Sukkot In A Mexican Prison

Throughout history, we Jews overcame all obstacles to be able to observe the Mitsva of Sukka. One of the most striking examples of the Jewish people’s love and determination to keep this precept is a Sukka built in the patio of the Inquisition jail in Mexico City in 1603, by a crypto-Jew (“converso”) named Sebastián Rodriguez.

Sebastián was born in 1573, in a town called San Vicente Davera, in Portugal. He left his home at age seven and moved to Seville (Spain), where he worked in the shop of his uncle Antonio Rodríguez, who taught him to read and write.

At the age of fourteen, in 1587, he moved to New Spain (Nueva España, the former name of Mexico). He settled in the city of Puebla, in the house of a distant relative, also Portuguese, named Guillermo Rodríguez. The latter sent Sebastián to nearby villages to sell clothes he produced. At the age of sixteen, he became independent and began to work on his own.

At the age of eighteen, he married his cousin Constanza Rodriguez. Before the wedding, his brother-in-law Domingo Rodríguez and a friend, Manuel de Lucena, secretly revealed to Sebastián that he was Jewish. They would take him to the fields, away from the eyes of the cruel inquisitors, and teach him many Tora’s laws and traditions.

Sebastián then began to learn more about his legacy. Luis de Carvajal (El Mozo) and Sebastián de la Peña, Jews that lived outwardly as Catholics, were his primary teachers. They would take long walks reviewing together the different passages and precepts of the Tora. Luis de Carvajal kept several writings with quotes of the Tora hidden between the lining and the felt of his hat. He would teach Tora and Mitzvot to his numerous students that way.

In 1596, when Sebastián turned twenty-three, a man named Pedro de Reparo accused him to the Inquisition. His crime? “Judaizar”, a Spanish keyword without English translation that means “acting in a Jewish way”. Sebastián Rodríguez was arrested in Mexico City along with his wife Constanza. He was taken to the prison of the Inquisition in the Plaza Santo Domingo, very close to today’s famous “Zócalo” in the Distrito Federal. His punishment was life imprisonment and, of course, the confiscation of all his property.

During the first three months of his interrogations, Sebastián kept absolute silence about his crime to avoid the confession of the identity of his teachers and conversos friends. After these months of torture, being chained to shackles by his hands and feet, Sebastian confessed to practicing the Law of Moses. The chains were then removed, and he was placed in a cell next to Luis Diaz, a pseudo “converso” who, in reality, worked as a spy for the Inquisition. Luis Diaz, nicknamed later “El Malshín” (the informant), reported to the inquisitors that his cellmate, Sebastián, also “judaizaba” in jail. Diaz presented some examples: while in jail, Sebastián did not consume the meat or chicken he was served; he did not sweep the floor of his cell on Saturdays; he washed his hands before eating bread, and he stood still (=prayed) every day facing East, with his head covered.

As a result of this report, Sebastián was taken to the Inquisitors to confess his crimes. He denied the accusations, so the inquisitors tortured him again. This time with an instrument of torture called “el Potro” (pulling the body’s extremities with ropes). After the fifth round of “el Potro”, Sebastián declared that he indeed practiced some Jewish rituals, but now “he repented”.

The holiday of Sukkot was approaching. Sebastián Rodríguez, his wife Constanza, and their little son Domingo were in jail for seven years in a place called “La casa Chata”. Sebastián’s biggest desire was to celebrate the festival of Sukkot, but it looked like an impossible dream… Then, a thought of a risky plan popped into Sebastián’s mind: building a Sukka (ritual hut) in the very courtyard of the jail in the presence of the inquisitors Alonso of Peralta and Gutierrez Bernardo de Quirós.

At the beginning of September 1603, the Count of Monterrey granted Captain Esteban Lemos, a notary of the Inquisition, an important award. Sebastián Rodríguez proposed to honor Captain Lemos in “La casa Chata” and dedicate a party in his honor. The enthusiastic warden gave Sebastián permission to do so. The date chosen for the party was the day of Sukkot. The warden also approved the list of guests proposed by Sebastián, most of them hidden conversos.

Sebastián asked for branches to “decorate” the patio. The inquisitors sent four Indians to bring the branches, and Sebastián began building his Sukka. He prepared and decorated the open courtyard, known until today as “Patio de Los Naranjos” (orange trees), and placed the branches above its four walls.

For this “special occasion”, a nice meal was prepared. The main dish was chicken, slaughtered through Shechita (kosher slaughtering), something Sebastián organized with help from outside the prison.

On September 21, 1603, Sebastián Rodríguez, his wife Constanza, and several other conversos, guests, and Jewish prisoners celebrated the Holiday of Sukkot. They ate and sang in front of the Inquisition officials, who were unsuspicious that the conversos were celebrating the Jewish Holiday of Sukkot.

On June 2, 1606, Sebastián Rodríguez, his wife Constanza Rodríguez, and his son Domingo were released. The Inquisition thought that Sebastián was finally a rehabilitated Christian.

The Spanish Inquisition, one of the most horrific forms of religious persecution, chased our brothers and sisters even in the New Continent. Sebastián Rodríguez’s decision to build a Sukka within the Inquisition prison is an inspiring example of the Jewish people’s determination to maintain and fulfill our Tora, no matter the circumstances.

The original article was written in Spanish by Mr. Eli Suli (México) an expert in Sephardic Jewish history and a personal friend. The translation is mine.

Eruv Tavshilin for Shemini Atzeret 5785 (Cooking in Yom Tov for Shabbat)

Understanding the Concept of Eruv

It is permitted to cook on a Jewish holiday (Yom Tov), as we learn from Exodus 12:16: “…No work shall be done on these days [=Yom Tov], except to prepare food for everyone to eat; this alone may be done.” However, our sages explained that it is only permitted to cook on Yom Tov what will be consumed during Yom Tov; one cannot prepare or cook on Yom Tov food that will be consumed after that particular day. Therefore, when a holiday falls on Thursday/Friday, as it does this year, we are not allowed to cook on Yom Tov for Shabbat unless we prepare an eruv tavshilin.

