Shabbat Shuva - Haazinu - Yom Kippur This Shabbat is the 8th day (of 355); the second Shabbat (of 51) of 5767 The Torah Tidbits Team wishes you and yours a Good, Sweet Year KI SHEIM HASHEM EKRA HAVU GODEL LEILOKEINU: (D'varim 32:3) HALACHIC TIMES Shabbat & Yom Kippur Candle lighting & Havdala Times Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. WORD OF THE MONTH If you looked over the Candle lighting, Havdala, and more chart in last week's Torah Tidbits, you might have noticed the times for Kiddush L'vana this month. This past Tuesday, for example, was the first opportunity for KL according to Minhag Yerushalayim. How- ever, there was a note that many (most?) people wait until after Yom Kippur to say KL for Tishrei. Some say that saying KL on Motza'ei YK gives us an additional merit to our heavenly account. Others suggest that the merit is well-received specifically during Aseret Y'mei T'shuva. The Yom Kippur Machzor ends with Kiddush L'vana. All but people who follow the GRA's opinions fairly strictly will wait for Motza'ei YK. The first op for 7 days after the molad is Motza'ei Shabbat Shuva. Whenever you say KL (within its halachic range), Tizku L'Mitzvot and have a good & sweet year. Taking Everything a Little Less for Granted When the Moon blocks much of the Sun's light from reaching Earth - even for a few moments, we react with amazement and wonder. When the Moon passes into the Earth's shadow and turns from brilliant white to shimmering, coppery orange - and back again, in the course of a few hours, then we are filled with the awareness of the marvels of G-d's Creation. But the "trick" is to appreciate the Sun and the Moon - and all of G-d's world, all the time. Even when the Sun is doing what it does every day; even if as the Moon goes through its normal phases, night after night. That's how it should be. But we are human. We need the experience of an eclipse to help us take things a little less for granted. That's a main benefit of the rare and unusual - it helps us appreciate the mundane. It makes the word mundane a misnomer. On Yom Kippur, our fasting and prayers make us acutely aware of G-d's majesty and His Kingship. We become aware of our relationship with Him. We are the petitioners; He is the SOLEI'ACH UMOCHEIL, the Forgiver and the Pardoner. But however many times we symbolically tap our chest above our hearts in the course of Yom Kippur, no matter how many AL CHEITs we say, no matter how much T'shuva Yom Kippur inspires and elicits from us, Yom Kippur is just one day of the year. Add Rosh HaShana and the days between, and you get only 10 days. 10 special days. Yom Kippur - Shabbat Shabbaton. One day. What a day! But only one day. The "trick" is to realize that we ask for forgiveness in the Amida every single day. Three times a day. And we ask G-d to help us return to Him, to the Torah, to His service - every day of the year. And we acknowledge Him as our King in every bracha we say. We need to take things less for granted. Haazinu Stats MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 6 p'sukim - 32:1-6 "When I (singular) call G-d's Name, you (plural, min. 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman). This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida. Levi - Second Aliya - 6 p'sukim - 32:7-12 There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them. G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..." SDT: The lessons of Torah are compared to dew, rain showers, and downpours. All water, but different intensities and speeds. So too Torah, for different people. Some people need Torah in small, easily digested doses, or else they "overload". Others can handle a steady stream. Still others can learn Torah with the intensity of a downpour. The analogy between Torah and water has many levels. Shlishi - Third Aliya - 6 p'sukim - 32:13-18 R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28 Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel". It is striking how similar are the words of reproach and how different the presentation. Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39 Shishi - Sixth Aliya - 4 p'sukim - 32:40-43 Sh'vi'i - Seventh Aliya - 9 p'sukim - 32:-44-52 Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them. [P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim-Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter. Observation: The hitting the rock instead of talking to it episode happened back in Parshat Chukat. When we read about it then, we have the opportunity to reflect on the significance of the concept of a missed opportunity to sanctify G-d's name. And we have another opportunity in Haazinu for that same line of thought. This is not uncommon in the Torah. But it is good. Because taking another look at important things and thinking about them again is not repetitive; we have a different perspective each time, different mood, different time of the year. All that contributes to our learning certain lessons well. Haftara - 22 p'sukim - Hoshea 14:2-10 (9) Yoel 2:15-27 (13) SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the Shabbat its name and basically say it all. Return to G-d. The following pasuk emphasizes the power of prayer in the T'shuva process. The command to repent is accompanied by wonderful promises (prophecies) of redemption and restoration of the former glory of Israel. The passage from Yoel gives us a Shofar connection to T'shuva. Another encouraging note as we face the task of returning to G-d, is His assurance that He is among us - even before our T'shuva. And that He will not shame His people ever. The last pasuk in Hoshea states, "Who is wise who understands this, an intelligent person will know: G-d's ways are straight, the righteous will walk upon them and the sinner will trip on them." Very often it is the same activity or the same thing that people handle differently, with the result that one person succeeds and the other falters. It is often a matter of attitude. Notwithstanding the fact that the Haftara was not “chosen” because of the sedra, they do have some points in common. One example: The sedra speaks of rain in a figurative, spiritual sense and the Haftara mentions its more literal meaning in connection with prosperity. The prosperity angle is particularly interesting, since it appears in the sedra as a criticism and in the Haftara as a sign that G-d has forgiven His people. This fits with what was mentioned above about the last pasuk in Hoshea. Yom Kippur - Torah & Haftara Yom Kippur Morning The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur — especially the aspect of ATONEMENT. Kohen - First Aliya 6 p'sukim - 16:1-6 The entire Yom Kippur service, with all of its details, constitutes one mitzva. Aharon is to take a bull as a sin- offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda). The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Levi - Second Aliya 5 p'sukim - 16:7-11 SDT: There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: Both goats were identical. Shlishi - Third Aliya - 6 p'sukim - 16:12-17 This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. (This should not be taken as implying that T'shuva is not necessary for minor offenses.) Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.) R'vi'i - Fourth Aliya 7 p'sukim - 16:18-24 Chamishi - Fifth Aliya 6 p'sukim - 16:25-30 For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified. One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement. If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva. Shishi - 6th Aliya 4 p'sukim - 16:31-34 There is a well-known correlation between the number of Aliyot and the sanctity of the day we read the Torah. Minimum number of people called to a Torah reading is three. So it is on Monday and Thursday, public fast days, Purim and Chanuka. True they are special days, but they are not elevated in sanctity by restrictions of Melacha. Rosh Chodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four people to the Torah on those days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir). Yom Kippur is higher still, and its regular number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir). Maftir (2nd Torah) 5 p'sukim Bamidbar 29:7-11 Haftara - 22 p'sukim Yeshayahu 57:14-58:14 Yom Kippur Mincha This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions is an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur. Kohen - 5 p'sukim - 18:1-5 Levi - 16 p'sukim - 18:6-21 (longest Aliya of the day) Shlishi - 9 p'sukim - 18:22-30 (a.k.a. Maftir) Haftara - 48 p'sukim The entire Book of Yonah The haftara teaches us the famous lesson that repentance is universal, not only Jewish. But the story of non- Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way. We also get a a glimpse into the conflicts felt by the Navi Yonah in his desire to protect the Jewish people from G-d's anger. BARUCH SHEM K'VOD MALCHUTO L'OLAM VA'ED First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages. There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyalty to G-d with the words: Hear Yisrael, G-d, our G-d, G-d is One. The other source says that Moshe Rabbeinu "borrowed" it from the angels and taught us to say it. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble angels and only then do we "dare" (so to speak) say Baruch Sheim aloud. This second origin for Baruch Sheim... seems to fit well with the Yom Kippur practice. There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim... was used as the response to a bracha, rather than AMEN. (This is learned, by the way, from the pasuk in Haazinu - KI SHEIM HASHEM...) On YK, with its focus on the service in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the response of the people in the Azara (courtyard) to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed. One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six-word statement. The High & the Low The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History. Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion. Why are these two opposite pictures of Jewish History presented side by side? On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, his community, all the world. And one sin can, G-d forbid, tip the scale the other way. The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the interpersonal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours. SHUVU BANIM SHOVAVIM... (Yirmiyahu 3: 14,22) THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean In addition to the judicial functions of the Great Sanhedrin discussed in the last few lessons, the Great Sanhedrin also had nonjudicial functions. We shall begin with those that involve important decisions regarding the nation, the first of which is a declaration of war. Declaration of War In an obligatory war, such as the conquest of the land or a defensive war, or a war against the Amalekites, the king alone may make the decision whether or not to go to war. However, as to voluntary wars, it seems preferable to require the king’s acquiescence to the decision of the Great Sanhedrin. The obvious impact that a decision to go to war has upon the security of the nation mandates that the burden be shared by them. Enlarging Jerusalem or the Holy Temple The appointment of high officials The king Certain sin offerings Burning of the Red Heifer Examining the Priests and Levites Overseeing Matters Concerning the Law Correcting the King’s Torah The Jubilee year The Final Arbiter of the Law The subject matter of this lesson is more fully discussed in volume 1 chapter 1 of Jewish Jurisprudence by Emanuel Quint & Neil hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il Religious and Ethical Challenges of Money [4] by Dr. Meir Tamari One of the most overlooked themes of this confession is its emphasis on unethical behavior. At least 16 of the verses are devoted to honesty and integrity in monetary matters – what we commonly call nowadays “Business Ethics”. The shift in emphasis from one line to the next draws our attention to another facet of life in the modern marketplace whether we are entrepreneurs, creditors, employers, employees, consumers, producers or simply citizens of the state. The following themes, relevant to present-day behavior, are among the ideas implicit in Al Cheit. BY ACTING CALLOUSLY BOTH IN PUBLIC AND IN SECRET KNOWINGLY AND DECEITFULLY BY OPPRESSING A FELLOW MAN BY VIOLENCE BY DEFAMING G-D’S NAME BY THE EVIL IMPULSE WITTINGLY AND UNWITTINGLY BY BRIBERY BY FRAUD AND FALSEHOOD IN COMMERCE AND IN BUSINESS According to the Talmud, (M. Shabbat) the first question that we shall be asked in the next world is whether or not we were honest in business. Dishonesty in business means sinning against the people we wrong, but also sinning against G-d who commanded truth and justice. IN EATING AND DRINKING INTEREST BRAZEN ARROGANCE ENSNARING PEOPLE BY EGOISM AND SELFISHNESS BY BREACH OF TRUST Yom Kippur atones only for Bein Adam LaMakom sins; Bein Adam L'Chaveiro sins require remorse, restitution and appeasement. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: It is hard for me to stand the whole time during Ne’ila, when the Aron Kodesh is open. Am I required to do so? A: It is easier to summarize the halachic sources than to give an absolute ruling. The Gemara (Kiddushin 33b) derives from the mitzva to stand for a talmid chacham that certainly one must stand before a Sefer Torah. The Shulchan Aruch (Yoreh Deah 282:2) rules that this is only when the Sefer Torah is being moved before the people. When it is out of sight or has rested at its destination, one may sit. This is derived from the Torah’s mention that Bnei Yisrael stood for Moshe until he entered the Ohel Moed (Sh'mot 33:8). As the laws of standing before a Sefer Torah are derived from standing before talmidei chachamim, they are equated in this regard as well. Thus, when the Sifrei Torah are stationary in their place (the Aron), the Torah law to stand for them does not apply even if they are visible. Furthermore, the Rama (Yoreh Deah 242:18) rules that one need not stand for a Sefer Torah on the bima because it is in a separate domain from the people. The Taz (ad loc.:13) comments that similarly, when the Sifrei Torah are contained within the domain of the Aron, halacha should not require one to stand. However, he points out that the minhag is to stand in their honor anyway. Some minhagim become binding practices, whereas others do not. Rav Moshe Feinstein (Igrot Moshe, Orach Chayim V, 38) wonders whether the Taz is claiming that standing when the Aron Kodesh is open is a minhag which became binding halacha or one which remained a positive, voluntary practice. He infers from the sources that the Taz saw it as voluntary. This would occur if those who began the practice did not institute it formally; future generations are assumed to continue it with the same level of obligation of their predecessors. He posits that even if there is a doubt which type of minhag it is, one could decide the matter leniently. However, The Panim Me’irot (I, 74) views the practice more strictly, and even Igrot Moshe urged (without outright requiring) a community that sat before an