שחר‬- ‫ביום‬
Kohanim: “Shalom” corresponds to “and drink, Birkat Kohanim is not recited ‫ חוץ‬- ‫ מברכין אותה אחר כל תפלה‬-
give you peace.”; “Tova” corresponds to later in the day (Taanit 26a). The only ....‫ממנחה‬
“may the L-rd shine His countenance exception is a fast day. On a taanit, In the Temple, the priests recite the
upon you” — as it is written: “And G-d kohanim can recite Birkat Kohanim priestly blessing once a day: After the
saw the light and that it was good.” …; until sundown. Therefore, Sim Shalom Morning offering…. But outside of the
“uVeracha” corresponds to “may the L-rd is recited as well. Temple, the blessing is said after every
bless you.”; “Chen” corresponds to “and be This clarification — that Sim Shalom tefillah [Shacharit, Mussaf and Neilah]
gracious to you.”; “Chesed” corresponds is coupled with Birkat Kohanim — except for Minchah.
to “And he should guard you,” as it says — requires further examination.
“to keep for you … the kindness,” in A similar idea, claims Rav
Everything about Birkat Kohanim
order that we will not be lost through our Lichtenstein, is expressed by the
indicates that the priestly blessing
sins…; “veRachamim” corresponds to, Behag (at the end of his commentary
should be offered after the Shemoneh
“may Hashem lift up His face unto you” to Berakhot, chapter 5). The Behag
Esreh — not during the Shemoneh
for He carries our sins and conquers [His claims that adding the berakhah of
Esreh. Yet Sim Shalom, which follows,
anger] and turns His face towards us … Sim Shalom to the Amidah is less
concludes the Amidah! problematic than insertions made
Sim Shalom is part and parcel of In Parshat Shemini (Vayikra 9:22), earlier in the Shemoneh Esreh:
Birkat Kohanim. The kohanim bless Aharon blesses the people after he
the people (or, for Ashkenazic Jews ‫ואפילו זכרנו לחיים במגן לא אמרינן וכל שכן‬
completes the sacrificial service.
in the Diaspora, the chazzan recalls ‫זכור רחמיך וכבוש כעסך במודים לא אמרינן‬
Wouldn’t it make sense to do the same
the Priestly blessing), and the chazan, ‫אבל ובספר חיים אמרינן בשים שלום דסליקו‬
in tefillah, by inserting Birkat Kohanim
representing the people, accepts that .‫להו שמונה עשרה והוה ליה כתחנונים‬
after the Amidah is finished? After all,
berakhah by reciting Sim Shalom to We do not say even ‘Zokhreinu le-chayim’
isn’t Birkat Kohanim a hefsek in the
conclude Chazarat HaShatz. in Magen [Avraham]. All the more
Amidah? Why not wait for one more so we do not say “Zekhor rachamekha
This is emphasized in Nusach berakhah — Sim Shalom — to finish u-khevosh ka’askha” in Modim. However,
Ashkenaz, in which Sim Shalom is said before introducing Birkat Kohanim?

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
we do recite “Be-sefer chayim” in Sim • The requests made in Sim Shalom response to our requests. We, over the
Shalom since Shemoneh Esrei has are for notions omitted during the course of the Amidah, praised G-d as
been completed, and it thus resembles middle section of the Amidah, the an introduction, asked him to satisfy a
tachanunim [additional prayers recited section reserved for requests. plethora of our needs, and then thanked
after the formal Shemoneh Esrei]. Him for His “time” and “consideration.”
• The final three berakhot of the
His response is the blessing — or
Contrary to everything we have Amidah are reserved for thanksgiving.
blessings — of Birkat Kohanim.
learned to this point, Rav Lichtenstein Sim Shalom (and Retzei, for that
suggests that the Amidah truly ends matter) are devoid of hoda’ah, serving But aren’t the Kohanim the ones
at the conclusion of Modim — instead as an opportunity to ask for blessing us? No, says the Rambam
“hatov shimecha ulecha na’eh lehodot.” additional needs. (Hilkhot Tefillah 15:6-7), it is G-d
Birkat Kohanim, as suggested by Himself:
• Sim Shalom is so integrally linked
the aforementioned sources, is to Birkat Kohanim that the two are ‫כהן שלא היה לו דבר מכל אלו הדברים‬
pronounced after the formal Amidah synonymous in the language of the ‫ אף ע"פ שאינו חכם‬- ‫המונעין נשיאת כפים‬
is finished. His father, Rav Aharon Mishnah. ‫ הרי זה נושא את‬... ‫ואינו מדקדק במצות‬
Lichtenstein, zt”l, concurred with this ‫ ואל תתמה ותאמר "ומה תועיל ברכת‬:‫כפיו‬
approach. • There are multiple indications
‫הדיוט זה?" שאין קבול הברכה תלוי בכהנים‬
that Birkat Kohanim is said after the
This idea finds further support in the ‫אלא בהקדוש ברוך הוא שנאמר "ושמו את‬
conclusion of the Amidah; necessarily,
fact that we bow at the beginning ‫שמי על בני ישראל ואני אברכם" הכהנים‬
Sim Shalom forms an epilogue to the
and end of Modim, just as we do at ‫עושים מצותן שנצטוו בה — והקב"ה ברחמיו‬
Amidah. What, then, is Sim Shalom?
the beginning and end of the first :‫מברך את ישראל כחפצו‬
berakhah — Birkat Avot. Bowing for • [Parenthetically, a meta-question: A priest who does not have any of the
both the first and last berakhot of the How many of these questions have factors that hinder the recitation of
Amidah, an encapsulating symmetry, bothered us before? And if the answer the priestly blessings mentioned above
is unequivocally significant. is “none of them,” how can we not should recite the priestly blessing, even
ask these questions? How many though he is not a wise man or careful in
If Modim marks the end of the thousands of times have we recited his observance of the commandments…
Amidah, and Birkat Kohanim follows Sim Shalom and glossed over these Do not wonder: “What good will come
the Amidah, then Sim Shalom problems? I will admit that, until from the blessing of this simple person?”
necessarily comes after the conclusion my late 20s, I did not think much for the reception of the blessings is not
of the Amidah. This explains both about these glaring difficulties with dependent on the priests, but on the
the language of the Rambam and understanding tefillot. The search for Holy One, blessed be He, as [Bamidbar
the formulation of the Behag. It also, answers to these questions is one of 6:27] states: “And they shall set My
according to Rav Lichtenstein, explains
the most exhilarating aspects of my name upon the children of Israel, and
the phenomenon where the text of the avodat Hashem.] I shall bless them.” The priests perform
final blessing diverges for Mincha and
I will share first Rav Mosheh the mitzvah with which they were
Maariv. If Sim Shalom is recited after
Lichtenstein’s approach to some of commanded, and God, in His mercy, will
the Amidah has been completed, it
these questions. I will then suggest, in bless Israel as He desires.
allows for more flexibility beyond the
set nusach. But this all further deepens my humble opinion, an approach to It follows, then, that Sim Shalom is
the mystery of Sim Shalom. What is all of the issues raised above. not to be understood as a request
this prayer recited after the conclusion Rav Lichtenstein suggests that Birkat in the same way that the middle
of the Amidah? What is Sim Shalom? Kohanim is the divine response to berakhot are requests. Rather, Sim
our prayers. It is the very blessing that Shalom is a response to G-d’s
Let me summarize our questions and
we have been praying for! Whether blessing. “Yes” we say, “May it be
issues to this point:
that blessing comes through the spaces Your will to bestow these blessings
• Sim Shalom is known as a prayer upon us.” Thus, it is an expression of
between the fingers of the Kohanim or
for peace. It, however, asks for gratitude to G-d for bestowing His
is merely recited, as in the Diaspora,
considerably more. blessings upon us.
by the shaliach tzibbur, it is G-d’s

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
If Sim Shalom is a response to Birkat Rav David Kimchi (quoted in Sefer us make do with a quote from the Rav,
Kohanim, however, why is it said by Avudraham, Seder Tefillot shel Chol), Rav Yosef Dov Soloveitchik:
the individual mitpallel in the silent points out the word l’hitpallel means When a Jew says Retzei, he does not
Amidah — even before the blessings “to judge oneself.” The text of the refer to the satisfaction of needs and
are bestowed? Perhaps we can argue Amidah allows me to compare the the fulfillment of the desires about
that, for various reasons, the text of the mindset with which I enter the state of which he poured out his heart in the
silent Amidah should match that of the tefillah to an ideal crafted by our sages. middle, petitionary section. For this
repetition. But then why recite Shalom By reading this sacred text, authored he has already prayed in the previous
Rav at Minchah and Maariv? If the by the Anshei Knesset HaGedolah benediction, Shema Koleinu. When
Amidah has technically ended with the — among them prophets — I am he reaches Retzei these ‘petty’ matters
recitation of Modim, and there will be challenged and uplifted on many no longer concern him. His soul asks
no mention of Birkat Kohanim — and levels. G-d to accept the great sacrifice he has
thus no Sim Shalom — why not end Would I, on my own, make my just offered, to accept his being that
the Amidah at that point? requests in the plural? Probably not. is returned to G-d, cleaving unto the
Furthermore, if Birkat Kohanim Given a chance to plead before the Infinite and connecting itself to the
is the divine response to our King of Kings, I would focus my own Divine throne. G-d is ‘satisfied’ with this
tefillot, shouldn’t it correspond needs and the needs of my family. offering. He receives it and restores it to
to our requests in the Amidah? the one who has offered it. The praying
Would I start my list of requests with
We explained, according to the individual annuls himself in order to
intellectual and spiritual requests
Vilna Gaon, how the requests in acquire himself. From his prayer man
for knowledge, repentance and
Sim Shalom correspond to Birkat emerges firm, elevated and sublime,
forgiveness? Almost certainly not.
Kohanim. But wouldn’t it make having found his redemption in self-loss
sense to see a relationship between Would I use more than half of my and self-recovery…8
what we’ve asked for and what we’ve requests to pray for the unfolding of
Having asked Hashem for all of our
received? the national redemption of the Jewish
needs, we then thank Him in Modim,
people (from Teka b’Shofar through,
Perhaps there is a more fundamental recognizing that everything we have is
and in the opinion of some including,
way of looking at Sim Shalom — and from Him. Our needs have connected
Shema Koleinu)?
Shalom Rav for that matter. These us back to our Creator and allowed us
berakhot serve as the culmination of Similarly, would I choose to join to remember that everything is from
our precious moments with G-d, and my fellow worshippers in a minyan, Him. It is likely, for the hours between
I believe they reflect a higher spiritual emphasizing the fact that we come to our prayers, we forgot, at least on
state of awareness than the berakhot G-d as a community, or find a quiet the level of active awareness, that
with which I began. spot to have a spiritually uplifting our daily lives were so dependent on
moment on my own? Him. We emerge from our encounter
Let’s take a step backward:
The recitation of the Amidah is a reconnected to Him, His people and
The recitation of the Shemoneh Esreh the truths underlying His world.
process that refines us as it reorients
is more than an act of prayer to fulfill us. For this reason, personal requests But there is still one more step. The
a religious obligation. It is a thrice- precede communal requests in the final lesson in priorities, and the final
daily encounter with the Divine that middle section of the Amidah. We are step in our transformation, comes
is meant to serve as a transformative drawn into a conversation with the from G-d Himself.
experience. The process of saying Divine about our most basic needs. As
the Amidah, especially the weekday If I could only ask for three things (or
we stand before Him, we broaden our
Amidah, with its long list of requests six, as explained before in the three
perspective, turning to national needs.
covering the gamut of personal and pesukim of Birkat Kohanim) what
national life, is meant to reorient The final berakhot of the Amidah would and should they be? Only
our priorities and our outlook on take this a step further. Though a true my Creator truly knows. The final
the world. Rabbi Sampson Raphael understanding of Retzei and Modim refinement of our requests comes
Hirsch, following in the footsteps of are beyond the scope of this article, let from His own words in Parshat Naso:

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
;‫יברכך ה’ וישמרך; יאר ה’ פניו אליך ויחנך‬ “That no thieves shall attack you and many details are mentioned in the
.‫ישא ה’ פניו ה’ אליך וישם לך שלום‬ steal your money. For when one gives his blessing, the berakhah’s conclusion,
May the L-rd bless you and keep you. servant a gift, he cannot protect it from the chatimat ha-berakhah, is clear:
May the L-rd make His countenance all other people, so if robbers come and “May it be pleasing in Your eyes to
shine upon you and be gracious to you. take it from him, what benefit has he bless Your people Israel with peace.
May the L-rd lift up His countenance to [the servant] from this gift? As for the Blessed are You, L-rd our G-d, who
you and give you peace. Holy One, blessed be He, however, He is blesses the People of Israel with
the One who [both] gives and protects. peace.”
What is the sum total of these
Similarly, “Rabbi Shimon ben Chalafta
blessings? I believe that there are three This is more than just a prayer to be
said: The Blessed Holy One found
main themes here, none of which have spared the horrors of war. The peace
no vessel which could hold Israel’s
received much attention until this that we long for in this berakhah
blessing except peace.” (Mishna,
point in the Amidah:9 serves as the basis for an idyllic
Uktzin 3:12) existence, unencumbered by the
1. The ultimate blessing is (or
What then is Sim Shalom? The crippling distractions and hurdles
includes) a feeling of connection
perfect prayer. The tefillah that of envy, competition, hate and
to G-d. Birkat Kohanim emphasizes
we weren’t ready to offer when we persecution. Of course we want peace.
blessing that is accompanied by an
first started. After standing with and But what is the ultimate goal? A peace
awareness of G-d’s “face.”
engaging the Divine in dialogue, we of mind that gives us the opportunity
2. A request for the ultimate are now different people from those to focus on serving the Ribbono shel
blessing doesn’t need specific who begged “G‑d, please open my lips Olam while enjoying His many gifts.
details. G-d knows us better than and may my mouth say Your praises.” As Chazal tell us (Midrash Rabbah,
we know ourselves. Occasionally, We have aligned our will with His. We Vayikra 9:9), “Great is peace, for it
that which we pray for isn’t even for thought we knew what we needed. We encompasses all other blessings.”
our good. In Birkat Kohanim we are thought we knew what was important. The details of our earlier request fall to
blessed with berakhah as only He But we were, certainly before the the wayside. After all, we now feel that
knows to give it. Amidah — even during the Amidah G-d is caring for us. Rav Yosef Albo,
3. All of the blessings in the world — misguided, just moving closer to in the Sefer Ha-Ikkarim (4:24), fleshes
are meaningless without conditions the ideal. out this approach to tefillah:
that allow us to enjoy and capitalize We have grown — even since ‫ולזה יהיה מבחר התפלה מה שהיה מתפלל‬
on them. Each of the three pesukim saying the beautiful berakhot of the ‫ רבונו של עולם עשה רצונך‬:‫החכם ואומר‬
starts with G-d showering a blessing, middle section. We now introduce ‫ ותן נחת רוח ליראיך מתחת‬- ‫בשמים ממעל‬
but continues with a critical secondary more sublime requests: “Grant :‫ כלומר‬- ‫ ואח”כ אמר והטוב בעיניך עשה‬...
clause. The Kohanim help us not peace, goodness, blessing, grace, ‫ אל תפן‬- ‫ובכל דבר שאני מתפלל לפניך‬
simply to receive divine bounty, but lovingkindness and mercy … Bless ‫ ולא לבקשתי לעשות מה שלבי חפץ‬- ‫לדברי‬
to receive G-d’s help in protecting and us, our Father, all of us as one with ‫ אני‬- ‫ שפעמים הרבה‬.‫או מה שאני שואל‬
appreciating it. As Rashi comments the light of Your face; For by the ‫ לפי‬- ‫מבקש ומתפלל על דבר שהוא רע לי‬
on the word veyishmerecha: light of Your face You have given us, ‫ ואתה הוא‬.‫שאני מדמה וחושב שהוא טוב‬
‫ שלא יבאו עליך שודדים ליטול ממונך שהנותן‬L-rd our G-d, the Torah of life, love ‫היודע יותר ממני אם הדבר ההוא טוב אלי או‬
‫ מתנה לעבדו אינו יכול לשמרו מכל אדם וכיון‬of kindness, righteousness, blessing, ‫ עשה מה‬.‫ ולא אני‬- ‫ אתה תבחר‬:‫ ועל כן‬.‫רע‬
‫ שבאים לסטים עליו ונוטלין אותה ממנו מה‬mercy, life and peace.” ... ‫שאתה יודע שהוא טוב‬
‫ הנאה יש לו במתנה זו אבל הקב”ה הוא הנותן‬What are the true goals of those many The best kind of prayer is therefore that
.‫ הוא השומר‬blessings? One thing: Peace. Though of the wise man, who said: “O L-rd, do

