![\"Rosh](\"http:\/\/ish-tam.com\/blog\/wp-content\/uploads\/2015\/09\/Rosh_Hashana_shofar_pomegranates-150x150.jpg\")
<\/a>We Sefardi Jews begin saying Selichot prayers on the 2nd of Elul, when Moshe was \u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05bc\u05b4\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05bc\u05b0\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 Sefer Bikorat Behem\u2019techa by Rav\u00a0Rahmiel Hayyim Drizin download PDF version of the book. We Sefardi Jews begin saying Selichot prayers on the 2nd of Elul, when Moshe was on Har Sinai receiving the second Luchot . The prevalent custom amongst Ashkenazic Jews, on the other hand, is to begin reciting Selichot \/forgiveness prayers from the Sunday morning…<\/p>\n","protected":false},"author":1,"featured_media":435,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[41,61],"tags":[201,200,132,191,203,202,197,43,199,196,198,135,89,51],"_links":{"self":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/433"}],"collection":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/comments?post=433"}],"version-history":[{"count":4,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/433\/revisions"}],"predecessor-version":[{"id":478,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/433\/revisions\/478"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/media\/435"}],"wp:attachment":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/media?parent=433"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/categories?post=433"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/tags?post=433"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\non Har Sinai receiving the second Luchot .
\nThe prevalent custom amongst Ashkenazic Jews, on the other hand, is to begin
\nreciting Selichot \/forgiveness prayers from the Sunday morning before Rosh
\nHashanah, unless Rosh Hashanah falls out on a Monday or a Tuesday ( as it does this
\nyear, 5776 ), in which case Selichot begins a week earlier ( this year, 5775, Motzaei
\nShabbat September 5\/Sunday morning September 6 ), as we require at least four days
\nof Selichot before Rosh Hashanah .( Rama Siman 581:1 ). Mishna B\u2019rurah 581:6
\nexplains that the reason that the preparation is no less than four days is because
\nsome had the custom to fast for ten days prior to Yom Kippur however, since one
\ncan\u2019t fast on Rosh Hashanah \u2019s two days, Shabbat Shuvah , and Erev Yom HaKippur ,
\none had to begin fasting four days prior to Rosh Hashana.
\nAnother reason for this is that we require at least four days of Selichot before Rosh
\nHashana . A Korban ( sacrifice ) in the Bet HaMikdash required four days of
\nexaminations to ensure it was blemish free and acceptable for the Mizbeach ( altar ).
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n2
\n\u05e8\u05de\u05d1”\u05dd \u05d4\u05dc\u05db\u05d5\u05ea \u05ea\u05de\u05d9\u05d3\u05d9\u05df \u05d5\u05de\u05d5\u05e1\u05e4\u05d9\u05df \u05e4\u05e8\u05e7 \u05d0
\n\u05d0\u05d9\u05df \u05e4\u05d5\u05d7\u05ea\u05d9\u05df \u05de\u05e9\u05e9\u05d4 \u05d8\u05dc\u05d0\u05d9\u05dd \u05d4\u05de\u05d1\u05d5\u05e7\u05e8\u05d9\u05df \u05d1\u05dc\u05e9\u05db\u05ea \u05d4\u05d8\u05dc\u05d0\u05d9\u05dd \u05e9\u05d1\u05de\u05e7\u05d3 \u05e9, \u05d5\u05d9\u05d4\u05d9\u05d5 \u05de\u05d5\u05db\u05e0\u05d9\u05dd \u05e7\u05d5\u05d3\u05dd \u05d9\u05d5\u05dd \u05d4\u05e7\u05e8\u05d1\u05d4 \u05d1\u05d0\u05e8\u05d1\u05e2\u05d4 \u05d9\u05de\u05d9\u05dd , \u05d5\u05d0\u05e3 \u05e2\u05dc \u05e4\u05d9 \u05e9\u05d4\u05d9\u05d5
\n\u05de\u05d1\u05e7\u05e8\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05de\u05ea\u05d7\u05d9\u05dc\u05d4 \u05dc\u05d0 \u05d4\u05d9\u05d5 \u05e9\u05d5\u05d7\u05d8\u05d9\u05df \u05d0\u05ea \u05d4\u05ea\u05de\u05d9\u05d3 \u05e2\u05d3 \u05e9\u05de\u05d1\u05e7\u05e8\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05e9\u05e0\u05d9\u05d4 \u05e7\u05d5\u05d3\u05dd \u05e9\u05d7\u05d9\u05d8\u05d4 \u05dc\u05d0\u05d5\u05e8 \u05d4\u05d0\u05d1\u05d5\u05e7\u05d5\u05ea, \u05d5\u05de\u05e9\u05e7\u05d9\u05df \u05d0\u05d5\u05ea\u05d5 \u05de\u05d9\u05dd \u05d1\u05db\u05d5\u05e1 \u05e9\u05dc
\n\u05d6\u05d4\u05d1 \u05db\u05d3\u05d9 \u05e9\u05d9\u05d4\u05d9\u05d4 \u05e0\u05d5\u05d7 \u05dc\u05d4\u05e4\u05e9\u05d8.
\nThe R ambam writes above in his H ilchot Temidim v\u2019Musafim: \u05d5\u05d9\u05d4\u05d9\u05d5 \u05de\u05d5\u05db\u05e0\u05d9\u05dd \u05e7\u05d5\u05d3\u05dd \u05d9\u05d5\u05dd \u05d4\u05e7\u05e8\u05d1\u05d4
\n,\u05d1\u05d0\u05e8\u05d1\u05e2\u05d4 \u05d9\u05de\u05d9\u05dd
\n“They should be prepared four days before their sacrifice.”
\nIn his commentary to the Mishna Arachin 2:5, Rambam further writes that the
\nsource for this practice was the Korban Pesach <\/a>\/Paschal sacrifice brought by the
\nJews in Egypt. They were commanded to take the lambs four days before they were
\noffered.
\nConcerning this Korban Pesach ( Shemot 12:4 ) Rashi writes:
\n\u05d5\u05d4\u05d9\u05d4 \u05dc\u05db\u05dd \u05dc\u05de\u05e9\u05de\u05e8\u05ea: \u05d6\u05d4 \u05dc\u05e9\u05d5 \u05df \u05d1\u05e7\u05d5 \u05e8 \u05e9\u05d8\u05e2\u05d5\u05df \u05d1\u05e7\u05d5 \u05e8 \u05de\u05de\u05d5\u05dd \u05d0\u05e8\u05d1\u05e2\u05d4 \u05d9\u05de\u05d9\u05dd \u05e7\u05d5\u05d3\u05dd \u05e9\u05d7\u05d9\u05d8\u05d4
\nThis is an expression of inspection, that it [ the animal ] requires an inspection for a
\nblemish four days before its slaughter.
\nHe uses the root \u05d1\u05e7\u05d5\u05e8 B ikor \/inspection.
\nSo too each Jew should consider themselves as a Korban Olah on Rosh Hashanah
\nand be ready to sacrifice themselves in atonement before Hashem, and thus utilize
\nthese four days ( or more ) to inspect their deeds and do Teshuvah for their sins
\n( blemishes ) and thus be pure when approaching HaShem on Rosh Hashana .
\nHow does saying Selichot parallel checking blemishes? The Mishna B\u2019rurah explains
\nthis with an incredible insight from the pesukim about the korbanot of Rosh
\nHashanah . Usually, the Torah describes our obligation to bring a korban olah with
\nthe words \u201cV\u2019hikravtem olah\u201d \u201cYou shall offer an olah \u201d ( e.g. Bamidbar 28:19 );
\nhowever, with regards to Rosh Hashanah the Torah says \u201d va\u2019asitem olah\u201d \u201cYou
\nshould make a korban olah\u201d ( Bamidbar, 29:2 ). This difference alludes to the idea
\nthat the true korban olah of Rosh Hashanah is not the animal we bring ; rather, we
\nmust \u201c make\u201d a korban by working on perfecting ourselves and sacrificing our inner
\nanimal\u2019s desires for Hashem\u2019s sake. Since we are offering ourselves as korbanot , it
\nfollows that we should inspect ourselves for four days\u2013 and this is accomplished
\nthrough the four days of Selichot and teshuvah which precede Rosh Hashanah .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n3
\nBesides saying the Selichot , how should this self-inspection process be done today?
