This Week in Learning

I was driving on a brief errand yesterday. Just before I passed a driveway, someone pulled out in front of me at the last moment. They then proceeded to drive excruciatingly slowly along the route I was taking. I missed two stoplights I would have otherwise made. It cost me time and frustration without any apparent upside.

The Rambam outlines that יסורין, loosely translated as trials or tribulations, can be an integral part of the Teshuva process.

משנה תורה להרמב"ם - ספר המדע - הלכות תשובה

א,יא עָבַר עַל כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין, וְעָשָׂה תְּשׁוּבָה--תְּשׁוּבָה וְיוֹם הַכִּפּוּרִים תּוֹלִין, וְיִסּוּרִין הַבָּאִין עָלָיו גּוֹמְרִין לוֹ הַכַּפָּרָה, וּלְעוֹלָם אֵין מִתְכַּפֵּר לוֹ כַּפָּרָה גְּמוּרָה, עַד שֶׁיָּבוֹאוּ עָלָיו יִסּוּרִין; וּבְאֵלּוּ נֶאֱמָר "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם; וּבִנְגָעִים עֲוֹנָם" (תהילים פט,לג).

If a person violates [sins punishable by] karet or execution by the court and then returns [to the correct path], Teshuvah and Yom Kippur have a tentative effect, and the sufferings which he experiences complete the process of atonement. A person never achieves complete atonement without experiencing suffering. Regarding these it is said, “I count their transgressions with a stick, and their errors with stripes” (Psalms 89, 33).

If someone has completed the process of Teshuva, and observed Yom Kippur properly, why is something more necessary to achieve atonement. What is the definition of יסורין–yesurin, trials or tribulations and what is their role? The Talmud discusses the topic of yesurin:

תלמוד בבלי - מסכת ערכין - דף טז,ב

עד היכן תכלית יסורין? אמר רבי אלעזר: כל שארגו לו בגד ללבוש ואין מתקבל עליו. מתקיף לה רבא זעירא ואיתימא רבי שמואל בר נחמני: גדולה מזו! אמרו - אפילו נתכוונו למזוג בחמין ומזגו לו בצונן בצונן ומזגו לו בחמין, ואת אמרת כולי האי! מר בריה דרבינא אמר אפילו נהפך לו חלוקו רבא ואיתימא רב חסדא ואיתימא רבי יצחק ואמרי לה במתניתא תנא אפילו הושיט ידו לכיס ליטול שלש ועלו בידו שתים דווקא שלש ועלו בידו שתים אבל שתים ועלו בידו שלש לא דליכא טירחא למישדייהו וכל כך למה דתניא דבי רבי ישמעאל כל שעברו עליו ארבעים יום בלא יסורין קיבל עולמו במערבא אמרי {דף יז,א} פורענות מזדמנת לו.

What is the minimal functional definition of suffering? Rebbe Eliezer said: One who orders a shirt wear and it doesn’t fit. Rava Zeira objected (some say it was Rebbe Shmuel ben Nachmeini) and stated even further: Even if he ordered a hot drink and it was prepared for him iced, or he ordered iced and it was prepared for him hot; and you said all this (that the minimum is a garment not fitting!). Mar ben Ravina said: Even if he put his shirt on inside out. Rava said (and some it was Rav Chisda or Rebbe Yitzchak, or it was taught by a Tanna): Even if he pulled his hand from his bag to grab three coins and he ended up grabbing two coins. This is limited to the case where he wanted three and grabbed two, but if he wanted two and grabbed two, this would not apply, because it is not a bother to put coins back. And why do we need all this? For we learned in a Baraita, the house of Rebbe YIshmael: anyone for whom forty days pass without any frustration, is receiving his reward in this world. In the West they would say, he is ripe for suffering.

I might have expected the Talmud to list all sorts of serious troubles we experience as human beings. I did not think the barista getting my latte order wrong to be included. What is the basic definition of יסורין–yesurin? Why is it essential to the כפרה–atonement process? And what’s the problem with having a good 40 days?

