This Dvar Torah is Dedicated
By Irving Bauman, in memory of his father Horav Moshe Aron Bauman ZL
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This article is a long one, it is divided into 4 sections. Each section is a lesson on its own. Enjoy!
On Yom Kippur morning we read a Haftora from the book of Isaiah, which tells us what a meaningful fast is, and what it can accomplish. There are also other messages which connect to the theme of Yom Kippur.
If I were to sum up the Haftora in one sentence it would be: Hashem wants us to be good and real, and when we are, He does amazing things for us, including sending Moshiach. There are also messages of healing, Hashem being with us always and the great reward for keeping Shabbos with pleasure.
The Haftora begins with, "Make a path, make a path, clear the way, remove obstacles from My people's way." In other words, Moshiach is coming and soon we will be on the path of the redemption. The rest of the Haftora tells us how we get there.
1 Teshuva And Humility
First,
through teshuva, as Hashem says, "I dwell on high in holiness, yet I am
with the broken hearted, and humble of spirit..." This is the Baal
teshuva, who realized how far he was from Hashem. Now as he is going
through the process of teshuva, he is broken hearted and humble of
spirit.
Hashem being with the broken hearted and humble of spirit, shows us that Hashem too is humble. This is difficult to understand, because how could Hashem be humble when He is all powerful?
There are two kinds of humility. The common kind of humility comes as an intellectual decision. Like Moshe, of whom the Torah says, "And the man, Moshe, was humblest of any person on the face of the earth." Moshe, who spoke face to face with Hashem, lead the Jewish people for forty years, did amazing miracles and wonders and transmitted the Torah, how was he to be humble? Didn't he know who he was? Rather he felt that if someone else would have been given his qualities, perhaps he would have achieved more. Intellectually he felt that he wasn't greater than the next person, just that he was given gifts, and perhaps if someone else would have these gifts, he would have used them better.
Then there is an essential instinctive humility, when the humility is a part of the person's essence, a natural part of who he is and not based on an intellectual decision. As our sages said about Hashem, "In the place where you find the greatness of the Holy One Blessed Be He, there you will find His humility." We see this in our verse, "I dwell on high in holiness, yet I am with the broken hearted and humble of spirit..." Moshe's thinking, that someone else would achieve more, can't possibly apply to Hashem.
Yet Moshe had both of these qualities, intellectual humility and essential instinctive humility, that is why he felt humble before any person.
The Haftora continues to say that when Hashem sees that we repent, he makes everything good and right for us.
Hashem being with the broken hearted and humble of spirit, shows us that Hashem too is humble. This is difficult to understand, because how could Hashem be humble when He is all powerful?
There are two kinds of humility. The common kind of humility comes as an intellectual decision. Like Moshe, of whom the Torah says, "And the man, Moshe, was humblest of any person on the face of the earth." Moshe, who spoke face to face with Hashem, lead the Jewish people for forty years, did amazing miracles and wonders and transmitted the Torah, how was he to be humble? Didn't he know who he was? Rather he felt that if someone else would have been given his qualities, perhaps he would have achieved more. Intellectually he felt that he wasn't greater than the next person, just that he was given gifts, and perhaps if someone else would have these gifts, he would have used them better.
Then there is an essential instinctive humility, when the humility is a part of the person's essence, a natural part of who he is and not based on an intellectual decision. As our sages said about Hashem, "In the place where you find the greatness of the Holy One Blessed Be He, there you will find His humility." We see this in our verse, "I dwell on high in holiness, yet I am with the broken hearted and humble of spirit..." Moshe's thinking, that someone else would achieve more, can't possibly apply to Hashem.
Yet Moshe had both of these qualities, intellectual humility and essential instinctive humility, that is why he felt humble before any person.
The Haftora continues to say that when Hashem sees that we repent, he makes everything good and right for us.
2 Those Who Are Far And Those Who Are Near
Then
the Haftora says, "I will create utterance of the lips, peace peace to
those who are far and to those who are near, said Hashem, and I will
heal him." What is this new utterance of the lips that Hashem will
create? When you say, utterance of the lips, it sounds like it comes
automatically, without thought, how does this happen? Who do far and
near refer to?
The Radak gives us two explanations on who are the far and the near. First He says that they refer to those who are far or near to Yerushalayim. Then he brings the teaching of our sages, that far refers to Baal Teshuvas, and near refers to Tzadikim.
