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DRASHA NUGGETS
ROSH HASHANA:
Drasha Nuggets (p. 1-18)
Full Drashot Version (p. 19-37)
Avi Billet
Chag: Rosh Hashana (Day one)
Key Source: First day R”H reading
Description: The first day of R”H reading is more about Avraham’s experiences than anyone else. We can learn from Avraham how to pray, how to rush to do mitzvos, how to relate to one’s spouse, one’s children, and how to relate to nations of the world.
Practical Application:
- When you need or want something badly, remember there is someone whose predicament is worse than yours. Pray for that person as Avraham did for Avimelech’s household.
- We learn the character trait of zrizut – rushing to do the things we are meant to do
- We learn about having real Emunah in God.
- We learn about listening to our spouses, our loved ones; believing in the great potential of our children, be they “perfect children” or “problem children” or “at risk children” – never letting go, keeping the connection, remembering that kids are kids and problems usually come up when issues are not dealt with and children sense hypocrisy and alienation.
- We learn about being involved in the outside world. Avraham makes peace with the outside world, but never loses sight of who he is and the possibility of deceit from the outside world. Despite everything, when Avraham confronts Avimelekh with the fact that Avimelekh’s servants stole Avraham’s well, Avimelekh denies having any knowledge of it.
Avraham continues with the treaty, he makes peace, and even accepts the offer of living in Avimelekh’s land.
Key Words: Prayer, non-Jews, inspiration, teshuvah
Additional Sources:
• Click here for full drasha
• Netziv intro to Bereishis, Niddah 30b
Aaron Feigenbaum
Chag: Rosh Hashana
Key Source: Menora Ha’Maor Ner 5 Chelek 1
Description:
Ma’Hari Abuhav lists different kavonos we should have while we blow the shofar. The seventh is what I learned in grade school, Rambam Hichos Teshuva Perek 3, that the shofar is a wakeup call to the slumbering sinners, the piercing call of God that rings out for us to return to Him. The ninth kavana however is to have in mind the shofar that will blast to gather the exiles, as Yeshaya prophesied (27:13) “It will be on that day a great shofar will sound”. The verse is the basis for the tenth blessing of our weekday amida, T’ka B’shofar Gadol. Here the kavana is almost opposite, it is not the call of God to the Jewish people, but the call of the Jewish people to God, beckoning him to return us to our land and to His service. The mitzvah of shofar is thus a beautiful symphony of God’s call to the Jewish people, and our call up to God.
I have no indication that this is true, in fact it does not appear to be correct in terms of the setting up of the tefilla, but in the realm of kavana I think it is plausible, that the two sets of tekios that we blow represent these two different calls. First we blow the tekios d’meyushav. We are sitting around involved in our regular daily activities, not doing very much, and God calls out to us to awaken. We hear his call and then respond with the tekios d’meumad, these are the tekios of tefilla, the ones purposely placed in the middle of the amida, they are our response to God’s call, our plea for return. If this is correct I would recommend different kavana in the two sets of tekios. When we hear the first set we try to hear God’s call, and we use the second set as our call back to Him.
Application:
Fill in what you believe is the call of God, what is God asking from us. And then fill in what is our response, what do we say back to Him. In addition, I think it is very helpful to give people kavanos for the kolos so they become more meaningful.
Key Words: Rosh Ha’Shana, Shofar, Kavanas Ha’Mitzva, Teshuva
Elly Krimsky
Chag: Rosh Hashana
Key Source: beginning of Rambam Hilchot Taanit
Description:
On this day of Rosh Hashanah, it behooves us to ask the question. What do we want from God and what does God want from us? On this day when God created man, judged man and forgave man, we annually take toll of our lives, and the world around us.
When we open Maimonides' Laws of Fasting, under the title, the first words state: ‘m’itzvas aseh achas, v'hi litzok lifnei HASHEM b'chol es tzara g'dolah shelo savo al hatzibur’
Yet the very next paragraph states something else. ‘mitzvas aseh min haTorah liz'ok ul'hariya b'chatzotzros al kol tzarah she'tavo al hatzibur... za'aku aleihem vhareiu.’
Only after three paragraphs does Maimonides mention fasting, the subject of this chapter of law is hilchos Ta'anis.
Several questions:
1) Why does the Rambam note that the purpose of crying out is to prevent tragedy, when in the very next paragraph he states that these misfortunes DO befall us?
2) Why does the Rambam title this chapter the Laws of Taaniyot - of fasts, when it first mentions shofar well before mentioning the word fast?
3) In the laws of Tshuvah, Rambam writes (2:4): ‘midarchei haTeshuva: lihiyos hashav tzoek tamid lifnei Hashem bivchi uvtachananim v'oseh tzedakah b'chol kocho.’ Here we learn that Maimonides first describes crying and only then engaging in action. What is the power of crying out? Of tzea'kah of shofar? Why does it take precedence over action and why does the sounding of the shofar mentioned before fasting, the title of the chapter?
According to the Rambam, HASHEM wants us to cry out to Him. He wants us to blow the Shofar before Him. What is so magical about sounding the shofar? When we hear the Shofar, we blow three types of blasts which represent forms of crying. We turn to God on Rosh Hashanah with tears.
We usually can't control when we cry. It overtakes us.
We cry because we care. Tears flow when we are genuinely concerned. When we recognize the importance of a moment, we weep. HASHEM asks us to care on Rosh Hashanah. He asks us to cry.
The prophet Jeremiah wrote in Lamentations, ‘Al Eleh Ani Bochiya. Eini Eini Yordah mayim ki rachak mimeni m'nachem meishiv nafshi" (Eichah 1: 16). Our rabbis compare our pain over the churban to the anguish of a woman in labor, and that of newlywed bride whose husband suddenly died. Can these people be comforted? Can we ever forget all of the troubles and difficulties that have befallen us throughout history?
The first step to changing our situation is to change ourselves. The shofar represents the emotions necessary to evoke change within our lives. Without caring, we cannot change and repent. The sounding of the shofar - the simulation of weeping - accomplishes all of that. Rambam makes it clear that caring is meaningful even after or during times of challenge.
"Umacha Hashem Elokim dimah m'al kol panim v'cherpas amo yasir me'al kol ha'aretz ki Adonai diber" - Isaiah
Practical Application:
- As we plead with God on this Yom Hadin, let us shed a tear - let us care. If you recall Rambam's language, he did not rule that we cry for personal needs: We must cry over communal misfortune. We must cry for others.
- Let us follow in the holy footsteps of our matriarchs (Rachel and Hannah) whose tearful pleas to HASHEM are detailed in the two haftaros of Rosh Hashanah. We cry with the angel whose tear fell into the eye of Isaac, when telling Avraham not to sacrifice his beloved son. We cry with Hagar and Yishmael, who are banished from Avraham's home. We cry with Avraham and Sarah as they miraculously give birth to Yitzchak, so late in their lives.
- As we daven Musaf, the longest prayer service of the year, let us take the extra time to understand the words that we say and show God that we care. Let us recognize that our prayers today will affect our lives tomorrow and the next day. That extra minute or five minutes can make an enormous difference
Additional Sources:
- Click here to see full drasha.
- How can we have the same reaction to tragedy as we do to joy? We can't control it - it overtakes us.
Examples:
- Mother weeping under chuppah of her child with same passion and concern as she will at the graveside of a parent.
- When the media interviews athletes after a championship win, both teams are in tears (i.e. Michael Jordan weeping on the floor of a basketball court after he won an NBA championship).
- STORY: A woman stopped by the office in Maryland a few years ago to ask me to print in Hebrew her late mother's name for her gravestone. I asked for her mother's Hebrew name and she told me she did not know it, but provided me with her mother's Kesubah which offered the proper spelling of her name. I took one look at the Ksuba hand almost fell over. Her mother's Ksubah, written in December 1946, had the name of the location emblazoned on the top of the Ksubah - Bergen Belsen. Tears welled up in my eyes. There at that location of death and Genocide a life began. In that spot of tragedy, joy was created. We cry when we hear Holocaust and we cry when we hear wedding. We cry because we care, because we comprehend the significance of a moment or event.
- STORY: Rabbi Shneyer Kotler once said, "My father, the Rosh HaYeshiva zt'l accomplished great things; but if you want to know about true sacrifices, let me tell you about my mother z'l. My mother had a sweet tooth and she loved to have a sugar cube in her mouth when drinking a tea. From the time the war began until the end, she never took a sugar cube into her mouth."
An article on this story explained that while not having access to the movers and shakers of the Washington political establishment, Rebbetzin Kotler was shaken to the root of her soul. 'How can I enjoy my sweet tea when my brothers and sisters in Europe are suffering unspeakable horrors?"
Rebbitzen Kotler heard the shofar. She understood that the greatest action is to care - to physiologically show that we care and we are a different person because of it.
- STORY: Chazzan with tissue box on bima during yamim noraim.
- STORY: Tzanchan who when liberating Kotel in 1967 cried because he did not understand why they others were crying (“ani bocheh al mah she’ani lo bocheh”)
- Our rabbismentioned a second reason why our tears are important on Rosh Hashanah. Permit me to quote a thought of our rabbis, using the lyrics of a song that was recorded about a decade ago by a popular Jewish singer.
Daddy Dear tell me please, is it true what they say?
In the heavens there's a cup that gets fuller each day.
And I heard that HASHEM keeps it close nearby
And He fills it with His tears, each time that we cry.
Grandpa told me, Daddy Dear, did he tell you the same?
That when sorrow strikes His people, HASHEM feels all the pain.
Tell me why does He cry, far away in the sky?
Tell me why, Daddy Dear, are there tears in your eyes.
Little One, Little One, it is true, yet it's true.
Grandpa told me, years ago, and his Dad told him too.
Fathers cry for their children and HASHEM does the same.
When we hurt so does He, yes He feels our pain.
Tears of pity from His eyes in this cup sadly flow
Till one day when it's full all our troubles will go.
We will dance, we will fly, you and I , like the birds.
And I cry, little one, cause I'm touched by your words.
One more question, Daddy dear, answer please if you will
Just how deep is this cup, tell me when will it fill.
Don't you think it is time, that the sun forever shines
don't you think it is time, Daddy Dear of mine
Little one, it is time and I question that too
Let us ask Him together, together me and you
Father dear, do you hear, our worries our fears?
Will Your eyes ever dry, is your cup filled with tears.
Elly Krimsky
Chag: Rosh Hashanah
Key Source:Yirmiyahu 31 (Haftarah of the 2nd day of RH);
Description:
Midrash (Eicha Rabbah psicha 24) describes how only Rachel, due to her love of her sister (giving the signs) caused HASHEM to show rachamim during the churban. All the other avos and imahos implored the Ribbono shel Olam, but it was Rachel’s entreaty that moved HASHEM.
See also Kinah 28 on Tisha B’av.
We live in a world absent of such love. Rashi to Vayikra 11:19 describes the Chasida (stork) as a bird that performs chessed towards its own.
The Kotzker comments, that’s why it’s an unkosher bird: because its chessed is only extended to its own.
Practical Application:
Part of the message of Rosh Hashanah is ahavas chinam. We have much to learn from Rachel’s selflessness.
Key Words: love, hate, tolerance,
Additional Sources:
I concluded with a poem that has made the rounds (I’ve seen people hang it up in their homes).
‘Twas the night of the Geulah, -- And in every single Shtiebel
Sounds of Torah could be heard -- Coming from every kind of Yeedel.
This one in English, -- Some in Hebrew, some in Yiddish.
Some saying P'shat -- And some saying a Chiddish.
And up in Shamayim--The Aibishter decreed:
"The time has come -- For My children to be freed.
"Rouse the Moshiach -- From his heavenly berth.
Have him get in his chariot, -- And head down to earth.
"The Moshiach got dressed -- And with a heart full of glee,
Went down to earth and entered -- the first Shtiebel he did see.
"I am the Moshiach! -- Hashem has heard your plea!
Your Geulah has come! -- It's time to go free!
"They all stopped their learning; -- This was quite a surprise.
And they look at him carefully, -- With piercing sharp eyes
"He's not the Moshiach!" -- Said one with a grin,
"Just look at his hat, -- At the pinches and brim!"
"That's right!" cried another -- With a grimace and frown,
"Whoever heard of Moshiach, -- With a brim that's turned down?"
"Well," thought Moshiach, -- "If this is the rule,
I'll turn my brim up -- Before I go to the next shul."
So he walked right on over -- To the next shul in town.
Sure to be accepted, -- Since his brim was no longer down.
"I'm, the Moshiach!" he cried, -- As he began to enter
But the Jews wanted to know first -- If he was Left Right or Center
"Your clothes are so black!" -- They cried out in fright.
"You can't be Moshiach--You're much too far right!"
"If you want to be Moshiach, -- You must be properly outfitted.
"So they replaced his black hat -- With a Kippah that was knitted.
Wearing his new Kippah, -- Moshiach went out and said:
"No difference to me -- What I wear on my head.
"So he went to the next shul, -- For his mission was dear.
But he was getting frustrated -- With the Yidden down hear.
"I'm the Moshiach!" he cried, -- And they all stopped to stare,
And a complete eerie stillness -- Filled up the air.
"You're the Moshiach?! -- Just imagine that!
Whoever heard of Moshiach -- Without a black hat?"
"But I do have a hat!" -- The Moshiach then said.
So he pulled it right out -- And plunked it down on his head.
Then the shul started laughing, -- And one said " Where's your kop?
You can't have Moshiach -- With a brim that's turned up!
If you want to be Moshiach -- And be accepted in this town,
"Put some pinches in your hat -- And turn that brim down!"
Moshiach walked out and said: -- "I guess my time hasn't come.
I'll just return -- To where I came from.
"So he went to his chariot, -- But as he began to enter,
All sorts of Jews appeared -- From the Left, Right, and Center.
"Please wait - do not leave. -- It's all their fault!" they said,
And they pointed to each other -- And to what was on each other's head.
Moshiach just looked sad -- And said, " You don't understand."
And then started up his chariot -- To get out of this land.
"Yes, it's very wonderful -- That you all learn Torah,
But you seem to have forgotten -- A crucial part of our Mesorah.
"What does he mean?" -- "What's he talking about?"
And they all looked bewildered, -- And they all began to shout.
Moshiach looked back and answered, -- "The first place to start,
Is to shut up your mouths -- And open your hearts.
"To each of you, certain Yidden -- Seem too Frum or too Frei,
But all Yidden are beloved -- in the Aibishter's eye."
And on his way up he shouted: -- " If you want me to come,
Try working a little harder -- On some Ahavat Chinam!"
Name: Akiva Males
Chag: Rosh Hashanah
Key Source: Mishnayos Rosh Hashanah 1:6
Description: In an effort to protect the sanctity of the Shabbos, our sages asserted their power and outlawed the sounding of the Shofar on a Rosh Hashanah which coincides with Shabbos. While the sanctity of the Shabbos is crucial to Am Yisrael, it's important that we see another position which our sages took regarding Shabbos.