Yitzi’s Parsha Preview- Bereisheet

Moadim Lesimcha Chagim Lezmanim Lesason- Tizku Leshanim ‎Rabbot Neimot Vtovot!!‎

This week’s Parsha Preview is co-dedicated to the refuah of the ‎following people:‎

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, ‎Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Gilon ‎Chaim Ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham ‎Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs, ‎Mendel Ber Ben Sarah, Aharon Ben Tamar, Shmuel Baruch Ben ‎Golda.‎

Women
Sarah Bat Channah, Chana Leah Bat Esther, Kreindel Bat Esther, ‎Kreynah Leah Bat Rachel, Simcha Bat Mazel, Sara Bat Hodda, Kyla ‎Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat ‎Chaya and Yocheved Yaakovite bat Leah.‎

May Hashem grant them all a speedy recovery and a complete ‎healing. ‎

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem ‎bring him home safe and sound. If you asked to have someone put on ‎the refuah list please update me on how these people are doing. If you ‎would like to add someone to the list please send me an e-mail ‎parshapreview@gmail.com ‎

Once again, you can have this Parshah Preview dedicated in honour ‎or memory of a loved one, you can ask for a refuah or simply ‎acknowledge a milestone. It does not cost a thing all you have to do is ‎ask. ‎

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I am happy to inform you that Yitzi’s Parsha Preview has just ‎completed its first year in publication. I look forward to another good ‎year of Torah. Your feedback, encouragement, questions and ‎commentary have been much appreciated.‎

Happy Birthday to:‎
Harry Schertzer
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David Frances
Guidy Mamann
Les Cowan
‎“Ad Meyah Vesrim Shannah”‎

Parshah Bereisheet - Genesis 1:1-6:8 Torah Reading for Week of ‎September 26-October 2, 2010-18th of Tishrei-24th of Tishrei

Candle Lighting for Shemini Atzeret on Wednesday September 29th, ‎in Toronto is 6:44 P.M.‎
Candle Lighting for Shemini Atzeret on Wednesday September 29th, ‎‎in Thornhill is 6:44 P.M.‎

Erev Tavshilin

Number Of Mitzvot in Parshah Bereisheet: 1‎
‎1 Mitzvot Aseh (Positive Commandments) ‎
‎0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)‎


Haftora: (Additional portion, from Prophets, which is read after the ‎Parsha) ‎
Yeshayahu / Isaiah 42:5 - 43:10‎

Shabbat Mevarchim Chodesh Cheshvan
Friday & Shabbat Parshat Noach - October 8 – 9, 2010.‎
The Molad for Rosh Chodesh Cheshvan is Friday October 8, 2010, ‎‎8:20 A.M. and 2 Chalakim Jerusalem Time.‎

The Torah Reading on Shabbat day is divided into 7 sections. Each ‎section ‎is called an Aliya (meaning to go up) since for each Aliya, one ‎person "goes ‎up" to make a bracha on the Torah Reading. We invite ‎the Cohen first, ‎followed by a Levite who then in turn is followed by ‎an Israelite. When a ‎Cohen is not in attendance we call an Israelite in ‎their place, if a Levite is ‎not in attendance then the same Cohen is ‎called in their place.‎

Parsha Summary – Bereisheet
The creation of the universe is detailed day by day concluding with ‎the creation of Shabbat. Note the emphasis on Speciation throughout ‎the six day account. ‎

The creation of Adam and Chava and the story of Gan Eden is ‎detailed. ‎

Adam and Chava are expelled from Gan Eden and the story of Kayin ‎and Hevel is related. ‎

Chronologically, the time covered in Parshat Bereisheet is from year 1 ‎‎(the creation of humankind) through the birth of Noach's three sons ‎in 1556. The final three Aliyot list the 10 generations from Adam ‎through Noach that lived during that time, as well as the degeneration ‎of man's relationship with Hashem. It is important to note that ‎Noach's generation was the first generation not to have personally ‎known Adam. ‎

In the beginning of G-d’s creating the heavens and the earth, (Genesis ‎‎1:1)‎

The first and one of the most famous Rashi’s (Shlomo Yitzhaki 1040 ‎‎-1105, better known by the acronym RAbbi SHlomo Itzhaki), of the ‎Torah asks why the Torah begins with B'reishit, rather than with the ‎first mitzvah commanded to B'nei Yisrael, the mitzva of Kiddush ‎HaChodesh (sanctification of the New Moon-The First commandment ‎given to Israel Exodus 12:2). Rabbi Yitzchak gives the answer that by ‎starting with B'reishit, G-d makes it crystal clear that he is in charge, ‎He is the Maker, the Boss, He is the Creator. Since, He is the one who ‎gives and takes away come the time that Bnei Yisrael are ready to ‎occupy the land of Eretz Yisrael they will not be considered bandits ‎and as Hsahem promised Avraham, Yitzchak and Yaakov that their ‎descendants had a G-d given right to the land. He gives the land to ‎whom he chooses and takes it away from whom he chooses.‎

