Taanis 7

The Gemara states that Rav Yehuda maintains that the day when it rains is equal to the day that the Torah was given, as it is said (Devarim 32:2) יַעֲרֹף כַּמָּטָר לִקְחִי, may my teaching drop like rain, and the word לִקְחִי alludes to Torah, as it is said (Mishlei 4:2) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ, for I have given you a good teaching, do not forsake My Torah. Rava, however, posits that the day when it rains is even greater than the day the Torah was given, as it is said יַעֲרֹף כַּמָּטָר לִקְחִי, and we see that Scripture hinges Torah on rain, indicating that rain is greater than Torah.

How are we to understand this statement of Rava? Is it possible that rain is a greater benefit for the Jewish People than the Giving of the Torah?

The answer to this question is that while Torah is certainly paramount to a Jew’s existence, one cannot live in the physical world without rain and food. Indeed, the Mishna (Avos 3:17) states אִם אֵין קֶמַח ,אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח, if there is no flour there is no Torah; if there is no Torah there is no flour. The Mishna mentions flour first, as one requires sustenance before he can engage in the study of Torah. Nonetheless, one must realize that his sustenance in this world is Torah, as it is said (Mishlei 9:5) לְכוּ לַחֲמוּ בְלַחֲמִי, come and partake of my food, which is a reference to Torah study. Furthermore, it is said (Devarim 8:3) כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִי יְ-ה-וָ-ה יִחְיֶה הָאָדָם, not by bread alone does man live, rather by everything that emanates from the mouth of G-d does man live, and the Arzial writes that this means that man does not live alone on the physical component in the bread. Rather, one lives through the word of HaShem, i.e. the spiritual component in the bread.

Taanis 6

The Gemara states that one recites a blessing on the rain when the rain descends akin to a groom going out to meet his bride. It is noteworthy that regarding the Giving of the Torah it is said (Tehillim 68:9-10) אֶרֶץ רָעָשָׁה אַף שָׁמַיִם נָטְפוּ מִפְּנֵי אֱ-לֹהִים זֶה סִינַי מִפְּנֵי אֱ-לֹהִים אֱ-לֹהֵי יִשְׂרָאֵל: גֶּשֶׁם נְדָבוֹת תָּנִיף אֱ-לֹהִים נַחֲלָתְךָ וְנִלְאָה אַתָּה כוֹנַנְתָּהּ, the earth quaked, even the heavens dripped before the Presence of G-d; even Sinai, before the Presence of G-d, the G-d of Israel. A generous rain did You lavish, O G-d, when Your heritage was weary You established it firmly.

Although the Gemara and Medrash interpret the word גֶּשֶׁם as referring to the dew with which HaShem resurrected the Jewish People (See Maharsha Shabbos 88b who explains why in this verse dew is referred to as rain), we see that that the Giving of the Torah was akin to generous rains. Furthermore, it is said (Devarim 32:2) יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי דֶשֶׁא וְכִרְבִיבִים עֲלֵי עֵשֶׂב, may my teaching drop like the rain, may my utterance flow like the dew; like storm winds upon vegetation and like raindrops upon blades of grass. It is also said (Shemos 19:17) וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱ-לֹהִים מִן הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר, Moshe brought the people forth from the camp toward G-d, and they stood at the bottom of the mountain, and Rashi writes that HaShem went out to greet the Jewish People like a groom that goes out to greet his bride.

From all these references we see that the Giving of the Torah was akin to a wedding and HaShem rained down blessings and the dew of resurrection on the Jewish People. Perhaps for this reason our Gemara states that one recites a blessing on rain when the rain descends like a groom going out to meet his bride, as this type of rain is reminiscent of receiving the Torah.

