A World Apart

The term Sinai harkens to Chazal’s teaching that Har Sinai was marked by its humility. Even as he pivoted onto the public stage, Rav Dovid could be seen hastening alone down a street in Geula, his head stooped, black sweater peeking from beneath his frock.

Publicity is the farthest thing from his wish list — but what could he do?

His Nation needed him.

“Hakol tzerichin l’marei chitaya.”

A few months ago, I was blessed with the unequivocal zechus of visiting Eretz Yisrael. There was all the typical exhilaration, davening at the Kosel, taking walks on Shabbos through the streets that are empty of cars and teeming with people.

But a friend had arranged a meeting with Rav Dovid Cohen, and, along with it, a memory that would stay forever.

It took several requests in broken Hebrew to locate the home on Rechov David, but I eventually made it. I entered the apartment building and there it was, immediately to the right. “Cohen,” said the sign on the door. I was there.

There’s a particular trepidation that comes with knocking on a door that separates the world from a gadol b’Yisrael.

The moment that door opens, you know that separation will be removed, if not for just a fleeting moment. Then you’ll be ushered inside, the door will close, and, suddenly, you’ll be a member of the World Apart — swept into an orbit above all other existence.

I knocked. The door was opened by the rebbetzin. Eishes chaver k’chaver; already one could sense the greatness and the humility teeming within the simple, seforim-packed apartment.

Rav Dovid emerged, and soon we were seated at his dining room table. I had prepared a list of questions regarding Rosh Hashanah and each was met with an answer that was thorough as it was immediate. The Gemara in Shabbos tells us, “Who is a talmid chacham that is appointed a leader of the community? Zeh she’shoalin devar halachah b’chol makom v’omar, va’afilu b’maseches Kallah — he of whom can be asked a devar halachah in every area and he will tell you — even in maseches Kallah.”

Rav Dovid had an answer for everything; no wonder he had been appointed as a “leader of the tzibbur.”

The Gemara said he would be.

An interesting feature of how Rav Dovid answered questions was his insistence on demonstrating each source inside the sefer — as if he saw himself unworthy of being trusted as to what they say.

It proved to be a powerful teaching tool. As I sat in that humble apartment — the universe of Sinai and oker harim — I was able to watch, before my very eyes, as the words that serve as its energizing force came alive. The Gra, the Zohar, the Ritva, the Seforno… all of it was open before me, with Rav Dovid reading each word, clearly, meticulously, translating into a rich Yerushalmi Yiddish.

The questions were drafted to carry an overtone of the Year that Passed — the one that history shall never forget.

The answers were deep, assiduously sourced — but I realized the real answer to all our questions came in the form of the man who sat just a foot away from me.

The end of times will see a battle of the mountains — v’alu moshi’im b’Har Tzion lishpot es Har Eisav — the saviors will ascend upon the mountain of Tzion, and inflict judgment on Har Eisav.

Our humble mountain will uproot their mighty one.

We have the power of Sinai as well as oker harim.

And mountains, the pasuk says, are what stand as our protection — Yerushalyim harim saviv lah.

For the sake of the survival of our City, our People, and our destiny, we need mountains like Rav Dovid Cohen.

“Hakol tzerichin l’marei chitaya.”

Question

Last year was a Rosh Hashanah shechal lihiyos b’Shabbos — a Rosh Hashanah that falls out on Shabbos, thus no shofar was blown. It is well known that throughout history, some of the most horrific tragedies we’ve suffered occurred in such years. Why is this? How and why does the shofar protect us from tragedy?

Answer

The blowing of the shofar is a declaration of malchus Shamayim. It is this declaration, this commitment to spreading malchus Shamayim, that stands as a protection for Klal Yisrael. This idea — that spreading malchus Shamayim is our protection — is written explicitly by the Ramchal in Maamar Hachochmah. He explains as follows. The very purpose of our existence is to spread malchus Shamayim. When we commit ourselves to this task, we merit a positive judgment, because we are committed to fulfilling our life’s mission. If we fail to make this commitment, we can, chas v’shalom, be vulnerable to great danger, for we are shirking the very responsibility for which we exist.

We can learn this idea from the story of Bilaam. We know that Bilaam Harasha wanted to destroy Klal Yisrael. But how could he fulfill such an evil aspiration? What power did he possess that would allow him to do such a terrible thing?

The Gemara explains that each day, Hashem gets angry for a rega — one moment. Bilaam knew when that moment was, and he wished to use that knowledge to his benefit. At that moment of Divine anger, he would curse Klal Yisrael and, chas v’shalom, succeed in destroying them.

