Yamin Noraim 2019 Buzz

B’’h

B’’h

Kara Gordon_____________________________________________3
Yuval HH________________________________________________4
The Kagans ______________________________________________5
Tyler Richter _____________________________________________6
Ariel Kahanovitz__________________________________________7
Gabi Uria _______________________________________________8
Gilad Kohaly _____________________________________________9
Nurit and Shira __________________________________________10
Jess Goldblatt __________________________________________12
Yoni Rosenthal ___________________________________________13
Yoni Mindel _____________________________________________14
Rachel Berkowitz_________________________________________15
Nurit Joselowsky_________________________________________16
Eitan Chipkin____________________________________________17
Ami Selikson_____________________________________________18
Dena Cohen_____________________________________________20
Milan Levy ______________________________________________21
Michal Gershuni__________________________________________22
Kira Levy _______________________________________________23
Shira Sacke and Nina Lax ___________________________________24
Yechiel Hummel _________________________________________25
Illan Biddle ______________________________________________27

2

B’’h

We’ve all been there. That oh so annoying yet common event, a cracked cellphone screen. This past week I was

walking up to my car, phone in hand, humming to myself when it happened,with a thud my phone was face down
on the brick road. With that usual moment of panic we all experience (yet deny) I braved myself for the worse, an
unbelievably cracked screen. I couldn’t believe it……

It’s Elul, I told myself. I’m not going to let myself get all upset about this. It’s obvious the Almighty is sending me a
message about my overuse of my phone.

I schlepped my phone to the Cellphone company I’m with to get some advice. It was not encouraging. “Getting a
new screen is very expensive for this type of phone. It might not pay to fix it. But I’ll let you know”

The phone technician called me right away. “How old is your Cellphone?”
“Two or three years old. But it’s a perfectly good phone.”
“It’s not worth fixing. A new screen is going to cost you between R15000 to R20000. Because of getting the screen
delivered. You can get a new phone for that price!”

“What?! Are you sure it’s going to cost that much? Can I first get a quote and then I’ll decide what to do?”
“Sure, but the quote will cost you if you don’t fix it.”

This is absurd, I thought to myself.

“Let me think about it and I’ll get back to you.”
With difficulty, on my drive home I called my mom, saddened by the fact of my phone and annoyed that I would
need to go through the process of getting a new phone. And as usual she had given me some great advice, to rather
go directly to the phone manufacturer, Samsung. I turned around and went to the nearest one.

“It’ll cost you R5000. Which your insurance will most probably pay. Come back this afternoon, and within an hour
your phone should be good to go.”

I was skeptical. But i did so as the technician had said and came back that afternoon, and within an hour later my
phone had been fixed. As if nothing had happened!!
Just fix it.
It was too good to be true. I have a rule that I use, that if it’s too good to be true, it probably is. In this case, though,
it was an exception. My phone was gleaming with its new screen, it cost less than a quarter of the original quote
and insurance paid, I got it back in one day, and I learnt a lesson.
I was relieved that I didn’t listen to the “expert advice” to buy a new phone, something I momentarily considered,
and just fixed the one I had. Perhaps this is the message I’m supposed to get during this period of Elul: Just fix it.
Don’t discard the problem. Don’t avoid dealing with the issue at hand. It's easy to despair when thinking about all
the issues you need to fix in your life as you gear up for Rosh Hashanah. How can I possibly create a whole new me?
Confronting the problem is just too costly and difficult. It seems impossible to change.

All that negative self-talk is just a distraction designed to get us to run away from dealing with our real issues.
Don't listen to that voice. Fix the problem instead. Confront the challenge head on and with some honesty and a
sincere desire to repair it, you’ll be surprised to discover one or two very doable steps that could really make a
difference and are not as hard as you initially thought.
Just fix it.

3

B’’h

Rosh Hashana, the time where Hashem calls upon us to communally do Teshuva! This Rosh

Hashana we can all do complete Teshuva!! But how do we do complete Teshuva??

There are three steps to complete Teshuva;
1. Confession
2. Regret
3. Resolution to change
Lets look at it step by step!
1.Confession - It takes a real man to be able to confess that he has done wrong! But once this
step has been achieved he has done the hard work! Confession to G-d of all our wrongdoings
is where Teshuva starts. The purpose of this confession is not to tell G-d something that He
doesn’t know. It is to help us regain our identity, by seeing ourselves as we are, and asking G-d
to help us heal the damage we have done to ourselves. We can’t erase the imprint of our
choices, but G-d created teshuva even before He created the world. It is the one creation that
is not locked into the rule that “time only flows in one direction.” When we do teshuva
HONESTLY, G-d reverses time and opens doors that we may have locked years ago, erasing the
negative impact of our choices.
2. Regret- The second step is regret, which entails a disassociation with negative patterns to
the point where they are demystified and repugnant. Regret can mean feeling bad for your
actions but guilt alone is not regret! Regret and guilt are not the same thing. Guilt creates
paralysis. Regret creates redefinition. Guilt is passive – e.g. I can’t deal with this right now. I
think I’ll eat chocolate and go to sleep. Regret is active. Regret leads to release from the prison
of self-limiting behavior. Guilt goes nowhere, and is so unpleasant that we tend to blame
anyone available – just to liberate ourselves from its violent grip on our souls.
3. Resolution to change - Targets! Make ourselves set practices that will help us change! This
means making changes within you that are so real that the old patterns will slowly fade. An
exampole could be: you ask any ba’al Teshuva if they want to go clubbing?? there is no
question an honest ba’al teshuva will say no where as maybe only a year ago he would have
said yes! This is what it means to make changes that are concrete changes and are realistic
changes that will change you to a point that looking back you would never want to admit that
you were once the person you were!! Eventually the day will come when old choices are just
plain unappealing.
These three steps are what complete Teshuva is all about! Hashem wants from us complete
teshuva as a community once a year but personally you can do this everyday or every time
you feel you have done something you know to be wrong!
This Rosh Hashana wipe your slate clean and you can start the new year as a completely new
person!