The eruv tavshilin consists of:

Preparing some cooked and baked food before Yom Tov.
Declaring that we are preparing this food for Shabbat.
Keeping that food for Shabbat.
Eating that food during Shabbat. This way, we begin to cook for Shabbat before the holiday starts, and we continue preparing that food on Yom Tov for Shabbat.

How Do We Do It? Following these principles, this is what we do:

Preparing: Today, Wednesday, October 23, in the afternoon before the Holiday begins, we should set aside a plate with some cooked food and a piece of bread and save this plate for Shabbat. This plate is what we call the eruv. Since some food has already been prepared for Shabbat before Yom Tov, the cooking that takes place during Yom Tov will be considered an extension (the word eruv in this context means “extension”) of the food that was already prepared before the holiday began.

Declaring: The following blessing is recited while holding the plate with the food (eruv) in one’s hands: “Barukh Ata A-donay E-lohenu Melekh ha’Olam Asher Qiddeshanu beMitzvotav veTzivanu AL MITZVAT ERUV” בָּרוּךְ אַתָּה ה’ אֱ-לֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ עַל מִצְוַת עֵרוּב Then, the following text is recited, establishing that by preparing this eruv, we are permitted to do all necessary work and cook on Yom Tov for Shabbat: בַּדֵין עֵרוּבָא יְהֵא שָׁרֵא לָֽנָא לַאֲפוּיֵי וּלְבַשּׁוּלֵי וּלְאַטְמוּנֵי וּלְאַדְלוּקֵי שְׁרָגָא וּלְתַקָּנָא וּלְמֶעְבַּד כָּל צָרְכָּֽנָא, מִיּוֹמָא טָבָא לְשַׁבְּתָא.

Storing: After reciting the blessing, we place the eruv in a safe place or in the refrigerator and keep it until Shabbat.

Consuming: For the eruv to be valid, we must eat that food at some point during Shabbat. Usually Seuda Shelishit.

The general practice is to prepare the eruv with a boiled egg and a piece of bread. Many people also add meat, rice, and other types of cooked foods to their eruv .

NEILA 5785 SPEECH: The Final Verdict

It is the end of Yom Kippur, the moment of the Neila prayer. In the heavens, the Trial is about to begin. The Almighty is seated on His throne, ready to judge His people, Israel, and deliver His final verdict. In the center of the Heavenly Court is the scale that weighs Israel’s merits (zekhuyot) and transgressions (chobot). The final result will determine if the upcoming year will be good or difficult for Israel. There is much at stake. This coming year 5785 is a decisive one for the future of the Jewish people.

A tense silence is felt both in the heavens and on earth.

First, permission is granted to the prosecutor to present his arguments. He rises and begins loading the left side of the scale with the transgressions that the people of Israel committed in the past year. Sin after sin, he piles up offenses, both small and great, onto the scale. When he finishes, he steps aside. The scale is very heavy; it tips dramatically to the left, and an uncomfortable silence fills the air of the Court.

Next, permission is granted to the angels Michael, Elijahu, and Gabriel, the defenders of Israel, to present Israel’s merits from the past year.

The angels call seven witnesses, Seven Jewish Patriarchs, to the stand to testify and present their case before the Almighty.

First, Abraham arrives, representing chesed (kindness). Abraham steps forward and reminds everyone that the past year was a year of war, imposed on us from Simchat Torah. The first patriarch brings with him all the acts of kindness performed by the people of Israel, who rose to the occasion: the doctors and nurses in hospitals who spent sleepless nights saving the lives of wounded soldiers; the security personnel who risk their lives to prevent attacks in civilian centers; the psychologists, social workers, teachers, and youth counselors who attend to grieving families suffering the worst losses. He then introduces the hundreds of thousands of volunteers who showed up during the war. The women of Nahariya who dropped everything to cook for months so that soldiers always had the best food available. And the hundreds of men who became volunteer drivers, transporting soldiers and reservists day and night. The volunteers who organized barbecues and delicious meals for the fighters returning from Gaza. The thousands of israelis who attended the funeral of loved ones, friends, or lonely soldiers that never met before their burial. And those who supported wounded soldiers, visiting, accompanying, and singing for them. The ZAKA volunteers who, from scenes of unimaginable horror, recovered the last remnants of Jewish bodies that had been deliberately burned and mutilated. The solidarity of Jews in the diaspora who rose to the occasion, gathering and sending dozens of planes loaded with tons of equipment and clothing for the army. Those who organized and participated in solidarity trips. Those who donated and raised millions of dollars to the State of Israel and its army.

Next, Isaac, the olah temimah , the young man willing to sacrifice himself for Kiddush Hashem (the sanctification of God’s name), presents his case. Isaac places on the right side of the scale the 750 pure souls of Jewish soldiers and fighters who fell in combat since October 7. The soldiers who, on that fateful day, died defending their military bases with their last bullets, or those like Elhanan Kalmenzon, who came from the other side of Israel, from Judea and Samaria, to Kibbutz Be’eri upon hearing the news of the attack that morning, not waiting for orders, but acting to save Jewish lives at the cost of his own life. And the young soldiers who, in the bloody battles of Gaza, volunteered to go to the front and enter those houses filled with explosives. And the brave fighters who threw themselves onto live grenades to save their brothers in arms. And those fighters like Commander Arnon Zamora, who gave his life to rescue four hostages from Hamas. And the paramedics who ran through a hail of bullets to bring home their wounded comrades, or their bodies, from the battlefield. The scale begins to tilt heavily to the right.

Isaac steps aside, and then Jacob arrives, the patriarch who fought the angel of Esau and prevailed, though he was injured for life. Jacob brings with him the names of the 11,000 Israeli soldiers wounded since October 7. He places on the scale the wheelchairs, crutches, prosthetics, tears, and scars of their pain. He then piles on the physical or mental disabilities these young heroes will carry for life.

The weight on the right side is already unbearable.