\nWith the help of Heaven I received an insight in learning the daily Chabad study
\nHaYom Yom for 4 Elul , and to ascend the four days prior to Rosh Hashanah in
\nmenschkeit \/humanity by focusing on improving our character:
\n\u05de\u05e2\u05dc\u05ea \u05de\u05d9\u05df \u05d4\u05d0\u05e0\u05d5\u05e9\u05d9, \u05d9\u05e9\u05e0\u05dd \u05d0\u05e8\u05d1\u05e2\u05d4 \u05ea\u05d5\u05d0\u05e8\u05d9\u05dd: \u05d0\u05d3\u05dd \u05de\u05e2\u05dc\u05ea
\n\u05d4\u05de\u05d5\u05d7\u05d9\u05df \u05d5\u05d4\u05e9\u05db\u05dc, \u05d0\u05d9\u05e9 \u05de\u05e2\u05dc\u05ea
\n\u05d4\u05dc\u05d1 \u05d5\u05d4\u05de\u05d3\u05d5\u05ea, \u05d0\u05e0\u05d5\u05e9 \u05d4\u05d7\u05dc\u05d9\u05e9\u05d5\u05ea
\n\u05d1\u05d0\u05d7\u05d3 \u05de\u05d4\u05dd
\n\u05d1\u05e9\u05db\u05dc \u05d0\u05d5 \u05d1\u05de\u05d3\u05d5\u05ea, \u05d0\u05d5 \u05d1\u05e9\u05ea\u05d9\u05d4\u05dd, \u05d2\u05d1\u05e8 \u05de\u05ea\u05d2\u05d1\u05e8
\n\u05e2\u05dc \u05e2\u05e6\u05de\u05d5 \u05dc\u05d4\u05e1\u05d9\u05e8 \u05d4\u05de\u05e0\u05d9\u05e2\u05d5\u05ea \u05d5\u05e2\u05d9\u05db\u05d5\u05d1\u05d9\u05dd \u05dc\u05d4\u05e9\u05d9\u05d2 \u05d0\u05d7\u05ea \u05d4\u05de\u05e2\u05dc\u05d5\u05ea \u05d0\u05d5 \u05d1\u05e9\u05db\u05dc \u05d0\u05d5 \u05d1\u05de\u05d3\u05d5\u05ea, \u05d4\u05d9\u05d9\u05e0\u05d5
\n.\u05d3\u05d2\u05d1\u05e8 \u05e2\u05d5\u05e1\u05e7 \u05e2\u05dd \u05d4\u05d0\u05e0\u05d5\u05e9 \u05dc\u05d4\u05d2\u05d1\u05d9\u05d4\u05d5 \u05dc\u05de\u05e2\u05dc\u05ea \u05d0\u05d9\u05e9 \u05d0\u05d5 \u05d0\u05d3\u05dd
\n\u05d5\u05de\u05d0\u05d7\u05e8 \u05d3\u05d0\u05e4\u05e9\u05e8 \u05dc\u05e2\u05e9\u05d5\u05ea \u05de\u05d0\u05e0\u05d5\u05e9 \u05d0\u05d9\u05e9 \u05d0\u05d5 \u05d0\u05d3\u05dd, \u05d4\u05e8\u05d9 \u05d1\u05d4\u05db\u05e8\u05d7 \u05d3\u05d2\u05dd \u05d1\u05d0\u05e0\u05d5\u05e9 \u05d9\u05e9\u05e0\u05dd \u05db\u05dc \u05d0\u05d5\u05ea\u05dd \u05d4\u05de\u05e2\u05dc\u05d5\u05ea \u05e9\u05d9\u05e9\u05e0\u05dd \u05d1\u05d0\u05d9\u05e9 \u05d5\u05d2\u05dd \u05d1\u05d0\u05d3\u05dd
\nIn describing the unique qualities of humankind, four terms are used: Adam refers to the quality of
\nmind and intellect; ish to the quality of heart and emotion; enosh , weakness in either intellect or
\nemotion or both; gever , who overcomes inner weakness and removes obstacles and hindrances to the
\nattainment of an intellectual or emotional quality. I.e. gever works upon enosh to elevate him to the
\nplane of ish or adam . Since it is possible to turn enosh into ish or adam , it is obvious that enosh
\nalready possesses the qualities found in ish and adam .
\nIn summary, in Hebrew \u201cman\u201d has four distinct names: adam , ish , enosh , and
\ngever . Each of these terms describes a special virtue of man, and a failing. As
\nRabbi Posner writes:
\nAdam refers to a man of wisdom and understanding; ish is descriptive of moral, emotive attributes;
\nenosh signifies weakness in either intellect or emotions; gever denotes strength and mastery over
\nobstacles, either in the realm of the intellect or of the emotions, whether or not the strength is innate
\nor acquired.
\nAdam is the loftiest adjective, that of intellectual capacity. Through this trait a person, striving with
\nmind and heart, achieves superiority over all Creation, not only over terrestrial creatures, but even
\nover spiritual ones, such as the ministering angels and emanations. Though the angels ( on high ) are
\nAbstract Intellects ( despite their bodily existence )-since their conceptions are non-spatial and
\nnon-temporal, while those of humans are circumscribed by the limitations of time and space-still man
\nis superior. For only man has been given the mission and ability to illumine the darkness of this
\nphysical world with the light of Torah and mitzvot , to make it a G-dly abode. The Abstract Intellects
\nlack this ability. Moreover, they cannot even conceive that physical objects can serve as an abode for
\nthe Divine Majesty, or that a physical brain can conceive of G-d.
\nMan alone was chosen by G-d for this task. Therefore he is called the principal creature. He has no
\nparallel among the higher or lower creatures. Indeed, since he is composed of the loftiest and the
\nlowest components ( his body being formed from the lowest gross matter-dust of the earth, and his soul
\nfrom the highest of all-part of G-d above ) man with his physical brain can grasp G-dly concepts even
\nmore thoroughly than can the angels. This dual composition of man, makes him superior to the
\nheavenly creatures .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n4
\nOur Sages in the Gemara point out that there are four distinct 1 terms for a human
\nbeing: adam , ish , gever , and enosh ( Shabbat 54b). Each means \u201cperson,\u201d but they
\nrepresent four distinct spiritual dimensions. For example, adam is considered the
\nmost elevated, as a person is created in the image of G-d. The Zohar mentions the
\nsame names, but hints to a different focus:
\nZohar III:48
\n\u05d0\u05e0\u05b8\u05d0 \u05d1\u05bc\u05b0\u05db\u05b7\u05de\u05bc\u05b8\u05d4 \u05d3\u05bc\u05b7\u05e8\u05b0\u05d2\u05bc\u05b4\u05d9\u05df \u05d0\u05b4\u05ea\u05b0\u05e7\u05b0\u05e8\u05b5\u05d9 \u05d1\u05bc\u05b7\u05e8 \u05e0\u05b8\u05e9\u05c1: \u05d0\u05b8\u05d3\u05b8\u05dd, \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8, \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1, \u05d0\u05b4\u05d9\u05e9\u05c1. \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc \u05e9\u05c1\u05b6\u05d1\u05bc\u05b0\u05db\u05bb\u05dc\u05bc\u05b8\u05dd \u05d0\u05b8\u05d3\u05b8\u05dd. (\u05de\u05e9\u05d5\u05dd)\u05d3\u05bc\u05b4\u05db\u05b0\u05ea\u05bc\u05b4\u05d9\u05d1, (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d0) \u05d5\u05b7\u05d9\u05bc\u05b4\u05d1\u05b0\u05e8\u05b8\u05d0
\n\u05d0\u05b1\u05dc\u05d4\u05b9\u05b4\u05d9\u05dd \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05d1\u05bc\u05b0\u05e6\u05b7\u05dc\u05b0\u05de\u05d5\u05b9. \u05d5\u05bc\u05db\u05b0\u05ea\u05b4\u05d9\u05d1 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d8) \u05db\u05bc\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e6\u05b6\u05dc\u05b6\u05dd \u05d0\u05b1\u05dc\u05d4\u05b9\u05b4\u05d9\u05dd \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd. \u05d5\u05b0\u05dc\u05b8\u05d0 \u05db\u05bc\u05b0\u05ea\u05b4\u05d9\u05d1, \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8, \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1, \u05d0\u05b4\u05d9\u05e9\u05c1. \u05d0\u05b8\u05de\u05b7\u05e8
\n\u05e8\u05b4\u05d1\u05bc\u05b4\u05d9 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4, \u05d0\u05b4\u05d9 \u05d4\u05b8\u05db\u05b4\u05d9, \u05d5\u05b0\u05d4\u05b8\u05d0 \u05db\u05bc\u05b0\u05ea\u05b4\u05d9\u05d1 (\u05d5\u05d9\u05e7\u05e8\u05d0 \u05d0) \u05d0\u05b8\u05d3\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 \u05d9\u05b7\u05e7\u05b0\u05e8\u05b4\u05d9\u05d1 \u05de\u05b4\u05db\u05bc\u05b6\u05dd \u05e7\u05b8\u05e8\u05b0\u05d1\u05bc\u05b8\u05df \u05dc\u05b7\u05d9\u05b0\u05d9\u05b8’. (\u05d5\u05dc\u05d0 \u05d2\u05d1\u05e8, \u05d0\u05e0\u05d5\u05e9, \u05d0\u05d9\u05e9) \u05de\u05b7\u05d0\u05df \u05d1\u05bc\u05b8\u05e2\u05b5\u05d9 \u05dc\u05b0\u05de\u05b4\u05e7\u05b0\u05e8\u05b7\u05d1
\n\u05e7\u05b8\u05e8\u05b0\u05d1\u05bc\u05b0\u05e0\u05b8\u05d0. \u05de\u05b7\u05d0\u05df \u05d3\u05bc\u05b0\u05d0\u05b4\u05d9\u05d4\u05d5\u05bc \u05d7\u05b7\u05d8\u05bc\u05b8\u05d0\u05b8\u05d4 \u05d5\u05bc\u05db\u05b0\u05ea\u05b4\u05d9\u05d1 \u05d0\u05b8\u05d3\u05b8\u05dd .
