Man's Seder Sweeping the Nation: Now in Chicago. Next Stop: Your City?

It started with a simple idea probably ten years ago. After my wife Rena returned home from a Federation-sponsored "Women's Seder" (complete with orange and obligatory readings), I wondered why they sponsor programs like that for women, but nothing for the men. After all, in many homes, the men lead the Seder. Shouldn't they spend some time preparing? Moreover, the Seder represents one of the most important family educational experiences throughout the Jewish year. Parents actually must sit with their children and talk (and read) about Jewish events. There had to be a program to get men ready for the Seder! Indeed, there was.
What gets men to come to anything? Torah? Sure. But what if you added steaks - really thick ones? (Remember that in Metro Detroit, good meat restaurants are pretty rare.) And what about beer? Men, like beer, right?
Turns out that they do. The idea percolated for a year, until I finally decided to inaugurate what has since become an annual event at YIOP: The Man's Seder. Here's the flyer from my last year.

The event actually garnered a fair amount of Press. We had a great article in the Detroit Free Press our first year, and more publicity in the following years. Here's a piece from the Detroit Jewish News in 2008 (click on it to enlarge):

The program has spawned imitators and emulators, which I'm actually quite proud of. For years now, my good friend Rabbi Barry Gelman of the United Orthodox Synagogue of Houston has been conducting a Man's Seder (you can find some more great pictures from their Facebook  page here). Aish Detroit copied it almost immediately after I left. It's been popping up across the country. And now the Man's Seder, moving into the big time, is making its way to Chicago.
Apparently, Rabbi Ari Sytner of YU's Center for the Jewish Future, shared the idea for the Man's Seder at a lay leadership seminar. The idea took hold, and this year Congregation Or Torah will conduct its first Man's Seder. Only they've rebranded it, and are calling it: Four Cups.

I love it. I love the upgraded graphics, and the Chicago tough-guy theme. I love the sponsorships (why didn't I think of that?) Most of all, I love the fact that a program I thought of is really helping spread Torah and excitement about Pesach.
So, if you live in Chicagoland, make your way to Or Torah for a great night of learning. And if you don't live in Chicago, share this blog post with your rabbi, ritual committee, education committe, Men's Club - whatever. Man's Seder is sweeping the nation. Don't miss it!

Guilt for Excercise? A Torah Value Taken to the Extreme

My weight and I have long engaged in a friendly, and sometimes not-so-friendly competition. It tries to the get the best of me while I struggle to keep it under control. I was never one of those people who could eat whatever I wanted and maintain a healthy weight (and found myself quite envious of those who were). For many years I adhered to a SugarBusters diet (though I fell off that wagon about a year ago), and since my college days I've been a regular runner. (Back in semichah, when I lived in Washington Heights, I used to run over the George Washington Bridge. It was a great, beautiful run.)
Aside from the issue of trying to stay healthy, I just feel better when I excercise, both physically and emotionally. Running helps me stay calmer, more balanced, and well-adjusted. I figured it was a good thing all around.
Then I received the OU's most recent Shabbat Shalom email, which contained an article entitled, "Why Do I Feel Guilty When I Run?" in which Rabbi Pesach Sommer, who lost about 100 pounds over the last year writes,

So when I began to vigorously engage in what seemed like a strictly physical pursuit, I felt guilty. I was uncomfortable with activities like sports and exercise. Running, with all the health benefits it had to offer, left me uneasy.
I tried to ignore the little voice in my head that told me that running was bitul zman, a waste of time. When that didn’t work, I tried to convince myself that my time in the gym was justified by the fact that it would allow me to live longer and fulfill the goal of v’nishmartem meod, protecting my life. I suppose that should have been enough, but somehow it left me less than satisfied. Not enough to get me to stop, but, still, I was determined to understand and hopefully get rid of the gnawing feeling I was experiencing.

Rabbi Summer ends his brief article concluding that his excercise was actually improving his spirituality, which is nice and true. But reading the article, I found myself wondering, "Why in the world did he feel guilty? What if he achieved no spiritual nirvana through running, but simply led a more healthy lifestyle? Where did we get the notion that excercise is "bittul zman"?
A commenter on the article states it this way,

I'm actually shocked and even horrified at the idea that we Jews have produced a culture that could leave someone feeling guilty for exercising.

I believe that the answer - and the source of Rabbi Sommer's guilt - lies in a good value taken to the extreme, which manifests itself in many areas of Orthodox life.
Judaism considers the study of Torah to be a core component of a religious, spritual life. In fact, halachah considers Torah study to be obligatory. One must study Torah. The question is: how much? For how long?
Boiling a complicated halachic discussion into a nutshell, two basic opinions emerge. The first, articulated by Rambam and actually encoded into the Shulchan Aruch (Yoreh Deah, 246:1), posits that one must, at a minimum, study Torah every day and night. They derive this from the verse where God tells Yehoshua, והגית בו יומם וליליה - "and you shall delve [Torah] day and night." (Yehoshua, 1:8) According to the most lenient position, one can even fulfill this obligation with the simple recitation of the Shema each morning and night.
On the other side of the spectrum - way, way on the other side - is a chorus of opinions that take the verse quite literally: one must study Torah at all times, always, day and night. According to opinions in the Talmud, this precludes any secular study (See Menachot 99b), learning a trade, (See Mishnah Kiddushin 4:14), and basically anything else. Any activity, other than the study of Torah, is a waste of time, and represents the shirking of one's spiritual obligation to study Torah.
Despite the fact that the Shulchan Aruch ruled leniently, the strict opinion - perhaps even the most extreme formulation of that opinion, has become the guiding mantra of the entire yeshiva world. Any serious yeshiva considers, as one of its founding principles, that the study of Torah is not only the most valuable endeavor in which a person can engage, but that as a direct result, any other endeavor is, by definition, a waste of time, and must be calculated as such.
Is it wrong to have such an attitude? Of course it's not wrong. But I don't think that it's right for everyone. In fact, it might only be the correct attitude for a very small subset of people who are capable of devoting every waking moment to Torah study. For them, the sense of obligation to learn all the time propels them forward, spurring them to achieve greatness in their learning. But what about for everyone else?
How would you feel if you were told, from the moment that you walked into school, that you must study Torah without pause for the rest of your life...and if you just couldn't do it, either because while you liked learning, the hours of sitting were just too long; or you weren't all that good at it; or you needed to get a job to support your family; Or you were 100 pounds overweight?
I can tell you how you'd feel, because I've felt it: You'd feel guilty. You'd feel like you were wasting your time. You'd feel that running, to stay in shape and be healthier, simply couldn't be justified, no matter how unhealthy you'd become. And that guilt is not a healthy thing.
More importantly perhaps, this guilt-fest does not accurately represent the only perspective on this issue. The Torah also conveys other values that Torah Jews must consider. Case in point: living a healthy lifestyle. It's not simply a matter of common sense. Rather, being healthy is a Torah value as well.
Rabbi Shlomo Ganzfried, in his "Kitzur Shulchan Aruch (Chapter 32) writes,

הואיל והיות הגוף בריא ושלם, מדרכי השם הוא, אי אפשר שיבין או ידע דבר מידיעת הבורא והוא חולה, לפיכך צריך האדם להרחיק את עצמו מדברים המאבדין את הגוף, ולהנהיג את עצמו בדברים המברין והמחלימים את הגוף, וכן הוא אומר ונשמרתם מאד לנפשותיכם. 

