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Shabbos Shuva
Sing Along
We know that Yom Kippur is a very special day. But our Sages tell us that it is not just a special day to us. Rather, commenting on the verse, יָמִ֥ים יֻצָּ֑רוּ °ולא [°וְל֖וֹ ק‘] אֶחָ֣ד בָּהֶֽם, These days were formed, but to Him there is one of them [that is unique] (Tehillim 139:16 - homiletically translated), Chazal tell us that this special day is Yom Kippur; “for there was great joy before [Hashem], Who gave [Yom Kippur] with immense love to the Jewish People.” The Midrash continues, “And not only that, but when He forgives the sins of the Jewish People, … He calls to the mountains and hills, rivers and valleys and says to them, ‘Come and rejoice greatly [with Me], for I am forgiving the sins of the Jewish People!’.” (Tanna D’vei Eliyahu Rabbah, Perek 1).
This coming Yom Kippur, the Master of the Universe will once again joyously call to all of creation to rejoice together with Him (כביכול), for He will be – so to speak – ecstatic to give us His children a fresh start.
And it is not only He who rejoices and relishes in this spiritual cleansing. We do as well.
The story is told about the Baal Shem Tov, that he once arrived in a small town on the eve of Yom Kippur. He asked about the local baal tefillah (prayer leader) who would be leading davening on Yom Kippur in that town. The locals informed the Baal Shem Tov that the baal tefillah was very good and special. He asked them in what way was his davening special. They explained that he sings viduy (the confession) with a beautiful uplifting melody. He invited the baal tefillah over and asked him, why do you sing viduy? He said, “if a servant has the opportunity to clean up the mess that he caused in the palace of the King, should he not rejoice?!” The Baal Shem Tov was very pleased with this answer and said, “He is indeed a special baal tefillah. May my lot be together with his!” (מנחת אשר שיחות על המועדים עמ' קנב).
It is a universal minhag to sing viduy; to sing the list of sins that we committed! “Ashamnu, Bagadnu, Gazalnu…!” While on the surface, this practice seems odd, the above story highlights the emotional depth behind this practice. There is great joy in coming clean! And on Yom Kippur we experience that joy. We relish in the purity affected by the process of Teshuva.
As the powerful process of purity once again unfolds this Yom Kippur, Hashem will (so to speak) celebrate. Creation will rejoice together with Him. And we – the greatest recipients of that gift of forgiveness and purification – will be singing along with them all!
Wishing you all a Gmar Chasima Tova, a Good Shabbos, and a very meaningful Yom Kippur.
Rabbi Moskovitz
Shmooze News September 20, 2025
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Days of Tefillah
Over the coming days we will have the privilege of speaking to our Creator a great deal. Much of Rosh Hashanah and Yom Kippur are spent in tefillah. So, let’s explore some interesting ideas within this huge topic.
Firstly, it seems that we are built to do this! The Torah describes the creation of man by stating וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים, [Hashem] blew into his nostrils “the soul of life” (Bereishis 2:7). The Targum Onkelos explains that the “soul of life” refers to us being “a speaking being.” That means that our faculty of speech touches upon our very essence. And when we use that uniquely human quality to connect back to our Creator, we our actualizing that central part of our humanity. In fact, the Hebrew word for “Mankind” is אָדָם (Adam). In longhand, that is אלף (Aleph), דלת (Dalet), and ממ (Mem). Taking the “milui,” which is the portion of the letters that are not seen in the simple spelling of the word, from אלפ דלת ממ, we get מתפלל, one who is praying (Ben Yehoyuda, Sanhedrin 100a). It’s who we are!
Arguably the most beautiful and touching part of tefillah is the very fact that Hashem is interested in hearing from us. He desires that connection that only prayer can create. After the sin of Adam, Chava, and the serpent in the Garden of Eden, each was given their consequence. That of the serpent was, “dust shall you eat all the days of your life” (Bereishis 3:14). The problem is that “dust” is everywhere. Hashem just made the food supply of the serpent more plentiful than before. How is that a punishment? R’ Simcha Bunim of Peshischa (1765-1827, Poland) explains that in effect Hashem was telling the serpent, “I am no longer interested in hearing from you. You have enough sustenance to last you and yours until the end of time. There will never be a need to reach out to Me. I prefer it that way.” Man, on the other hand, would have to earn his livelihood through “the sweat of his brow” – forcing him to constantly turn to his Creator to ask for His sustenance. Because even after Adam’s error, and maybe even more so after his error, Hashem desires the prayers of mankind. He wants to hear from you and me. After all, He is the ultimate address for all that we wish for and all that we need (הגיוני הלכה p. 13).
