Mitzvah to blow the Shofar on Yovel

Parshas Bahar

Mitzvah to blow the Shofar on Yovel

On Yom Kippur, at the start of the Yovel year, we are commanded to publicly blow the Shofar. This marks the culmination of the calendar cycle. When we are on our own land, we are commanded to keep every seventh year as the Shmittah year, and then at the completion of seven Shmittos, to add an additional Shmittah year – the Yovel. Not only does the land lay fallow during Yovel, homesteads return to their original owners, and all Jewish slaves are freed.

Why we blow the Shofar on Yovel

The Sefer HaChinuch explains that the reason the Torah commands us to blow the Shofar on Yovel is that freeing a slave is a very difficult mitzvah and the slave owners need chizuk. It may well be that a master had a slave for many years and became dependent upon him. He would find it hard to part with his servant. By sounding the Shofar, we are publicly proclaiming that it is Yovel, and all Jews will be freeing their slaves. The master will then recognize that throughout the Land of Israel, everyone is freeing their slaves, and so it will be easier for him to free his own slave.

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Rebuke - The malpractice of a Mitzvah

ספר ויקרא פרק יט
(יז) לא תשנא את אחיך בלבבך הוכח תוכיח את עמיתך ולא תשא עליו חטא:
Do not hate your brother in your heart, rebuke your nation, and do not carry his sin
תרגום אונקלוס על ויקרא פרק יט פסוק יז
(יז) לא תשני ית אחוך בלבך אוכחא תוכח ית חברך ולא תקבל על דליה חובא:
Do not hate your brother in your heart, rebuke your friend, and do not receive a punishment for his sin. (See the Ramban on this posuk.)

Why should I be punished for your sin
When the Torah mentions the obligation to rebuke a fellow Jew, it ends with the words, “and do not carry his sin.” The Targum translates this as, “And do not receive a punishment for his sin.”
According to the Targum, it appears that if Reuvain ate a ham sandwich and I didn’t rebuke him, I would be punished for his sin. Why should this be? At most, you might argue that if I was capable of rebuking him and didn’t, I would be responsible for the sin of not rebuking him. But how do I become responsible for the sin that he perpetrated? He transgressed it; I didn’t.
One nation, one people
The answer to this question is based on understanding the connection that one Jew has to another.
The Kli Yakir brings a Moshol. Imagine a man on an ocean voyage. He hears a strange rattling sound in the cabin next to him. As the noise continues, he becomes more and more curious, until finally, he knocks on his neighbor’s door. When the door opens, he sees that his neighbor is drilling a hole in the side of the boat.

“What are you doing?” the man cries.

“Oh, I am drilling,” the neighbor answers simply.

“Drilling?”

“Yes, I’m drilling a hole in my side of the boat.”

“Stop that,” the man will say.

“But why?” asks the neighbor. “This is my cabin. I paid for it, and I can do what I want here.”

“No, you can’t,” the man replies. “If you cut a hole in your side, the entire boat will go down.”

The nimshol is that the Jewish people is one entity. For a Jew to say “What I do is my business and doesn’t affect anyone else,” is categorically false. My actions affect you, and your actions affect me — we are one unit. It is as if I have co-signed on your loan. If you default on your payments, the bank will come after me. I didn’t borrow the money — but I am responsible. So too, when we accepted the Torah together on Har Sinai, we became one unit, functioning as one people. If you default on your obligations, they come to me and demand payment. We are teammates, and I am responsible for your performance.
The Targum is teaching us the extent of that connection. What Reuvain does directly affects me — not because I am nosy or a busybody, but because we are one entity — so much so that I am liable for what he does. If he sins and I could have prevented it, that comes back to me. A member of my team transgressed, and I could have stopped it from happening. If I did all that I could have to help him grow and shield him from falling, I have met my obligation and will not be punished. If, however, I could have been more concerned for his betterment and more involved in helping to protect him from harm and didn’t, then I am held accountable for his sin.
Don’t rebuke others– it doesn’t work
This perspective is central to understanding why rebuke doesn’t work.
When Revain goes over to Shimon and “gives it to him good”, really shows just what he has done wrong, the only thing accomplished is that now Shimon also hates Reuvain.
To properly fulfill the mitzvah of Tochacha there are two absolute requirements. The first is in regards to attitude, and the second relates to method.
What is my intention?
When I go over to my friend to chastise him, the first question I must ask myself is, “What is my intention?”
If my intention is to set him straight and stop him from doing a terrible sin, then I will almost certainly fail. The only intention that fits the role of a successful mochiah is: “This is my friend; I am concerned for his good.”
If I am looking out for Kavod Shmayaim, or if I am a do-gooder concerned for the betterment of the world, then my words will accomplish the exact opposite of their intended purpose. I won’t succeed in separating my friend from the sin; I will only succeed in separating him from me. The first requirement for the proper fulfillment of Tochacha is that it must be out of love and concern for my friend.
Do you shout when you put on tefillin?
The Chofetz Chaim was once approached by a certain community leader who complained that no matter how much he reproached the people of his town, they didn’t listen. The Chofetz Chaim asked this person to describe how he went about rebuking his townspeople. The man described his method of yelling fiery words at them. The Chofetz Chaim asked him, “Tell me, when you put on Tefillin, do you shout and carry on?” “Then why do you feel the obligation to do so when you do this mitzvah?”
One of the most basic concepts of human relations is that people hate criticism. We hate it worse than poison, and we avoid it like the plague. When you criticize me, I am hypersensitive. If you whisper, I hear it as loud speech, and when you speak quietly, I hear it as if you are shouting in my ears. Being ever aware of this is critical in choosing the method, tone, and words with which I approach my friend. The mitzvah of Tochacha is to help my friend improve. Without a strategy that is sensitive to human nature, even the best of intentions will backfire. To succeed in this mitzvah, I need to choose my words very carefully, making sure that they are as soft and non-offensive possible. This is the second requirement of the Mitzvah.
Out of concern and love
The reality is that this is a very difficult mitzvah to perform correctly. Typically, we find ourselves either not wanting to get involved or saying things that cause more harm than good. If the driving force in doing this mitzvah is concern for the good of our friends, and we carefully study human nature and choose our words guardedly, HASHEM will help us to perform this Mitzvah properly.

