Jersey Shore Torah Bulletin - Parshas Haazinu/Succos

SHABBAT HAAZINU - SUCCOT

RABBIS' MESSAGES

"You shall dwell in booths for a seven day period every native in Israel" (Vayikra 23:42)

The hustle and bustle of Succot is about to begin. There is nothing quite like it. It's a happy time. Besides Succot being known as the holiday of sitting in the succah, and the holiday of taking the lulab and etrog, it is also known as the holiday of peace. It is known as the holiday of Aharon Hakohen, who was famous for making peace among quarreling Jews. But, where do we find any hint of peace in any of the many misvot and ceremonies that we perform on this holiday?

Rabbi David Kaplan points out the following explanation. Friction and resentment often result from the separation of the "haves" and the "have-nots." Wealthier people tend to associate with the wealthy and the ones who are lacking are with others like them. Bigger homes, more expensive cars, extravagant vacations and very fancy weddings serve to further emphasize the difference between the two. But then along comes Succot. For one week everyone goes outside to live with only a flimsy roof overhead. The item that is normally the single most obvious symbol of one's economic status - the home - is suddenly the same for everyone in the Jewish people. The message we're meant to absorb is that we shouldn't allow the harmony of our people to be disrupted by something silly like money.

There is another aspect of Succot. The halachah states that a succah only needs three walls to be a kosher succah. You may make four walls if you want to, and most people do, but three are enough. Why? The nature of a home is that it separates the occupants from people outside. A man lives in his private little world and every other home dweller lives in his. He doesn't focus on you and you don't focus on him. The home serves as a barrier between neighbors and friends. On Succot the barriers come down. On Succot people will be able to focus on each other rather than only on themselves. Interestingly, this ability to focus on others was very strongly found in Aharon. Aharon was able to sincerely rejoice over his brother Moshe Rabenu's success. We know it is sometimes difficult to be really happy for others. The key factor is to take yourself out of the equation. Focus on him only. Then you can see your friend's needs and be happy if he gets it. Also, we know that spreading compliments to others has a great benefit to them, many times making their day or even sometimes changing their lives.

Succot is a time of cheer and goodwill. This is most greatly accomplished by taking away the fourth wall. Shabbat Shalom. Rabbi Reuven Semah

The Midrash compares the Jews when they wave the lulab, to someone who emerges victorious from a courthouse and waves his hands up in triumph. We see from here that by passing our judgment on Kippur, we are confident of victory and therefore we wave the lulab and other species on the Succot holiday.

We should take that as a symbol that we ought to be proud of our misvot and let them be seen by others. Some of us are embarrassed by our customs and hold the lulab and the other species in an inconspicuous manner so as not to be seen with them. We see from here that this should make us hold them upright in a way that shows we are proud of our misvot. Indeed, the lulab is like the spine of a person which symbolizes the backbone of a Jew, which should be straight and tall. We must always hold ourselves straight and tall and realize that our misvot are what kept us around for all these years. They should make us proud to be a Jew and we should feel that confidence and security in these beautiful symbols. Tizku Leshanim Rabot. Happy Holidays. Rabbi Shmuel Choueka

MEMORY LANE "You forgot the Rock Who brought you forth and forgot G-d Who brought you forth" (Debarim 32:18)

This is a redundancy. Why does Moshe mention the Jews' forgetting of Hashem twice?

There once was a person who owed money to many creditors. Unable to bear the pressure and demands for payments which came from all sides, he consulted a friend who, incidentally, was one of his creditors. The friend advised him, "From now on when anyone comes asking for payment, act insane so that the creditor will think you have lost your mind, and stop bothering you." The man did this and the creditors left him alone. Once, when the friend himself came to demand payment, the debtor began to act demented, hoping to put him off. Angrily, the creditor said to him, "Don't act crazy in front of me - it was my idea!"