There is one word in our Rosh Hashanah tefillos, in particular, that has unique power. And that is the word “HaMelech” – The King! How so? There was once a pirate who had taken a captive and was secretly transporting him through the capital city. The captive was beside himself, but out of the corner of his eye, high up on the platform in the city square, the captive caught a glimpse of the king of the land. In a moment of desperation, he called out “HaMelech – O King! Please save me!” The pirate, fearing for his own life, let go and ran into the forest. We too often feel held back by our baser instincts, our yetzer hara, and sometimes wonder if we can ever truly change, ever escape our self-imposed shackles. In comes this powerful time of year where all change is possible. Where we feel that closeness to our Father the King, whose Presence looms so much closer than any other time. And if we take the opportunity to sincerely call out, HaMelech – Please save me from what’s holding me back – the results are guaranteed. That’s a prayer He always answers in the affirmative (ספר החיים פרק ח').
Wishing you all a kesiva v’chasima tova. May we hear besurot tovot, from Israel and around the world. May this year be one that is filled with good health, parnasah, simchos, and blessings; a year where our tefillot are answered for only goodness.
Rabbi Moskovitz
Shmooze News September 13, 2025
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A Paradigm Shift
In this week’s parashah, Moshe tells the Jewish People that both we and Hashem have set one another apart, each of us lovingly declaring the other one unique. Moshe says, “You have distinguished Hashem today to be a Gd for you, and to walk in His ways, and to observe His decrees, His commandments, and His statutes, and to hearken to His voice.” That is how we have “distinguished” Hashem. Then Moshe continues, “And Hashem has distinguished you today to be for Him a treasured people … and to observe all His commandments, and to make you supreme over all the nations that He made, for praise, for renown, and for splendor, and so that you will be a holy people to Hashem, your Gd…” (Devarim 26:17-19). And that is how Hashem has “distinguished” us.
The problem, though, is that the phrase “and to observe all His commandments” seems to be out of place. It is listed in the second part, – i.e., the part where Hashem distinguishes us. It would seem, however, to belong in the first part, i.e., the list of ways in which we “distinguish” Him!
What the Torah is communicating here is the fact that Hashem chose us to receive His Torah and commandments, is one of the greatest gifts He could give (Seforno ad loc.). Now it is true that before Sinai there were also commandments. Adam and Noach received mitzvos (seven in total). The Avos received some more. But the totality of mitzvos was reserved for the generation that stood at Sinai. And by conferring those mitzvos onto the Jewish People, Hashem made us stand out. He lovingly made us unique (Or HaChaim ad loc.)
We declare this each evening in the blessing before the Shema, where we say, “אהבת עולם, with an eternal love have You loved the House of Israel, Your nation. Torah and commandments, decrees and ordinances have You taught us.” That is, His having taught us “Torah and commandments” is defined here as “an eternal loving” act.
For many this may seem like a paradigm shift. Torah and Mitzvos are not a set of restrictions that zap the vitality out of life. Halacha is not “a problem” to be solved. No, says the Torah! They are the greatest gift Hashem has ever conferred! And through an act of “eternal love,” He conferred them upon us!
He gave us 613 means of building our eternity. He gave us the body of mitzvos as the way through which to connect to Him, the Source of all goodness. He gave us a pathway to imbibe infinite wisdom, in His Torah. In short, ladies and gentlemen, we hit the jackpot!
Hashem has distinguished you today to be for Him a treasured people … and to observe all His commandments.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz
Shmooze News September 6, 2025
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Helping Your Fellow Find His Way Back Home
The Mitzvah obligation to return a lost item is in this week’s parashah. You shall not see the ox of your brother or his sheep or goat cast off and hide yourself from them; you shall surely return them to your brother. If your brother is not near you and you do not know him, then gather it inside your house, and it shall remain with you until your brother inquires after it, and you return it to him… and so shall you do for any lost article of your brother that may become lost from him and you find it; you shall not hide yourself (Devarim 22:1-3). Certainly, these verses are to be understood on their simple level, requiring us to return a strayed animal or lost item to its owner. However, our Sages saw a deeper meaning here as well, requiring us to return much more (see Sanhedrin 73a; Minchas Chinuch to Mitzvah 239).
