I have to tell you something that I have mamesh been thinking about, but I hope I will be able to make myself clear.

This Shabbos we read ‘Atem Nitzavim Hayom Kulchem’, you are standing before G-d, all of you. Then we read about all the ten kinds of yiddelach that are there.

Everybody knows that on Rosh Hashonna you are standing before G-d, but the question is on what level? We are not being counted on the level of details, we are being counted on the level of all. Every person is the combination of two things. Let’s take a girl who is very beautiful, her eyes and ears are beautiful, but this is all details. But then there is something else, the all a person is. There might be a person who is very talented in Mathematics but sometimes the all is not talented. A lot of big scientists are talented in everything but the all in them is stupid. Then there is a person who is not only talented in every detail, but the all is talented and the all is beautiful. There are a lot of yiddelach who are Jewish in every detail but the all of them is without religion, the all of them. And then there are people who maybe their details are not so religious, but the all of them is so beautiful. So in a nutshell, on Yom Kippur we are standing before G-d on the level of details because on Yom Kippur I confess every detail I did wrong, but on Rosh Hashonna I am standing before G-d on the level of my all.

I want to share something very deep with you, which may not be clear till the end so just bear with me. Imagine I walk on the street and I see a poor man and all I have on me is a dollar. So I’m thinking to myself ‘should I give him just half a dollar and leave half a dollar for myself or should I give him all I have?’ Something happens to me and I feel very high and I give him all I have, but where is this coming from? It comes from the all of me. My all of me gives all to the poor man, but it’s not really all there is. No person has more than all they have. But imagine if there would be such a thing that not only the all of me, but the all of my world. You know what G-d does? The Master of the World is giving you not only the all of me but the whole world. There is such a thing, mamesh all there is.

And just bear with me, it will become clearer to you. There is such a thing which has to do with after I’m born, after I’m already in this word, and there are certain things which touch my very being in this world. These things touch my being born, my coming into this world. For instance, I can connect to a person on two levels, I can love a person on two levels. I’m already in this world and I know you so I love you. But then there is something much deeper. Sometimes I can love a person so much that it touches my very being in this world. Imagine a china man, he is connected to Peking and a yidele is connected to Yerushalayim. I’m sure that the all off the China Man is connected to Peking but this is the kind of all which is after I am created. After he is already created as a China man he is connected to Peking. If he cannot be in Peking so he lives in New York he forgets about Peking. For a yidele, Yerushalayim is not connected to me after my creation, this touches the very foundation of my creation. If not Yerushalayim I can’t have something else, cannot exchange it.

Let me make it clearer. I want you to know something else, the more outside it is the more the little bit is also meaningful. Imagine I’ll make a deal with Coca Cola. I would like to sell you ten thousand bottles of Coca Cola. My friend tells me ‘well, my soul is not that big, I cannot use ten thousand bottles but I would be glad to buy a thousand from you’. Imagine I walk up to a girl and I say ‘I want to marry you’ and she says ‘well, I cannot marry you but I can be your secretary’. Or she will tell you ‘I cannot marry you for a lifetime but for a weekend I can’, it’s sweet but it just doesn’t go. Anything that comes from the outside – then a little bit is also good. If I am very hungry and I walk into this restaurant and I ask for five steaks and ten hamburgers and they tell me ‘listen brother, we are just closing up. All I can give you is a leftover donut’. Since I am so hungry I will take that because it’s outside of me. Now listen to this, on a physical level. The more outside it is in the body it doesn’t have to be complete. It should be complete but if it’s not, it is possible. G-d forbid, we should have all our feet but if one foot is missing I can still live. If someone might say ‘I’m going to cut off half of my heart G-d forbid, so I’m living on half’, it just doesn’t go because the heart is the inside of my inside and the inside of my inside has to be complete.

