Rosh Hashana 5772 79 The Power of the Shofar As the day of Rosh Hashanah nears, the great Day of Judgment on which our fate for the coming year is decided, it is worth taking some time to contemplate the nature of the day, and the nature of the judgment we are due to face. On the one hand, as befitting a court, the prayers of Rosh Hashanah make no mention of teshuvah: There is no confession of sin, and no expression of regret thereof. That which is done is done, and there is no place for "saying sorry" in the Divine court. On the other hand, we cannot come before the Divine Judge with the merit of our righteousness and good deeds. As we mention continually over the selichos period, our merits are few and far between, and our human failings place our goodness in the shade. In the daily words, we knock on the doors of Heaven "destitute and impoverished," ashamed and even mortified by our deeds. How, then, are we to approach the judgment? What hope do we have? To Cry or not to Cry The Vilna Gaon (cited in Maaseh Rav 207) used to forbid shedding tears on the day of Rosh Hashanah. As a festival day, he held that expressions of grief and anguish are prohibited. The Vilna Gaon based this instruction on the words of the verse (Nechemyah 8:9): "The day is holy for Hashem, our G-d; do not mourn and do not cry, for the people cried as they heard the words of Torah." Yet, the Kaf Hachayim (528:60) writes how the holy Ari spared no tears during the Rosh Hashanah service, crying profusely throughout. Furthermore, he declared that not being overcome by tears on Rosh Hashanah [and Yom Kippur] was a bad omen, indicating a blemish of the soul. The legacy left us by our spiritual leaders is therefore somewhat Dear Friends & Supporters, As we welcome the New Year it is time to make an honest reckoning of our actions and accomplishments. We must look at what we have done and what we should have done; where they are one and the same we can be pleased, and where not we must strive to improve. We at dinonline.org are happy at having been able to accomplish that which we have done. Boruch Hashem, our audience keeps growing, and the number of questions increasing. It is our hope that we will reach a still greater audience and we hope
2 to provide many more shiurim in the coming year. Our parent organization, The Institute of Dayanim, has also grown vastly over the years. It now possesses one of the largest kollelim in the Jerusalem area, and is especially wellknown for the unique quality of its avreichim. Graduates of the Institute are held in great esteem and fill advanced, highlyrespectable positions. Our beis din, which is staffed mainly by graduates of the Institute, has become one of the busiest batei din in Eretz Yisrael, with almost daily dinei Torah. The beis din has a reputation as a place where one can have his case heard fairly and objectively, and decisions are issued in a timely manner by dayanim who are both honest and highly erudite. At this time, first and foremost we thank the Ribbono Shel Olom for confusing. The great Ari on the one hand stressed the importance of shedding tears on Rosh Hashanah, whereas the Vilna Gaon taught that doing so is prohibited. Even without the teachings of our leaders, the swing between the awe of the prayers and the semi-celebratory atmosphere of the day is somewhat hard to reconcile. How are these contrary teachings resolved as expressions of a single essence? Din and Rachamim Commenting on the name "Elokim" which appears in connection with the creation of the world, Rashi (Bereishis 1:1) explains that Hashem's original intention was to create the world with the attribute of Din, strict judgment. Seeing, however, that the world "did not stand," (meaning, the foundation of Din could not provide the world with continued existence), Hashem merged the attribute of Rachamim (compassion) with Din. It is important to realize that the merging of Rachamim with Din does not retract the original intention to create the world on the foundation of Din. Indeed, it is specifically the attribute of Din, whereby a person gets that which he deserves, which allows us to earn our portion for the World to Come. The world, as the Mishna in Avos (1:17) teaches, continues to stand on a leg of Din. Rather than spoiling the purity or the completeness of Din, the merger of Rachamim was required so that the attribute of Din itself could fulfill its true purpose. Without Rachamim, a sin against the Creator would result in instant destruction. This, ultimately, is contrary to the fundamental reason for the creation of the world on Din: to permit Man to earn the goodness of the World to Come (based on Ramchal; see Mesilas Yesharim Chap. 1; Daas Tevunos in several places). Thus only through Rachamim can the world continue to exist in spite of sin, allowing Man a chance to fulfill the will of Hashem in his future actions. Ultimately however, Din is implemented completely. In the words of Chazal (Bereishis Rabba 67:4), "[Hashem] extends His wrath, and takes that which is His." The world is granted continued existence, but the final accounting is no less precise. A Day of Re-creation The interplay of Din and Rachamim central to the beginning of the Creation is also the basic theme underlying the day of Rosh Hashanah. Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org