Rav Soloveitchik explained that יסורין are frustrations and setbacks we experience in everyday life. They do not need to be grand hardships. The simple hassle of getting the wrong drink or not getting the right pocket change is sufficient. Even these minor trials and tribulations challenge a person’s default concept that they should get everything they want, that the world works according to how they want it to operate.

The Rav goes on to explain that we should treat these frustrations as מכפרין–a form of atonement. These haphazard and insignificant episodes that make a person uncomfortable and frustrated can serve a higher purpose. They are an opportunity to accept a divine will outside of ourselves. The Rav said "there is no תשובה without קרבן”, there is no change without sacrifice. Trials and tribulations provide an opportunity for authentic sacrificial action, to give up some of our desires that the world work according to our own will.

What’s the problem with going forty days without יסורין–yesurin/frustrations? That’s simply not the way the world operates. We all experience regular frustrations, it is part of the fabric of human life. The Sages noted that if someone does not experience frustration during an extended period of time, something must be amiss. Perhaps he is receiving an unseemly worldly reward, or he is blind to the world around him. We would expect such an attitude to have later consequences.

In summation, יסורין–yesurin/frustrations provide a lesson in how the world operates. They uproot a sense of selfishness which lies at the root of many of our erroneous actions and ways of thinking. They challenge a person to face their own attitudes, which may serve as a catalyst toward personal growth and development. These minor frustrations can be meaningless, or they can be infused with meaning.

In discussing the laws of various offerings we bring when we make certain mistakes, the Rambam articulates an idea that seems quite strange at first read. This idea is foundational to our experience and proper attitude toward Yom Kippur.

משנה תורה להרמב"ם - ספר הקרבנות - הלכות שגגות - פרק ג

אֵין יוֹם הַכִּפּוּרִים וְלֹא הַחַטָּאת וְלֹא הָאָשָׁם מְכַפְּרִין, אֵלָא עַל הַשָּׁבִים הַמַּאֲמִינִים בְּכַפָּרָתָן; אֲבָל הַמְּבַעֵט בָּהֶן, אֵינָן מְכַפְּרִין לוֹ. כֵּיצַד: הָיָה מְבַעֵט, וְהֵבִיא חַטָּאתוֹ אוֹ אֲשָׁמוֹ, וְהוּא אוֹמֵר אוֹ מְחַשֵּׁב בְּלִבּוֹ, שְׁאֵין אֵלּוּ מְכַפְּרִין לוֹ--אַף עַל פִּי שֶׁקָּרְבוּ כְּמִצְוָתָן, לֹא נִתְכַּפַּר לוֹ. וּכְשֶׁיַּחְזֹר בִּתְשׁוּבָה מִבְּעִיטָתוֹ, צָרִיךְ לְהָבִיא חַטָּאתוֹ וַאֲשָׁמוֹ

Yom Kippur, sin-offerings and guilt-offerings do not generate atonement unless one repents and believes in the atonement they grant. If, however, one rebels against them, they do not generate atonement for him. What is implied? A person was in a state of rebellion, but brought a sin-offering or a guilt-offering, saying or thinking in his heart that these will not generate atonement. Accordingly, even though they were offered as commanded, they do not generate atonement for him. When he repents from his rebellion, he must bring another sin-offering and/or guilt-offering.

This Rambam raises a number of questions:

Question 1: Why would כפרה –kaparah/atonement only work if you believe in it? If it’s true, why does it matter if you believe in it? If it isn’t true, what does believing in it help?

Question 2: How could someone who completed the entire service of bringing an offering as it was commanded down to the letter of the law not achieve כפרה –kaparah/atonement?

The process of Teshuva and the day of Yom Kippur can be transformative. It can provide a fresh start, which is hard to achieve, especially in the social world. Much of our behavior in transactional. People view us in a certain way, and this influences our behavior. Hence it is מדרכי התשובה –a pathway toward Teshuva, to move to a new place or to change one’s name. These actions are not sufficient to constitute Teshuva, but they can assist in the prospect of a fresh start.

We lack the בית המקדש –the holy temple, and we therefore lack the comprehensive experience of Yom Kippur. We are unable to personally witness the שעיר המשתלח service, where two identical goats are selected, one is brought as an offering, while the other is sent to its premature death. A crimson thread tied around the goat would turn white, indicating forgiveness and atonement for the Jewish people and each individual.