However, there is perhaps another important reason why the Torah ‎begins as it does rather than with a specific mitzvah (commandment) ‎or with the events of the Exodus from Egypt, the splitting of the sea, ‎or the revelation at Sinai.‎

Why did G-d choose to identify Himself in the Aseret HaDibrot (the ‎Ten Commandments) as the one who took us out of Egypt, rather ‎than as the one who created the world? God has identified himself in ‎both of these ways -- one way in the Aseret HaDibrot (The Ten ‎Commandments) and the other way in the rest of the Torah.‎

What is He telling us?‎

In the beginning of B'reishit, G-d makes it clear to us that we are part ‎of creation. We are human beings, in essence, the special focus of the ‎entire process of creation. And as such, we share this world of his with ‎more than 6 billion other humans and countless other species of plants ‎and animals. We have privileges as humans, and awesome ‎obligations. We cannot shirk our responsibilities to the environment, ‎to the balance of nature or to a basic humane moral code. This is ‎what G-d is saying to us when he begins his Torah with, "In the ‎beginning..." As a rag tag band of former slaves to Egypt stood at the ‎foot of Har Sinai, we became a distinct nation. G-d did not just say, "I ‎am G-d... Who created the world." He said, "...Who took you out of ‎Egypt, out of the house of slaves." This was a unique Jewish ‎experience. By identifying Himself in this more exclusive way, He ‎explained that the Torah is not for everyone. There are basic laws of ‎moral conduct that are for everyone, but there are also the additional ‎‎613 mitzvot of the Torah that we alone must follow. Moreover as the ‎famous Midrash states, G-d approached all the nations of the world ‎offering them the opportunity to have the Torah as their very own to ‎which they all declined. Only Bnei Yisrael accepted without condition. ‎They were the only nation to accept Hashem’s offer into this exclusive ‎club.‎

It is as if every human being is issued a membership card to be a part ‎of the human race. The card comes with obligations and benefits, and ‎there are dues to be paid. Good people pay their dues, bad people ‎don't. A requirement of gold cardholders is that they meet all their ‎obligations as good people.‎

We have two sedras, B'reishit and No'ach, to remind us of the ‎‎"regular world membership" and the requirements it entails. After ‎that, we watch the development of the gold cardholders through the ‎rest of B'reishit. It is not always pleasant to be reminded of, but we ‎have a lot to learn from the actions of our Avot and the tribes. Once ‎we get to Sh'mot, we witness the family transformed into a nation.‎

Had the Torah started with the first mitzvah, it would have been as if ‎God was isolating us from the rest of the world and absolving us of ‎our responsibilities to the larger society. We are to be “a light unto the ‎nations” (Isaiah 42:6). We did not trade Tishrei for Nissan as the New ‎Year when we came out of Egypt and received the Torah at Sinai, ‎hence we have two beginnings to our year. ‎

This idea can be seen in many of our prayers. Look at the two ‎brachot before Sh'ma. The first speaks of Creation and does not ‎specifically mention Torah and mitzvot. The second bracha speaks of ‎the deep mutual love between G-d and his People. The same idea is ‎echoed in Birkat HaMazon. The first bracha refers to our ‎membership in the human race and our identification with all of G-d's ‎creations. The second bracha focuses on the Land of Israel, the Torah, ‎the Covenant of Brit Mila.‎

This is a pattern that occurs over and over again. We have a dual ‎mandate from G-d. We must relate to Him with B'reishit Bara Elokim ‎In the beginning of G-d’s creating ‎...and also as Anochi Hashem ‎Elokecha (I am Hashem-your G-d).‎

Each presents its own challenge. We must meet both of them.‎

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic ‎Tradition as outlined by The Maran Shulchan Aruch. This is just a ‎summary and in no way deemed as a Halachic ruling. Please contact ‎your local Orthodox Rabbi for help. ‎

How to Prepare an Eruv Tavshilin? ‎
Halacha forbids cooking from Yom Tov to Shabbat unless one had ‎prepared an Eruv Tavshilin before Yom Tov. Since the Chag of ‎Shemini Azeret falls this year on Wednesday Night, then one prepares ‎the Eruv Tavshilin on Wednesday.‎

Of what should the Eruv Tavshilin consist?‎
Strictly speaking, it suffices to prepare a single cooked food; ‎customarily, a boiled egg is used for this purpose. Although preparing ‎one cooked item suffices to allow both cooking and baking on Yom ‎Tov for Shabbat (Shulchan Aruch 527:2), nevertheless, the custom is ‎to include bread in the Eruv Tavshilin, as well.‎

What quantity of food is required for the Eruv Tavshilin?‎
Chacham Bentzion Abba Shaul (Jerusalem, 1924-1998), in his work ‎Or Le'tziyon (vol. 3, 22:1), writes that the cooked food should have a ‎volume of a Ke'zayit – or approximately 1 oz. – and the bread should ‎have a volume of a Ke'beitza – approximately 2 oz.‎

Chacham Bentzion Abba Shaul adds that the foods should preferably ‎have been cooked and baked specifically on Erev Yom Tov, and not ‎earlier. Nevertheless, one who set aside foods that were prepared ‎earlier has satisfied the requirement and is allowed to cook on Yom ‎Tov in preparation for Shabbat.‎

The Options Available to One Who Forgot to Prepare an Eruv Tavshilin ‎Before Yom Tov.‎
One option is to rely on the Eruv Tavshilin prepared by the ‎community's Rabbi. A community Rabbi has in mind when ‎preparing an Eruv Tavshilin that his Eruv should serve to permit ‎cooking on Yom Tov not only for himself and his family, but also for ‎everyone in his community who forgot to prepare an Eruv or is ‎unaware of this requirement. Thus, one who forgot to prepare an ‎Eruv may simply rely on the Rabbi's Eruv and cook on Yom Tov in ‎preparation for Shabbat.‎

The Awesome Holiness of Yom Kippur

This special edition of Yitzi's Parsha Preview is dedicated in Memory of my mother's Yartzeit Ramo Bat Avraham may her neshama have an aliyah and her memory act as a blessing to us all.

The Torah States in Parsha Acharei in the book of Vayikra 16:29

“This shall remain for you an eternal decree: In the seventh month, on the tenth day of the month, you shall afflict yourselves, and you shall not do any work, neither the native nor the convert who dwells among you.”

“For on this day He shall provide atonement for you to cleanse you; from all your sins before Hashem shall you be cleansed.”

The Sefer HaChinuch (Rabbi Aharon HaLevi of Barcelona 1235-c. 1290), mitzvah 185 writes;

“The basis of this mitzvah is due to God’s kindness towards the Jewish people He established one day a year upon which they can atone for their sins by the teshuvah they do. If there sins would accumulate each year, their limit would be reached within a few years and the world would have to be destroyed. Therefore, in order for the world to exist, God, in His wisdom, established one day a year to enable those who repent to receive atonement for their sins.”

In order to understand the deeper meaning of atonement we must look at the concept of sin (averot) and Repentance (Teshuva). Averot can be classified into two sub categories broken down as follows:

Mitzvot Bien Adam L’chavero –Laws between Man and his friend. Speaking Lashon Hara loosely translated as speaking ill of others is an example of this category.

Mitzvot Bein Adam L’Makom- Laws between Man and G-d. Hanging a mezuzah is an example of this category.

So how does Hashem forgive us I won’t go into specific detail. For a deeper understanding of how to achieve atonement please see http://parshapreview.blogspot.com/2010/09/rosh-hashanah-why-does-it-take-so-long.html listed is a breakdown of how to do Teshuvah.

Hashem forgives us as follows:

When we transgress a Mitzvah Bein Adam L’chavero we need to seek out the person we wronged and ask their forgivness.

There are very specific Halachot (Jewish Law) regarding the asking of forgiveness:

The Shulhan Aruch (Orah Haim 606:1) writes:

“One does not earn atonement on Yom Kippur for offenses committed against other people unless he receives their forgiveness. Therefore, it is imperative for a person to approach those people whom he has wronged during the year to ask them forgiveness before Yom Kippur. This applies to both financial and verbal offenses. In the case of a financial offense, of course, one must also return the funds in question.”

“If the victim does not grant forgiveness when the offender first approaches him, the offender should return to him, as many as three times. He then earns atonement even if the victim still refuses to forgive.”

As the Be’ur Halacha (commentary by Rabbi Yisrael Meir Kagan, 1839-1933) notes, it appears from the Shulhan Aruch’s presentation of this Halacha that a person should approach the victim accompanied by three people. Even when he approaches the victim for the first time, according to the Shulhan Aruch, he should bring three people along with him. The Rambam (Rabbi Moshe Maimonides, 1135-1204), however, on the basis of the Talmud Yerushalmi, maintains that when the offender approaches the victim for the first time he does not have to bring three people with him. If the victim refuses to forgive, then he should return as many as three times together with three other people. The Kaf Ha’haim (Rabbi Yaakov Haim Sofer, 1870-1939) writes that the accepted practice follows the Rambam’s view, and thus one is not required to bring three people the first time he approaches his fellow to request forgiveness.

The importance of requesting forgiveness from one’s fellow before Yom Kippur cannot be overstated. According to some opinions, one cannot even earn atonement for sins committed against God if he does not receive forgiveness from the people whom he had wronged. Furthermore, the Kaf Ha’haim writes that if a person does not seek his friend’s forgiveness before Yom Kippur, then the prosecuting angel comes before God and argues against this person. The angel contends that the person is not concerned about his sins, as evidenced by his unwillingness to ask for his fellow’s forgiveness, and therefore should not be granted atonement on Yom Kippur. One must therefore make every effort before Yom Kippur to make amends with all those whom he had wronged over the course of the year.