Next comes Yosef and reminds everyone that he was a captive, thrown into a pit full of scorpions and snakes and later was imprisoned for two years, thinking he would never leave alive. Yosef brings the names of the 101 captives still held in Gaza: young women, men, and children who survive in dark tunnels or are hidden in damp apartments. Hungry, exhausted, abused, physically and emotionally tortured, desperate for rescue, praying for a miraculous salvation like Yosef’s.

At this moment, everyone steps back, and Moses, our teacher, enters the Court, carrying the Tora that bears his name. He shows that since October 7, Tora study and observance have revived like never before in Jewish history. He places on the right side of the scale hundreds of new Torah scrolls dedicated all over the world to the memory of fallen soldiers. He presents hundreds of thousands of Tefillin and Tzitzit worn by every Jewish soldier in battle. And the millions of Tehillim books they carry in their pockets. And the improvised synagogues in Gaza, and the new Sukkot in southern Lebanon, ready to celebrate the holiday. He adds the incredible resurgence of Judaism in the diaspora, in America, placing a recent picture of billionaire Bill Ackman who, less than a week ago, put on Tefillin for the first time in his life.

Moses introduces his brother, Aharon HaCohen, who taught us to be united and practice unconditional love among Jews. He places on the scale the solidarity and spirit of unity that Jews rediscovered after October 7. The new awareness that we are more than a people: we are a family. On the battlefield, soldiers discovered that there are no longer Ashkenazim or Sephardim, no left-wing or right-wing—only Jewish brothers fighting shoulder to shoulder, one for the other and all for the people of Israel, Keish Echad Belev Echad, like one person with the same heart. He also adds the new understanding that the diaspora communities and the Jews of Israel are one family. Aharon asserts that unity is our greatest strength and the scale tilts even more to the righ, and it is about to break. A tense silence fills the room.

Then trumpets sound, and King David enters the Court: the poet and invincible warrior. David presents the noble generation of young soldiers, some of whom have just finished high school, who pounce on the enemy like lions. They are ready to FIGHT waging war on seven fronts—Hamas, Hezbollah, the Houthis, Iraq, Syria, Judea and Samaria, and, of course, Iran. They are strong, very brave, and determined to defeat a ruthless enemy. They fight to protect our land and restore the glory of the Jewish people. They fight Bayabasha, Ba’avir, Ubayam—on land, in the air, and at sea—to eliminate Amaleq and proclaim: “Am Yisrael Chai!”

King David finishes his testimony, and suddenly, the doors swing open, and they burst into the Court. Footsteps are heard outside, and everyone stands as the four matriarchs of our nation enter. Sarah, Ribka , Rachel, and Leah approach the scale and place on the plate the names of the 750 mothers, Imaot Shekulot, who have lost a son in the war and whose cries of pain will never cease. And the hundreds of young widows who must now raise their three, four, or five children alone, without their beloved husbands by their side. And the prayers and tears of Jewish mothers who pray for their sons in the war. And the endless chapters of Tehillim they recite by the beds of their wounded sons in hospitals. The prayers of the women of the yishuvim (settlements) in Judea and Samaria, whose husbands are in the miluim reserves military service in Gaza for three, four, or five months. And who will be called again soon to fight in Lebanon. They pray at night when their children are asleep, begging God not to become widows, or during the day, while tending to their kids, pretending everything is fine so their families remain normal and not traumatized by the events of October 7.

The right plate of the scale now collapses under the weight of the virtues, merits, and prayers of the people of Israel.

Michael, Elijah, and Gabriel rest their case.

The Almighty seals the verdict for the Jewish people and declares that Israel has suffered more than what it deserves, and receives a heavenly decree that 5785 will be a better year, a year of yeshu’ot, victories, and geulah, redemption.

What awaits us—and what we truly deserve—is the best year yet to come in our extraordinary history.

Shanah Toba,

Rabbi Yosef Bitton

Fasting, not fasting, and how to eat when you cannot fast

This coming Wednesday, October 1st right before sunset, we will begin the observance of Yom Kippur, a day of fasting and atonement.
There are five prohibitions during Yom Kippur: (1) Eating and drinking, (2) washing the body, (3) anointing the body, (4) having marital relations, and (5) wearing leather shoes.

In some cases, we do not fast.
For example:

MINORS: A boy or a girl younger than nine should not fast, even for a few hours. When children reach nine years old, they should fast for a couple of hours if they are healthy. The following year, parents should encourage them to fast for a little longer so they slowly get used to fasting for an entire day. When a child reaches eleven, they should try to fast for the whole day if they are in good health. A healthy girl of twelve and a healthy boy of thirteen are obligated to fast.

MOTHERS: A mother should not fast during the first three days after childbirth. The same rule applies for 72 hours after a miscarriage. After the first 72 hours, from the day of childbirth until the seventh day of delivery, if the mother says she needs to eat, she should eat. After the seventh day, she must fast like everyone else unless otherwise indicated by her doctor. A woman in labor should not fast.

SICKNESS: A person with a chronic illness like diabetes, an elderly person who is weak due to advanced age, or someone taking necessary medication or undergoing essential medical treatment should consult a reliable physician to see if they can stop the medication or if they need to take it or if the medication can be taken without water. After discussing the options with a physician, a Rabbi should also be consulted to determine, based on the doctor’s advice, how to eat food or take medication if needed.
In case of a life-threatening situation or even if that is potentially the case (safeq sakana), the fast should be discontinued, even if no physician was consulted. See below for instructions on how to eat when you need to break the fast.

PREGNANCY

The following information is a general guideline for normal and healthy pregnancies. You should not rely on this information as a substitute for professional medical advice.

Pregnant Women: The following information is intended as a general guideline for normal and healthy pregnancies. It should not be used as a substitute for professional medical advice. A pregnant woman should observe the fast like everyone else, provided she and the baby are in good health and the pregnancy has no complications. Nevertheless, if the mother feels sick during Yom Kippur, particularly if she is vomiting or experiencing symptoms of dehydration, she should break the fast and eat or drink immediately (see below: “How to break the fast”). However, mild dizziness and nausea that can be managed by lying down on a couch or bed are considered normal on a fast day and should be endured. If the dizziness or nausea persists or worsens, then the fast should be interrupted.