This imagery is a powerful visual aid, providing the opportunity to embark on new horizons as a new person. Last year I was not someone who prayed every day, but now I am someone who prays every day (even though I only started two weeks ago). In order to take advantage of the opportunity presented by atonement, one must have a conviction in its effectiveness to provide a fresh start. The Rambam elaborates on this idea in two different sections of his Guide:

ספר מורה הנבוכים להרמב"ם – חלק ג פרק לו

ומבואר הוא שהתשובה ג"כ מזה הכלל, ר"ל מן הדעות אשר לא יסודר מציאות אנשי התורה אלא בהאמין אותם, שאי אפשר לשום אדם שלא יחטא ויפשע, אם שיסכל בדעת שיבחרהו או מדה והיא בלתי נבחרת באמת או לתגבורת תאוה או כעס, ולו יאמין האדם שלא יוכל לתקן זה המעות לעולם, היה מתמיד על טעותו ואפשר שהיה מוסיף במריו אחר שלא נשארה לו תחבולה, אך עם אמונת התשובה יתקן וישוב לטוב שבענינים ויותר שלם ממה שהיה קודם שיחטא, ולזה רבו המעשים המקיימים זה הדעת האמתי המועיל מאד, ר"ל הוידוים והקרבנות על השגגות וכן על קצת הזדונות, והתעניות, והענין הכולל לתשובה מכל חטא לסור ממנו, זאת היא תכלית זה הדעת, ואלו כולם תועלתם מבוארת:

Maimonides’ Guide for the Perplexed - III:36

It is clear that teshuvah also belongs to this class, I mean to the class of ideas in which it is critical for Torah-adherents to believe in order to have a well-ordered existence. For it is impossible for man not to sin and err, either through ignorance - by adopting an opinion or a moral quality that is not preferable, in truth - or else because he is overcome by desire or anger. If the individual believed that this fracture can never be remedied, he would persist in his error and sometimes perhaps disobey even more because of the fact that no stratagem remains at his disposal. If, however, he believes in teshuvah, he can correct himself and return to a better and more perfect state than the one he was in before he sinned. For this reason there are many actions that are meant to establish this correct and very useful opinion, such as vidui, the korbanos brought for unintentional and some intentional sins, and the fasts. The general characteristic of teshuvah from any sin consists in one's being totally cleansed of it.

ספר מורה הנבוכים להרמב"ם – חלק ג פרק מו

וכאשר היה שעיר המשתלח לכפרת חטאים גדולים כולם, עד שאין חטאת צבור שיכפר מה שהוא מכפר, וכאלו הוא נושא כל החטאים, מפני זה לא נרצה לזביחה ולא לשרפה ולא להקבר כלל, אלא הרחיקו תכלית ההרחקה ויושלך בארץ גזרה, ר"ל שאין בה יישוב, ואין ספק לאדם שהחטאים אינם משאות שיעתקו מגב איש אחד לגב איש אחר, אבל אלו המעשים כולם משלים להביא מורא בנפש עד שתתפעל לתשובה, כלומר שכל מה שקדם ממעשינו נקינו מהם והשלכנום אחרי גוינו והרחקנום תכלית ההרחקה.

Maimonides’ Guide for the Perplexed - III:46

Since the seir ha’mishtaleach is for the kaparah of all major sins, such that there is no communal korban chatas that will atone to that extent, and it is as if the seir is carrying all of the sins - for this reason, it is not accepted as an ordinary sacrifice to be slaughtered or burned or brought near to the Sanctuary at all, but instead it was removed as far as possible and sent forth into a waste, uncultivated, uninhabited land. There is no doubt that sins cannot be carried like a burden, and taken off the shoulder of one being to be laid on that of another being. But these actions are all of a symbolic character, to instill fear in the soul and to inspire it to do teshuvah, as if to say, “We have cleansed ourselves of all our past actions, and we have thrown them behind our backs, and we have utterly distanced ourselves from them.”