open Aron Kodesh to conform to the prevalent practice. Is there, then, a difference between the different approaches? If the minhag is binding, the obligation applies, in principle, to all. Of course, even when all are obligated, some are not physically capable of doing so. Someone recuperating from knee surgery may sit even for Kedusha, where halacha requires stand ing. However, when it is only uncomfortable to stand, one must do so. If the minhag is not binding per se, one can consider other factors more liberally and waive the practice due to moderate discomfort or if it compromises one’s concentration, etc. (see Igrot Moshe, ibid.). Admittedly, it is hard to give absolute guidelines on the matter. However, if we assume like Igrot Moshe, as we do, there is more leeway in treating personal needs as the deciding factor. The Aruch Hashulchan’s (Yoreh Deah, 282:13) formulation of the matter hits a mainstream chord. After explaining that halacha does not require standing before an open Aron Kodesh, he writes: “Since [people] developed the practice to do so to honor the Torah, it follows that one who does not stand in effect shows a lack of honor for the Torah. Therefore, he must stand. However, if he is weak in his legs and people will not suspect him [of disrespect] it is permitted to sit.” On Yom Kippur, and certainly, Ne’ila, we try our hardest to act properly and certainly avoid anything that could be construed as disrespectful to the Torah. However, people are aware that many fellow congregants are physically “spent” and can no longer stand, and it is permitted to sit. If one feels that his sitting will be misunderstood or will adversely affect others, he should find a couple of minutes in which he can go out to sit without missing critical sections of the tefilla and regain strength to continue davening and standing. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) During the past two hundred years of Jewish life, our people have continuously had their Emunah tested through their being subjected to non-stop worldwide enmity and anti-Semitism including Czarist persecution, the Holocaust, Communism and Stalin's attempt to eradicate the Jews and, for most of the past sixty years here in Israel, continual Arab wars and terrorism. Throughout this period, our Jewish men and women have demonstrated so much bravery - specifically spiritual bravery - and invincible dedication to God, His Torah and His mitzvot. They sought guidance in halakha and solace in Torah study. As my Mara D'atra, Harav Berel Wein put it so well in his recent Shabbat Nachamu message, "one must be impressed and stand in wonder at the resiliency and strength of commitment and tenacity of survival of the Jewish people and the State of Israel." I believe that one of the opening verses in Ha'azinu provides the belief system which has enabled us to remain totally devoted to our faith in God. "A G-d of faithfulness and without iniquity, just and right is He." Why is it that we as a people have always been optimistic about our future? Why is that in all of the public surveys during the recent crisis in Eretz Israel, the over- whelming majority of people interviewed were unified in their support of our country's efforts and hopeful of their outcome? The answer lies in the fact that God has and continues to make certain that we are ultimately triumphant over our enemies and able to survive as a people dedicated to the fulfillment of his Torah in the land which He promised would be our home. Dr. Ronald Wachtel, Jerusalem [4] Wisdom & Wit “But Rebbe,” the man asked, “How can I tell what ‘truly sorry’ means?” “Let me tell you a story,” said R’ Yissachar Ber. “There was a merchant who would always come to the Leipzig fair with many wagons of goods to sell. One year, he decided to arrive a littler earlier than usual, and he was among the first at the fair. Soon after he had set up his booth, it began raining * fiercely, in fact so fiercely that no one else was able to come to the fair. “Of course, as he was almost the only one with goods to sell, all the buyers came to him, and each tried to outbid the other. Rather than selling anything, the merchant decided to wait. When he returned that afternoon, the bids were even higher - but again he waited, and refused to sell. “So it continued for two days, as the bids went through the ceiling. Before the man went to sleep that night, he decided that come what may, he would sell the next day to the highest bidder. Meanwhile, he had a good night’s sleep, dreaming of the wonderful profit he would make. As he slept, though, the rains died away, and by morning all the other merchants had arrived, and all the prices plummeted. The merchant was forced to sell all his goods at very low prices. “Now, if you’re as sorry about your previous sins as that merchant was about not having sold his goods earlier,” concluded R’ Yissachar Ber, “you will know that you have truly repented.” Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The Me'am Loez sees this expressed in the prayer of the Kohein Gadol when he exited the Holy of Holies safely after completing all his work on Yom Kippur. He asks Hashem to make the coming year a year filled with blessings of all the letters of the alphabet "SHNAT ORA (a year of light), SHNAT BRACHA (a year of blessing), SHNAT GILA (a year of happiness)... SHNAT RATZON (a year of acceptance). He prayers that we will know how to use all the physical blessing bestowed on us by Hashem to please Hashem and not just please ourselves. May these prayers of the High priest come true this year. G'MAR CHATIMA TOVA. Incredibly Fattening Noodle Kugel Melt butter over cooked noodles, making sure all noodles are drenched in butter. Mix sugar and eggs with electric blender. Add cheese, sour cream, and milk. Fold in apples, peaches, vanilla, marmalade and raisins. Add mixture to noodles. [6] Micro Ulpan [7] Parsha Points to Ponder - HAAZINU (SHUVA) 2) The name YESHURUN describes the Jewish people when we function on the highest of levels. Why, then, is this name used when describing our rejecting G-D after achieving success in the Land of Israel? (See 32:15) 3) Following the completion of the song of Haazinu, the Torah relates that Moshe spoke ALL OF THE WORDS OF THE SONG IN THE EARS OF THE NATION (32:44). Why does the Torah not add the words UNTIL THEIR CONCLUSION the way it does in Parshat Vayeilech when relating this information before the song was actually taught? (31:30) Furthermore, why is Yehoshua referenced as joining in the teaching of the song in this week's Parsha but not at the end of Vayeilech.? THESE ARE THE ANSWERS 1) The Chafetz Chayim explains this based on the teaching of Chazal that as long as one studies Torah, the light of Torah will eventually turn a person back to the proper path. The Torah here is not describing two traits of this corrupt nation but, rather, is explaining the reason for their remaining on a low level. The reason why the nation remains NAVAL is because they do not engage in the wisdom of Torah. 2) The Chidushei HaRim teaches that the Torah is warning that even when the Jews are on the highest of spiritual levels, the moment we let haughtiness creep into our midst we will begin a decline which will lead to our rejecting G-D. 3) The Malbim suggests that Moshe first taught the entire song without pausing to implant the song as a whole in the hearts of the people. That is captured at the end of Parshat Vayeilech where it relates that Moshe, on his own, taught the words of the song UNTIL THEIR CONCLUSION. However, the song is full of very deep meaning and requires detailed explanation. To accomplish that, Moshe re-taught the song very slowly with breaks for explanation and Yehoshua helped him with that process. That is the meaning behind the summary statement in this week's Parsha where it does not relate that it was taught until their conclusion. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be re-published by Feldheim ppp@israelcenter.co.il [8] Divrei Menachem The implication is that the condition that leads to sin is in itself an iniquity. The patient has stumbled into malevolence and now he has to call the Physician to heal his illness. Only then will Hashem intervene. The sick condition described by Hoshea - at a time when Israel's kings looked to Assyria for support - is a combination of exaggerated militarism and a false sense of security based on alliances with idolaters. The essential malaise, then, is a turning away from G-d and deceptive dependence on one's own sense of control. In such circumstances, it seems, we can but pray to Hashem to help us reach back to Him. Towards Better Torah reading and Davening Fact is, when a HEI is at the end of a word and there is a PATACH under it, that PATACH is also a G'NUVA. It also is to be heard before you hear the HEI. The HEI in these cases always has a MAPIK (dot) in it, indicating that it is to be heard, rather than be silent, as all HEIs without a dot are at the ends of words. Most of the more than 60 times this MAPIK-HEI/PATACH occurs in Tanach are our target word, either as a name of G-d or [L] the opposite. The other times are the word GAVO-AHHH (tall, as in the tree that Haman made for Mordechai but ended up on) or some variation of the same root. Back to our word. Not ELOHA. But the first syllable is ELO (the ALEF has a CHATAF-SEGOL, which is a weak vowel, so the ALEF is attached to the LO forming a syllable together). This is the accented syllable. The second syllable is AHHH, with the HEI sound following the PATACH's sound (as already mentioned). The PATACH G'NUVA also applies to an AYIN. Although Ashkenazim can forget about this one. Take the word for week, SHAVU'A. The PATACH sound at the end is supposed to come before the sound of the AYIN, not "under" it. What sound, you ask? Well, guess what? Just because we Ashkenazim consider both the ALEF and AYIN to be silent letters, the AYIN definitely is not supposed to be. But enough of that for now. One more thing. Ashkenazim and S'faradim handle PATACH G'NUVA differently. Ashkenazim say TAPU'ACH. MIZ- BEI'ACH. S'faradim say TAPUWACH, with a distinct W sound before the ACH, and MIZBEIYACH, with a Y sound before the ACH. If the vowel that precedes the PATACH G'NUVA is a SHURUK or CHOLOM (RU'ACH or NO'ACH), then the S'fardi pronunciation has a W sound. If it is a CHIRIK or TZEIREI (MAGBI'AHHH or MIZBEI'ACH), then the S'faradim have a Y sound. Why this review for Yom Kippur? Because we say - several times - during VIDUI, V'AL KULAM (and for all the sins we mentioned), ELO'AH S'LICHOT (G-d of forgiveness), S'LACH LANU... forgive us, pardon us, give us atonement. Is it not ironic that we repeatedly ask G-d to forgive us and we mispronounce His name every time. To be sure, G-d will not hold our mispronunciation against us, but it behooves us to put the effort in to get His name - every one of them - straight. SHEYIBANEH BEIT HAMIKDASH... Yom Kippur is Here - a Story The Segan looked up from his desk as Meir Hakohein popped in. "Great news!" At the request of the Segan, Meir had put together a task force to inspect the adequacy of the "purification centers" which had been set up to service the thousands of Olei Regel who were already pouring into the city. While many of the Olei Regel would purify themselves at home to avoid spending extra time in Jerusalem, most did not. Hundreds of thousands of Olei Regel had to be purified with Mei Nida - spring water mixed with the ashes of the Para Aduma - on the third and seventh day of their arrival in Jerusalem. Housed in spacious halls strategically located throughout Jerusalem, more and more of these centers were activated as Yom Kippur and Sukkot approached. Meir had found that each purification center had its requisite Mei Nida stored in stone vats, piles of sealed plastic bags containing three stems of hyssop required for the purification process, and capable staff. No purification problems this year! Meir was also able to report that the last of the countless temporary holding pens constructed south of Jerusalem for the hundreds of thousands of sacrificial animals needed for the Olei Regel were complete. The animals would be channeled into the city markets as needed. Huge aluminum prefab hangers bulging with fodder and crisscrossed by newly laid water pipes were already in place. The special trains transporting the sacrificial animals to the holding pens were already running. The Segan breathed a sigh of relief. Boruch Hashem! There were even extra trains filled with palm branches for S'chach and Mehudar Etrogim on the way in addition to the huge amount in cold storage. Istrack of Jerusalem had assured him that they could handle all trains, both passenger and freight. The newly expanded ultra-modern Atarot Inter- national Airport was now prepared for the expected influx of people. Port workers, stevedores, loaders and moving men from all over Eretz Yisrael and their equipment were being trucked into Jerusalem. In fact, it even seemed that the "insoluble" problem of finding places to stay for all the Olei Regel during the Chag was solved. Happily, the number of Yerushalmi families offering home hospitality suddenly spiked. The ancient tradition of Yerushalmim of extending home hospitality to the Olei Regel was being exploited in full. The "Mikdash Home Hospitality Committee" matched up the ever-increasing Olei Regel with an unprecedented number of families eager to host them. It would be tight but every Oleh Regel would have a roof over his head. And the Roshei Mishmarot had come through! Kohanim from all over Eretz Yisrael were streaming into Jerusalem. And even the usually dour Pinchas HaMalbish had a fleeting smile on his face as he contemplated his warehouse filled with newly woven Bigdei Kehuna. For the first time, the Segan faced the Chagim with confidence until he heard a faint whisper in his ear, "The Avoda." It was Meir Hakohein. "Have you forgotten? Yom Kippur is a week away. In one week from today, you will be entering the Kodesh HaKodashim!" The Segan blanched. "We're ready for Sukkot!" Meir continued, "In the last few weeks, you performed miracles, but now you have to prepare for the Avoda!" Sitting in Meir's topsy-turvy office, both Kohanim gazed at a copy of "Order of the Avoda of Yom Kippur." Meir began. "All Avodot are kosher only if they are performed by the Kohein Gadol or his replacement. You'll stay up all night so there will be no problems of impurity. You begin work at midnight by removing the ashes from the Mizbei'ach and organize the new firewood. At the crack of dawn, you'll immerse in the Kohein Gadol's private Mikveh above Sha'ar HaMayim and you'll put on the Bigdei Zahav - the eight vestments of the Kohein Gadol." Looking at his old friend Meir smiled and said, "That's when it'll hit you, you wash hands and feet with water from the Kiyor and then slaughter the Tamid Shel Boker - Have you been practicing Shechita?" The Segan nodded. Everyday, Naftali from Avoda 101 had dragged him out of his office. He had resented the time loss then but now he was thankful. Naftali had assured the appreciative Segan that he would be at his side during