Find more shiurim and articles from Rabbi Menachem Penner at


https://www.yutorah.org/Rabbi-Menachem-Penner

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Thy will in heaven above, show kindness of G-d I had been for so long before appropriate berakhot before and after. We will
to those who fear You here below” … my tefillah. I am glad that I brought suggest a different approach.
Then he says: “And do what is good in Him back into my consciousness 4. The same phenomenon can be found
Your eyes,” that is, whatever it is that I and hope that I will stay in that state in Mishnah Tamid 5:1. The Mishnah there
pray to You for, attend not to my words of awareness for as long as possible describes the tefillot offered as part of the
Temple service. The final berakhot are
or request, to do what my heart desires, after I leave the shul or beit midrash. “Avodah” (Retzei) and “Birkat Kohanim.”
or what I ask, for many times I ask and Then I accept that all that I thought Interestingly, this Mishnah seems to indicate
pray for something that is bad for me, so important just moments before, that Modim was completely omitted in the
thinking it is good. But You know better pales in comparison to the blessings Temple.
than I whether the thing is good for me that I received and pray to continue 5. Tosafot to Bavli Berakhot 11a, s.v Birkat
or bad. Therefore, decide You and not I; receiving from my Creator in the form Kohanim, however, disagree.
do what You know is good. of peace, goodness, blessing, grace, 6. This comment appears in some versions
lovingkindness and mercy. Only of the Vilna Gaon’s commentary to Shulchan
Sim Shalom is thus a second chance Aruch at the end of Hilchot Rosh Chodesh
now do I take three steps backward,
at tefillah. The sources above (siman 428).
reconnected to the Divine and in a
indicate that the tefillah ended at the
peaceful state of mind.10 7. R. Mosheh Lichtenstein, “The Blessing
conclusion of Modim. Perhaps so. of Sim Shalom,” available at: https://www.
But though we are finished with our etzion.org.il/en/blessing-sim-shalom.
tefillah, and even “heard” from G-d Endnotes
8. Rabbi Joseph B. Soloveitchik, Worship of the
Himself, we are not yet ready to leave Heart, p.179.
1. Shibbolei Haleket (Siman 28) explains that
His presence. “One more thing!” although the final berakhot do, obviously, 9. See the many explanations of these berakhot
we say. “Of course, I and the Jewish contain requests, they differ from the requests as listed in the Sifri.
People need everything I mentioned in the middle section of the Amidah. The
requests made in Retzei and Sim Shalom are 10. And what about Minchah and Maariv?
before. But if there is one thing I can We switch to Shalom Rav because there is
ask for, achat sha’alti, it is true peace. I for communal needs, whereas earlier requests
are for individual needs. [Thus we are able to no Birkat Kohanim. Rav Uri Weisblum, in
may, even as I request in this perfected add special communal requests during the Sefer He’arat haTefillah (p. 234) explains that
tefillah, appear to be asking for a Aseret Yemei Teshuva.] Furthermore, it praises while Shalom Rav is shorter than Sim Shalom,
multitude of things. But it all comes the Master when He is needed by the masses. It leaving out the multitude of requests found in
is not completely clear, however, how the needs the latter, it is actually a stronger request. We
down to peace. May it be pleasing in no longer ask merely for peace, but “abundant
Your eyes to bless Your people Israel with expressed in Retzei are more “communal” than
many of the needs listed in the latter half of the peace.” Rav Weisblum suggests that when
peace.” middle section. Cf. Tosafot to Berakhot 34a, we have Birkat Kohanim, we suffice with the
s.v Al. See as well Sefer Or Hachamah by Rav simple request for peace. All of the things we
Is our perfect prayer a request? Yes, it ask for, tova uvracha etc., join to create the
Zundel Krozer to Berakhot 34b who suggests
is. But in a significant way, it is not. We peace we are looking for. In the absence of
several approaches to this issue.
are once again requesting, but now we Birkat Kohanim, we add a level of urgency —
do so on His terms. We have moved 2. The Rambam’s source seems to be Bavli “grant abundant peace,” Shalom Rav.
Berakhot 34a. The Talmud, however, does
on from our petty requests and yearn not mention giving thanks. Instead, the last
to see the world as He sees it. Through three berakhot are characterized as follows:
the process of asking, thanking and “Rabbi Chanina said: In the first three, one
receiving, we give him the greatest resembles a servant presenting praise before
thanks that any child can give to a his master; in the middle ones, he resembles
a servant requesting a bonus from his master;
parent: The expression of desire to in the final ones, he resembles a servant who
follow in their ways and adopt their received a bonus from his master and now
world-view. takes leave.” See Kesef Mishneh and Lechem
Mishneh. See also Rabbeinu Manoach who
I try to stop for a moment at several suggests a different source from the final perek
places in Shemoneh Esreh. One of Masekhet Berakhot.
of them is at the end of Modim. I 3. See Shu”t Ridbaz (8:15) who explains
take stock for a moment and think that the “ikkar hoda’ah” is Modim. Then, as
about how distracted and unaware with Kriyat Shema, Chazal were metakein

25
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Rabbi Hershel Reichman
Focusing on
Rosh Yeshiva, RIETS
Tefilla

REFLECTIONS ON PRAYER FOR THE YAMIM


NORA’IM
A. The First Principle of more. There are many stories in the the centuries, the Jewish people have
Prayer: Hashem Is Involved in Torah, sometimes containing more been able to both absorb and live this
Our Personal Lives and World detail than certain mitzvos. Why is reality.
History this? Rashi explains that the stories When we read the stories in the
teach us that Hashem our God is

T
Torah, we see Hashem as a real
he first Rashi in Chumash involved in human events. He is more character, indeed as the prime
notes that the stories of than just the Creator and Lawgiver; character, of the stories. He has
Bereishis and the rest of the He is actively involved in human life. conversations with Adam, Noach, the
Torah are as important as the mitzvos Hashem is part of our everyday life, Avos, Moshe, and Aharon. He plays
haTorah. Hashem commanded us on the individual level and on the a major role. The Torah wants us to
through His mitzvos to do various national level. make this a living part of ourselves.
actions and to abstain from others.
I remember davening as a child in New God is not something abstract. He
These commandments are the
York in a Chassidishe shteeble filled is not just a lawgiver who gave us a
mainstay of the Torah. If the Torah is
with Hungarian and Polish refugees book of do’s and don’ts and a Shulchan
about laws, why are so many stories
and wondering, “Who is Hashem?” Aruch. There is a far more important
included in the Torah? We read the
“He is also a member of the shul,” I concept of Hashem: as a real, living
stories about Adam, Noach, Avraham,
told myself. “He is absolutely here in being, involved in our lives and in
Yitzchak, Yaakov, Yosef, Moshe, and
the lives of these people in shul.” Over the history of the world. He is as

26
Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
important as presidents and kings, niftalti.” Rashi there says that naftulei through the power of prayer. Our
and we have to feel that. Hashem means connection, like the word pesil, bodies shake back and forth, our souls
is an important actor in the human which is a wick comprised of several sing in emotional rapture, our minds
story. This concept is the basis of Sefer strands twisted together. Tefillah contemplate the greatness of the
Bereishis, as Rashi illustrates with his therefore means connecting to Almighty and how He can help us. All
famous first comment. Hashem, directing our own Godliness levels of our personality are involved
‫ שאם‬... ‫ ומה טעם פתח בבראשית? משום‬toward Him. This is the gift Hashem in one act of connection with Hashem
‫ "לסטים אתם‬:‫ יאמרו אומות העולם לישראל‬gave to us in order to express the together with our own unified, single
‫ הם אומרים‬,"‫ שכבשתם ארצות שבעה גוים‬Godly, spiritual side of ourselves. soul.
‫ "כל הארץ של הקב"ה היא; הוא בראה‬:‫ להם‬This process of connecting to God Let us always be strong in tefillah.
,‫ ברצונו נתנה להם‬.‫ ונתנה לאשר ישר בעיניו‬through prayer is also a unifying This is the solution for concerns of
.”‫ וברצונו נטלה מהם ונתנה לנו‬process within ourselves. Our health, wealth, peace, and security.
For what reason does [the Torah] open biological souls may want to Prayer connects us to Hashem and
with Bereishis (when the first mitzvah eat, drink and be merry, but our He helps us with our needs. It places
to the Jewish people comes only much emotional, spiritual selves often say tzelem Elokim as the prime mover of
later)? ... For if the nations of the world no. Sometimes our emotions want to all the levels within ourselves, instead
will tell Israel “You are thieves, for you get angry, but our intellect says no. We of conflicting levels of guf, nefesh and
captured the land of the seven nations experience many internal conflicts. seichel (body, soul and mind).
[who previously lived there],” they will How can we settle the contradictions Especially on the Yamim Nora’im,
reply, “All land belongs to God. He within ourselves? The tzelem Elokim, prayer becomes the main focus,
created it and gave it to whoever He saw our inherent Godliness, unifies all enabling us to achieve internal unity as
fit. When He wished, He gave it to them, the elements of our personality into well as unity between all of the Jewish
and when He wished, He took it from one. Tefillah addresses these issues people. Indeed, prayer on Yamim
them and gave it to us. by making us aware of our own Nora’im enables us to achieve unity
Rashi, Bereishis 1:1 Godliness and connection to Him, with the whole world and of course
thus enabling our spiritual side to be
At different times Hashem plays the with Hashem.
roles of coach, judge, reward giver, and the arbiter of our inner conflicts.
punisher. He is involved in whatever We live at a time of conflict — C. The Third Principle of
we do. This is why the Jewish people between people, and between nations. Prayer: Using Emotion and
get the Land of Israel. Hashem gave Individuals experience conflict within Intellect to Serve Hashem
it to us through His involvement in themselves. A person has many
human history. He is a participant in goals, which often conflict. The goal In Parshas Vayigash, the Torah
the human story. of financial success, for example, describes the confrontation between
drives a person to spend a lot of time Yehuda and Yosef. These two great
Prayer is our way of accessing Hashem
working. But we also want to spend tzaddikim, founders of the Jewish
and influencing His role in our lives
time at home. People want power, people, are not just models for their
and in history. It is a great gift which
but power produces enemies. Then respective shevatim, but for each
He has given to us.
enter alienation and anxiety. How can and every Jew. In Chassidus, Yehuda
we synthesize our conflicting drives? represents the heart of the Jew and
B. The Second Principle of Prayer connects us with Hashem, and Yosef represents the mind of the
Prayer: A Precious Gift helps us put our competing values in Jew. Every person must possess and
perspective. develop a combination of a logical,
Tefillah, prayer, is Hashem’s gift
When we connect to Hashem, He intellectual mind with a warm heart
connected with the spiritual level of
stretches out a hand, caresses us, filled with feeling.
the soul, the tzelem Elokim. The Shem
Mishmuel (Noach 5674) defines the consoles us, and tells us to put things There are two great expressions of
word “tefillah” based on the passuk into perspective. He shares a bit serving Hashem and keeping His
in Bereishis 30:8, “Naftulei Elokim of His Divine perspective with us Torah. These two expressions are

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Torah study and prayer. “Talmud of joy and praise, including Hallel. for Yosef. He was almost ready to kill
Torah keneged kulam” — Torah study Our hearts serve our Creator, Who him. Yehuda then instigated the sale
is the most important of all mitzvos is our best friend and our father in of Yosef. This was the downside of his
a human being can ever do (Pei’ah heaven. Prayer is a service of the heart, emotional nature. Later, in the story
1:1).” This is primarily an intellectual avodah shebalev. of Yehuda and Tamar, Yehuda repents.
endeavor. The second method of Even though Yehuda was the leader
expressing fealty to God is by praying of the brothers, he courageously
to Hashem. This is accomplished admitted his guilt. Tamar, a young
through arousal and experience
Before you pray, think woman, was able to show how
of feelings. “...Le’ahava es Hashem of yourself as talking to terribly he had acted. Yehuda was
elokeichem ule’ovdo bechol levavchem about to commit the worst of crimes,
uve’chol nafshechem. ...To love the
Hashem. Then pray and murder, but he didn’t. “She is right,”
Lord, your God, and to serve Him speak emotionally of announced Yehuda, “and I am
with all your heart and with all your wrong.” He succeeded in directing his
soul (Devarim 11:13).” The Gemara
your needs and ask for emotions the other way.
(Taanis 2a) asks, how does one serve help. “I am your child. Emotions can be very damaging. Bad
God with his heart? The Gemara gives
a short and profound answer — with
I need your help. I am emotions can really hurt others and
even the person who experiences them.
emotional prayers. Prayer is not meant suffering. My family Emotions, though, can be wonderful,
to be primarily an intellectual exercise.
It should emotionally move us! Just
needs your help. My especially in terms of changing a
person for the good. Positive emotions
saying the words of prayer is not people need your help. include the emotions of love and
enough. We must feel the words. We
must emotionally beg Hashem for the
Come help us Abba!” yearning for something better, the
emotions of shame and regret, of a
things that we desire, and thank and desire to do good, the emotions of
praise Him with all of our heartfelt Torah, however, is in the mind — the excitement to do the right thing. These
emotions. cool, collected intellect, logically are great emotions and are at the core
We need to see more emotional analyzing, unswayed by emotion. of repentance.
prayer among us. Too often prayer When learning Torah, we must be The Yamim Nora’im are days of
has become an intellectual exercise, sharp and to the point. Prejudices and repentance. We must be able to say that
as if going through a checklist, to say preconceptions have no place in Torah we have made a mistake. The mind sees
this chapter and recite this prayer. study. We should not take the Torah things one way. If a person analyzed a
Prayer must include emotion! Before where we want it to go. We must follow situation and concluded that a certain
you pray, think of yourself as talking the Torah’s logic to where it tells us to behavior was fitting, the mind will
to Hashem. Then pray and speak go. This is the only real way to learn normally maintain that conclusion. The
emotionally of your needs and ask Torah, Torah lishmah, la’amita shel heart, though, can cry and see the pain
for help. “I am your child. I need your Torah, no matter where it takes us. In that one has caused others. The heart
help. I am suffering. My family needs talmud Torah, the heart cannot be our has the ability to change.
your help. My people need your help. guide; the mind must be the master.
Come help us Abba!” How do you Change is so important for us! We
Yehuda was an emotional person,
serve Hashem with all of your heart? must be brave enough to admit that
and he was the antagonist of Yosef.
With prayer! We must also sing songs we have made mistakes and that
He originally had hatred and jealousy