Taken together, the Torah and our sages were sensitive to the psychology of the human being, and how an individual’s psychological state might impact the Teshuva process. Indeed, man’s attitude toward Teshuva and כפרה –kaparah/atonement is essential to the effectiveness of the process. Even in the legal framework of הלכה –halakha/Jewish law the proper idea about atonement is necessary to fulfill one’s technical obligation. God gives us the gift of free will, and possibility of complete atonement. But we must believe in this possibility, to take advantage of this unique opportunity for a fresh start.

The Teshuva –return process can help us restore our relationship with God. The day of יום כיפור –Yom Kippur, references the concept of כפרה –kaparah, often translated as atonement. It refers to the process of erasing an error as if it never happened. When we engage in Teshuva, we aim to be granted the divine gift of kaparah, which allows us to move forward with a clean slate and a fresh start. However, the Rambam based on the Talmud articulates clearly that for errors committed against our fellow man, we have no hope of receiving kaparah/atonement from God until we have first received מחילה –mekhilah/forgiveness from our fellow.

אֵין הַתְּשׁוּבָה וְלֹא יוֹם הַכִּפּוּרִים מְכַפְּרִין אֵלָא עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, כְּגוֹן מִי שֶׁאָכַל דָּבָר אָסוּר אוֹ בָּעַל בְּעִילָה אֲסוּרָה וְכַיּוֹצֶא בָּהֶן. אֲבָל עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, כְּגוֹן חוֹבֵל חֲבֵרוֹ אוֹ הַמְּקַלֵּל אֶת חֲבֵרוֹ אוֹ גּוֹזְלוֹ וְכַיּוֹצֶא בָּהֶן--אֵינוּ נִמְחָל לוֹ לְעוֹלָם, עַד שֶׁיִּתֵּן לַחֲבֵרוֹ מַה שְׁהוּא חַיָּב לוֹ, וִירַצֵּהוּ. אַף עַל פִּי שֶׁהִחְזִיר לוֹ מָמוֹן שְׁהוּא חַיָּב לוֹ, צָרִיךְ לְרַצּוֹתוֹ וְלִשְׁאֹל מִמֶּנּוּ שֶׁיִּמְחֹל לוֹ; וְאַפִלּוּ לֹא הִקְנִיט אֶת חֲבֵרוֹ אֵלָא בִּדְבָרִים, צָרִיךְ לְפַיְּסוֹ וְלִפְגֹּעַ בּוֹ עַד שֶׁיִּמְחֹל לוֹ.

משנה תורה להרמב"ם - ספר המדע - הלכות תשובה - פרק ב:ט

Teshuvah and Yom Kippur only atone for sins between man and God; for example, a person who ate a forbidden food or engaged in forbidden sexual relations, and the like. However, sins between man and man; for example, someone who injures a colleague, curses a colleague, steals from him, or the like will never be forgiven until he gives his colleague what he owes him and appeases him. [It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him.Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him.

-Rambam, Laws of Teshuva 2-9

The Rambam not only formulates an obligation to request forgiveness, but also an obligation to grant forgiveness to others.

לְפִי שֶׁאָסוּר לָאָדָם שֶׁיִּהְיֶה אַכְזָרִי וְלֹא יִתְפַּיַּס, אֵלָא יִהְיֶה נוֹחַ לְרַצּוֹת וְקָשֶׁה לִכְעֹס, וּבְשָׁעָה שֶׁמְּבַקֵּשׁ מִמֶּנּוּ הַחוֹטֶא לִמְחֹל, מוֹחֵל בְּלֵבָב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה; וְאַפִלּוּ הֵצֵר לוֹ הַרְבֵּה וְחָטָא לוֹ הַרְבֵּה, לֹא יִקֹּם וְיִטֹּר. וְזֶה הוּא דַּרְכָּם שֶׁלְּזֶרַע יִשְׂרָאֵל, וְלִבָּם הַנָּכוֹן. אֲבָל הַגּוֹיִים עַרְלֵי לֵב אֵינָן כֵּן, אֵלָא "וְעֶבְרָתוֹ שְׁמָרָה נֶצַח" (עמוס א,יא); וְכֵן הוּא אוֹמֵר עַל הַגִּבְעוֹנִים לְפִי שֶׁלֹּא מָחֲלוּ לְיִשְׂרָאֵל, "וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה" (שמואל ב כא,ב)

It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge. This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel.”