every act of Shechita. Meir continued, "All the sacrifices that you slaughter, you must both receive and toss the blood on the Mizbei'ach. You must prepare the lamps of the Menorah, and offer the morning Ketoret. You must offer the Netachim, Nesachim and the Chavitin on the Mizbei'ach. Then you slaughter the Mussafin, a bullock, a ram, and seven lambs. Then you wash your hands and feet, remove the Bigdei Zahav and change into the Bigdei Lavan, the white garments that symbolize purity. After washing your hands and feet again, you confess your and your wife's sins over your bullock. You did buy one?" "Yes, Naftali went with me last week." As Meir continued, suddenly the Segan realized anew his great responsibility and began to tremble. Purity! "Ha'avoda! As my ancestor Aaron before me, I am the man who will enter the Kodesh HaKodashim to seek forgiveness before the Kadosh Boruch Hu for the sins of all Am Yisrael!" He recalled what the venerable patriarch of Beit Avtinas had told him. "When the pillar of smoke ascends from the burning Ketoret, the Kohein sees the mystical letters of the Shem HaMeforash ascending on high in that pillar. Then numerous holy legions surround the pillar on all sides until it rises in the midst of light and gladness to the region where it diffuses joy as it knits together the upper world and lower world in a complete unity…." In his heart, the Segan prayed, "Dear G-d, may I be worthy of connecting Am Yisrael with their Father in Heaven! Kein Yehi Ratzon!" <to be continued> Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (Rosh HaShana) TTriddles: This week's TTriddles: Israel Center Miscellany Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their newborn babies - Tzedaka - Matan B’Seter - The money collected will be used to buy carriages, cribs, layettes...Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chesed Fund: In this Holiday period, help us help families in need to celebrate the High Holidays. Your contributions are greatly appreciated by those in need who are unable to support themselves and their families due to illness. Please send contributions to: ‘Chesed Fund’, c/o Menachem Persoff, Israel Center, P.O. Box 37015 Jerusalem 91370 Make checks out to: “Chesed Fund” Judaism A-Z Hotline NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Efrat Tours - www.efratour.co.il). At your service SUNDAY, MONDAY, TUESDAY, THURSDAY Call Naomi at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 • tiyul@israelcenter.co.il - *if you call outside Travel Desk hours, or if we miss your call for any reason, please leave a message and we will return your call. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18? will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@israelcenter.co.il. Please be sure to include email or fax number for reply, in addition to phone number. Travel Desk Specials: The Palmach Museum, Tel Aviv with Nachman Kupietzky • Sunday, October 16th, Check-in 11:30am • Leave Center 11:45am PROMPTLY • Return 4:30pm (approx.) - See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel; 85NIS (100NIS non-members) • must pay in advance, Limit: 25 people • Call Travel Desk (ext. 261) to reserve Caring Gives Strength - Visits with Gush Katif “Expelees”; Tuesday, October 17th • 8:00am - 6:00pm - Guided by the famous "celery lady" - Anita Tucker Tour of the world-famous Belz Synagogue FOR MEN, FRI Oct 20, 10:30am, 18NIS members (26NIS non-mem.), Advance registration & payment required, Participants will be informed of the meeting place upon registration The Association for the Welfare of Israel's Soldiers and the Orthodox Union Israel Center in cooperation with the IDF Rabbanut of the Central Command - V'SAMACHTA B'CHAGECHA - Enjoy a Simchat Beit HaShoei'va at an Army Base; Tuesday, October 10th: BUS 1 - Binyamin Regional Brigade Army Base - Check in at the Center 1:00pm, Bus will IY"h leave promptly at 1:15pm, Estimated time of return 5:30pm The Back Page of TT734 Schedule for Erev Shabbat to Erev Shabbat, 7-14 Tishrei (Sept. 29 - Oct. 6) Friday Friday EVE SHABBATON - Leil Shabbat Shuva - Friday September 29th Shabbat day SHABBATON Motza'ei Shabbat Shuva Drasha • Sept. 30th, 9:00pm by Rabbi Shlomo Riskin - The Message of the Shofar as it weeps on Rosh HaShana, shouts exaltedly on Yom Kippur, confounds the Satan, and vanquishes Iran At Yeshurun Synagogue, King George, cor. Shmuel HaNagid, Free of charge • Separate seating, Drasha will not be longer than 1h 15m Remember to "fall back" one hour, Motza'ei Shabbat Shuva, Sunday, October 1 - 3:00am becomes 2:00am The Israel Center will be closed on Sunday, Erev Yom Kippur and Monday, Yom Kippur. We will reopen IY"H on Tuesday, October 3rd Please note: Most of the regular shiurim and classes will not take place during the week after Yom Kippur and will resume IY"H after Sukkot - Simchat Torah SUN-Thu in the Ganchrow Beis Medrash (first floor) Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Off The Wall Comedy Empire presents: David Kilimnick and others with 4 different comedy shows; Sunday, Monday, Tuesday, Wednesday, 8:30pm in the Israel Center Café • 40NIS (students 30NIS), 050-875-5688 • www.israelcomedy.com Monday, Tuesday, Wednesday, and Thursday mornings • 10:30amTimely Shiur in the Sukka • refreshments Tuesday Chol HaMoed - 2 trips to army bases Simchat Beit HaSho'eiva - see Tiyul pages for details American Friends of Magen David Adom and the OU Israel Center ask you this Sukkot to Roll Up Your Sleeves and Interact with Israel First Hand; Participate in our BLOOD DRIVE, Thursday, October 5 10:00am to 3:00pm in the OU Israel Center Sukka, 22 Keren HaYesod, Jerusalem - Please bring a drivers license, passport or teudat zehut for identification. For information on who cannot donate or in general, please contact Jonathan Feldsteinat 057-761-4220 or jfeldstein@afmda.org; You might have given blood before and you've no doubt been in a Sukka But have you ever donated blood in a Sukka on Sukkot? Double mitzva! Refreshments, Divrei TorahVideos Thursday, Chol HaMoed - Leil Hoshana Raba - October 12th: The OU Israel Center and Yeshiva University in Israel present - ALL-NIGHT LEARNING PROGRAM; Shiurim at the Israel Center 8:30, 9:30, 10:30, 11:30pm, YU Shiurim (location to be announced) 9:30, 10:30, 11:30pm, Joint shiurim at the Israel Center 1:00, 2:00, 3:00, 4:00am, Vatikin Davening at the Center at 5:00am, Full details in the Sukkot issue of Torah Tidbits New Mother-Daughter Bat Mitzva Series with Mrs. Pearl Borow. Mondays, starting after the Chagim. Call 671-3567 ICVC - October 17, 2:00pm: “Crossfire” - This was the first Hollywood movie to examine anti-Semitism. It was released the same year, 1947, as the other excellent film to address the issue, “Gentleman’s Agreement”. In the movie, an anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant performances by three Roberts - Ryan, Mitchum, and Young - make this powerful portrayal of the evil of Jew-hatred memorable. This is not only an excellent film, but an important one. (1½ hrs) October 31, 7:00 pm“Follow Me” - This is the internationally acclaimed documentary about Israel's miraculous 1967 victory. Using rarely seen frontline footage, this film tells the story of how Israel defeated the much larger armies of Egypt, Syria, Iraq, and Jordan in six days. "Follow me!" was the motto of Israeli commanders who led their troops into battle. The movie covers the tense weeks preceding the outbreak of the war, the actual fighting on the three fronts, the fierce battle for Jerusalem and the emotional liberation of the Kotel. This is a