Rosh HaShanah/Nitzavim: Do or Die

The following is based in part on concepts from Rav Dessler, Rav Nebenzal and the Stutchiner Rebbe. Feel free to print this out and read it over Shabbos Kodesh – just please not during Tefilos!

As we have been taught, there is a famous concept called ‘HaKriya Me’oreres Es HaZman’ – the concepts that flow from the weekly Parsha are always interfacing with and relating to the events on the Jewish calendar. ‘The Scripture is inspiring the Season.’ This being said, we need to search for how it is that Parshas Nitzavim is preparing us for the awe-inspiring day of Rosh HaShanah which arrives in all of its glory this upcoming week.

We need not look very far. Chazal revealed to us that the powerful content of this week’s Parsha was delivered by Moshe Rabeinu on Rosh HaShanah. Let’s examine some of this relationship.

The Passuk says, “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” ‘See – I a have placed before you today the life and the good and the death and the evil.’ This famous exhortation culminates with the even more famed punchline: “U’Bachartem BaChayim” – ‘And you will choose life.’ We would typically assume that the following ultimatum has been laid down. On the one hand there is good and life, on the other side lays evil and death: You know what to do.

While this level of understanding is undoubtedly true, perhaps we can suggest a slightly shifted perspective on “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” And in order to this we need to travel back to Gan Eden.

Hashem commanded Adam HaRishon to eat of all the trees but to refrain from the Eitz HaDa’as Tov V’Ra. Chazal explain that these were Adam HaRishon’s only two Mitzvos: Don’t eat from this tree. Do eat from all of the others. While it is true that each Tree in Garden served a unique role, the Tree that diametrically opposed the Eitz HaDa’as Tov V’Ra was the Eitz HaChayim – The Tree of Life. We know this to be true because the verses describe both of them as being centrally located in the middle of the Garden surrounded by all the others.

Okay, so God said not to eat from the Eitz HaDa’as Tov Ra. But we need to ask ourselves an important question: What’s so bad about knowing the difference between good and evil? Wouldn’t it be great if we always knew the difference between right and wrong? Adaraba! Let’s say just the opposite! It should have been a Mitzvah to eat from the Eitz HaDa’as! The existential clarity that Adam HaRishon should have attained would logically be encouraged – not turned into a history-shattering offense! And yet, it was. So what happened?

These two trees, the Tree of Life and the Tree of Knowledge, each offered a possible shift in Adam HaRishon’s grasp of reality, and more importantly, Adam HaRishon’s relationship to Ratzon Hashem (the Divine Will).

The Eitz HaDa’as would turn right and wrong into theoretical concepts of Good and Evil; concepts which are up to debate. The Eitz HaDa’as Tov V’Ra gives a person the ability to ascertain and determine what is Good and what is Evil. Once this becomes an option, once Ratzon Hashem become a philosophical conversation that remains outside of a person, the possibility for biases to come and cloud judgment becomes a reality. Two people can look at the same situation and one will see good while the other will see evil. This in of itself is the most massive desecration of God’s name that is possible. God is God. His desires should not be up for debate. But once Adam HaRishon has his worldview altered by the Eitz HaDa’as Tov V’Ra this became the reality. ‘A sin can be Ra, it can be bad - but give me a break on this one – it’s convenient.’

If the Eitz HaD’as turns Ratzon Hashem into matters of good and evil, then the Eitz HaChayim would have brought Adam HaRishon to a place where all spirituality would be seen as a matter of life and death. Just as a person cannot hold his breath until he passes out, so to sin would be seen as a non-option. Just as one is incapable of voluntarily stopping his heart from pumping; so too separation from the Divine would have been seen as an impossibility.

Adam HaRishon lowered the bar dramatically. How do we perceive what is right versus what is wrong? How do we relate to what is true versus what is false? This is what was up for grabs when Adam HaRishon was presented with the two Trees. Every bias, every skewed judgment, every single philosophical error comes from this history-shifting moment.

Rectification would logically require bringing the global consciousness to the level of Life and Death as opposed to that of Good and Evil. And this was the goal of receiving the Torah at Sinai. Let’s explain.