Let me tell you something. I am giving a speech on Maoism and I’m speaking to the China folks and they don’t understand exactly what I say because maybe I am speaking in Hebrew. In the meantime I am telling them that it doesn’t matter, they understood a little bit, it served its purpose. Imagine I am going to a girl and I want to propose to her and I say three words to her, I love you. And she says ‘I didn’t hear the two last words’ it just doesn’t go. When it comes to the deepest depths of life, when it comes to the real things – unless it’s complete it’s not there.

There are people who want to give you a lot and you only want to take a little and it’s okay. But there are people who are that close to me and I want to give them so much and they only want to take a little…

So just in a nutshell listen to this. You know how much life G-d wants to give us all year long? The flow from heaven is so deep, you can only take a little bit but it’s okay. On Rosh Hashonna, the day of the creation of the world, our closeness to G-d is so awesome that unless we take the whole thing – it just doesn’t go. Rosh Hashonna, the day when G-d created the world is such a deep day, mamesh the deepest depths there is. All of me has to be ready to take all of G-d, mamesh all of it. In order to live all year long I should do tshuvah, I don’t have to be that good and I don’t have to cleanse myself that much. So I don’t take the whole thing, I take a little bit and I will manage. I don’t keep all of Shabbos, I keep Friday night. I don’t keep Friday night, I keep a little bit. Rosh Hashonna is one day which is so deep, it has to be all… it has to be all.

Thanks to the Holiest of Holy Reb Moshe Stepansky for this post.

I was stopped in front of the hospital by a representative of the Kabbalah Center. She wanted me to sign up for “An Introduction to Kabbalah.” “You look kind of religious; did you ever study Kabbalah?”

“I know nothing about the Kabbalah you teach.”

“Well, aren’t you at least curious?”

“No.”

“Do you believe in Kabbalah?”

“What do you mean?”

“Are you willing to buy a red Kabbalah string that can protect you and bring good luck?”

“No! I do not believe in that kind of Kabbalah.”

At that moment I realized what was missing from the Garden in Eden that would have protected Adam from sinning: A red string,

Not a Kabbalah Center string; the other kind, similar to the red string associated with this week’s portion: How do we separate Bikkurim? A man goes down into his field and sees a fig that has begun to ripen, a cluster of grapes that has begun to ripen, a pomegranate that has begun to ripen; he ties a blade of reed-grass around it and says, “Behold these are Bikkurim.” – Bikkurim 3:1

The man has worked for months to grow his fruit, and sees the first fruits beginning ti ripen. He sees, literally, “The fruit of his labor.” He wants to taste that first fruit and enjoy the first tangible expression of work, faith, and worry. The fruit is right there, possessing the beauty that only his labor’s product can express. It is “pleasing to the sight, and good for food,” (Compare to the trees of Eden – Genesis 2:9) The first fruit is a powerful temptation.

He has a choice at that moment, whether to tie a symbol around the fruit to remember that it is Bikkurim; his first fruits are not his, but God’s, or, he can snatch the same budding fruit and savor the first taste of his labor and love.

That blade of reed-grass is the red string people tie around their finger in order to remember something important. It is a powerful reminder that even though he worked so long and hard, the first fruits are God’s.

Rabbi Shimon argues with the first Tanna of the Mishnah: Rabbi Shimon says, ‘Nevertheless, he must again declare them Bikkurim after they are plucked from the ground.” The challenge reappears when the farmer holds those first fruits in his hands. He looks at the string and remembers that they are not his to eat.

Perhaps if Adam had a red string to remind him that the Tree of Knowledge of Good and Evil was God’s, he would not have sinned.

Even after Eve handed the fruit to Adam, he would have seen the string and remembered.

Perhaps this is the meaning of the Midrash (Bereishit Rabbah 1:4) that the world was created – ‘Bereishit’ – in the merit of Bikkurim – Reishit – the first fruits. Bikkurim’s red string would have been a powerful prophylactic for Adam and Eve. They don’t get more magical than that.