Since it is among the ways of God to have a whole and healthy body, and it is impossible for a person to have knowledge of God when he is sick, for this reason, a person must distance himself from things that destroy the body, and purport himself in ways that bring health and well-being tot he body, as it is written, "And you will carefully guard your lives."

They don't emphasize that halachah in yeshiva, because if they did, every bachur would take a couple of hours, a few times of week, to get some excercise. And he'd do it, not because he was overweight, and not because he couldn't feel his legs after hours of sitting in the Beit Midrash.
No, he'd do it because he saw his Rosh Yeshiva exercising too. And then, I am certain that he'd have no problem exercising without ever feeling guilty.

Charging for Torah

Twice over the past week, I've been led to the popular blog of Rabbi Natan Slifkin, a growing star in the "anti-Chareidi" community, who has published a good number of popular books and is now a regular on the American scholar in residence circuit. Yet, each time I tried to access the recommended article, I was blocked by a pay wall. Rabbi Slifkin has elected to ask people for a "donation" of any amount via Paypal, in order to access his site's content. Some users seem happy to support him, while others seem to take quite the opposite view, expecting his content to be free. My favorite snooty comment,

why don't you get an honest job? Isn't it embarrassing to have to rely on the charity of others? I don't this "shnorring as any different than what goes on at bmg...

 A little harsh, don't you think? I certainly do.
And yet, the question remains: Is it appropriate to charge for Torah? While Rabbi Slifkin certainly has the right to demand donations to access content he has created, is excercising that right...right?
At first glance, the answer would be "No." After all, the famous Mishnah in Avot (4:5) reminds us,

רבי צדוק אומר, אל תעשם עטרה להתגדל בהם, ולא קרדם לחפור בהם. וכך היה הלל אומר, ודאשתמש בתגא, חלף. הא למדת, כל הנהנה מדברי תורה, נוטל חייו מן העולם

Rabbi Zadok says, do not make [the words of Torah] into a crown to enlarge yourself with them, nor a axe to dig with. And so Hillel would say, "He who uses the crown, will perish." From this we learn that anyone who benefits from the words of Torah, takes his life from the world.

Yet, the issue is far more complex than it might initially seems. Rabbi Ovadia Bartenura, commenting on that passage in the Mishnah writes,

ולא תלמוד תורה כדי לעשות ממנה מלאכה שתתפרנס בה, כמו קרדום לחפור בה, שהעושה כן מועל בקדושתה של תורה וחייב מיתה בידי שמים כמי שנהנה מן ההקדש. ומלמדי תינוקות נוטלין שכר שימור התינוקות בלבד, שמשמרין אותן שלא יפשעו ויזיקו, ושכר פיסוק טעמים, שאין הרב חייב לטרוח וללמד לתלמידים פיסוק הטעמים. אבל שכר לימוד אסור ליטול

And one is not permitted to use the study of Torah as a manner from which he supports himself, like an axe one digs with, for one who does so robs from the sanctity of the Torah, and is liable to be punished with death from the heavens, just like one who benefits from property sanctified for us in the Temple. And those who teach young children take renumeration only for the watching of the children, for they watch that the [children] neither damage nor cause negligent harm. And, they also receive renumeration for teaching the cantillation [of the Torah], for a rabbi is not obligated to toil and teach his students the cantillation.

Bartenura's comments reflect the nuance inherent in the issue. On one hand, the Mishnah clearly castigates someone who takes money to teach Torah. Yet, who then is supposed to teach our children? If no one can take money, and everyone has to feed their family, who's going to teach Torah? So, he draws a line between fundamental teaching and everything else. The Torah must be free. But the rebbe also watches the kids. He tells them jokes. He watches them during recess. Even the Torah you might have thought was included - the cantillation - that's extra too. It sounds a little like today's airline fares: the base fare is for the trip, but if you want a blanket, drink, luggage, seat belt, or oxygen mask, those are extra. (You almost expect one day soon, that the flight attendant will instruct you before your flight, "In the event of a loss of cabin pressure, simply slide your credit card through the reader, and an oxygen mask will descend over your seat." But I digress.)
What emerges is the theoretical principle: "Torah is free",and it's application in the real world: "No it's not." Someone has to pay to support experts who can invest their time and energy to provide spiritual support, guidance and instruction.
(Please note, this is not, by any means, a thorough analysis of the topic. Rambam, who had a "real job" - don't you just love that term - famously castigated rabbis who took money to lead their communities. This prompted an extensive response from rabbinic scholars who, surprise, surprise, earned their living from their Torah knowledge.)
This, I believe, is where Rabbi Slifkin comes into our picture. Sure, his Torah should be free. And it is. Feel free to send him an email. But if you want to download it in electronic form; if you want if formatted in easy-to-read PDF form; if you want it in the English language - then you're going to have to pay for it. Because if he's going to find the time to reseach, study and write the pieces, someone's going to have to support his ability to do so.
Full disclosure: there's a personal element to my attitude on this issue. I too, for many years, took money to teach Torah. (Actually, the Torah was free. I took money to schedule the davening, counsel members, run programs, create flyers. All that cost money. The Torah was gratis.) And I continue to do so today.

I give three weekly shiurim in Yad Binyamin: two in English, and a third in Hebrew on Shabbat. For two of the shiurim I ask for a "suggested" tuition of fifty shekel a month for participants. It's really a very loose thing; people who cannot pay are invited and welcomed to join (although perhaps some don't because they'd rather not "freeload", even if invited to come for free). Others, I have heard, would like to come but choose not to because philisophically, the believe that the shiurim should be free of charge. Still, periodically, I struggle with the dillemma of whether to charge or not. Is it right for me to ask people to pay for the Torah that I teach?
I charge for a few reasons:
1. The money certainly helps. Sure, it's pocket money, but it negates a trip or two to the ATM each month, and that's no small deal. And, I invest time and energy to both prepare and deliver the shiurim, and one of the shiurim meets during regular work hours.
2. I think that people today often value what they pay for. Whether we like it or not, sometimes we devalue things that we get for free. A free blog - like this one - is fine. You're probably not even reading what I've written carefully. More like skimming. That's what people do on the web today. But if you've paid for one of Rabbi Slifkin's articles, there's a good chance that you'll take the time to read it more carefully than a free blog post.
3. My parshah shiur is always available for free, in recorded form (even as a podcast!) No, I couldn't resist giving myself a free plug.
4. Finally, if you've paid for a month of shiurim, there's a really good chance that you won't skip the shiur when something comes up. And, with adults, something always comes up. I believe truly that the shiur has endured, perhaps with a smaller attendance - because people pay to participate. Paying for something is often a good incentive to use it.

Ironically, while I honor Rabbi Slifkin's right to charge for his articles, I personally am not willing to pay for them. Which I guess, is exactly the point. He has the right to ask me for money. And I have the right to say, "No thank you."