If far refers to Baal Teshuvas, then utterance of the lips refers to his confession, which comes automatically from the depth of his heart, because he feels so broken and distant.
If far refers to those who are far from Yerushalayim, that means that they lack fear of Heaven, as one of the explanations of the word Yerushalayim, is yiras shamayim (fear of Heaven). The utterance of the lips then refers to Torah study, because the way to combat the lack of fear of Heaven is through Torah study. It is automatic, because he puts himself into Torah study, so much so, that it becomes engraved in him, it becomes a part of him, to the extent that even when he doesn't think about it, he says Torah. This is hinted in the last words of the verse, "said Hashem, and I will heal him." Through what will he be healed? Through what Hashem said, which is the Torah.
You may ask, if those who are far refers to Baal Teshuvas, why are they mentioned before those who are near, the Tzadikim? It would seem that being that they were always near, Tzadikim should be mentioned first.
Our sages learn from this verse, that "In the place where Baal Teshuvas stand, complete Tzadikim don't stand, as it says, 'peace peace to the far and to the near.'" Meaning, that there is something about a Baal Teshuva, that is greater than a complete Tzadik. What about a Baal Teshuva is greater?
This is hinted in the last word of the verse, u'refuasiv (and I will heal him), it teaches us that teshuva is like healing. When a doctor prescribes medicine, a tiny amount, a small pill, is all that is needed to have the desired, and sometimes an amazing effect. The same is true about the Baal Teshuva, in one moment and with one thought of repentance, he is transformed and reaches the highest levels that a Tzadik worked his whole life to achieve and even higher. Because while a Tzadik is always close to Hashem, his service is limited to his abilities. However, a Baal Teshuva's act of repentance is not limited, because he is coming from a place of feeling distant, he is broken. Therefore, the moment is so powerful, that he breaks all limitations and reaches higher than a complete Tzadik can.
Now you may ask, if Hashem says, "peace peace to the far and the near," it would seem that the Baal Teshuva has already come near. So why does He say after that, "and I will heal him," isn't he already healed?
The answer is, that though he has come near, he still has a lot of healing to do. And that healing comes through what "Hashem said," Torah study.
Here we see the common link between the two interpretations that the Radak cites, ultimately it is the Torah that heals. Even going to a doctor for a physical ailment, is what the Torah wants you to do, so it to, is through Torah.
The Radak gives us two explanations on who are the far and the near. First He says that they refer to those who are far or near to Yerushalayim. Then he brings the teaching of our sages, that far refers to Baal Teshuvas, and near refers to Tzadikim.
If far refers to Baal Teshuvas, then utterance of the lips refers to his confession, which comes automatically from the depth of his heart, because he feels so broken and distant.
If far refers to those who are far from Yerushalayim, that means that they lack fear of Heaven, as one of the explanations of the word Yerushalayim, is yiras shamayim (fear of Heaven). The utterance of the lips then refers to Torah study, because the way to combat the lack of fear of Heaven is through Torah study. It is automatic, because he puts himself into Torah study, so much so, that it becomes engraved in him, it becomes a part of him, to the extent that even when he doesn't think about it, he says Torah. This is hinted in the last words of the verse, "said Hashem, and I will heal him." Through what will he be healed? Through what Hashem said, which is the Torah.
You may ask, if those who are far refers to Baal Teshuvas, why are they mentioned before those who are near, the Tzadikim? It would seem that being that they were always near, Tzadikim should be mentioned first.
Our sages learn from this verse, that "In the place where Baal Teshuvas stand, complete Tzadikim don't stand, as it says, 'peace peace to the far and to the near.'" Meaning, that there is something about a Baal Teshuva, that is greater than a complete Tzadik. What about a Baal Teshuva is greater?
This is hinted in the last word of the verse, u'refuasiv (and I will heal him), it teaches us that teshuva is like healing. When a doctor prescribes medicine, a tiny amount, a small pill, is all that is needed to have the desired, and sometimes an amazing effect. The same is true about the Baal Teshuva, in one moment and with one thought of repentance, he is transformed and reaches the highest levels that a Tzadik worked his whole life to achieve and even higher. Because while a Tzadik is always close to Hashem, his service is limited to his abilities. However, a Baal Teshuva's act of repentance is not limited, because he is coming from a place of feeling distant, he is broken. Therefore, the moment is so powerful, that he breaks all limitations and reaches higher than a complete Tzadik can.
Now you may ask, if Hashem says, "peace peace to the far and the near," it would seem that the Baal Teshuva has already come near. So why does He say after that, "and I will heal him," isn't he already healed?