Some people find the Kabbalah string far more attractive, and expensive, than the “Remember String,” of Bikkurim, but I’ll stick with the far more powerful plain piece of grass that was unfortunately missing from Eden, and could have saved the day.

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We were playing handball against the western wall of Yeshivat Eitz Chaim in Toronto. I clearly remember that it was the western wall because there was a drawing of the Kotel – at that time called the Wailing Wall – posted on the wall. It was 1964 and Jews were unable to access the Kotel. The school posted the drawing so that we would remember and pray for the Western Wall.

The ball went flying behind us into the backyard of the house just next to the school. I was going to climb through the hedges to reclaim my “pinky” ball but everyone yelled, “Stop! You can’t go there. Grouchy lives there!”

Thank God, I listened. Grouchy came flying out the back door just waiting for his next victim to devour!

I noticed that Grouchy had a tattoo of numbers on his arm, just like Ben, the school-bus driver, and most of the teachers and rabbeim. In fact, almost all the parents I knew had similar tattoos. I was jealous because neither of my parents, and none of my grandparents had tattoos. My doctor had one, as did my dentist. The butcher had one, and so did the barber, and my building’s super. It seemed like most adults had numbers. I wondered how old you had to be to get one. After all, my parents were already ancient and they didn’t have numbers. My grandparents were beyond ancient; they were from a different century, and they didn’t get to have tattoos either.

I met Grouchy one day at the bus stop and he was very nice. “Why are you so scared of me?” “Because, you’re so grouchy!”

“You would also be grouchy if you had one of these,” he said pointing to his tattoo. When he saw the blank look in my face, he explained who tattooed him, where and when. I still tear when I remember his story. The Germans tortured and killed his wife and children in front of his eyes before sending him to a place called Treblinka.

Grouchy and I became friends. I asked the other kids to stop calling him Grouchy and retold his story. The most common response was: “My parents’ story is worse and they are not grouchy!”

I thought of Grouchy this morning on my daily walk. There is a man who looks just like Grouchy who never greets any of the other walkers. He refuses to move aside for anyone, despite the unspoken rule that you always walk to the right. I greet him every morning with a big smile and he refuses to acknowledge me. His grouchiness is infectious. It affects my mood.

This morning I saw his tattoo when I past him on my first lap, and remembered Grouchy.

There is another man I see every morning who is the polar opposite. He has the most beautiful smile and he greets everyone. We all call him “Smiley”. He lifts my mood even more than Grouchy ruins it. I passed him just after passing Grouchy and I was so infected by his smile that I decided to try again with my new Grouchy. “Good morning! How are you this wonderful morning?”

He stopped, looked at me, noticed my Curious George t-shirt and laughed. “Good morning to you.” Smiley infected me with his smile and I was finally able to infect Grouchy.

The power of a smile. No wonder God asks us to smile when we serve Him: “Because you did not serve God, your Lord, amid gladness and goodness of heart.” (Deuteronomy 28:47) The bible is describing the most horrible curses and explains that they will come because we are, well, so grouchy when we serve Him!

Imagine if everyone walked around with Smiley’s infectious smile when serving God! Awesome!

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“You shall have a place outside the camp, and to it you shall go out. You shall have a shovel in additions to your weapons, and it will be that when you sit outside, you shall dig with it; you shall go back and cover your excrement. For God, your Lord, walks in the midst of your camp to rescue you and to deliver your enemies before you; so your camp shall be holy, so that He will not see a shameful thing among you and turn away from behind you.” (Deuteronomy 23:13-15) The army must prepare latrines outside the camp. (Concept #605) Prepare a shovel for each soldier to dig with. (Concept #606, Rambam Hilchot Melachim – The Laws of Kings and Their Wars)

My father zt’l often pointed out that the “shameful thing” was not the human excrement, but the way we dealt with its disposal: If both the community (Mitzvah 543 – Concept 605) and the individual (544 – 606) prepare ways to maintain the cleanliness and proper sanitation, there is no “shameful thing.” Both the community and individual are responsible to prepare. The shame is a community or individual that does not prepare a system to maintain cleanliness and sanitation.