Taanis 5

The Gemara states that HaShem swore that He will not enter into Jerusalem above until He enters into Jerusalem below. In order to understand the meaning of this statement, we must first explore the distinction between שִׂמְחָה, translated as joy or happiness, and שָׂשׂוֹן, which is also translated as joy and happiness. A perusal through Scripture reveals that שִׂמְחָה usually connotes physical happiness, whereas שָׂשׂוֹן denotes spiritual joy (there are certainly exceptions to this rule, and the commentators, amongst them the Malbim and the Vilna Gaon, employ alternative distinctions for the words שִׂמְחָה and שָׂשׂוֹן). This is definitely more than an exercise in semantics. When one rejoices at a wedding, it can be said that he is בְשִׂמְחָה, because he is joyful, although he may not be able to identify his feelings of joy. When one is בְּשָׂשׂוֹן, a less common expression, he is in touch with his inner self.

It is said (Yeshaya 56:7) וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי, I will bring them to My Holy Mountain, and I will gladden them in My House of Prayer. The Bais HaMikdash is a location of שִׂמְחָה, i.e. external joy. Yet, the Yerushalmi in Sukkah states that the Simchas Bais Hashoeva was thus called because they drew from there Ruach HaKodesh, as it is said (Yeshaya 12:3) וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן, you can draw water with joy. Yonah Ben Amitai was the famous prophet who forewarned the city of Nineveh that if they do not repent, the city of Nineveh would be destroyed. When Yonah attended the Simchas Bais Hashoeva on Sukkos, the Divine Presence rested upon him. Thus, the Bais HaMikdash reflects שִׂמְחָה, external joy, but one who is in tune with his inner feelings will experience שָׂשׂוֹן, internal joy.

Based on this premise we can understand the statement of our Gemara to mean that HaShem reflects our mood, so to speak, where we may exhibit external joy, but we cannot be in tune with our inner joy. This is the explanation for the statement in the Gemara that HaShem swore that He will not enter into Jerusalem above until He enters into Jerusalem below. This means that HaShem cannot, so to speak, reach the stage of שָׂשׂוֹן, inner joy, until there is שִׂמְחָה, external joy.

Taanis 4

The Gemara states that the Jewish People asked HaShem (Shir HaShirim 8:6) שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ, for the sake of my love, place me like a seal on Your heart, like a seal to dedicate Your strength for me. HaShem responded, “my daughter, you ask for something that is sometimes visible and is sometimes invisible. I, however, will make for you something that is always visible, as it is said (Yeshaya 49:16) הֵן עַל כַּפַּיִם חַקֹּתִיךְ, behold, I have engraved you upon My palms.”

Rashi and the Maharsha write that the words עַל כַּפַּיִם allude to the heaven and the image of Yaakov that appears on the Heavenly Throne. Perhaps the explanation of this idea is that the Jewish People requested from HaShem that He place them like a seal which is not always visible. The Jewish People certainly did not mean that HaShem, so to speak, should not always be cognizant of them. Rather, knowing that they would suffer for many years in exile, the Jewish People requested that they not always be visible to the gentiles, as their exposure would only be to their detriment. HaShem, however, informed the Jewish People that because the image of Yaakov is engraved on His Heavenly Throne, the Jewish People would always be noticeable in the world, as the world was created for the Jewish People.

Furthermore, it is said (Yeshaya 29:22) לָכֵן כֹּה אָמַר יְ-ה-וָ-ה אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם, therefore, thus said HaShem, Who redeemed Avraham, to the house of Yaakov, and the Gemara (Sanhedrin 19b) interprets this verse to mean that Yaakov redeemed Avraham from the distress for raising the Jewish People. This statement teaches us that Yaakov was to bear the brunt of the Jewish suffering in exile. Thus, HaShem informed the Jewish People that He had already decreed that the Jewish People would suffer in exile, but they should be reassured that HaShem would always watch over them.

Taanis 3

The Gemara states that just like the world cannot exist without winds, so too the world cannot exist without the Jewish People. The Gemara cited a verse that states (Zechariah 2:10) כִּי כְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם נְאֻם יְהוָה, for I have scattered you like the four directions of the heavens – the word of HaShem. Rashi writes that this verse means that HaShem dispersed the Jewish People to all corners of the world to fulfill the verse that states (Yirmiyah 33:25) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי if My covenant with the night and with the day would not be; had I not set up the laws of heaven and earth. The Maharsha (Avoda Zara 10b) writes that without the winds, the entire world would fill with water as occurred by the Mabul, the Great Flood. Similarly, if not for the Jewish People, the world would revert to desolation and the water would once again cover the land. HaShem dispersed the Jewish People to the four corners of the world and this dispersal allows for faith in HaShem and in His Torah to be publicized throughout the world.