The answer is, that though he has come near, he still has a lot of healing to do. And that healing comes through what "Hashem said," Torah study.
Here we see the common link between the two interpretations that the Radak cites, ultimately it is the Torah that heals. Even going to a doctor for a physical ailment, is what the Torah wants you to do, so it to, is through Torah.
3 The Kind Of Fast Hashem Wants
Hashem
now sends Yeshayahu to rebuke the Jewish people for their insincere
fasting, for going through the motions, while remaining wicked. You even
feel Hashem's hurt, as he says, "Is this the kind of fast I desire?!"
He continues, rather, "This is the fast I desire, loosen the bonds of wickedness, unlock the fetters of injustice, set the oppressed free, and break every yoke. You should divide your bread to the hungry, and bring the moaning poor into your house, when you see a naked person, you should clothe him, and don't ignore your own kin."
He continues, that if we do this we will be successful and when we call out to Him, He will answer. And if we stop the oppression of the poor, the pointing finger and the corrupt speech. If we open our hearts to the hungry and satiate the afflicted, our light will shine in the darkness, and the deepest darkness will be as bright as the morning. Hashem will always guide you, satisfy your needs in times of drought, and strengthen your bones. You will become like a well watered garden, like a spring whose water never ceases. Our ruins will be rebuilt, and our foundations reestablished.
He continues, rather, "This is the fast I desire, loosen the bonds of wickedness, unlock the fetters of injustice, set the oppressed free, and break every yoke. You should divide your bread to the hungry, and bring the moaning poor into your house, when you see a naked person, you should clothe him, and don't ignore your own kin."
He continues, that if we do this we will be successful and when we call out to Him, He will answer. And if we stop the oppression of the poor, the pointing finger and the corrupt speech. If we open our hearts to the hungry and satiate the afflicted, our light will shine in the darkness, and the deepest darkness will be as bright as the morning. Hashem will always guide you, satisfy your needs in times of drought, and strengthen your bones. You will become like a well watered garden, like a spring whose water never ceases. Our ruins will be rebuilt, and our foundations reestablished.
4 Keeping, Enjoying and Honoring Shabbos
The
Haftora now tells us about keeping Shabbos. "If you will restrain your
foot because it is Shabbos, from doing your desires on My holy day, and
you will declare Shabbos as a (time of) pleasure, a holy day of honor
for Hashem, and you will honor it by not carrying out your (regular)
activities, not pursuing your desired (labors), and not speaking about
(financial) things. Then you will find pleasure with Hashem, and I will
raise you on the high places of the earth, and you will enjoy the
heritage of Yaakov your father, for the mouth of Hashem has spoken."
The Rambam says, "Anyone who keeps Shabbos according to its laws, and honors it and finds pleasure in it to the best of his ability, it has been clearly handed down, that his reward will be in this world, in addition to what is hidden away for him in the world to come, as it says, 'Then you will find pleasure with Hashem...'"
The Rambam is explaining the simple meaning of the verses. "If you will restrain your foot because it is Shabbos, from doing your desires on My holy day," means keeping the laws of Shabbos. "And you will declare Shabbos as a (time of) pleasure..." this is finding pleasure in Shabbos. "And you will honor it by not carrying out your (regular) activities..." This refers to honoring the Shabbos.
"Then you will find pleasure with Hashem, and I will raise you on the high places of the earth, and you will enjoy the heritage of Yaakov your father." The Rambam explains that his reward will be in this world, in addition to what is hidden away for him in the world to come. In other words, Shabbos is special, in that its reward is threefold.
First, the regular reward, which the Rambam explains elsewhere, that the reward for mitzvahs is in the world to come, which is basking in the light of Hashem. This is "enjoying the heritage of Yaakov." On top of that, we will enjoy the light of Hashem in this world as well, that is why he says, "in addition to what is hidden away for him in the world to come," because it is the same kind of reward, but in this world. This reward is unique to keeping Shabbos, and is learned from the words, "Then you will find pleasure with Hashem."
Then there is a physical reward, this reward is different from the other rewards in two ways. First, it is not "the reward," it is just that because you are doing the mitzvahs, Hashem gives you your needs, so you can continue to do what Hashem wants without difficulty. Second, it is a limited reward, while the others are unlimited.
Being limited, there could be various levels of comfort rewarded. So the verse says, "I will raise you on the high places of the earth." That the reward will be the best of the earth.