\nWe learned that man has names in different stages: adam (man), gever (male man), enosh (human),
\nish (person). The greatest is Adam , as written, “S o G-d created man ( adam ) in His own image ”
\n( Beresheet 1:27 ), and, “for in the image of G-d made He man (adam) ” ( Beresheet 9:6 ), instead of
\nusing Gever, Enosh or Ish. Rabbi Yehuda said, in that case, it is written, ” If any man (adam) of you
\nbring an offering to Hashem” ( Vayikra 1:2 ). Who needs to bring an offering? Only whoever sins
\n[ meaning who is of a lower level than adam ]. Nevertheless it is written \u201c adam .\u201d
\nThe Kabbalistic tradition advises that each of these four aspects of the human being
\nrepresents a different level of soul\u2014in descending order: adam is chaya , gever is
\nneshama , enosh is ruach , and ish is nefesh . In each soul level, there is a unique
\nhuman capacity for immanence, transcendence, and transformation. There is also
\nthe ma\u2019aveh , a damager, but this is a Talmudic, not a biblical, term. Rav teaches
\nthat a ma\u2019aveh is a human damager ( Bava Kama 3b ). A ma\u2019aveh is one who is
\nalienated from the spiritual self. Though this terminology is complex and difficult to
\n1 It is interesting to note that sometimes the Hebrew ish is translated as the Aramaic gavra , as in
\nDevarim 25:5 where \u201cto a strange man\u201d \u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d6\u05b8\u05e8 is rendered .\u05dc\u05b4\u05d2\u05b0\u05d1\u05b7\u05e8 \u05d0\u05d5\u05b9\u05d7\u05b2\u05e8\u05b8\u05df
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n5
\ngrasp, the idea is important\u2014that each human being is composed of several
\nspiritual dimensions.
\nToday, we often seek quick and profound spiritual highs ( external stimuli that spark
\nelation and an intensity of emotions) . However, the Torah comes to teach that we
\nshould not look for thrills but for consistent spiritual commitment. We should
\nchange the way we search for spiritual transformation and follow the teachings of
\nthe Torah; with practice, exercise, and discipline, one can access inner worlds and
\nthe inner light that can be truly transformative.
\nOne central part of spiritual reflection is temporal:
\nAkayva ben Mahalel says: Anyone who gives four things to his heart will sin no more: from where he
\ncomes, to where he goes, what in the future he will be, and who is his judge.
\nFrom where he comes\u2014from a place of darkness.
\nTo where he goes\u2014to a place of darkness and gloom
\nWhat in the future he will be\u2014dust and worm and maggot.
\nWho is his judge\u2014the King of the kings of kings, the Holy One, blessed be He . ( Ethics of the Fathers
\n3:1 )
\nAnother key aspect of spiritual reflection is eternal. One must attempt to access the
\neternal levels of the soul within the self in order to spiritually progress.
\nOne important facet of discovering one\u2019s inner spiritual world is to learn from others
\nand support others in their spiritual journeys. Rabbi Yisrael Salanter taught that
\nanother\u2019s physical needs are my spiritual needs. When we take care of others as
\nadam , ish , enosh , gever , and even when they are ma\u2019aveh\/ damagers, we develop
\nimportant spiritual depth in ourselves as well.
\nIt is our task to see the spiritual complexity in other people and to humbly serve
\nothers. In the process, we continue to flourish in our own spiritual and religious
\ncomplexity and grandeur. We must embrace these different existential human
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n6
\ncharacteristics, recognize our spiritual dimensions, and seek spiritual transformation
\nthrough service.
\nImagine next time you are speaking with someone casually that they are not mere
\nflesh and blood [ adam \/man is of dam \/blood] but that they are multi-dimensional
\nspiritual beings with depths of spiritual worlds within them.
\nSo, it came to me with the help of Heaven, that as you inspect your inner animals,
\n\u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 , called the Nefesh Behemit, we need to contemplate the source of all
\nmiss-takes, something called the Evil Inclination. The Talmud speaks of the Good
\nInclination and the Evil Inclination. Following the Mussar tradition, the Chovot
\nHaLevavot ( Shaar HaYichud chapter 5 ) explains thusly:
\n\u201cYou should know that your greatest enemy in this world is your yetzer hara. He is enmeshed in your
\nspirit and mixed in to your abilities and character traits, he joins you and operates on all levels of your
\nspiritual and physical senses. He rules over you, knowing your deepest darkest secrets, he advises
\nyou at every turn, whatever conscious or subconscious decision you consider whatever hidden or
\nrevealed path you seek to take, he is there guiding you. He constantly seeks to tempt your footsteps
\nto tread onto the way he has laid out for you.\u201d
\nChassidut adds that the Good Inclination is the intellectual faculty of the Nefesh
\nElokit and the Evil Inclination is the emotions of the Nefesh HaBehamit . All negative
\ncharacter traits stem from the emotions of the Nefesh HaBehamit . The intellect of
\nthe Nefesh HaBehamit just serves as a server to its emotions, the mind finds a way
\nto fulfill the desire. Take for example the emotion of Chesed \/ lovingkindness. In
\nthe Nefesh Elokit , the Sefirah of Chesed represents the soul\u2019s love for G-d. In the
\nNefesh HaBehamit it is the capacity to love the material. This love can degenerate
\ninto lust and can be very destructive. Not everyone has the ability to totally
\ntransform and sublimate the Emotions of the Nefesh HaBehamit like the Tzaddikim .
\nThe intermediate level person will always have the struggle and it is for that
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n7
\npurpose that he has been created. Knowing how powerful the Evil Inclination can be
\nhow is one to bridle the Emotions of the Nefesh HaBehamit .
\nAnd that is going to be a main task in your four days of inspecting your inner
\nanimal. These four final days of the year, \u201clast dance, last chance to love,\u2019 it
\nseems, work well to focus on the four different names of adam \/man, one each day,
\nfollowing the Chassidic system, described above. Rosh Hashanah is none other
\nthan the creation of Adam Rishon\/ Adam and Eve, the first man and woman, and
\ntheir first actions toward the realization of mankind\u2019s role in G\u2011d\u2019s world.
\nMan, say our sages, is a universe in miniature. So just as creation as a whole is
\ncomprised of the pre-human world created on Elul 25 and the adam \/human
\nelement introduced on Tishrei 1–so it is within the human being. And just as all
\nelements of the macro-universe fulfill their purpose in creation via the deeds of
\nman, so do all strata of the human \u201cuniverse\u201d attain fulfillment and realization
\nthrough its distinctly human element, through the man in man. [ Lubavitcher Rebbe ]
\nOur sages categorize the entirety of creation as consisting of four \u201cworlds\u201d or
\n\u201ckingdoms\u201d: the \u201cinanimate\u201d or mineral kingdom; the vegetable kingdom; the
\nanimal kingdom; and \u201cthe speaker\u201d kingdom–the human being. We hope to
\nexamine these inner kingdoms during the four final days before Rosh Hashanah .
\nMan, too, incorporates these four \u201ckingdoms\u201d within himself. There are occasions
\nand pursuits in our life in which we resemble the inert mineral. We might be asleep,
\non vacation, at play, or engaged in any of the other forms of repose and recreation
\nto which we devote a significant portion of our time. Obviously, we are physically
\nalive at these times; we might even be greatly exerting ourselves and employing
\nour keenest faculties. But spiritually, we are an inanimate stone. \u201cLife,\u201d in its
\nultimate sense, is the endeavor to transcend one\u2019s present state–to grow and
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n8
\nachieve beyond what one is–while the function of our \u201cmineral\u201d pursuits is to
\nsustain rather than produce, to conserve rather than create.
\nThere are also times when a we are in our \u201cvegetable\u201d mode–when our focus is on
\nself-growth and self-development. With these activities, we exhibit signs of spiritual
\nlife, as opposed to the inertia of our \u201cmineral\u201d hours. Nevertheless, because they
\nare confined to the betterment of self, these represent a limited, \u201cbotanical\u201d
\nvitality: we are growing upwards, blossoming and bearing fruit; but we remain
\nrooted to the \u201cspot\u201d where nature has planted us.
\nA more dynamic vitality is exhibited by the \u201canimal\u201d in us–the instincts, passions
\nand sensitivities by which we relate to others. With our faculties for love, awe and
\nother emotions, we roam the terrain beyond the narrow spectrum of self,
\ntranscending the merely vertical growth of our vegetable element.
\nBut we are more than the sum of our mineral, vegetable and animal lives; more
\nthan repose, growth and feeling. The adam in man, our quintessentially human
\nqualities, are our intellect and our spirituality.