Rabbi Spolter’s Top Ten Pesach Questions - YIOP Bulletin April 2008

1. Are there any new products are available this year for Pesach?

Sure, tons. I’m partial to the Manashevitz (I know, that’s not how you spell it – but who can spell it for real?) whole wheat matzo meal, but that’s just me. I recommend hitting the stores early and often to get your favorite product.

2. Can I kasher my glasstop stove for Pesach?

Not really. Although this is a matter of some debate among rabbinic circles, all rabbis agree that one can only kasher the burner areas of the stove, and would have to cover the areas between the burners with foil. Then, if a liquid leaked under the foil, not only would you have a mess on your hands, but it could potentially carry the non-kosher-for Pesach taste back to your pots. So it’s best to stay away from glass-tops.

3. Do I have to move my stove to clean behind it?

Yes, but you don’t have to unscrew anything to get to chametz. Anything that’s out of reach, even if you know about it is not considered accessible chametz, and can be ignored. So you don’t have to unscrew the bottom of the freezer to get the crumbs underneath. That being said, Pesach cleaning is not spring cleaning! Don’t dust under every dresser and wipe down the walls. Clean for chametz, not dirt. They’re not the same.

4. Is it enough to put my oven on self-clean for Pesach?

Generally, yes. But first make sure to thoroughly clean the rubberized area that serves as the gasket for the oven. Then run the self-clean and wipe away the ash that remains. Remember your mother cleaning the oven with thick gloves and caustic oven cleaner? And who says God doesn’t send small gifts like self-cleaning ovens?

5. What can I eat on (Shabbos) erev-Pesach?

Erev Pesach is usually the hungriest day of the year. After the fourth hour, bread is out, of course. In addition, though, we don’t eat matzoh on the day before Pesach, and most Ashkenazi Jews don’t eat matzoh from Rosh Chodesh Pesach. In addition, those who don’t eat matzoh also don’t eat any baked items derived from matzoh meal, farfel or the like. So matzoh rolls, pizza, lasagna – are all out on erev Pesach. Yet, one may eat boiled foods made with matzoh products, like gefilte fish, kneidels (matzoh balls), etc, as well as fish, produce, and poultry.

6. How do I kasher braces?

Rinse your mouth with boiling water. Repeat. Call an ambulance.

7. What are some great learning opportunities at YIOP to prepare for Pesach?

Funny you should ask. There are a great many learning programs for Pesach at the shul, and I’d like to highlight the top three:

Ø On Shabbos, April 5^th, I’ll be giving my annual Shabbos Hagadol Drashah, complete with a family Shalosh Seudos. While it’s not Shabbos Hagadol (it’s actually two weeks before Pesach), I will be speaking on the topic of “Erev Pesach: The Lost Holiday”. Minchah begins at 6:30pm, followed by a Family Shalosh Seudos at 7:00pm and the Drashah at 7:45pm.

Ø On Monday night, April 7^th I will give my annual Pesach Prep Refresher Course at 8:00pm. This will take place in lieu of the normal Beit Midrash programming.

Ø For the two weeks before Pesach, my normal women’s parshah shiurim will focus on themes in the hagaddah. These will meet on Tuesdays, April 8 and 15 at 1:30pm at YIOP, and on Wednesday s, April 9 and 16 at 8:30am at Akiva.

Ø Finally, the Man’s Seder returns for Man’s Seder IV on Sunday, April 13^th at 8:00pm. We’ll have four Torah thoughts to share with your family at the Seder, four courses of food (you will not walk away hungry – just ask anyone who’s ever been to a man’s Seder before), and have a four-beer tasting led by local Brewmeister Joel Grand-weiser.

8. If I’m leaving for Pesach, do I have to clean my house?

Even if you’re “selling” your whole house for Pesach, a person should clean at least one room and make a search (bedikah) on that room the night before you leave. If you’re leaving after Thursday night, you make a brachah on that search as well. In addition, often people who leave for Pesach allow guests to use their homes over the holiday. In that case, one may not sell the entire home. This is simply because you can’t sell something that you’re going to be using – or at least lending to someone else. So, you must clean and search any areas that will be open and used during Pesach, and close off all other areas that will be sold. So, if you’re letting your neighbor’s cousins sleep in your house, you must clean at the very least the front entranceway, the hallway that leads to the bedrooms, the bathroom and the bedrooms themselves, and close off access to all other rooms that you don’t want to clean.

9. When is the rabbi available for mechirat Chametz?

Starting on Sunday, April 6^th, I’ll be available after morning and evening davening, and as usual feel free to contact me if you need to set up an appointment to sell your chametz.

10. So, are we (the Spolters) going anywhere for Pesach?

Strangely enough, we get that question a lot. But being that I’m the rabbi, we’ll be staying in Oak Park for Pesach. I’ve heard that some rabbis in California go away for Pesach. Go figure.

11. Does milk need a hechsher for Pesach?

If you buy your milk before Pesach, it does not require a special hechsher. If you buy your milk on Pesach, it must be Kosher for Passover.

12. Why are all the foods on Pesach triple the regular price?

There’s actually a good reason for that. First of all, companies make money when the use a factory for a long period of time to produce the same item. A great deal of expense goes into changeover – recalibrating a factory to produce a new item. Pesach products, due to their limited demand, cannot justify whole factories dedicated only to their production, so they must be made on special limited runs at existing factories, which can cost a great deal. That’s why Grape Juice need not be more expensive than it is year-round, but Toasty-O’s cost a fortune. In addition, Pesach hashgachah requires dedicated supervision which can significantly increase the cost of the food. Moreover, every plant must be koshered, which can also be a laborious, involved and expensive endeavor. Yes, someone’s making money on this food, but it really does cost a lot more.

This is also a good opportunity to remind you about the mitzvah of Maos Chittim, “money for wheat,” which is a special tzedakah dedicated to helping others afford the additional Pesach expenses. In light of the sluggish Michigan economy and rising food prices, the need this year will be that much greater, so if you can, I encourage you to give generously for Maos Chittim to Yad Ezra, Matan B’seter, or through the YIOP Charity Fund.

13. How can I make my Pesach seder more interactive for both children and adults?

See above -- #7.

14. That’s not ten questions?

It’s to encourage the children to ask.

15. Do I have to vacuum out the pockets in my coat?

It depends. Do you put food in your pockets? If yes – as we do, then you must at least check the pockets for wrappers, leftover food and the like. If there are small random particles, that’s not chametz that you have to worry about. The general rule is, if it’s smaller than a Cheerio, don’t worry about it. If not, get rid of it.

16. If I don’t allow food upstairs in my house, do I still have to clean for Pesach?

Do you have grandchildren? Do they listen to you? If you have any reason to suspect that chametz did make its way to a given room during the year (the cat dragged a hamentashen, for example), then the room must be cleaned. But if you’re certain that the room remained clean, then one need not clean it for Pesach.

17. Do paper plates need to be kosher for Pesach?

Are you eating the plates?

18. What’s the deal with cosmetics and toiletries?

Any inedible cosmetic or toiletry does not require special supervision or need not be put away, and can be used during Pesach.