Perhaps we can add that Rav Chaim Volozhiner said that HaShem made the world in such a manner that there are always Jews studying Torah. If the Jewish People as a whole would cease studying Torah for even one moment, the entire world would cease to exist. Thus, HaShem created us and gave us His Holy Torah so that we can allow the world to continue to exist.

Taanis 2

The Gemara elaborates on why the Mishna refers to the mentioning of rain as גבורות גשמים, the strengths of rain. It is noteworthy that that the Gemara further on (6b) refers to rain as the בעלה דארעא, the husband of the earth. Furthermore, it is said (Mishlei 30:16) שְׁאוֹל וְעֹצֶר רָחַם אֶרֶץ לֹא שָׂבְעָה מַּיִם וְאֵשׁ לֹא אָמְרָה הוֹן, the grave, the sealed womb, the land unsated with water, and the fire which never says, “Enough!” so we see that rain is akin to a relationship between a man and wife.

The Vilna Gaon writes that every part of creation is composed of male and female. Furthermore, Rashi (Bereishis 2:5) states that HaShem had prepared all the trees and fruit and vegetation but the one thing missing was man who could pray for rain. The rain is the husband of the earth. A woman cannot produce a child without a man, and the ground cannot produce without rain. This is another reason why rain is referred to as גבורות, as the word גבר means a man.

With this idea we can better understand why the Gemara requires a source for mentioning rain in prayer. Given the fact that the world needed man to pray for rain, it follows that the daily request for rain should be incorporated into our prayers.

Rosh HaShanah 35

The Gemara states that the people who are standing in Shul behind the Kohanim during the Priestly Blessing are not included in the blessing, whereas those in the fields are included in the blessing. Rashi explains that those in the field cannot come so they are included in the blessing. The people in Shul, however, are able to stand before the Kohanim, and because they choose not to do so, they are not included in the blessing.

It is noteworthy that in the Priestly Blessing it is said (Bamidbar 6:25-26) יָאֵר יְ-ה-וָ-ה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ: יִשָּׂא יְ-ה-וָ-ה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם, may HaShem illuminate His countenance for you and be gracious to you. May HaShem lift His countenance to you and establish peace for you. Thus, the essence of the Priestly Blessing is that HaShem shines His countenance upon us. One who can stand before the Kohanim and receive this blessing is praiseworthy, and one who stands behind the Kohanim are not included in the blessing.

HaShem should allow us all to merit His blessings of light and peace and we should merit the arrival of Moshiach Tzidkeinu, speedily, in our days!

הדרן עלך יום טוב וסליקא לה מסכת ראש השנה

Rosh HaShanah 34

The Gemara states that HaShem declares, “recite before Me on Rosh HaShanah malchuyos, shofros and zichronos. Malchuyos, declarations of HaShem’s Kingship, so that you should accept Me as your king. Zichronos, verses of remembrance, so that your remembrance should come before Me for the good. How this should be effected? Through the blowing of the Shofar.”

We can interpret this statement homiletically. The words אמרו לפני, recite before Me, are similar to the statement of the Gemara (18a) that on Rosh HaShanah the people being judged are compared to בני אמרנא, sheep passing through a narrow gate as they are being counted for the tithing. By acknowledging that we are akin to sheep led by the shepherd, we can accept HaShem’s Kingship on ourselves.

זכרונות, besides the literal translation of remembrances, can also be interpreted as males, alluding to the Shofar of the ram which Avraham brought as a substitute for Yitzchak on the mizbeiach. Furthermore, זכרונות hints to the idea mentioned by the Ohr HaChaim HaKadosh (Bereishis 22:20 and other places) that initially Yitzchak was from the side of נוקבא, female, and he was not capable of having children, but HaShem transformed him by the עקידה to דוכרא, male, and then he was able to have children.