moving and very special film. (1½ hours) SING ALONG HOWIE KAHN - "EREV SHIRA" FOR ANGLOS; An Evening of Music, Humor and Nostalgia, Motza'ei Shabbat, October 28th, 8:30pm - The Songs of Baruch Chait (Rabbis' Sons/Kol Salonika) and Shmuel Brazil (Or Chodosh/Shmelkie's Nigunim), Songs from Broadway(Rogers & Hammerstein/Lerner & Lowe) and a bit of SHLOMO CARLEBACH Notes on different items in this issue of TT: The Sukkot issue will cover all of Sukkot and Simchat Torah. The following issue (#736) will be the Shabbat B'reishit issue. It will hopefully emerge on Wednesday, October 18th. The VIDUI pages and the other Yom Kippur texts and guides have been edited anew for this issue. We hope you find them useful. We are also excited about running a joint program with Yeshiva University in Israel for Leil Hoshana Rabba. Just like last year, we will have simultaneous shiurim in two locations until 12:30am and then come together in the OU Israel Center's Sukka from then until the morning when we will daven K'Vatikin. We are also planning a reception in the Sukka prior to the Leil Hoshana Rabba program. Details will IY"H be in next week's issue. Kaparot (the hard copy of TT contains the full Hebrew text) KAPAROT is often misunderstood. It is NOT a shortcut to atonement. For real atonement, we must approach HaShem with sincere repentance, mitzvot and good deeds, prayer and fasting. KAPAROT is a sobering reminder of the frailty of life, an inspiration to T'shuva, AND a way of involving us in G'MILUT CHASADIM before Yom Kippur. Ideally, "do" Kaparot on Erev Yom Kippur in the morning. The text on this page is meant for those who use money rather than chickens. Those who use chickens (or fish) can find the standard text in a Machzor or Siddur. Hold the money in your right hand and say the passage 3 times: Candle lighting for Yom Kippur - SUN, October 1st, 4:49pm (J'lem) (the hard copy of TT contains the full Hebrew text) Candles are lit in the "usual" Shabbat candles manner: light them, cover your eyes, make the brachot, then open your eyes and "benefit" from the light. When a woman lights Yom Kippur candles, she accepts upon herself ALL the restrictions of Yom Kippur - both the Fast Day aspect as well as the Shabbat-work restrictions. If there is a compelling reason to do so, a woman may make a (mental/verbal) condition that she is not yet taking upon herself Yom Kippur with the lighting. In such a case, she should NOT say Shechhyanu with lighting (she does say L'HADLIK), but waits until shul to say it with the congregation, after Kol Nidrei and before Maariv. It is not required, although it is the common practice for women to say Shechhyanu at candle lighting (this statement applies to Yom Tov as well as Yom Kippur). A woman who does say Shechhyanu at candle lighting, does not repeat it in shul. She should, of course, answer AMEN when the Chazan and congregation says it. The full text of the blessings of the children before Yom Kippur can be found in the Hard Copy of TT or in the PDF files Havdala for Motza'ei Yom Kippur (full text in Hard copy of TT) - MON, October 2, '06 • 6:00pm (Jerusalem) We do not use B'SAMIM on Motza'ei Yom Kippur (unless YK is on Shabbat), nor do we say the introductory p'sukim to havdala (HINEI KEIL...) If the Havdala-maker drank a sufficient amount of wine for an "after bracha" (which is desirable), he says Al hamichya: Vidui (full text in the hard copy of TT or on the PDF) This presentation of VIDUI will hopefully be of help towards a more meaningful VIDUI. VIDUI is NOT just tapping the left side of your chest with your fist as you rattle off the ABCs of sin. It should be taken seriously - and slowly - as a verbalization of one's thoughts, feelings, and intentions of T'shuva. Sometimes, this verbalization follows the T'shuva process that has already taken place in one's heart and with one's improved actions. Sometimes, the VIDUI is the starting point - that which calls your attention to areas of behavior and thought that need improvement. Either way - BOTH ways, VIDUI is an essential part of the T'shuva process.Verbalization is often that which allows one to focus on personal shortcomings and embark on the road to repentance and/or to firm up one's resolve to repent. Remember, T'shuva is one of the greatest gifts from G-d to His people (us). It is the expression of His Divine Mercy and Love. If He did not want us to straighten ourselves out, He would simply punish us without giving us a second (and third and fourth and fifth...) chance to repent. Our motivations for T'shuva should befear AND love of G-d. The challenge is awesome, but it is always possible for one to change for the better. Step by step. Never be discouraged by what seems to be too formidable a task. Be encouraged by the fact that this is what G-d wants of us - not to punish us, but for us to return to Him in strengthened faith, inbetter performance of mitzvot - qualitatively and quantitatively, and to more carefully avoid the pitfalls of sin - against G-d and in our interaction and conduct with our fellow human beings and Jews - parents, children, spouses, family, friends, colleagues, and strangers. REMINDER: Interpersonal sins - intentional or inadvertent - require forgiveness from the injured party AND from G-d (usually in that order). The pasuk YIH-YU L'RATZON (YL) is T'hilim 19:15 and appears twice in siddurim and machzorim at the end of each Amida, once right after HAMEVARECH ET AM YISRAEL BASHALOM which is the end of the 19, 7, or 9 brachot that make up the Amida (weekday, Shabba & Yom Tov, RH Musaf respectively) and then again right before one takes three steps back to conclude the "full" Amida, with the addition of rumb 'hvkwt and, in our case of Yom Kippur davening, the whole VIDUI section. The situation is best understood by saying that the "original" Amida was "just" the set of brachot, 3 brachot of praise and description at the beginning, 3 brachot of thanks and acknowledgement at the end, and 13, 1, or 3 middle brachot. Then, our Sages appended other passages to the Amida, in essence extending the Amida until we close it with YL and then take our steps back. Some say YL in both places, in other words, before and after VIDUI. If this is your minhag, then continue to do so. There is a strong argument for the other opinion, namely to say it only at the end (right before taking the steps back), which makes VIDUI more a part of the Amida than an appendix to it. However, if one needs to "interrupt" VIDUI for K'DUSHA, Kaddish, or the like, then you should say YL wherever you are up to, join the congregation in K'DUSHA, saying the 3 main K'DUSHA p'sukim, or respond to Kaddish, etc. and then continue saying VIDUI. YL is then said again at the end. In other words, this second opinion is to say YL only once, unless necessary, as just explained. In this opening passage of VIDUI, we ask G-d that our prayers come before Him and that He not ignore them. We also say that we are not chutzpadik or stubborn enough to claim that we are free of sin, but the fact is that we (and our ancestors) have sinned. For each of the following 24 "terms of sin", one symbolically strikes the left side of his/her chest with the right fist. Before or after saying the word itself, sight-read (or say) the English text and allow your mind and heart to really become part of the VIDUI process by backing up your words. Don't hesitate to actually say more than the text - in any language - adding personal prayers, thoughts, and feelings. TALK TO G-D. This is a special time to do that. (Don't worry about being slower than others; just