Dr. Jessica Jacob, an expert OBGYN from Long Island, NY, explains that according to research done on healthy pregnant women, there is no evidence that fasting would cause complications to the mother or her baby. A few years ago, Dr. Jacob gave a very detailed lecture in UMJCA on ‘Pregnancy and Yom Kippur’. It is highly recommended for every pregnant woman to listen to this lecture, where Dr. Jacob explains the medical research on this subject. Dr. Jacob also explains why a doctor would advise a pregnant woman against fasting, how to cope with discomfort, the circumstances in which pregnant women should break the fast, etc.

Click here to download the transcript of Dr. Jacob’s class.

RECOMMENDATION TO REDUCE THE RISK OF DEHYDRATION DURING YOM KIPPUR

To reduce the risk of dehydration, you should hydrate your body with enough fluids. But you have to do it the right way. Drinking much water right before the fast is of little benefit. Most of that water leaves the body right away, and usually, by the night of Yom Kippur, that water is gone. Instead of drinking a lot of water at once, you should drink small amounts of water over the 48 hours before the fast. The recommended amount is to drink approximately 6 to 8 ounces every hour for the two days before the fast so that the cells themselves become hydrated. This recommendation is also given to athletes before running a marathon. Always consult with your physician.

HOW SHOULD YOU EAT AND DRINK WHEN YOU NEED TO BREAK THE FAST?

When you were instructed by your doctor and/or your rabbi to eat on Yom Kippur, proceed as follows

1. Eat a portion of food up to 1 oz. (or 30 grams). After you finish the first portion, wait ten minutes and then eat the second portion of up to 1 oz. You could do this (eat 1 oz., wait ten minutes, eat 1 oz.) as needed until you recover.

2. When you need to drink. Drink 1 oz. of water or any liquid, then wait 5 minutes and drink 1 oz. again and so forth.

3. Once you feel better and don’t need to eat or drink anymore, you should continue fasting.

4. When you eat or drink on Yom Kippur for medical reasons, you do not need to fast another day to compensate for the fast.

5. To measure “1 ounce,” it is recommended to use the plastic 1 oz. Liquor shot cups (kiddush little plastic cups) as shown above.

6. In case of an emergency or a possible life-threatening situation (hypoglycemia, passing out, dehydration, etc.) when these small portions are not enough, one should drink or eat whatever is necessary.

A Viduy (Confession Prayer) For Our Times

One of the most important Mitsvot of Yom Kippur is the recitation of the Viduy. Viduy means “confession,” and it is the central step of Teshuba, “repentance.” The process of Teshuba, indeed, consists of three steps: 1. Admission of our faults (hakarat hachet); 2. Verbal confession (Viduy); and 3. The resolve to abandon our wrong actions and habits (‘azibat hahet). According to Maimonides, the Mitsva of Teshuba is fulfilled when we recite the Viduy. The Viduy records a list of transgressions and flaws. Reading the Viduy helps us identify the wrong acts that we might have committed and forgotten or that we might have unconsciously suppressed from our memory.

The most famous version of this confession prayer is the Viduy HaGadol (extended confession) written by Rabbenu Nissim Rosh Yeshibat Babel. The Sephardic custom is to recite this Viduy during Yom Kippur (‘arbit or shaharit, lo ta’ase; musaf, ‘ase).

We should not read the Viduy mentally. Rather, we must articulate every word, whispering to ourselves the transgressions mentioned in the text. Why? Because the Viduy is the culmination of the mental process of taking charge of our actions. Similar to the concept of catharsis and the famous 12 Steps Rehab Program, only when we are capable of verbally articulating our problems and admitting our vices have we finally recognized them, and only then can we change. Once we confess, we are confident that HaShem will accept our apologies, forgive us, and help us to improve.

We say the Viduy in plural, mentioning transgressions that we know we have not committed. This teaches us that our moral responsibilities go beyond our personal accountability. In other words, when we see a friend, a family member, or anyone else over whom we have influence acting wrongly, we should privately and politely rebuke them. And if we don’t, it is considered as if we share some responsibility for their wrongdoings.

The original Viduy is written in Hebrew. Now, if we read the Hebrew version of the Viduy and we don’t understand what we are saying, then how are admission, regret, and contrition—all these critical steps for Teshuba—going to happen? That is why, unlike other prayers, it is imperative to understand the words of the Viduy. Therefore, it is not only permitted but necessary to read the Viduy in a language that one understands.

The Viduy I’m presenting here is based on the short Viduy used in the Sephardic Selichot. My translation is a non-literal and expanded rendition of the Viduy, adapting its language and ideas to the mindset of the contemporary reader.

I recommend reading this text on Yom Kippur, not instead of, but alongside the other confession prayers, with the hope that it will help us understand the main ideas of the Viduy and inspire us to repent and obtain God’s forgiveness.

TEXT OF THE VIDUY IN ENGLISH

CHATATI HODI’AKHA

“I make my transgression known to You, HaShem. And I do not deny my sins. For I say: it is appropriate that I confess my sins to HaShem, and You will forgive my transgression.”

ANA HASHEM ELOKENU

Please, HaShem our God and the God of our Fathers, let our prayer come before You, and do not hide Yourself, our King, from our supplication, for we are not so insolent, nor so obstinate, as to say before You, HaShem, our God, God of our forefathers, that “we are righteous and we have never transgressed.” Rather, we admit that we have transgressed, committed iniquity, and we have sinned; we, as well as our fathers and our family members.

ASHAMNU: We have sinned knowingly, fully aware that we were doing something wrong.

AKHALNU MA-AKHALOT ASUROT: We have eaten forbidden foods.

BAGADNU: We have betrayed our covenant with You. You trusted us with Your Tora and we have not honored our promise to keep Your Tora, study it, and fully observe it.