Finally, the Sages also emphasize the importance of granting forgiveness to others. The Rabbis teach that one should not be “cruel” by refusing to grant forgiveness to somebody who offended him. A person who willingly grants forgiveness to others will earn God’s forgiveness for whatever sins he may have committed.

Once transgressions are forgiven by man can we proceed to the next level of forgiveness from Hashem.

So this whole process commences with Rosh Chodesh Elul. A great example of this would be a summons to court. An individual summoned to court does not wait till the day of their trial to commence the defense.

Many months prior to the court date a solid defence is planned till the day they face their judge.
So too the process of Teshuvah begins. The month of Elul is set aside to begin our preparation for repentance. We find a remez (hint) in the name of the month. "Elul" has been interpreted as an acronym, with its Hebrew letters "Aleph," "Lamed," "Vav," "Lamed" representing the words "Ani L'Dodi V'Dodi Li" (Song of Songs: 6,3). The words mean "I am my Beloved's and my Beloved is mine," where my "Beloved" is G-d, and "I" am the Jewish People.

Of course Teshuvah can begin at any time, however, Rosh Chodesh Elul is considered a very auspicious time. In our quest for forgiveness we move onto the next level.

It is written in the Talmud, in the tractate on Rosh Hashanah that three books of account are opened on Rosh ha-Shanah, wherein the fate of the wicked, the righteous, and those of an intermediate class are recorded. The names of the righteous are immediately inscribed in the book of life, and they are sealed "to live." The middle class are allowed a respite of ten days till Yom Kippur, to repent and become righteous ; the wicked are "blotted out of the book of the living" .

Rabbi Nehorai said, "Why were ten days of Divine Compassion granted the Jewish People? It was compensation for the Ten Tests that 'Avraham Avinu' "took" and passed, as it were, with "flying colors;" therefore, HaShem gave his descendants the Ten Days between Rosh HaShanah and Yom HaKippurim.

And corresponding to the Ten Commandments that the Jewish People accepted wholeheartedly, did HaShem promise that if the Jewish People would do "Teshuvah" during the Ten Days between Rosh HaShanah and Yom HaKippurim, that He would accept it wholeheartedly!
(Tana Devei Eliyahu Zuta; Chapter 22)

Finally, the awesome holiness of Yom Kippur the addition of the Neil’a service is recited. The literal translation of the name Neil’a means “closing”. This alludes to the fact that that the holy Day of atonement is drawing to a close, at which time the gates of Heavenly Mercy wiil be closed. In this prayer, the standard Yom Kippur Amidah are recited, but the Vidduy concludes with a paragraph that speaks of Hashem’s wish that man repent rather than suffer punishment. It inspires one to seize the opportunity during the closing minutes of the day to achieve true and sincere repentance.

May this year bring much Bracha, Hatzlacha for all of Knesset Yisrael and that we merit the return of The Beit Hamikdash and the true atonement that Yom Kippur service brings.

Gmar Chatimah Tovah!!

Rosh Hashanah – Why does it take so long to get to the Shofar and the meals?

By: Fred Rutman

Why does Jewish ritual take so long? Why do we have to repeat everything? And what are we really doing on Rosh Hashanah and Yom Kippur. (Credit to Rabbonim Akiva Tatz, Breitowitz, Avi Geller, Mayer Birnbaum & Yitzchak Alloul and apologies to anyone I forgot.) Also, thanks to Jon Waldman for his editing.

Some insight for Rosh Hashanah and Yom Kippur
This is the formal version of some thoughts I wanted to share at my nephew Zane’s Bar Mitzvah (Parsha Ki Teitse) a couple weeks ago. It was inspired by a talk I had with my brother Ray, my sister-in-law Linda and her family when they were visiting Toronto a number of weeks ago. It is not designed to be a Halachic discussion or to cover everything, so as usual, if you have questions, contact me but preferably, your local orthodox Rabbi.

When the question came up of why do things take so long and why do we repeat things, I was able to give the standard answer that the repetitions are for those who are unable or don’t even know they are supposed to be saying the Amidahs (the silent prayers). So while this is true, it is not a satisfying answer. And I think when people ask this question, they are often really saying I am not connecting with my Yiddishkeit or this ritual. How do I make it more meaningful?

This got me thinking - not in time to give a proper answer then, but a better answer now. And this answer leads into the Rosh Hashanah and Yom Kippur services, where a big part of the goal is to get your spiritual white board erased so that only the good deeds you did are noted and you get inscribed for a healthy, sweet and prosperous year. Keep this thought in mind as you read through and it will connect at the end and hopefully makes Rosh Hashanah and Yom Kippur (and our prayer ritual) more meaningful to you.

The first thing to note is that when we say the silent prayers (and yes, I said say), you are supposed to mouth the words in an undertone so that only you can hear them, but ultimately, most of us don’t have that level of control and the people around us can hear what we say. This becomes doubly important in the Rosh Hashana and Yom Kippur prayers.