Find more shiurim and articles from Rabbi Hershel Reichman at


https://www.yutorah.org/Rabbi-Hershel-Reichman

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
we can learn from them. From our The mind of the Jew knows the truth remain absolutely committed to his
experience of life we learn that we and will not leave the truth — Moshe values in all circumstances, whether
can and do make mistakes. We can ve’soraso emes — Moshe and his Torah they were pleasant or horrible.
even be happy to grow through our are true (Sanhedrin 110a). This is Yehuda was the first Jewish king.
mistakes, and do teshuvah, repentance. logical and historical fact. As such he represented the heart of
These emotions encourage a person No amount of pressure has ever Israel. The Rambam writes in Hilchos
to experience the catharsis of change. been able to change us as a nation. Melachim (3:6) that the king’s heart
This is the lev of a Jew. This is Yehuda. Hundreds of thousands of Jews were is the very heart of Israel. As the heart
Yosef is the mind. The mind is very burned at the stake in the Middle of his people, Yehuda was ready to
important. When it discovers the Ages, but we did not abandon the sacrifice his own freedom, and even
truth, the mind knows what it is and truth of our faith. The Holocaust did his very life for the benefit of Israel.
will not budge from that truth. If you not make us abandon our faith that This is why he offered himself as a
know that 2 + 2 = 4, the whole world we are the chosen people, the people slave in place of Binyamin. He wanted
could oppose you but you would still of Israel and that the Land of Israel is to preserve Yaakov’s life and the
know that it is the truth. You would ours. The terrorist attacks of today will burgeoning family-nation of Israel.
surely insist that it is so. We know as not change our awareness of this truth. Self-sacrifice and absolute dedication
truth that Hashem gave us the Torah. All of Israel is ours, and Jerusalem is to the nation of Israel is the very heart
No one can budge us from this truth. ours. We know this truth, no matter of our people.
No matter how much our enemies how much they may attack us. We may Thus the reconciliation of Yosef and
try to distort history, they cannot become frightened by our enemy’s Yehuda ensured Jewish leadership
succeed, because our minds will not attempts to hurt us, but we will never forever, to have the optimal
be swayed. relinquish our recognition of the combination of thought and feelings,
truth. What our parents taught us is
Similarly, no amount of to use the thinking Jewish mind and
true, and what our teachers taught us
misrepresentation and deceit can the feeling Jewish heart for the benefit
is true. We are the chosen people of
ever change the truth that we are the of all Jews. This is the model of King
God, and he gave us the Torah that
founders of the holy city of Jerusalem David, and of the King Mashiach who
guides us to this day.
and that we had two temples there. will ultimately lead our holy people
No matter how many bulldozers Yosef was the true Jew. Chazal say at the time of the final redemption.
come to the Temple Mount to destroy he was the same Yosef in his father’s This is the model that we should try
remnants of our Holy Temple that house, in the house of Potifar, in jail, to emulate during the Yamim Nora’im
stood there, they cannot change our and then in the palace of Egypt. His when we go through the process of
awareness of the reality of our history. steadfastness was rooted in the power teshuva — which involves our total
No one can change the truth for us. of his mind to know the truth and to intellect and heart.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Understanding the
Rabbi Elchanan Adler
Teshuva Process of Rosh Yeshiva, RIETS
the Yamim Noraim

MECHILA IN HUMAN AND HALACHIC TERMS:


IMPLICATIONS FOR YOM KIPPUR AND BEYOND

T eshuva is a mitzvah that


is incumbent upon us
throughout the year, but which
takes on unique significance during
Aseres Yemei Teshuva.1 Similarly,
who we have wronged is no easy
gesture. [This is especially true when
the overture is done sincerely, rather
than in a perfunctory, manipulative
or patronizing manner.] It requires
On the other hand, as difficult as it is
to forgive, withholding forgiveness can
take a heavy toll on our emotional and
physical wellbeing. Studies have found
that people who rehearse unforgiving
achieving interpersonal reconciliation humbling ourselves, swallowing responses experience elevated blood
— via asking and granting mechila personal pride, and assuming genuine pressure, which can eventually
(forgiveness) — applies all year round, responsibility for having caused compromise the immune system.3 It
but assumes special relevance as Yom harm to another person. Likewise, to has been said: “Resentment is like a
Kippur approaches. genuinely forgive someone who has glass of poison that a man drinks while
wronged us can be equally challenging. waiting for his enemy to die.”
Before reviewing the halachic sources
There are times where forgiving
pertaining to mechila, it is worth This article will present not an
doesn’t sit right with us — whether
acknowledging the complexity of unequivocal case for forgiving at all
because the hurt is too great or because
this issue on a human level. The costs, but an appreciation of how the
the offender seems undeserving
question of how to seek and extend halacha engages the complex realities
of our forgiveness (perhaps we are
forgiveness should not be reduced to of human relationships. As will be
convinced that he lacks a genuine
abstract formulations; it must also take seen, the picture is nuanced. Not every
sense of remorse, or because we want
into account psychological realities situation demands that we forgive. And
to reserve the possibility of pursuing
endemic to the human condition.2 yet, even as the halacha creates distinct
legal recourse to redress the crime).
To ask forgiveness from someone parameters, it also leaves a measure of

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
latitude for going beyond the letter of The mishna in Yoma (8:9) states a The mishna in Bava Kama (8:7),
the law when appropriate. It beckons principle regarding the capacity of discussing monetary compensation for
us to aspire to ever greater levels of Yom Kippur to provide atonement: physical assaults, states the following:
personal piety, offering us a glimpse ‫עבירות שבין אדם למקום יום הכפורים‬ ‫אף על פי שהוא נותן לו אין נמחל לו עד‬
of the tangible spiritual dividends that ‫מכפר עבירות שבין אדם לחבירו אין יום‬ ‫שיבקש ממנו שנאמר (בראשית כ') ועתה‬
come along with such choices. ‫ את זו‬- ‫הכפורים מכפר עד שירצה חברו‬ ‫ ומנין שלא יהא המוחל אכזרי‬,'‫השב אשת וגו‬
‫ מכל חטאתיכם‬:‫דרש רבי אלעזר בן עזריה‬ ‫שנאמר (שם) ויתפלל אברהם אל האלקים‬
Framing the Halachic Issues ‫ עבירות שבין אדם למקום יום‬,‫לפני ה’ תטהרו‬ .’‫וירפא אלקים את אבימלך וגו‬
‫הכפורים מכפר עבירות שבין אדם לחבירו אין‬ Even when he gives him [the payment],
Let us begin with a series of five .‫יום הכפורים מכפר עד שירצה את חברו‬ he will not be forgiven until he seeks
questions. First, what is the source Yom Kippur atones for transgressions [pardon] from him, as it says, “Therefore,
for the obligation to ask mechila and between a person and God, but for a return the wife of the man [Abraham]
to grant mechila? Second, are these transgression against one’s neighbor, for he is a prophet, and he will pray for
respective gestures interdependent or Yom Kippur cannot atone, until he you” (Genesis 20:7). And from where do
are they independent of one another? appeases his neighbor. Thus R. Eleazar we know the forgiver should not be cruel?
In other words, does someone whose ben Azariah expounds the text, “From As it says, “Abraham prayed to God and
initial request for mechila is rebuffed still all your sins before Hashem shall you be God healed Avimelech” (ibid 20:17).
have an obligation to seek forgiveness? cleansed”: For transgressions between a
Conversely, if the offender shows no Rashi explains that the mishna
person and God, Yom Kippur atones; refers to a situation where a person
remorse and has made no overture for transgressions against one’s neighbor,
toward the person he wronged, is has been shamed by another in a
Yom Kippur cannot atone, until he manner — such as a blow to the
it incumbent upon the victim to appeases his neighbor.
initiate the process of reconciliation? ear or the cheek — where beis din
Is he obligated to extend forgiveness In its discussion of this mishna, the would impose a monetary fine.
unilaterally? Third, what is the role of Gemara cites various halachic rulings The mishna teaches that monetary
mechila within the process of teshuva pertaining to the requirement of compensation is insufficient
and as a prerequisite for achieving asking and granting mechila. These because emotional scars remain,
forgiveness? Fourth, are there offenses halachos are codified by Rambam, and therefore the offender must also
for which forgiveness need not be (Hilchos Teshuva Chapter 2) and ask the other’s forgiveness. Once
granted and for which it should not be Shulchan Aruch (OC 606) and include forgiveness is requested, the victim
sought? Fifth, what is the relationship the following: If at first you don’t should respond compassionately
between the requirement to extend succeed (in achieving the other’s and grant forgiveness. The mishna
mechila and the Torah’s prohibition forgiveness), try a second and third proves this from the episode involving
against bearing a grudge — lo sitor time, and in the presence of three Avimelech’s abduction of Avraham’s
es bnei amecha? Is refusing to forgive other friends. If the aggrieved party wife, Sarah, which resulted in the
synonymous with bearing a grudge? remains obstinate, one is absolved kingdom being beset by a strange
from pursuing the matter further, illness whereby pregnant women
unless that person happens to be one’s could not give birth. G-d threateningly
Two Sources for Mechila
rebbi, in which case it is necessary to appeared to Avimelech in a nocturnal
There are two Mishnaic sources that make continuous overtures in hopes vision and instructed him to return
establish the requirement to seek of gaining forgiveness. If the offended Sara to Avraham who, as a prophet,
forgiveness from those whom we have party passes away, one must visit his would pray to alleviate the suffering.
wronged: one appears in Tractate grave and declare in the presence of In other words, Hashem directed
Yoma in connection with Yom Kippur; ten: “chatasi la’Shem elokei Yisrael Avimelech not merely to return Sara
the other in Tractate Bava Kama ve’lepeloni ze she’chatasi lo” — I have but also to procure Avraham’s heartfelt
with regard to chovel bachavero — sinned against Hashem the Lord of forgiveness to such a degree that he
monetary obligations resulting from Israel and to this individual whom I would be naturally inclined to pray
physically assaulting another Jew. have sinned against. for Avimelech.4 From here we derive

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
the obligation to seek forgiveness. By includes theft in the list of offenses for to this approach, for all instances of
extension, Avraham’s willingness to which mechila must be sought: monetary loss, with the exception of
pray is the source for requiring us to theft, the perpetrator need only offer
‫אין התשובה ולא יום הכפורים מכפרין אלא‬
grant forgiveness when asked. Not to monetary compensation and would
‫ אבל עבירות‬... ‫על עבירות שבין אדם למקום‬
have prayed would have prolonged not be required to seek forgiveness
‫שבין אדם לחבירו כגון החובל את חבירו או‬
the suffering and would have been from the victim.6
‫המקלל חבירו או גוזלו וכיוצא בהן אינו נמחל‬
deemed callous.5 ‫לו לעולם עד שיתן לחבירו מה שהוא חייב לו‬ However, other commentators7 suggest
What is the relationship between ‫ אע”פ שהחזיר לו ממון שהוא חייב‬,‫וירצהו‬ that the two rulings of the Rambam
these two sources? Are the obligations ,‫לו צריך לרצותו ולשאול ממנו שימחול לו‬ are meant to reflect two tiers relating to
derived in both instances identical? ‫אפילו לא הקניט את חבירו אלא בדברים צריך‬ the obligation of seeking forgiveness.
Or do these sources reflect separate .‫לפייסו ולפגע בו עד שימחול לו‬ When distinguishing between bodily
and distinct obligations? Repentance and the Day of Atonement assault and property damage, the
atone only for sins committed between Rambam refers to the requirement of
Two Tiers of Mechila man and G-d ... but sins between man seeking mechila as part of the process
and man — for instance, if one injures of making restitution, in accordance
An indication that the two sources his neighbor, or curses his neighbor or with the law stated in Tractate
reflect different aspects relating to robs him, or offends him in like matters Bava Kama. Along with monetary
mechila emerges from a seeming — are ever not absolved unless he makes compensation, the offender owes
contradiction between two rulings of restitution of what he owes and begs the victim an apology. Interestingly,
the Rambam. In codifying the mishna the forgiveness of his neighbor. And, the language of the Rambam implies
in Bava Kama, the Rambam suggests although he made restitution of the further that not only must the offender
a fundamental distinction between monetary debt, he is obliged to pacify his seek forgiveness, he must also “attain”
bodily injury and monetary damages, neighbor and to beg his forgiveness. Even forgiveness.8 Without seeking — and
implying that for the latter, there is no if he only offended his neighbor in words, possibly also attaining — mechila,
requirement to ask forgiveness: he is obliged to appease him and implore the offender has yet to undo the
him till he be forgiven by him. effects of his actions. By contrast,
,‫אינו דומה מזיק חבירו בגופו למזיק ממונו‬
Hilchos Teshuva 2:9 when damaging another’s property,
‫שהמזיק ממון חבירו כיון ששלם מה שהוא חייב‬
full restitution is achieved merely
‫ לשלם נתכפר לו אבל חובל בחבירו אע”פ שנתן‬If monetary restitution suffices for one
by restoring the victim financially.
‫ לו חמשה דברים אין מתכפר לו ואפילו הקריב‬who caused monetary damage, the
Nevertheless, one who causes property
‫ כל אילי נביות אין מתכפר לו ולא נמחל עונו עד‬same should be true for theft. Why,
damage has a separate obligation to ask
.‫ שיבקש מן הנחבל וימחול לו‬then, does the Rambam rule that for
his victim’s forgiveness as a prerequisite
A man who inflicts physical injury upon the sin of gezel, we are required, in
addition to returning the article or for receiving atonement from G-d. This
another is unlike one who damages
is based on the derivation of “From
another’s property. If one damaged its value, to seek forgiveness from the
all your sins before Hashem shall you
another’s property, as soon as he has victim?
be cleansed.” Hence, the Rambam
paid what he is required to pay he The Lechem Mishneh (in Hilchos in Hilchos Teshuva includes theft in
obtains atonement. If, on the other hand, Chovel) suggests that in two respects
the list of sins for which we must ask
he wounded another person, even though the sin of theft is deemed more
for forgiveness as part of the teshuva
he has paid compensation on five counts serious than damaging another’s
process, and as a means of attaining
he does not obtain atonement, and property. First, because unlike the forgiveness from G-d.
even if he has offered up all the rams of case of damages, the thief actually
Nebaioth, he is not atoned, and his sin is profits from the victim’s loss. Second, Based on this analysis, it is
not forgiven unless he asks forgiveness of because the victim of a theft feels conceivable that for physical assaults
the injured person who will pardon him. personally violated. For these reasons, one must continue to make efforts to
Hilchos Chovel 5:9 attain forgiveness as part of making
the sin of theft is treated on par with
“emotional restitution,” even beyond
On the other hand, when codifying physical assault, for which we are
asking three times, inasmuch as
the mishna in Yoma, the Rambam required to ask forgiveness. According

