The Weekly Dvar Torah
Volume I Issue #9
It's New and Exciting, The Torah Approach
Parshas Pinchas
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This edition is dedicated to the merit of my daughter Tehila bas Hemda
In both this week’s Torah portion and in parshas Emor all of the holidays are enumerated including Rosh Hashana. Rosh Hashana is the next major holiday on the calendar. Immediately after Shabbos commences the three week period between the 17th of Tamuz and Tisha b’Av. Rav Tzadok HaCohen tells us that this period marks the beginning of the preparatory period in anticipation of the high holidays. Rav Meir Simcha of Dvinsk calls to our attention an interesting difference between the way Rosh Hashana is described in this week’s portion as opposed to its description in parshas Emor. In Emor (Vayikra 23:24) the Torah states that it is a day of “zichron teruah – a remembrance of the teruah (sounding of the shofar)” By contrast, in this week’s portion the Torah states “yom teruah– a day of the teruah (sounding of the shofar)” the word remembrance is omitted.
Rav Meir Simcha offers two different approaches to explain this distinction. Firstly he cites to the Talmud Yerushalmi p. 4a that explains the distinction in the following way. In parshas Emor the Torah is referring to the times when Rosh HaShana falls on Shabbos. In this case we do not sound the shofar because of the sanctity of Shabbos. Therefore the Torah says that the day is one of only remembering the shofar sound – teruah, and not of actually sounding it. Whereas in this week’s portion, the Torah discusses the more common case, i.e. when Rosh Hashana falls on a weekday. It is in this latter scenario that we are commanded to sound the shofar teruah.
Rav Meir Simcha then suggests a novel, second explanation which is a classical example of the original approach he takes throughout his biblical commentary. Rav Meir Simcha posits that in the teshuva process leading up to Rosh Hashana we need to utilize two unique faculties, sight and remembrance. Our sight is employed by examining our deeds, i.e. to look over our everyday actions to check that we are not guilty of any violations of Torah law. In addition, there is another aspect of teshuva which the Torah calls Remembrance. Remembrance is a penetrating examination of the root causes of our errant behavior. With our capacity for remembrance we need to reach into the inner crevices of our character to uncover our own flaws and weaknesses.
Parallel to these two levels of teshuva there are two levels of hashgacha – Divine providence. When we make a mere superficial inspection of our deeds,” seeing our deeds”, Hashem activates His attribute of seeing and watches over us, protecting us from overt dangers and impending bad decrees. However there are times when due to an insufficient level of teshuva the heavenly decree has already been activated. To rescind a heavenly decree after it has already been set in motion requires a much higher level of Divine intervention. This is when we need to call upon Hashem to engage His faculty of remembrance, to look deeply and favorably upon our sincere desire to live according to His will. This is what the Torah refers to in parshas Emor – “a remembrance of the teruah” Rosh Hashana is the time when we can access Hashem’s middah of remembrance. But in order to activate His remembrance we need to activate our own faculty of remembrance in deep introspective examination of our deeds and character.
To achieve the level of teshuva referred to as Remembrance requires tremendous sincerity and strength. Not everyone is capable of such deep internal examination. An example of this we find in the story of Ninveh. The prophet Yona warned the gentile city of Ninveh that Hashem was going to destroy their city owing to their many sins. They heeded Yona’s warning and repented by desisting from the evil actions that were in their hands. But that is as far as they took their repentance; they refrained from sin. They did not go further and seek to discover the root causes of their sin, namely the character flaws that drove them to develop into an iniquitous society. Consequentially they achieved only a superficial level of teshuva, addressing only that which could be seen with their eyes. In order to complete their teshuva they needed to go beyond what they could see and employ their faculty of remembrance. This is the reason why in the book of Yona 3:10 “Hashem saw their deeds that they repented from their evil ways...” Since they used only their sight to make a superficial accounting of their actions they evoked only Hashem’s sight which succeeded only in removing a pending decree. Had the decree’s execution already began this superficial repentance would not have sufficed and they would not have been spared.
The highest level of teshuva that is accomplished by “remembrance” is an extremely difficult task. Not everyone is capable of this. Yet we need not despair. Rav Meir Simcha points us to the verse in this weeks parsha that omits the word remembrance and states “a day of teruah” focusing on the shofar sound itself. He expounds on this verse using the Medrash Tehilim 81 based on the verse in Psalms “sound on [the day of] the chodesh [Rosh Hashana] the shofar …”. The Hebrew word shofar is derived from the same word root as the Hebrew word shapper – improve. The Hebrew word chodesh, denoting the new month that Rosh Hashana ushers in, is derived from the same word root as chadash – new. Based upon these etymological correlations the Medrash Tehilim explains the verse in this way: “Renew your deeds – from the word chodesh/chadash new, and improve your deeds – from shofar/shapper – on Rosh Hashana.” If we do so, the Medrash concludes, Hashem will overlook every indictment that is raised against us in the heavenly court. Just as one who blows into the shofar exhales the air in one end and it comes out the other end, so too, any accusations against us will-metaphorically- enter Hashem’s ear on one side and exit out the other side.