For more on this topic please listen to Shmuz #53 – I’m Never Wrong

A Leopard can’t change its spots - but a man can…

Parshas Shmini

ספר ויקרא פרק יב
ב) דבר אל בני ישראל לאמר אשה כי תזריע וילדה זכר וטמאה שבעת ימים כימי נדת דותה תטמא:
ג) וביום השמיני ימול בשר ערלתו:
3) And on the eighth day you shall circumcise the flesh of the Arlah
ספר החינוך - מצוה ב
משרשי מצוה זו, לפי שרצה השם יתברך לקבוע בעם אשר הבדיל להיות נקרא על שמו אות קבוע בגופם, להבדילם משאר העמים בצורת גופם כמו שהם מובדלים מהם בצורת נפשותם,
, ורצה להיות ההשלמה על ידי האדם, ולא בראו שלם מבטן, לרמוז אליו כי כאשר תשלום צורת גופו על ידו, כן בידו להשלים צורת נפשו בהכשר פעולותיו:

Sefer Ha’Chinuch– Mitzvah of Milah
The root of this mitzvah is because HASHEM wanted to permanently place in this nation a sign in their body that would separate them and show them that they belong to HASHEM. Just as their body is distinct from the other nations, so too, is their soul.
HASHEM wanted this completion of the person to be done by a man, and that he not be born that way. This is a sign that just like the body can be perfected by man, so too he is able to perfect his soul.


The Jew has a distinct role amongst the nations
The Sefer HaChinuch explains that HASHEM separated the Jewish people from all the nations. We were given a distinct role in this world. Our lives and everything we do should be different than any other people.

To remind us of this, HASHEM gave us a sign, a permanent reminder of our uniqueness – the Mitzvah of Milah. A change in our bodies shows that just as the body of the Jew is different than that of a Gentile, so too is our soul.


To read and listen visit Theshmuz Jewish Shiure Torah ...FREE Video and Audio

I would like to thank R’ Daniel Goldstein for his help with this Shmuz.


For more on this topic please listen to Shmuz #143-145 The Stages of Change

Purim -- I’ve got Yichus

ספר אסתר פרק א

א) ויהי בימי אחשורוש הוא אחשורוש המלך מהדו ועד כוש שבע ועשרים ומאה מדינה:

And it was in the days of Achasverosh, he was Achashverosh who ruled from Hodu to Kush, over 127 states.

מדרש רבה אסתר פרשה א פסקה ח

מה זכתה אסתר למלוך על שבע ועשרים ומאה מדינה אלא כך אמר הקב"ה תבא אסתר בתה של שרה שחיתה שבע ועשרים ומאה שנה ותמלוך על שבע ועשרים ומאה מדינה

Why did Esther merit ruling over 127 countries? HASHEM said, “Since Sarah lived 127 years, let Esther, the daughter of Sarah, come and rule over 127 countries.”

To read and listen visit Theshmuz Jewish Shiure Torah ...FREE Video and Audio

When HASHEM took the Jewish People--Torah Shiur

Parshas Zachor

HASHEM’s People

When HASHEM took the Jewish People out of Mitzraim, He did it in a highly visible manner. The word quickly spread throughout the world that these were HASHEM’s people, under His direct guidance and protection, and the world stood in awe of the Klal Yisroel. Shortly after this point, Amalek attacked and were severely beaten, their powerful warriors dismembered and laid helpless in front of the victorious Jews.