\nWith our unique capacity for independent thought and discriminating intelligence,
\nwe transcend the self-defined world of instinct and feeling to view ourselves from
\nthe outside, and change ourselves accordingly. Thus the intellectual self is truly
\n\u201calive\u201d–constantly reassessing and redefining its perceptions and sensitivities.
\nEven more transcendent than the intellect is our spiritual self, the \u201cspark of
\nG-dliness\u201d within us that makes us the apex of G-d\u2019s creation. The intellect is \u201cfree\u201d
\nand \u201cobjective,\u201d but only in relation to the subjective emotions; ultimately the
\nintellect is defined and confined by the nature and laws of reason. The divine in
\nourselves, however, knows no bounds, surmounting all constraints and limitations
\nthat might inhibit our relationship with our Creator.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n9
\nIt is when we engage our intellectual and spiritual faculties that we are truly our
\nhuman self. It is in these moments–when we employ our mind to literally recreate
\nourselves through self-critique and the refinement of our character and behavior,
\nand when we transcend all inhibitions of ego, feeling and even intellect to serve G-d
\nwithout restraint or equivocation–that we rise to our role as G-d\u2019s partner in
\ncreation, as the only one of His creations who possesses the freedom to originate
\nand create.
\nThe four days represent an upwards ascension to the state of Adam created on
\nRosh Hashanah , and flow as such:
\n26 Elul : \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 Enosh — weakness in either intellect or emotion or both, related
\nto domeim \/mineral. ( see page 10 )
\n27 Elul : \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 G ever- -overcomes inner weakness and removes obstacles and
\nhindrances to the attainment of an intellectual or emotional quality, related to
\ntzemach \/vegetative. ( see page 13)
\n28 Elul : \u05d0\u05b4\u05d9\u05e9\u05c1 I sh –quality of heart and emotion, related to c hayah \/animal.
\n(see page 20 )
\n29 Elul : \u05d0\u05b8\u05d3\u05b8\u05dd A dam refers to the quality of mind and intellect, related to
\nmedaberet \/speaker. ( see page 23 )
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n10
\nThe Lubavitcher Rebbe taught that on the macrocosmic level, Rosh Hashanah
\nteaches us that \u201cEvery \u05d0\u05b8\u05d3\u05b8\u05dd m an is obligated to say: \u2018The entire world was created to
\nserve me, and I was created to serve my Creator.\u2019” That our \u201cprivilege\u201d to exploit
\nnature\u2019s resources to serve our own needs is also a duty and a responsibility, since
\nit is through their contribution to our lives that all elements of creation can rise
\nfrom the limitations of their \u201crobotic\u201d existence to share in the spiritually and
\ntranscendence of a \u05d0\u05b8\u05d3\u05b8\u05dd human deed. When we prove equal to this task, we not only
\nrise above our created state but also raise the entire universe with us; when we fail
\nto do so, G-d forbid, we not only debase our own humanity but also drag down with
\nus everything that is partner to our existence.
\nThe same applies to the microcosmic universe–the four-tiered life of man:
\n\u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 \u05d2\u05b6\u05bc\u05d1\u05b6\u05e8 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b8\u05d3\u05b8\u05dd
\nOur \u201cmineral,\u201d \u201cvegetable\u201d and \u201canimal\u201d endeavors are important–indeed,
\nindispensable–components of our lives; but we must remember that also in this
\ninner world, everything was created \u201cfor my sake\u201d–to serve the \u05d0\u05b8\u05d3\u05b8\u05dd A dam human in
\nme.
\nWhen the goal of our recreational, growth-oriented and experiential activities is to
\nenable our intellectual and spiritual lives, they, too become partners to our
\ntranscendental endeavor to remake ourselves, and the world we inhabit, in the
\ndivine image imprinted within us; they, too, become \u05d0\u05b8\u05d3\u05b8\u05dd h uman endeavors,
\nparticipants in the realization of the divine potential invested in \u05d0\u05b8\u05d3\u05b8\u05dd m an.
\nThe Ascent to Adam
\n26 Elul 2: \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1 E nosh — weakness in either intellect or emotion or both, related
\nto domeim \/mineral.
\n2 Today is the Second Day of Creation. The Midrash points out here the Torah does not use the
\nexpression ” Ki Tov” ( It was good ). On all the other days of Creation, the Torah says that ” G-d saw
\nthat it was good “. However, the Torah does not use this expression on the second day of Creation.
\nThe Midrash explains that on the second day, G-d made the firmament ( rakiah ) which divided
\nbetween the waters above and the water below. This was the day when G-d introduced division
\n( machloket ) into the world. Therefore, G-d did not want to use the expression ” It was good” regarding
\nmachloke t.
\nThe Midrash continues, “If a machloke t which is for the establishment of the world is not ‘good’,
\ncertainly a machloket which is not for such a lofty purpose, but rather is just to create disunity and
\narguments, is not good”. Perhaps this too was a weakness in Enosh \u2019s generation, as we describe
\nbelow.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n11
\n\u05d4\u05dc\u05db\u05d5\u05ea \u05e2\u05d1\u05d5\u05d3\u05ea \u05db\u05d5\u05db\u05d1\u05d9\u05dd \u05e4\u05e8\u05e7 \u05e8\u05d0\u05e9\u05d5\u05df
\n\u05d0. \u05d1\u05d9\u05de\u05d9 \u05d0\u05e0\u05d5\u05e9 \u05d8\u05e2\u05d5 \u05d1\u05e0\u05d9 \u05d4\u05d0\u05d3\u05dd \u05d8\u05e2\u05d5\u05ea \u05d2\u05d3\u05d5\u05dc \u05d5\u05e0\u05d1\u05e2\u05e8\u05d4 \u05e2\u05e6\u05ea \u05d7\u05db\u05de\u05d9 \u05d0\u05d5\u05ea\u05d5 \u05d4\u05d3\u05d5\u05e8 \u05d5\u05d0\u05e0\u05d5\u05e9 \u05e2\u05e6\u05de\u05d5 \u05de\u05df \u05d4\u05d8\u05d5\u05e2\u05d9\u05dd \u05d4\u05d9\u05d4 \u05d5\u05d6\u05d5 \u05d4\u05d9\u05ea\u05d4 \u05d8\u05e2\u05d5\u05ea\u05dd \u05d0\u05de\u05e8\u05d5
\n\u05d4\u05d5\u05d0\u05d9\u05dc \u05d5\u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d1\u05e8\u05d0 \u05db\u05d5\u05db\u05d1\u05d9\u05dd \u05d0\u05dc\u05d5 \u05d5\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd \u05dc\u05d4\u05e0\u05d4\u05d9\u05d2 \u05d0\u05ea \u05d4\u05e2\u05d5\u05dc\u05dd \u05d5\u05e0\u05ea\u05e0\u05dd \u05d1\u05de\u05e8\u05d5\u05dd \u05d5\u05d7\u05dc\u05e7 \u05dc\u05d4\u05dd \u05db\u05d1\u05d5\u05d3 \u05d5\u05d4\u05dd \u05e9\u05de\u05e9\u05d9\u05dd \u05d4\u05de\u05e9\u05de\u05e9\u05d9\u05dd \u05dc\u05e4\u05e0\u05d9\u05d5
\n\u05e8\u05d0\u05d5\u05d9\u05d9\u05df \u05d4\u05dd \u05dc\u05e9\u05d1\u05d7\u05dd \u05d5\u05dc\u05e4\u05d0\u05e8\u05dd \u05d5\u05dc\u05d7\u05dc\u05d5\u05e7 \u05dc\u05d4\u05dd \u05db\u05d1\u05d5\u05d3 \u05d5\u05d6\u05d4\u05d5 \u05e8\u05e6\u05d5\u05df \u05d4\u05d0\u05dc
\n\u05d1
\nIn the first chapter of Laws Concerning Idolatry, Rambam outlines the history of
\nman’s recognition of the truth of the One G-d. Originally, man knew his Maker; but
\n“in the generation of Enosh ( Adam ‘s grandson ), humanity erred grievously, and the
\nwisdom of that generation\u2019s wise men was confused; Enosh himself was among
\nthose who erred. Their error lay in that they believed that it would be pleasing to
\nG-d if they were to venerate the forces of nature which serve Him, as a king desires
\nthat his ministers and servants be venerated. Soon they were erecting temples and
\naltars to the sun and the stars, offering sacrifices and hymns of praise to them,
\nbelieving all this to be the will of G-d.”
\nThe source is brought in the Leket Yoshe r in the name of a talmid of the Terumat
\nHedeshen ; to begin on Saturday whilst still in the Simcha of Shabbat <\/a>, and wearing
\nShabbat clothing. Piskei Tshuvot 581:2 As we mentioned earlier, when there are
\nonly four days of Selichot prayers, the first day would be Motzai-Shabbat , and this
\nis the day of the quality of Enosh , which also means \u201chuman.\u201d
\nThis connection with Enosh and Shabbat is important, for as our Sages [ Shabbat
\n118b ] teach: Whoever observes the Shabbat properly, even if he served idols as
\ndid the generation of Enosh , will be forgiven, as it says: Praised is the man who
\ndoes this, guards Shabbat from desecration ” Ashrei Enosh Ya’aseh Zot…[Shomer
\nShabbat ] me’Chalelo ” – we read this ‘Machul Lo’ ( he is forgiven )
\nHow can keeping Shabbat achieve forgiveness for one’s transgressions? In this case
\none even worshipped idols, which carries a penalty of death. How can it be that
\nkeeping Shabbat would earn him complete forgiveness?