BITALNU TALMUD TORATEKHA: We have wasted our free time in vanities, frivolities, and nonsense, instead of studying the words of Your Tora, which bring us closer to You.

GAZALNU: We have robbed. We have taken, kept, used, and spent what does not belong to us.

GANAVNU: We have stolen valuables and material goods. We have stolen time from our employers. We have stolen from many people in many different ways.

GA-INU: We have been arrogant. We have acted disrespectfully with our friends, family members, and colleagues.

DIBARNU DOFI VELASHON HARA’: We have spoken gossip, and we have said negative things—Lashon haRa—about other people. We have spread rumors about others, rumors that, if they were said about us, would surely make us feel embarrassed and hurt.

DIBARNU EHAD BAPE VE-EHAD BALEB: We acted cynically. We were hypocrites. We have spoken one thing with our mouths while feeling (or intending) another thing in our hearts.

HE’EVINU: We have acted in corrupt ways, with injustice and iniquity.

HIRHARNU HIRHURIM RA’IM BAYOM…: We directed our minds to promiscuous thoughts during the day and consequently brought upon ourselves impurity at night.

VEHIRSHA’NU: We have behaved wrongly, and we have caused others to imitate our bad behavior.

VI’ADNU ‘ATSMENU LIDBAR ‘ABERA: We have gathered with friends and acquaintances for sinful purposes. We attended inappropriate places or indecent gatherings.

ZADNU: We have sinned deliberately, with premeditation.

ZANINU AHAR LIBENU…: We let ourselves follow our hearts and our eyes, seeking forbidden behaviors.

HAMASNU: We have extorted and exploited other people. We took things that do not belong to us.

HAMADNU: We have been jealous and envious of others. We focused on what others have, instead of being happy and grateful for the blessings that You, HaShem, granted us.

TAFALNU SHEQER UMIRMA: We made up lies and deceitful stories to conceal our own lies and our iniquity. We deceived our friends and our customers to gain money dishonestly.

YA’ATSNU ‘ETSOT RA’OT: We have given countless times bad advice to friends and strangers, advising them to do what was good for us, rather than what was good for them. We betrayed the trust of those who needed our advice, giving biased guidance and prioritizing our personal benefit and interest over our integrity.

KIZABNU: We have lied to friends and family members.

KA’ASNU: We overreacted. We lost our tempers—a sin which the Rabbis compared with idol worship because of its irrationality and destructiveness. We lost our patience with our children and with our spouse and got angry at them unfairly.

LATSNU: We have acted frivolously—doing wrong things that later we came to regret. We have lost the sense of our own mortality and the shortness of our life. We wasted precious time in foolishness. Days and hours that we will never recover back.

LOTSATSNU: We have mocked and ridiculed others. We have bullied others. We have embarrassed friends and relatives in public. We have called other people by embarrassing nicknames.

MARADNU: We have acted rebelliously toward You. We knew what was the right thing to do in Your eyes, and yet we acted differently out of arrogance and vanity.

MARINU DEBAREKHA: We have disobeyed Your words. We did not care to study, learn, and understand what You commanded us.

NI’ATSNU: We have infuriated You by repeatedly and deliberately committing the very same transgressions that we had resolved to amend and we had asked You to forgive.

NI-AFNU: We have been unfaithful to our spouse. We have acted inappropriately with the spouses of our friends and colleagues.

NISHBA’NU LASHAV VELASHEQER: We have sworn in vain and falsely.

NADARNU VELO SHILAMNU: We promised and we have failed to fulfill our promises. We have not honored our word. We have pledged to charity and Tsedaqa, and we did not honor our commitment.

SARARNU: We have abandoned the path of righteousness. We conducted ourselves in deviant ways.

SORERIM UMORIM HAYNU: We have been disrespectful and rebellious to elders, to Tora scholars, and to our teachers.

‘AVINU: We have committed injustice. We have been insensitive to the suffering of others. We ignored the needs of the poor, the sentiments of the orphans, the feelings of the widows.

‘ABARNU AL MITSVOT ‘ASE…: We have failed in performing Your commandments. We have transgressed Your prohibitions. We have violated commandments that deserve the highest punishment (Karet).

‘ABARNU AL HILUL HASHEM: We have desecrated Your Holy Name. We took advantage of our religious reputation to gain the trust of people that we later deceived. Our wrongful behavior, our misdeeds, and dishonesty have caused others—Jews and Gentiles—to think that those were the ways of YOUR Tora. We provoked resentment toward Your Word, Your Law, and Your Name.

PASHA’NU: We have sinned willfully, defying openly and without shame Your commandments and Your will.

PAGAMNU BE-OT BERIT QODESH: We have desecrated the sign of our pact, the Berit Mila, by committing sexual offenses and engaging in promiscuous behavior.

TSARARNU: We have oppressed other human beings, Jews and Gentiles. We have mistreated and abused our employees, our helpers, and those who work with us or for us. We have humiliated and hurt those who deserve our patience, our respect, and our kindness.

TSI’ARNU AB VA-EM: We have caused suffering to our parents by disobeying them, by being disrespectful to them, by not honoring them, and by not taking good care of them.

QISHINU ‘OREF: We have been stubborn, narrow-minded, and obstinate. We did not change our minds or opinions, even when we knew that we were wrong. We acted arrogantly by not asking forgiveness from our friends and relatives when we offended them. We did not listen to reason and common sense. We did not reconsider our wrong opinions and wrong values.

QILQALNU TSINOROT HASHEFA‘: We have prevented ourselves from receiving Your blessings by destroying the channels and conduits by which You bestow upon us Your abundance. We have chosen to take for granted everything You granted us.

RASHA’NU: We have been wicked. Through our wickedness, we have hurt and caused pain to our friends, children, family members, and loved ones.

RA’IM LASHAMAYIM…: We have acted wickedly against You and against our peers. We acted according to our limited judgment, ignoring the infinite wisdom contained in Your Tora.