We mention in the davening that Rosh Hashanah is "the day of the beginning of Your deeds, a commemoration of the first day." Although Tana'im debate when the world was actually created (Rosh Hashanah 10b), Tosafos explain that the opinion that the world was created in Nissan agrees that the "plan" for creation was devised in Tishrei. Every year, Rosh Hashanah thus marks the 're-creation' of the world. Fittingly, the main theme of the day is Din. As the day of creation, Rosh Hashanah is also the Day of Judgment. And as the Day of Judgment, Rosh Hashanah also incorporates an element of compassion for there is no Din without Rachamim. It appears that this is the secret of the duality of the day. On the one hand, it is a day of awe, a day of fearful judgment, a day worthy of tears. On the other hand, it is a day of creation, a day of compassion, a day on which we merit the joy of re-creation. Transfer from Din to Rachamim Unlike the initial creation of the world, Chazal reveal that the Rachamim of Rosh Hashanah depends on our own deeds: "When Hashem ascends and sits on the throne of judgment (Din), He ascends with strict judgment for, as it states, "G-d has ascended with a blast. When the Children of Israel take their shofaros and blow in front of Hakodosh Boruch Hu, He rises from His throne of judgment and sits on the throne of mercy, as the verse continues, "Hashem with the sound of the shofar" (Pesikta 23:3; Vayikra Rabba 29:10). The difference between Elokim, the Divine Name that denotes strict judgment, and Hashem, the Name that denotes compassion and mercy, is the sound of the shofar. True, nobody can stand before the strict and exacting judgment of Hashem, before whom all things are known, all failings exposed. On Rosh Hashanah we have nothing to say in our merit; whatever we say will only make things worse. Yet, we have the sound of the shofar a wordless sound emanating from the depth of our soul, declaring a "readiness" that no words can articulate. In a world of sin and iniquity, our worthiness of Divine compassion (Rachamim) is contingent on a declaration of commitment latent in the sounding of the shofar. Crying and Rejoicing With the Shofar The focus of the Rosh Hashanah prayers is malchus shamayim, the Divine Kingdom whose revelation we so anticipate. literally everything. Furthermore, we wish to thank all of you, our friends and supporters who have been instrumental in bringing us to where we are today, and giving us the potential for where we will, with the help of Hashem, be tomorrow. We hope and pray that we will indeed progress much further in the future, until we merit to see the day where "The world will be filled with the knowledge of Hashem" and "Zion will be rebuilt with justice". To each and every one of you: Kesivo Vechasimo Tovo! Rabbi Yosef Fleischman Rabbi Asher Flegg The Staff Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org 3
As noted above, we do not, aside from a number of later additions, pray for Divine compassion; nor do we pray for worldly things, nor for any individual wish. Rather, our prayers transcend the personal, concentrating on our underlying national purpose: The revelation of Hashem in the world (see Yeshayahu 21:43), and, ultimately, of the Divine Kingdom. Insofar as we align ourselves with our purpose as Jews and, in a broader sense, as human beings, we become worthy of the Rachamim that grants the world continual existence. This alignment is achieved by the focus on malchus shamayim: on the recognition, by all of humanity, of the sovereignty of Hashem over the world. In a still deeper sense, it is achieved by the sounding of the shofar. Concerning all three basic parts of the Rosh Hashanah prayer service Malchiyos, Zichronos, and Shofaros the Gemara (Rosh Hashanah 16a) states that our prayers must be accompanied by the shofar. By blowing the shofar, by giving sound to the very breath of our lives, we declare our innermost commitment to Hashem. Our deeds may have strayed, but our inner self, our commitment to the purpose that defines us, remains unstained. By virtue of this declaration if it is made sincerely Hashem stands up from the throne of judgment, and sits on the throne of compassion. The day of Rosh Hashanah is termed Yom Teru'ah by the Torah, literally a "Day of Sounding the Shofar." Although we do not sound the shofar for the entire day, its sound remains the central theme. On the one hand, we cry with the shofar (the Gemara explains that the sound of the shofar resembles a crying person), reaching the deepest crevice of our persons in the terrible gravity of the moment. On the other, we rejoice with it, in voicing our inner purpose, expressing the intimate relationship with Hashem that cannot be broken. We cry and we rejoice with the shofar. In its merit, we are worthy of another year of life. The Power of the Shofar The sound of the shofar has the power to bring our deeds in line with it. The Rambam (Teshuvah 3:4) teaches: Even though sounding the shofar on Rosh Hashanah is a decree of the pasuk, nevertheless, it possesses a hidden message. Awaken O sleepers from your sleep, and tired ones from your slumber; arise from your slumber and search your deeds, repent and remember your Creator. Better your ways and your actions, so that each one should leave the evil of his ways and the iniquity of his thoughts. Latent in the sound of the shofar is the power of change. A little like the reset button that we know from modern gadgets, the sound of the shofar can bring us back to the just ways that we have departed from. It is somewhat striking that on the first two of the Days of Repentance, we make no mention of sin and iniquity. How can we repent without even mentioning the misdeeds we wish to repent upon? The answer is the shofar. On the first of the Days of Repentance, we allow the inner connection that each Jew has with Hashem to shine forth. Thus we merit a favorable judgment for the coming year. And thus we begin a new course, bringing the curves of our lives back to the straightness that Hashem created (Koheles 7:29). All we need to do is to blow and to hear the sound we blow. Wishing all readers a kesivah vechasimah tovah for life, for joy, for learning, and for peace. 4 Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org