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
restitution is not complete until Does the halacha require the connection with Yom Kippur but
one attains forgiveness.9 On the aggrieved party to do anything to help throughout the year. This would be
other hand, with regard to attaining spur the offender to seek mechila? predicated on the mitzvah of hocheiach
The Gemara in Yoma 87a, records the tochiach es amisecha. (Vayikra 19:17)
atonement on Yom Kippur, what is
key is the effort toward seeking the Although classically understood as a
practice of R. Zera
other’s pardon — which applies even commandment to rebuke someone
to monetary wrongs. Under normal ‫ ר’ זירא כי הוה ליה מלתא בהדי איניש הוה‬who is committing an aveira, many
circumstances, it is enough to make an ‫ חליף ותני לקמיה וממציא ליה כי היכי דניתי‬Rishonim assume that this mitzvah also
honest effort three times, after which .‫ וניפוק ליה מדעתיה‬refers to a case in which one perceives
there is no longer an obligation. When Rabbi Zera had a complaint that he has been wronged by another in
against a person who insulted him, he a manner that is likely to arouse feelings
would pace back and forth and present of hostility. In such a situation, the
Obligations of the Victim
himself, so that the offender would come offended party is obligated to confront
When the Offender Hasn’t
and appease him. the offender and air his grievance
Requested Mechila
Rashi explains that R. Zera would rather than keep the resentment within.
Are we obligated to forgive without purposely make himself available to
The Rambam writes:
being asked? the person who wronged him — ulai
yevakesh mimenu mechila v’yimchol lo ... ‫כשיחטא איש לאיש לא ישטמנו וישתוק‬
The midrash in Bamidbar Rabbah (19) — perhaps he we will ask forgiveness ‫אלא מצוה עליו להודיעו ולומר לו למה עשית‬
states definitively that the obligation and forgiveness will be granted. The ‫לי כך וכך ולמה חטאת לי בדבר פלוני שנאמר‬
to forgive only applies when the Gemara there records a similar story .‫הוכח תוכיח את עמיתך‬
offender expresses remorse and asks involving Rav. When one person sins against another,
for forgiveness. The midrash derives [the victim] should not contain it and
this from a verse in the Book of These practices, while not rising to
remain silent … rather, there is a
Shmuel where Shmuel agreed to pray a formal obligation, nevertheless
commandment to inform the offender
for the people after they expressed suggest that it is appropriate for
and say to him, “Why did you do this to
remorse for having demanded of him the offended party to make himself
me and why did you sin against me on
that he appoint a king. physically available to the offender,
this matter?” as it states, “you shall surely
thus affording him an opportunity
‫ ומנין שאם סרח אדם לחבירו ואמר לו חטאתי‬to ask mechila. R. Yitzchak Blazer rebuke your neighbor.”
)‫( שנקרא חוטא אם אינו מוחל לו שנא' (ש"א יב‬Kochvei Or, no. 5) finds a precedent Hilchos De’os 6:6
‫ גם אנכי חלילה לי מחטוא לה' מחדול להתפלל‬for this in the fact that Hashem Ramban and several other
'‫ בעדכם אימתי כשבאו ואמרו חטאנו שנא‬draws close to us during the Aseres commentators interpret this pasuk in
‫ ויאמר העם אל שמואל חטאנו כי עברנו את פי‬Yemei Teshuva, in order to give us a similar fashion.
.'‫ ה' ואת דבריך השיב חלילה לי מחטא לה‬the opportunity to do teshuva before
How do we know that if a person The Ramban explains that part of the
Yom Kippur. If so, the merit of doing
sinned against his friend and said “I rationale for doing so is in order to
so might be specifically associated
have wronged you,” that [the friend] is facilitate reconciliation by affording
with the period before Yom Kippur.
considered a sinner if he doesn’t forgive the offender an opportunity to ask
Indeed, the Gemara seems to associate for mechila.10 Thus we see that that
him? Because it states, “As for me, far be the practices of these rabbis with the
it from me to sin against the Lord and one who is wronged is mandated by
period just prior to Yom Kippur as a
refrain from praying for you.” When did the Torah to take action and initiate a
means of ensuring that the offender
this take place? When they came and process by which the offender will be
do what is necessary to attain divine
said, “we have sinned,” as it is stated, “The forgiveness on Yom Kippur. more likely to seek forgiveness for his
nation said to Shmuel, ‘We have sinned actions.
for we have transgressed the word of G-d Upon further reflection, however, Finally, it should be noted that although
and your word,’” and he replied “far be it there may be a firmer halachic basis we are not required to grant forgiveness
from me to sin against the Lord …” to require the victimized party to someone who has not specifically
to take initiative in the process requested it, there exists a level of midas
of reconciliation — not only in

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
chasidus — a higher standard of piety he did not slander his name; but if he Rava say: Anyone who is forgiving will
— which would encourage us to extend slandered his name he can never be be forgiven for all his sins? Rather, Rav
forgiveness unilaterally. Thus, the forgiven. Chanina had a dream and saw Rav
Gemara (Megillah 28b) records that R. The most obvious rationale for not hanging on a palm tree, and there is a
Nechunya ben HaKanah attributed his having to forgive a slanderer is that tradition that one who is hanging on a
longevity to the fact that he never went the damage is irreversible, since there palm tree will become a leader. He [R.
to bed bearing resentment toward his will be people who heard the original Chanina] said [to himself]: Apparently
colleagues. The Gemara states that this slander and did not hear about the Rav is destined to be a leader; Let me not
parallels Mar Zutra’s bedtime practice slanderer’s contrition.11 Additionally, appease him so that he will go and teach
to forgive all those who sinned against the sin of slander affects not only Torah in Babylonia.
him. We see that it is not obligatory the person spoken about but also his According to Rashi, Rav Chanina’s
to unilaterally forgive someone, but it progeny in future generations.12 R. motivation was for his own self-
is commendable to do so. Indeed, the Yitzchak Hutner (Pachad Yitzchak, preservation. Since he [Rav Chanina]
introductory paragraph for Kerias Sh’ma Yom Kippur, no. 38) suggests a more was already a rosh yeshiva in Eretz
al HaMita printed in many siddurim innovative explanation. He explains Yisrael, he worried that Rav’s destiny
contains a prayer that mirrors Mar that the obligation to forgive others is as a leader, were it to unfold in Bavel,
Zutra’s practice, forgiving those who modeled after Hashem’s forgiveness would come at the expense of his
sinned against us. Such an expression of of us. Just as Hashem forgives us own position, thus hastening his own
unsolicited mechila is also incorporated when we sin against Him, so must we demise. R. Chanina’s inflexibility
in the Tefillah Zakah prayer recited by emulate Hashem and forgive others forced Rav to leave Eretz Yisrael and
many just before or after Kol Nidrei. when they sin against us. However, establish a new Yeshiva in Babylonia.
since Hashem does not forgive The Bach (OC 606) and the Bi’ur
Instances in Which We Need those who commit the sin of chilul HaGera (ibid) note that according to
Not Forgive: Slander and the Hashem — desecrating His name and Rashi’s explanation, there is nothing
Good of the Offender reputation — so are we not obligated in this story to support the Rama’s
to forgive those who damage our
The Rama writes: ruling that we may refuse to forgive
reputation.13 for the sake of the offender since,
‫והמוחל לא יהיה אכזרי מלמחול אם לא‬ The first exception presented by the as noted, R. Chanina’s refusal was
‫ ואם הוציא‬,‫שמכוין לטובת המבקש מחילה‬ Rama — that we may be unforgiving for his own sake. Rather, the Rama
.‫עליו שם רע א”צ למחול לו‬ if our intent is for the benefit of the must have interpreted the Gemara
One should not be cruel and withhold offender — requires clarification. differently. Rav Chanina’s dream
forgiveness, unless it is for the benefit of According to the Bach, the source for suggested to him that Rav was destined
the one seeking forgiveness. If one was a this exception is an incident recorded to become a rabbinic leader, which
victim of slander, one need not forgive. in Tractate Yoma 87b. The Gemara might saddle him with communal
Rama, Orach Chaim no. 606 relates how on one occasion Rav responsibilities that would detract
The Rama has identified two offended Rav Chanina. Although from his Torah studies. Therefore R.
categories for which we need not Rav tried to appease Rav Chanina Chanina refused to forgive Rav so that
forgive: when our intention is for the numerous times, Rav Chanina he would be enticed to relocate to
benefit of the offender, and when our would not forgive him. The Gemara Babylonia, which would allow him to
reputation was slandered. comments: remain focused on his studies. Hence,
Let us first explore the latter ‫ ור’ חנינא היכי עביד הכי והאמר רבא כל‬R. Chanina’s refusal to forgive Rav
exemption. The earliest source for this ,‫ המעביר על מדותיו מעבירין לו על כל פשעיו‬was intended for the benefit of Rav
ruling is the following comment of the ‫ אלא ר’ חנינא חלמא חזי ליה לרב דזקפוהו‬himself. The Bach wonders, however,
Talmud Yerushalmi (Bava Kama 8:7): ‫ בדיקלא וגמירי דכל דזקפוהו בדיקלא רישא‬why the Rama chose to interpret the
‫ הוי אמר שמע מינה בעי למעבד רשותא ולא‬Gemara differently than Rashi and to
‫א”ר יוסה הדא דתימר שלא הוציא לו שם רע‬
.‫ איפייס כי היכי דליזיל ולגמר אורייתא בבבל‬derive a novel ruling based on such an
.‫אבל הוציא לו שם רע אין לו מחילה עולמית‬
How could Rav Chanina do this? Didn’t interpretation.
R. Yosa said: When was this said? When