My father would always prepare a garbage bag for the entire family, and ask each of the kids to prepare an individual garbage bag before we left on the long car drive from Toronto to Baltimore. He would remind us that it is not enough to refrain from littering; we could observe these commandments as we prepared for our trip!

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I hesitate to share my personal problems, but I really need your help: My first experiences helping someone bake were with my grandmother a”h, who, never missed an opportunity to share something she had learned while growing up in Slabodka. “Can I taste some of the Challah dough? It smells so good!”

“I have to let you taste some; it’s a Mitzvah! But you must first tell me what blessing you will make on raw dough.”

Guessing about laws was not allowed, so I figured that I should distract her: “Which Mitzvah?”

“You tell me!”

I got her; “Number 520!”

“How much can you eat?”

“Number 522!”

“How much time can you take to eat while you are helping me bake?”

“Number 521!”

“Wonderful! I am so proud. Now, which blessing will you recite?”

Things have changed. I now bake with my wife, at least when she is in a masochistic mood. I want to sample the product, and I’m more than ready to be tested, but she has a slightly different approach than that of my grandmother: “No! You’ll wait until I serve everyone!”

I try to explain that my grandmother paskened that it is a Mitzvah to let me eat, all to no avail. My wife paskens that a husband does not have the status of a hired worker.

I wisely and patiently explain that we apply the concept of the Mitzvah: A worker must be allowed to eat while working. My wife remains unconvinced; “Are you sure that concept applies to a worker who only makes things harder?”

Can you help me?

“When you come into the vineyard of your fellow, you may eat grapes as is your desire, to your fill, but you may not put into your vessel. When you come into the standing grain of your fellow, you may pluck ears with your hand, but you may not lift a sickle against the standing grain of your fellow.” (Deuteronomy 23:25-26) The hired worker may eat from the unharvested crops where he works. (Concept #520) The worker must not eat while on hired time. (Concept #521) The worker must not take more than he can eat. (Concept #522, Rambam, Hilchot Sechirut – The Laws of Hiring)

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One of my father’s closest students offered in 1965 to give me a ride on his motorcycle. “You have to ask your mother,” said my father. “But Ma never lets me do anything!” I complained. Jokingly, my father said, “So, I’ll get you a motorcycle when you are sixteen!” I was thrilled, but my father’s face turned white. “What happened?” I asked him. “I just made a promise that I have to keep!”

Believe me when I tell you that I remembered that promise. I fully intended to collect when I would be sixteen. I never mentioned his promise to him, but my father did not forget!

When I turned sixteen, he came to me and said, “I intend to keep my promise. Find a motorcycle I can afford.” I laughed, “Does that mean I have to find a model motorcycle?” “No,” he responded, “I led you to believe that I would buy a real motorcycle, so I must.” “What will Ma say?”

“You’ll have to work it out with her.”

Suffice it to say that he bought a used motorcycle for me. I never rode that one.

“If you refrain from vowing, there will be no sin in you. You shall observe and carry out what emerges from your lips, just as you vowed a voluntary gift to God, your Lord, whatever you spoke with your mouth.” (Deuteronomy 23:23-24) You must fulfill what was uttered and do what was vowed. (Rambam, Hilchot Nedarim – The Laws of Vows)

My poor father suffered for years over his inadvertent promise. I wish I was as careful with my words!

On the morning before Rosh Hashana we will perform Hatarat Nedarim, Release From Our Vows. We begin Yom Kippur with Kol Nidrei, again addressing vows made, yet to be kept. Perhaps it’s worthwhile to remember my father’s burden of a promise, while we consider the past year and reflect on what we must do to repair our relationship with God.