4

B’’h

The Torah does not call Rosh Hashana Yom Hadin, even though

it is the day of judgment. Neither is Shavuot referred to as
Zman Matan Torateinui, despite the main event the day
celebrates is the receiving of the Torah. The Kli Yakar suggests
that each day we are actually judged and every day we
are beckoned to receive the Torah a new. True, these days are
anniversaries of times with unique potential and power, but
their respective practices should influence our lives far beyond.
Rav Shimshon Refael Hirsch explains that Hashem’s “voice” of
judgment is the same voice we can hear in our minds asking
ourselves personal questions and analysing our thoughts and
actions. Rosh Hashana is the day set aside in our calendar
specifically to let this voice in, but it should also become
a constant habit where we constantly think about the world
around us, measuring our response.
As Bnei Akiva, as Jews, we are activists. We are thinkers and
doers. Be’ezrat Hashem, this Rosh Hashana listen carefully to
that voice. Don’t drown it out with noise or sleep through its
call. It’s there to help you understand yourself. Hopefully it can
become something we do on a daily basis.
You and the world will be luckier for it.
Shana Tova u’Metuka

5

B’’h

Rosh Hashanah is described as Zichron Teruah- a

remembrance of the shofar.
What is the significance of the sounding of the rams
horn? The first thing we are reminded of is Akeidat
Yitzchak. According to this the shofar is a reminder
of the sacrifices Jews have made throughout the
centuries. It is the sound of Jewish tears.
The Rambam says the opposite- he says the sound
of the shofar is G-d calling out to us! Telling us that
to live for what is real- a life of meaning and a life
that adds meaning to the life of others. Putting
these ideas together we can see that as we call out
to G-d, He is calling out to us! During this week and
always, may we find comfort in these two callings.
Call out to Hashem and may we be blessed to hear
Him calling back to us.
A Shana Tova to everyone!

6

B’’h

Hi everyone!

This time period that we are in is often associated with introspection
and self analysis.
It can even cause feelings of self doubt.
However, the Yamim Noraim is less of a time for us to feel terrible
about ourselves and more of a time to recognize the inner greatness
that is within us and how to tap into that—less fear and more awe.
At this time, there are 3 books that are opened. There’s the Book of
Life, into which the righteous are automatically entered; the Book of
Death, into which the wicked are automatically entered and the book in
which the beinonim (neither completely wicked nor completely
righteous) are inscribed until they’re judged on Yom Kippur.
If the ultimate goal is just to be a beinoni, that’s not very motivating.
The Nesivos Shalom speaks about how we can actually write ourselves
into the book of our choice.
It states: “If a person accepts upon himself that he wants to fulfill his
mission here in this world and fix what needs to be fixed, then he is
writing himself into the Book of Life.”
The purpose-driven life is the righteous life. Whether you’re a big rabbi
or a student, you could look at your life and say, “This year is going to
be filled with more purpose.”
That awareness puts you in the good book.
G’mar Chatimah Tovah

7

B’’h

Every “Shana Tova” greetings can be heard in shuls and homes

around the world on Rosh Hashanah.
Why is the greeting as such?
The root letters of the word ’‫ ‘שנה‬are also the root letters of the
word-‫ לשנות‬meaning both to change and well as to repeat.
This is incredibly pertinent as it is at this time of the year that
we decide what about ourselves and what actions we want to
repeat and what we want to change. New York Times columnist
David Brooks wrote about the concept of A Moral Bucket-list.
Many people live their lives striving towards accolades, awards,
achievements. David Brooks reminds us the importance of
having a Bucket-list of ideals and morals- the things which won’t
be written on our resumés but will make all the difference to the
quality of our lives. On Rosh Hashana we look into the depths of
our characters.
In a society focused on how to have a great career, how to be
successful in school and university, we look and reassess our
Moral Bucketlist.
We are given this platform to truly introspect. With that I wish
you Shana Tova! May we be able to change the things we need
to, repeat that which enriches our lives and have the wisdom to
tell the difference.
Shana Tova!!!!!

8

B’’h

Chag Sameach Shevet Hineini

Sho I'm impressed that you guys are reading the Dvar Torah
section so shkoyach to you and I'll try keep it short n sweet
Would just like to remind us how pivotal Rosh Hashanah is and
that a good Chag will change our entire year ahead.
We know that on Rosh Hashana, Hashem writes down all of
our decrees for the upcoming year as we read:

‫בראש השנה יכתבון וביום צום כיפור יחתמון‬
“On Rosh Hashanah, they are written and on the fast day of
Yom Kippur they are sealed“
Therefore, I beg us to please remember the words of the Ba'al
Shem Tov who said that when one sees that their prayers were
not answered, one should pray again and again.
Shevet Hineini keep davening and davening so that Hashem
decrees for us to be showered with only brochas and simchas
this year and that He continues to help us through this
extremely difficult time!
Love you all❤
Shana Tova!

9

B’’h

Rav How is a Teacher Like an Angel?

In Parashat Mishpatim, Hashem speaks about sending a malach (angel) to lead the Jews. Who is this referring to?
Some commentaries say it’s literally an angel. Others say it means either Moshe or Yehoshua, a human being
acting as Hashem’s malach (messenger). But why would the Torah refer to a person with the word that normally
means “angel”? Especially since, an angel is completely spiritual, while we humans are a mixture of the spiritual
and the physical. Even the greatest human being cannot be an angel!

Nevertheless, any two things or beings can be compared to each other. Even the most common example of apples
and oranges, that are different from each other, still have some aspects in common. So too, comparing a person to
an angel is reasonable if it’s understood that the comparison is limited; it just means that the person is like an
angel in some sense. The question we should ask ourselves is: in what meaningful way can a person be like an
angel?