Laws of Eiruv Tavshilin What is eiruv tavshilin? It is a mitzvah instituted by the Sages. When Yom Tov is on Friday, or on Thursday and Friday, one is required to prepare food before Yom Tov especially for Shabbos. Why is this necessary? It is forbidden to make any preparations on Yom Tov for a different day, including Shabbos. However, if one began to prepare for Shabbos before Yom Tov, he may finish the preparations on Yom Tov. The eiruv tavshilin foods are considered to be the start of the preparations. Which activities does the eiruv permit? All activities that are permitted on Yom Tov, e.g. cooking, grinding, sorting. Activities that are forbidden on Yom Tov do not become permitted due to the eiruv, such as turning on lights. Who has to make an eiruv tavshilin? Usually, every individual is obligated in this mitzvah. In practice, when the head of the household makes an eiruv, all the family members are included. Who does not require an eiruv tavshilin? A person who does not intend making any preparations on Friday for Shabbos and does not need to kindle Shabbos lights. A person who needs only to kindle Shabbos lights, should make an eiruv without a b racha. This may be relevant for a person who is staying in a hotel or is invited out for all the Shabbos meals. Is a visitor included in the host s eiruv? No. Therefore, he must make his own eiruv if he intends to do some Shabbos preparations on Friday. Alternatively, he can become a partner in the family eiruv by acquiring a share in the food. A rav should be consulted for further details. Should visiting married children make their own eiruv? The custom is that they do not make their own, but rely on the family eiruv. Which b racha is normally recited? ברוך אתה ה א-להינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Is anything else said? Yes. Following the b racha, a declaration must be made describing the purpose of the eiruv foods. What is the text of the eiruv declaration? בהדין עירובא יהא שרא לנא לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולאפוקי ולמעבד כל צרכנא מיומא טבא לשבתא. Should the declaration be said in the original Aramaic? The declaration must be said in a language that one understands. If one does not understand the Aramaic words, he should say the following translation: By means of these eiruv foods, we will be permitted to bake, cook, keep foods warm, light candles, carry, and do all that we need on Yom Tov for Shabbos. Why do some siddurim have a longer version? The longer eiruv statement concludes with a clause that includes everyone in the city, even if they did not make an eiruv. However, mere recital of this extra clause is completely ineffective without adherence to additional halachic considerations, which are the responsibility of the rav. Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org 5
Should the eiruv foods be held when reciting the b racha and eiruvdeclaration? Yes. 6 What if he forgot to hold the foods? He should pick up the foods and repeat the declaration, but not the b racha. What if a person did not say the eiruv declaration? If it is not yet nightfall, he should take the foods in his hand and say it, but he should not repeat the b racha. If he remembers only after nightfall, he should preferably give his food to another person who should prepare it for him. If this is inconvenient, he may prepare as usual. When should one make the eiruv? On erev Yom Tov, preferably before the Yom Tov lights are kindled. If necessary, it may even be made on the night preceding erev Yom Tov. It is advisable for notices to be posted in shuls, to remind people to perform this mitzvah. What if one made the eiruv before erev Yom Tov? One should preferably make the eiruv again. The declaration should be repeated, but not the b racha. May the eiruv be made on erev Yom Tov after sunset? It may be made until nightfall, if one forgot to do it earlier. What if the congregation already davened ma ariv? If the congregation already began ma ariv with bar chu, one should not make theeiruv, even if it is still before nightfall. In extenuating circumstances, the eiruv may still be made until nightfall if the congregation has not yet reached shemoneh esrei. If one personally accepted Yom Tov (but the congregation did not), he may nevertheless make his eiruv until nightfall. Which foods should be used for the eiruv? A cooked food and a baked food. The custom is to take meat, poultry, fish, or egg for the cooked food, and a whole bread/matza for the baked food. It is also permitted to use a roasted, pickled, fried, or smoked food for the cooked food. Why are two types of food taken? Taking a cooked food begins the cooking preparations for Shabbos, and taking a baked food begins the baking preparations. What if a person did not take a cooked food? The eiruv is invalid, and even baking for Shabbos is forbidden. What if a person did not take a baked food? If he does not intend to bake for Yom Tov, the eiruv is valid. He may bake if he subsequently decides to do so. If he intends to bake, he should take a bread and repeat the appropriate part of the declaration, but the b racha should not be repeated. If this procedure was not done, he may nevertheless bake. What is the most ideal type of cooked food to use? In former times, the common practice was to use a hard-boiled egg, since this would certainly last for several days without spoiling. Today, when refrigerators are available, one should beautify the mitzvah by using a more superior type of food, e.g. a portion of chicken or fish. Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org