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He had faced all sorts of battles in his life, but never one such as this: Some people spread terrible lies about him, seriously damaging his reputation and carreer. Many friends and supporters came to assure him that they refused to believe the false stories and “obvious lies,” but he felt as if they did not look at him as they had in the past. This was not the most difficult battle.

A few months later, just before Yom Kippur, three of the people who had spread the lies came separately to ask for forgiveness. “For what?” he asked.

“Just in case I did anything to hurt you over the past year,” was the response of two.

“Did you do anything to hurt me?” our friend asked.

“Not that I can think of. Do you forgive me or not?”

“I am willing to forgive anything but Motzi Shem Ra (Libel).”

“Well, I have nothing to worry about.” This was not his most difficult battle.

The third person approached him in front of a crowd of people and said, “I should not have waited until Yom Kippur, but I ask your forgiveness for spreading lies about you, hurting you and damaging your reputation. I cannot undo all the damage but I will speak to everyone I know and tell them that I lied about you.”

“I forgive you,” he answered, and felt as if the third person had given a gift to him.

Almost twenty years later, he applied for a fabulous job. Everything was set, except the contract signing, when the head of HR called to say that the company had withdrawn the job offer: He had mentioned to a friend of his that he was hiring our friend, and the person recalled what he had heard from the third man who had asked for forgiveness many years earlier, and urged the HR person not to risk that the stories were true. Our friend pleaded with the HR head to call the original source of the story, but he refused; “I can’t afford the risk.”

He considers this the most challenging battle of his life: Twenty years later he still carried the wounds. He could not escape the lies. He couldn’t find a job. “I find myself wishing that I had not forgiven him! I think that the only way for him to earn forgiveness would be for him to tag along with me for the rest of my life and witness the devastation he caused.”

“If a man marries a wife, and comes to her and hates her, and he makes a wanton accusation against her, spreading a bad name against her, and he said, ‘I married this woman, and I came near to her and I did not find signs of virginity on her.’ Then the father of the girl and her mother should take proofs of the girl’s virginity to the elders of the city, to the gate. The father of the girl should say to the elders, ‘I gave my daughter to this man as a wife, and he hated her. Now, behold! He made a wanton accusation against her, saying, ‘I did not find signs of virginity on your daughter’ – but these are the signs of virginity of my daughter!’ And they should spread out the sheet before the elders of the city. The elders of the city shall take that man and punish him. And they shall fine him one hundred silver shekels and give them to the father of the girl, for he had issued a slander against a virgin of Israel, and she shall remain with him as a wife; he cannot divorce her all his days.” (Deuteronomy 22:13-19 – Mitzvah 540 & 572) The slanderer must remain married to his wife. (Concept #134) He may never divorce her. (Concept #135) -Rambam, Hilchot Na’arah Betulah – The Laws of Young Maidens

These are quite complex laws, however, the two actual Mitzvot address our friend’s battle and comments: The only way to realize the extent of the damage we cause to another’s reputation is to forever remain with that person, just as the husband must forever live with his wife! He may never divorce her. He must face his libel everyday for the rest of his life. He must remain married to her to prove to the world that he lied. Imagine the punishment of being married to a woman you have slandered and never be allowed to divorce her.

The Torah wants us to understand that there is no other way to fully appreciate the pain and damage we cause to another when we slander or libel them.

As we examine the past year through the lens of Elul Teshuva, we must carefully reflect on anything and everything we have said about others: Was it true? Did it hurt them? How much damage did I cause? How can I repair the damage?

This is why Motzi Shem Ra is the only sin we are not expected to forgive! May God protect us!

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Who sanctified us with His commandments, and commanded us…” is a blessing we recite at least two times each day. We recite these words as we wash our hands in the morning and before eating a meal with bread, and before Torah study. We recite the blessing once each week before lighting Shabbat candles.

We also recite these words on a yearly basis, or even a number of times during the year: Yom Kippur candles, Festival candles, Succah, Lulav, Matzah, Maror, and Shofar.