This question is often addressed in the course of explaining the following Gemara:

Rabbi Yochanan said: What is the meaning of that which is written (Malachi 2:7): “For the priest’s lips should keep
knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts”? The verse is
teaching: If a rabbi is similar to an angel of the Lord of hosts, they should seek Torah from his mouth; but if not,
they should not seek Torah from his mouth.
Since the Gemara requires a Torah teacher to be like an angel, it’s pretty important for us to understand how a
teacher is expected to be angelic! Especially since many of us will soon become some sort of madrich/ teacher. We
have picked 3 approaches

BEING A ROLE MODEL
The Rambam has the most straightforward explanation:
One should not study from a teacher who does not follow a proper path, even though he is a very wise [person]
and his [instruction] is required by the entire nation, until he returns to a good path, as [implied by Malachi 2:7]:
“For the priest’s lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger
from the Lord of Hosts.” Our Sages said: If a teacher resembles “a messenger of the Lord of Hosts,” seek Torah
from his mouth. If he does not, do not seek Torah from his mouth.

In other words, all that is expected of the teacher is proper behavior, both halakhic and ethical. A role model is like
an angel. The last Lubavitcher Rebbe says that a teacher is considered angelic if he displays the three traits that
are supposed to characterize Jews in general: modest, compassionate, and kind. Other opinions are more
demanding, pointing out that an angel is not subject to the yetzer hara (evil inclination), and saying that a teacher
needs to mirror an angel in that way. However, at most that would be the grand ideal, it’s not crucial as seems
clear from the Gemara.

DEDICATED TO THE JOB
A second approach focuses on the double meaning of the word “malach” – angel and messenger. An angel is the
perfect messenger, who sees himself as a tool of his Sender and doesn’t add or subtract anything from the
message he’s been told to do. He is devoted completely to his Sender, an angel is not interested in his own
benefit. So too, a teacher should consider himself a messenger of Hashem, and view teaching not as a profession
but rather as a Divine mission.

10

B’’h

A variation on this approach points to the midrash that one angel cannot perform two tasks.
Rabbi Nisson Alpert elaborates on this:
[H]umans can multitask, not angels. My father-in-law explained that this isn’t a limitation in
malachim; it’s a sign of greatness. They have a shlichus, a mission, and to do anything besides
that would take away from the perfection of that assignment. They are completely and
wholly dedicated to their assignment, and this precludes them from focusing elsewhere. . . .
[A teacher] must be like a malach in that they are completely dedicated to their shlichus,
without a thought for anything else.
In other words, the way in which a teacher is like an angel is by being dedicated to the
mission of teaching.
DEDICATED TO THE STUDENTS
A third comparison of a teacher to an angel is based on the idea that an angel stands straight
and unmoving. What is the equivalent in a human being? Rabbi Pinchas HaLevi Horowitz
suggests that it means staying in place spiritually. That is, a dedicated teacher helps his
students progress, even though doing so may well prevent his own progress. This is a theme
of Mr. Holland’s Opus, a 1995 film that starred Richard Dreyfuss as a music teacher who is so
dedicated to his students that the composition of his own symphony keeps getting pushed
off.
Rabbi Ezra Attieh elaborates on this:

Angels are called omdim, “stationary beings,” as is written (Zekhariah 3:7), “And I will give
you strides among those who stand there.” Angels remain forever at the same spiritual level,
whereas tzaddikim are called “walkers” or progressors, as it is written (Mishlei 20:7), “The
just [person] walks in his integrity.” A righteous [person] is always moving forward, growing
spiritually, never resting on his laurels and achievements. When a person seeks a mentor, a
rav who can teach him Torah, he should investigate if that person is seeking the good of his
student and not of himself. Does he stop to explain an issue patiently until the student grasps
the difficulty? Does he invest effort in the student’s progress even at the expense of his own
growth, when he could have used the same time and effort to reach higher spiritual levels? If
so, that teacher does indeed resemble an angel, because he has chosen to remain stationary
for the sake of his student’s upward progress.
In other words, a teacher’s dedication to his students may well result in a type of self-
sacrifice. Not only is this not a tragedy, but it is one more meaningful way in which a teacher
can be like an angel.

Now that Rosh Hashana is here, we as future teachers in one way or another should try to
become more like angels. We need to be role models and we need to be dedicated to both
the job and our chanichim/ students.
Chag sameyach and shana tov peeps!

11

B’’h

I don’t know about you, but I’m terrified of Rosh Hashana.

Every year, I have no idea whether Hashem is going to consider
me a Tzaddik (Righteous) and therefore destined for the Book
of Life, a Rasha (Wicked) and therefore inscribed into the Book
of Death or a Beinoni (Average) whose fate hangs in the
balance until Yom Kippur. What do these descriptions of
Righteous, Wicked and Average even mean? Why do they
matter so much ? The Netivot Shalom offers an incredible
insight in this regard, one that really shifts the focus of the day
away from absolute fear and dread to one of responsibility. He
explains that the Book of Life and Death are not necessarily
open before Hashem, but before us. It is not G-d who judges us
to be Righteous, Wicked or Average but rather we who decide
where we are. On Rosh Hashana we take a step back, reflect
and decide: Do I want to be a Tzaddik? Do I want to strive to
always put Hashem first, do good and follow his Torah and
mitzvot? Or am I content with being a Beinoni? Am I happy just
to make it through, not doing anything really bad, but not
growing much either? Seen in this light, Rosh Hashana becomes
a much more empowering experience. I hope that we can all
strive to want to be Tzaddikkim!