Once Adam HaRishon was kicked out of Gan Eden he realized what we just mentioned. He understood that connecting to the Tree of Life would fix his damaged perception that resulted from the Tree of Knowledge. He saw what the verse calls the Derech Eitz HaChayim – the way back to the Tree of Life. But God said, ‘Not so fast.’ And he blocked off that path with Angels armed with fiery swords.

Reb Tzadok HaKohen teaches us that the most natural and intrinsic understanding of any given word is based on its first expression in the Torah. Derech Eitz HaChayim is the first appearance of the word Derech - Path. This teaches us that a true Path is one that returns us to the Eitz HaChayim.

When the Jews were on their way to Har Sinai they were attacked by Amalek. The Passuk describes this as, “Asher Karcha BaDerech” – They came upon you on the Derech – on the way. Now we understand the tremendous depth: the path to Har Sinai was itself the Derech Eitz HaChayim! If the way to the Har Sinai was the Derech, then how do I know that the Torah is Eitz HaChayim? Well, how often do we sing the sweet melody as the Torah returns to the Aron Kodesh… Eitz Chayim Hi LaMachazikim Ba… It is a Tree of Life for those who grab hold of it*. The National Pressence at Sinai was an opportunity to culminate the journey of the Derech Eitz HaChayim. We could have fixed it all, but because of the Golden Calf we didn’t.

But there is no need to despair – we can still get the job done. Let’s figure out how.

Rosh HaShanah is the day of Malchus. On Rosh HaShanah we declare that Hashem Hu HaMelech – He’s the King. What are we really accomplishing with this declaration?

The sin of the Eitz HaDa’as occurred on Rosh HaShanah. Therefore, on this day, more than any other we are coming to fix that problem at its source. We know that Jewish law dictates that when it comes to king flesh and blood, every decree carries with it the death penalty. Every statute is a matter of life and death. When we see the king right before our eyes there is no room for discussion. Not adhering is not an option. Chazal tell us that our fear of the King in Heaven should be as real as our fear of a king who walks the earth. Thus, on Rosh HaShanah, when re-enforce that He is the King, things switch from the Eitz HaDa’as perspective and move to the Eitz HaChayim outlook – it’s no longer up for discussion. Ratzon Hashem is do or die.

Perhaps we can suggest that this is what Moshe Rabeinu is saying to the Jews: “Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov V’Es HaMaved V’Es HaRa.” ‘See – I a have placed before you today the life and the good and the death and the evil.’ Until now we saw it as Good and Life verses Evil and Death. But maybe it could be that Moshe is preparing Am Yisrael for the choice that needs to be made on Rosh HaShanah. Do you see the world as Tov and Ra, or do you see it as Chayim and Maves?

Re’eh; Nasati Lifanecha HaYom Es HaChayim V’Es HaTov – The Life and the Good. What does this mean? When a Mitzvah comes my way how do I look at it? Is it something good to do? Is it an optional bonus? Or is it Chayim - the air that I need to live.

V’Es HaMaved V’Es HaRa. And when a spiritual-pitfall present itself, what is my attitude? Is it bad? Well, bad can be overpowered by convenience or lust. But what if it’s deadly poison?

When the King makes the decree then the choice it obvious. It’s either deadly poison or breathing fresh, invigorating air. Rosh HaShanah is about reminding ourselves about the King. That realization pulls us back onto the Derech Eitz HaChayim.

How sweet it is, how enlightened is a life that is totally suffused and immersed with Ratzon Hashem. How lofty is the person who knows that every Mitzvah is Mamesh an elixir. How blessed is he in feeling that his relationship with HaKadosh Baruch Hu is as real and crucial to him as the blood that pumps from his heart.

Gevalt. Rosh HaShanah offers me the opportunity to get on the Derech Eitz HaChayim. When I pound home the message that Ki Anu Avdecha V’Atah Adoneinu I begin to align the universe. When I sing with my whole heart and soul Ki Anu Amecha V’Atah Malkeinu – you’re the King. Sometimes I forget, but not now. Now I see as clearly as the sun shines bright that Hashem Hu HaMelech. And with that dazzlingly vivid perception I go back into Gan Eden and I start to make things right again.