19. Why does the carpool line at Akiva take forever?

That’s a question that no one has the answer to. In the words of the Gemara, Teiku.

20. What are some good Pesach resources for Kashrus and preparing for Pesach?

The OU has a wonderful website set up for Pesach, at http://oukosher.org/index.php/passover/, and the CRC (Chicago Rabbinical Council also has a site which can be accessed at http://www.crcweb.org/Passover%202008/passover_5768%20Home%20Page.htm

21. How do I get rid of all my shalach manos before Pesach? Do I have to?

I would rate the following methods in order of preference:

ü Give them to Yad Ezra

ü Throw them away

ü Feed them to your dog

ü Eat them

Rena and I wish you a happy, healthy and Kosher Pesach!

Rabbi Reuven Spolter

Erev Pesach 5768: Why is this Shabbos Different Than Every Other Shabbos?

To download a pdf version of this guide, click here.

This year Pesach begins on a Saturday night, creating a slew of questions: When do we prepare the Seder? When do we burn the Chametz? Here is a primer on Pesach 2008, handling some of the issues which arise. Of course, please feel free to call me (248-967-3652 in shul or 248-967-8692 at home) or email me (rabbispolter@yiop.org) if you have any questions. Note that all times mentioned are appropriate only for Oak Park, MI

When do we search for Chametz?

While we usually search for Chametz on the night before Pesach, this year we can’t because of Shabbos. So, we search on Thursday night, April 17^th, after the stars emerge, at 9:02pm. Before searching we recite the blessing of “Al Biur Chametz,” and after the search we recite the “Kol Chamira;” (found in the standard Artscroll Siddur on pg. 655.) The “Kol Chamira” paragraph (the first one printed in the Siddur) annuls our ownership of any Chametz which has escaped our notice, so have that in mind when you say it.

When do we burn Chametz?

Ordinarily we burn our Chametz on the day before Pesach, before the 6^th hour of the day. (“Hours” are determined by dividing the time between sunrise and sunset into twelve equal parts; each part is an “hour.”) This year, obviously, we can’t burn Chametz on Shabbos. Even though we could technically destroy Chametz by other means even on Shabbos (as we’ll soon see), the sages felt the need to preserve the practice of burning Chametz. So, to preserve the practice of burning Chametz, we burn our Chametz on Friday, April 18^th, at the normal time – before 12:25pm. This year, in order to prevent unnecessary dangers in our backyards, we are again working to arrange a communal fire to fulfill this minhag, and we will let you know the place and time for the communal chametz burning when that information becomes available. We do not recite any blessing at the time of the burning this year.

When do we say “Kol Chamira,” annulling our ownership of Chametz?

In an ordinary year, we recite one version of the “Kol Chamira” paragraph when searching for Chametz at night and a second version when burning the Chametz on the next morning. (Both versions may be found in the standard Artscroll Siddur, page 655.) The language we use at night allows us to save some Chametz to use at breakfast. The language we use when we burn the Chametz states that we annul our ownership of all Chametz. This year we cannot recite the second version of “Kol Chamira” when burning our Chametz, because we are keeping some Chametz for use on Shabbos. So, we recite the first version when we search for Chametz, on Thursday night, and the second version of “Kol Chamira” on Shabbos morning, before 12:25pm, after having disposed of Chametz as described below.

When do the first-born sons fast?

The first-born sons usually fast on the day before Pesach, commemorating the fact that they were saved from the plague of the first-born in Egypt. We do not fast on Shabbos, nor on Friday, since fasting would cause people to enter Shabbos in discomfort. So the first-borns must fast on Thursday, unless they attending a celebration honoring a Mitzvah in order to exempt them from fasting. One popular option is to attend a “siyum” celebrating completion of a course of Torah study. This year’s siyyum will be given by Shmuel Kresch.

What should we eat on Shabbos April 23rd?

All cooked food should be kosher for Pesach. I don’t recommend serving any cooked Chametz food, as it’s quite challenging to get rid of the dishes, utensils and residue from that food. This is because utensils which are used with Chametz may not be washed on Shabbos, as the rinsing of the utensils of Chametz would be an act of preparation for Pesach, and you can’t prepare for Pesach on Shabbos. Moreover, I recommend serving on paper utensils over Shabbos in order to avoid any problems with your dishes. Also, even if you did use Pesach dishes, you can’t wash dishes on Shabbos for use after Shabbos, and who wants to start washing dishes before the Seder? If you have a pressing need to serve cooked chametz food on Shabbos, please contact me to discuss the issue.

But what about the bread? What do we wash on?

Good question. Eating the Shabbos meals present a unique challenge. On a normal Erev Pesach, we would eat Chametz until the end of the fourth hour (this year that 11:16am), and get rid of the Chametz by the end of the fifth hour (12:22pm). After that point, it’s matzoh balls, potatoes and canned fruit until Pesach time. We do this because while you can’t eat bread, the rabbis also prohibited the eating of matzah on Erev Pesach because they wanted us to be really hungry when we come to eat the matzoh during the Seder. On Shabbos, not eating bread presents a problem, as we have to make not one, but two separate meals to fill out the normal three-meal Shabbos requirement. So you have two options:

Ø The first option, suggested as optimal by Rav Moshe Feinstein, is to eat Egg Matzah for the Shabbos meals. While you normally wouldn’t make a blessing of Hamotzi on Egg Matzah, if you’re using it for a Shabbos meal, that’s certainly alright. At the same time, because of the unique properties of Egg Matzah, we Ashkenazim normally do not eat Egg Matzah over Pesach unless there’s some pressing need. I could explain why, but that’s a pretty involved issue. Just trust me on this. While Egg Matzah is not Chametz by any means, it does have “Chametz cooties,” so we don’t mix it with the regular Pesach dishes. This way, if your kids decide to have a food fight during the Friday night meal, you can rest easy knowing that they’re not throwing chametz across your living room. If you have any Egg Matzah left over, you can leave it out with the Pesach foods. Just don’t eat it unless you really have to.

Ø If you don’t want to eat Egg Matzah (or Grape Matzah), you can eat regular bread up until the times listed above. Make sure to keep the bread completely separate from the rest of the food, the kitchen, your cat, and everything else. Just eat it. And be really, really careful about where you keep the chametz. It’s a good idea to only keep as much chametz as you need for the Shabbos meals. If you have extra chametz left over that you need to get rid of, you can either allow a non-Jew to take the chametz off your property or flush whatever’s left down the toilet. As a cautionary note, if you have children, I do not recommend this option.

Whichever option you choose, all bread and/or Egg Matzah eating must be finished before 11:15am. For this reason, we will daven at 7:00AM on Shabbos morning to allow people time to return home and enjoy their Shabbos meal. When you’re finished eating, wash out your mouths and dental apparatus to rid them of any chametz residue, and then recite the second “Kol Chamira” paragraph, as explained above.

Does Chametz become Muktzeh on Shabbos afternoon?