\nRabbi Aharon Karline r once stated that if one didn’t feel or even endeavor to feel
\nsome of the spiritual delights of the World to Come on Shabbat, then when he goes
\nto Gan Eden , even there, surrounded by the Divine Presence, he will feel none of
\nthe spiritual delights that are part of Gan Eden . He will be nothing more than a
\nbench that the tzadikim sit on. Shabbat is a taste of the World to Come, a day of
\nthe Neshama , not a day of the body at all ( Zohar II 205b ). Shabbat is a day of
\nconnecting to G-d and rapture – total attachment to G-d, as it is written, ” Israel
\nshall keep the Shabbat making it a day of rest for all generations, as an eternal
\ncovenant. It is a sign between Me and [the People] Israel that during the six days
\nG-d made the heavens and the earth, but on the seventh day he ceased working
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n12
\nand rested (or withdrew to the spiritual or put the soul into Shabbat). ( Shemot
\n.31:16-17 ).
\nAll of the 613 commandments have value even when one does them with no
\nspiritual feeling. Performing mitzvot brings rectification to the world. The six days of
\nworking are the time for doing mitzvot . According to tradition, the human body is
\ncomposed of a total of 613 identifiable limbs and sinews. Clearly the Sages
\nunderstood that performing mitzvot is the explicit purpose of the physical body.
\nShabba t though, carries with it no specific physical mitzvot, and the Torah asks us
\nto do only one positive Shabbat mitzvah: to sanctify it. Being that Shabbat is the
\nday of the soul, it makes sense that the body and its mitzvot have no active role in
\nShabbat. If a Jew doesn’t activate his soul and feel some of the spiritual delight
\ninherent in Shabbat , then he is missing the entire essence of Shabbat !
\nThe Arizal ( in Shaar Hakavanot , explaining the differences between Shabbat and the
\nholidays<\/a> ) expressed this in a very dramatic way. On all other holy days, the
\nsupernal unity between G-d and the Shechinah is affected by the prayers of the
\nday. But on Shabbat , the essence of the day is unity and complete connection to
\nG-d. The very essence of the day creates the divine unity. The message is that the
\ndivine service of Shabbat should be until there is a desire for G-dliness so strong
\nthat the Neshama wants to leave the physical and reunite with its divine source.
\nWhen one serves G-d on Shabbat with such desire, it is as if one’s Neshama has
\nactually gone out and returned to its source. If one was deserving of the death
\npenalty for idol worship then it is as if it was already implemented. This is also
\nhinted at in the language of the Sages “…anyone who keeps Shabbat according to
\nall its laws…”
\nNow we can understand why the Sages said, “Anyone who observes [ from the root
\nword ‘ shamor ‘ ] Shabbat according to all its laws, even if he worshiped idols with the
\nsame fervor as the generation of Enosh, he is forgiven his transgressions”. When
\none has elevated even the ” shamor ” aspect of Shabbat, and the physical aspects of
\nShabbat have become spiritual, then certainly G-d will forgive him his
\ntransgressions.
\nEnosh connotes weakness in either intellect or emotion.
\nThe intellectual mistake was to focus on the parts [ division ] instead of the whole
\nunifying factor, on nature instead of the Source.
\nEmotionally, we \u201cfix\u201d Enosh , by increasing our desire for Shabbat.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n13
\nThis in turn helps to repair the domeim \/inanimate part of us, also related to today.
\nMany times we maybe doing the physical commandments but lacking the spiritual
\ncomponent. That happens unfortunately a lot with Shabbat , worrying about the
\ndetails but forgetting the sacred energy.
\nOne big step here is to build one\u2019s desire for Shabbat starting on Sunday, which is
\nYom Echad B\u2019Shabbat Kodesh. In Hebrew, there is no word for Sunday, rather it is
\nthe \u201cfirst day of the Holy Sabbath.\u201d So each day we proclaim our countdown to
\nShabbat , increasing our passion for it daily. \u05d7\u05b7\u05dc\u05bc\u05b8\u05de\u05b4\u05d9\u05e9\u05c1, \u05dc\u05b0\u05de\u05b7\u05e2\u05b0\u05d9\u05b0\u05e0\u05d5\u05b9\u05de\u05b8\u05d9\u05b4\u05dd
\n\u037e \u05d4\u05b7\u05d4\u05b9\u05e4\u05b0\u05db\u05b4\u05d9 \u05d4\u05b7\u05e6\u05bc\u05d5\u05bc\u05e8 \u05d0\u05b2\u05d2\u05b7\u05dd\u05de\u05b8\u05d9\u05b4\u05dd
\n, t his will
\nturn \u201c the [inanimate ] stone into a pool of [ passionate ] water, the flint into a
\nfountain of waters. \u201c
\n****************************************************************
\n27 E lul : \u05d2\u05bc\u05b6\u05d1\u05b6\u05e8 G ever- -overcomes inner weakness and removes obstacles and
\nhindrances to the attainment of an intellectual or emotional quality, related to
\ntzemach \/vegetative.3
\nToday perhaps is most crucial, as we overcome the problems accessing our mind
\nand heart. Therefore, a more extended contemplation is required.
\nGever has the sense of Gevur ah \/strength, that which is needed to overcome
\nissues. Gevur ah moreover relates to din \/judgment, and is part and parcel of the
\nCheshbon HaNefesh \/self assessment we do during this time. Rosh HaShanah is
\nYom HaDin, the day of judgment, and this entire period corresponds to
\nGevurah \/strength.
\nWho gives the Gever \/rooster understanding
\nOne of the first blessings of the day is:
\n\u05d1\u05b8\u05bc\u05e8\u05d5\u05bc\u05da\u05b0 \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d4’, \u05d0\u05b1\u05dc\u05d4\u05b5\u05d9\u05e0\u05d5\u05bc \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d4\u05b8\u05e2\u05d5\u05dc\u05b8\u05dd, \u05d4\u05b7\u05e0\u05bc\u05d5\u05ea\u05b5\u05df \u05dc\u05b7\u05e9\u05bc\u05c2\u05b6\u05db\u05b0\u05d5\u05b4\u05d9 \u05d1\u05b4\u05bc\u05d9\u05e0\u05b8\u05d4 \u05dc\u05b0\u05d4\u05b7\u05d1\u05b0\u05d7\u05b4\u05d9\u05df \u05d1\u05b5\u05bc\u05d9\u05df \u05d9\u05d5\u05dd \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05dc\u05b8\u05d9\u05b0\u05dc\u05b8\u05d4
\n3 Today is the Third Day of Creation, where Gd
\nsaid, “Let the earth sprout vegetation ” corresponding to
\ntzemach \/vegetative.
\n4In Hebrew, the word for rooster is “Gever “. Early in the morning it is the call of the rooster that
\nserves as the alarm clock, rousing man from his peaceful sleep, bidding him to begin his day’s work.
\nThe rooster is the symbol of Gevur ah severity, the opposite of kindness.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n14
\n\u201cWho gives the sechvi understanding to distinguish between day and night.\u201d
\nSome commentators to the Talmud translate the word ” sechvi” as rooster, which is
\nalso called Gever , that we are thanking G-d for giving the wisdom to this animal to
\nbe the world’s first natural alarm clock. This is the simple meaning, fitting in with
\nour basic needs, the first of which is to wake up in the morning. However, the
\nblessing also uses the word ” lehavchin ,” which is used in Hebrew for a deeper type
\nof differentiation than simply seeing the sun rise; this refers to a deeper
\nunderstanding. Here the Gever\/ sechvi \/rooster has \u201cunderstanding\u201d, to help
\noverpower through distinguishment any obstacles our intellectual achievement, the
\ndark that clouds the light of insight.
\nOther Talmudic sages interpret the word “sechvi ” as “heart.” So that could
\nassociate Gever \/ sechvi \/rooster\/heart. The heart as the source of emotions here
\nnow may also be fixed by greater understanding between dark and light inside,
\nbetween proper and improper emotional expression.
\nThe Gever \/ sechvi \/rooster\/heart apparently refers to the capacity of man to
\ndifferentiate between night and day. This, however, does not seem to reconcile the
\nissue; why does man need deep intuition to tell between dark and light?