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
It should be noted that the Mishna Mechila and the Prohibition According to many Rishonim (e.g.
Berura 606:9, suggests that the against Grudge-Bearing Yerei’im 197-198 and Semak no. 131),
Rama’s example of not forgiving for the prohibition of netira is violated
the benefit of the offender refers to a In Parshas Kedoshim (Vayikra 19:18), only if the grudge is verbalized in the
case where the victim senses that the the Torah presents the prohibition form of “I am not like you” and in the
offender lacks a sufficient degree of against bearing a grudge toward a context of the situation described.
contrition. Therefore, not granting fellow Jew — lo sitor es bnei amecha. According to this view, the prohibition
forgiveness is meant to spur him to a Does this prohibition require us of lo sitor does not directly relate to
fuller awareness of the gravity of his to automatically forgive others, the requirement of granting mechila.
sin.14 even if they have not explicitly However, other Rishonim such as
expressed remorse and asked for Sefer HaChinuch (no. 241), imply that
Offenses for Which We Need our forgiveness? If so, why does the no verbal declaration is required.19 We
Not Ask Mechila midrash (cited above) assume that we violate lo sitor simply by harboring
are not obliged to forgive when the a grudge against another individual.
Are there times when asking mechila is offender has not asked for forgiveness? This is also the simple inference from
not required or inappropriate? Furthermore, why do we derive the Rashi’s comments — “he retains the
imperative of mechila from Avraham enmity in his heart.” If so, we must
In a letter published by the son of the Avinu and not from this mitzvah? consider whether the prohibition of lo
Chofetz Chaim,15 the story is told
To understand the relationship sitor requires us to extend forgiveness
that after completing his work on the
between lo sitor and mechila, it is in all circumstances even without
laws of forbidden speech, the Chofetz
Chaim brought the manuscript to Rav necessary to explore the paradigmatic being asked. There are two approaches
example chosen by Chazal for the to understand why this may not be so.
Yisrael Salanter for an approbation.
After reviewing it, Rav Yisrael prohibition of netira, as cited by Rashi First, Rashi, in a responsa (no. 245),
demurred, citing what he felt was a (19:18) based on the Toras Kohanim discusses the case of two individuals
problem with one of the rulings. In and Yoma 23a: who were involved in a physical
section I, 4:12, the Chofetz Chaim ‫ ואיזו היא נטירה א"ל השאילני קרדומך אמר‬altercation, whereupon one of the
ruled that if someone spoke lashon ‫ לו לאו למחר אמר לו השאילני מגלך אמר לו‬parties took an oath never to forgive
hara about someone else, thus causing ‫ הא לך ואיני כמותך שלא השאלתני זו היא‬the other. Normally, we cannot take
him harm, and the victim is unaware .‫ נטירה שנוטר האיבה בלבו אע"פ שאינו נוקם‬an oath to violate a mitzvah. The
of the source of the harm, the offender What is bearing a grudge? If one says to question posed was whether this oath
must nonetheless ask for mechila. Rav another, “Lend me your hatchet,” and constitutes an oath to violate lo sitor,
Yisrael asserted that if the victim is he replies “No!” and on the next day he in which case it would not be binding.
unaware of the transgression, letting says to him “Lend me your sickle,” and Rashi responded that the oath does,
him know that the offense took place he replies: “Here it is; I am not like you, in fact, take effect (and would need
will cause him anguish. Therefore, it is because you would not lend me” — this to be halachically annulled), since
best not to ask for mechila.16 is called “bearing a grudge” because he the prohibition of lo sitor would not
retains enmity in his heart, although he obligate this individual to forgive
This issue is, in fact, the subject of
does not actually avenge himself. someone who physically beat him.
great controversy among latter-day
In this instance, the individual Rashi avers that lo sitor applies only
poskim. Many concur with Rav Yisrael
bearing a grudge is presented with to situations such as lending utensils,
Salanter.17 Others suggest that in such
an opportunity to take revenge by where the aggrieved party can be
a situation, one should ask for mechila
refusing to lend the implement. reasonably expected not to bear a
in general terms without referencing
However, at this very same moment, grudge against someone for simply
the specific incident.18
he uses the opportunity to express denying his request to borrow a tool.
triumphantly how he chooses to act in However, an individual who suffered
a benevolent fashion in stark contrast physical or emotional anguish at the
to how his friend behaved toward him hands of another would have a far more
the previous day. difficult time resisting such an impulse.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
In such instances the prohibition of Preparing for Yom Kippur: revenge, the Rambam (Hil. Deos 7:7)
netira does not apply.20 Nevertheless, Strategies to Facilitate the writes the following:
once the offender expresses remorse Ability to Forgive ,‫ראוי לאדם להיות מעביר על כל דברי העולם‬
for his actions, we are encouraged to ‫שהכל אצל המבינים דברי הבאי ואינן כדאי‬
emulate the conduct of Avraham Avinu As noted in the introductory
.‫לנקום עליהם‬
and grant mechila, although doing so is comments, the topic of mechila should
It is appropriate for a person to not be
not within the purview of the mitzvah also be explored on a human level.
exacting with regard to worldly matters;
of lo sitor. It follows that according The imperative to forgive, even when
for sophisticated people all of these
to this approach, whenever the absolutely required, does not come
matters are trivial and are not worth
prohibition of netira is operative (i.e. easy. All the more so if we aspire
taking revenge over them.
for monetary provocations), we would toward a loftier moral standard. While
indeed be obliged to offer the offender there may be clear-cut instances where Yom Kippur is a day that reframes the
unilateral forgiveness.21 we need not forgive, it is tempting to priorities of life, and helps us to see
hide behind lame excuses to withhold things for what they truly are. Having
Alternatively, it may be argued that a broader vision about the fragility of
our mechila, even when we should
avoiding the transgression of lo sitor life and purpose of creation can inject
be letting go of the grievance. Not
need not be accompanied by the us with a healthy dose of humility,
only might we disregard the model of
granting of forgiveness.22 Perhaps and enable us to overlook many
Avraham Avinu, we may even fall prey
the prohibition against netira merely wrongs that may seem very important
to the biblical prohibitions of nekima
requires that the victim of a slight at the time but matter far less when
and netira — vengeance and grudge-
forget about the episode and not considered from a broader perspective.
bearing. Rather than giving others the
keep the memory alive in his mind.
benefit of the doubt, we might ascribe A second strategy is to remind ourselves
By prohibiting the harboring of a
malicious intent without bothering that everything we experience occurs by
grudge, the Torah wishes to ensure
to investigate the facts, and then Divine decree. When we see ourselves
that the victim of a wrong not be held
hypocritically approach Hashem on as masters of our own realities, in
emotionally hostage to the grudging
Yom Kippur and beseech Him to see control of the events of our lives, it
sentiments that the episode generates
the best in us. is difficult to forgive others for their
within his consciousness,23 thus
allowing the victim of the hurt to If we are to be worthy of Hashem’s misdeeds. If we view our experiences
“move past it,” irrespective of whether forgiveness, it behooves us to do and interactions as expressions of
the other party has expressed remorse our utmost to forgive others. As the hashgacha pratis, we are less likely
for his affront.24 Granting forgiveness, Gemara (Rosh Hashana 17b) teaches: to lash out at those who are merely
on the other hand, is a moral “hama’avir al midosav ma’avirin lo unwitting agents to communicate
obligation that only applies if and al kal pesha’av” — one who is less a Divine message. This approach is
when forgiveness is sought out by the exacting and demanding toward suggested by Sefer HaChinuch as the
party who acted wrongly. Forgiving others will merit that Hashem will basis for overcoming the urge to take
unilaterally is, at best, a midas chasidus, also be less exacting toward him. revenge and bear grudges.
as noted earlier. From the language of Chazal and the Yom Kippur is a day when we
Support for such a distinction can be Rishonim, three strategies emerge naturally feel a visceral connection to
found in the following comments of that can empower us to forgo petty the Ribono Shel Olam. Such an intense
Ritva: grievances and extend mechila to those feeling of closeness allows us to view
who have wronged us. all that happens to us, including
‫דנהי דאמרה תורה לא תקום ולא תטור לגמול לו‬ setbacks that seemingly emanate
.‫כרעתו מ"מ לא אמרה למחול לו מחילת שמים‬ One approach is to consciously
from other people’s conduct, as
Granted that the Torah prohibits trivialize the wrong. Frequently, we
communications from Hashem. The
taking revenge or bearing a grudge, find it difficult to forgive because we
more we deepen our sense of emuna
nevertheless, [the Torah] did not say perceive the offense as more egregious
in hashagacha pratis, the easier it is to
that one must forgive.25 than it truly is. In elucidating the
extend genuine forgiveness.
Ritva, Rosh Hashanah 17b Torah’s prohibition against taking

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
There is a third strategy that can serve very symbol of unity — the notion of Yom Kippur, the Tur (OC 606) cites
as a powerful motivation to shed shevatim — was put to the test early a midrash in Pirkei de’Rebbi Eliezer,
grudges and graciously extend mechila in our history, leading to interpersonal which states the following:
toward others: It is the ability to strife and near bloodshed. ‫מה מלאכי השרת שלום ביניהם כך ישראל‬
connect with the humanity of the one The Torah’s description of the happy .‫ביום הכיפורים‬
who offended us, and to recognize that reunion in Egypt of Yaakov’s family Just like the ministering angels have
all Jews are, in a very real sense, part of leaves us with the impression that the peace among themselves, so too the
one family. The Talmud Yerushalami reconciliation was complete and that Jewish people on Yom Kippur.
(Nedarim 9:4) offers the following no hard feelings remained. However, Rav Soloveitchik often noted that
parable to illustrate how we can Rabbeinu Bachyei (Bereishis 50:17) reconciling with our fellow Jew before
avoid the impulse to take revenge. As presents a chilling insight. He notes Yom Kippur is not merely to remove
someone is cutting meat with a knife in that despite the brothers’ expressing the barrier to attaining individual
one hand, he accidentally cuts his other remorse to Yosef for having wronged atonement. Rather, it is based on
hand. It would be ludicrous to imagine him, and notwithstanding Yosef ’s the fact that Yom Kippur provides a
the wounded hand taking revenge comforting response and reassurance, collective kapara for the entire Jewish
against the “cutting” hand since they Yosef never explicitly forgave his people. For this reason, we recite a
are both part of the same organism. brothers. Apparently, there was no full
Such should also be our perspective on verse at the outset Yom Kippur that
closure.26 Because their sin remained emphasizes the communal atonement
our fellow Jews — we are part of one unforgiven, it came back to haunt their — “ve’nislach lechal adas bnei Yisrael.”
family. descendants centuries later through To be worthy of that special gift of
the harsh decrees of the asara harugei Divine forgiveness, we must first join
Yom Kippur: A Day That malchus — the ten martyred Sages of together as one people in a spirit of
Epitomizes Jewish Unity Israel, as alluded to in the Yom Kippur genuine unity and reconciliation.
liturgy.
The notion that klal Yisrael are a single As we beseech the Ribbono Shel Olam
family is symbolized by the notion of Yom Kippur is also a day meant to heal for His forgiveness, may we mirror the
shevatim — each with a distinct path, that rift. There is a passage in the Yom spirit of forgiveness in our own lives
but all as part of a larger collective. Kippur liturgy that enumerates the — not just looking at the technical
Indeed, in the Yom Kippur liturgy various halachic restrictions particular halachic requirements, but connecting
we refer repeatedly to Hashem as to the day. to the essence of the attributes of
“machalan leshivtei Yeshurun” — a The passage then continues with the Hashem who is described repeatedly in
forgiver of the tribes of Yeshurun. following: the Yom Kippur liturgy as melech mochel
Why is Hashem referred to by this vesole’ach — a King who pardons and
‫ יום עזיבת קנאה‬,‫יום שימת אהבה ורעות‬
designation? And why is it preceded forgives. May we use these precious
.‫ותחרות‬
by the appellation “salchan le’Yisrael” opportunities to shed old grudges,
A day of establishing love and friendship;
— forgiver of Israel? trivialize old slights, see all that happens
a day of forsaking jealousy and
The Meshech Chochma (Vayikra around us as messages from Hashem,
competition.
16:30) explains that “salchan le’Yisrael” to reach out to others and love our
Apparently, Jewish unity is as defining neighbor as ourselves. In this merit,
alludes to aveiros between man and
an aspect of Yom Kippur as are the may we achieve reconciliation with
G-d — all of which are rooted in the
basic restrictions. On Yom Kippur, Hashem, and may we be worthy of all
chet ha’eigel. The second expression
we emulate the angels not only in His blessings in this year and the years
— “machalan le’shivtei Yeshurun” —
our ability to refrain from earthly ahead.
refers to interpersonal sins (bein adam
pleasures, but also in our ability to
lachaveiro). This is because every sin
epitomize peace — as it says “oseh
bein adam lachaveiro has its roots in the
shalom binromav” — He makes peace
sin of mechiras Yosef, carried out by
in the heights (Iyov 25). In explaining
the Shivtei Kah — the sons of Yaakov
the basis for asking mechila before
Avinu, who sold Yosef into slavery. The

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Endnotes slander. This position seems more tenable 20. The basis for distinguishing between
according to the earlier rationales but would not slighter provocations of a monetary nature
1. Chazal (Yevamos 49b) teach that the verse necessarily hold according to the explanation and more severe provocations is based on a
dirshu Hashem b’himatz’o — seek out Hashem of R. Hutner. Additionally, the language of the passage in Yoma 23a. For a fuller elaboration,
when He is present (Yeshayahu 55:6) — Yerushalmi, “ein lo mechila olamis” (there is no see Asher Chanan p. 45 note #2.
refers to the ten days from Rosh Hashanah to forgiveness) implies that there is not even a
21. See Chizkuni (Vayikra 19:18), whose
Yom Kippur. midas chasidus to forgive in such an instance.
language suggests that in monetary cases,
Interestingly, the Ramban (Bereishis 20:7,
2. For an excellent psychological overview of one would indeed be required to extend
interpreting the phrase “ve’es kol venochachas”)
the topic of forgiveness, see How Can I Forgive unsolicited forgiveness based on the
asserts that although Avraham willingly forgave
You? by Janis Spring Ph.D. (HarperCollins, prohibition of lo sitor.
Avimelech, Sarah continued to quarrel with
2004). him and refused to be appeased. Ramban 22. This distinction would seem to be
3. See “Holding a Grudge Can Be Bad for concludes by stating that the Torah informs incontrovertible according to the view of the
Your Health,” available at: https://www. us of this fact as a credit to Sarah. R. Wolf Sefer HaChinuch (no. 241), that one violates
webmd.com/depression/news/20000225/ Boskowitz (son of the Machtzis Hashekel) in lo sitor even without verbalization and even in
holding-a-grudge-can-be-bad-for-your-health. his commentary Seder Mishne (Hilchos De’os the face of serious provocations.
6:6) suggests that Avimelech’s sin toward Sarah
4. See the comments of Meiri cited by Shita 23. R. Elyakim Krumbein (Techumin Vol. 6
entailed an element of slander (inasmuch as it
Mekubetzes, ibid. pg. 297) suggests that this perspective aligns
created the false impression that Sarah engaged
well with the rationale given by the Rambam,
5. For another example equating praying for in provocative conduct that led Avimelech to
Hilchos Deios 7:8, that the prohibition of
the offender with granting forgiveness, see take her), for which she would not be obliged
netirah is a safeguard against taking revenge.
Rashi to Bemidbar 21:7 (where Moshe prayed to forgive. This would suggest that in a case of
Once the grudging emotions recede, one is
to remove the plague of the fiery serpents slander there is no obligation whatsoever to
less likely to lash out in retaliation.
after the people begged his forgiveness). See forgive, even on a level of midas chasidus. (For
also Midrash Bemidbar Rabbah (ibid) for other innovative interpretations of “ve’es kol 24. This notion is reminiscent of a
additional examples. See also Tosefta Bava venochachas,” see the commentaries of Radak psychological phenomenon discussed by
Kama 9:10, which implies that the imperative and R. Avraham ben HaRambam ibid.) Dr. Janis Spring in her book How Can I
to pray applies even when the offender did not Forgive You, which she calls “acceptance” and
14. It is unclear what Talmudic source serves
expressly request that prayers be offered (see describes as “a healing gift to yourself that asks
as a basis for this ruling.
Minchas Bikkurim). nothing of the offender.”
15. Michtevei Harav Chofetz Chaim, Sichos p.
6. Interestingly, R. Yona (Shaarei Teshuva 25. The Ritva utilizes the aforementioned
9.
1:44) implies that with regard to theft, mechila distinction to explain why the nightly practice
is not required. 16. In an interesting addendum to this story, of one of the Amoraim to offer unsolicited
R. Ahron Soloveitchik (Parach Mateh Aharon, forgiveness to all who wronged him is deemed
7. Maasei Roke’ach; Shtei Halechem (R. Moshe Hil. Dei’os 7:5 p. 88; Hil. Teshuva 2:19, p.187) “midas chasidus,” and would not be mandated
Chagiz) #15. relates in the name of R. Yitzchak Hutner by the biblical prohibition of lo sitor. It
8. R. Moshe Chagiz tentatively suggests this that the Chofetz Chaim then asked R. Yisrael should be noted that while it is clear from the
possibility (“lulei demistapina…”) based on Salanter if he would write an approbation Ritva’s words that lo sitor does not require
the language of the Rambam. However, he that would include a sentence stating his us to forgive, it is not entirely clear whether
subsequently backtracks stating that it is disagreement with that particular halacha. the Ritva’s intention is to distinguish in the
difficult to be that stringent. R. Yisrael countered that doing so would manner presented here (lo sitor = detaching
be insufficient to erase the impression that emotionally from the episode) or in a slightly
9. See previous note. he agreed with all the sefer’s contents, since different fashion.
10. For a lengthy analysis of this obligation many people would not bother to read his
26. There is much discussion regarding
as it relates to reconstructing the language appropriation in its entirety. Hence, writing
Rabbeinu Bachyei’s comments. Some suggest
of the pasuk, as well as to various hashkafic an approbation would constitute a violation of
(see for example Ayeles Hashachar to Vayechi)
rationales and halachic implications, see this “lifnei iver lo siten michshol.”
that Yosef couldn’t bring himself emotionally
author’s Asher Chanan: Shiurim U’Ma’amarim, 17. R. Ahron Soloveitchik (ibid); R. Shlomo to extend mechila because the hurt was so
pp. 21-44. Zalman Auerbach (Halichos Shlomo 3:6). great. Others (see R. Simcha Zissel Broide,
11. This reason is quoted by Magen Avraham Sam Derech to Vayechi and Chayim B’yad
18. Moadim UZmanim 1:54 in the name of
(OC 606) in the name of Terumas Hadeshen. no. 57) suggest that Yosef fully forgave the
Rav Dessler. See also, Az Nidberu 7:65.
See also Levush ibid. brothers, but didn’t express it verbally. R.
19. For an elaboration on the range of views Asher Milunil (Sefer Haminhagos pg. 21)
12. See Bach OC 606 and Sema CM 422 6. regarding the prohibition of netirah, see Asher suggests that Yosef did forgive his brothers,
13. Mishna Brura (OC 606:11) cites the Chanan pp. 45-64. but didn’t pray for them as did Avraham for
opinion of the Magen Avraham that there is Avimelech.
a midas chasidus to forgive even in cases of