Tosafos in Avodah Zarah questions this. Bilaam may have known the moment of Hashem’s anger — but what could he say in a single moment? How could he manage to issue such a virulent curse with such limited time? Tosafos answers that Bilaam could have said one word: kalem, which means “eradicate.” Tosafos then says that Hashem reversed the word kalem and turned it into melech. Through this reversal, Klal Yisrael was saved.

Tosafos is essentially telling us this very idea of the Ramchal. The declaration of melech is the direct inverse of kalem. Announcing malchus Shamayim saves us from destruction.

Question

That tragedy should occur in a year when Rosh Hashanah falls out on Shabbos isn’t definite. Minchas Ani writes that some of the most momentous milestones in our history also took place in such years. Rosh Hashanah falling out on Shabbos presents a possibility of two extremes. This, Minchas Ani explains, is because, in the absence of shofar, Shabbos can stand us in good stead. Through the zechus of Shabbos, we can merit a year of blessing. On the other hand, if we do not observe Shabbos properly, then we are left defenseless; we have neither shofar nor Shabbos.

How do we understand the correlation between Shabbos and shofar? Why is it that one can fill the place of the other?

Answer

WE explained that shofar protects because it is a vehicle with which malchus Shamayim is declared. Shabbos is the same thing. In Shemoneh Esreh of Shabbos, we say, “yismechu b’malchusecha shomrei Shabbos — rejoice in Your malchus, those who observe Shabbos.”

Shabbos is a day when we rejoice in the malchus of Hashem. For true revelation of malchus is something that brings about joy. The pasuk says, “V’hayah Hashem l’melech al kol ha’aretz, bayom hahu yihyeh Hashem echad u’shemo echad — and Hashem will be a King over all the land, on that day Hashem will be one and His Name will be one.” The Gemara asks — and today, is He not one? How can we say that specifically “on that day He will be one”?

The Gemara answers that here in Olam Hazeh, we say baruch hatov v’hameitiv on the good, and baruch Dayan ha’emes on the bad. Down here, we perceive certain conditions as bad and others as good. However, says the Gemara, in Olam Haba, we only say baruch hatov v’hameitiv. For in Olam Haba, it is clear that everything is for the good.

On Shabbos, we rejoice in Hashem’s malchus. On Shabbos, we enter a day that is entirely about malchus Shamayim; an Olam Haba-like existence in which everything is clearly good. With this, we rejoice.

There is one day a week when we can access this reality where “everything is good” — and that is Shabbos. That is “yismechu b’malchusecha” — we are happy with Your Kingship.

It is the declaration of malchus on Shabbos that can serve as a defense instead of the shofar.

Question

But if Shabbos is a day of “all good,” then how do we understand that this year’s terrible tragedy happened on Shabbos?

Answer

IT wasn’t just Shabbos — it was Shabbos and Shemini Atzeres. Shemini Atzeres is the greatest day of the year — it is the tachlis of all the moadim. The Zohar teaches that on Shemini Atzeres, Hashem says, “Ani v’atem nismach bo yachad — you and I will celebrate together.” The Zohar also writes that on Shemini Atzeres we merit “all the yeshuos.” Shemini Atzeres is the day when Hashem is unified with Klal Yisrael.

And on Shemini Atzeres, the great tragedy happened.

It’s a difficult thing. A very difficult thing. Hashem clearly wants something significant — He seems to be saying that He isn’t happy with us. It appears that Klal Yisrael is not worthy of being “together with Hashem.” It must be that we are distant from Hashem. We have to change our entire tzuras hachayim.

Question

What specifically should we be working on to be spared from further such gezeiros?

Answer

WE must work on developing true dveikus. Dveikus in Torah, dveikus in tefillah, dveikus in gemilus chasadim.

We are living in the times of Chevlei Mashiach. The Gaon writes that Chevlei Mashiach is like the pangs of childbirth; the closer we get to the end, the more painful it becomes. The Gaon’s words are, “Kodem hageulah, yichbad hagalus yoser mikol hagaluyos — before the geulah, the galus will intensify more than any of the other galuyos.”

So how are we spared?

The Gemara in Avodah Zarah asks this question. “Mah yaaseh adam v’yinatzel mei’Chevlei Mashiach? — What should one do to be saved from Chevlei Mashiach?” Answers the Gemara, “Yaasok baTorah ub’gemilus chasadim — he should toil in Torah and acts of chesed.”

One must take note of the Gemara’s expression. The Gemara doesn’t simply say to learn Torah and perform acts of gemilus chasadim. The Gemara uses the phrase “yaasok — toil.” One must make Torah and gemilus chasadim a primary focus in life. Through this, one can be spared from the terrible difficulties of the Chevlei Mashiach.