SHIHATNU: We have corrupted ourselves. We have learned how to deceive, and we perfected the art of lying. And at the end, deception became part of our personalities.

SHIQARNU: We have spoken falsely and deceitfully.

SHIHATNU ZERA QODESH…: We have wasted our holy seed. We did not keep our eyes clean and pure. We have looked deliberately at inappropriate images, causing the seeds of life to be wasted.

TI’AVNU: We have committed abominations. We have performed the actions that You abhor and You taught us to reject: injustice, oppression, and deception.

TA’INU VETI’ATA’NU: We have taken the wrong path. We have caused other people to join us in the wrong ways. We have pushed others to commit the same sins we have committed to make us feel less uncomfortable and less lonely in our depravity. We have given the wrong example to our sons and daughters, who naturally observe us, learn from us, and imitate what we do. We have failed to teach our children—the souls that You have entrusted in our hands—to follow Your paths and avoid what is wrong in Your eyes.

VESARNU…: We have turned away from Your commandments and from Your Laws. And in the end, we realized that our rebelliousness has not served us any good. You are Just and Righteous in Your judgment and in Your verdict. And we admit that whatever misfortune is befalling us, it is the fruit of our own doing. You have taught us to seek righteousness, but we ignored You, bringing wickedness upon ourselves.

SEE HERE A PRINTABLE PDF VERSION OF THIS VIDUY

CLASS (Audio File. Approx. 1hr.)

UNDERSTANDING THE PRAYERS OF YOM KIPPUR

Forgiving Those Who Won’t Say Sorry

We are a few days away from Yom Kippur. And before the most important day of the year begins, we must apologize to anyone we might have offended, insulted, hurt, embarrassed, etc. Our Sages explained that the offenses we have committed against others are NOT forgiven in Yom Kippur unless we first apologize to those we have offended. We must be especially aware of apologizing to our parents, to whom we owe unlimited respect and honor.

It is also essential to forgive family, friends, loved ones, and colleagues (we are not referring here to forgiving crimes, acts of terrorism, or other extreme situations). When friends or family members apologize for having offended us, we must be willing to forgive completely, without resentment. After all, on Yom Kippur we ask God to forgive us and forget our wrong actions. Forgiving others will undoubtedly make us more deserving of Divine forgiveness.

What happens when someone offended me or hurt me but didn’t ask for my forgiveness? Can I forgive others without being asked, or should I wait until my offenders ask forgiveness?

There is a fundamental difference between apologizing and forgiving. While I need an interlocutor -a dialogue- for apologizing, I can forgive on my own, unilaterally. Obviously, receiving an apology from those who offended me is more satisfying- and legitimate. But we all know that asking for forgiveness is not easy. Apologizing takes a lot of humility and courage. Most people are too shy, too proud, or have too many psychological barriers, like low self-esteem, which prevents them from taking charge of their mistakes and verbalizing their apologies.

However, there is something we can do about it.

We can and should forgive, even if we did not get the apology we deserve.

And why is that? For our benefit! Resentment is a poison that primarily affects the victim, not the offender. I need to free myself from hatred and bitterness in my heart for my own sake. Sometimes we get caught up in endless circles of resentment. Then, horrible feelings of grudge take over our emotional system, causing great harm. If I get depressed, angry, and obsessed because I feel someone “has to pay” for their offenses against me, I grant enormous power to those who hurt me, and I allow them to harm me from within and have control over my mind and my emotions.

Our Sages taught us the great benefits of forgiving and encouraged us to reach emotional closure, even unilaterally.

In Masekhet Megilla 28a, the students of the elder Ribbi Nehunya ben haQana asked their teacher what he did do to reach such a long life. Ribbi Nehunya replied that he never went to sleep before “forgiving” all those who might have harmed him that day. “I never took my neighbor’s offenses to my bed.” And Mor Zutra explained his words: every night, at bedtime, Ribbi Nehunya declared in his heart: “I forgive all those who have offended me.” Before going to sleep, Ribbi Nehunya practiced unilateral forgiveness. He forgave those who offended him on his initiative, although his offenders did not come to apologize. This proactive amnesty, among other things, freed Rabbi Nehunya from the destructive effects of hatred and resentment. As we see, it had a tremendous positive impact on his life’s length (and probably also on the quality of his life!).

There is a beautiful Tefila (= prayer), inspired by the example of Rabbi Nehunya ben haQana, that you can find in any Siddur (= prayer book) in the section of Qeriyat Shema ‘al hamita, the Shema Israel that we say when we are going to sleep.

The following is a summary of that prayer:

“Ribbono shel ‘olam …Master of the Universe! I declare in my heart that I forgive all those who have harmed or offended me. Whether they have caused any harm against my name or my honor, or physically or emotionally, whether these offenses against me were committed inadvertently or deliberately, negligently or with premeditation, with words or with physical actions. I declare that I forgive every Jewish individual. And I beg you, HaShem, do not punish anyone because of me. ”

The best way to do Kapparot

In many communities, there is a Minhag of doing Kapparot in the eve of Yom Kippur, what is the best way to do the Kapparot, slaughtering a chicken or with money for charity?

First of all, we need to clarify that there is no Mitsva in the Tora to perform the Kapparot or any kind of animal sacrifice on the eve of Yom Kippur. In the days after the Bet HaMiqdash, as Maimonides explains, “en sham el-la teshuba,” there is nothing else but Teshuba to atone for our sins. Teshuba is a serious mental and emotional process of retrospection, which consists of the admission and confession of our flaws and bad habits, ultimately leading us to improve our behavior.

Kapparot is a practice that was initiated by the common people—not by the rabbis—at the time of the Geonim (800-1000 CE). The Kappara made with a live animal is supposed to help inspire our Teshuba. By witnessing the Shehita (slaughtering) of the chicken, we realize the extreme fragility of our lives, prompting us to do Teshuba and reflect on our own mortality. This is, by the way, the frequent explanation for the effect that the qorban, in the times of the Bet haMiqdash, had on the sinner’s consciousness.