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Understanding the
Avi Muschel, PsyD and Martin Galla, PhD
Teshuva Process of Dr. Avi Muschel is a staff psychologist at the Yeshiva University Counseling Center
and Dr. Galla is the Counseling Center’s Associate Director.
the Yamim Noraim

TESHUVA IS NOT DEPRESSING


A. The Teshuva/Elul Myth However, a closer look at some of the ‫ומה היא התשובה הוא שיעזוב החוטא חטאו‬
actual sources describing the teshuva ‫ויסירו ממחשבתו ויגמור בלבו שלא יעשהו‬

T ales are told of tzadikkim


who, upon simply hearing
the word “Elul” during the
Shabbos Mevorchim prayers at the
end of Av, would begin to faint. These
process highlights that, in fact, the
exact opposite is true: teshuva in its
purest form should be neither anxiety-
provoking nor depressing; rather, it
‫ וכן יתנחם‬.'‫עוד שנאמר יעזוב רשע דרכו וגו‬
‫ ויעיד‬.‫על שעבר שנאמר כי אחרי שובי נחמתי‬
‫עליו יודע תעלומות שלא ישוב לזה החטא‬
‫לעולם שנאמר ולא נאמר עוד אלקינו למעשה‬
is an exciting opportunity, and our ‫ וצריך להתודות בשפתיו ולומר‬.'‫ידינו וגו‬
stories were probably passed down mood in Elul and the High Holidays ‫עניינות אלו שגמר בלבו‬
with the hope of giving us perspective should reflect that mindset. What is repentance? The sinner shall
on how powerful the days of Elul cease sinning, and remove sin from his
could and should be, and to depict B. Constructive vs. Destructive thoughts, and wholeheartedly conclude
the ideal attitude toward the Days of Guilt not to revert back to it, even as it is said:
Awe. Unfortunately, the downside of “Let the wicked forsake his way” (Is.
sharing such stories is the creation of Perhaps the most famous work on 55.7); so, too, shall he be remorseful on
a misperception that the days of Elul teshuva is the Rambam’s ten chapters what was past, even as it is said: “Surely
are days of fear, not awe. Early texts of Hilchos Teshuva. In the first chapter, after that I was turned, I repented” (Jer.
describing teshuva by referencing he speaks at length about the viduy 31. 19). In addition, The Knower of all
“charata” (guilt) and “busha” process and teshuva on Yom Kippur. secrets will testify about him that forever
(embarrassment) further reinforce the In the second chapter, he addresses he will not turn to repeat that sin again,
notion that teshuva is either anxiety- the general concept of teshuva and according to what it is said: “Say unto
provoking, or simply depressing. walks us through the process: Him … neither will we call any more

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
the work of our hands our gods” (Hos. distances him further from his goal.3 misdeeds. In our role as clinicians, we
14.3–4). It is, moreover, essential that The most important part of teshuva is cannot (and do not) tell students how
his confession shall be by spoken words of to simply be better. A person should to behave. However, when a student
his lips, and all that which he concluded work toward changing his actions, and presents with overwhelming guilt over
in his heart shall be formed in speech.1 through that process, he has already their misdeeds, we can and do explore
The Rambam identifies three performed the most significant aspect with them the source of the guilt.
indispensable steps to the teshuva of teshuva. The feelings of guilt are If the guilt is caused by their desire
process: regret (“yis’nachem al beneficial only inasmuch as they help to grow in their spiritual lives, then
she’avar”), confession (“l’hisvados a person maintain his commitment we help the students recognize that
bi’sfasav”), and leaving the sin/ for the future. Clearly there is no focusing on “constructive guilt,” which
committing to not doing it again benefit, or even permissibility, in produces a stronger relationship with
(“she’ya’azov ha’choteh chet’o ... allowing feelings of guilt to become G-d, is useful; “destructive guilt,” on
vi’yigmor b’libo she’lo ya’asehu ode”). so overwhelming that they cause a the other hand, often perpetuates their
person to continue doing the very negative cycles of behavior.
Several commentaries note that in
deeds that he was upset about in the
contrast to others (such as Me’iri and
first place! C. No Place for Hopelessness
Rabbeinu Yonah), the Rambam seems
to emphasize that the key phase in
teshuva is the last one chronologically, In a similar manner, Rav Moshe
the abandoning of the sin and the When beginning the Shternbach analyzes another curious
commitment not to regress.2 This is detail in the Rambam.4 Specifically, he
evident from the way the Rambam
teshuva process, we notices that when defining teshuva,
structures this halacha, where he asks, must completely forget as quoted above, the Rambam lists
“What is teshuva?” and responds with commitment for the future before
the requirement to abandon the sin,
the past, lest we give up listing regretting the past. By contrast,
removing it from our thoughts, and hope when looking back. when the Rambam describes in his
committing to never recommit the sin. first chapter of Hilchos Teshuva how
He then adds, almost as an addendum, to confess (viduy), he writes that a
“v’chen,” and the repenter should also This dilemma can be illustrated person must first acknowledge his
regret his deeds. This framework with the following brief example. A regret over past misdeeds and then
reveals the Rambam’s belief that the person begins to work toward ceasing commit to never doing them again.
crucial step in teshuva is the positive to speak loshon hara. If this person Why, in the context of viduy, does the
acceptance going forward, and that commits the sin again, he may struggle Rambam list the stages of teshuva
the component of regret is only with normal disappointment and in chronological order (regret then
required to ensure that he remains constructive guilt over his continued commit), when he clearly deviates
genuinely committed moving forward. speaking of loshon hara. If, however, from that order in defining the essence
This is further demonstrated from he also experiences destructive of teshuva (commit then regret)?
the verse the Rambam cites, “acharei guilt — in the form of self-directed Rav Shternbach explains that when
shuvi, nichamti,” after I have completed frustration for continued loshon beginning the teshuva process, we
teshuva, [then] I regret [my previous hara-speaking — this can trigger must completely forget the past, lest
sins]. maladaptive feelings of sadness and we give up hope when looking back.
anger that may not have been present This is the Rambam’s intention in his
In other words, the Rambam believes framing of the general halacha about
prior. Put simply, he will be worse off
that although there is a place for teshuva: forget the past and worry
than he was before.
guilt in the teshuva process, he only about the present. Only once a person
subscribes to “constructive guilt,” At Yeshiva University’s Counseling has succeeded in correcting his ways,
which inspires better behavior going Center, we often discuss the idea and there is no longer concern about
forward, and not “destructive guilt,” of this Rambam with students who his giving up hope, can he properly
which ruins a person’s mood, and express guilt over their religious do viduy and reflect back on his past

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
in a healthy and productive way. people. We may often look like we
Just as destructive guilt can turn are doing the wrong thing, but that Tefillah Insights: Avinu Malkeinu
a person away from achieving his is not us; it is our doppelganger.
In Avinu Malekinu we refer to God as
goals, perhaps its most dangerous Similar to our own distinction our father and as our king. These two
outgrowth is hopelessness. The between “constructive guilt” and references parallel what we recite in
true beauty of teshuva is that “destructive guilt,” psychologists HaYom Harat Olam after the shofar
regardless of how many times have come to a similar conclusion is blown during Mussaf “im k’vanim
we have failed, we always have in explaining the fundamental im k’avadim”— whether we are like
hope, and although we may feel difference between “shame” and children or like servants. Indeed, many
otherwise, we always have another “guilt.” According to Helen Block congregations use the same tune for
opportunity. Lewis: Avinu Malkeinu and HaYom Harat
The experience of shame is directly Olam.
D. The Real Me
about the self, which is the focus of In HaYom Harat Olam we say that if
In describing the process of the evaluation. In guilt, the self is not the we are like Your children, please have
se’ir la’azazel, the goat thrown off central object of negative evaluation, mercy on us like a father has mercy on
the cliff, the Gemara makes it very but rather the thing done or undone his children, and if we like servants, we
clear that the two goats used in the is the focus. In guilt, the self is turn to You until You can be gracious
lottery must be nearly identical negatively evaluated in connection to us. R. Yaakov Etlinger, Minchat Ani
in price as well as in every detail with something but is not itself the to Parashat Ha’azinu, asks: If a child
of their physical appearance.5 focus of the experience.6 got into trouble with his or her father
In explaining this need for total Put more simply in recent years by and said, “My master, be gracious to
similarity, Rav Yechezkel Yakovson, Brené Brown, “Shame is, ‘I am bad.’ me,” it would be inappropriate and
rosh yeshiva of Yeshivat Sha’alvim, Guilt is, ‘I did something bad.’”
7
cold. The father might ask, “Are you
points to the history of psychology. The difference between these two ignoring the loving relationship that we
concepts is more than semantics; have?” If a servant of the king said to
Although a founding father of
the king, “Please show me some loving
modern day psychology, Freud had studies confirm that a person’s
subsequent behavior is affected by kindness and have mercy,” it would be
a tragic view of man, defining him
whether we experienced shame equally inappropriate. If we are unsure
as constantly struggling against
or guilt. In the case of the former, whether we are like children or servants,
his innate desires for aggression
we are more likely to retreat how can we ask for both mercy and
and sexuality. Later psychologists,
or withdraw, often leading to graciousness? Wouldn’t we be reciting
such as Abraham Maslow
addiction and depression, among something inappropriate regardless
and Viktor Frankl, developed
other potential mental health of our status? R. Etlinger answers that
humanistic psychology, which
problems. Contrast this reaction when God presented His Thirteen
asserts that man, at his essence,
to those who experience guilt, Attributes to Moshe Rabbeinu, he said
is in search of meaning and value
who may possess a more balanced “ani a’avir kol tuvi al panecha” — I will
in life, and animalistic impulses
and reasonable awareness of make all My goodness pass before you
merely interfere with man’s innate
themselves and are therefore less (Shemot 33:19) — meaning that we
desire to achieve spiritual and/or
likely to develop those same issues. can refer to all of the attributes of God
psychological growth.
simultaneously. Different people have
Rav Yakovson concluded that the Perhaps a case example from our different relationships with God, and
se’ir la’azazel demonstrates that experience can help demonstrate He allows us to reference these multiple
we side with the humanists. The the all-too-common path from relationships simultaneously. That is
message that the Jewish people destructive guilt to hopelessness what allows us to refer to him as Avinu
send to Hashem on Yom Kippur, to shame. Yaakov presents to us and Malkeinu.
as they send the goat off the cliff, is as frustrated and annoyed about
Torah To Go Editors
that at our core, we really are good a particular behavior that he
continues to engage in, though

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
his shame prevents him from even describing the necessary extent of Just as Yishmael’s teshuva was
expressing his primary issue until our commitment to avoid regressing, accepted by G-d “ba’asher hu sham,”
we have met three or four times. the Rambam writes, “vi’ya’id alav as he was in the moment, without
He finally acknowledges that he is yode’a ta’alumos,” “The Knower of considering his progeny, so too
behaving in a way contrary to how he all secrets will testify about [the G-d looks at each of us as we stand
wants to live; he desperately wants to repenter]” whether he is indeed before Him on Rosh Hashana and
stop his behavior and move in another sincere in his commitment not to Yom Kippur, and only considers our
direction. He has attempted to change engage in a repeated offense. At first sincerity and effort in that moment.
multiple times but has not yet been glance, we find yet another trigger We all know from past experiences
successful. Yaakov is aware that he for feelings of hopelessness: even as that we may relapse, but G-d wants to
is doing something that he wants to we try to swear off all of our sins, the know as we stand before Him that our
discontinue and although he is trying, Omnipresent G-d sits and testifies motives are for good.
he has not yet succeeded. The healthy about our eventual return to our old The months of Elul and Tishrei can
awareness of knowing and working habits, thereby negating our attempt at unfortunately prompt feelings of fear
on what he wants to change, even teshuva. and anxiety. Throughout the year, but
if not yet successful, falls under the Several commentaries suggest an especially now, the concept of teshuva
category of constructive guilt. As soon insight into the Rambam, which can can sound scary and overwhelming.
as Yaakov pivots and views himself as elevate our teshuva and hopefully our It is crucial that we look back at the
a “failure” for struggling to make those entire lives.8 The Rambam describes words of our rabbis, both of recent
important changes in his life, Yaakov G-d as the “Yode’a ta’alumos,” One who generations and many years ago, to
enters into the domain of destructive knows that which is hidden; however, remind ourselves that teshuva is a
guilt. He attacks himself for being he does not refer to G-d by an equally gift from G-d and an inspiring and
unable to succeed at overcoming his accurate title of “Yode’a asidos,” One achievable opportunity for each and
desires, and becomes frustrated and who knows the future. The Rambam every one of us.
angry at himself, identifying with his chose his words carefully to emphasize
failures. He becomes less focused on that Hashem does not actually look Endnotes
his original goals and behaviors and into the future to testify about our
concentrates more on his inability inevitable relapses. Rather, He seeks 1. Translation courtesy of Sefaria.org.
and failure to change. He begins to complete and sincere repentance 2. See, for example, Rav Noach Isaac
feel hopeless about the future, his in the moment that we reach out Oelbaum’s Minchas Chen and Rav Elya Baruch
ability to move forward and behave Finkel’s Poseach Sha’ar, #9.
to Him. Additionally, this can also
consistently with what he believes is mean that He is well aware of, and 3. The terms “constructive guilt” vs
appropriate. At this point, in addition takes into account, a person’s intent “destructive guilt” are our own; they are
to his original struggle with changing similar in ideology to distinctions that appear
to improve. There is real spiritual and
his target behavior, Yaakov now faces later in this article.
psychological value to wanting and
the additional challenge of feeling like 4. Mo’adim U’zmanim vol. 6 #19.
trying to change, even if that change
a hopeless failure who may as well does not occur immediately and is not 5. Yoma 62a.
stop trying to improve. This vicious visibly obvious. Therefore, if a person 6. Shame and Guilt in Neurosis (1971).
cycle, which we work with in the can focus on constructive guilt when
Counseling Center, understandably 7. https://www.ted.com/talks/brene_
self-reflecting rather than sinking
makes teshuva seem hopeless and brown_listening_to_shame.
into a self-defeating destructive guilt
overwhelming, instead of exciting and 8. See for example, Rav Chaim Shmuelevitz’s
approach (i.e. he as a whole is not bad,
inspiring. Sichos Mussar, #57, Rav Aharon Kotler’s
even good, but his behaviors could Mishnas Rav Aharon vol. 2, p. 249, Rav Moshe
use some work), it is valuable to The Shternbach Mo’adim U’zmanim vol. 6 #19, and
E. Living in the Moment Knower of all secrets regardless of Rav Elya Baruch Finkel’s Poseach Sha’ar, #10.
actual results.
There is one final point in the
Rambam worth highlighting. When

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Understanding the
Professor Smadar Rosensweig
Teshuva Process of Clinical Associate Professor of Bible, Stern College for Women
the Yamim Noraim