Question

It’s been a year in which we’ve been subject to the constant critique of countries around the world. They have made it clear that they do not like us. In Rosh Hashanah davening, we emphasize our yearning that “all the nations of the world” should acknowledge the greatness of Hashem and of Klal Yisrael. If we highlight this ideal on one of the most critical days of the year, it must be of utmost importance.

But if this is true, then why don’t we have such a tefillah during the rest of the year? In the everyday davening, the only time we utter such a supplication is in Aleinu, when we say “v’chol bnei basar yikre’u bishmecha — and all of humanity will call in Your Name.” But otherwise, we find no reference to it. Why is this?

Answer

Rashi explains the words “Shema Yisrael, Hashem Elokeinu Hashem Echad,” as follows: “Hashem, who is now our G-d, and not the G-d of the nations, will become One [G-d to all the nations].” True malchus Shamayim is only when all the nations recognize Hashem.

Krias Shema is a daily declaration of the desire that all the world should come to the recognition of Hashem’s rule over the world.

Each and every day, when we recite Krias Shema, we announce our dream that the whole world will recognize the truth of Hashem’s dominion over the world.

Question

Multiple times on Rosh Hashanah, we mention Akeidas Yitzchak. This is seen as the primary zechus through which we can merit a favorable judgment on Rosh Hashanah. Why is this? Klal Yisrael has so many zechusim! Why don’t we make mention of the righteousness of Yaakov Avinu or of Moshe Rabbeinu? Why don’t we mention any of the other nisyonos of Avraham Avinu?

Answer

The yesod of the Akeidah is mesirus nefesh. And mesirus nefesh is critical to receiving a favorable judgment. Why is this? Because the Tur brings that our achieving a favorable judgment on Rosh Hashanah is a “neis” — a miracle.

And how does one merit a miracle?

The Gemara in Berachos (20a) tells us that the “earlier generations who were moser nefesh merited miracles.” This teaches us that one merits a miracle through mesirus nefesh.

It is not merely a matter of mentioning the Akeidah — we have to learn from it as well. This is expressed by the Ritva in Rosh Hashanah. The Ritva is commenting on the Gemara that quotes Rav Avahu as saying: “Why do we blow with a shofar shel ayil [shofar of a ram]? Says HaKadosh Baruch Hu, blow before Me with a shofar shel ayil so that I shall remember for you the Akeidah of Yitzchak ben Avraham and consider it as if you bound yourselves before Me” [Rosh Hashanah 16a].

The Gemara is telling us that by blowing the horn of a ram, we elicit the memory of Akeidas Yitzchak, at which a ram was used in the place of Yitzchak.

The Ritva explains this as follows. By blowing the shofar shel ayil, we are showing that we want more than the mitzvah itself. We want to evoke the memory of Yitzchak. We want to follow in his ways — to be holchin b’derachav. And when Hashem sees this, he considers it as if we had subjected ourselves to be bound upon a mizbeiach.

The Yerushalmi points out that with all the Yom Tov korbanos, it says, “v’hikravtem olah — and you should sacrifice an olah.” For Rosh Hashanahh, however, the pasuk says “va’asisem olah — and you should make an olah.” The Yerushalmi explains that this is hinting to us that we should make ourselves into an olah — by sacrificing ourselves for the sake of Hashem.

We mention the Akeidah on Rosh Hashanah because, through the mesirus nefesh that it represents, we merit the neis of a favorable judgment.

Question

Krias haTorah for the first day of Rosh Hashanah is “VaHashem pakad es Sarah,” which discusses the birth of Yitzchak Avinu. The simple explanation for this is based on the Gemara in Rosh Hashanah (10b), which tells us that Sarah, Rachel, and Chanah were nifkad [remembered, meaning they saw the salvation from their barrenness] on Rosh Hashanah. Thus we read “VaHashem pakad es Sarah,” which tells the story of Yitzchak’s birth. But most of the pesukim in this segment tell the dramatic tale of Yishmael being sent away from Avraham Avinu’s home. This can’t be a coincidence. What is the connection between Yishmael’s divorce from the House of Avraham and Rosh Hashanah?

Answer

The birth of Yitzchak is the yesod of Klal Yisrael — it is the basis of our existence. Through Yitzchak, Klal Yisrael came into being.

A central component in Yitzchak’s role as a pillar of our People is the process of elimination of any other potential heir to Avraham Avinu. This means that for Yitzchak to fulfill his destiny, Yishmael — also a son of Avraham — must be ousted from Avraham’s home, and heritage. This, in fact, is what happened. When Hashem directs Avraham to heed the word of Sarah and send Yishmael away, he says “kol asher tomar lecha Sarah aseh [all that Sarah tells you, do]; ki b’Yitzchak yikarei lecha zara [for through Yitzchak your offspring will continue].” Through Yitzchak specifically, your offspring will continue. Yitzchak — not Yishmael. This statement excludes Yishmael from functioning as an heir to Avraham’s legacy. Yishmael’s progeny will not be associated with Avraham.