However, soon after the custom of Kapparot became more popular, some prominent Rabbis like Ramban (Nahmanides) raised their voices against this practice. Maran Rabbi Yosef Caro (1488-1575), the author of the Shulhan Arukh, the supreme Code of Law for all Jews, explicitly disapproved of the practice of Kapparot with chickens on the eve of Yom Kippur, and he used very harsh terms. In the first edition of the Shulhan ‘Arukh (Venice 1565), it is written in the title of siman 605, where Rabbi Yosef Caro discusses Kapparot: מנהג כפרות בערב יום כפור מנהג של שטות הוא. “The custom of Kapparot on the eve of Yom Kippur is a foolish custom.” In later editions, the editors erased the last line (see the original edition of the Shulhan ‘Arukh here).

Why such opposition to the Kapparot?

First, as Nahmanides said: mishum darke haemori—”because it is similar to the practice of idol worshipers.” (Even today, many cults like Macumba, Vodoo, etc., use a small chicken as a sacrifice to their deities. You can Google, for example, “Eshu” or “Elleggua,” major idol-warriors of Santeria, who must be worshipped by sacrificing a small chicken).

Second, the fact that the Kappara performance resembles the Korbanot performance made many rabbis very concerned because slaughtering an animal as a sacrifice outside the Bet haMiqdash (haqrabat hutz) is a serious Biblical transgression. For this reason, many rabbis in the past forbade the consumption of the chicken that was slaughtered in this fashion (or intention) of a qorban. The Rishba, while still opposed to Kapparot with chickens, allowed eating the chicken, which was usually given to the poor, because it is not one of the animals that were offered as sacrifices in the Bet haMiqdash.

Third, since so many people want to do Kapparot on the eve of Yom Kippur, the Shehita might not be done with enough care and attention in terms of checking the knives and other ritual details. This is the point brought by Rabbi Obadia Yosef z”l (who in the past supported the Kapparot) to favor the performance of Kapparot with Tsedaqa (see this).

There is yet another problem, which should be of great concern when considering doing chicken Kapparot. Because of the great demand and the short time to slaughter so many animals, the chickens are too often mistreated in the process, left for days in cages without food or water. This is a serious transgression of an explicit Biblical prohibition instructing us to treat animals with respect and avoid unnecessary suffering (tsa’ar ba’ale hayim). The new Ashkenazi Chief Rabbi of Israel, Rabbi David Lau, addressed this issue last year (see here).

Lastly, if the person who does the Kappara would give the slaughtered chicken directly to a poor person, as was done in the past, then we could view this Kappara as a form of Tsedaqa. But people who perform the Kapparot often take seriously the idea of transferring their sins into the chicken, and therefore, neither they nor needy people would eat those chickens “full of sins.” Many of these chickens are not eaten but wasted. If one kills an animal unnecessarily (not to be eaten), one transgresses another explicit Biblical prohibition: bal tashchit, i.e., unnecessary waste of the blessings, in this case, an animal’s life, that God granted us.

In conclusion, the best way to do Kapparot is by giving Tsedaqa (charity for needy people). In this case, none of the above-mentioned problems would apply, and in addition, before Yom Kippur begins, you will be fulfilling the beautiful Biblical commandment of charity. This is a Mitsva with no negative side effects. On the contrary, Tsedaqa was regarded as the most important Mitsvat ‘ase, as Maimonides writes: “We have to care about the Mitsva of Tsedaqa more than [we care about] any other positive commandment” (MT, Matanot ‘Aniyim 10:1). Tsedaqa brings great zekhut (merit) to the giver and great relief to the recipient—וצדקה תציל ממות.

See this video where Rabbi Shelomo Aviner, Rosh Yeshibat Ateret Cohanim, explains the ways of doing Kapparot and mentions, among other things, that Rabbi Kaddouri z”l and Rabbi Shlomo Zalman Auerbach z”l did Kapparot with Tsedaqa instead of chicken (here).

See this video where rabbi Shelomo Aviner, Rosh Yeshibat Ateret Cohanim explains the ways of doing kapparot and mentions, among other things, that rabbi Kaddouri z”l and Rabbi Shlomo Zalman Auerbach z”l made kapparot with Tsedaqa instead of chicken.

TZOM GEDALIA: Why do we fast today?

Today, Sunday, October 6 (4th day of Tishri), we observe Tsom Gedalia, a fast day established to commemorate the assassination of Gedalia Ben Ahiqam, the governor of Israel during the days of Nebuchadnezzar, and the definitive exile of the Jews from the land of Israel during the time of the First Temple (Bet HaMikdash).

After the Destruction of the First Temple

When Nebuchadnezzar, the emperor of Babylon, destroyed the Temple of Jerusalem in 586 B.C.E., he killed a large part of the population of the Kingdom of Judea (Yehudah). He also took tens of thousands of Jews captive to Babylon. Many others fled to the outskirts of Jerusalem or to neighboring nations like Ammon, Moab (modern-day Jordan), or Edom. Once Jerusalem was destroyed, the independent Jewish state ceased to exist, and Nebuchadnezzar declared Judea a province of the Babylonian Empire. The Babylonians allowed a small number of survivors — the wounded and the poorest farmers — to remain in Israel to work the land and prevent its desertification.

Gedalia Ben Ahiqam

To govern the Jews who remained in Israel, Nebuchadnezzar brought Gedalia Ben Ahiqam, a Jewish noble, from Babylon and appointed him governor of Judea. It was an unexpected event, a true miracle, that a Jew was appointed to govern Judea. Gedalia belonged to the Shafan family, Jewish nobles who had established themselves in Babylon during the exile of Jeconiah (597 B.C.E.) and enjoyed the emperor’s trust. Gedalia settled in Mitzpah, a town north of Jerusalem. The king of Babylon declared the war over and assured that the Jews who had fled could return to Israel and live there in peace as his subjects. The prophet Yirmiyahu (Jeremiah) joined Gedalia. Together, they hoped that one day the emperor of Babylon would allow the exiled Jews to return and rebuild the Temple.