Why, yes it does. Actual Chametz becomes Muktzeh at 1:32pm, when one is no longer allowed to benefit from Chametz. If you find Chametz after that time, either find a Gentile who can dispose of it or cover it with a vessel until Chol haMoed when you must burn it.

When do we eat Seudah Shlishit (the 3rd Shabbos meal – you know -- Shaleshudes)?

Ah, shaleshudes. On the one hand, many authorities rule that the third meal of Shabbos must be bread-based, like the first two meals. On the other hand, the third meal is ideally eaten on Shabbos afternoon, at which time Chametz is forbidden! We already noted that you can’t eat Matzah on Erev Pesach, so what’s a shaleshudes Jew to do?

Many poskim say that you can fulfill the requirement of shaleshudes without bread anyway, and on Erev Pesach, we can certainly rely on their position. So, during the afternoon eat a third meal of matzah balls, meat, fish or fruit. It is important to be careful not to eat this third meal so close to Pesach that it diminishes one’s Seder appetite. (The first solution does not satisfy the view that the 3^rd meal must be bread-based. Those who wish to satisfy this view should split their “lunch” into two parts, bentching, and then taking a twenty minute break before starting to eat again, completing both meals before 11:15am.)

May we make any preparations on Shabbos for the Seder?

No. One may not prepare on Shabbos for events occurring after Shabbos. One may nap with the intent that this will help him at the Seder, though, because that is a normal part of Shabbos activity. Just don’t state that the purpose of his nap is to prepare for that night. After Shabbos is over (9:05pm), one may prepare for the Seder. Before beginning the preparations, either recite Maariv, or recite the abbreviated version of Havdalah, in Hebrew or English: Baruch haMavdil Bein Kodesh leKodesh (Blessed is the One who distinguishes between one type of sanctity and another). The full Havdalah is recited during Kiddush at the Seder.

How does one light candles for Pesach night?

When Yom Tov begins on a Saturday night, we wait to light candles until Shabbos is over, and we light from an existing flame: We light a 24-hour candle before Shabbos, which we then use as the fuel for the Yom Tov candles. We also light a second 24-hour candle on the first day of Yom Tov, and use that candle as the fuel to light candles on the second night of Yom Tov, after the first day has ended.

How does one make Havdalah on Pesach night?

Havdalah is recited as part of Kiddush at the Seder, before the “Shehechiyyanu” blessing. The Yom Tov candles are used for the Havdalah candle. Some people remove two Yom Tov candles from the candlesticks and place them side-by-side, to simulate a multi-wicked Havdalah candle. Others simply leave the candles in the candlesticks. Follow your normal custom.

Drashah in Memory of the Victims of the Mercaz Harav Massacre

Click here to read the drashah that I delivered at YIOP on the Shabbos after the terrible massacre at Yeshivat Mercaz Harav this past week.
ה' ינקום דמם.

Table Talk - Vaera 5768

Jewish leaders always seem to have a skeleton in their closet. Many doubted the very Jewishness of King David, the progenitor of the Moshiach, as he descends from Rut the Moavite convert. Moreover, David's entire family emanates from our forefather Yehuda's curious relationship with Tamar, his former-daughter-in-law. Ya'akov Avinu finds himself married to two sisters - a clear violation of a future Torah law. At least Moshe -- our greatest teacher -- has nothing to hide. He has impeccable family credentials - doesn't he? Actually, he doesn't.
The Torah explicitly states: "And Amram took Yocheved his aunt for a wife, and she bore him Aharon and Moshe..." (6:20) Yes, Moshe's father marries his aunt, a relationship soon to be forbidden not only to Jews, but to Noachides as well. Moshe's entire family emanates from a completely forbidden familial relationship. How can it be that our greatest teacher, and so many of our progenitors are the product of questionable family relationships?
Chizkuni comments: "The fact that God allows that a man as great as Moshe should emanate from a relationship that He would ultimately prohibit, is because we never appoint a leader over the community unless he has a 'box of vermin' hanging from his neck, lest he become haughty over his community."
Throughout his life and despite the greatness he achieves, Moshe remains the most humble man in history. Perhaps he never allows himself to forget that box hanging from his neck.

Table Talk - Vayechi 5768

American pop culture has long associate the symbol of the fish with Chrisitianity. (Think of the term "holy mackerel". Really.) Yet, once again an important symbol has been "borrowed" from the Jewish people, as the fish has been a symbol of Jewish fruitfulness since the time of Ya'akov. The Torah tells us that when Ya'akov blesses Yosef's sons, Ephraim and Menashe, he gives them the famous blessing that we sing with our children each night:

הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל-רָע, יְבָרֵךְ
אֶת-הַנְּעָרִים, וְיִקָּרֵא בָהֶם שְׁמִי, וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק;
וְיִדְגּוּ לָרֹב, בְּקֶרֶב הָאָרֶץ.

the angel who has redeemed me from all evil, bless the lads; and let my
name be named in them, and the name of my fathers Abraham and Isaac; and let
them grow into a multitude in the midst of the earth.'

While we translate the word וידגו to mean "and let them grow," in reality the word emanates from the root לדוג -- "to fish." So in essence, Ya'akov blesses his grandchildren that they should become "many like the fish in the midst of the land." Why does Ya'akov use this curious language? What message does he convey by blessing his grandchildren to grow like fish?
Rashi, basing his comments on the Gemara in Brachos explains,

Just as the fish of the sea are covered by the water, and the 'evil eye' does
not rule over them, so too the children of Yosef - the 'evil eye' does not rule
over them.

Ohr Hachayim gives a different explanation. He suggests that when God creates the world, He gives special blessings to the fish to reproduce because the ocean is a particularly unhospitable place to procreate. For this reason, God increases endows the fish with special ability to thrive and multiply.
Why then does Ya'akov give his grandchildren this special blessing of the fish? Perhaps Ya'akov foresees a day in Egypt when his descendants would no longer be able to reproduce without fear of repercussion. That day comes soon enough when the government decrees death for all infant male children, forcing the women to give birth in secret.
Indeed, Ya'akov's blessing has protected us all too often throughout our history, giving us the will and divine blessing to bring another generation of Jews into the world - sometimes despite great challenge and difficulty -- to carry on our forefather's great legacy.

Table Talk -- Vayigash 5768

Chanukah challenges our entrenched notion of Jewish strength. We generally associate Jewish strength with spiritual strength – with a steadfast devotion to our heritage; a stubborn willingness to sacrifice for our beliefs, and our refusal to abandon Jewish beliefs at any cost. After all, after almost two thousand years of exile, we have scant examples of any other type of Jewish strength.

Yet, the Torah clearly envisions a very different type of strength. God wants the Jewish people to have not just spiritual strength, but physical strength as well. He wishes us to develop economic strength, academic strength, and personal and military strength. And, while we celebrate the miracle of the candles and the spirituality of Chanukah, we would never have kindled those lights were it not for the willingness of the Maccabis to fight for their independence.

This notion of Jewish strength appears in our Parshah. The Torah tells us that when Yosef brings his family to Egypt, ומקצה אחיו לקח -- "some of his brothers he took" to present to the king. Which brothers does he bring? Why does he only bring some of them, and not them all?