12

B’’h

On the afternoon of the first day of Rosh hashanah, it is customary to do

Tashlich.
Tashlich symbolizes our casting away of our sins as we look to move into the
year free of sin.When one actually thinks about it, Tashlich is extremely
peculiar. We have to find a body of water, containing fish, say a few paragraphs
in the Machzor and all of a sudden we are off the hook (excuse the pun) from
our wrongdoing?
How could it possibly be that it is that simple?
There is a fascinating midrash which is told about the event of Akeidat
Yitzchak. Whilst on the way to Har Hamoriya, Avraham encountered a river.
The river was not easy to cross and Avraham contemplated giving up and
turning back. However, Avraham realized the importance of the journey that
he was on. The instruction to sacrifice Yitzchak came directly from the mouth
of Hashem. Avraham didn't look back, eventually crossed the river and was
able to arrive at Har Hamoriya.
A midrash is often not to be taken literally and the river in the story could
represent the Yetzer Harah of Avraham. It would have been so easy for him to
turn around and think: Why would G-d want me to sacrifice my own son? How
can I listen to such an instruction. But Avraham knew that what he was about
to embark on was the will of Hashem and something that he could not toss
aside. He therefore journeyed on and was ultimately rewarded by Hashem for
his faith.
Tashlich comes to teach us a very similar lesson.
Tashlich itself does not atone for us nor does it remove our sins. Tashlich is a
reminder to us that we can defeat our evil inclination. We are not trying to
throw away our sins but rather we are trying to rid ourselves of our will to do
wrong. Our Teshuva or repentance is the reason for the atonement of our sins.
If we are genuine and sincere, we will be forgiven for our sins. However, our
desire to detach ourselves from the Yetzer Harah is just as powerful and will
hopefully guide us away from doing wrong and rather to what is right.
Wishing everyone a Shana Tova Umetuka!

13

B’’h

Rosh Hashana marks the beginning of the ,‫עשרת ימי תשובה‬A time period

where we seek repentance and atonement for our transgressions and
shortcomings the year before. .
However, on Rosh Hashana itself there is almost no recollection of the past.
There is barely any confession, no attempt to apologise and no true request
for forgiveness.
There is a striking question that stems from this seeming inconsistency: Surely
the beginning of the day's of repentance should begin with repentance?
Rabbi Lord Jonathan Sacks answers this question using not only a fundamental
principle of repentance but of Judaism itself:
To mend the past, first you have to secure the future.
As Jews we are never paralysed by past grief. We are a nation that is fixated
upon building a better future and only then returning to reflect and redeem
the past.
On Rosh Hashana we stand as a community and proclaim Hashem's
sovereignty and express our longing for the times of the true redemption. We
construct a vision of the ideal future where all Jews will unite in the service of
the Almighty. It is only once we have secured this awareness of the future that
we can enter Yom kippur and gain forgiveness for our past. It is the ultimate
destination that allows us to mend the journey.
When we are so focused on what we have done wrong and on our failure to
do what's right we can get trapped in despair and hopelessness believing that
improvement is impossible. However, when we focus on our potential and the
great accomplishments we can achieve, teshuva becomes a tool converting
our sins from hurdles into stepping stones.
May this Rosh Hashana provide us all with the opportunity to build and secure
a future of achievement, success and service of Hashem and through this, the
forgiveness of all our transgressions and the coming of Moashiach bimheirah
beyameinu.
Shana Tova

14

B’’h

On Rosh Hashana we say ‫תהילים כ״ד‬

Firstly, saying the possuk: ‫״ישא ברכה מאת ה׳ וצדקה מאלקי ישעו״‬with ‫כוונה‬while saying this tehillim is
actually a ‫סגולה‬for wealth.

In this tehillim it says:

‫״לדוד מזמור לה׳ הארץ ומלואה תבל וישבי בה״‬

“The land and the fullness there of are the Lord’s; the world and those who dwell therein” and then it

goes on to say:

‫״ כי הוא על‬-‫ימים יסדה ועל‬-‫נהרות יכוננה״‬

“For He founded it upon seas and established it upon rivers “

On Rosh Hashona we go through a rebirth into this world. We learn that the world is actually considered
a hallway leading into a main room. We are meant to look at this world as a place that we’re just passing
through on the way to our main goal being the world to come but in order to achieve that main goal we
have to go through the “hallway”. While we are in this world our mission is to make this world a place of
Hashem and allow for Him to dwell here.

How do we do that? Well, first we need to recognise that the world and everything in it comes from
Hashem. The word ‫(״עולם״‬world) and the word ‫(״העלם״‬amazement) have the same root because the

world should cause us to be amazed by Hashem. The Baal Shem Tov also explains that only good comes

from heaven, nothing is bad. Sometimes we think something is negative just because we can’t see the

whole picture. Once we’ve realised this we can start making the world holy. We learn that by doing
‫מצוות‬we bring ourselves closer to Hashem but by us overcoming our ‫יצר הרע‬in everyday life we can

also bring ourselves closer to Hashem.

In the second ‫פסוק‬of the tehillim it discusses rivers and seas. What’s the difference between them?
According to the ‫“נתיבות שלום‬seas” represents thoughts and “rivers” represents emotions. The sea is

broad and directionless which is like thoughts and a river has a drive like emotions. In order to acquire

Hashem we need to use our thoughts and emotions in this world. When a king sends his son out to war

he sends him with weapons and soldiers in order for him to succeed in battle. When Hashem sent us

into this world He sent us with thoughts and emotions in order for us to succeed in completing our

mission. Our hearts have many openings that we need to open up and in our brain we need to use
‫חכמה‬, ‫בינה‬and ‫דעת‬to control our actions to do the right thing. Once we’ve done that Hashem can enter
the world. Hashem said to us ‫“״ועשו לי מקדש ושכנתי בתוכם״‬make for me a sanctuary and I shall dwell in
THEM”. “Them” is in plural to show us that we each have a ‫מקדש‬in each one of us and the ability to

bring Hashem in this world but we first have to work on ourselves.

Rosh Hashona is all about rebirth and starting fresh so this is the perfect time to take upon yourself
something that will bring Hashem into the world and make this world a better place. This can include the
smallest actions like doing one extra kind act a day.
May we all be blessed with the sweetest best new year!!!

15

B’’h

I found this really amazing story and thought it’s worth a read!

To my star pupil,
I am writing this letter to let you know what I think of you. Up here in heaven things are not like they are down on
Earth. Over there, people only know what they can see. If they see a person is “successful”, they think that he is the
greatest guy. When they see somebody struggling, they think he might be one of the weaker elements.

Let me tell you something. Hashem gives every person certain abilities that nobody knows about down where you
live. Some people are capable of tremendous things, while others were put there for much smaller purposes. Only
Hashem in His infinite wisdom is able to give every person exactly what he needs, to reach his potential.

I am very misunderstood. Most people hate me, and I don’t really blame them. Most people think that my job is to
make sure that they fail in all aspects of Mitzvos, and that I rejoice every time they sin. This is the furthest thing
from the truth. Did you ever watch a boxing coach train his student? It is really a funny sight. The coach will put on
gloves, and fight against his student. At first, he won’t hit him so hard, or throw his best punches. But, as the
student gets better and better, the coach will start to fight him harder and harder. He does this so that the student
will improve his skills, and become the best boxer he can be. This is where it gets strange. Every time the coach
knocks down the student, the student gets yelled at!! But finally, when the coach threw everything he has at his
student, and not only does he withstand the beating, but he knocks the coach down, there is nobody in the world
happier then the coach himself!

This is exactly how I feel. If you fail right away, and don’t even try to fight back, I see that there is not much talent to
work with, and so I take it easy on you. But if you get back up swinging, I realize that I may have a real winner here,
and so I start to intensify the beating. With every level that you go up, I increase the intensity of the fight. If you
finally deal me a blow that knocks me out, I will get up and embrace you and rejoice with your success.

Sometimes my job is very disappointing I see a person with a lot of potential and I start right in on him. He fights
back for a while, but when the fight gets too tough, he quits and just remains on whatever level he was on. (And he
usually ends up going down!) I feel like yelling at him, “Get up you fool! Do you have any idea how much more you
could be accomplishing?!” But I am not allowed to do so. I just leave him alone, and go try to find another promising
candidate.

If I have chosen you to be the target of my more fierce battles, it was not for no reason! You have tremendous
ability! You were born into a very special family, you have Rabbeim who really care about you, and parents who
would help you grow in Torah and Mitzvos. You are a very respectful and kind person.

Always remember one thing: you have a secret weapon at your disposal. I shouldn’t really be telling you – but I will
anyway. Hashem himself is watching our “training” sessions very closely. I’m pleased to inform you that He’s rooting
for you! If things should ever get tough, almost too tough to bear, just callout to Him with a prayer, and He will
immediately come to your aid. I wish you the best of luck, and I hope that after 120 years when your time is up in
that world of falsehood, you will come up here to the world of truth, where I will be waiting for you with open arms,
to congratulate you on your victory, and personally escort you to your place next to the Kisey HaKavod.

Sincerely, and with great admiration I remain,
Your Yetzer Hara

16

B’’h

The Question of Change

Teshuvah is one element of atoning for sin.
Judaism recognizes that
everybody sins on occasion, but that people can stop or minimize those
occasions in the future by repenting for past transgressions. Thus, the
primary purpose of Teshuvah is ethical self transformation. Throughout Elul
and the Yamim Noraim we do Teshuvah, the heart of which is a commitment
to change ourselves for the better. However, the idea of change is very
complicated is is not easy to accomplish change and improve ones ways or
character. A prerequisite of Teshuvah is true introspection into the deepest
parts of our personalities and demands that we develop in a positive religious
direction, ultimately growing closer to ‫ה׳‬.
The issue is simple - change is extremely difficult. Whether the change
involves exercise, habits, dependencies, or anything else, changing behavior
is one of the hardest things any of us will ever try to do. We underestimate
the process of change. Change is never just one thing, it’s a lot of connected
things. Sustained change doesn’t happen without a process of true self
reflection and a true desire to change. In fact, Rabbi Yisrael Salanter
considered it harder to change one deficient character trait than to master all
of Talmudic literature. Therefore, if it is supposedly so hard to change, how is
it possible to truly become a better person in the buildup to the Yamim
Noraim and ultimately to sustain being a better person after Yom Kippur?
Perhaps the answer to this concern is to suggest that ‫ה׳‬and Halacha do not
actually require us to shed our prior identity, even if it were sinful, in favor of a
new one. Teshuvah is about a continuous development rather that an entire
change of identity. Ultimately, as we approach the mitzvah of Teshuvah during
the Yamim Noraim, we must consider how our our commitment to change in
this coming year will be a new stage in developing our relationship with ‫ה׳‬.
Wishing you all a sweet new year filled with with success and brocha!
Shana Tova

17

B’’h

When thinking of the fundamentals of Rosh Hashana and this holy
time in general I can’t help but think of the shofar , it’s symbolizing
and what it calls us as individuals and a nation to. The concept of
blowing the shofar originally comes from a few sources in torah but
specifically in ‫במדבר‬where HaShem commands the people to blow
the shofar on the first day of the seventh month* - Rosh Hashana.
The sages tell us from ‫במדבר‬the teruah sound blown on this day is
composed of 3 sounds : 1. ‫ תרועה תקיעה‬.2‫ תקיעה‬.3We learn in
‫במדבר‬that these three notes were sounded together in order to
disband the camp of Am Yisrael. This was done by sounding a long
plain note , broken notes and another long plain note. The first
plain note calls all different elements into one direction , minds
spread across various occupations to one single thought. The
broken note causes an upheaval, a violent shaking and movement -
breaking up the preoccupation of the people. The final plain note
causes an advance in a definite and singular direction , bringing all
various broken pieces back together again in a common direction.
The sounds of the shofar can also be compared to the process of
our mind during the time of shofar blowing. The first long plain
note brings all the various tendencies of our mind and converge
them into one point. The broken note penetrates , shatters and
moves our thoughts from this point. Lastly , the plain note redirects
the disintegrated mind a long a straight and continuous path.
However , Rav Shimshon Raphael Hirsch beautifully juxtaposes the
3 sounds of the shofar with our inner spiritual experience on Rosh
Hashana.

18

B’’h

The first ‫תקיעה‬calls us as individuals from our continuous living in
the outer world of overindulgence in power and superficial energies
, towards introspection and turning upwards toward HaShem. And
so this brings us through our innermost self directly to G-d. ‫תרועה‬
in this light symbolizes the shattering of our concept of G-d , in
order to redefine and reconnect to a new and more meaningful
understanding of our Creator. This newly gained perception of
HaShem should permeate our whole existence in our present inner
and outer life. This note encourages us to completely immerse
ourselves in the rock-shattering ‘G-d concept’. The ‫תרועה‬should
shaken us and cause us to subdue to HaShem. Finally the last
‫תקיעה‬rejuvenates us, providing us with the strength and courage
to move out of a life of disintegration of things towards one which
is straight , unified and strong before HaShem and in His ways.
Therefore , as we move into the most influential time spiritually and
religiously it is so important we take the opportunity given to us to
reflect on and reshape who we are and our relationship with
HaShem. As we hear the shofar 100 times over the next 2 days I
hope we can all internalize the meaning of each sound and the
opportunity it provides for us to draw closer to HaShem. Each first
‫תקיעה‬allow yourself to introspect and rise above yourself. With the
‫תרועה‬purify yourself and your perception of HaShem. And lastly
with the final ‫תקיעה‬be strengthen and determined to follow a path
which is more righteous , good and meaningful in the ways of
HaShem.
Shana tova!

19

B’’h

There are banks and accountants to tell us how to invest our money. Judaism

tells us how to invest our time. That, according to the Rambam, is what Rosh
Hashanah is about. The shofar, he says, is God’s wake-up call. Without it, we
can sleepwalk through life, wasting time on things that are urgent but not
important, or that promise happiness but fail to deliver it.Rosh Hashanah and
Yom Kippur are festivals that ask us how we have lived thus far. Judaism is the
satellite navigation system of the soul, and Rosh Hashanah is the day we stop
and see whether we need to change direction.
Time is short. Down here on earth we only have one life to live; and unlike
money, time lost can never be regained. Judaism is the world’s oldest and
most elaborately refined time management system, designed to ensure that
we live for the things that matter, that bring meaning and value and joy.
There are many things i have learned from Judaism but i will share one that
may help you as you reflect on the year that has passed and the one that is to
come. This is the concept of love. Judaism was the world’s first, and is still the
greatest, religion of love. Love God with all your heart, soul and might. Love
your neighbour as yourself. Love the stranger, for you were once strangers.
Love is the alchemy that turns life from base metal to gold; that etches our
days with the radiance of the Shechinah, the Divine presence. True happiness
is always the product of love. Where love is, there is God, for when we love
others, God’s love flows through us. To live you have to learn to love.
If you can understand this, i believe that you will begin to notice a change in
your life. You will accept those around you with all your heart. You will give.
You will get. You will see the beauty that life has to offer. This may or may not
add years to your life, but it will certainly add life to your years. You will then
feel to the full extent what it is to be written into God’s Book of Life.
I wish you and your families a Shana tova u’metuka.
May this year be a sweet and blessed one for us all.

20

B’’h

If I had to ask you- “is Rosh Hashana the Jewish new year?”, many would jump up
and say “Yes!”.
Now, regardless of what opinion you follow, I would like to present you with an idea I
heard from Rabbi Cannon.
Rosh Hashana is more of an anniversary, meaning, just like on a regular anniversary
couples take the time to have a special get together and commemorate their unique
relationship that they share. They dress up in their best clothes, they go to a special
place to celebrate and they focus exclusively on each other.
This is Rosh Hashana! We get dressed up in our finest clothes, go to shul and share in
an intimate get together with non-other than Hashem Himself!
We see in the Talmud that Rosh Hashana is indeed the anniversary but not of
creation on the first day, rather the sixth day of creation when Adam came to be and
started mankind.
Now when we consider what an anniversary is, it appears to seem as an appraisal of
the year gone by and a sort of judgement on the partners involved.
Hence, it becomes a bit clearer as to why Rosh Hashana is the anniversary of the
creation of people rather than the rest of the world. G-d created this world not to be
static and lifeless, but rather a more dynamic world that could be transformed into a
dwelling place for Him. This would be achieved by the actions, thoughts and words of
people – allowing G-dliness to be welcomed and revealed in this world.
So when Rosh Hashana comes around, we commit ourselves to a more intense bond
with G-d, to a more meaningful and deeper relationship with our Creator. Rosh
Hashana commemorates the very purpose for which we are here. We exist to uplift
the spiritual amongst the physical, the light amongst the darkness and to imbue this
world with an element of G-dliness. In doing so we simultaneously sanctify Hashems’
name in this world and so on Rosh Hashana it is an obligation for all of mankind to
recognise Hashem as the divine ruler and it is the greatest opportunity for man to
proclaim and crown Hashem as the ultimate King.
As Jews we have the unique connection to be able to approach our King and Master
and ask for his mercy and forgiveness. So make the most of this incredible
opportunity and fully acknowledge G-d as the one true king of all existence, connect
to Him and in turn fulfil the purpose of creation.
Shana Tova

21

B’’h

Rabbi Tzvi Yehuda Kook, based on the writings of his father Rabbi Avraham

Yitzchak Hacohen Kook, helped me to better understand the concept of
teshuva.

We usually view teshuva as something to be done as a result of sin. If I
transgress a prohibition, or neglect the performance of a positive mitzvah,
then I must do teshuva. The act of teshuva is associated with returning back to
where I was before the sin.

Rav Kook however, based on the statement of Chazal that Teshuva preceded
the creation of the world, and therefore preceded even sin itself, understands
teshuva to be the primal and underlying force that exists in the world and
causes the ongoing never-ending desire of mankind to improve, perfect,
advance and strive toward the infinite source of perfection itself - G-d. The
true meaning of Teshuva is the yearning of all that exists to return, and ascend
to the infinite, never ending "good" and "perfection" of G-d himself.

It therefore follows that Teshuva is really a lekatchila (a chosen, best case)
situation embedded in the nature of creation. Its use in the situation after sin
is also obviously necessary, but it is also independent thereof.