\nSome answer this by the fact that the rooster does not actually wait till daybreak to
\ncommence its crowing; it senses that day is about to begin, the first rays of the sun
\nare soon to break the horizon, and begins its mission while it is still dark. The
\nrooster senses the imminent light from within the darkness, a unique endowment to
\nthis animal. This is also an analogy to the endowment of human wisdom. Every day
\nhas periods of light, representing clarity, peace of mind, success. There are also
\nspurts of darkness which can last for some time, times of confusion, challenges and
\ndifficulties. It takes a level of wisdom, patience and maturity – coupled with belief
\nand trust – to not get caught up in the darkness, rather to find the light in the
\ndarkness and the silver lining in every cloud.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n15
\nOne needs to look at the rooster to derive inspiration that the darkness will
\neventually lead to light. With this the two commentaries of rooster and heart
\nbecome one bigger reality reflecting upon the totality of the human experience;
\nhence this is the first blessing recited.
\nThis apparently reflects the Jewish attitude on life. The rooster crows only with the
\nonset of day – but not when day turns into night. We always believe that no matter
\nhow difficult things might be, either individually or as a nation, there is always a
\nbrighter future in store. Things will be all right. We look at every new day with
\npositive anticipation and excitement – the dawn of a new time to accomplish and
\ngrow and make a difference in the world.
\nOne sage understands the Gever \/sechvi rooster to be used symbolically in this
\nblessing which praises G-d for creating the intricately connected eco-system that is
\nour world: flora and fauna, animal and human, each element connected to every
\nother. The rooster’s crowing acts as a natural alarm clock for human beings; it is
\nthe first manifestation of this interconnection and of the many ways in which the
\nentire natural world is meant for our benefit.
\nAll the above requires a deeper intuition, “lehavchin ,” to use one’s full faculties and
\nunderstanding to plumb to the more subtle depths and nuances in the world and in
\nour lives. Our ability to do so is a Divinely endowed gift, one that enables us to
\nunderstand life itself, and is certainly worthy of our thanks to the One who gifted it
\nto us! On this day of Gever , we contemplate our innate talents to make
\ndistinctions, those of the mind and of the heart.5
\n5 Early in the morning of the day preceding Yom Kippur , a white Gever \/rooster is chosen, because
\nwhite symbolizes the purity in service to G-d. This rooster now symbolizes man who has erred during
\nthe year. ” If his sins be red as scarlet, they shall become white as snow.” With somberness and
\nsincerity the man swings the rooster over his head three times. He hold the rooster in his right hand,
\nthe hand which is the side of kindness. “This is in my place” he chants three times, as he recites his
\nprayers. The rooster is to be slaughtered. He should have been slaughtered for his sins, but for the
\nkindness of G-d, a rooster reminds him that he may be deserving death for his iniquities. ( footnote
\ncontinued on next page > )
\nThe rooster is taken to the ritual slaughterer, the ” shochet “. The shochet plucks several feathers from
\nthe neck of the rooster to make the slaughter easier and faster. He bends the rooster\u2019s head up, and
\npulls the sharp knife across the neck. In a split second the rooster is no longer alive. His body is hung
\nupside down to allow the blood to drip out of the incision.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n16
\nGavra Rabbah \/a Sage
\nWe find a fascinating passage in the \u201d \u05d0\u05de\u05e8 \u05e8\u05d1\u05d0, \u05db\u05de\u05d4 \u05d8\u05e4\u05e9\u05d0\u05d9 \u05e9\u05d0\u05e8 \u05d0\u05d9\u05e0\u05e9\u05d9, \u05d3\u05e7\u05d9\u05d9\u05de\u05d9 \u05de\u05e7\u05de\u05d9 \u05e1\u05e4\u05e8 G emara
\n\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05d0 \u05e7\u05d9\u05d9\u05de\u05d9 \u05de\u05e7\u05de\u05d9 \u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4, \u05d3\u05d0\u05d9\u05dc\u05d5 \u05d1\u05e1\u05e4\u05e8 \u05ea\u05d5\u05e8\u05d4 \u05db\u05ea\u05d9\u05d1 \u05d0\u05e8\u05d1\u05e2\u05d9\u05dd \u05d5\u05d0\u05ea\u05d5 \u05e8\u05d1\u05e0\u05df \u201d\u05d7\u05d3\u05d0 \u05d1\u05e6\u05e8\u05d5 \u2014Rava said: How
\nfoolish are some people, who stand up in honor of a sefer Torah, but they do not
\nstand up in honor of a \u201c gavra rabbah\u201d , a great man. a Sage .
\nThe Maharit provides us Parashat Derachim ( Drush 24). He explains that there is a
\nbig difference between a Torah-scholar who is a \u201d \u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4 \u201c and one who is not a
\n\u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4\u201c \u201c. The latter\u2019s greatness stems exclusively from the fact that he is learned
\nand well-versed in the Torah. His greatness is due to the Torah. Therefore, the
\nhonor of a sefer Torah surpasses his honor, prompting the statement: \u201cSince one
\nrises before those who study the Torah, how much more so should one rise before
\nthe Torah itself?!\u201d This, however, is not the category of Torah-scholar of whom
\nRava spoke. He was referring to a scholar who had already achieved the status of a
\n\u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4 \u201d \u201c \u2014a great, renowned personage. This scholar has distinguished himself
\nthrough his tireless devotion to Torah-study\u2014clarifying and refining difficult,
\nobscure halachot that are not explained in the Torah; they require extensive debate
\nand dialectic. The honor of such a \u201d \u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4 \u201c surpasses the honor of a sefer Torah.
\nFor, he is capable and adept at clarifying points of law that are not stated explicitly
\nin the Torah.
\nWe all have an inner \u05d2\u05d1\u05e8\u05d0 \u05e8\u05d1\u05d4 , a Sage that explain our most difficult internal
\nproblems, whether they be intellectual or emotional. The trick is to access this, to
\nopen ourselves to the inner wisdom needed just to make it through the day. Once
\nThe man looks at this rooster. Only because of the kindness of G-d, am I not punished, he thinks, for
\nI, and not the rooster, am guilty of sin. The man does not eat from the rooster, instead, the rooster is
\ngiven to charity. A kindness from G-d, spares the man, in return, the man gives the rooster to charity,
\nthat poor people who must fast on Yom Kippur may have food. The rooster does not bring atonement
\nto man, but it arouses man to return with a true heart to G-d. The intestines too, are not thrown out
\nto the garbage. They are given to the birds that they too, may eat. A kindness on this day is shown
\neven to the ravens.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n17
\nwe take this seed, the kernal of truth we find, we fix our tzemach \u201cvegetable\u201d
\nmode–when our focus is on self-growth and self-development.
\nStrength of Character
\n.\u05d0\u05d9\u05d6\u05d4\u05d5 \u05d2\u05d1\u05d5\u05e8? \u05d4\u05db\u05d5\u05d1\u05e9 \u05d0\u05ea \u05d9\u05e6\u05e8\u05d5. \u05e9\u05e0\u05d0\u05de\u05e8 (\u05de\u05e9\u05dc\u05d9 \u05d8\u05d6), \u05d8\u05d5\u05d1 \u05d0\u05e8\u05da \u05d0\u05e4\u05d9\u05dd \u05de\u05d2\u05d1\u05d5\u05e8 \u05d5\u05de\u05e9\u05dc \u05d1\u05e8\u05d5\u05d7\u05d5 \u05de\u05dc\u05db\u05d3 \u05e2\u05d9\u05e8
\nPirke Avot 4:1 recalls:
\nWho is strong\/ Gibbor ? One who overpowers his inclinations. As is stated ” Better
\none who is slow to anger than one with might, one who rules his spirit than the
\ncaptor of a city. ”
\nThis Gibbor \/warrior is the Gever\/ man overcoming weakness through the use of
\nGevur ah . Gever hints to our father Yitzchak , who was by nature fearful [ Pachad
\nYitzchak ], but also corresponds to the attribute of Gevur ah \/strength t0 battle those
\nobstacles blocking our path. Gever has a numerology of 205 plus one for each
\nletter equals 208, that of Yitzchak !
\nSo, back to the Mishnah , whose message here is clear: dealing with and changing
\nnegative behavior is extremely difficult. Why does discipline and self-control need
\nso much strength?
\nAs mentioned above on page 6, Kabbalists explain that two forces operate on every
\none of us\u2014the Nefesh Behemit \/animal soul and the Nefesh Elokit \/divine soul. The
\nanimal soul is the source of our ego, and encourages hedonism, aggression,
\nlaziness and emptiness. The divine soul is the source of moral reasoning and
\nspiritual consciousness. It inspires an awareness of a higher purpose, and gives us
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n18
\nthe ability to think rationally and objectively, making decisions for ethical behavior
\nand giving appropriate responses to everyday experiences.
\nEach soul has its own dominant force. The animal soul is driven by instincts that are
\nhighly emotional, whereas the divine soul is dominated by the power of intellect and
\nreason. Both souls fight for control of the person. Both struggle to shape our
\npersonality and define our identity.
\nThis is where the challenge of self-control lies. The animalistic force is quick. It is
\nemotional and instinctive, and prompts a very swift response. The divine soul is
\nintellectual. It needs time to cognitively process the appropriate and moral
\nresponse. So, when we are insulted, or provoked, or presented with temptations
\nand ethical dilemmas, the immediate response will be the feelings generated by the
\ninstincts and explosive emotions of the animal soul. We are tempted to get angry or
\ndo the wrong thing before we give the moral reason a chance.
\nSelf-control, therefore, needs the incredible strength of restraint. It requires holding
\nback for just a few seconds between the things that happen to us and our response,
\ncreating a little space to think and process the point of view of the divine voice. It is
\nwhat Stephen Covey calls the \u201cpause button between the stimulus and the
\nresponse.\u201d
\nToday and in general we need to train ourselves as a Gever not to act quickly and
\ninstinctively. We need to use the unique ability of the Gever being to stop and ask
\nourselves the question: is this wrong or right? It takes amazing strength to wait a
\nfew seconds, but those few seconds can be the difference between an animalistic
\nact and a divine one.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n19
\nSo today if you are faced with a challenge, give yourself a few seconds for the voice
\nof the soul Nefesh Elokit to be heard–to be overcome with the power of Gever —
\nover the braying of your Nefesh Behemit .
\nThe Gever trusts in Hashem
\nIn a powerful affirmation that we quote in daily prayers as well as in the Grace After
\nMeals, the Prophet Yirmiyahu tells us that trust spawns certainty, and certainty
\nbreeds success: Baruch ha Gever asher yivtach baHaShem v\u2019hayah HaShem
\nmivtacho \u2014Blessed is the Gever who trusts in G\u2011d; G\u2011d will be his security.\u201d
\nPerhaps this is the secret the Gever can share we us to overcome mental and
\nemotional obstacles to our proper functioning: cultivating trust, a lifelong project.
\nThis process calls for making room in our awareness for a Higher Power, relying on
\nG\u2011d as the source of all challenges and blessings. It means acknowledging this
\nSource regularly, learning about G\u2011d and communicating with Him on a regular
\nbasis, keeping His number on speed dial on our metaphorical cell phones. This can
\nbe achieved through meditation and prayer.
\nRabbinic tradition prescribes praying three times a day, and making gratitude our
\nfirst thought in the morning and last thought before sleep. Established times for
\nprayer were introduced for the well-being of the individual\u2014certainly not because
\nG\u2011d needs them. For prayer to genuinely augment our trust and calm our souls, it
\nmust be mindful. Who is G\u2011d? Why am I connecting to Him in this way? How can I
\nenhance my awareness of His dynamic presence in the details of my daily life?
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n20
\nSuch practice of the Gever cultivates trust\u2014and one who truly trusts in G\u2011d\u2019s
\nbenevolent guidance will not be riddled with problems, nor with the gnawing feeling
\nthat something is lacking. Of course this doesn\u2019t mean life will be without
\nchallenges\u2014as 3,800 years of Jewish history will readily attest! But our ability as
\nGever to cope with problems and follow through with effective solutions increases
\nin direct proportion to the calm certainty that comes with knowing G-d is our caring
\nand capable partner. And it is the Gever \u2019s trust that allows his life to flourish as
\nthe tzemach , growing upwards to the light, and to the Source above.
\n******************************************************************
\n28 Elul : \u05d0\u05b4\u05d9\u05e9\u05c1 Ish –quality of heart and emotion, related to chayah \/animal.
\nToday, as an Ish , we need to listen to the messages of our heart, the place of
\npassion.
\n” To You, my heart has said, “seek My countenance”; Your countenance, HaShem I
\nwill seek. ” King David communed with his heart and found his deep yearning for
\nHaShem . Even more, he realized that his longing for HaShem , was initiated and
\nawakened by HaShem, Himself.
\nIf the king invites his friend to visit him, it is inconceivable that that he will be
\ndenied entry to the palace. So too, since HaShem stirred King David \u2019s heart to seek
\nHim, King David was confident that HaShem would answer his prayers. This
\nconfidence was built up through the prior step of yesterday\u2019s Gever .
\nListen today to the yearning in your heart, that of the Ish , to seek and come close
\nto HaShem . Pray to Him to show you compassion, and He surely will admit you into
\nHis presence and answer all of your prayers.
\n( Based on the commentary of the RaMad Valli to Tehillim )
\nTo learn about the heart qualities of the Ish , let us examine three verses from the
\nPsalms, the heartfelt renderings of King David , a man of great passion.
\n\u05ea\u05bc\u05b0\u05e4\u05b4\u05dc\u05bc\u05b8\u05d4, \u05dc\u05b0\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d0\u05b4\u05d9\u05e9\u05c1\u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd
\n\u201c A prayer of Moshe, the Ish of G-d \u201d (Tehillim 90:1)
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n21
\nMoshe was \u05d0\u05b4\u05d9\u05e9\u05c1 an I sh , a man of flesh and blood, but when he ascended Mt. Sinai,
\nand survived without the physical food for forty days, he resembled \u05d4\u05b8\u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd G-d.
\nMoshe upon his passing achieved the 50th gate of Binah \/understanding, a quality of
\nwhich the K abbalah speaks \u201c \u05d1\u05b4\u05bc\u05d9\u05e0\u05b8\u05d4 \u05dc\u05b4\u05d1\u05b8\u05bc\u05d0 \u05d5\u05bc\u05d1\u05b8\u05d4\u05bc \u05d4\u05b7\u05dc\u05bc\u05b5\u05d1 \u05de\u05b5\u05d1\u05b4\u05d9\u05df . \u201c \u201cB iN ah is the heart (H aLev ), for
\nthe heart ( HaLev ) understands ( ma ViN ).
\nMoshe was the only prophet who saw every Divine vision with clarity, free from any
\ndistortion. He also communicated these visions with perfect clarity. His heart did
\nnot blur the small still voice of the Eternal within.
\nIt is noteworthy that this Psalm written by Mosh e, in the beginning mentions two
\nother names of man, Enosh and Adam , the former discussed above, the latter
\ndiscussed below:
\n\u05d5\u05b7\u05ea\u05bc\u05b9\u05d0\u05de\u05b6\u05e8, \u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9\u05d0\u05b8\u05d3\u05b8\u05dd
\n\u037e \u05ea\u05bc\u05b8\u05e9\u05c1\u05b5\u05d1 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1, \u05e2\u05b7\u05d3\u05d3\u05b7\u05bc\u05db\u05bc\u05b8\u05d0
\n\u201c You reduce Enosh to pulp, and You say, \u201cRepent, O
\nsons of Adam . \u201d
\nEnosh refers to man as frail, limited creature. [ Malbim to Tehillim 8:5 ]
\nAdam is used to remind man of their potential to do Teshuvah .
\nOur second verse is
\n\u05d0\u05b9\u05d4\u05b5\u05d1 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd, \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05d8\u05d5\u05b9\u05d1 \u037e \u05de\u05b4\u05d9\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1,
\n\u05d4\u05b6\u05d7\u05b8\u05e4\u05b5\u05e5 \u05d7\u05b7\u05d9\u05bc\u05b4\u05d9\u05dd \u201cWhich Ish desires life, who loves days of seeing
\ngood\u201d
\nWhich Ish is passionate about life, about following the good path of the heart?
\nThis Ish has internalized the Gever aspect in him to overcome the Enosh frailties:
\n(1) Guard your tongue from evil
\n(2) and your lips from speaking deceitfully.
\n(3) Turn from evil and do good.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n22
\nRadak notes that these two verses, King David discusses sins of thought, of speech,
\nand of deed. The Ish whose heart desires life recognizes that it is the heart that
\ncontrols how the organs relate to sin.
\nAs Rashi says on the verse:
\n\u05d5\u05b0\u05dc\u05b9\u05d0 \u05ea\u05b8\u05ea\u05d5\u05bc\u05e8\u05d5\u05bc \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05dc\u05b0\u05d1\u05b7\u05d1\u05b0\u05db\u05b6\u05dd \u05d5\u05b0\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd : a nd you shall not wander after your hearts
\nThe heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the
\nheart covets and the body commits the transgression. – [Mid. Tanchuma 15 ]
\nThe Ish \u2019s heart is always in the right place, the Ish \u2019s emotions are healthy and
\nappropriate, so that his nature is to turn from evil and towards goodness.
\nThe final verse concerning the Ish is:
\nWho is this, the Ish fearful of Hashem? \u05de\u05b4\u05d9\u05d6\u05b6\u05d4
\n\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1, \u05d9\u05b0\u05e8\u05b5\u05d0 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4
\nThe Midrash says that this is Avraham , who is called \u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1 , and of whom it is
\nwritten, \u201c For now I know that you fear G-d .\u201d [ note that his grandson Ya\u2019akov was also
\ncalled I sh , as in \u05d0\u05b4\u05d9\u05e9\u05c1 \u05ea\u05bc\u05b8\u05dd \u201can innocent man\u201d]
\nOne\u2019s heart should not truly fear those of mere flesh and blood, rather one\u2019s awe
\nand respect should be directed the One Above, pure \u05d9\u05b0\u05e8\u05b5\u05d0 \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 y irat Hashem .
\nThe Ish has perfected his emotions, his heartspace, his desire to return to come
\nclose to Hashem. The Ish has also perfected the chayah \u201canimal\u201d in himself–the
\ninstincts, passions and sensitivities by which he relates to others. By constantly
\nseeking Hashem\u2019s presence, he does nothing to distance himself, which only brings
\nhim closer to his fellow.