THE HAFTARAH OF SHABBAT SHUVAH:


A TESHUVAH PRIMER

R osh Chodesh Elul ushers in


the teshuvah process. During
the Yamim Noraim, starting
with Rosh Hashanah, repentance
intensifies and peaks on Yom Kippur.
from Trei Asar. This haftarah contains
passages from Hoshea, (the minhag
of Ashkenazim is to add additional
pesukim from Yoel) and Mikhah.
Why attribute his lineage to shevet
Reuven? The midrash explains that
because Reuven was the first of the
shevatim to engage in teshuvah,
his descendant Hoshea merited
The haftarah begins with Hoshea
It is a time to renew our relationship commencing Trei Asar. Reuven’s
ben Be’eri’s prophecy. Hoshea is the
with Hakadosh Baruch Hu through teshuvah for the events involving
inaugural navi of Trei Asar and the
teshuvah. The Shabbat during Aseret Bilhah is not explicit in the peshat
first to promote teshuvah. According
Yemei Teshuvah is an opportunity to in Breishit, yet Hazal assign his
to the midrash, Bereishit Rabbah no.
accelerate this journey and deepen prominent position among the
84, the prophet Hoshea hails from
our commitment to teshuvah, shevatim in future surveys to his
Shevet Reuven, even though there
introspection and avodat Hashem. embrace of teshuvah. He loses the
is no textual mention of Hoshea’s
position of leadership to Yehudah
There are a few explicit pesukim in ancestry in the book of Hoshea. Hazal
and double portion in Eretz Yisrael to
the Torah (Devarim 30:1-10) and attribute the prophet Hoshea ben
Yosef but retains much of his stature
numerous passages in Navi that can Be’eri to Be’erah the nasi of Reuven
among the shevatim. Although Reuven
serve as a guidebook for the teshuvah during the Assyrian exile in Divrei
initiates teshuvah, it is Yehudah who
process. In this essay, we will focus HaYamim I 5:6.
is the prime example of complete
on the haftarah for Shabbat Shuvah,

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
teshuvah when he exclaims, “tzadka community. It is the close of the period of you, nor is it beyond reach. It is not in
mimeni — she is more righteous than forgiveness and absolution for the Jewish the heavens, that you should say, “Who
me” (Breishit 28:26) in his dealings people. Therefore, everyone is obligated to among us can go up to the heavens and
with Tamar. It is no coincidence repent and confess on Yom Kippur. get it for us and impart it to us, that we
that Yehudah assumes the mantle of Hilkhot Teshuva 2:7 may observe it?” Neither is it beyond the
leadership among his brothers in the sea, that you should say, “Who among
Every time individuals commit sins,
Yosef-Egypt episodes and beyond. us can cross to the other side of the sea
they must repent throughout the
and get it for us and impart it to us, that
Why start Trei Asar with a prophet year (Rambam, Hilkhot Teshuva
we may observe it?” No, the thing is very
from Reuven who succeeded in his 2:6). Requests for repentance and
close to you, in your mouth and in your
teshuvah, but not spectacularly? forgiveness are included in the
heart, to observe it.
Perhaps this contains a message to Amidah prayer three times daily.
all of us. There is always potential for However, Yom Kippur is a unique The Ramban understands these
spectacular teshuvah. Oftentimes, occurrence once a year, when all of pesukim in a very uplifting way. Viduy
however, due to this very possibility, Klal Yisrael as one are obligated to and teshuvah are not in the heavens
the expectations are so daunting. We repent and do teshuvah. or beyond the sea. They are attainable
set the bar so high and are reticent to with our mouths and hearts, any place
Hoshea formulates this process as
even begin the repentance process. and any time.
follows:
Hazal’s attribution of Hoshea to ‫אבל “המצוה הזאת” על התשובה הנזכרת‬
Reuven and the eventual choice of ‫ְקחּו עִ ָמכֶ ם ְד ָב ִרים וְ ׁשּובּו ֶאל ה’ ִא ְמרּו ֵאלָ יו כָ ל‬
‫… כי אין הדבר נפלא ורחוק ממך אבל קרוב‬
this haftarah for Shabbat Shuvah .‫ִת ָשא עָ ו‍ֹן וְ ַקח טֹוב ּונְ ַשלְ ָמה ָפ ִרים ְש ָפ ֵתינּו‬
‫ וזה‬:‫אליך מאד לעשותו בכל עת ובכל מקום‬
empowers us even on our imperfect Take words with you and return to the
‫ שיתודו את עונם‬- ‫טעם בפיך ובלבבך לעשותו‬
quest to attain teshuvah. Lord. Say to Him: “Forgive all guilt and
.’‫ וישובו בלבם אל ה‬,‫ואת עון אבותם בפיהם‬
accept what is good; Instead of bulls we
The haftarah begins with the But “this commandment” refers to
will pay [The offering of] our lips.”
following: repentance … Because this thing is not
Hoshea 14:3
too esoteric or distant for you, but rather
.‫ֹלקיָך כִ י כָ ַשלְ ָת ַבעֲ ו‍ֹנֶ ָך‬
ֶ ‫ׁשּובה יִ ְש ָר ֵאל ַעד ה’ ֱא‬
ָ How does one initiate the teshuvah is very close to you to do it in every
Return, Israel until the Lord your God, process? It is achieved with words. time and in every place. And this is the
for you have fallen because of your sin. This is the concept of viduy (imru meaning of “in your mouth and in your
Hoshea 14:2 elav). What words do we say? “Kol tisa heart to do it”: That they should confess
Hoshea beckons Israel to return all the avon,” Hashem, You should forgive us their sins and the sins of their ancestors
way to Hashem, even though Israel is for all our hata’im, “v’kah tov,” just take with their mouths and return in their
faltering and mired in sin. The beauty the good deeds that we do, see the hearts to God.
of the first words of the haftarah, good that we do, “u’neshalmah parim Ramban, Devarim 30:11
shuva Yisrael — return Israel — is s’fateinu,” and instead of bringing
So too in Navi, Hoshea declares:
that they refer to Israel in the singular korbanot, we are offering words.
“k’hu imakhem devarim” When you
as one unit. Aseret Yemei Teshuvah The Ramban cites the pesukim in recite your viduy, the words must
culminate in Yom Kippur, a day that Devarim 30:11-14 as the source for be meaningful and transformative.
is set aside for all of Bnei Yisrael to do teshuvah generally and verbal viduy:
Words create reality. Hashem created
teshuvah and viduy as one community.
This theme is articulated explicitly by ‫ כִ י ַה ִמצְ וָ ה ַהזֹאת ֲא ֶשר ָאנֹכִ י ְמצַ וְ ָך ַהּיֹום ל ֹא‬the world with words. Words should
the Rambam: ‫ ל ֹא ַב ָש ַמיִ ם‬.‫ נִ ְפלֵ את ִהוא ִמ ְמָך וְ ל ֹא ְרח ָֹקה ִהוא‬reflect the true inner self and inspire
‫ ִהוא לֵ אמֹר ִמי יַ עֲ לֶ ה לָ נּו ַה ָש ַמיְ ָמה וְ יִ ָק ֶח ָה לָ נּו‬action.
‫יום הכפורים הוא זמן תשובה לכל ליחיד‬ ‫ וְ ל ֹא ֵמעֵ ֶבר לַ יָ ם ִהוא‬.‫ וְ יַ ְש ִמעֵ נּו א ָֹתּה וְ נַ עֲ ֶשנָ ה‬Radak comments:
,‫ולרבים והוא קץ מחילה וסליחה לישראל‬ ‫לֵ אמֹר ִמי יַ עֲ ָבר לָ נּו ֶאל ֵע ֶבר ַהיָ ם וְ יִ ָק ֶח ָה לָ נּו‬
‫לפיכך חייבים הכל לעשות תשובה ולהתודות‬ ‫ כי כשלת בעונך כי אתה רואה‬- ‫שובה ישראל‬
‫ כִ י ָקרֹוב ֵאלֶ יָך ַה ָד ָבר‬.‫וְ יַ ְש ִמעֵ נּו א ָֹתּה וְ נַ עֲ ֶשנָ ה‬
.‫ביום הכפורים‬ ’‫שכשלת בעונך לפיכך יש לך לשוב אל ה‬
.‫ְמאֹד ְב ִפיָך ִּובלְ ָב ְבָך לַ עֲ שֹתֹו‬
Yom Kippur is the time for repentance ‫יתברך כי אין מקימך ממכשולך אלא תשובתך‬
Surely, this Instruction which I enjoin
for each individual and for the ’‫אליו ובאמרו עד כמו אל וכן ושבת עד ה‬
upon you this day is not too baffling for

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
‫אלקיך שובו עדי ואמרו רז”ל גדולה תשובה‬ realization and articulation. .’‫בני ישראל וגו‬
.‫שמגעת עד כסא הכבוד שנאמר עד ה’ אלקיך‬ On the following pasuk, the Radak
Return Israel — for you have fallen comments: Instead of bulls we will pay [The offering
because of your sin, you see that you have of] our lips — instead of [offering] bulls
fallen because of your sin and therefore, ‫ איני שואל מכם בתשובה‬- ‫ קחו עמכם דברים‬before you, we will provide the confession
you must return to Hashem because ‫ לא כסף וזהב לא עולות אלא דברים טובים‬of our lips because You prefer words
nothing is going to raise you from your ‫ שתתודו בהם עונותיכם ושובו אל ה’ בכל‬of repentance, as offerings don’t work
lapse except your repentance. The word .‫ לבבכם ולא בשפתים בלבד‬without confessing the sin, as we find the
“ad” (until) is used in place of “el” Take words with you — in requesting Torah states regarding sin offerings, “he
(toward). We find similar language in your return, I am not asking for gold or shall confess for his sin.” Regarding the
the verse, “And you shall return until the silver, or for sacrifices. Rather, just good goat that was sent [on Yom Kippur], the
Lord your God,” and in “Return until words with which you will confess your only thing was a confessional because
Me.” Our rabbis teach: Repentance is sins and return to God with all of your the goat was not sacrificed at all on the
so great that it reaches to the Throne of hearts, not just lip service. Altar, as it states, “He will confess on it
Glory, as it states, “until the Lord your The Radak identifies a main all of the sins of the Jewish people.”
God.” component of teshuvah. Hashem Articulation is crucial. When Bnei
Radak could simply have stated: does not demand from us any material Yisrael proffered korbanot they were
Return because you have sinned. goods. Wealth does not buy access accompanied by viduy, a declaration.
Yet he adds the words ki atah ro’eh to Hashem and teshuvah. Hashem If you sacrificed the korban without
shekhashalta b’avonekha — because you wants meaningful words that convey a meaningful viduy, the korban was
see that you have fallen due to sin. With our heartfelt true intentions. These lacking. The same standards apply to
this subtle addition, Radak emphasizes words cannot be hollow or mere lip tefillah: It must be integrated with
the importance of one’s self awareness service. Why is verbalizing the viduy kavanah, real understanding and
of sin. Radak accentuates that teshuvah so critical? Perhaps, formulating intent. Otherwise it, too, is deficient.
is initiated by reflection. This is hakarat sincere and genuine feelings into
coherent and articulate sentences The Radak subsequently makes a
hahet. We have to acknowledge our
concretizes the originally amorphous fascinating point. On Yom Kippur,
sin in order to progress. The pesukim
thoughts and catalyzes the process. there were two goats — se’irim. One
mentioned above in Devarim and
Uttering and expressing the words goat was sacrificed on the mizbeah
these words in Hoshea correlate to the
provide a framework for the actions and one was its counterpart, the
phases that the Rambam, in Mishneh
that will follow. This is viduy. For the se’ir mishtalei’ah that was sent down
Torah, and Ramban in his biblical
Rambam and Ramban, viduy is an the cliff l’Azazel. The only thing that
commentary present as the proper
steps toward teshuvah. indispensable component of teshuvah. was done with that se’ir was viduy.
This is why Hoshea begins the process The Kohen proclaimed the sins of
Radak ends with the inspiring with “k’hu imakhem devarim imru Bnei Yisrael over the goat. That was
rabbinic interpretation of the word eilav,” admitting your sin out loud, effective because the power of viduy,
ad, until (instead of el, to), which is to yourself, to Hakadosh Baruch Hu especially on Yom Kippur, is so
that teshuvah allows us to reach the identifies the barrier that obstructs robust. The key to unlock the gates
Divine seat of Hakadosh Baruch Hu. our relationship with Hashem. of teshuvah is verbalizing the words,
This signifies that there’s no limit to comprehending the words, and
attaining a close bond with Hashem The Radak continues: internalizing their significance as a
by means of the vehicle of teshuvah. ‫ במקום פרים נשלמה‬- ‫ ונשלמה פרים שפתינו‬vehicle to altering actions.
Teshuvah opens the path to directly ‫ לפניך וידוי שפתינו כי אתה רוצה בדברי‬Hoshea continues:
connect to Hakadosh Baruch Hu. ‫תשובה יותר כי אין הקרבנות מועילות בלא‬
There are no stumbling blocks except ‫ֹאמר וידוי העון כי בכלם נאמר והתודה אשר חטא‬ ַ ‫יֹושיעֵ נּו עַ ל סּוס ל ֹא נִ ְרכָ ב וְ ל ֹא נ‬ ִ ‫ַאּׁשּור ל ֹא‬
those that are self-imposed. We have ‫ובשעיר המשתלח לא היה אלא וידוי דברים‬ .‫תֹום‬ ָ‫י‬ ‫ם‬‫ח‬ַ ‫ר‬ֻ ְ‫י‬ ‫ָך‬ ‫ב‬
ְ ‫ר‬ ‫ש‬
ֶ ‫א‬ֲ ‫ינּו‬ ‫ד‬ֵ ָ‫י‬ ‫ה‬ ‫ש‬
ֵ ֲ‫ע‬ ‫מ‬
ַ ְ‫ל‬ ‫ֹלקינּו‬
ֵ ‫עֹוד ֱא‬
direct access to Hakadosh Baruch Hu, ‫ כי לא היה קרב ממנו דבר על גבי המזבח אלא‬Assyria shall not save us, No more will
if we take initiative and start with self- ‫ הוידוי כמו שנאמר והתודה עליו את כל עונות‬we ride on horses; Nor ever again will
we call Our handiwork our god, Since in