The Rambam elaborates on the process of letting things go, in his discussion about the prohibition against taking revenge or bearing a grudge:

הַנּוֹקֵם אֶת חֲבֵרוֹ--עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמָר "לֹא-תִקֹּם" (ויקרא יט,יח). וְאַף עַל פִּי שְׁאֵינוּ לוֹקֶה, דֵּעָה רָעָה הִיא עַד מְאוֹד; אֵלָא רָאוּי לָאָדָם לִהְיוֹת מַעְבִיר עַל כָּל דִּבְרֵי הָעוֹלָם--שֶׁהַכֹּל אֵצֶל הַמְּבִינִים דִּבְרֵי הֶבֶל וַהֲבָאי, וְאֵינָן כְּדַאי לִנְקֹם עֲלֵיהֶם… אֵלָא יִמְחֶה הַדָּבָר מִלִּבּוֹ וְלֹא יִטְּרֶנּוּ, שֶׁכָּל זְמָן שְׁהוּא נוֹטֵר אֶת הַדָּבָר וְזוֹכְרוֹ, שֶׁמֶּא יָבוֹא לִנְקֹם. לְפִיכָּךְ הִקְפִּידָה תּוֹרָה עַל הַנְּטִירָה, עַד שֶׁיִּמְחֶה הֶעָווֹן מִלִּבּוֹ כְּלָל וְלֹא יִזְכְּרֶנּוּ; וְזוֹ הִיא הַדֵּעָה הַנְּכוֹנָה שֶׁאִפְשָׁר שֶׁיִּתְקַיַּם בָּהּ יִשּׁוּב הָאָרֶץ, וּמַשָּׂאָן וּמַתָּנָן שֶׁלִּבְנֵי אָדָם זֶה עִם זֶה

A person who takes revenge against a colleague transgresses a Torah prohibition, as [Leviticus 19:18] states: "Do not take revenge.” Even though [revenge] is not punished by lashes, it is a very bad trait. Instead, a person should [train himself] to rise above his feelings about all worldly things, for men of understanding consider all these things as vanity and emptiness which are not worth seeking revenge for…Instead [of doing so], he should wipe the matter from his heart and never bring it to mind. As long as he brings the matter to mind and remembers it, there is the possibility that he will seek revenge. Therefore, the Torah condemned holding a grudge, [requiring] one to wipe the wrong from his heart entirely, without remembering it at all. This is a proper quality which permits a stable environment, trade, and commerce to be established among people –Rambam Laws of Character 7:9

Small things can always be magnified. Look at the day’s trending headlines and you will find that someone said something that when interpreted in the most negative way possible, has set off a storm of responses and counter responses. People and positions vilified, apologies offered and not accepted, goodwill soured and opportunities for collaboration and connection frayed. Our Torah culture has different aspirations.

Yosef’s brothers sold him down to Egypt. They were jealous of him and resented his dreams. After Yosef became the ruler of Egypt, he reconciled with them and invited them to accompany their father and join him in Egypt. Year later when their father died, all the brothers buried him in Israel. After returning to Egypt, there is a strange exchange between the brothers and Yosef.