If you ever studied or read the Amidahs, you might have noticed that they are not written in the singular but in the plural. We are in fact praying as a collective for the entire Jewish nation. There are a few places where you can insert personal prayers (and you should) but for the most part, our liturgy is in the plural. When we do the first Amidah, think of it as your opportunity to petition on behalf of a group, association, community or whatever to the most accomplished and powerful person you know in a one-on-one setting. This person has the power to grant everything you want, or nothing or anywhere in between. Nonetheless, you have that 5 or 8 or ten minutes of his/her undivided attention to make your case. Most of us would not pass up that opportunity. That is the first Amidah.

In the repetition, we do much of the same thing. All in the plural again and davening as a proxy for those who cannot, be it health reasons, they don’t know how to, or maybe even they are Jews who do not even know they are Jews. It is part of the Jewish social contract and Zane’s parsha was full of the Torah defined social contract: things we need to do, never leaving anyone behind. It is our obligation to pray for those as a committee, not as intimate as the one-on-one but we still have the undivided attention.

Now knowing this, what does this have to do with Rosh Hashanah and Yom Kippur? Don’t we just go to Shul, repent, have some good meals, wait ten days, fast if we can, pray again, then eat again (and if you are normal, go back to doing whatever it was you just asked to be forgiven for?). Well, it is not quite that simple. Yes, you get points for going to Shul and thinking about things while in shul. The problem is we don’t actually do any repenting in our Rosh Hashana prayer service. Even the Al Chayts (the sins where we go through a laundry list of sins) - those are not actually for our individual sins. As with before, we pray in the plural. And on top of that, we don’t follow the entire repentance formula.

Repentance formula? There is a repentance formula? Yes there is. It would be pretty silly of G*d to ask us to repent and not give us the rules as to how to actually repent (or the Hebrew, Tshuvah). According to the great scholar Maimonides (aka the Rambam), the basic formula is:
1. Admit your sin,
2. Express remorse, and
3. Take on a sincere obligation to not do it again, or reduce what you do, or something. If it is not sincere, you are just lying to G*d face-to-face and that is probably not a good idea. That almost makes you a Rasha (the evil son we talk about at the Passover Seder).

Now that we have the basic formula, we need to talk about the two major categories of sins; then the formula will make more sense. The sin categories are divided just like the Ten Commandments – with sins between you and G*d on the left side (one through five, even though five is honour thy parents – G*d is all our parents) and the right side, sins six through ten represent sins between man and man, man and child, woman and woman, woman and child, man and woman... I think you get the drift. Person to Person.

The level of difficulty for cleaning out your sins on the right side (person-to-person) is infinitely more difficult because it has an added step to the formula, Step Zero. G*d is much less involved in this one but still notices it. The laws surrounding this category are complex and way beyond this note. Zero requires you trying to apologize to the person and have them say they forgive you, making restitution if required and of course doing the same if someone asks you to forgive them. Face-to-face is best, but you can also send letters, faxes, emails or text them: whatever gets the job done. Once Zero is fulfilled, you can get on to 1, 2 and 3. Given how difficult this is, you are better off just sinning between you and G*d. Takes a lot of the pressure off.

So now we know we have categories of sin, that we should “say” our prayers, why we repeat them and have a formula for doing repentance so all is good, right? Sorry, there is one more layer. Because we have to say our prayers with some degree of voice, G*d doesn’t want us airing our dirty laundry in shul. So two things happen:

1. When we do the All Chayts we are doing them in the collective and in broad categories. We are not admitting our individual specific sins, which is what we need to do. Thus, there is work that needs to be done on this and it will be explained in a few lines.

2. Again, we are praying in the plural. So when we do the All Chayts and other bits of repenting, we can only do the first two parts: admit and show remorse. The third part, obligating someone to change their behaviours, we cannot do as a collective. I cannot obligate you to do something and you cannot obligate me. Besides, I don’t know what obligations you need to take on, nore do you know mine. Thus, we are not doing personal repentance on Rosh Hashana & Yom Kippur. What does this mean? It means that we have to do this ourselves and for most of us, outside of the regular prayer services.

Fortunately, G*d doesn’t leave us hanging and desperately wants us to go against nature here. G*d wants us to have a second chance to make a good first impression. And not just a second chance, a third and a forth and a fifth and well, as many chances as you can generate. We do this through personal Tshuva, using the formula as often as we can.

The sages tell us that in particular, we are supposed to use the 30 days of this month, Elul, to do Tshuva/Repentance. And again, in the days between Rosh Hashana and Yom Kippur, do some more. Pick out a few things you know you can improve on. Don’t pick a bunch as that is a recipe for failure. I would say five max (and again, these are the sins between you and G*d, not you and other people). A couple of examples might be:
• I don’t keep Shabbat,
• I am sorry I did not keep Shabbat,
• I will keep Shabbat this year (or once a month, or Friday evening) or some derivation of this.

Again, it must be sincere. Or perhaps you don’t keep kosher. So the drill is the same:
• I did not keep kosher,
• I am sorry that I did not keep kosher,
• I will keep kosher (or I will eat a kosher meal once a week, or on a Shabbat etc).