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
You alone orphans find pity. bullet to solve our problems without and charitably. If you turn back
Hoshea 14:4 taking the classical path. Sometimes to Hakadosh Baruch Hu, Hashem
there are no shortcuts. Teshuvah is is going to embrace you lovingly,
The haftarah begins with the voice and
an example of this. Hashem beckons generously and open heartedly.
perspective of the navi. He is speaking
to us to return to Him and we must
the word of Hashem to Bnei Yisrael. The last pasuk from Hoshea in this
resolve to turn to Hashem, with a
He is calling on them to repent and haftarah states:
simple heartfelt pronouncement of
provides them with the method of
viduy — of expressing our core failures ‫ִמי ָחכָ ם וְ ֵיָבן ֵאלֶ ה נָ בֹון וְ יֵ ָדעֵ ם כִ י יְ ָש ִרים ַד ְרכֵ י‬
viduy as teshuvah. In this pasuk, Bnei
and a clear acknowledgement of our .‫ה’ וְ צַ ִד ִקים יֵ לְ כּו ָבם ּופ ְֹשעִ ים יִ כָ ְשלּו ָבם‬
Yisrael internalized the message and
reliance on Hashem. It is actually He who is wise will consider these words,
are articulating viduy and teshuvah.
the simplest, most straightforward, He who is prudent will take note of them.
Radak uses the phrase viduy: elegant solution. For the paths of the Lord are straight;
The righteous can walk on them, While
‫ והתודו לפניו ואמרו אשור‬- ‫אשור לא יושיענו‬ The next pasuk states: sinners stumble on them.
‫שבטחנו בו עד עתה ידענו כי לא יושיענו כי‬
.‫ׁשּוב ָתם א ֲֹה ֵבם נְ ָד ָבה כִ י ָשב ַא ִפי ִמ ֶמּנּו‬
ָ ‫ ֶא ְר ָפא ְמ‬Hoshea 14:10
:‫אין בו כח להושיענו זולתך כי לה’ התשועה‬
I will heal their rebelliousness,
Assyria shall not save us — Confess The key to intelligently and wisely
(meshuvatam), Generously will I take
before Him and say that Assyria, which understanding these ideas is that
them back in love; For My anger has
we have trusted until now, we now know Hashem’s ways are trustworthy and
turned away (shav) from them.
that they will not save because the only just.
Hoshea 14:5
One who has the power to save us is You Radak offers the following
for salvation is Your [domain]. Now Hashem responds to Bnei explanation:
Radak, Hoshea 14:4 Yisrael’s viduy. He tells the navi and
Bnei Yisrael: He heard their cry. He ‫לא כאותם שאומרים לא יתכן דרך ה’ כמו‬
Radak explains that Bnei Yisrael are
will lovingly take them back. He ‫שאמר ביחזקאל כי אם תשובו בתשובה‬
admitting that they sinned by relying
is no longer angry. The choice of ‫שלמה לא תזכרנה לכם תועבותיכם‬
on Assyria, and prostrating before
meshuvatam and shav here are cleverly .‫הראשונות‬
graven images that they themselves
used by the navi as a play on words. Not like those who say “this can’t be
fashioned. These vehicles could
[Rambam Hilkhot Yesodei HaTorah the way of God” as it states in Yehezkel.
not save them. However, just like
7:3 notes that prophets receive visions Rather, if you repent properly, your
the orphan relies solely on Hashem
and communications from Hashem original sins will be forgotten.
because he is disenfranchised,
but take initiative in formulating the Hashem has His ways and we should
dispossessed, and has no support
message to the wider community]. not question Hashem’s justice based
system, so too Bnei Yisrael came to
The two words contain the same root on our superficial assessment of our
realize they were in a needy state and
letters as teshuvah, but meshuvatam lives and other people’s lives. We must
turned to Hashem to save them from
denotes rebelliousness and turning cultivate emunah that Hashem rewards
their iniquity.
away from Hashem. The same word each person appropriately. This
‫ כי ידענו כי בך לבדך‬- ‫אשר בך ירוחם יתום‬ root is utilized in both instances attitude should give us the confidence
‫ירוחם היתום ומי שאין בו כח אתה תתן בו כח‬ because distance from Hashem is and incentive to lead a righteous life.
.‫ותצילהו וכן תעשה לנו‬ often more apparent than real. We People are puzzled by the concept
Since in You alone orphans find pity — often feel incapable of traversing the of teshuvah. Shouldn’t sinners be
For we know that the orphan finds pity abyss between us and the Divine. Yet punished? How can teshuvah erase
in you alone and for those who don’t once we turn around, we are headed the memory of past misconduct? This
have the strength, You give them strength in the right direction. Hashem will underscores the beautiful benevolence
and save them. You should do the same heal us and bring us close even in of teshuvah. Sincere teshuvah can turn
for us. our rebelliousness, but we have to your life around, Hashem will really
Radak, Hoshea 14:4 initiate the first step towards Hashem. forgive you. Even though it is not a
The message for us in our day is clear. Furthermore, “ohaveim nedavah,” rational concept, it is the way Hashem
We frequently seek a quick fix, a magic I will love Bnei Yisrael generously runs the world.

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
Hashem gives us a second chance. If :‫וסופד ויכניע לבבו אם לא שב מעצמו‬
we are alienated from Hashem and With all your hearts — Your repentance Tefillah Insights: The
could never surmount it, we would be shouldn’t be with a double (insincere) Thirteen Attributes of
in a constant state of existential crisis. heart, showing repentance in public, but Mercy
For this reason, teshuvah is such a not repenting in private. Repentance
Over the course of the High
foundational principle in Yahadut. should be even in private because that
Holiday season we recite the
There’s always an opportunity for is the main type of repentance. And
Thirteen Attributes of Mercy
teshuvah, to heal the relationship with fasting, weeping, and lamenting
many times. The source for doing
between us and Hashem. — visibly, in order to humble the hearts
so is a comment of the Gemara,
After we read Hoshea in the haftarah, and one should see one’s friend fasting
Rosh HaShanah 17b:
there are varying practices. Many weeping and lamenting, and this will
cause him to humble his heart if he ‫ויעבור ה' על פניו ויקרא א"ר יוחנן‬
Ashkenazi communities read
hasn’t repented on his own. ‫אלמלא מקרא כתוב אי אפשר לאומרו‬
pesukim from Yoel (2:11-27) and
Radak, Yoel 2:12 ‫מלמד שנתעטף הקב"ה כשליח צבור‬
then from Mikhah (7:18-20).
‫והראה לו למשה סדר תפלה אמר לו כל‬
Sefardim read the pesukim from Radak emphasizes the internal and
‫זמן שישראל חוטאין יעשו לפני כסדר‬
Mikhah, but not from Yoel. We will personal aspect of teshuvah. The
.‫הזה ואני מוחל להם‬
elaborate on a few pesukim from Yoel main effort of teshuvah should be
[The verse states] “And God passed
and then conclude with the pesukim performed privately, away from the
in front of [Moshe] and He called
from Mikhah. public eye. The teshuvah process
out.” R. Yochanan said, if not for it
The message of Yoel is that sincere has to be genuine and not a hollow,
being written in the Torah, we could
teshuvah is effective at all times showy event. However, the public
not say this. This verse teaches that
and all places — even in the face of fasting, crying, and prayer of Yom
the Holy One Blessed be He wrapped
upcoming disaster. It specifically Kippur inspires others who need
Himself in a prayer shawl like a
focuses on teshuvah as a public encouragement to start the process.
prayer leader and showed Moshe the
communal event. Therefore, the public aspect of
order of prayer. He said, “Whenever
Yom Kippur is constructive and
Hashem tells us: the Jewish people sin, they should
community building, even though
do this order before Me and I will
‫ וְ גַ ם ַע ָתה נְ ֻאם ה’ ֻשבּו ָע ַדי ְבכָ ל לְ ַב ְבכֶ ם ְּובצֹום‬teshuvah is primarily a personal act. forgive them.”
‫ וְ ִק ְרעּו לְ ַב ְבכֶ ם וְ ַאל ִבגְ ֵדיכֶ ם‬.‫ִּוב ְבכִ י ְּוב ִמ ְס ֵפד‬ .‫ׁשֹופר ְבצִ ּיֹון ַק ְדׁשּו צֹום ִק ְראּו ֲעצָ ָרה‬ ָ ‫ִת ְקעּו‬
‫ֹלקיכֶ ם כִ י ַחּנּון וְ ַרחּום הּוא ֶא ֶרְך‬ ֵ ‫ וְ ׁשּובּו ֶאל ה’ ֱא‬Blow a horn in Zion, Solemnize a fast, R. Eliyahu Vidas (16th century),
.‫ ַא ַפיִ ם וְ ַרב ֶח ֶסד וְ נִ ָחם ַעל ָה ָר ָעה‬Proclaim an assembly! Reishit Chochma, Sha’ar Ha’Anavah
“Yet even now” — says the Lord no. 1, asks: Why does the Gemara
Yoel 2:15
— “Turn back to Me with all your say “do this order” and not “say
hearts, and with fasting, weeping, and ‫ִא ְספּו עָ ם ַק ְדׁשּו ָק ָהל ִק ְבצּו זְ ֵקנִ ים ִא ְספּו‬ this order”? Furthermore, why
lamenting.” Rend your hearts rather ‫עֹולָ לִ ים וְ יֹנְ ֵקי ָש ָדיִ ם יֵ צֵ א ָח ָתן ֵמ ֶח ְדרֹו וְ כַ לָ ה‬ do we find that so many people
than your garments, and turn back to .‫ֵמ ֻח ָפ ָתּה‬ recite this order many times and it
the Lord your God. For He is gracious Gather the people, Bid the congregation doesn’t seem to work? He answers
and compassionate, slow to anger, purify themselves. Bring together the that we don’t just recite these
abounding in kindness and renouncing old, gather the babes and the sucklings attributes for the sake of reciting
punishment. at the breast; Let the bridegroom come them. We recite them so that we
Yoel 2:12-13 out of his chamber, the bride from her will come to emulate God in these
canopied couch. attributes. If we become merciful,
Radak explains: Yoel 2:16 compassionate, etc. and “do this
‫ שלא תהיה התשובה בלב‬- ‫ בכל לבבכם‬Teshuvah that is performed together order” in our actions, then we will
‫ ולב שתראו דרכי התשובה בנגלה ובנסתר‬by a unified tzibbur has a unique be forgiven.
‫ לא תשובו והתשובה תהיה בנסתר כי היא‬potency. This is an additional reason Torah To Go Editors
‫ בנראה להכניע‬- ‫ ובצום ובכי ובמספד‬:‫ העיקר‬why teshuvah on Yom Kippur has this
‫ הלבבות ושיראו איש את חברו צם בוכה‬collective component. The Rambam

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
echoes this concept in Mishneh Torah, the public communal aspect of Yom Yisrael’s teshuvah process in Hoshea
Hilkhot Teshuvah 2:6: Kippur that echoes this powerful — and for Ashkenazim in Yoel —
,‫ אף על פי שהתשובה והצעקה יפה לעולם‬national dimension. the haftarah concludes with our
confidence in Hashem’s forgiveness
‫ בעשרה הימים שבין ראש השנה ויום הכפורים‬Finally, most communities
that flows from His compassion for
‫ היא יפה ביותר ומתקבלת היא מיד שנאמר‬conclude the haftarah with the three
His people and His promise to our
‫ במה דברים אמורים ביחיד‬,‫ דרשו ה’ בהמצאו‬culminating pesukim of Mikhah:
forefathers.
‫ל כָ מֹוָך נ ֵֹשא עָ ו‍ֹן וְ ע ֵֹבר עַ ל ֶפ ַשע לִ ְש ֵא ִרית אבל צבור כל זמן שעושים תשובה וצועקין‬-‫ִמי ֵא‬
‫בלב שלם הם נענין שנאמר כה’ אלקינו בכל‬ Our goal on Yom Kippur is to renew
.‫נַ ֲחלָ תֹו ל ֹא ֶה ֱחזִ יק לָ עַ ד ַאּפֹו כִ י ָח ֵפץ ֶח ֶסד הּוא‬
.‫קראנו אליו‬ and transform our relationship with
‫יָ ׁשּוב יְ ַר ֲח ֵמנּו יִ כְ בֹׁש עֲ ו‍ֹנ ֵֹתינּו וְ ַת ְשלִ יְך ִב ְמצֻ לֹות‬
Although it is always good to cry out and Hakadosh Baruch Hu. This renewal
‫ ִת ֵתן ֱא ֶמת לְ יַ עֲ קֹב ֶח ֶסד‬.‫ֹאותם‬ ָ ‫יָ ם כָ ל ַחט‬
repent, but during the space of the ten is achieved through teshuvah. The
.‫לְ ַא ְב ָר ָהם ֲא ֶשר נִ ְש ַבעְ ָת לַ ֲאב ֵֹתינּו ִמ ֵימי ֶק ֶדם‬
days’ time between Rosh Hashanah and Who is a God like You, Forgiving haftarah of Shabbat Shuvah in the
Yom Kippur, it is better, and is accepted midst of Aseret Yemei Teshuvah
iniquity and remitting transgression;
immediately as it is said: “Seek ye the affords us this opportunity. The
Who has not maintained His wrath
Lord while He may be found” (Is. 55.6). forever Against the remnant of His own haftarah describes the public and
This is not only regarding an individual, people, Because He loves graciousness! private process of teshuvah and viduy,
but a community; every time they repent He will take us back in love; He will and concludes with an affirmation
and cry out sincerely they are answered, of Hashem’s compassion for Am
cover up our iniquities, You will hurl all
even as it is said: “As the Lord our God Yisrael because of our longstanding
our sins Into the depths of the sea. You
is in all things that we call upon him for” will keep faith with Jacob, Loyalty to covenantal relationship with Him. It
(Deut. 6.7). also emphasizes Hashem’s interest in
Abraham, As You promised on oath to
The passage in Yoel describes helping us come closer to him. If we
our fathers in days gone by.
communal repentance in the face pursue teshuvah sincerely, Hashem
Mikhah 7:18-20
of looming national tragedy. It was will generously enable us to reach his
chosen by the Ashkenazim as part The Mikhah verses are universally Throne of Glory:
of the haftarah for Shabbat Shuvah, chosen as the conclusion of the
‫גדולה תשובה שמגעת עד כסא הכבוד שנאמר‬
because it highlights the importance haftarah and part of the Tashlikh
.‫עד ה' אלקיך‬
of communal fasting and gathering on ceremony, because the message of Repentance is so great that it reaches to
Yom Kippur. these last three pesukim is Hashem’s
the Throne of Glory as it states “until the
unwavering forgiveness, love and
Whereas the message of Hoshea is Lord your God.”
loyalty to Bnei Yisrael. These phrases
teshuvah for Am Yisrael, but especially represent our confidence in the Yoma 86a
the power of the individual to initiate covenantal relationship with Hashem May we all merit His compassion
and realize complete teshuvah; in Yoel that originated with the Avot and and be inscribed in the book of life,
the message is that Am Yisrael joining continues to this day. It focuses on blessing, peace, good health and
together and executing teshuvah in Hashem’s forgiving, compassionate success.
a ceremonial congregational fashion loyalty toward us. It does not even
surely has an effect. Today we don’t mention the teshuvah that Bnei
have the Beit Hamikdash, we don’t Yisrael are obligated to undertake.
have the se’ir l’azazel, but we do have After the elaborate discussions of Bnei

Find more shiurim and articles from Professor Smadar Rosensweig


at https://www.yutorah.org/Professor-Smadar-Rosensweig

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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779
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Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Rosh Hashana 5779

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