בראשית נ:טו–כא

טו) וַיִּרְא֤וּ אֲחֵֽי־יוֹסֵף֙ כִּי־מֵ֣ת אֲבִיהֶ֔ם וַיֹּ֣אמְר֔וּ ל֥וּ יִשְׂטְמֵ֖נוּ יוֹסֵ֑ף וְהָשֵׁ֤ב יָשִׁיב֙ לָ֔נוּ אֵ֚ת כָּל־הָ֣רָעָ֔ה אֲשֶׁ֥ר גָּמַ֖לְנוּ אֹתֽוֹ: (טז) וַיְצַוּ֕וּ אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֣יךָ צִוָּ֔ה לִפְנֵ֥י מוֹת֖וֹ לֵאמֹֽר: (יז) כֹּה־תֹֽאמְר֣וּ לְיוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤יךָ וְחַטָּאתָם֙ כִּֽי־רָעָ֣ה גְמָל֔וּךָ וְעַתָּה֙ שָׂ֣א נָ֔א לְפֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑יךָ וַיֵּ֥בְךְּ יוֹסֵ֖ף בְּדַבְּרָ֥ם אֵלָֽיו: (יח) וַיֵּֽלְכוּ֙ גַּם־אֶחָ֔יו וַיִּפְּל֖וּ לְפָנָ֑יו וַיֹּ֣אמְר֔וּ הִנֶּ֥נּוּ לְךָ֖ לַֽעֲבָדִֽים: (יט) וַיֹּ֧אמֶר אֲלֵהֶ֛ם יוֹסֵ֖ף אַל־תִּירָ֑אוּ כִּ֛י הֲתַ֥חַת אֱלֹהִ֖ים אָֽנִי: (כ) וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַֽחֲיֹ֥ת עַם־רָֽב: (כא) וְעַתָּה֙ אַל־תִּירָ֔אוּ אָֽנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶת־טַפְּכֶ֑ם וַיְנַחֵ֣ם אוֹתָ֔ם וַיְדַבֵּ֖ר עַל־לִבָּֽם:

What was it that the brothers saw which prompted them to approach Yosef an…

It is a prevailing custom on Rosh HaShanah that we start the new year eating certain foods. This falls into the realm of custom, as it is not mandated by the Torah or the Sages. Ashkenazim have the popular custom of eating apples and honey, codified by the Rema. Sephardim have an elaborate array of foods often including gourds, leeks, beets, and dates. Without losing site of the core mitzvot associated with Rosh HaShanah such as listening to the Shofar and engaging in Teshuva, what is the idea behind beginning the year with certain foods?

ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גיחון (תלמוד בבלי - מסכת הוריות - דף יב,א)

There are a number of questions that we must take into consideration to understand this enigmatic Gemara:

Q1: What is the idea of anointing a king by a flowing spring? What does this activity have to do with a lasting kingdom

Q2: What is the basis for רבי אמי’s odd suggestions?

Q2b: When each possibility is described, why doesn’t the text explicitly mention the negative in each case? (i.e. if the chicken dies…or ואי לא)

Q3a: What does the Gemara mean by ולאו מלתא היא –it’s not a thing?

Q3b: What is the meaning of חלשא דעתיה ומיתרע מזליה –lest his psyche weaken, and his fate will deteriorate? Do we really believe in bad luck?

Q4: What is אביי suggestion and conclusion? I thought the Gemara said “signs are not a thing”. How does he then make a converse conclusion? How does אביי’s approach differ from רבי אמי’s?

כשמושחין את המלך היו מושחין אותו על המעין לסימן טוב שתמשך מלכותו ולא דרך נחש חלילה אלא לעוררו שיתנהג בדרך מעיין אשר לא יכזבו מימיו ולא יתנהג בדרך שיהיה ענינו כאפיק נחלים העובר לשעתו (בית הבחירה –מאירי– מסכת הוריות דף יב עמוד א)

The Torah and our Sages are sensitive to our psyche and our subconscious associations. At this critical time of year, as with other critical points in time such as the inauguration of a new king, we take these associations into consideration. Rebbe Ami suggested a series of associations that may assist a person in remaining positive in times of need (A2), but the suggested actions also have a risk of backfiring and creating a harmful negative association with potentially destructive consequences (A3). The Talmud therefore rejects these actions, and an alternative approach is suggested by Abaye. When Abaye says, “Now that you’ve said signs are a thing,” he means now that we see that our psyche is sensitive, and that negative associations can be harmful, here is an another approach.

Anointing a Jewis…

Saturday night we will begin saying סליחות –selichot, a nighttime prayer service, which continues until Yom Kippur (Sephardim say סליחות starting at the beginning of אלול). When we read through the service, it might seem a little off-putting at first. In fact, it can be a pretty tough way to start the early morning emphasizing the lowliness of the human being. Couldn’t we end this year and start the next with something more upbeat? Indeed, if you read through the actual Rosh HaShannah prayer service, it’s much more uplifting. What is the basis for the selichot service and what are we supposed to take away from it?