I always wondered why we recite this blessing only once before marriage. It takes constant effort to sanctify a relationship. Would it not make sense to make the blessing at least once a year on our wedding anniversary? Did we fulfill the Mitzvah at the wedding? If yes, do we believe that a relationship is holy because of the wedding and not also the constant attention we pay to making the marriage holy? Is there no commandment to regularly sanctify the relationship between husband and wife?

“If a man marries a wife,” we are commanded to acquire a wife by means of Ketubah and Kiddushin. (Rambam, Hilchot Ishut – The Laws of Marriage, Concept # 122) There shall not be a promiscuous woman among the daughters of Israel, and there shall not be a promiscuous man among the sons of Israel.” (Deuteronomy 23:18) We may not have relations with women not thus acquired. (Concept # 123)

The Sefat Emet explains that the meaning of “Who sanctified us with His commandments,” is that God designed our souls to be triggered to ascend when we fulfill these commandments.

A switch is flicked on when we fulfill a Mitzvah. Our souls are energized and ready; the sanctification of marriage is that everything we do from that moment on will be an expression of our soul existing on a higher level. A sanctified marriage will express itself in everything we do. All is triggered in that first moment.

We remember Sinai as the Sanctification of our “marriage” to God. We recall Sinai daily because we want to connect everything we do to that moment when our souls were triggered.

We remember the Sanctification of our relationships with the same perspective: We reconnect to that first moment when our souls rose to a higher level. We always go back to the beginning.

This is also what we do during Elul, the month of love, “I am to my Beloved and my Beloved is to me.” We reconnect to the first moments of our relationship with God and do all we can to keep that connection vibrant and alive.

Elul is also the month when we reconnect to the opening moments of our marriage, when the blessing was recited, when our souls were triggered. We do not recite another blessing each year, because we live with that first blessing.

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My father zt’l and I had walked almost an hour in a deep snow to get to a synagogue to pray. When we arrived it was clear that no one had shoveled the walkways before Shabbat. The steps to the synagogue were covered with ice. My father turned to me and said, “Let’s go somewhere else!”

“Why? Pa, I’m exhausted.”

“We can’t pray here. The Torah says, “If you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a fallen one (a person destined to fall) falls from it.” (Deuteronomy 22:8 – Concept #494, Rambam, Hilchot Rotzeiach u’Shmerat nefesh – The Laws of Murder and Preservation of Life) This laws applies to any dangerous situation including a swimming pool or ice on your sidewalk. We cannot pray in a place that does not observe a Biblical commandment!”

My father was Making a Statement. He explained while we walked that the Torah is teaching us that we must make our homes safe, and must work to be sure that there is nothing dangerous in our homes. “This includes a television, inappropriate reading material, and most rock music.”

Elul is a perfect time to evaluate: How safe are our homes?

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“Rabbi,” said the caller, “please let me know if you see a nest with a mother birds and her young birds or eggs. My wife wants more children and we were told by a Kabbalist to fulfill the Mitzvah of Sending The Mother Bird From The Nest.”

“If a bird’s nest happens to be before you on the road, on any tree or on the ground – young birds or eggs – and the mother is roosting on the young birds or the eggs, you shall not take the mother with the young. You shall surely send away the mother and take the young for yourself, so that it will be good for you and you will prolong your days.” (Deuteronomy 22:6-7) We may not take a mother bird from her children. (Concept 207) We must release the mother bird if she was taken from the nest. (#208)

These commandments are meant to inculcate compassion in people. We must accustom ourselves to act with mercy. (Ramban)

The person who called me in 1985, is copied every day by people searching for a magical potion. There are actually services that provide, for a fee, the opportunity to fulfill this Mitzvah.

I recently saw a Tweet of a video of a famous rabbi fulfilling this Mitzvah.

I wonder; Are we really fulfilling the commandment when we act only to earn special merit? Is that training us in compassion and mercy?

As far as I’m concerned, such agendas are for the birds!

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.