May one use a food that is frozen? If one does not have any fresh food, one may use frozen food that is fully cooked. What is the minimum size of the pieces of food? The cooked food must be a kezayis and the baked food should preferably be akebeitza. These quantities are sufficient even if the eiruv is being made on behalf of many people. Are any cooked foods invalid for the mitzvah? One may not use a cooked food that is not usually served at a main course of a bread meal, e.g. oatmeal, cooked fruit. When should the eiruv foods be prepared? Although they may be prepared any time before Yom Tov, it is a greater mitzvah to prepare them on erev Yom Tov. Must one cook the food personally? No, one may use bought food. However, it is a greater mitzvah to personally prepare the food specifically for the eiruv (see also previous question). May one eat the eiruv foods on Yom Tov? No. The foods must be kept in a safe place until Shabbos. Since the cooked food is usually kept in the fridge, it should be wrapped and labeled clearly, to prevent people from accidentally eating it. What if some of the eiruv food was eaten? One may prepare for Shabbos provided that a kezayis of the cooked food remains. What if the cooked food was entirely eaten or lost before Yom Tov began? One should make the eiruv again, with a b racha. What if the cooked food was entirely eaten or lost on Yom Tov? New preparations may not be made, but one may finish preparations that were begun when the eiruv food existed. Therefore, one may bake a dough/batter that was already prepared, and finish cooking a dish even if one only began peeling the vegetables. Food that was prepared during the time that the eiruv existed may be put aside for Shabbos, even if one originally intended to eat it on Yom Tov. Fresh food can then be made for Yom Tov. What if the food spoiled before Shabbos? It is as if the food was lost. When may the food be eaten? On Shabbos. The custom is to use the bread/ matza for lechem mishneh at each of the Shabbos meals and to eat it at seuda shlishis. The cooked food should preferably be eaten on Friday night. What if a person did not make an eiruv? Usually, the local rav includes in his eiruv all the people in the town who did not make their own. However, a person who frequently or negligently forgets to make his owneiruv may not be able to rely on the eiruv that the rav makes. In any event, the rav must be consulted. What if one remembers at mincha on erev Yom Tov that he did not make an eiruv tavshilin? One should stay in shul and daven mincha with the congregation. In order to avoid the great inconvenience of not having an eiruv, it is Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org 7
permitted to recite an alternativeeiruv declaration in shul. Upon returning home, he should put food aside for theeiruv. What is the text of the eiruv statement in this case? פת ותבשיל שאקחנו כשאבא לביתי יהיה מעכשיו לעירוב תבשילין, which means: The bread and cooked food that I will take when I come home will be my eiruv.tavshilin from now May a person rely on the eiruv of the rav if he did not know that he had to make an eiruv? Yes. Similarly, if he knew about the concept of eiruv tavshilin but assumed that the rav makes one for everyone, he is included in the eiruv of the rav. What if a person lives in a place where there is no rav, or the rav did not include him? It is forbidden for him to prepare for Shabbos in the usual way, since he does not have an eiruv tavshilin. The following options are available: If he has not yet cooked for Yom Tov, he may put extra food into the pot to be eaten on Shabbos. Many different dishes may be prepared as long as he eats from each of them on Yom Tov. However, he may not cook a pot especially for Shabbos. On Yom Tov, he may remove food from the pot while it is on the stove, and the pot will then remain hot for Shabbos. He may give his food to another person who has made an eiruv. This person can make all the preparations that he requires for Shabbos. The details of this should be discussed with a knowledgeable person. If neither of these two options is feasible and he has nothing else to eat, he may bake one bread and cook one dish for Shabbos. Are there any other options? If Yom Tov is on Thursday and Friday and he remembers on Thursday that he did not make an eiruv tavshilin, it is still possible to make one. (This is not the case on Rosh Hashanah.) The details of this should be discussed with a rav. May one light Shabbos candles if one did not make an eiruv? No, since there is anyway electrical illumination. He may give his candles as a gift to another person, who may light them on his behalf. The precise details of this arrangement should be discussed with a rav. When an eiruv is made, may the preparations be done close to Shabbos? Every effort must be made to complete the preparations early enough on Friday afternoon that the food will be edible well before Shabbos. Similarly, water should be put on the stove so that it boils well before Shabbos. Nevetheless, if the preparations were left until late on Friday afternoon, they may still be done. May one make Shabbos preparations on Thursday which is Yom Tov? No, the eiruv only permits one to prepare on Friday. Even if a person knows that he will be unable to prepare on Friday and makes the eiruv with this in mind, he may not cook on Thursday for Shabbos. Preparations may begin on Thursday night. 8 Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org