Insights of the Chassidic Masters: Standing Before G-d

5 09 2010

Based on a Naaleh.com shiur by Rabbi Moshe Weinberger

Chassidic Masters

The Baal Hatanya, in his introduction to his essay, “Atem Nitzavim” explains the Torah’s ambiguity about Rosh Hashana. He writes that Rosh Hashana is the day we were created. It is the beginning of man’s existence. Therefore, Hashem wanted us to strain to understand it, to uncover the starting point within each of us, to remember the struggle and to recapture the magic of this very pivotal moment. This is compared to a couple remembering their wedding, and to parents recalling the birth of their first child.

When we study the Torah, mussar, chassidut, or halachot relating to a particular holiday, it is critical to understand its central core.  All learning and prayer connected to a particular holiday shines forth from this point. The Torah does not specify the theme of Rosh Hashana, but Chazal tell us that “Hamelech” sums up the essence of the day. In fact, old Chabad chassidim would call Rosh Hashana the “Day of Coronation,” for on this yom tov we crown Hashem as king over us.

The Gemara writes, “On Rosh Hashana, Hashem tells us, ‘Say before me these prayers: Malchiyot, so you will accept my kingship, Zichronot, so that I will remember you in a good way. How does one accomplish this? With the shofar. From this passage we understand that the essential theme of Rosh Hashana is accepting Hashem’s kingship, and the shofar is the means to attain this. Additionally, if we examine the prayers of Rosh Hashana, we will find that they revolve around the theme of kingship. The writings of Chassidut explain that our mission on Rosh Hashana is to reconstruct the malchut of Hashem by making ourselves worthy of crowning Him.

Rav Sadya Gaon lists several reasons why we blow shofar, but the inner meaning of the shofar is kingship and coronation. We verbalize and actualize our acceptance of Hashem’s kingship through the shofar.

In Tehilim, King David writes, “Bakshu fanei, es panecha avakesh.” Hashem says, “Seek my face.” Panei is related to penimiyut. Our avoda on Rosh Hashana is to reveal the deep inner connection between our soul and the essence of Hashem. For a person to say “Hamelech” on Rosh Hashana and ignore the King is not only absurd but dangerous. If Hashem is really our King what kind of effect has He had on our life? Accepting the yoke of Hashem’s kingship as a means to fulfill one’s responsibilities as a Jew is a very important outgrowth of Rosh Hashana but it is not the core. The essence is making Hashem a part of life during the year; knowing what “melech haolam” means when we say a bracha and developing a real connection with malchut Hashem. This will all depend on how we crowned the King on His coronation day. The call of the shofar jolts us awake and the prayers of Rosh Hashana helps us realize that nothing rules over us except Hashem.  Our “Hamelech” is not Wall St, Elvis Presley, our boss, or our physical desires.   We answer to a Higher Authority.   By tapping into the power of “melech” in everything we do, we will become stronger more dedicated servants of Hashem.





The Three Weeks

13 07 2010

Based on a Naaleh.com shiur by Rabbi Hanoch Teller

The Three WeeksThe gemara relates the story of Rabbi Akiva who was walking with several sages when they saw a fox emerge from the site of the destroyed Beit Hamikdash. The Chatam Sofer explains that a fox represents crafty slyness. In exile, we are less afraid of physical death and more afraid of our oppressors’ devious use of enticement and warped philosophy to pull us away from Torah and mitzvot.

Chazal tells us, those who mourn over Jerusalem will merit to see its restoration. This is written in the present tense to teach us that the purpose of aveilut is to recognize consciously what we have lost and to realize what we can regain. Looking at the causes of the destruction can help us correct the failings that led to the churban.  The first Beit Hamikdash was destroyed because of idol worship, adultery, and murder.  Our tikun is to strengthen ourselves in emuna, to work on our modesty in thought, deed, and action, and to guard our lives from any needless danger. The second beit Hamikdash was destroyed due to baseless hatred. This can be rectified through kindness and charity.

Rashi in Parshat Vayeishev notes that Yaakov continued to grieve for Yosef because as long as a person is still alive, one cannot be completely comforted. As soon as the person dies, mourning gradually diminishes. The collective soul of Klal Yisrael knows that we have yet to achieve our former glory. We know there is a gaping void in our lives. We continue to mourn for Jerusalem every day in our prayers and it remains a living force within our hearts.

As we leaf through the tear stained pages of Jewish history, we see firsthand that even though Hashem has punished us, he still loves us. He has made us suffer for our own good because he cares. King David tells us in Tehilim, “Shivtecha umishantacha heima yenachamuni. Your rod and your staff comfort me.” The rod of retribution is Hashem’ s form of healing. May the travails of exile serve to elevate us to higher realms so that we may ultimately merit the coming of Mashiach speedily in our days.





Classes: Tehillim Series VI With Rabbi Avishai David

1 06 2009

This advanced class on Tehillim, by Rabbi Avishai David, analyzes the pathos and precision of David Hamelech (King David)’s monumental work, chapter by chapter. Rabbi David combines a thorough study of the literary structure of each Psalm with a broad overview of the Early and Later commentaries, producing classes that are both informative and inspiring.

Check it out:

Tehillim VI