Rashi presents two options, first suggesting that Yosef brings the weakest of his brothers before the Phar'oh, because he worries that if Phar'oh would see the stronger, more powerful brothers, he would draft them to lead his military. (It's interesting to note that Yosef makes a great effort to separate and shield his family from the larger Egyptian society.) So who are the weaker brothers? They are Reuven, Shimon, Levi, Yissachar and Binyamin - the brothers Moshe only names once and not twice in his final blessings in the Torah.

What surprises me most about this list are the second two names: Shimon and Levi. These very same brothers single-handedly wiped out the entire city of Shechem - albeit after mass circumcision. Still - these are the weak brothers?!

It makes me wonder just how powerfully strong the other brothers must have been.

Table Talk -- Miketz 5768

In his 17^th Meditation, Anglican Priest John Donne writes of “for whom the bells tolls,” using the imagery of the ringing bell to signify God’s call to action. He explains,

“No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bell tolls; it tolls for thee.”

The imagery of the bell strikes us strongly (pun intended), and really works as metaphor for a personal message from God. God does indeed ring a personal bell for each of us, and it’s up to us to listen and hear that toll when it comes. Yet, from where does Donne derive this image? Does he make it up on his own? Far from it. He lifts the powerful language from our parshah.

The Torah tells us that one night Par’oh dreams two disturbing dreams that he cannot understand. The thin cows eat the fat cows; the weak stalks eat the strong stalks – and yet he cannot fathom their meaning. These powerful dreams haunt Par’oh to the point that he even unearths a Hebrew slave – Yosef - from prison to interpret them. In describing Par’oh’s state of mind, the Torah uses wonderful language, telling us, ויהי בבקר ותפעם רוחו – “and it was in the morning, and his spirit was troubled.” (41:8)

The Midrash, wondering about the meaning of the word ותפעם – which we translate as “and was troubled,” explains that it means that היתה מקשת עליו כפעמון הזה – “that [the dream] was beating upon him like a bell.” (The word ותפעם shares the same root as the word פעמון – bell.) Apparently, the bell did indeed toll – but it tolled first for Par’oh in Egypt.

Table Talk - Vayeshev 5768

What makes a crime a capitol offense? How bad must an act be to rise to the level that merits the death penalty? In reality, the action itself matters. But so does the identity of the perpetrator.

As Yosef languishes in prison, we learn about the tragic fortunes of the royal baker and vintner. They find themselves thrown into prison awaiting trial for seemingly heinous, terrible crimes. What did they do? What crimes did they commit? The Torah only tells us that חטאו – “they sinned,” לאדניהם מלך מצרים – “to their master, the king of Egypt.” (40:1) Rashi explains that a fly fell into the royal goblet and a stone landed in the royal bread.

Siftei Chachamim – a commentary on Rashi explains that from their punishments we can discover their crimes. The fly in the wine wasn’t necessarily the fault of the vintner, so the Pharoh restores him to his position. But the stone in the bread is only due to the baker’s negligence, so he gets the death penalty.

That’s it? A fly in the wine and a rock in the bread – and they’re thrown in jail? Doesn’t that seem somewhat extreme? Not really – because these men work not in a local bar or bakery, but in the royal palace. They serve the king. They enjoy the status of “Royal Baker” and “Royal Vintner,” and with that status come responsibility and obligation. The greater the honor and distinction, the higher the stakes grow, and the greater the consequences for even seemingly small slip-ups.

Imagine if they worked not for the king of Egypt, but the King of Kings!

Table Talk Toldos 2 - Could You Eat Avraham's Food?

You've just invented a time machine out of a Delorian (or some other nifty car), and have decided that the first person you'd like to visit is our forefather, Avraham Avinu. You get in the car, speed up to 88mph, and in a flash you're back in Cana'an basking under Avraham's tree. Naturally, Avraham runs to greet you, and before you know it, he's offering you dinner. Only after he places the tongue and roast beef in front of you do you begin to wonder: "Hey, can I eat this? Is it even kosher?" That all depends on how much you trust -- and take literally - the commentary of Rashi.
The Torah tells us that when Yitzchak attempts to journey to Egypt to avoid a famine, God appears to Yitzchak commanding him to remain in the Land of Cana'an, and God will give him the blessings of his father. Why does Avraham deserves these blessings? עֵקֶב, אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי; וַיִּשְׁמֹר, מִשְׁמַרְתִּי, מִצְו‍ֹתַי, חֻקּוֹתַי וְתוֹרֹתָי - "because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.'"
We're left to wonder what these different terms refer to. What statutes does Avraham keep? Rashi (Bereishis 26:4) immediately explains each of these terms clearly.

וישמר משמרתי - גזרות להרחקה על אזהרות שבתורה, כגון שניות לעריות ושבות לשבת:
מצותי - דברים שאילו לא נכתבו ראויין הם להצטוות כגון גזל ושפיכות דמים:
חקותי - דברים שיצר הרע ואומות העולם משיבין עליהם כגון אכילת חזיר ולבישת שעטנז שאין טעם בדבר אלא גזירת המלך וחקותיו על עבדיו:
ותורתי - להביא תורה שבעל פה, הלכה למשה מסיני:

Clearly according to Rashi, Avraham not only keeps the accepted ethical and moral laws that apply to any society. Moreover, he not only observes normative Torah law including Sha'atnez and prohibited foods. Rather, Avraham keeps everything -- the big and small, Torah and rabbinic, including the Oral Tradition and everything in-between. He wears tzitzis and washes neigel vasser in the morning, puts a blech on his stove on Shabbos, and uses a kos shelishi to make his tea on Shabbos (if he holds like R. Moshe). How does he learn all of this Torah? The Midrash (Bereishis Rabbah 95) wonders the very same thing.

מהיכן למד תורה אברהם? ר' שמעון בן יוחי א' נעשו כיליותיו כשני כדין שלמים והיו נובעות תורה.

Those are some pretty knowledgeable kidneys! In any case, it seems clear that had you stopped to pick up Rashi on the way to Avraham Avinu in your time machine, while you might not have eaten the food, Rashi clearly would have.

Table Talk - Toldos 5768

Most of us consider Meah Shearim a rather religious neighborhood. From the numerous yeshivot to the seforim stores to the requested (and required) modesty restrictions, people classically associate Meah Shearim with frumkeit (religiosity). This association is really nothing new. Meah Shearim has always been a rather religious region.
While living in an area called G’rar, Yitzchak plants produce – and does well. וימצא בשנה ההיא מאה שערים ויברכהו ה' – “and he found that year ‘one hundred measures’ and God blessed him.” What are these מאה שארים (pronounced Meah Shearim) – “hundred measures?” What does Yitzchak find?
Rashi explains that after Yitzchak projects the anticipated yield for the crop that year, the field actually produces one hundred times the projected yield. Rashi adds, “And our rabbis said that this crop approximation was for the purpose of tithes.”
Siftei Chachamim (a super commentary on Rashi) wonders: why does Rashi feel the need to add this piece of information? Who cares why they approximated the field’s yield? He suggests that Judaism always frowns on measuring one’s wealth. The gemara in Baba Metzia (42a) tells us that, “We don’t find blessing in something counted and measured.” God gives His gifts whether we count them or not. For this reason, we refrain from counting our blessing, or chickens or even crops. If so, how could Yitzchak measure his expected field yield?
According to Siftei Chachamim, this must be why Rashi explains why Yitzchak counts his crop. He must measures merely for the purpose of tzedakah – to know how much to tithe from his crop, reinforcing the association between Meah Shearim and frumkeit (and tzedakah) to this day.

