Page 29 - choverestishrei5782

26 | Harav Yaakov Glasser Harav Yaakov Glasser | 27

H arav Ya ak o v G l a s ser Rav Soloveitchik, (Harerei Kedem Vol. I p. 76) suggests that the Torah’s
disruption of the Mishkan’s construction in Sefer Shemos with the narrative
Rav, Young Israel of Passaic-Clifton, Dean of Center of the cheit haeigel — the sin of the golden calf, and its resolving forgiveness, is
for the Jewish Future & University Life, Yeshiva intended to draw attention to the role of charitable communal contributions,
University as foundational to the paradigm of forgiveness. Somehow, the experience of
the Jewish people sacrificing of their own resources for the larger communal
need, provides the foundation for G-d’s ultimate forgiveness. What is the
Living for others source of charity’s powerful influence upon our ultimate judgement as
individuals and as a people?

ne of the most poignant moments of the Yamim Noraim liturgy is Perhaps, it is the very nature of tzedakah’s impact upon the recipients that
the recitation of U’nesaneh Tokef. In describing G-d’s judgement of shifts the entire calculus of our judgment. Tzedakah establishes a connection of
O the world, the piyut evokes a solemn confrontation with mortality dependency between two people. It entails, at the highest level, one Jew taking
— mi yichyeh u’mi yamus (who will live and who will die?), conjuring all sorts of responsibility for the fate and well-being of another. Beyond an altruistic
memories and images relating to our lives and our loved ones. The structure, gesture, tzedakah is the medium through which we expand the circle of impact,
substance and musical tone is nearly fatalistic as we embrace the reality of the and by extension, relevance of our lives. Tzedakah means that whatever occurs
moment. The tension that builds up as we recite this piyut is finally released to us as individuals will have a profound effect upon those we support as well. It
with the declaration “u’teshuva u’tefilah u’tzedakah maavirin es roah hagezeirah” — establishes an existential link between the fate of ourselves and that of others.
repentance, prayer and charity remove the evil decree. In this regard, G-d’s judgement upon us becomes an evaluation of more than

This refrain, whose source is from the Talmud Yerushalmi (Taanis 2:1), the quantitative and qualitative value of our own deeds. It entails a broader
provides a roadmap for us to influence the outcome of the pending judgement scope of accounting for the many connections and networks of support that
of Yom Hadin. Despite the seemingly passive nature of our disposition in the we have developed and if those individuals or institutions are deserving of
context of G-d’s providence over the world, indeed there is something we can a questionable fate. Tzedakah can reverse or temper the “gezeirah” because it
do to impact the outcome of this day. Reflecting upon these three elements, brings into G-d’s accounting, the broader merits of those we support.
teshuva emerges as an understandable response to judgement as it has the When we live life for ourselves, we are left with the consequences of our own
capacity to alter the character and the deeds of the individual being judged. actions. When we live life for others, then our fate becomes forever linked
Tefilah, as a direct appeal to the Divine, also has an expected impact upon the with the compelling needs of those beyond our own world. The Yamim Noraim
outcome of our judgment as well. The element of the triad that seems to be inspire significant devotion to personal reflection and growth. The process
distinct from the others is tzedakah. of teshuva is one that demands deep introspection, profound honesty, and

Charity, while extraordinarily noble and certainly a hallmark of our people’s extraordinary resolve. Perhaps, through the medium of tzedakah, we can ensure
legacy of compassion, seems unusually specific for this very universal context. that this focus does not remain in the realm of the personal. Rather, it moves
The piyut seems to avoid presenting a broader mandate for chessed in general, us to recognize our capacity to make a difference in the lives of others — to
in deference to the very specific act of tzedakah. In what manner does this look around our community, and recognize the myriad of ways that we can
mitzvah become so central to the Divine judgement of our future? become “essential” to the world of others and to edify our community through
respect, unity, and support. Yom Tov is an exciting and vibrant time for many
people. For others, the expansion of focus on children and family, serves to

A Agudah Achas
Agudah Achasgudah Achas