To read and listen visit Theshmuz Online Shiur Torah Leasons

Torah Online--Columbus Discovered America –HASHEM Invented it

Parshas Pikudei

It wasn’t Moshe’s action- It was a Miracle

When all of the various parts of the Mishkan had been fashioned, they were brought to Moshe, who actually stood the walls up and erected the Mishkan. Rashi explains that because of the massive weight of the materials, none of the people involved in forming the Mishkan were able to erect it, so they brought the materials to Moshe. Moshe was also unable to lift up the heavy walls, so HASHEM said to him, “Go through the motions as if you are lifting them, and they will be lifted on their own.”


To read and listen visit Theshmuz Online Torah Leasons

Torah Shiur -- The Power of Speech

We know that the Torah is very exacting in regards to Loshon Horah: there are 17 negative and 14 positive commandments concerning disparaging speech. In fact, the Rambam paskens like the Gemara, that the sin of Loshon Horah is worse than the sins of Idol worship; illicit relations, and bloodshed. The question is why? Of all of our activities why does the Torah see fit that this one should be dealt with so severely? What is so egregious, so horrific? After all its only words.. ..
This Shmuz deals with the Torah's view of the power of the spoken word, and its effect on human relationships.

Listen to this Shmuz Limudei Torah!

Learn Torah Onlie--The Potential & The Present

"Considering where I come from and what I've been through, I'm doing pretty well..."

While this may be a comforting position to take, the question a person must ask themselves is: is this really all that I can be? What if I were to stop making excuses? What if I was to truly hold myself accountable to live up to my potential? What if I was to go full blast - how great could I be?

This question is essential for growth, but it is also one of our greatest pitfalls. If we don't clearly see how much we are capable of, we cannot chart the course toward our potential. However, with a realistic view of where we are now and a clear understanding of what we could become might lead to depression.

This Shmuz focuses us on maintaining a balance between the two views needed for steady growth: a clear understanding of where we are now and a vivid image of what we can be, even if we won't reach those levels for many, many years.

Listen TO Shmuz #138 Here, then come back to comment!

Study Torah --- Being Sensitive

Almost all of the people that we deal with are reasonable, well intentioned individuals. And so too, am I. Yet, in the course of life, there is conflict, hurtful words, vengeful acts. And, in that rare moment of self honesty, I realize that everything that happens isn't the "other guys fault". I too, am to blame. There have been situations where I acted in a manner that was cold and callous. There have been times when I acted with cruelty and malice. The question is why? It's not that I am not a nice guy, I know I am. Yet there are times when that's not the way I act. The question is why would a nice, caring individual act in a manner very inconsistent with that image? And more significantly what can I do about it?

This Shmuz focuses us on one of the keys to growing in all human relationships: learning to focus on the Inner Condition – how people actually feel, and learning to ignore the Outer Condition – the show that people put on to hide what is actually going on in their heart.

Listen To Shmuz #137 Here, then come back to comment!

I'm Never Wrong -- Shiur Torah

There is much truth in the adage: There are three sides to every story, your side, my side and the truth. And, even though I fully understand that you might be making a valid point, as soon as we get into an argument, I can no longer even see your side because, of course, I'm right.

Why is that? We all make mistakes. That is part of being human. And while I certainly can accept that you make mistakes, it becomes very difficult to accept that I may be wrong. In theory I accept that as a human I err, but when it comes down to real life situations, I just seem never to be wrong.

This Shmuz focuses on why it is that we humans have a blind spot when it comes to seeing our own faults, and helps us with some techniques to change that natural propensity.

Listen To Shmuz #136 Here, then come back to comment!

Torah Online --- Imagination: The Devil's Playground

Eleanor Roosevelt has been credited with saying, "No one can make you feel inferior without your consent." The reality is that most of the battles that we fight are based on complex constructions -- created by us. Whether they be issues of misunderstanding other's motives, or our fight with passions and desire, or understanding our place in the universe - our fights and battles are very real to us.

Yet, when you try to explain them to others we often find, many people can't even identify with the challenge nor understand the temptation.

This Shmuz focuses on the fight of our generation, and the very powerful psychological forces that help create the fever- pitched battle that it is.

Listen To Shmuz #135 Here, then come back to comment!

PURIM: Being Human--The Torah

One of the most difficult character traits to work on is humility. Not only is it considered the most pervasive of the all of the middos, it is the most misunderstood. On one hand, we are obligated to appreciate the greatness of the human, yet on the other, we must remain humble.

One technique to help identify the trait and its pathology is to see it in its extreme. Using the story of Megillas Esther as a backdrop, and particularly some of foibles of Haman, we are able to witness arrogance in its extreme, and thereby find its cure: the understanding that I am a human.

This is a highly recommended Shmuz for working on the trait of humility, as well as a good preparation for Purim.

Listen To Shmuz #132 Here and come back to comment!