How many times do you have to do this? Maybe this image will help. As mentioned before, we are trying to clean off the bad things from our spiritual white board. And if you noticed any white boards, many of them have residue and images on them after they have been erased. The more you use this formula, the better the eraser and cleaning fluid G*d provides. Once is great, twice is better. As many times as you can fit in will really help you out. And the more you do this, the more powerful your thoughts will be in the communal prayers.

I hope this gave you some additional insights into the Holy Days. In the spirit of the commandments six though ten, I unconditionally forgive you for anything you may have done to me, knowingly or unknowingly. I ask the same of you, to unconditionally forgive me for anything I might have done to you, knowingly or unknowingly.

In addition, if someone asks you to forgive them, as hard as it may be, please do so even if they don’t really deserve it. Why do it? Because there may be a time when you need to be forgiven and may not merit forgiveness and in those times, both people and G*d will remember when you did some selfless forgiving. Just one more deposit in the spiritual bank account.

I wish you all a good year, of health, peace happiness and sweetness.

For the all chayts http://www.aish.com/h/hh/yk/48952266.html

Yitzi’s Parsha Preview- Nitzavim-Vayelech

This week’s Parsha Preview is co-dedicated to the refuah of the following people:

Men
Reuven Mordechai Ben Chana Batya, Yaakov David Ben Sarah, Avraham Ben Sarah, Menachem Mendel Ben Faigie Ruchel, Gilon Chaim Ben Yonit, Ofek Ben Tali, Shimon Ben Miriam, Avraham Moshe Ben Miriam Tova, Baruch Kalman Ben Leiben Jacobs, Mendel Ber Ben Sarah, Aharon Ben Tamar, Shmuel Baruch Ben Golda.

Women
Sarah Bat Channah, Chana Leah Bat Esther, Kreindel Bat Esther, Kreynah Leah Bat Rachel, Simcha Bat Mazel, Sara Bat Hodda, Kyla Chaya Bat Sarah Polson, Leiba Bat Devorah Esther, Tova Rochel Bat Chaya and Yocheved Yaakovite bat Leah.

May Hashem grant them all a speedy recovery and a complete healing.

Daven for the release of Gilad Shalit-Gilad Ben Aviva-may Hashem bring him home safe and sound. If you asked to have someone put on the refuah list please update me on how these people are doing. If you would like to add someone to the list please send me an e-mail parshapreview@gmail.com

Once again, you can have this Parshah Preview dedicated in honour or memory of a loved one, you can ask for a refuah or simply acknowledge a milestone. It does not cost a thing all you have to do is ask.

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Kayla Goldrich
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Lori Nusbaum
Avia Levy
Ruth Friedman
Lupe Korr
Kenny Grayson
Harry Sturmwind
Aviv Ouanounou
Mathieu Holt
Ruthie Mizrachi
Steve Michell
Jack Baer
Tamara Kesten
Kacie Katz
Nona Etziony
Charlie Bobrowsky
Raquel Said
Gini Knight
Liaty Catty
“Ad Meyah Vesrim Shannah”

Parsha Nitzavim-Vayelech - Deuteronomy 29:9-31:30
Torah Reading for Week of Aug 29-Sep 4,2010 - Elul 19-25 5770

Candle Lighting in Toronto 7:31 P.M.
Candle Lighting in Thornhill 7:31 P.M.

Number Of Mitzvot in Parshah Nitzavim: 0
0 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Number Of Mitzvot in Parshah Vayelech: 2
Some count the mitzvah of T'shuva (repentance) from this Parsha.
2 Mitzvot Aseh (Positive Commandments)
0 Mitzvot Lo Taaseh (Negative Commandments-Prohibitions)

Haftora: (Additional portion, from Prophets, which is read after the Parsha)
Yeshayahu / Isaiah 61:10 - 63:9 שוש אשיש
This is the last of seven Haftorot, - the שבע דנחמתא - the Seven Haftorot of Consolation, that precede Rosh HaShana).

Saturday night, after midnight, or in the early hours of the morning, Ashkenazim begin the recitation of Selichot..

Erev Rosh Hashana is Wednesday September 8, 2010
Erev Tavshilin
Candle Lighting in Toronto: 7:22 P.M.
Candle Lighting in Thornhill: 7:22 P.M.

I would like to wish all my family, friends and community members A Ktiva Vchatima Tovah-May you be written and sealed for a very good year.

Parsha Preview will reconvene for October 1, 2010 for Parsha Breisheit.

Parsha Summary – Nitzavim
The Torah Reading on Shabbat day is divided into 7 sections. Each section is called an Aliya (meaning to go up) since for each Aliya, one person "goes up" to make a bracha on the Torah Reading. We invite the Cohen first, followed by a Levite who then in turn is followed by an Israelite. When a Cohen is not in attendance we call an Israelite in their place, if a Levite is not in attendance then the same Cohen is called in their place.

Moshe presented the entire nation with the basis for our covenant with G-d. Opening with the promise to the forefathers and stretching across 500 years of history, our connection with G-d had been substantiated through miracle after miracle. Yet, future generations might deny their individual responsibility to continue the relationship and its attendant responsibilities. Therefore; Moshe made it unquestionably clear that each generation is obliged to educate their children and train them to accept the agreement with G-d. Subsequent generations should not be able to excuse their responsibilities for Torah and Mitzvot due to lack of knowledge.

The next issue Moshe confronted was the reconstruction of Torah. In every generation there are those who see Torah as archaic and outdated. "Only by grafting new ideas and practices to the stale practices of Torah will Judaism continue to exist and flourish." This excuse for changing Torah's eternal truths will result in the compromise of Torah observance, our land, and our people.

As history will tragically prove, Moshe's warnings would be ignored. Later generations would wonder about the destruction and desolation and, in their search for answers, return to the uncompromised truths and practices of their forefathers.

As a generation of Baalei Teshuva find their way back, many will be overwhelmed by the seemingly inaccessibility of Torah knowledge. Moshe reassures us that Torah is reachable to all those who truly desire it. Ignorance and a lack of opportunity for learning should never be a justification.

Finally, Moshe presented the end result. Awarded with free will we must choose properly. In the end, we are responsible for what happens.

Parsha Summary-Vayelech
Let us return to the 7th day of Adar, 2488, the last day of Moshe's life. Exactly 120 years earlier the world was enhanced with the birth of a child who brought revitalization to his people and the light of Torah to the world. He became a prophet of unparalleled greatness who led his nation through a miraculous 40 year journey to the edge of the promised land.

Trials, tribulations, rebellions, civil unrest, mutinies, conspiracies, disillusionment, war and questions were his lot in life. Yet, Moshe never gave up. He nurtured the Jews "like a mother cares for her child". He confronted man and G-d in defense of his charges, and succeeded in bringing the people, both physically and spiritually intact, to the fulfillment of a 500 year old promise. Now he had to put his affairs in order, finish his work, and insure an unquestioned transition of leadership to his desiple Yehoshua. This is the focus of Parsha Vayelech.

Moshe emphasized Hashem's continued presence and protection, even though, Moshe himself would not be with them any longer. Ever since assuming the leadership of Israel, Moshe had the conflicting job of fostering the nations dependency upon Hashem while de-emphasizing their dependency upon him as a leader and provider. Now, as he prepared his final good-bye, it was clear that by day's end, with Moshe's death, the nation would have no other choice but to reassess their dependency on Moshe and direct their attention to Hashem.

However this was far more complex than it seemed. True, Moshe's death would be a definitive "cutting of the umbilical cord”; but, living in the Land by the laws of nature rather than miracles would de-emphasize G-d's overt role in all aspects of their lives.

By writing the entire text of the Torah, entrusting it into the care of the Kohanim, and explaining the unique mitzvah of Hakhel, Moshe hoped that the people would retain the perspective of their dependency upon Hashem. The Kohanim represented the continued presence of "G-d in the midst of the camp". As teachers and role models, they kept an otherwise dispersed and decentralized nation focused on their national and individual missions.

Once every 7 years, the entire nation gathered in the Bait Hamikdash in a recreation of the giving of the Torah. This national expression of devotion would serve as an essential reminder that adherence to the Torah is the reason why the nation occupied and retained the Land.

Moshe and Yehoshua were summoned to the Ohel Moed and told the harsh future of their charges. In spite of all the warnings, the people would sin and lose sight of their dependency upon Hashem. They would be punished, and instead of accepting responsibility for the consequences that their neglect of G-d's commandments caused, they would have the Gaul to blame G-d's absence and neglect for the calamities and disasters that had befallen them.(31:17) It would then be the very words of this "Song" which would testify to the reality of their defection from Hashem and the inevitable consequences which occurred, as forewarned in this Torah.

Yehoshua was encouraged to be strong and courageous and lead the nation with the same devotion that Moshe had. The Torah, written by Moshe himself, was then placed in the Ark as proof of the conditions by which the Jewish people would live or die.

Parsha Netzavim-Vayelech
Not only with you do I make this covenant and this curse; but with the those who are not here today before Hashem, our G-d, as well as those here today. (Devarim 29:13-14)

On this verse, the Zohar has the following comment:

The Holy One, Blessed is He, literally showed Adam every generation and its scholars, according to the souls that would later come; all of them stood before The Holy One, Blessed is He as they would later appear in This World. Also, at Mt. Sinai “who are not here," it means that all those souls yet to be created were there at Mt. Sinai as they would eventually come to exist. But, why does it say "who are not here" if they were, in fact, there? It could be that they were "there," but not with them, meaning that they could not see them. But why could they not see them, as Adam did? Because they saw on a higher level than this, as it says, "face to face G-d spoke with you" (Devarim 5:4) ... (Zohar, Lech-Lecha 246)

This is a thought-provoking idea, with thought-provoking consequences. If you are Jewish today, and you can trace your Jewish roots quite far back in history, then, you too, at least in soul, were at Mt. Sinai. You may feel like you are here for the first time, but the above verse indicates otherwise, or, at least that only your present body is. Even converts to Judaism may possess a "Jewish soul" that can trace its spiritual roots back to Mt. Sinai!

This is the concept of "gilgulim," which people either love or hate. The word itself comes from the Hebrew word for "wheel," indicating the "rolling over" of the soul from lifetime to lifetime. As strange as it may sound--Torah Judaism believes in reincarnation, in a big way ... to the extent the that holy Arizal has an entire book dedicated to this topic called, "Sha'ar HaGilgulim"--Gate of Reincarnations.

It would inappropriate to go into much detail regarding the contents of this seminal work in this parshah sheet. But, be sufficient it to say that it changes one's entire perspective on life in this world, and the way we view ourselves in the context of Jewish and world history.

It seems that, for the most part, people see life as being random, with "winners" and "losers," and perhaps a lot of unexceptional people in-between. What has passed has passed, and what is about to come, who knows? "Life is for living and enjoying what you can while you can," many believe, and beyond that, what meaning is there?

From the Arizal, it is clear that life in every generation is another act in well-structured "play" that will include the Final Redemption. One person's strength is another person's weakness, and everyone has their tests, and this is not random. Every person is here for a certain reason, to achieve personal rectification, and that means confronting weakness, and not excusing it.

It also means that you can't take yourself, the people in your life, and your station in life for granted. Even though your life is the product of free-will choices, still, it is a function of concepts and realities we barely know anything about, but which affect us daily. Don't be fooled by what you can't see; there is a very elaborate, elegant spiritual reality around you, in you, and it makes living in this world far more dramatic when you consider its implications--personally, and nationally.

Halacha of the Week

Please note that the Halachot discussed here are according to Sephardic Tradition as outlined by The Maran Shulchan Aruch. This is just a summary and in no way deemed as a Halachic ruling. Please contact your local Orthodox Rabbi for help.

Since it is Chodesh Ellul I thought it would be appropriate to discuss The High Holidays.

The Reasons for the Mitzvah of Shofar

What is the reason behind the Mitzvah to hear the Shofar sound on Rosh Hashanah, and what intention must one have while fulfilling this obligation?

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) discusses the reason behind the Shofar in Hilchot Teshuva. He begins by noting that the sounding of the Shofar on Rosh Hashanah is a “Gezerat Ha’katuv,” meaning, a decree issued by the Torah without any obvious reason. Before suggesting a possible reason for this Mitzvah, the Rambam emphasizes that we must ultimately approach this Mitzvah as a “Hok,” a law whose underlying rationale eludes human comprehension. Of course, there are possibilities that can be explored, but fundamentally, we observe the Mitzvah of Shofar simply because God commanded us to. And therefore, the most important intention one must have at the time of Shofar blowing is that he intends to fulfill the divine command to hear the sound of the Shofar on Rosh Hashanah.

After this introduction, the Rambam suggests that the Shofar blowing also contains a “Remez” – an allusion – to the message of “awakening”. The Shofar symbolizes an “alarm clock,” as it “awakens” us from our spiritual slumber. It calls to those of us who have fallen into the routine of pursuing material and physical indulgence, beckoning us to change our course and remember the purpose of life. This “awakening” and the need to change direction is also something we should bear in mind at the time when the Shofar is sounded.

The Gemara mentions yet another benefit of the Shofar, namely, that it reminds God, as it were, of Akedat Yitzchak-The Binding of Yitzchak. After the angel appeared to Abraham and told him not to slaughter his son, Abraham saw a ram caught by its horns in shrubbery. The Shofar we sound on Rosh Hashanah is reminiscent of that ram and thus brings to mind the great merit of the Akeda, from which we continue to benefit to this very day and which we seek to invoke as we stand in judgment on Rosh Hashanah.

Furthermore, the Gemara elsewhere notes that the extra set of Shofar blasts that we sound has the ability to confound the Satan, rattling him to the point where he is unable to prosecute and advocate against us before the Heavenly Tribunal.

These are all worthy thoughts to think in one’s mind during the sounding of the Shofar, but, as mentioned, the primary intention must be that we seek to fulfill the Biblical command of Shofar. A verse in Tehillim (81:4) says about the Mitzvah of Shofar,

“Ki Hok Le’Yisrael Hu Mishpat L’Elokeh Ya’akov” (“For it is a statute for Israel; a law for the God of Yaakov”).

The Mitzvah of Shofar is a “Hok,” a Mitzvah without any obvious reason, and this is how we should observe it, even if it is also a “Mishpat L’Elokeh Ya’akov” – meaning, there have been reasons given for it, like a “Mishpat” (a Mitzvah whose reason is clear and known).

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Shabbat Shalom Umevorach-A peaceful and Blessed Shabbat
Yitzchak Alloul