The Rav (Rabbi Joseph B. Soloveitchik) discussed this in a lecture he gave in 1968. The entire shiur is over 2 hours long, and I highly encourage listening to it if you have time (here is a link to a version which I restored). There’s nothing like listening to him deliver a shiur. But I’ve done some homework for you and have organized some of the key ideas he presented.

אם זכה אדם אומרים לו אתה קדמת למלאכי השרת ואם לאו אומרים לו זבוב קדמך. (בראשית רבה פרשת בראשית פרשה ח)

According to the Rav, this midrash highlights the Torah’s dichotomous view of man. On the one hand, man is capable of reaching what the Rav calls “dizzying intellectual heights”. He can operate in a way that differentiates him completely from the animal kingdom. Simultaneously, we have a realistic and lowly view of the human being. Man is also capable of stooping so low that he is a disgrace, and not even superior to a mosquito or gnat. These two themes carry through to our תפילות –prayers and Selichot respectively.

ויעבור ה' על פניו ויקרא א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם (תלמוד בבלי מסכת ראש השנה יז עמוד ב)

Rebbe Yohanan is interpreting the verse ויעבור ה' על פניו ויקרא – “And Hashem passed before him and proclaimed”, and retranslating as “And Hashem covered His face”. And if this wasn’t hinted at in the verse, it would be impossible to, even by analogy, state that when it says He covered his face, it is as if he is put on a טלית -talit. The idea being conveyed here is that Hashem demonstrated to Moshe how to conduct the Selichot service. This specific service which is being referenced, as evidenced by the pasuk being invoked, had to be taught directly to Moshe.

Why did Hashem have to demonstrate this to Moshe specifically? We don’t have a corresponding idea that Hashem had to teach Avraham, Yitzchak, or Yaakov how to pray. According to the Rav, human beings have a natural inclination and awareness for how to reach out to God. But this Selichot service is different.

What makes Selichot unique? The Rav points out 3 exceptional elements with regard to Selichot, which don’t follow our standard formula for prayer, and are uniquely available to us during this time period. God had to demonstrate this to Moshe because this service operates outside the general rules of prayer.

Exceptional Element #1

אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה, אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֵלָא בַּלַּיְלָה; לְפִיכָּךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה, יִזָּהֵר בְּכָל לֵילוֹתָיו, וְלֹא יְאַבַּד אַפִלּוּ אַחַת מֵהֶן בְּשִׁינָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֶא בָּהֶן, אֵלָא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים, אֵין גָּרְנָהּ שֶׁלַּתּוֹרָה אֵלָא לַיְלָה, שֶׁנֶּאֱמָר "קוּמִי רֹנִּי בַלַּיְלָה" (איכה ב,יט). וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה, חוּט שֶׁלְּחֶסֶד נִמְשָׁךְ עָלָיו בַּיּוֹם, שֶׁנֶּאֱמָר "יוֹמָם, יְצַוֶּה ה' חַסְדּוֹ, וּבַלַּיְלָה, שִׁירֹה עִמִּי--תְּפִלָּה, לְאֵל חַיָּי" (תהילים מב,ט). וְכָל בַּיִת שְׁאֵין דִּבְרֵי תּוֹרָה נִשְׁמָעִין בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכְלַתּוּ (משנה תורה, הלכות תלמוד תורה ג:ג)

This verse in Eichah “Arise, sing out at night" is being interpreted as referring to Torah study. According to the Sages, nighttime is dedicated for Torah study. Study is the ideal use of nighttime. The Rav quoted the following Gemara:

א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא (תלמוד בבלי מסכת עירובין דף סה עמוד א)

Selichot is exceptional because it is a prayer that takes place at night time. (Yes we daven Arvit or Maariv at night, but we know that despite the fact that we have accepted it as a חובה –an obligation, it does not have the same status as שחרית and מנחה –morning and afternoon prayers. Furthermore it take place ideally during the first part of the night, whereas Selichot ideally take place after midnight, in the last section of the night before dawn.