In this medrash Rav Meir Simcha finds a third approach to teshuva – renewal. The pride of our nation is and has always been our faithful transmission of the Torah from generation to generation in its authentic and original form with little or no deviations from the traditions of previous generations. It is our pride but it can also be our downfall. The first generation that received the Torah at Mt. Sinai was overwhelmed with the excitement. Theirs was a totally new experience that no other nation had ever experienced. That level of ecstatic enthusiasm can emanate only from the excitement of receiving something new. This aspect of Torah is crucial to its successful transmission. The Torah must remain new in every generation. As we transmit the Torah to our children and students in its traditional and authentic form it must retain the excitement of something new. We need to bear in mind that the methods and approaches that give us a sense of newness and excitement may be completely different from those that will excite our children and students. We need to find the ways to ignite their passion and excitement in a way that will make it fresh and vibrant not only to us but to them as well.
If we want the Torah to survive we must find the ways to teach it with all of its pristine, exhilarating feeling of renewal just as the first generation received it at Mt. Sinai. We can all recall the excitement of receiving a gift, opening the package and experiencing the surprise and joy of discovering something new. That is the feeling that we should try to cultivate when we fulfill every mitzvah or study Torah even if we have previously done so hundreds of times. Only the excitement of experiencing something new can give us the energy we need to elevate and improve our deeds. If we succeed in doing so we can rely on Hashem’s promise mentioned in the Medrash that He will overrule any prosecution raised against us.
Therefore, even if one is not able to meet the exacting standard of teshuva that “remembrance” demands, we can receive divine protection through an alternate means. We can work to renew our passion and enthusiasm for Torah. Enthusiasm is contagious. The merit of one who succeeds in transmitting the Torah to the next generation with the enthusiasm and excitement of something new is indescribable. The merit of assuring the Torah’s successful transmission is boundless. It is our greatest strength and hope on the day of the shofar.
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This edition is dedicated to the merit of my daughter Tehila bas Hemda
In both this week’s Torah portion and in parshas Emor all of the holidays are enumerated including Rosh Hashana. Rosh Hashana is the next major holiday on the calendar. Immediately after Shabbos commences the three week period between the 17th of Tamuz and Tisha b’Av. Rav Tzadok HaCohen tells us that this period marks the beginning of the preparatory period in anticipation of the high holidays. Rav Meir Simcha of Dvinsk calls to our attention an interesting difference between the way Rosh Hashana is described in this week’s portion as opposed to its description in parshas Emor. In Emor (Vayikra 23:24) the Torah states that it is a day of “zichron teruah – a remembrance of the teruah (sounding of the shofar)” By contrast, in this week’s portion the Torah states “yom teruah– a day of the teruah (sounding of the shofar)” the word remembrance is omitted.
Rav Meir Simcha offers two different approaches to explain this distinction. Firstly he cites to the Talmud Yerushalmi p. 4a that explains the distinction in the following way. In parshas Emor the Torah is referring to the times when Rosh HaShana falls on Shabbos. In this case we do not sound the shofar because of the sanctity of Shabbos. Therefore the Torah says that the day is one of only remembering the shofar sound – teruah, and not of actually sounding it. Whereas in this week’s portion, the Torah discusses the more common case, i.e. when Rosh Hashana falls on a weekday. It is in this latter scenario that we are commanded to sound the shofar teruah.
Rav Meir Simcha then suggests a novel, second explanation which is a classical example of the original approach he takes throughout his biblical commentary. Rav Meir Simcha posits that in the teshuva process leading up to Rosh Hashana we need to utilize two unique faculties, sight and remembrance. Our sight is employed by examining our deeds, i.e. to look over our everyday actions to check that we are not guilty of any violations of Torah law. In addition, there is another aspect of teshuva which the Torah calls Remembrance. Remembrance is a penetrating examination of the root causes of our errant behavior. With our capacity for remembrance we need to reach into the inner crevices of our character to uncover our own flaws and weaknesses.
Parallel to these two levels of teshuva there are two levels of hashgacha – Divine providence. When we make a mere superficial inspection of our deeds,” seeing our deeds”, Hashem activates His attribute of seeing and watches over us, protecting us from overt dangers and impending bad decrees. However there are times when due to an insufficient level of teshuva the heavenly decree has already been activated. To rescind a heavenly decree after it has already been set in motion requires a much higher level of Divine intervention. This is when we need to call upon Hashem to engage His faculty of remembrance, to look deeply and favorably upon our sincere desire to live according to His will. This is what the Torah refers to in parshas Emor – “a remembrance of the teruah” Rosh Hashana is the time when we can access Hashem’s middah of remembrance. But in order to activate His remembrance we need to activate our own faculty of remembrance in deep introspective examination of our deeds and character.
To achieve the level of teshuva referred to as Remembrance requires tremendous sincerity and strength. Not everyone is capable of such deep internal examination. An example of this we find in the story of Ninveh. The prophet Yona warned the gentile city of Ninveh that Hashem was going to destroy their city owing to their many sins. They heeded Yona’s warning and repented by desisting from the evil actions that were in their hands. But that is as far as they took their repentance; they refrained from sin. They did not go further and seek to discover the root causes of their sin, namely the character flaws that drove them to develop into an iniquitous society. Consequentially they achieved only a superficial level of teshuva, addressing only that which could be seen with their eyes. In order to complete their teshuva they needed to go beyond what they could see and employ their faculty of remembrance. This is the reason why in the book of Yona 3:10 “Hashem saw their deeds that they repented from their evil ways...” Since they used only their sight to make a superficial accounting of their actions they evoked only Hashem’s sight which succeeded only in removing a pending decree. Had the decree’s execution already began this superficial repentance would not have sufficed and they would not have been spared.
The highest level of teshuva that is accomplished by “remembrance” is an extremely difficult task. Not everyone is capable of this. Yet we need not despair. Rav Meir Simcha points us to the verse in this weeks parsha that omits the word remembrance and states “a day of teruah” focusing on the shofar sound itself. He expounds on this verse using the Medrash Tehilim 81 based on the verse in Psalms “sound on [the day of] the chodesh [Rosh Hashana] the shofar …”. The Hebrew word shofar is derived from the same word root as the Hebrew word shapper – improve. The Hebrew word chodesh, denoting the new month that Rosh Hashana ushers in, is derived from the same word root as chadash – new. Based upon these etymological correlations the Medrash Tehilim explains the verse in this way: “Renew your deeds – from the word chodesh/chadash new, and improve your deeds – from shofar/shapper – on Rosh Hashana.” If we do so, the Medrash concludes, Hashem will overlook every indictment that is raised against us in the heavenly court. Just as one who blows into the shofar exhales the air in one end and it comes out the other end, so too, any accusations against us will-metaphorically- enter Hashem’s ear on one side and exit out the other side.
In this medrash Rav Meir Simcha finds a third approach to teshuva – renewal. The pride of our nation is and has always been our faithful transmission of the Torah from generation to generation in its authentic and original form with little or no deviations from the traditions of previous generations. It is our pride but it can also be our downfall. The first generation that received the Torah at Mt. Sinai was overwhelmed with the excitement. Theirs was a totally new experience that no other nation had ever experienced. That level of ecstatic enthusiasm can emanate only from the excitement of receiving something new. This aspect of Torah is crucial to its successful transmission. The Torah must remain new in every generation. As we transmit the Torah to our children and students in its traditional and authentic form it must retain the excitement of something new. We need to bear in mind that the methods and approaches that give us a sense of newness and excitement may be completely different from those that will excite our children and students. We need to find the ways to ignite their passion and excitement in a way that will make it fresh and vibrant not only to us but to them as well.
If we want the Torah to survive we must find the ways to teach it with all of its pristine, exhilarating feeling of renewal just as the first generation received it at Mt. Sinai. We can all recall the excitement of receiving a gift, opening the package and experiencing the surprise and joy of discovering something new. That is the feeling that we should try to cultivate when we fulfill every mitzvah or study Torah even if we have previously done so hundreds of times. Only the excitement of experiencing something new can give us the energy we need to elevate and improve our deeds. If we succeed in doing so we can rely on Hashem’s promise mentioned in the Medrash that He will overrule any prosecution raised against us.
Therefore, even if one is not able to meet the exacting standard of teshuva that “remembrance” demands, we can receive divine protection through an alternate means. We can work to renew our passion and enthusiasm for Torah. Enthusiasm is contagious. The merit of one who succeeds in transmitting the Torah to the next generation with the enthusiasm and excitement of something new is indescribable. The merit of assuring the Torah’s successful transmission is boundless. It is our greatest strength and hope on the day of the shofar.
You can be a partner in disseminating these wonderful teachings.
Please contact us for dedication opportunities.