HaKadosh Baruch Hu should give us a Bracha to access the immense energies and opportunities that are presenting themselves in this exalted moment in time. If we can then there is no doubt that we will live lives of Simcha and Shleimus – lives where we are truly living – moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

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* For more on how Har Sinai was supposed to shift our perspective to the way we are understanding the Eitz HaChayim, see the content that we learned for Parshas Shoftim of this year.

Rosh HaShana: Apple+Honey, Way deeper than you thought

There is a famous practice to eat Simanim on Rosh HaShana - we take foods of significance, find a relevant play-on-words to the name of the food or how the food looks, and just before we eat them we beseech Hashem to send us only good things in the coming year.

It’s an age-old practice. We’ve been raised since we were little children to sing, “Dip the apple in the honey, make a Bracha loud and clear - A Shana Tova U’Mesuka, have a good and sweet new year!” Dip, eat, (contemplate) and rejoice. This seemingly simple custom contains within it a deep and beautiful significance. Let’s explore.

We know that the apple-honey-dip is not the only ‘Siman’ that we eat on the night of Rosh HaShana. Fish heads, pomegranates, black-eyed-peas, leeks and others are all make predictable appearances on Jewish tables around the world. But there is one characteristic that sets the apple and honey apart. In Shulchan Aruch, all of the relevancies of the Simanim are explicitly described. Pomegranates, for example have a tremendous amount of seeds – the whole inside is jam-packed with them! On this we request from Hashem that He increases our merits like the seeds of a pomegranate. On the fish or goat head (goat-heads are not for the faint-of-heart) we request that God make us heads – significant and thoughtful, and not like tails – brainless followers. The list goes on.

On the apple dipped in honey, like we mentioned before, we ask Hashem for a Shana Tova U’Mesuka - a good and sweet new year. True, apple and honey are a sweet combination. But cotton-candy is sweet too! Strawberries are very sweet. There are endless possibilities, so why specifically this combination? It’s got to be an apple and it’s got to be honey… why? A second question: what’s with the language of a Shana Tova U’Mesuka - a good and sweet new year. We can ask for good or we can ask for sweet. We can split it up into two Simanim! All the other Simanim are requested one at a time! We can ask for ‘good’ on either the apple or honey and for ‘sweet’ on the other! But we need to ask for both together, and we specifically need to dip the apple in the honey, why?

To crunch down the questions: Why specifically apple and honey if the request can be tied to many foods? Why must we specifically bring these two together by dipping one in the other? And why the double-layered request?

Reb Tzadok HaKohen from Lublin answers our questions with a fascinating approach based on the passuk in Tehilim (97:11): “Or Zarua La’Tzadik, U’L’Yishrei Lev Simcha.” ‘Light is to be grown for the righteous and those who are straight of heart will be happy.’ Says Reb Tzadok, this verse contains all of our answers.

The Passuk seems to describe two levels, the Tzadik and the Yishrei Lev, the righteous and the straight of heart. What’s the difference? A second question: The righteous get ‘Light’ and the straight of heart are connected to joy. Why is each reward fitting to each category it is mentioned with?

Let’s begin by addressing the definitions of the two categories listed. Says Reb Tzadok, the first category, the Tzadik does all the right things all the time and none of the wrong things any of the time. On the level of straight-up actions, his checklist is perfect. This doesn’t mean that he’s always enjoying himself, it just means that in the realm of Ma’aseh - deed, he gets straight A’s.

But then there is the second, higher level of Yishrei Lev - the straight of heart. These unique individuals posses all of the positive qualities of the Tzadik but with an important added bonus: the heart. True, they do all the correct things, but even more than that – they love every second of it! They are constantly in the ‘zone’. Always ‘feeling it.’ Those who are “Yashar Lev” – straight of heart – have their heart penetrate straight through everything they do.

So why does the Tzadik get ‘Light’ as a reward? To understand this we need to look back to Bereishis when light was created. The Passuk says, “Vayar Elokim Es HaOr Ki Tov.” ‘And God saw that the light was Tov - Good.’ Rashi says there that God took this original light and hid it away for the righteous to benefit from in the future. This isn’t just light that brightens the physical – this is light that illuminates the soul. This is the radiance of closeness to Hashem. This is the warmth of the World-to-Come. This is the Or HaGanuz - the hidden light: the light for Tzadikim.

There is no doubt that the Tzadik that we described above is worthy to receive from and partake in this light. He does all the right things, and therefore gets the reward he deserves.

But the Yishrei Lev? They not only get the light, but they even enjoy this world on a totally different level. Their world has an added Simcha joy, happiness, wholeness. Why? Because they don’t just do the right actions, they are ecstatic about their Avodas Hashem! Their checklist is complete in the realm of deed, and they get the additional benefit of getting a Geshmak - a spiritual high, an added sweetness in life.

Let’s take the ideas of Tzadik and Yishrei Lev, the concepts of Or and Simcha, and momentarily put them aside so that we can address another issue before tying everything together at the end. Why specifically apple and honey?

The Gemara in Shabbos tells us that Am Yisrael is like an apple tree. Chazal tell us that an apple tree is unique among all trees in that the fruit precedes the leaves. In most cases leaves come as harbingers of fruits that are soon coming. But the apple tree shoots forth its produce before the leaves arrive and announce the arrival of the fruit. This is parallel to how the Jews at Mount Sinai said “Na’aseh - We shall do” before they said “Nishma - We shall listen.” Usually one listens and contemplates before agreeing to action, this listening is comparable to the leaves of the tree. But the Jews shot forth the fruit first – the committed themselves to action without any hesitation.

Thus Reb Tzadok connects the level of Tzadik to the concept of apple. Just like an apple signifies a firm dedication to action at all costs, so too a Tzadik is firmly rooted in perect action.

And honey? Honey is Scripture’s paradigmatic example of sweetness. Says the Passuk in Shoftim, ‘Mah Masok Mi’Dvash? - What is sweeter than honey?’ But what is sweetness really? Sweetness implies that the food is not just physically going down my throat, but I’m getting that extra Geshmak, an added bonus just to make things more exciting.

And Reb Tzadok connects this concept of Dvash to the level of Yishrei Lev. Just like honey gives an extra spike of excitement, so too the Yishrei Lev are living with that extra enthusiasm in their Avodas Hashem!

For this reason we dip the apple into the honey. And for this reason we ask Hashem for a Good and Sweet new year. Because at the end of the day we want both levels. We want to connect the depth of the Apple to the depth of the Honey. We want to do all the right things and we also want to be totally thrilled by it. We want to live lives where we are Tzadikim - lives of Or, lives of Tov and bring it into our hearts, to be Yishrei Lev, to live with excitement, with that added Simcha, that extra Mesikus - the sweetness.

We don’t just ask Hashem for a Shana Tova - a year of Tov, we ask to bind that good to the Misikus. We don’t just want apples; we want to connect them to the honey. A Shana Tova and Mesuka. Apple in the honey. To take the Or Zarua La’Tzadik and bring it into the U’L’Yishrei Lev Simcha. Gevalt.

B’Ezras Hashem, as we start the new year, let’s pray that Hashem gives us the strength to serve Him with joy with excitement and sweetness. That we be empowered to do all the Mitzvos all the time, and do them with a Geshmak. We need to ask Hashem to energize us so that our Avodas Hashem becomes the most exciting thing in our lives.

If we can do this, there is no doubt that we will live lives of meaning (U’L’Yishrei Lev) happiness, moving closer to the Creator and ultimately the redemption!

Nitzavim/Rosh Hashana: Back to Basics

This week we read Nitzavim, the Parsha that lies on the brink of the new year. With this in mind, let’s begin to analyze.

The last two week’s of Torah-reading very much sum up the life of a Jew: Ki Seitzei and Ki Savo: Going and Coming – moving around. These are two Parshios that deal with many of the surrounding situations and lots of possible contexts in which a Jew can find himself. We see times of curse, times of distance from God, situations of exile. We also read about the diametric opposite: high times of national and personal redemption, moments of closeness to God and blessing. We learned the laws of extreme situations. Laws of cross-dressing (and other moral deviancies), kidnapping, and even Ben Sorer U’Moreh - the wayward son who is put to death. We learned about day-in-day-out honest business dealings, ritual taxations and the community’s responsibilities of charity. Going and coming. These Parshios deal – even in their very titles – with traveling the path of life.

But this week is drastically different. In contrast to ‘going’ and ‘coming’, this week is called Nitzavim - standing - upright and still. We can reasonably assume that with such a different name – the content would differ as well. And as we look through the Psukim, this seems to be the case. In stark contrast to the ‘cramming-it-all-in’ feeling of the last two weeks, this week we focus on one theme - Teshuva. Moshe lays down the law.

In short, this is what Moshe tells the people, ‘After everything. At the end of the day. Wherever it is that life takes you – when it’s all said and done, you’re going to do Teshuva. On both the national and personal level – you will rectify your relationships with God. Take the Torah, learn it, and live by it. Because there are only two teams: team ‘Life’ and team ‘Death’. Life is good. Death is bad. Choose ‘Life’.

The Sfas Emes gives us a tremendous insight. Life is busy. Life throws curve-balls at us. It’s confusing, and sometimes it’s hard to get an honest account as to where we’re holding. This is the life of a Jew in the context of Ki Seitze and Ki Savo, the life of Going and Coming, the life of moving around. But when the year comes to an end – and we want to rectify our mistakes, it needs to be done from a place of Nitzavim, standing still.

What does this mean? We see in scripture that Angels are sometimes called Omdim - ‘Those Who Stand.’ Obviously, as opposed to something that is moving, something that is standing remains in a static situation. This is an Angel. An angel doesn’t really progress or digress in its service of God. Its situation is glued in place and it rigorously holds its position. Angels - Omdim - stand firm in their Avodas Hashem.

There is a place just like this in the heart of every Jew. There is a place of untouchable purity. There is an inner-Tzadik, a holy point that remains on its pedestal regardless of the exterior situation. This is a Jew’s private relationship to the concept of Omdim - or in our case, Nitzavim. Standing still. And it is a focus on the fixed meta-purity that hovers above all the twists and turns of ‘Going’ and ‘Coming’ – this is the key to Teshuva.

There are lots of laws pertaining to ‘Going’ and ‘Coming’. But in regards to Teshuva the focus needs to be on standing still, and the reaching deep down into that never-changing place inside of me that is totally pure. And when I realize that such a place in me exists then the hardest task presents itself: associating with it. It’s hard for me to believe that even with all of my past mistakes there is a part of me that nevertheless remains pure and holy – but it’s there, and my relationship it is the crux of my path of Teshuva. The more I relate to that inner purity which lays dormant within me, automatically my sins will simply fall away. I’ll naturally disassociate from them because my identity has evolved to something much higher.

Thus Teshuva is a journey much more sophisticated than simply rectifying actions. Defining Teshuva as ‘Repentance’ is inaccurate. The word Teshuva means ‘Returning.’ What are we returning to? We are returning to who we really are in the truest sense. We return to the purity that is built into our souls, the purity that is not effected by the ‘Going’s and ‘Coming’s of life. When I stumble fall on life’s path of Ki Seitze and Ki Savo - the Teshuva I need to do is accomplished by tapping into my inner Nitzavim. No matter what life throws my way, the solution is found in the part of me that is resolute, unbending and unchanged. The purity in that place will always be the tool to get me over the mistakes of my past.

Perhaps we can connect this to why we are so stirred up, so moved to Teshuva by the sound of the Shofar. Speech is its essence is fancy exhaling. When I breathe out – when I release a Kol - a raw voice, and form it with my tongue and lips, I produce words, sentences and eventually complex concepts. But the Kol by itself can get lost in all of the modifications that our mouths perform.

The Shofar bypasses all of that. The Shofar is a tool that booms forth with pure Kol. Simply breathing. Breathing without overly-complicated syllables and pronunciations. It would seem clear that the pure, unmodified blast of the Shofar penetrates directly to the place of untouchable, unmovable purity in the soul. And when such a sound resonates to the deepest parts of us, it awakens us to associate, to return and connect to the purity we are granted just because we are Jews.

Let’s offer another possible layer: We know that the most essential definition of any given word is found in its first appearance in the Torah. So then what is the deeper meaning of the Kol - the ‘voice’ of the Shofar?

The answer is found way back in Parshas Bereishis. After Adam HaRishon sins with the Tree of Knowledge he attempts to hide from his mistake. But what can he not escape from? ‘’VaYishmu Es Kol Hashem Elokim Mis’halech BaGan” Adam and Eve heard the Kol - the voice of Hashem manifesting the Garden. And what did Hashem say? “AYEKAH?! - Adam! My precious creation! Where’d you go?”

Perhaps we can offer the following possible interpretation. If one is asked ‘Where are you?’ then there is one given piece of information: The person being called is not where he/she is expected or supposed to be. Adam HaRishon was created in a state of utmost purity – the perfect example of living in a state of connectedness to his inner Nitzavim. Had he maintained his connection to his spiritual level – it would have been quite simple to ‘find’ him. But after the sin, his spiritual level shifted away from the point he should have been ‘standing’ in, prompting Hashem to ask Adam, ‘Why are you not at the point which you belong?’

This ‘Kol’ of what Hashem cried out to Adam is exactly what we hear with the Shofar-blasts. The cry of the Shofar is begging of us, “Ayekah!?” Why are we not connected to the highest place in ourselves?

But this is not the only way that Hashem get’s us to relate to our inner Tzadik. The Sfas Emes in his writings on Rosh HaShana gives us even more food for thought. Let’s take things a step deeper.

Rosh HaShana is essentially a day of judgment. Every creature passes before its Creator and an accounting is determined. By this description Rosh HaShana is a day of fear, a day of power and a day of harshness.

But God, in His kindness, added a factor. We don’t merely tremble on this day – we celebrate. We turn it into a Yom Tov - a holiday. Asks the Chidushei HaRim, what is the meaning Yom Tov? Literally it means ‘A Good Day’ but he offers a more mystical approach. The term Tov is often a reference to the Ohr HaGanuz - the hidden light for the Tzadikim in the future. How do we know this to be true? Because the first time we see the term ‘Tov’ in the Torah is mentioned in connection to the creation of light. ‘And God saw Es HaOr Ki Tov - the Light, and that it was good.’ The commentators say that this light is the light of basking in closeness to Hashem. And such a light was hidden away, reserved to be experienced by the righteous in the future.

But every Yom Tov, a miniature revelation of this Light comes into the world – hence the Tov in the name. The Passuk says ‘Or Zarua LaTzadik’ – the Light is reaped by the righteous. But we also know, ‘V’Amech Kulam Tzadikim’ The Jewish people all have an inner-Tzadik. And on Yom Tov that inner place of Omdim and Nitzavim is accessible so that we can readily accept the Or HaGanuz present on that day.

This is the significance of Rosh HaShana being transformed from a day of only judgment into a day which is a Yom Tov. In doing so, Hashem makes it that much easier for us to do Teshuva in the true sense of the word (the way we described above). On Yom Tov, Hashem, in His kindness opens us up to be more in touch with that point of undamaged purity so that we can receive the Or HaGanuz that comes into the world. And when that happens, it is automatically easier to associate with that part of us, and thereby to do Teshuva! Thus on a day where our actions are scrutinized, Hashem gives us one more chance to reach that point of our inner Nitzavim - the place of intrinsic holiness and with that, dispose of our sins. Amazing.

This is really a tremendous piece of inspiration in regards to preparing for the new year. True Teshuva is not as far away as I may think. Teshuva is far loftier than a scavenger hunt through my past deeds, looking for little mess-ups to frectify. Teshuva is a journey of self discovery and spiritual transcendence. An uplifting experience that takes me back to a higher, natural state of being. And as we stand on the edge of this exciting day, we need to take this message of Nitzavim with us and internalize it.

Simply knowing that a part of me (no matter how little I sense it) is forever pure is enough of an motivation to drive me to access it and to associate with it. And it is when I connect to that part of myself that I can begin to achieve a higher state of self-worth and embark on a journey of truly powerful Teshuva. This is a message that is tremendously important during this last week of the year as we prepare to enter into Rosh HaShana.

B’Ezras Hashem we should be Zoche to attain such a mind-state. Because it is only when we search to get in touch with the deepest, holiest parts of ourselves that it becomes possible to progress in Avodas Hashem. If we can do this there is no doubt that we will be meritorious in judgment, living lives of fulfillment and happiness, moving closer to the Creator and ultimately the redemption!

Ki Savo/Elul: Fresh Produce and a New Year

Parshas Ki Savo is always read as we enter into the second half of Chodesh Elul, moving full speed ahead towards the new year. Let’s see what we can take out of the Parsha to enhance our Avodah as we approach the Yomim Nora’im.

The ideas we will discuss are based on the Shiurim of Rav Sitorsky and the holy Sefer Emunas Itecha.

The Parsha opens up by telling us that the upcoming law is connected to entering into the new land, “V’Haya Ki Savo El Ha’Aretz”, ‘And it shall be when you enter into the land etc…’ Our goal is to explain how entering into the new land of Eretz Yisrael thematically mimics our entrance into the new year, via Rosh HaShana.

The Midrash Sifri tells us that Hashem tells the Jewish people, “Be very careful with the Mitzvah of Bikurim, because of its merit shall you remain in Eretz Yisrael.”

So what is the Mitzva of Bikurim? Bikurim are the First Fruits that appear upon any given person’s fruit trees. These special First Fruits are designated to be brought to the Beis HaMikdash.

Other ritual taxations, known as Trumos V’Ma’asros are to be brought to Yerushalayaim or at the very least given to the local Kohen. Why must the Bikurim be entered into the realm of the Beis HaMikdash?

The answer is that just like the Bikurim are a mark of a starting point – so is the Beis HaMikdash. The First Fruits, on a very micro-cosmic level, mark the beginning of one’s produce. The Beis HaMikdash and more specifically the Even Shesiya - the Foundation Stone – on which it stands, mark the beginning of existence as a whole.

Jewish thought teaches that the central point from where physicality started to be, the exact location of existence’s initial existence so-to-speak was the place on the Temple Mount, directly below the ‘Holy of Holies’; a ‘stone’ called the “Even Shesiya.” It marks the very start of everything. And it is in this spot where we build the Beis HaMikdash.

Thus we see how it would be very fitting to bring the Bikurim to the Beis HaMikdash. By bringing the First Fruits to the place where all ‘Firsts’ find their root, we in essence link together an entire cycle of the universe by connecting the start history with the start if this year’s produce. We take a piece of fruit, which by itself will rot away, and we join it to the Beis HaMikdash - something obviously much more significant than a piece of fruit.

The whole idea of Bikurim is teaching us about excitement, zealousness, Zerizus - to take a small spark of initial excitement and attach it to something much greater, to bring that opening enthusiasm into Avodas Hashem.

So where does this idea of Bikurim find its source? All the way back with the Bikurim of all souls – with Adam HaRishon. The first Man contained all the initial excitement we explained just above, and he was meant to be totally attached to Avodas Hashem, and thereby live forever. But on the very same day which he was born, on Rosh HaShana, he ruined his personal manifestation of Bikurim through his sin with the Tree of Knowledge. Through his disobedience to God’s will, the Torah tells us that he caused death to come over the world – the diametric opposition to the excitement of Bikurim - a concept that would have totally not existed at all had he not messed up in the way that he did.

Because what is death really? Death is simply a ceasing-to-be of life force. And life is really an ever-flowing continuum of renewal. One, tiny, new moment linked to a moment that ‘deceased’ an instant before. Life in its essence is constant freshness, excitement, originality, Zerizus. And without that constant sense of ingenuity, we are, on some level – dead.

So with the sin of Adam HaRishon, the Bikurim of all souls, death comes into the world, and as a part of fixing it we are commanded to show our commitment to Zerizus by taking the Bikurim of our fields to the meta-Bikurim of the universe – the Beis HaMikdash.

The Beis HaMikdash thus needs to be an embodiment of Zerizus, and we can see very clearly how this is in fact the cace. Back in Parshas VaYeitze, read how Yaakov Avinu falls asleep on some unspecified mountain and dreams of a majestic ladder which ascends into the heavens. Chazal tell us that this place on which he fell asleep was in fact the Temple Mount. When he awakens he proclaims, “Mah Norah HaMakom HaZeh! ‘How awe-inspiring is this place!’ Rashi explains that Yaakov meant that, ‘Had I known how holy this place was, I wouldn’t have dared to sleep here!’ The Temple Mount is a place of life, a place of invigoration, a place of excitement, not a place for sleeping! Sleeping is a little taste of death, and the Makom HaMikdash is not a place for that.

This also explains the seemingly extreme principles implemented against any Levite caught sleeping on the grounds of the Beis HaMikdash. There was a specially appointed person doing rounds to look for the sleeping Levites, and what was their wake-up call? This man’s job was to light their pants on fire! Wake up! The Beis HaMikdash is a place of exhilaration!

To move forward in our analysis let’s take a moment to introduce a concept gleaned from the Sefer Yetzira. We are taught that corresponding-counterparts can often be found within the context of space (Makom) and time (Zman). For example, what Bein HaMeitzarim, the Three Weeks in which we mourn the destruction of the Beis Hamikdash are in the realm of time – the Dead Sea fills the same role in the realm of a physical location. They both are devoid of life and growth. They are both depressingly barren, and they are low, spiritually and physically (the surface of the Dead see is an amazing 1,300 feet below sea-level!). And while listing every connection would be beyond the scope of this essay, it is important to point out that such parallels run through every level of the Jewish cycle of the year.

So, in regards to our discussion, what is the thematic-counterpart of the Beis HaMikdash in the realm of time? The answer is Rosh HaShana. The explanation is obvious. Just like we explained that space unfolded from the physical place of the Beis HaMikdash, so too time kicked off from Rosh HaShana. If the Beis HaMikdash the direct center of Makom, then the clear corresponding moment in Zman would be Rosh Hashana. They both are the Bikurim, the fresh, first energy of their respective themes.

And to bring it all home, the numerical value of Beis HaMikdash is eight hundred sixty-one. And not so surprisingly, what other term shares that exact Gematria? Rosh HaShana. Do the math.

So if we are told to bring physical Bikurim to the physical Beis HaMikdash, then how are we supposed to bring conceptual Bikurim to Rosh HaShana - the Beis HaMikdash of Zman?

The answer is found in an accepted practice of all Jewish people in these times of Elul. Sefaradim start in the beginning of the month, and Ashkenazim wait until the end, but no matter which sect you find yourself a part of, it is an accepted practice among Jews in this time of the year to get up earlier in the morning and recite Selichos, to beseech mercy and forgiveness in preparation for Rosh HaShana.

What greater Zerizus is there than to get up early in the morning, to take the ‘Bikurim’ of the day so-to-speak, and focus them towards the Beis HaMikdash of Time? In the same way that we take the Bikurim of our physical fields and bring them to the Beis HaMikdash - we take the fresh energy of the start of the day and direct it to Rosh HaShana.

To enjoy Bikurim without bringing it to the Beis HaMikdash is to ride the thrill of the initial excitement of anything without putting it into a greater context of Avodas Hashem. Like we said before – a first fruit by itself will rot – an exciting burst of energy is nice; but it will wear off.

The Avodah of Elul is to take the energy of these exciting times and pump it into Avodas Hashem. Whether it is the Beis HaMikdash in Yerushalayim, the Beis HaMikdash of the New Year, or the Beis HaMikdash in our hearts, we need to take the Bikurim in our lives, the moments of excitement and inspiration and use it to excel as much as we can in our Avodas Hashem inundate our lives with exhilaration and Zerizus in our relationship with the Divine.

B’Ezras Hashem we should all be Zocheh to take advantage of the rest of Chodesh Elul and our lives as a whole – to tap into our Zerizus, our inner ‘Bikurim’ and channel it towards the Beis HaMikdash - on whatever level we can. If we can do this there is no doubt we will live lives of happiness and fulfillment, coming away with a tremendous experience on Rosh HaShana, moving closer to the creator and ultimately the redemption!