"Teshuvah comes from the longing of the entire universe to become better and
more pure, stronger and more elevated than its current state. At the core of
this drive is a life-force that triumphs over the limited, weak character of
natural existence. The repentance of an individual, and certainly of the
community, draws its strength from this life-force, which flows unceasingly, at
full strength" (Orot haTeshuvah 6:1)

May we all yearn to be a 'better me' over these Yamim Noraim

Shana Tova U'Metukah
With love always

22

B’’h

Parshat Nitzavm is always the parsha right before Rosh Hashana. It’s one of the

shortest parshas but you know what they say - dynamite comes in small packages.
This parsha teaches us all about Hashem’s mitzvot and what happens if we do or
don’t follow them.
When Bnei Yisrael are given the blessings and curses for following or not following
Hashem’s laws, the blessings come first. The Torah continues to talk about and
focus on the reward we will get for having faith and sticking with Hashem and only
briefly mentions the not-so-positive fate we will receive if we don’t follow them.
In the passuk that tells us we have two ways to live our lives ‘I have placed before
you today life and good, and death and evil’, the good, positive option is given first.
This pattern of noticing and focusing on the positive first occurs constantly
throughout the Torah.
Even when we are taught about Kashrut, we see this. First, we are told about what
makes and animal kosher (if it has split hooves and chews the cud), and then four
unkosher animals are listen.
One of these is the pig. The Torah speaks about the pig by first telling us that it
does have split hooves and only then says that it doesn’t chew the cud and is
therefore prohibited. Even in a case of an animal we think only possesses negative
qualities, the Torah manages to find something positive and talk bout it first. Torah
constantly goes out of its way to find and focus on things in a positive light.
There is an idea in Gemara that you push things away from your with your left
hand and bring thing towards you with your right hand. We know that our right
hand side is our side of goodness and chessed and also our side of strength. The
strength in our right hand needs to overrule our left – we need to be kind to others
and see all the positive in them and bring them towards us and strengthen our
bonds and relationships.
The Chofetz Chaim said that if you speak good and positively of other people, the
angels will speak good of you to Hashem. In the build up to Rosh Hashana and
Aserest Yemai Teshuva, one of the ways we can bring ourselves closer to Hashem
and can better ourselves as people is to look for the positive in every situation and
every person.
Speak positive, be positive and have a sweet, happy New Year :)
Shana Tova u’Metuka from magical Israel

23

B’’h

Is Teshuva just about saying sorry?
(Based on the book ‘Song of Teshuva’ Rav Moshe Weinberger)

Our chachamim compare how “in the beginning [God] created”, to how Hashem created a
healthy world. The word ‘create’ in Hebrew is ‘bara’ and the word healthy in Hebrew is
‘bari’. This is no coincidence. These words have the same route because Creation is healthy
and everything created by Hashem is perfect. We learn from this that we should protect and
respect all that Hashem has created. We are created in this world on a straight path which is
our pure state until we begin making decisions and choosing our path, turning and bending
our route to our destiny.
Teshuvah is about returning to our pure state after steering away from where we are meant
to be. The word sin in Hebrew is ‘Che’it’, in the middle of the word is a silent Alef. The silent
Alef is Hashem, therefore no matter what we do, Hashem is with us in our core,
encouraging us to do better. No matter how many times we sin, Hashem will always be
there, somewhere in us, reminding us to come back.

We are taught that beside each blade of grass is a little angel, telling it to grow, just like that
blade of grass, each of us have our own little angel living life alongside us, and constantly
reminding us to “grow”, “push ourselves” and to “become better”.
Orot Hateshuva tells us that our yetzer hara or evil inclination, despite popular belief is
actually there to train us how to choose good over bad. It continues to say that it doesn’t
matter how weak we are, if we are determined and optimitistic, we will always be able to
overcome our evil inclination. Essentially this will lead to teshuvah, the return to a place
where we are in perfect harmony with God.
Rav Kook understands that there are three levels to teshuvah. First, the acknowledgement
that the way we act effects the physical world. Next, one discovers the connection between
the laws of the Torah and the laws of life, both of which are given to us from Hashem. These
two levels of teshuvah link because we begin to live our lives intuitively in the way of
Hashem. This beautifully leads to the final level of teshuvah which is when teshuva becomes
a way of life – we acknowledge our sin, the effect of it, we make the conscience effort to not
repeat it and lastly, we return back to our true self, getting closer and closer to Hashem.
From reading Orot Hateshuva, we have gained our own understanding of teshuvah,
returning to God. Just as when a young child learns to ride a bike, his father runs alongside
him and when he lets his child go to ride by himself, they may swerve off the path but his
father will always be there to guide him back on route. This is our exact relationship with
Hashem, we sometimes swerve off our path by sinning but the Alef inside of us and the
angel of teshuvah next to us are there to direct us to our true essence.
Illuminated best by Rav Kook’s words, “In truth, everything is good and straight, and the
straightness and goodness within us come from our being in harmony with the All.”
Shana Tova

24

B’’h

The such a table. Repentance as the Paradigm for National and

Individual Redemption
For many of us, Deuteronomy 30:1-10 and a parallel passage in
Deuteronomy 4:29-31 form a core component of what we understand
to be one of the basic doctrines of Judaism, the idea of repentance,
teshuva. Israel will sin and be sent into exile, where they will repent
and then return to the land:

‫א ְו ָה ָיה ִכי ָי ֹבאּו ָע ֶליָך ָכל ַה ְד ָב ִרים ָה ֵא ֶלה ַה ְב ָר ָכה ְו ַה ְק ָל ָלה ֲא ֶשר ָנ ַת ִתי‬:‫דברים ל‬
‫ב‬:‫ ל‬.‫ה ָוה ֱאֹל ֶהיָך ָש ָמה‬-‫ְל ָפ ֶניָך ַו ֲה ֵש ֹב ָת ֶאל ְל ָב ֶבָך ְב ָכל ַהּגֹו ִים ֲא ֶשר ִה ִדי ֲחָך ְי‬
‫ה ָוה ֱאֹל ֶהיָך ְו ָש ַמ ְע ָת ְב ֹקלֹו ְכ ֹכל ֲא ֶשר ָא ֹנ ִכי ְמ ַצְּוָך ַהּיֹום ַא ָתה ּו ָב ֶניָך‬-‫ְו ַש ְב ָת ַעד ְי‬
‫ה ָוה ֱאֹל ֶהיָך ֶאת ְשבּו ְתָך ְו ִר ֲח ֶמָך ְו ָשב ְו ִק ֶב ְצָך‬-‫ג ְו ָשב ְי‬:‫ ל‬.‫ְב ָכל ְל ָב ְבָך ּו ְב ָכל ַנ ְפ ֶשָך‬
.‫ה ָוה ֱאֹל ֶהיָך ָש ָמה‬-‫ ִמ ָכל ָה ַע ִמים ֲא ֶשר ֱה ִפי ְצָך ְי‬Deut 30:1 When all these
things befall you—the blessing and the curse that I have set before
you—you will take them ( )‫והשבת‬to heart amidst the various nations
to which the LORD your God has banished you; 30:2 you will return
( )‫ ושבת‬to the LORD your God and heed His voice, according to all that
I command you today, you and your children, with all your heart and
soul; 30:3 the LORD will restore ( )‫ ושב‬you and take you back; and He
will bring you together again ( )‫ ושב‬from all the peoples where the
LORD your God has scattered you.
National
The significance of this passage is most obvious on the national level as
a statement that sets forth the program of repentance that Israel must
follow if they are to be redeemed from exile. For instance, Rabbi Eliezer
must have had this passage in mind when he declared (b. Sanh. 97b):

25

B’’h

.‫אם ישראל עושין תשובה נגאלין ואם לאו אין נגאלין‬If Israel repents, they will be redeemed,
and if not, they won’t be redeemed.
Individual
In addition, it is clear that the Rabbis understood the passage as having
implications for the individual as well. Thus, for example, in Targum Pseudo-
Jonathan, we find Deut 30:2 rendered rather freely as follows:

‫טּו ֵביכֹון ְד ַצ ִדי ַק ָיא ָמ ֵרי ְתתּו ָבא ְד ַכד ְתחֹובּון ּו ְתתּובּון ַמ ְט ָיא ְתיּו ְב ְתכֹון ַעד כּו ְר ֵסי ְי ָק ָרא ַד ְי ָי‬
.‫ ֱא ָל ָהכֹון‬The greatest among your righteous are the penitents =]‫בעלי תשובה‬
) ‫ תתובא מרי‬for, when they sin and repent, their repentance reaches the
Glorious Seat of the Lord your God.
Here, the verse is said to establish the efficacy of teshuva for the individual
sinner.[1]

Are Rabbinic Teshuvaand Biblical “Return to the LORD” Equivalent?
Do these common interpretations accord with what might have been the
original sense of Deuteronomy? Are the rabbinic concept of teshuva, commonly
translated as “repentance,” and the biblical phrase “return to the LORD” really
equivalent? I would like to suggest that some important differences between
the two have been overlooked.

To be sure, the Rabbis consistently understand them to be the same. The very
term, teshuva, is, of course, a noun derived from the biblical verb, shuv,
“return.” What should give us pause, however, is that the rabbinic term,
teshuva, along with the verbal phrase “( ‫עשה תשובה‬repenting” or “doing
repentance”), is a new coinage not found in Bible itself.

I wish everyone a shana Tovah umetula and May we all be inscribed in the
book of life

26

B’’h

Teshuvah: What's in it for me?

Rav Soloveitchik explains that there are three dimensions which Judaism lies upon: the head, the hand and
the heart. The head signifying talmud torah and the intellectual side of Judaism ,the hand representing the
fulfilment of mitzvot and the heart demonstrating the emotional connection between us and Hashem. The
head as well as the hand are Baruch Hashem somewhat existing in our lives and community. However, the
heart of Judaism is unfortunately absent for the majority of us. There is no better time to change this than
during the yamim nora’im!

There are two types of teshuvah. The first teshuvah is out of fear where we leave our sins as we are merely
frightened by the harsh consequences which may arise. By performing this teshuvah, our sins are
nevertheless atoned for. The second teshuvah which is out of love is a much deeper teshuvah where we
understand that we have upset our beloved Creator and have a strong desire to reunite with Him and
follow in His ways. Through this teshuvah, not only are our misdeeds erased but more than that, one is able
to strengthen one’s emotional connection with Hashem.

According to many, teshuvah is described as repenting for our sins. However, the root of the word is ‘shuv’
meaning return. Therefore the essence of teshuvah is actually coming closer to Hashem, our merciful
Father. It is therefore essential to understand that atoning for your sins is a way in which you return to
Hashem, however, it is not the ultimate goal of teshuvah. Rather the ultimate purpose of teshuvah is to
reunite with Hashem and his mitzvot in a spiritual sense.

Hashem is waiting for us, hoping that we will to do teshuvah and come closer to Him. In the Amidah, it says
“The One who desires teshuvah”. From this, we can see that not only will Hashem accept our teshuvah but
He will welcome it greatly as he yearns to have a loving relationship with us. However, “Harotzeh
beteshuvah” also teaches us that Hashem can only desire teshuvah implying that He cannot force it upon
you if you don’t want it. “how great is teshuvah that it brings man close to the shechinah” (hilchot
teshuvah 7:6)

Right now, you have the golden opportunity to re-establish your relationship with Hashem, your Creator
and cling to your beloved Father. This is solely in your hands all you have to do is desire it and put in the
effort!

During the yamim nora’im, Hashem has granted each and every single one of us the precious gift of
teshuvah. You may be swayed to leave it wrapped up; erroneously believing that it merely contains hard
work and difficulties. However, if you open it up, you will discover that it is the gift which you truly desire,
the gift of returning to Hashem your Father and consequently the gift of living a life of happiness and
purpose. It is all up to you now!

How desperately do you want to open the golden gift of teshuvah?

27

B’’h

/BneiSA

011 485 1695 | [email protected] | www.bnei.co.za

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