The verse of "קוּמִי רֹנִּי בַלַּיְלָה” - “Arise, sing out at night” is being reinterpreted during the 10 days of Teshuva to refer to Selichot. Nighttime, which is usually exclusively for learning, is transformed into a time for תפילה –prayer.

Exceptional Element #2

יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דנייאל ו) וזמנין תלתא (תלמוד בבלי מסכת ברכות דף לא עמוד א)

Prayer is straightforward for a non-Jew. If someone is sick, they can simply stand up and ask God for healing. In contrast for a Jew prayer requires a מתיר –an allowance. He is limited to 3 times per day. Indeed Shmuel will add that a person may bring a נדבה –an extra prayer in some limited circumstances. But in general prayer is limited to 3 times per day. If someone is ill, so you can do so in the context of רפאנו, or in שמע קולנו, or at the end of שמונה עשרה before you take 3 steps back.

That brings us to the second exceptional element. It is a separate convocation for prayer outside of the traditional 3x per day limit. The גאונים called it מעמד סליחה וריצוי, a convocation or gathering towards forgiveness. Selichot provides an additional opportunity during these days of Teshuva, we have a מתיר –an allowance for additional prayer and supplication.

Exceptional Element #3

וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה…וי”א אף שינוי מקום (תלמוד בבלי ראש השנה דף טז עמוד ב)

Shamai says: make your Torah permanent

שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע (אבות א:טו)

פירוש המשנה לרמב"ם - אמר: עשה תלמוד תורה העיקר, וכל מה שזולתו מעסקיך - בא אחריו, אם הזדמן - הזדמן, ואם לא הזדמן - אין נזק בהחמצתו

The Rambam (Maimonides) comments: Make learning Torah the main thing, and everything besides it comes afterward — if it happens it happens, and if not, there is no harm in its absence.

When we look back on our week, what stands out? While Rashi suggests Shammai is reminding us to set aside times for Torah study, to be קובע עתים —make permanent times for study in your schedule, the Rambam takes a different approach. It’s not about setting aside time per se, or about how many hours one engaged in learning versus other activities. But how do we characterize the thrust and substance of our time?

I studied this mishna with a friend of mine. He raised the question, is the Rambam telling us that if someone spends time away from his work he won’t lose out on business? No, the Rambam is not saying that as long as you study Torah it won’t hurt your profit margin. It is necessary to make sacrifices for learning. אין נזק בהחמצתו —there is no harm in its absence means there’s no ultimate loss to you, no harm to your soul.

There are always tradeoffs in life. It’s a fantasy to think one can have some things without missing out on others. No one wants to lose out, we are even afraid of it. But when we choose one thing over another, what are we gaining and what are we giving up? Are we giving up something secondary for something essential, or are we mistakenly giving up something essential for something secondary?

A particular חברותא —study partner during my time in Yeshiva comes to mind. He had a small business, and would take off most of the morning to study in Yeshiva, as he had been doing for 30 years. If something for work came up and caused him to be late he was distraught, “I’m so sorry to be late, I hate missing our learning.” I never heard him talk about missing out on a business opportunity because we were learning.

David Brooks distinguishes between “resume virtues” and “eulogy virtues”, terms he uses to describe a distinction made by the Rav (Rabbi Joseph B. Soloveitchik) in The Lonely Man of Faith. Resume virtues are items that help move our career forward. Eulogy virtues, the qualities that might be talked about at your funeral, move us forward in a deeper sense.

The Rambam interprets עשה תורתך קבע —make your Torah permanent as an imperative, not regarding our schedule, but regarding our values. Socrates famously asserted he would rather suffer an injustice than commit an injustice (Gorgias 469). While no one wants to be harmed, he was most concerned about harm to his soul. We plan and closely track our career trajectory, but what about our soul trajectory?

When we look back on our week, what stands out most? This serves as a barometer of where we are at when it comes to making Torah a permanent part of our week. Which part of our lives do we say אם הזדמן - הזדמן —if it happens it happens? What is primary and what is secondary?

This newsletter is designed to make Torah a permanent part of my week. If you join me, it can make Torah a permanent part of yours as well.