Some see the phrase, If your brother is not near you and you do not know him, as referring to a fellow Jew who has strayed far from his Jewish roots. We may be tempted to say that we cannot help him find his way back home. We may feel unequal to the task. To such despair, the Torah says לֹ֥א תוּכַ֖ל לְהִתְעַלֵּֽם, you shall not hide yourself. Don’t give up on your fellow Jew! Rather, gather [him] inside your house. Invite him into your home, into your life, showing him the beauty and joy present in a life lived for a higher purpose. וַֽהֲשֵֽׁבֹת֖וֹ לֽוֹ, and return [him] to himself. The great Talmudic Sage, R’ Yochanan, who understood this message, helped a notorious Jewish gangster – a highway bandit, known as Shimon ben Lakish – return to his Jewish roots (Bava Metzia 84a). R’ Yochanan took ben Lakish under his wing and tutelage, until he grew great in his Torah knowledge and righteousness, and became the renowned Sage, “Rabbi” Shimon ben Lakish (Reish Lakish); R’ Yochanan’s study partner and brother-in-law (Chasam Sofer).
The Or HaChaim who understood the verses in this light as well, explains many of its phrases. He suggests that the “Brother” of the verse refers to Hashem, who has a familial relationship with His righteous People. The Torah tell us that we may not let His ox and sheep – His holy flock (see Yechezkel 36:38) stray away from Him! Even if the decades turn into centuries and Mashiach has not yet come – such that so many feel that “your Brother is not near” – and they may be tempted to give up hope and stray, don’t let that happen. Encourage them. Gather them into your home – into your shuls and study halls! Do so until your Brother inquires after [him], and brings them, and us, all home.
Wishing you a Good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News August 30, 2025
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Humility is Not Just for Kings
This week’s parashah discusses the laws that relate to a Jewish king. One such law is his obligation to always have a sefer torah with him, and to read from it regularly. Among the Torah’s reasons for him to do so is, “so that his heart does not become haughty over his brethren” (Devarim 17:20).
This verse, according to Ramban (ad loc.), is the source for the prohibition against arrogance. By definition, a king is someone whom we are obligated to respect and place on a proverbial pedestal, as derived from the verse, שׂ֣וֹם תָּשִׂ֤ים עָלֶ֨יךָ֙ מֶ֔לֶךְ, you shall surely set over yourself a king (Devarim 17:15). Nevertheless, he may not allow that to get to his head. He is obligated by the Torah to be humble. Surely, then, everyone else who lacks that grandeur, may not be haughty. For, as Ramban notes, “Hashem considers haughtiness to be a despicable and disgusting trait even for a king, [certainly then for the common man].”
R' Elazar Hakapar lists “arrogance” among the three cardinal traits that “remove a person from the world” (Avos 4:21). [The other two are jealousy and lust]. Elsewhere, R’ Elazar Hakapar uses a poignant parable to drive home this message. He tells us not to be like the high lintel above a door, nor like the decorated parts of the upper door frame – which although are beautiful, are out of people’s reach. Rather R’ Elazar tells us to be like the threshold, the part of the door frame that everyone walks over. For in the end, the rest of the building will be long gone but the threshold will still be there (Avos D’rabbi Nosson, end of Ch. 26).
The above lesson is alluded to in the name of the special month in which we find ourselves, “Elul.” The verse says, הוּא עָשָׂנוּ ולא {וְלוֹ} אֲנַחְנוּ עַמּוֹ וְצֹאן מַרְעִיתוֹ, He made us and we are His, His people and the sheep of His pasture (Tehillim 100:3). In this verse, the word “וְלו”ֹ, [we] are His, is the way the verse is “read” (the k’ri). However, it is “written” (the kesiv) differently, as ולא, and not, producing a different meaning. In that “written” form, the verse would be translated as, He made us – it was not us [who did so] – we are His people and the sheep of His pasture. The Sefas Emes explains that if we combine the letters of the “read” version of לו, [we] are His, and those of the “written” version of לא, not [us], they spell out אלול. This month calls to us to recognize that it is He who made us, and not (ולא) us. And when we acknowledge that, then we will be brought closer to Him, and we will become His (ולו) people and the sheep of His pasture. Because when we rid ourselves of the destructive trait of self-aggrandizement, and surrender to His majesty, something interesting happens. He lifts us up into His lofty embrace, taking us to true and enduring heights.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz