Rabbi Rael Blumenthal

This past Monday, I drove from Camp Mesorah to New Jersey to officiate at the Levaya of a dear friend and former member of our BRS West kehillah.

When the funeral concluded, we lined up in cars, with flashing lights, and drove to the Beis HaChaim.

The burial was in a section of the cemetery that I had never been to before, and I followed the cars ahead of me, making my way through generations of Jewish families.

At the final turn, right in front of me was an enormous headstone, with a name I recognize too well.

BLUMENTHAL.

There were no first names, no dates. Just the name; covering two plots.

To the best of my knowledge, I don’t know these Blumenthals and I doubt that we’re related. But it’s jarring to turn a corner and see your own name written on a Kever. More than that, it’s a humbling reality check: One day, that will be me.

For most of us, confronting our own mortality is not a daily activity. Indeed, Chazal don’t recommend it, other than as a last resort to avoid giving into destructive temptations. (See Rav Kook עין איה ברכות ה:א)

But on Shabbos Chazon, as the tragic culmination of the three weeks approaches, we read the Haftara of Chazon, the vision, of Yeshayahu, who saw the burning of the Beis HaMikdash while it was still standing. He saw the Kever of the Yerushalayim while it was still standing tall. It’s a relentless lament, devoid even of the hopeful optimism that is interspersed throughout Eicha.

The Rama (תק”א א) writes that on this Shabbos we should not wear Shabbos clothes. (Our minhag is different (עין באור הגרא שם). We observe this Shabbos with all of our regular practices and comforts.)

It is peculiar however, that many of the Seforim tell us that on Shabbos Chazon every Jew can get a חזון – a vision or glimpse of the Beis HaMikdash of the future. They describe the loftiness of this Shabbos, its unique sanctity, its preciousness and power.

But perhaps these two perspectives are not so distant.

On the Shabbos before Tisha B’av, the Navi invites us to see a world where the Beis HaMikdash hasn’t yet been destroyed. On Shabbos Chazon there is still hope for Klal Yisrael to do Teshuva, for the fires to be extinguished.

There is no comfort in this Haftara, because nothing has happened. Our point of view this is that everything can still be fixed, it can all still be saved. It’s encumbered upon us to make sure that we do so.

Imagine living in a world when the Beis HaMikdash still stood. Imagine the pain and tension and baseless hatred swirling, threatening to topple our capital city, our lives and homes.

If Hashem sent you a vision of the impending destruction, would you not do everything in your power to ensure it would never come to pass?

If you could save the Beis HaMikdash by giving up your life, is there any doubt you would do so willingly? ...And if that’s true, why are we so unwilling to give up our opinions, agendas and egos?

In the deepest way, this Shabbos gives us a glimpse of how we will need to live when the Mikdash is rebuilt. The same Ahavas Yisrael that was needed to prevent its destruction will be just as necessary to maintain it in the future.

But for this Shabbos, don’t think of it as destroyed. Think of it as standing in front of you, with all its power, majesty and beauty. This Shabbos, imagine we’re already there.

The Avoda of Shabbos Chazon is to see the tomb stone with your name on it, and know it’s not yours. This is not the end. It is not over.

Our job right now is to fight the Yetzer Hara of hopelessness. To live in a world that once was; a world that we are working to achieve again soon.

This year, Tisha B’av falls out on Motzei Shabbos / Sunday.

Shabbos Chazon:

• In previous generations, there was a debate whether or not to observe any practices of mourning on Shabbos Chazon (The Shabbos preceding Tisha B’av). In recent years, the prevalent custom is to celebrate Shabbos as usual, without any detraction from it.
• One is permitted to eat meat, drink wine, and wear fresh clothing.
• However, from sunset on Shabbos afternoon (8:07pm), until nightfall (8:44pm), Shabbos had not yet ended, and the fast of Tisha B’av has already begun. During this time, we do not eat or drink, but we also continue to wear Shabbos clothes, and sit on regular chairs.
• This year, there is no Seudas Mafsekes. Instead, we eat the third meal of Shabbos. One is permitted to eat meat, drink wine and to sing as usual. (Eating and drinking must be concluded by 8:07pm. Benching can be said thereafter.)
• At 8:44pm, we say “Baruch ha’mavdil bein kodesh l’chol”. Then, we remove our leather shoes, take off our Shabbos clothing, and change into weekday clothes. One should wear clothing that was already worn the previous week, because one may not wear freshly laundered clothing on Tish’a B’Av.

Havdalah:

• Since the fast begins during Shabbos, it is impossible to say havdalah over a cup of wine. Nevertheless, we say havdalah – “Ata Chonantanu” – in the Ma’ariv Amida.
• Some hold that women should daven this Ma’ariv, even if they do not usually do so, in order to make havdalah in Ata Chonantanu.
• We do say the Bracha “Borei M’orei Ha’Eish” before reading Eicha. (If you are not at shul, you should say this bracha on a fire at home.)
• At the end of the fast on Sunday night, before eating or drinking, one must say havdalah over a cup of wine, which includes: Borei Pri HaGafen, and HaMavdil (He Who separates). No bracha is made on spices or fire.
• A sick person, who needs to eat on Tish’a B’Av must say havdalah over a cup before eating. Preferably, one should use to use chamar medinah – a distinguished beverage other than wine. One can use beer, or coffee.
• If one has no such beverage, say havdalah over grape juice.
• A child who eats on Tish’a B’Av need not say havdalah before eating.

Laws of Tisha B’Av

Fasting:

• A person who is sick (even if not life threatening) is not obligated to fast on Tisha B’av. Sick is defined as: pain or weakness which precludes them from continuing their regular routine of life.
• Pregnant and Nursing women are obligated to fast on Tisha B’av, unless they are experiencing unusual weakness.
• A women who is nursing exclusively, should begin fasting and if she feels like her milk is drying up, she should break her fast immediately and nurse her baby.
• A women who is nursing exclusively who is concerned that her milk will dry up if she attempts to fast, should not fast on Tisha B'av.
• A woman within thirty days of childbirth is considered ill, and is exempt from fasting.
• A woman who is unsure whether or not she is considered ill should begin the fast. Then, if she starts feeling very weak, her status changes from that of a regular pregnant woman to that of a sick person, allowing her to eat and drink.
• All pills that one usually needs, should continue to take them on Tisha B'av. If possible, it should be swallowed without water. If needed, add a drop of listerine to a shot-glass of water, and use that to swallow the pill.

(If there are any follow up questions, please reach out to me directly – RRB)

Washing:

• Any form of washing for the sake of pleasure is forbidden on Tish’a B’Av, whether the water is hot or cold.
• One may wash ones hands after changing a diaper, or before preparing food for children.
• A person who is extremely uncomfortable due to their breath in the morning, may use mouth wash.

Anointing:

• One may not apply oils, cream, cosmetics or perfumes on Tisha B’av.
• Applying creams for medicinal purposes is permitted. Vaseline for dry skin, anti-itch cream, sunscreen and bug repellent are permissible.

Leather Shoes:

• It is forbidden to wear shoes that have any leather in them.
• Some poskim hold that one should avoid shoes that are particularly comfortable.
• All other leather items (belts etc...) are permissible.

Marital Relations:

• On the night of Tish’a B’Av a couple should behave as they do when the wife is a niddah.
• During the day, touching an passing items is permissible, but affectionate touch is prohibited.

Work On Tisha B’av

• Chazal teach us that, “Anyone who works on Tish’a B’Av will never see a sign of blessing from it” (Ta’anis 30b). The reason is that doing work distracts one from mourning. However, Chazal did not prohibit work on Tish’a B’Av explicitly.
• Nowadays, the minhag is to refrain from doing work on Tish’a B’Av until midday and we work after midday only if it is very necessary.

Additional Halachos on Tisha B’av:

• One should sit on a low chair, or on the floor. This prohibition is lifted at midday (1:27pm).
• We do not learn Torah which makes us happy. This prohibition applies throughout the day, until the end of the fast.
• We do not greet each other on Tisha B’av. However, if one receives a greeting, it can be retuned in a soft voice and serious tone.

May we merit that this year, these Halachos are only theoretical, and that we never need to observe them again.

This year, Tisha B’av falls out on Motzei Shabbos / Sunday.

Shabbos Chazon:

• In previous generations, there was a debate whether or not to observe any practices of mourning on Shabbos Chazon (The Shabbos preceding Tisha B’av). In recent years, the prevalent custom is to celebrate Shabbos as usual, without any detraction from it.
• One is permitted to eat meat, drink wine, and wear fresh clothing.
• However, from sunset on Shabbos afternoon (8:07pm), until nightfall (8:44pm), Shabbos had not yet ended, and the fast of Tisha B’av has already begun.
• During this time, we do not eat or drink, but we also continue to wear Shabbos clothes, and sit on regular chairs.
• This year, there is no Seudas Mafsekes. Instead, we eat the third meal of Shabbos. One is permitted to eat meat, drink wine and to sing as usual. (Eating and drinking must be concluded by 8:07pm. Benching can be said thereafter.)
• At 8:44pm, we say “Baruch ha’mavdil bein kodesh l’chol”. Then, we remove our leather shoes, take off our Shabbos clothing, and change into weekday clothes. One should wear clothing that was already worn the previous week, because one may not wear freshly laundered clothing on Tish’a B’Av.

Havdalah:

• Since the fast begins during Shabbos, it is impossible to say havdalah over a cup of wine. Nevertheless, we say havdalah – “Ata Chonantanu” – in the Ma’ariv Amida.
• Some hold that women should daven this Ma’ariv, even if they do not usually do so, in order to make havdalah in Ata Chonantanu.
• We do say the Bracha “Borei M’orei Ha’Eish” before reading Eicha. (If you are not at shul, you should say this bracha on a fire at home.)
• At the end of the fast on Sunday night, before eating or drinking, one must say havdalah over a cup of wine, which includes: Borei Pri HaGafen, and HaMavdil (He Who separates). No bracha is made on spices or fire.
• A sick person, who needs to eat on Tish’a B’Av must say havdalah over a cup before eating. Preferably, one should use to use chamar medinah – a distinguished beverage other than wine. One can use beer, or coffee.
• If one has no such beverage, say havdalah over grape juice.
• A child who eats on Tish’a B’Av need not say havdalah before eating.

Laws of Tisha B’Av

Fasting:

• A person who is sick (even if not life threatening) is not obligated to fast on Tisha B’av. Sick is defined as: pain or weakness whichprecludes them from continuing their regular routine of life.
• Pregnant and Nursing women are obligated to fast on Tisha B’av, unless they are experiencing unusual weakness.
• A woman within thirty days of childbirth is considered ill, and is exempt from fasting.
• A woman who is unsure whether or not she is considered ill should begin the fast. Then, if she starts feeling very weak, her status changes from that of a regular pregnant woman to that of a sick person, allowing her to eat and drink.

Washing:

• Any form of washing for the sake of pleasure is forbidden on Tish’a B’Av, whether the water is hot or cold.
• One may wash ones hands after changing a diaper, or before preparing food for children.
• A person who is extremely uncomfortable due to their breath in the morning, may use mouth wash.

Anointing:

• One may not apply oils, cream, cosmetics or perfumes on Tisha B’av.
• Applying creams for medicinal purposes is permitted. Vaseline for dry skin, anti-itch cream, sunscreen and bug repellent are permissible.

Leather Shoes:

• It is forbidden to wear shoes that have any leather in them.
• Some poskim hold that one should avoid shoes that are particularly comfortable.
• All other leather items (belts etc...) are permissible.

Marital Relations:

• On the night of Tish’a B’Av a couple should behave as they do when the wife is a niddah.
• During the day, touching an passing items is permissible, but affectionate touch is prohibited.

Work On Tisha B’av

• Chazal teach us that, “Anyone who works on Tish’a B’Av will never see a sign of blessing from it” (Ta’anis 30b). The reason is that doing work distracts one from mourning. However, Chazal did not prohibit work on Tish’a B’Av explicitly.
• Nowadays, the minhag is to refrain from doing work on Tish’a B’Av until midday and we work after midday only if it is very necessary.

Additional Halachos on Tisha B’av:

• One should sit on a low chair, or on the floor. This prohibition is lifted at midday (1:27pm).
• We do not learn Torah which makes us happy. This prohibition applies throughout the day, until the end of the fast.
• We do not greet each other on Tisha B’av. However, if one receives a greeting, it can be retuned in a soft voice and serious tone.

May we merit that this year, these Halachos are only theoretical, and that we never need to observe them again.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Av. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Ave. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

This Shabbos is Rosh Chodesh Menachem Av, and the beginning of the Nine Days.

In addition to the restrictions of the Three Weeks, these next nine days are marked by a number of practices to help us internalize the tragedy of the Destruction of Yerushalaim from which we still suffer today.

In general, Ashkenazim observe these restrictions from Rosh Chodesh Ave. Sephardim observe them from the week in which Tisha B’av falls out.

Laundry:

• We do not wash clothes in the nine days; ironing and dry cleaning are included in this prohibition. One may not wash clothes in order to wear them after Tisha B’Av, because one who does laundry appears as though he is taking his mind off of mourning over the Beis HaMikdash. One also may not ask a non-Jewish cleaner to wash one’s clothes for use after Tisha B’Av.
• One may wear clean underwear and socks and use fresh hand towels. These may also be washed if necessary for hygiene and cleanliness.

Meat and Wine:

• We do not eat meat or poultry.
• We do not drink wine. Other alcoholic beverages are permitted.
• One is permitted to eat food that was cooked in meat pots, as long as no meat was cooked with it, and one cannot taste the taste of the meat in his food.
• Regarding Havdalah, most poskim agree that one can use grape juice.

Showering, Bathing, and Swimming:

• We do not bathe for pleasure during the nine days, even in cold water.
• If one regularly swims as a form of exercise, one is permitted to continue one’s regular swimming schedule.
• If someone is sweaty or dirty it is permitted to shower during the nine days to clean off and not for pleasure. The shower should be set cooler than usual, and should take only as long as needed to get clean.

Business, Building and Trips:

• One should not begin a new business ventures during the nine days, or engage in activities that are riskier than usual.
• We do not remodel, renovate or repaint one's home.
• Vacation trips that can be scheduled for other times should be avoided.

Hashem should bless us that we will not need to review the Halachos of Tisha B'av next week.

(This guide addresses many of the most common questions. Please feel free to reach out with any follow-ups.)

1. The Three Weeks Begins this Motzei Shabbos. As such, even though the fast does not begin until Sunday morning, haircuts and shaving should be completed before Shabbos.
2. For Ashkenazim it’s forbidden to shave or cut one’s hair for the entire Three Weeks. For Sephardim one can cut hair until the week of Tisha BeAv. For everyones, one should wait until after midday on the tenth of Av to get a haircut.
3. It is permissible for women to cut/style her sheitel during the three weeks (since it is a garment, not her hair.) Shaving body hair is permissible.
4. One should refrain from making a shehechiyanu during the Three Weeks. However, it is permissible to purchase an item during the three weeks that will be used afterwards. During the Nine Days, one should not buy new clothing unless it will no longer be available at that price afterwards. Replacing a piece of furniture or an appliance is permissible.
5. It’s forbidden to listen to live music from musical instruments during the three weeks. Recorded music is debated by the poskim, with the following guidelines:
   1. A cappella music which is relaxed and not past faced is permissible.
   2. Music which serves a purpose, for example: keeping one awake during a drive, maintaining rhythm during exercise is permissible.
   3. Music that one needs to maintain a healthy and balanced emotional state is permissible.

A Note About Chinuch: Chinuch for children under the age of Bar/Bas Mitzvah requires nuance during this time. On the one hand, we want our children to understand that the world is not the way is should be. Until the Beis HaMikdash is rebuilt, and Hashem's presence is felt in our midst, we are still in a state of exile. There are chayalim who are currently risking their lives, and hostages still in captivity. Children should be encouraged to learn about and pray for the rebuilding of Yerushalayim, and the redemption of Klal Yisrael. However, on the other hand, while most Chinuch is training children to be proficient in mitzvah observance for when they are older. It is our deepest wish that our children never need to observe the mourning of the Three Weeks. Please take a moment to have this conversation with your children in a way that they can understand.

It’s been a week since the world changed. Again.

The past week has been painful for our brothers and sisters in Eretz Yisrael. Overwhelmingly, however, spirits are high, national pride is strong, and Jewish unity is transcending the political divides.

There is a deep knowledge that we will win. It might take time. It might be painful. But we will win.

So why is the US so astounded? Why are they so impressed by Israels achievements? And how did Iran get it so wrong? How did they so significantly underestimate Israel’s capacity?

The truth is, by all conventional measurements, they got it right.

Iran is roughly 75 times the size of Israel. Its population is almost ten times that of our home land. Logically, Israel has the far weaker hand.

Consider that after three years of war, Russia still had not achieved air superiority over Ukraine. The possibility that one nation would achieve such dominance over a country 2000 kilometers away, is a long shot, at best. Or at least it was until this week.

All this is to say that events of the past week break all military expectations. The world was all betting on a very different trajectory, and rationally speaking, they are correct.

Indeed, this was the argument of the spies who went to scout out Eretz Yisrael:

אֶפֶס כִּי־עַז הָעָם הַיֹּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת... לֹא נוּכַל לַעֲלוֹת אֶל־הָעָם כִּי־חָזָק הוּא מִמֶּנּוּ... אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא But the people are strong that dwell in the land... We are not able to go up against the people; for they are stronger than we... it is a land that eats up its inhabitants.

The Sfas Emes explains their claim as being perfectly reasonable:

כי בודאי הרגישו המרגלים כי אינם מוכנים לכנוס לארץ ישראל The spies felt that the Jewish people were not ready for entry into the Land of Israel.

But all measures, the nations of Canaan were a formidable force. They had been hardened and tested by years of warfare, whereas the Jewish people had just recently escaped Mitzraim.

Of course, if Hashem wanted us to sit back and watch Him conquering the Land, we would have no problems doing so. The issue is not believing in the power of Hashem’s miracles. But taking on the seven nations of Canaan without miracles? That’s fundamentally impossible. We simply were not prepared for it.

Answering this claim, Kalev stands up and says something seemingly insane: עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי־יָכוֹל נוּכַל לָהּ – We will go up and inherit it, for we certainly can do it.

Rav Kook writes (שמונה קבצים ז׳:ר״א):

שואלים במה זכה דורנו לגאולה. התשובה פשוטה היא, הוא זכה מפני שעסק במצוה היותר גדולה שבכל המצוות, במצווה השקולה ככל התורה כולה, מפני שהוא עסק בגאולת ישראל. ולא רק עסק, אלא הוא עוסק ויעסוק בלא הרף בגאולתו, וכח אלהי זה מרוממהו ומשגבהו בישועה. גם כל אלה שעומדים מרחוק או שמתנגדים לכל הפעולות המביאות את הגאולה הגלויה, גם הם בכלל הזוכים הם, מפני שעל ידי תביעותיהם, התוכן של התעסקות הגאולה מתבהר ומתברר יותר, ונעשה יותר זך, יותר מאיר...

People ask: How did our generation merit redemption? The answer is simple. Our generation merits redemption by doing one mitzvah which is greater than all the other mitzvos: The mitzvah of redeeming the Jewish people. We have not simply engaged in it, but we do so ceaselessly, and Godly strength is lifting us up to salvation. Even those Jews who stand far away and oppose it are included in this great merit, since the opposition forces us to achieve greater clarity, greater purity and greater illumination.

That’s what Kalev was talking about. We might not be the biggest tzadikim. We might not have sufficient military might. By all natural measures, we don’t really stand a chance again the well trained warriors who stand against us.

But by doing it, we will merit success.

That’s the secret of Am Yisrael that no-one understands, because it defies understanding. When we do what Hashem wants us to do, we, as a nation, are successful against all odds.

And of course, that which is true for the nation is true for us as individuals as well. The greatest support that we can offer our brave chalayim is to model ourselves after their incredible example. We can and should be pushing ourselves to achieve unreasonable success in our Avoda as well.

With Hashem’s help, we can overcome all of our adversaries, internal, external, national and personal. We will merit the Geulah by working towards Geulah.

Anyone who has spend any time trying to understand the words of the Siddur has most likely noticed that many parts of the Siddur are aspirational. In a very real way, we are asking Hashem to give us things that we are not always sure we are ready for.

Consider the daily tefillah וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן – restore the sacrificial service to Your Home, and the fire-offerings of Israel and prayers, You should accept lovingly and willingly.

Mori V’Rabbi Rav Blachman has often pointed out, when we daven for the return of the Avoda to the Beis HaMikdash, we are asking for “skirted priests slitting the throats of goats, while listening to nasal oriental music.”

On a cultural level, the return of sacrificial services will undoubtably be challenging. But on some intellectual level, we know that there is a deep religious significance which we are hoping to experience. Practically, this means that when we daven for the return of the Avoda, we are also praying for the capacity to appreciate it.

If we’re being honest, we probably don’t really want to bring Korbanos; but we want to want it. Or at the very least, we want to do what Hashem wants us to do, and we’re praying for the capacity to experience the meaning in those actions.

This is true for others parts of the Siddur as well, like the restoration of the Halachic judicial system (הָשִׁיבָה שׁוֹפְטֵינוּ כְּבָרִאשׁוֹנָה). Whatever you think of Judicial reform in Israel, few of us are looking forward to giving or getting lashes. And whatever you feel about the current Israeli government, most of us are nowhere near abolishing democracy in favor of the reinstitution of the Davidic monarchy (אֶת־צֶמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִיחַ). All of these changes will be a shock to our current way of life, and we’re praying for the capacity to want them.

But there is one Tefillah, tucked away at the end of the Shmoneh Esrei that defies this formula:

וְלִמְקַלְלַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה – May my soul be silent to those who curse me; and let my soul be like dust to all.

Do you really want your soul to be like dust to everyone? Do you even want to want it? Are we truly asking Hashem for the ability to desire such abject self-negation?

I must confess, this line of the Siddur has bothered me for many years. We know what being treated us dust has felt like for the past two-thousand years. We were reminded of it on October 7th. Today, we are blessed to live in a generation of proud Jews who are no longer willing to be the door mat of the bullies of history, so how can we honestly ask Hashem for something we don’t want?

More troublingly, we actually want the opposite, and for all the right reasons. We want to be a Kiddush Hashem, not to kicked and stepped on. We want the world to see our great value, to be held in the highest regard in all of human consciousness.

This conundrum, however, is born out of a serious misunderstanding of the concepts of humility and pride. This question is address by the Medrash (ספרי במדבר קא) when discussing the famed humility of Moshe Rabbeinu – וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד.

What was Moshe’s humility? He was not meek, since he had no problem waging wars against Sichon and Og. He was not impoverished since the Sapphire of the Luchos belonged to him. Rather, he was humble in his thought.

The Ramban explains this great humility of thought as an approach to life – הוּא לֹא יַעֲנֶה עַל רִיב לְעוֹלָם – he would never respond to any personal attack.

Most often we hear this idea expressed as some kind of counterweight to Moshe’s greatness: Despite the fact that he was the greatest of the prophets, and despite his profound relationship with Hashem, Moshe was able to overcome his pride and remain humble.

But Rebbe Nachman teaches us that the opposite it true. Moshe was not humble despite his greatness. He achieved greatness due to his great humility, and this is the meaning of “being like dust.”

The earth, Rebbe Nachman (ליקוטי מוהר”ן קמא ע׳) explains, is the basis of all life. Everything is pulled towards it, and everything grows from it.

וְהַצַּדִּיק הוּא בְּחִינַת עָפָר הַנַּ”ל, כִּי הַצַּדִּיק הוּא יְסוֹד עוֹלָם, כְּמוֹ שֶׁכָּתוּב (משלי י׳:כ״ה): וְצַדִּיק יְסוֹד עוֹלָם; וְכָל הַדְּבָרִים עוֹמְדִים עָלָיו, וְיֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ כָּל הַדְּבָרִים אֵלָיו.

Now, the tzaddik is the embodiment of this concept of dust. For he is the world’s foundation, as it is written (Proverbs 10:25), “the tzaddik is the foundation of the world.” All things stand on him, and he has an attracting force through which he draws everything to himself.

Moshe Rabbeinu understood that in order to be a source of growth, bracha, stability and connection for Klal Yisrael, he needed to become like the Earth. Be minimizing his own ego, he could become the leader of our nation, and the greatest teacher of Torah.

Humility is not weakness, meekness or poverty. Humility is choosing to live our lives with purpose, and never letting our egos get in the way. And that’s ultimately what we’re davening for.

When we ask Hashem for our souls to be like dust, we are asking for the strength to become the bedrock of the world. To fulfill our personal and national mission. To succeed in ensuring that we never prioritize our hangups and egos, we never let them get in the way of our goals.

We are asking Hashem to help us become a little more like Moshe Rabbineu, that our souls should also become the foundations from which the entire of humanity will grow and prosper.

It was a question that arose from some pre-yom tov discussions a short while back. Truthfully, everything surrounding Birkas Kohanim is a little mysterious to non-kohanim. Everything is covered by a Tallis and no one is allowed to look.

Of course, the Kohen hand sign was made famous by Leonard Nimoy’s Spock who used it when bestowing the intergalactic greeting of “Live Long and Prosper”. He learned the sign as a child from peaking under the Tallis of the Kohanim in his grandfather’s shul.

But it brings to light the question of whether or not a non-kohen is permitted to use these hand signs.

Rav Ephraim Greenblatt (רבבות אפרים או”ח צג:ב) quotes from the Ateres Zekeinim that there is some prohibition in “straitening the fingers” for no reason. Ostensibly, he argues, this prohibition would apply to everyone – Kohanim and non-kohanim alike. Though he qualifies – perhaps this is only problematic if one raises both hands above one’s head. Simply to display the Kohen sign would not be prohibited.

Indeed, the Kohen sign itself only has meaning in the context of raising the hands during Birkas Kohanim. The source for this entire discussion is the Zohar in Parshas Naso, and it’s worth seeing it inside to gain a better appreciation of the question:

וְעַל דָּא, אָסִיר לֵיהּ לְבַר נָשׁ לְזַקְפָא אֶצְּבְּעָן בִּזְקִיפוּ לְמַגָּנָא, אֶלָּא בִּצְּלוֹתָא, וּבְבִרְכָּאן, וּבִשְׁמָא דְקוּדְשָׁא בְּרִיךְ הוּא. וְהָא אוֹקִימְנָא, דְּאִינּוּן אַתְּעֲרוּ דִּשְׁמָא קַדִּישָׁא, וְרָזָא דִּמְהֵימְנוּתָא.

It is forbidden for a person to straighten their fingers for no reason other than in Tefillah, Brachos and in the Name of Hashem. And we have established that that doing so awakens the Name of Hashem and the secret of Emunah.

In order to understand this (on our level), we’ll turn to Rebbe Nosson (ליקוטי הלכות, אורח חיים, הלכות נשיאת כפים ה׳:ג׳) who explains the purpose of the Kohanim raising their hands in Birkas Kohanim:

הַיְנוּ שֶׁעַל-יְדֵי נְשִׂיאַת כַּפֵּיהֶם שֶׁל הַכֹּהֲנִים לְבָרֵךְ אֶת יִשְׂרָאֵל הֵם מְנַשְּאִין הַלֵּב אֶל הַדִּבּוּר פֶּה שֶׁשָּׁם אַהֲבָה הַקְּדוֹשָׁה שׁוֹרָה כְּדֵי שֶׁיְּקַבֵּל הַלֵּב הֶאָרָה וְתִקּוּן מִשָּׁם כַּנַּ”ל Through lifting the hands, the Kohanim are raising their hearts upwards to the place of their words; the place where transcendent love resides such that their hearts can be inspired from there.

The obligation of a Kohen is to bless the Jewish people with love. This is often easier said than done, and so, the purpose of raising the hands an attempt to close the gap between what is said and what is felt.

We all experience this problem from time to time. There are many aspects of our lives where we believe things to be true, but we don’t feel them. We say them, but our hearts are not connected to the words we’re expressing.

The secret of Birkas Kohanim is that we can, in fact, close the gap between our heads and our hearts, so long as we are willing to take action. By acting in accordance with what we say, we have the ability to bring our emotions into alignment with our thoughts and speech.

Or, to put it simply, if you know that something is true but you’re not feeling it, the cure for emotional apathy is action.

One of my students recently asked “what should I do if I don’t feel like davening today?” I replied “what should you do if you don’t feel like working out today?” The answer is the same: If you know it’s important, the only way to feel like doing it, is by doing it.

That’s the power of action. We are what we do.

Perhaps now we can understand the Zohar. Any physical action, whether great or small has an effect on us. When we lift up our hands, we are raising our hearts to feel what we’re thinking and saying – and we best be sure that the things we are about to feel are positive and healthy.

This perspective is as informative as it is challenging. What words inspire use to “lift a finger”? Which thoughts drive us to action? Which habits are we trying to entrench in our daily lives?

Or, as James Clear writes in Atomic Habits: “You do not rise to the level of your goals. You fall to the level of your systems.”

In a deep sense, what the Zohar is teaching is that we get to choose which ideas become the default systems of your life; our actions make them so.

L’halacha, it seems that there’s nothing wrong with showing the Kohen hand sign, but if we choose to, perhaps we should make sure that also we’re blessing each other to live long and prosper.