Implicit in this pasuk is the exclusion not only of Yishmael but of Eisav as well. Chazal make a derashah on the words “ki b’Yitzchak yikarei lecha zara.” The word “b’Yitzchak” — “in Yitzchak” — connotes that only a part of Yitzchak will be considered heir to Avraham. But a part of him will not. Chazal explain that this alludes to the divide between Yaakov and Eisav. Yaakov is the one who will continue the association with Avraham Avinu. Eisav, however, will not. He will be removed from Avraham’s destiny.

On Rosh Hashanah, we read the pesukim describing Yishmael’s rejection (and hinting to Eisav’s rejection) from the dynasty of Avraham.

The reason this is so important on Rosh Hashanah is that Chazal tell us that on Rosh Hashanah, “Yisrael and the nations of the World come before Hashem in judgment.” This means that, each year, on Rosh Hashanah, there is a deliberation over whether or not Klal Yisrael should remain as the Chosen Nation. All the other nations are vying for this title and demand that it be removed from Klal Yisrael and placed upon them.

Eisav and Yishmael are considered to be the primary members of the Seventy Nations; the rest all fall under the influence of one or the other. Our key to winning over their argument is by reiterating that they have no place in the legacy of Avraham Avinu, and thus no claim to being the Chosen People.

This very concept is the response to anyone claiming to take our place as Hashem’s am hanivchar.

Question

Eighty years ago, we underwent the greatest tzarah since Churban Bayis Sheini. Everyone thought the age of Mashiach would come immediately thereafter. It didn’t. What more does Hashem want from us? Was the Holocaust not a great enough tragedy to beckon the Final Salvation? If not, why not?

Answer

Everything that transpires throughout history is alluded to in parshas Ha’azinu. An allusion to the Holocaust can be found in the pasuk “Amarti afeihem ashbisa mei’enosh zichram — I said I would end them, eradicate them from the memory of mankind” (Devarim 32:26). On this pasuk, the Seforno comments as follows: “I will leave a remnant of them, and the rest will be destroyed, as I will do in the end of days after I have not achieved their sheleimus — not at Matan Torah, and not in Eretz Yisrael, and not in galus. As it says, ‘ki b’Har Tzion tihyeh ub’Yerushalayim tihyeh peleitah, ka’asher amar Hashem, uba’seridim asher Hashem korei — For on Har Tzion and in Yerushalayim there will be salvation, as Hashem said, and the salvaged will be those who call out to Hashem’ [Yoel 3:5].”

What the Seforno is telling us is that there will be a time when a huge portion of Klal Yisrael will be wiped out. The remainder shall go to Har Tzion [which can mean Eretz Yisrael generally].

This is what happened in the Holocaust. Millions of Yidden were killed, and then there was an enormous influx into Eretz Yisrael.

The Seforno seems to be telling us that at the end of days, there will be great destruction. Klal Yisrael will then have to be rebuilt — and much of this rebuilding will have to be done in Eretz Yisrael. Interestingly, we know that Rav Chaim Volozhiner said that the last stanzia [station] of Torah will be America. Apparently, there will be both elements.

Mashiach didn’t come after the Holocaust — we still needed the nevuah of “b’Har Tzion ub’Yerushalayim tihyeh peleitah” — to be  fulfilled.

The Chofetz Chaim foresaw the Holocaust, and he once shared this vision with the Ponevezher Rav. The Ponevezher Rav asked, “What will be with Klal Yisrael?”

The Chofetz Chaim responded, “ub’Har Tzion tihyeh peleitah — and in Har Tzion will be a remnant” [a phrase similar to the one quoted by the Seforno; this one is in Ovadiah 1:17].

The Ponevezher Rav built Yeshivas Ponevezh in 1942. Everyone thought he was meshugeh — it was the midst of the Holocaust! But he did it based on the Chofetz Chaim’s prophecy that there would be a remnant in Eretz Yisrael. The Ponevezher Rav had the words “ub’Har Tzion tihyeh peleitah, v’hayah kodesh” emblazoned on the front of the yeshivah’s building — it remains there until today.

Question

The pasuk says ashrei ha’am yodei seruah — praised is the nation who “knows” the teruah. What does it mean to “know” the teruah? What should the average person have in mind during the tekios?

Answer

AS we discussed earlier, the yesod of shofar is malchus Shamayim. Tekias shofar is the time to be mekabel ol malchus Shamayim. That’s what one should be thinking about — that is the basic “knowing” of the shofar.

(Originally featured in Mishpacha, Issue 1031)