Insights into Parshat Noach of Rav Moshe Ganz, Ram Emeritus of Yeshivat Sha’alvim, by Rav Re’uven Ungar of Sha’alvim.

Upon exiting the ark, Hashem commanded Noach and his children to multiply and fill the earth, permitted them to partake from animal flesh, and forbade them from partaking in murder and suicide “…for man was made in the conceptual image of Hashem- Tzelem Elokim”.

Why are these commandments mentioned at this time? The Torah states that robbery and sexual immorality generated the guilty verdict of the generation of the flood. Shouldn’t those prohibitions have been mentioned here instead?

It appears that the focal point of this passage is the sentence that “…man was made with Tzelem Elokim”. This is the major message for those who have exited the ark. All of the blessings, promises and commandments in this passage are connected to this message.

This passage emphasizes the difference between man, who is created with Tzelem Elokim, and animals. Man rules over animals. If an animal attacks a person, Hashem will demand his blood. The prohibitions of murder and suicide are mentioned in connection to Tzelem Elokim. Procreation is predicated upon the value and importance of human beings. In Bereshit Raba (34:14) Chazal state that anyone who is not involved in procreation is considered as if he has minimized the conceptual image of Hashem- as a person possesses Tzelem Elokim!

For this reason the permission to partake in animal flesh is mentioned at this juncture. A person must recognize that he is superior to animals. There is no other justification for a person to consume meat. Precisely the passage that is focused upon the Tezelm Elokim quality of humans contains the permission to partake of animal flesh.

The Mishnah in Pirkei Avot (3:14) states that a special affection applies to humans as they are informed that they are created with Tzelem Elokim. Without this knowledge, a person lives in confusion and darkness. He feels that he is drawn towards elevated actions, and to the opposite as well. In his confusion, lacking awareness of his true self, he is susceptible to be carried away in all directions. The revelation of his essence, that he is created with Tzelem Elokim, strengthens his trust in his spiritual powers and assists him in overcoming his weaknesses.

This message is important to convey precisely subsequent to the flood- Mabul. The Tzelem Elokim was blurred prior to the Mabul. People acted like animals. Noach and his family may wonder if humanity- which was nearly totally destroyed- contains spiritual components. These thoughts may weaken the moral power of those who left the ark. Thus Hashem informs Noach and his family: Despite what you have witnessed- man is created with Tzelem Elokim. Yes, man may lose his way; both the individual and the community. He may, due to evil choices, descend to very low depths. Nevertheless- mans essence is that he is created beTzelem Elokim!

The fact that man is beloved due to his being informed that he is created with Tzelem Elokim is a necessary introduction for the next stage. Beloved are the Jewish People who are termed the children of Hashem (Pirkei Avot 3:14).

Insights into Sukkot by Rav Re’uven Ungar of Sha’alvim.

The Mishnah in Masechet Sukkah (53a) remarks that during the Simchat Beit HaShoeva celebrations “..some people proclaimed ‘happy is our youth that did not embarrass our mature years’ , while others said ‘happy are our mature years that atoned for our years of youth.’..it was said that the elder Hillel proclaimed – ‘if I am here, everything is here, if I am not here, who is here?’ ”

Why did the songs of the Simchat Beit HaShoeva focus on issues of purifying oneself from sin? What is the meaning of the words of Hillel?

Rav Soloveitchik, of blessed memory, explains as follows (recorded in Reshimot Shiurim, page 282): Chag Sukkot is the festival of purification as it follows the purification of Yom Kippur. Therefore, the motif of the songs and praise focus upon purification and forgiveness from sin.

The words of Hillel also relate to cleansing from sin. Hillel declared in a strident tone that an individual is responsible for his actions. He may not abdicate responsibility and place it upon others.

When others mock him, an observant person must respond “If I am here- by myself- everything is here”. The individual may not claim that others will fulfill the Torah in place of him. “If I am not here, who is here?”. A person is entirely responsible for himself. When a person feels this responsibility- he is likely to repent and to become observant.

The foundation of song in the Simchat Beit HaShoeva is the verse in Tehilim (103:2,3): “My soul blesses Hashem, and may it not forget what He has done, who has forgiven me for my sins who has healed all of my sicknesses”. Similar to those who have been rescued from dangers and are required to thank Hashem, those who receive atonement from their sins are required to thank and to sing to Hashem. This constitutes the foundation of the celebration of the Simchat Beit HaShoeva.