find a good place to stand where you will not inconvenience others.) The first part of the English text is based on the word itself. Then are SOME of the items included by Rabbi Moshe Sternbach in HaDerech L'T'shuva. Remember that the connection is based on the Alef-Bet - not obvious from the English. Also, keep in mind that we must repent once-in-a-while violations - not just whole behavior patterns. E.g. "We have eaten questionable foods." This is not just for a person who doesn't keep kosher; it is also for a person who is strictly kosher, but once in a rare while will say "this product is PROBABLY okay even without a Hashgacha", etc. Or - one is usually sensitive to the feelings of others, but thought something was SO funny, that he just had to share it with others. Etc. Etc. Etc. We have become guilty... of a whole variety of sins. What we have done was not necessarily to rebel against G-d, but we nonetheless are devastated by our behavior [We have eaten - forbidden foods, questionable foods, without brachot, without good manners and concern for others; there is something lacking in our faith in G-d (even just sometimes); we don't always say Amen properly, we have a cruel streak...] [We have wasted prayer and Torah study time; we were not careful with Milk & Meat; we relied on ourselves sometimes to the exclusion of trusting in G-d; we have said "sloppy" brachot; we have belittled parents, teachers, scholars, friends; we have wasted time...] We have stolen — things, time, other’s sleep, ideas; we have deceived... [We have been arrogant; wrongly took credit for something; harmed or annoyed others; not raised our children properly; have not been strict enough about sexual behavior; have not repaid kindnesses properly...] We have slandered G-d (by questioning His justice and kindness) and people. We have said one thing and meant something else. [We have gossiped, defamed, used vulgarities, spoken disrespectfully, shouted - misused the power of speech; not given people the benefit of the doubt...] We have caused perversion, corrupted others [We have entertained improper thoughts — during davening, Torah learning, or in general; we have davened without kavana; burdened others; encroached on another's "space"; looked at indecent pictures, literature, etc.] And we have caused wickedness; caused others to sin [we have neglected to be properly respectful of G-d; showed lack of concern for the possessions of others; said we're sorry without trying to mean it; fomented dissent; joined with others and wasted time on nonsense...] We have sinned intentionally, and then have rationalized our behavior (making T'shuva all the more difficult) [We have taken G-d's Name in vain; been careless about ritual washing of our hands; been disrespectful to our parents; we "ate like pigs"; threw food around, mingled immodestly...] We have extorted; we have taken advantage of those weaker than us; we have pressured others to give in to us [we have caused Chilul HaShem; we have falsely flattered others; thought bad thoughts; unjustly suspected others of wrongdoing; desecrated the Shabbat; not paid our debts; desired (in an unhealthy manner) the possessions of others...] We have "attached" ourselves to falsehood; lying has become a part of our lives; we have accused others falsely; compounded lies by lying more; hung out with the wrong crowd [we have given erroneous opinions and advice; defiled ourselves and others; handled Muktza on Shabbat or Yom Tov; belittled Good and chosen Bad...] We have given evil counsel; we have abused the trust of others; advised others in ways that are not in their best interest We have been deceitful; made intentionally misleading statements; false promises; have not tried hard enough to keep our promises [we have made HaShem angry at us; been ungrateful; intended to harm others (even if we didn't); wasted time; delayed paying wages; called others derogatory nicknames...] We have clowned around about matters that we should have treated seriously; we have ridiculed good people; we've joked about things, which prevents us from proper T'shuva because we don't take things seriously enough [we have not learned Torah properly; worn Shaatnez; not been kind & charitable; not been meticulous about mitzvot & halacha; not been scrupulous in our dealings with others...] We have rebelled; defied G-d's will; sinned because of incomplete faith [we have held others back from doing mitzvot; not behaved properly in business...] We have angered G-d by disregarding His mitzvot, etc. [we violated promises and vows; took revenge and bore grudges; benefited from this world without brachot; were lazy in Torah learning and service of HaShem...] We have turned away, ignored our responsibilities to G-d (and fellows) [we have turned from Jewish customs; contradicted our parents or Torah authorities; dealt with contraband; forgiven others in word, but not in our hearts...] We have been perverse and have sinned because of perverted reasoning; we have deliberately sinned to gratify our desires [we have been falsely modest; a burden to our spouse; we were insensitive to orphans & widows; we have violated (minor) prohibitions...] We have acted wantonly; denied the validity of (some) mitzvot; we basically believe in G-d & Torah, but have disregarded a specific mitzva [we have rejected the Yoke of Heaven; we were afraid to reproach someone; we turned our hearts to idleness; we opened someone else's mail; we lacked fear of sin...] We have persecuted others; caused suffering; been callous to others [we have distressed our family members; we put our needs before G-d's...] We have been stubborn; we have refused to see G-d's Hand in life; we have ignored or denied that what happens in this world is not chance, but G-d's Will [we have been jealous of others; been stingy with Tzedaka; read improper books; listened to and accepted Lashon HaRa; not been careful with Kriyat Sh'ma...] We have been wicked; done sins that are particularly identified with wickedness, such as hitting others, stealing, planning to sin We have corrupted our character; been arrogant; extremely angry; vulgar - sins which affect one's character [we have lied; forgotten G-d and our commitment to Him; were silent when we should have objected; gloated over another's misfortune; hated others; squandered physical & spiritual energies...] We have been abominable; have become loathsome to G-d; immorality; idolatry; haughtiness; anger [we have desired sinful things; belittled the Torah; we did not take the opportunity to repent; were not careful with our T'filin; were sloppy with davening...] We have strayed; drifted further away from G-d rather than getting closer to Him You have let us go astray (we lost the merit to have Your help); we have misused freedom of choice for ourselves and others In summary... What can we say to You, G-d; You know everything; nothing is hidden before You... Therefore, may it be Your will that You forgive, pardon, and atone our many sins... After summarizing, we once again use an alphabetical format (this time it’s a double alphabetical arrangement) to enumerate a multitude of sins. And once again, the custom is to strike the heart (left side of the chest) for each AL CHEIT... For the sin that we have sinned before You... through hardness of the heart - refusing to admit that we might be wrong often results in sin. We have to be more humble.. through ignorance - lack of Torah learning results in doing the wrong thing. Rather than plead ignorance, we must strive for greater knowledge with words - many sins, especially related to misuse of the power of speech, such as flippant oaths, cursing, gossip. We must be more careful of what emerges from our lips... in public or in private - sins in public are potential Chilul HaShem; sins in private often indicate fear of what others will think, but a disregard for what G-d thinks. Both are bad. through immorality - this includes a wide variety of sins and includes the sins themselves as well as that which a person does that causes lust and leads to the more serious sins... with harsh speech - generally, this refers to misuse of the power of speech in all forms; specifically, it refers to speaking harshly to someone and unjustly hurting his feelings. with knowledge and deceit - refers to using our knowledge in order to deceive and take advantage of others. Also includes deceiving ourselves. through thoughts - this includes fantasizing about sin; such thoughts are the root of sin and also interfere with Torah learning and davening. One cannot say that he was only THINKING but not doing wrong. through wronging a fellow - deceiving, taking advantage of a friend, etc.; also refers to unfair treatment in business in immoral gatherings - being part of a group whose conversations are improper can easily lead one astray. "But everyone else was there!" willfully and carelessly - even when we did not mean to sin, we have what to repent - we should have been more careful, etc. by exercising power - it is wrong to use one's power to intimidate others; one must not arrogantly act superior over others. through desecration of G-d's Name - this includes major Chilul HaShem as well as relatively minor acts which cause a lowering of one's respect for G-d or Torah. through foolish speech - "why do we say stupid things sometimes?" One has to repent this too, since speech is such a precious and powerful feature of human beings. Foolish speech often leads to more sin. through impure lips - this is one of several references to improper speech; in this case, the subject is vulgar language and cursing. knowingly and unknowingly - we want to repent even sins that we are unaware of having committed. Also, sins against others who know or don't even know what we've said about or done to them. PLEASE NOTE: G-d's name is pronounced e-LO-ahh (Ashkenazi) or For all of these sins, G-d of Forgiveness, forgive us, pardon us, atone for us. (These are different levels of forgiveness - commentators disagree on the terminology. Basically, we ask G-d to forgive what we've done, not to punish us for it, not to even hold a sin against us, and to completely erase it, as if we never did it. Some beat fist over heart for S'LACH, M'CHAL, and KAPEIR) by yielding to bribery - monetary bribery as well as flattery with ulterior motives are insidious to honest dealings among people. Bribery and flattery can blind one and cause a multitude of sins in its wake. through denial and false promises - we have not been honest, neither with G-d nor with our fellow human beings. Remember: this need not be a chronic condition, we must repent even the minor instances of dishonestly. with Lashon HaRa - another misuse of the power of speech. A particularly serious sin because it often results in permanent damage to one's reputation, even when groundless. "But it's true" is not an acceptable excuse for Lashon HaRa. Neither is "I was only joking". through fooling around - not taking someone's reproach of us seriously, laughing it off, will impede T'shuva. Ridiculing others, joking at someone else's expense are serious offenses. in business - the laws of business ethics and proper behavior in the market place are just as much a part of Halacha as is fasting on Yom Kippur. Since it often causes a Chilul HaShem and because it is often disregarded by many, it is to be treated very seriously. through interest and extortion - taking or paying interest on personal loans is forbidden. Besides the sin, it causes one to become hard-hearted. through haughtiness - arrogance is a particularly reprehensible character trait. We must repent sins that result from it as well as work on ridding ourselves of this negative characteristic. with prying eyes - this includes looking at forbidden things, invasion of privacy of others, expressing disapproval of others with a raised eyebrow with idle chatter - yet another expression of the misuse of speech. Here it can refer to davening and benching without kavana, as well as pointless and time-wasting conversation. with haughty eyes - looking down at others. This is parallel to the earlier reference to haughtiness, a particularly negative trait. with brazenness - acting without shame and a bit of natural embarrassment is a contributory factor to a host of other sins in judgment - refers to sins of unfair judgment, in the formal courtroom as well as in everyday life. It even refers to judging G-d. through a begrudging eye - being jealous and stingy. Finding excuses for not giving Tzedaka or being generous with others. Not helping others. through lightheadedness - we are often frivolous. This is especially inappropriate in shul and when learning Torah or davening. enthusiastically - One must examine his wrongdoings and see if there is the added sin of doing them with a smile or with "licking one's lips". by gossiping - The prohibition includes Lashon HaRa and character assassination, but also includes telling tales "just like this" with no intention to hurt anyone. It is all too frequent that people get hurt from plain gossip. through vain oaths - swearing falsely or frivolously can damage the underpinnings of interpersonal relationships as well as being a serious lack of respect to G-d. One has to be extremely careful in this regard. through baseless hatred - do you hate a person when you should really be hating the wrong things that he does?. This distinction is crucial for the proper growth and development of Klal Yisrael. in matters of "giving a hand" - we have been callous towards the needs of others. Also, we have sometimes joined with others in evil. through confusion - this refers to a diminished faith in G-d caused by not seeing G-d's hand in everything and by doubting the validity of the Torah and the authority of halacha. After enumerating different kinds of sins, we ask for forgiveness of sins according to punishment and style: Then we mention sins of commission and omission, sins we know about and those of which we - but not G-d - are unaware G-d, before I was born, I was nothing. Now that I have been born, it's as if I wasn't... (This is not just saying humble things, it is a realization - perhaps that comes from the exhaustive list of sins and our realization of what we are guilty of - that we truly don't have the right to ask for G-d's forgivemness, but we must ask, otherwise we are totally lost.) (This is a lot to ask for, but it is being asked of the One with the infinite capacity to forgive... and of the One Who has and wants - so to speak - a special, unique relationship with Bnei Yisrael...) The Amida of Yom Kippur concludes with the same passages as every Amida throughout the year does. But just because we say these words all the time, does not mean that we should not invest in them a special KAVANA for Yom Kippur, which will hopefully have a positive affect on these same words when we continue to say them beyond Yom Kippur. In addition to the pasuk for your name (if that is your custom), use this point, right before you conclude the Amida to talk some more to G-d. Vidui for Ne’ila OU ISRAEL CENTER [The Parshat Ha'azinu Homepage]
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