Among the many gifts Hashem has endowed man with is the power of "shikhah - forgetfulness." Thus, when one is, G-d forbid, confronted with trials and tribulation he is able to remove his mind from them and go on with his life. Moshe said to the Jewish people, "Sur yeldecha - the Rock Who gave birth to you - teshi - has instilled in you a gift" - the power to forget. The problem is that "vatishkah Kel meholelecha" - you are using this power of forgetfulness to also forget Hashem, Who brought you forth and Who does so much for you. (Vedibarta Bam)

IT'S UP TO YOU "For it is not an empty thing for you [lit. from you]" (Debarim 32:47)

It should have just said, "For it is not an empty thing." The word "mikem - for you" is superfluous?

Moshe was telling the people, "If you find an emptiness, i.e. unsatisfying quality, in Torah, the failure stems 'mikem - from you.' Obviously your effort and diligence are insufficient.

Alternatively, the Gemara (Hagigah 9b) says, "One who repeats his chapter one hundred times is not to be compared with one who repeats it one hundred and one times." When it was customary to review one's studies one hundred times, one hundred and one times would accomplish much more. For doing more than normal, the success experienced is not just proportionate to the additional times, but far greater.

The word "mikem - from you" has the numerical value of one hundred. The pasuk is teaching that should you find Torah unsatisfying, the reason is "mikem" - the fault lies in you. You are only studying one hundred times, i.e. not exceeding your normal routine. (Vedibarta Bam)

THE HAFTARAH CONNECTION This Week's Haftarah: Shemuel II 22:1-41.

The chapter that we read as this week's haftarah is referred to as Shirat David - the song of David. In it, King David praised Hashem for protecting him from many different problems. It is read this week because Parashat Haazinu is referred to as Shirat Moshe - the song of Moshe. In fact, if one looks at this perashah in the Sefer Torah, he will see that the text is spaced like a song or a poem.

GUARANTEED! "You shall take for yourself...and brook willows" (Vayikra 23:40)

Why is the species which has no taste or aroma (representing the Jew who lacks both Torah study and misvot) called "arabah"?

When Hashem offered us the Torah, each one of us promptly responded, "na'aseh venishma - we will perform and we will listen (study)." Grammatically, it would have been more appropriate for each person to respond, "I will perform and I will listen."

The reason for the plural response is that the Jews are saying not only "will we perform and listen," but "we will see to it that other Jews do the same." Thus, at the time of the receiving of the Torah, every Jew became "areb," a guarantor, for the others. Our Sages tell us that "Kol Yisrael arebim zeh lazeh - All Jews are guarantors and responsible one for another" (Shebuot 39a).

The word "arabah" is derived from the rood word "areb" and thus implies the concept of responsibility and guarantee. Thus, the name "arabah" is an explanation and reminder that the "arabah" Jew is included because we are guarantors for him. We are obligated to assure that every Jew is fully observant. (Vedibarta Bam)

AFTER MIDNIGHT On Hoshana Rabba after midnight, there is a custom to recite the entire book of Tehillim. Why necessarily after midnight?

According to the Zohar (Vayikra 103b) we welcome Ushpizin, guests, to our succah. These guests are Abraham, Yitzhak, Ya'akob, Moshe, Aharon, Yosef and David. Each day of Succot, another of these guests leads the others into the succah. Thus, Hoshana Rabba, the seventh day, is the day of King David.

The Gemara (Berachot 3b) says that David did not sleep at night. Until midnight he would be involved in words of Torah; henceforth, he strengthened himself like a lion and occupied himself with singing and praises to Hashem. (When he would sleep, he would be careful to only doze off for less that sixty human respirations, see Sukkah 26b).

Since, on Hoshana Rabba, David is the primary guest, and he compiled the Tehillim which contains the songs and praises he would say to Hashem after midnight, we too recite the Tehillim on Hoshana Rabba after midnight. (Vedibarta Bam) _______________________________________________ Jersey_shore mailing list Jersey_shore@shemayisrael.com