Insights into Yom Kippur by Rav Re’uven Ungar of Sha’alvim.

The Mishnah in Masechet Yoma (85b) states that crimes against fellow Jews (Bein Adam Le’Chavero) are not forgiven until the wronged party is appeased. Rabi Elazar ben Azarya derives this halacha from the verse “From all of your sins in front of Hashem you will be purified”- implying that for crimes Bein Adam LeChavero the wronged party must be appeased.

This generates a difficulty. Haven’t we previously derived this lesson from a different source? The Mishnah in Masechet Bava Kama (92a) derives from Avraham Avinu and Avimelech that a person who performs financial remuneration is not forgiven until he has requested forgiveness. What new concept is advanced from the Yom Kippur lesson of Rabi Elazar ben Azarya?

Rav Soloveitchik (recorded in Harerei Kedem I), of blessed memory, makes a distinction between the two cases. In Bava Kama we derive a general principle that in order to gain forgiveness for wronging a fellow Jew, in addition to performing restitution (in financial misdeeds), we must obtain his/her forgiveness as well. On Yom Kippur, however, it is insufficient to receive mere forgiveness for the wrongdoing. Rabi Elazar ben Azarya derives from the verse that one must appease the wronged party, to “make things right”, to attain the previous level of love and friendship that existed prior to the crime.

What is the source of this distinction? The atonement of Yom Kippur constitutes communal atonement. An individual only merits atonement via the community- tzibur. The goat sent out to the wilderness- Sair HaMishtaleach- is a communal sacrifice- karban tzibur. In order to unify the community, divisions and friction must be eliminated. This concept finds expression in the piyut (recited at the conclusion of the Seder Avodah in Tefilat Musaf) “A day of inculcating love and friendship”.

Insights into Parshat Nitzavim/Vayelech of Rav Moshe Ganz, Ram Emeritus of Yeshivat Sha’alvim, by Rav Re’uven Ungar of Sha’alvim.

“And now write for you this song”. The simple meaning of this verse refers to the song of the following parsha, Ha’Azinu (which details subsequent Jewish History). In times of the exile the reading of Ha’Azinu reminds the Jewish People that our troubles do not happen without reason; rather, they are punishments for misbehavior. We were warned from the beginning. This will lead us to correct our ways.

The gemara (Masechet Sanhedrin, 21b) derives from this verse the obligation of every Jew to write a Sefer Torah. The Rambam (Hilchot Sefer Torah 7:1) explains as follows: “Write the Torah that contains this song. Because the Torah is not written in separate passages (parshiot, parshiot)”. Thus, the primary focus of the mitzvah is to write the song of Ha’Azinu, in accordance with the simple meaning of the verse. Due to a halachic technicality, the writing of the entire Torah is necessitated.

Other Rishonim (the Rosh, Sefer HaChinuch) opine that the gemara maintains that the song refers to the entire Torah. The mitzvah of writing a Sefer Torah is intended to foster access to Sifrei Torah; this will lead to Torah study. The study of Torah will lead the Jewish People to the proper path.

Why is the Torah referred to as a song? At first glance, we would think that “chok”- law, statute- would constitute a more appropriate description of the Torah. The law is set; a song represents innovation. The law applies to the community; a song expresses the feelings of the individual. And the major difference- the law is established from external sources; a song flows from within.

And yet- the Torah is termed as a song. Even though it is the law, and it was given externally- nevertheless, it must be a song. The Torah is different from all laws. Its source is The Creator of all. It was given to us because it is appropriate for us. Via the Torah we express our true selves. The love and respect that we feel towards The Master of the World, the depth of our desire to do good. The obligations of the heart are also the desire of the heart. “My soul yearns for you at night” (Yirmiyahu 31:32). While Hashem did raise Mt. Sinai upon us to accept the Torah, we said that we would perform and learn (na’ase venishma) the Torah. With a full heart.

According to the Sefat Emet (Vaylech, 5648), in principle the Torah does not need to be written. Because Hashem, the Torah and the Jewish People are one, thus The Word of Hashem is written on our hearts. Originally, only the 10 Commandments- Aseret HaDibrot- were written. Subsequent to the Sin of the Golden Calf- Chet HaEgel- the rest of the Torah was written. In the time of the exile even the Oral Law was permitted to be written as well. The Written Torah is designed to awaken us and to open our hearts; through the study and love of Torah we reveal our internal love of The Master of the World.