Why does Shabbos have such a great reward, greater than any other mitzvah?
Just before the Rambam says the reward for keeping Shabbos, he says, "Both Shabbos and idol worship are equal to all the other mitzvahs of the Torah, and Shabbos is the sign between us and the Holy One Blessed Be He..."
Idol worship is a denial of the essential underpinnings and sanctity of the Jewish people. By comparing Shabbos to idol worship, he is saying that Shabbos is different than the other mitzvahs. While all the other mitzvahs add to our holiness, not doing them does not constitute a denial of the essential underpinnings and sanctity of the Jewish people. Shabbos, on the other hand, is an essential part of who we are, keeping Shabbos is therefore, upholding the essential underpinnings and sanctity of the Jewish people.
Shabbos is the time when our unity with Hashem shines bright, it is therefore a taste of the world to come, when we will experience Hashem's essence which we are one with. This is the pleasure of Shabbos, a taste of Hashem's essence.
Now we can understand why we read about this on Yom Kippur. The Torah calls Yom Kippur, "Shabbos Shabboson," the ultimate Shabbos, the essence of our essence. When our unity with Hashem shines brightest, it is the ultimate expression of our Jewishness.
May we soon merit to experience the time that is called, "The day that is entirely Shabbos," the time of Moshiach, with the coming of Moshiach. The time has come.
The Rambam says, "Anyone who keeps Shabbos according to its laws, and honors it and finds pleasure in it to the best of his ability, it has been clearly handed down, that his reward will be in this world, in addition to what is hidden away for him in the world to come, as it says, 'Then you will find pleasure with Hashem...'"
The Rambam is explaining the simple meaning of the verses. "If you will restrain your foot because it is Shabbos, from doing your desires on My holy day," means keeping the laws of Shabbos. "And you will declare Shabbos as a (time of) pleasure..." this is finding pleasure in Shabbos. "And you will honor it by not carrying out your (regular) activities..." This refers to honoring the Shabbos.
"Then you will find pleasure with Hashem, and I will raise you on the high places of the earth, and you will enjoy the heritage of Yaakov your father." The Rambam explains that his reward will be in this world, in addition to what is hidden away for him in the world to come. In other words, Shabbos is special, in that its reward is threefold.
First, the regular reward, which the Rambam explains elsewhere, that the reward for mitzvahs is in the world to come, which is basking in the light of Hashem. This is "enjoying the heritage of Yaakov." On top of that, we will enjoy the light of Hashem in this world as well, that is why he says, "in addition to what is hidden away for him in the world to come," because it is the same kind of reward, but in this world. This reward is unique to keeping Shabbos, and is learned from the words, "Then you will find pleasure with Hashem."
Then there is a physical reward, this reward is different from the other rewards in two ways. First, it is not "the reward," it is just that because you are doing the mitzvahs, Hashem gives you your needs, so you can continue to do what Hashem wants without difficulty. Second, it is a limited reward, while the others are unlimited.
Being limited, there could be various levels of comfort rewarded. So the verse says, "I will raise you on the high places of the earth." That the reward will be the best of the earth.
Why does Shabbos have such a great reward, greater than any other mitzvah?
Just before the Rambam says the reward for keeping Shabbos, he says, "Both Shabbos and idol worship are equal to all the other mitzvahs of the Torah, and Shabbos is the sign between us and the Holy One Blessed Be He..."
Idol worship is a denial of the essential underpinnings and sanctity of the Jewish people. By comparing Shabbos to idol worship, he is saying that Shabbos is different than the other mitzvahs. While all the other mitzvahs add to our holiness, not doing them does not constitute a denial of the essential underpinnings and sanctity of the Jewish people. Shabbos, on the other hand, is an essential part of who we are, keeping Shabbos is therefore, upholding the essential underpinnings and sanctity of the Jewish people.
Shabbos is the time when our unity with Hashem shines bright, it is therefore a taste of the world to come, when we will experience Hashem's essence which we are one with. This is the pleasure of Shabbos, a taste of Hashem's essence.
Now we can understand why we read about this on Yom Kippur. The Torah calls Yom Kippur, "Shabbos Shabboson," the ultimate Shabbos, the essence of our essence. When our unity with Hashem shines brightest, it is the ultimate expression of our Jewishness.
May we soon merit to experience the time that is called, "The day that is entirely Shabbos," the time of Moshiach, with the coming of Moshiach. The time has come.
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