\n****************************************************************
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n23
\n29 Elul : \u05d0\u05b8\u05d3\u05b8\u05dd A dam refers to the quality of mind and intellect, related to
\nmedaberet \/speaking.
\nAdam \u2019s offering of his inner behemah \/animal
\nA man who shall bring near of you an offering to G-d (1:2) The verse does not say,
\n” a man of you who shall bring near an offering ,” but, ” Adam a man who shall bring
\nnear of you an offering” –the animal offering must come from within the person. It
\nis the animal, \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 within man that must be “brought near” and elevated
\nby the divine fire upon the Altar. ( The Chassidic Masters )
\nAdam \u2019s inner purity
\nWhy does G-d use the word Adam for “man” ( instead of the more common synonym
\nish )? To teach us that a person cannot offer to G-d what has not been honestly
\nobtained by him. G-d is saying: ” When you bring an offering to Me, be like Adam
\nthe first man, who could not have stolen from anyone, since he was alone in the
\nworld.” ( Midrash Tanchuma; Rash i )
\nWhen we speak of Adam as one who “was alone in the world,” we are speaking of
\nthe very first hours of his life. Thus we are speaking of Adam before he partook of
\nthe Tree of Knowledge–of man still unsullied by sin. This is the deeper significance
\nof the Torah\u2019s reference to the bearer of a korban\/ animal sacrifice–which has the
\npower to obtain atonement for a transgression–as an ” Adam .” Every man, the
\nTorah is saying, harbors in the pith of his soul a pristine ” Adam ,” a primordial man
\nuntouched by sin. Even at the very moment his external self was transgressing the
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n24
\ndivine will, his inner essence remained loyal to G-d; it was only silenced and
\nsuppressed by his baser instincts. It is by accessing this core of purity, by
\nunearthing that part of himself that did not sin in the first place and restoring it to
\nits rightful place as the sovereign of his life, that man attains the state of
\nteshuvah — return to his original state of perfection. (The Lubavitcher Rebbe )
\nAnd that, in short, is the work we are doing today, and during the upcoming 10
\nDays of Teshuvah .
\nAdam names his animals [ his own inner psychic complexes ]
\nAdam , who relates to the mind, had the particular knowledge to give each animal
\nits Hebrew name through his power of speech, medaberet :
\nHe brought [it] to man to see what he
\nwould call it, and whatever the man
\ncalled each living thing, that was its
\nname .
\n\u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b5\u05d0 \u05d0\u05b6\u05dc \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05dc\u05b4\u05e8\u05b0\u05d0\u05d5\u05b9\u05ea \u05de\u05b7\u05d4 \u05d9\u05bc\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05dc\u05d5\u05b9 \u05d5\u05b0\u05db\u05b9\u05dc \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b4\u05e7\u05b0\u05e8\u05b8\u05d0 \u05dc\u05d5\u05b9
\n:\u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd \u05e0\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d7\u05b7\u05d9\u05bc\u05b8\u05d4 \u05d4\u05d5\u05bc\u05d0 \u05e9\u05c1\u05b0\u05de\u05d5\u05b9
\nBut these weren’t random names picked out of a hat, mind you. According to the
\nKabbalah, the name of every creation is its life-source. The Hebrew letters carry a
\nG\u2011dly power, and, when put together in different formations, they give life
\nwherever they are applied. Thus, all created things are directly affected by their
\nHebrew names, and the letters of which they are composed.
\nHere is a quote from the Midrash to Genesis 2:19:
\nW hen the Holy One, blessed be He, was about to to create humankind, He consulted with His
\nministering angels, saying, “Let us make Adam .” The angels responded, “What’s so wonderful about
\nthis Adam ?” So He brought each creature before the angels and asked them, “This creature, what is
\nits name?” But they did not know. Then He brought the creatures before Adam and asked him, “This
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n25
\ncreature, what is its name?” To which Adam responded, “This is shor [ Hebrew for ox ], this is chamor
\n[ donkey ]… ”
\nAdam was able to perceive the spiritual components of the creative spirit that
\nbrought every animal into being, and named with his power of speech medaberet
\neach animal in conjunction with its spiritual configuration.
\nSo too for us. While all animals have names, no so for our inner animal complexes,
\nthose based on the Nefesh HaBehamit mentioned earlier. To become an Adam
\nmeans to name these inner animals and to offer them the altar, to become closer to
\nthe Source.
\nFor example, we know of the expression \u201cstubborn as an ox.\u201d A bit of
\nstubbornness is good, too much, however, creates an obstacle for personal growth.
\nPerhaps we need to examine our \u201cox complex\u201d \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 , and then offer those
\nparts which are hindering our teshuvah process.
\nAnother example is found in the P irke Avot , where we are commended to be \u05d5\u05e7\u05dc \u05db\u05e0\u05e9\u05e8
\n\u201clight as an eagle” \u2013 As Rabbi Shimson Raphae l Hirsch explains, we are to leave all
\nearthy impediments behind and soar up to the Compassionate One. This is good,
\nbut the eagle is also a predator, which is why we cannot eat it. Perhaps as we
\nexamine our \u201ceagle complex\u201d we need to then \u201csacrifice\u201d those personality traits in
\nwhich we poach on others, attacking them, stealing their precious qualities for only
\nour own use.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n26
\nTo fulfill Adam\u2019 s role, we need to name our inner animals, our inner behemit , and
\ninspect them \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8 before we offer them on the spiritual altar of Rosh
\nHashanah .6
\nAdam \u2019s Positive and Constructive Thoughts
\nAdam we have learned has perfected the level of thought. The Gemara Yoma 29
\nteaches us, counterintuitively, that \u201cthoughts of sin are worse than sin.\u201d This
\ndemonstrates the high level that Adam seeks to achieve, channeling positive and
\nconstructive thoughts over those toward negativity.
\nIn Tomer Devorah, Chapter 3, Rav Moshe Cordovero quotes: ‘ I know My thoughts
\nwhich I think about you,’ says HaShem, ‘thoughts of peace and not ill will, to give
\nyou a future and hope'” ( Yirmiyahu 29:11 ). One of HaShem’ s most precious
\nattributes is His thoughtfulness and care for all of His creations. He compassionately
\noversees our lives and kindly provides us with all of our needs.
\nSo HaShem continuously thinks positive, constructive thoughts for mankind. Even if
\nwe experience challenges, HaShem sends them for our ultimate good. Adam is
\ncreated in the image of HaShem , and we must emulate Him by always looking for
\nways to help others. Befriend those in need of friendship and generate positive
\nthoughts towards them. Reflect on how you can best benefit your friends and
\nprovide them with good advice. With such intent, we become mensch -like, in the
\nspirit of Adam .
\n6 In my youth, I was troubled with eating<\/a> issues, Once I realized that being \u201cThe Hunger Artist\u201d was
\npaving my path toward death, I called this complex \u201cAuschwitz Man\u201d and gathered the strength to not
\nlet it determine my daily choices and day-to-day existence.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8
\n27
\nRosh Hashana and Us
\nOn Rosh Hashanah we remember, and remind the world, that G-d created
\nAdam –man and woman, G-d gave them the gift of life, and G-d laid down its rules:
\nrespect the life, family and property of your fellow, treat the creatures of your
\nplanet kindly, do charity and uphold justice. Do so not only because it makes sense
\nto you, not only because it “feels right,” but because you are a subject of G-d and
\nyou accept your Sovereign’s decrees.
\nThe creation of Adam enables the true purpose of Creation to be fulfilled. G\u2011d
\ncreated a world that conceals His presence, and He wants us to reveal Him. Only
\nman — who is endowed with intelligence and freedom of choice; the ability to
\naccept G\u2011d or reject Him — can accomplish this. On the day of his creation, Adam
\nrealized that G\u2011d is the Master of the Universe, and he said to the other creations:
\n\u05d1\u05bc\u05b9\u05d0\u05d5\u05bc \u05e0\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b7\u05d7\u05b2\u05d5\u05b6\u05d4 \u05d5\u05b0\u05e0\u05b4\u05db\u05b0\u05e8\u05b8\u05e2\u05b8\u05d4 \u05e0\u05b4\u05d1\u05b0\u05e8\u05b0\u05db\u05b8\u05d4 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05e2\u05b9\u05e9\u05c2\u05b5\u05e0 \u05d5\u05bc
\n” Come, let us worship and bow down, let us kneel before G\u2011d our Maker .
\nRosh Hashanah is the day when we follow Adam ‘s example, and accept G\u2011d’s
\nkingship over us and the entire world. For this is the true head of the year: the time
\nwhen G\u2011d’s goal in making the world started to be fulfilled.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b4\u05bc\u05e7\u05d5\u05b9\u05e8\u05b7\u05ea \u05d1\u05b0\u05bc\u05d4\u05b6\u05de\u05b0\u05ea\u05bc\u05b6\u05da\u05b8<\/p>\n","protected":false},"excerpt":{"rendered":"