Counting Our Blessings - Table Talk - Chaye Sarah 5768

Have you said “thank you” today? While we always considered expressing our appreciation polite, science teaches us that saying “thanks” can also be good for you. In fact, in her new book “Thank You Power”, journalist and author Deborah Norville demonstrates how by “beginning with those two small words, thank you… you can be happier and more resilient, have better relationships, improved health, and less stress.” (Full disclosure: I haven’t read the book. That’s in the press release.) But Norville is right on the money, because long before science discovered “thank you,” we learned about it from our parshah.

The parshah relates the long arduous journey of Avraham’s servant Eliezer in his search for a wife for Yitzchak. After finally finding Rivkah and determining that she’s the shidduch for Yitzchak, Eliezer asks for permission to bring the girl back with him to Cana’an. When Lavan and Betuel answer in the affirmative, the Torah tells us, “when the servant of Avraham heard their words, he bowed down to the ground to God.” Why does he bow down? Rashi explains that, מכאן שמודים על בשורה טובה – “from this we learn that we must give thanks for good news.” When I first saw Rashi’s comment, initially the lesson seemed obvious. But then I realized: when we think about our own lives, how many of us truly count the tremendous blessings that we enjoy in our lives? How often do we allow the small frustrations in life to cloud the greater good that give us pleasure?

Rabbi Berel Wein, in a little book called “Buy Green Bananas” writes: “Life, family, work, friends, society, are all sources of immense blessings. They are also invariably also sources of friction, disappointment and frustration. Our view of life should not be an image of a never-ending complaint department. Rather, it should be a place of hope and steadfastness. Such an attitude is achieved by counting our blessings consistently and sincerely.”

But we can take it one step further. Rabbi Nachman of Breslov writes: “When someone asks you how you’re doing, do not complain and grumble about your troubles. If you answer ‘Things are bad for me,’ then the Creator says, ‘That’s bad in your eyes? I’ll show you what’s truly bad.’ But when someone asks you how you’re doing, and despite difficulties and tribulations you say ‘Good,’ then the Creator says, ‘That’s good in your eyes? I’ll show you what’s truly good.’”

Table Talk - Vayera 5768

How long should it take an angel to travel from Be'er Sheva to Sodom? Well, since you're immune to the laws of physics, it really should take no time at all. Yet, we find that while the three angels seem to take their leave of Avraham sometime during the day (they started eating during "the heat of the day"), וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, בָּעֶרֶב - "the two angels came to Sodom in the evening. (19:1) What took so long?
Rashi explains that the angels intentionally wait to arrive in Sodom in order to give Avraham a chance to argue with God and save the city. Only when Avraham's appeal fails do the angels proceed to fulfill their fateful mission. The Netziv (Rabbi Naftali Zvi Yehuda Berlin, Lithuania, 1818-1890) writes in his commentary to the Torah called Ha'amek Davar, that while the angels themselves can travel instantaneously, Avraham accompanies them a distance of three parsaot -- a considerable way. Only when they take their leave of him can they "transport" to Sodom. They arrive in Sodom so late in the day due to Avraham's insistence on considering them his guests long after they leave his home.
In fact, Rambam (Laws of Mourning 14:2) explains that the rabbis decreed that accompanying guests out of one's home to be a rabbinic commandment based on Avraham's behavior. Rambam writes, "The reward for accompanying [a guest] is greater than all [other reward]. And this is the law that Avraham established and the custom of kindness that he practiced: he fed travelers and gave them drink and accompanied them...and accompanying them on their way is greater than welcoming them...Even if one only accompanied his friend four amot, his reward is great indeed!"

Candle Lighting for Yom Kippur

As with all holidays, we light candles at the onset of Yom Kippur. Because Yom Kippur this year falls out on Shabbos, when reciting the brachah add in the additional words for Shabbos. Yet, particularly in our shul where most women come to shul on Yom Kippur eve, women must be especially careful when lighting to follow the halachah carefully.

Candle Lighting before Shabbos
Normally, when women light candles on Shabbos, they automatically accept the sanctity of Shabbos upon themselves immediately upon reciting the brachah. This is the reason why women first light the candles and then recite the brachah afterwards. If she recited the brachah (and accepted Shabbos) and then lit the candles, she would inadvertently be violating the Shabbos! But what if a woman wants to light candles a little early but still has some work she needs to take care of after lighting? Normally, it's not a good idea to do this, and it's much better to finish the work and then light the candles. But what if she wants to light candles and then ride to shul Friday night? If she accepts Shabbos when reciting the brachah, she wouldn't be able to get into the car. What should she do?
Many poskim permit a woman to light candles on condition that when she lights, she does not accept the Shabbos upon herself. But to do this, she must verbally state that she does not accept the Shabbos when she lights.

Candle Lighting before Yom Kippur
Unfortunately, making this verbal condition before lighting candles does not work on Yom Tov for a very simple reason: the brachot include the brachah of she'hechiyanu. When a person recites this brachah, he implicitly acknowledges the sanctity of the day, and may not perform any prohibited work afterwards. So what then should a woman who wants to light at home and then drive to shul before Yom Kippur do?

1. She should verbally state that she does not accept the sanctity of Yom Kippur upon herself when she lights candles and recites the brachah.
   
2. She should light candles normally, but recite only the first brachah on the candle lighting, and she should not recite the she'hechiyanu at home.
3. When she comes to shul, she should recite the she'hechiyanu together with the shul at the proper time. (In addition, a woman who lit normally and accepted the sanctity of Yom Kippur when she lit and walked to shul should not recite the she'hecheyanu in shul, as she has already said that brachah at home.)

I'd like to make one other obvious but important point: Erev Yom Kippur is a very, very busy time, and it's a struggle to eat the meal, give the kids their blessings, do kaparos, and all the other things we need to do and still make it to shul on time. Yet, with candle lighting at 7:14pm (one may light before 7:14pm -- any time after 6:16pm) and Kol Nidrei at 7:20pm, it's very important that every person take special care to arrive at shul with enough time to park, put away any muktzeh items and conclude any prohibited activity before sunset, at 7:32pm. It would be a terrible shame to begin the holiest day of the year by unintentionally violating the sanctity of the holiday.
If we make an extra effort to maintain the kedushah -- the holiness of Yom Kippur, we can then stand before God with the feeling of hope that He will bless us and inscribe us all with a year of health, blessing and prosperity.