Ultimately, we earn HaShem’s favor by humbling ourselves. The word שופר, when interchanging the letter פ for ב, can be read as שובר, which means to break. HaShem desires the person with broken heart, and the blowing of the Shofar allows one to be contrite and repentant.

Rosh HaShanah 33

The Mishna states that the length of a teruah should be like three short sobs. The Gemara cites a Baraisa which contradicts the opinion of the Mishna. The Baraisa states that the length of a teruah should be like three shevarim. Abaye explains the dispute as follows:The verse states (Bamidbar 29:1) יוֹם תְּרוּעָה יִהְיֶה לָכֶם, it shall be a day of Shofar-sounding for you, and the Targum renders this to mean ‘a day of yevava.’ Regarding the mother of Sisera it is said (Shoftim 5:28) בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא, through the window she gazed; Sisera’s mother peered through the window, and the word וַתְּיַבֵּב can mean crying. The Baraisia is of the opinion that יבבא means moaning, like a sick person who continues to cry, and for this reason the Baraisa maintains that the teruos are shevarim. The Tanna of our Mishna, however, posits holds that יבבא means to sob, i.e a group of very short cries, and therefore the Tanna of the Mishna maintains that the teruos are deemed to be short sobs.

The commentators discuss the relevance of the verse said regarding the mother of Sisera to the Shofar blowing on Rosh HaShanah. It is noteworthy that the woman is referred to as אֵם סִיסְרָא, the mother of Sisera. In Kabbalah, אמא, mother, is associated with תשובה, repentance. The Rambam (Hilchos Teshuvah 3:4) writes writes that although the mitzvah of Shofar is mandated by the Torah, there is also a rationale to blowing the Shofar. The sound of the Shofar is meant to arouse us from our slumber and to exhort us to repent from our evil ways. We can suggest that this is the connection between the verse said regarding Sisera’s mother and Rosh HaShanah. The cries of the Shofar are meant to rouse to us to the אמא, which reflects repentance.

Rosh HaShanah 32

The Gemara states that HaShem created the world with ten utterances. When challenged with the fact that the word ויאמר, and He said, is only mentioned nine times, the Gemara answers that the word בראשית, in the beginning, is also considered an utterance, as it is said (Tehillim 33:6) בִּדְבַר יְ-ה-וָ-ה שָׁמַיִם נַעֲשׂוּ, by the word of HaShem the heavens were made. One must wonder what the Gemara means by this cryptic statement. While it is true that in Tehillim it is said that HaShem made the heavens with His word, how does that reflect the idea that the word בראשית implies an utterance?

Perhaps the answer to this question can be found in the words of the Kotzker Rebbe (also attributed to the Chiddushei HaRim) that it is said (Tehillim 115:16) הַשָּׁמַיִם שָׁמַיִם לַי-ה-וָ-ה וְהָאָרֶץ נָתַן לִבְנֵי אָדָם, as for the heavens, the heavens are HaShem’s, but the earth He has given to mankind. The Kotzker said that while the heavens are HaShem’s domain, HaShem gave the earth to mankind tzu machen himmildige, to make heavenly. In that light we can explain our Gemara to mean that while the word בראשית normally connotes the creation of the world, an alternative interpretation is that through emulating HaShem in our speech and deeds, we can either create the world, or, heaven forbid, destroy it. This, then is the meaning of the verse that states בִּדְבַר יְ-ה-וָ-ה שָׁמַיִם נַעֲשׂוּ, as with the word of HaShem, i.e. through HaShem’s creation of the earth, we made the earth into “Heaven.”

This idea is also parallel to the statement in the Mishna (Avos 5:1) בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וּמַה תַּלְמוּד לוֹמַר, וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת, וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַּעֲשָׂרָה מַאֲמָרוֹת, the world was created with ten utterances. Although HaShem could have created the world with one utterance, he chose to create the world with ten utterances so that the wicked people, who destroy the world that was created with ten utterances, could be punished, and the righteous, who sustain the world that was created with ten utterances, could be rewarded.