Avodas Halev - A Thought for Rosh Hashanah

Last night at Shalosh Seudos (before slichos 5767), I gave the following דבר תורה that I wanted to write up so I would remember it in the future:

Standing at the edge of the ימים נוראים season, we struggle trying to prepare oursevles for the upcoming יום הדין. All too often, while we know that we're supposed to do something, we don't really know what it is we're supposed to do. Perhaps we can find some direction both from the Rambam and the parshah.
At the outset of הלכות תפלה, the Rambam introduces the notion and source for the requirement to daven to God. He writes:

מצות עשה להתפלל בכל יום, שנאמר "ועבדתם, את ה' אלוהיכם" (שמות כג,כה): מפי השמועה למדו שעבודה זו--היא תפילה, ונאמר "ולעובדו, בכל לבבכם" (דברים יא,יג); אמרו חכמים, איזו היא עבודה שבלב, זו תפילה.

First and foremost, the word להתפלל itself requires explanation, as does the word תפלה itself. At face value, the word תפילה shares the root as the word להפליא -- as in judgment or separation. Yet, how does that word connote the notion of reaching out to God, speaking to Him, and opening our hearts to Him? Moreover, the word להתפלל uses the reflexive form of the word, implying that this separation or division is self-induced. How is one supposed to separate himself, and how does that imply worship and prayer?

We can find initial answers to these questions by examining the text of the first הלכה of the Rambam. In this section, Rambam notes that the Torah never uses the words תפילה or להתפלל. Rather, the Torah commands us לעבוד את ה -- to serve God. Yet, without the added instruction of the חכמים, we would never know what the Torah intended when using this cryptic phrase, עבודה שבלב. For this reason, the תורה שבעל פה teaches us that this work -- this service refers to תפילה.

But we're still left to wonder: what is this עבודה שבלב? Is it simply the act of opening one's heart when praying to God instead of simply reciting meaningless words? If so, wouldn't the Torah then use the term תפילה, and then have the תורה שבעל פה teach us the importance of כוונה? Is there a notion of עבודה שבלב independent of prayer that can also manifest itself in the act of prayer? What is עבודה שבלב?

חז"ל teach us that in creating man, God combined two totally incompatible elements, each which struggles to return to its natural and original state. God took our souls -- the צלם אלקים, literally a spark of the רבונו של עולם Himself and placed this totally spiritual existence in the midst of a physical body. The body, created from the earth, yearns to return to its roots, seeking to satisfy its primal, physical urges and desires. The soul, also wants to return to its original form -- only it struggles to return to the heavens and free iteself of the burden of a cumbersome and futile physical existence.

This, in a nutshell, is the struggle of humanity. We find ourselves stuck in the middle of the battle between the physical and the spiritual; the struggle between the יצור הטוב and יצר הרע; the impulse of a physical body against the soaring and lofty goals of the soul.

I think that this is what Rambam alludes to when he refers to תפלה as עבודה שבלב. The real work that we need to do on our hearts is the battle between the יצר הטוב and the יצר הרע -- the struggle between the desire to soar to the heavens and submit to the mundane and coarses aspects of human nature. That's why we refer to prayer in the reflexive form: להתפלל -- to separate ourselves, from ourselves.

I often tell my students (7th graders) that while we can force them to say the words of תפילה, no one can force them to daven. No one can force them to focus, concentrate, and reach out to the infinite. That inner work -- that עבודה שבלב -- the work both of the heart, and in the heart -- is something that must come from within, or not at all.

This is the greatest challenge of the ימים נוראים: to rise to the occasion to find meaning through the words, but not to seek refuge in the ritual and recitation itself. To transform תפילה from recital into reflection and division. When we truly reach out to God and find our true selves, we have begun the process that Rambam calls "worship of the heart."

Table Talk -- Netzavim-Vayelech 5767

One of the verses in this week’s parshah presents a unique challenge addressed in three different ways by three different commentaries. At the end of Moshe’s final speech, the Torah tells us that, וַיִּכְתֹּב מֹשֶׁה, אֶת-הַתּוֹרָה הַזֹּאת – “and Moshe wrote this Torah, and he gave it to the Kohanim, the sons of Levi…” What exactly does Moshe write down?

1. Ramban explains that Moshe actually writes down the entire Torah from the beginning of Bereishit until the very end of the Torah. Yet, according to Ramban’s interpretation, Moshe chronicles his own death before it actually occurs.
2. Seforno suggests that Moshe only writes down the section of the Torah dealing with the commandment of hakhel – the commandment to gather the people together once every seven years to hear the reading of the Torah. Yet, why would Moshe write down and hand over only this small section of the Torah?
3. Rashi agrees with Ramban, that Moshe writes the entirety of the Torah and hands it over to the Kohanim. Yet, he says that the handover takes place later – כשנגמרה כולה – “when it is completely finished.” Yet, according to Rashi, we’re left wondering why the Torah mentions the giving of the Torah when it actually happens later in the text.

Which interpretation is correct? They’re all correct; yet each one solves one problem while it creates another.

Table Talk - Ki Tavo 5767

When the Torah introduces the commandment of the recitation of the Bikkurim (first fruits), it seems to employ some repetitive language. The parshah begins, וְהָיָה, כִּי-תָבוֹא אֶל-הָאָרֶץ, אֲשֶׁר ה' אֱלֹקֶיךָ, נֹתֵן לְךָ נַחֲלָה; וִירִשְׁתָּהּ, וְיָשַׁבְתָּ בָּהּ – “And it shall be, when you come into the land which Hashem your God gives you for an inheritance, and you possess it, and dwell in it.” Rabbi Simcha Raz wonders about the double language of this first verse: If God gives it to us as an inheritance, then why of course it belongs to us. Why then must the Torah add that we must also “possess it, and dwell in it?”

Rabbi Raz suggests that we must acquire the Land of Israel in two ways. First and foremost, the Land of Israel belongs to us because God gave it to us; it is our eternal homeland. But, at the same time, the land becomes our only through our sweat and hard work. In Rabbi Raz’s words, “A man does not merit inheritance and dwelling in the Land unless he worked and acted and sacrificed for its settlement. It is not enough that God gave it to us. Rather, we must also ‘possess it and dwell in it.’”

Table Talk -- Shoftim 5767

While change is often good and neccesary in life, the Torah prohibits other types of change. For example, the Torah explicitly forbids השגת גבול -- adjusting and overstepping boundaries in the Land of Israel. Put simply, I can't change the markings on the border between my fields and my neighbor's so that I get more while he gets less. Rashi explains that while moving the border of my house to overstep my neighbor's is indeed also stealing, God gives an additional admonition in this particular area. Why would the Torah need to prohibit a behavior that it already forbids?

Ramban notes that a person might come to feel that God had apportioned the Land of Israel unfairly for any number of reasons: the land tracts seem uneven; my needs are greater than my neighbor's -- or any number of other reasons. When I arrive at this type of conclusion I don't feel consider moving boundaries "stealing." Rather, I'm just setting things straight.
For this reason, the Torah adds the additional prohibition of "changing borders." God knows what he's doing. He gives every person the proper piece of the Land of Israel -- despite the fact that we may feel slighted. So even though I might feel justified, I still may not take what is not mine.

In other words, when we approach the notion of change during the month of Elul, instead of looking to change what we've been given, first we need to change ourselves. That's the best place to start.