When the Jewish survivors who had fled Jerusalem heard that Gedalia had been appointed governor, they jubilantly returned to Israel. They settled the land, worked it, and harvested its fruits successfully. With Gedalia in charge, the hope of returning to a normal life and rebuilding the Bet HaMikdash was now a matter of time, and it seemed more real than ever.

The Assassination

Then, the unimaginable happened. Ba’alis, the king of Ammon, was an ally of Egypt, the principal enemy of Babylon. Ba’alis knew that with Gedalia as governor of Judea, it would be easier for Babylon to conquer his kingdom. Therefore, Ba’alis devised a plan to eliminate Gedalia and destabilize Judea. He found Yishma’el Ben Netania, a violent and ambitious man, a descendant of King David’s dynasty, and convinced him to assassinate Gedalia and claim the government of Israel. Ba’alis offered him logistical support and political backing, promising to recognize him as the new king of Judea.

Dangerous Naivety

At the beginning of the seventh Hebrew month, Tishri, Yishma’el and a group of armed men arrived in the city of Mitzpah, where they were warmly received by Gedalia, who gave them the honors due to a descendant of David’s dynasty. Despite having been warned by a Jewish general, Yochanan Ben Kareach, that Yishma’el planned to kill him, Gedalia naively dismissed the warning, convinced that no Jew would kill another Jew and that such rumors were absurd. However, the inexplicable happened: Yishma’el and his men assassinated Gedalia and the Babylonian officers with him. This assassination, carried out by a Jew, was seen as an act of war and insubordination against the emperor of Babylon.

The Second Exile

Yishma’el took all the Jews in Mitzpah as prisoners and headed to Ammon to proclaim himself king. Yochanan pursued him, but Yishma’el escaped with a small group of men and found refuge with Ba’alis. The Jews, now led by Yochanan, who were the last Hebrews remaining in the land of Israel, didn’t know what to do: staying would mean risking that the king of Babylon, without knowing who planned Gedalia’s assassination, would blame and kill all the Jews for insubordination. The other option was to flee to Egypt and ally with the enemies of Babylon.

Yochanan asked the prophet Yirmiyahu to pray and seek God’s guidance on whether to stay in Israel or flee to Egypt. After 10 days of prayer and meditation, Yirmiyahu received a clear divine message: “Stay in the land of Israel. The king of Babylon will not harm you. God will help you establish yourselves and rebuild the Jewish settlement. But if you escape to Egypt, the sword and famine you fear will reach you there.”

Inexplicably, Yochanan and the leaders of the Jewish refugees refused to listen to Yirmiyahu, accusing him of lying and falsely proclaiming to have received a divine message. Thus, they decided to flee to Egypt under Yochanan’s leadership.

As Yirmiyahu had anticipated, in Egypt they faced hunger, persecution, calamities, and death.

The land of Israel remained desolate and without an organized Jewish population for 52 years. The hopes of returning to Jerusalem and rebuilding the Bet HaMikdash vanished. It was as if the Temple of Jerusalem had been destroyed a second time, this time due to the actions of the Jewish people themselves: the assassination of Gedalia and Yochanan’s decision not to heed the divine word conveyed by the prophet Yirmiyahu.

The Fast of Gedalia

In memory of these tragedies that sealed our first exile, the prophets of Israel established Tsom Gedalia, a day of fasting observed the day after Rosh Hashanah. Generally, this fast is held on the third day of the Hebrew month of Tishri, unless Rosh Hashanah falls on Thursday or Friday, in which case the fast is observed on the fourth day of Tishri.

For the times of the fast see here: https://www.myzmanim.com

Leather shoes on Yom Kippur

Written in 2015

Wearing leather shoes on Yom Kippur – is it a Minhag or a strict Jewish law?

Wearing leather shoes is one of the five prohibitions of Yom Kippur. Just as a reminder, the five prohibitions are: (1) Eating and drinking, (2) washing or (3) anointing the body, (4) having marital relations, and (5) wearing leather shoes. Wearing leather footwear is a strict prohibition connected to the verse in Vayikra 23:27 “On the 10th of Tishri you shall deprive yourself”, which means refraining from the most basic physical needs, comforts, or pleasures for a day. And not wearing leather shoes is one of these prohibitions. The Torah did not command us to be barefoot but just to avoid wearing shoes made of leather. This prohibition is the same for men and women. Moreover, unlike other Yom Kippur’s prohibitions, such as fasting, the prohibition of wearing leather shoes should also be taught to children, even when they are still not at the age of fasting.

If it is such an important issue, why do so many people in our community not know about it?

The Jews in Iran, or at certain times in Syria or Morocco, did not live in open and respectful societies. Jews were, in the best case, tolerated by the local population, and they had to be very discreet in what they did. It is often difficult to determine if a specific element or behavior concerning religious customs is a Minhag or a consequence of living under entirely different circumstances. For example, I had previously wondered why my grandmother, who came from a very traditional family in Syria, did not know about Tebilat Kelim (immersing the utensils in the Mikveh before using them). And I remember that when I asked her this question, she resented it, implying that if Tebilat Kelim had been such an important Mitzvah, she should have known about it. She hinted that I was trying to bring a new Minhag or new Mitzvot, etc. Later on, I discovered that in Damascus, some Jews were so poor that they never got to buy new utensils or tableware in their lifetime. They used what they had inherited from their parents, so there was never an opportunity for them to practice Tebilat Kelim. It was not because they did not know about it, but because they did not have to. Since then, I have become more cautious when classifying certain traditions. Sometimes it is a real Minhag that should be kept, and sometimes, our grandparents did not do certain things in the past because of living in a different scenario. Mr. Nassim Bassalian told me that in Iran and in many other Muslim countries, snickers or other fabric shoes were not available many years ago, and even when available, it did not look good for a respectable person to be walking with those fabric shoes. I also heard that on Tisha beAb and Yom Kippur, many people wear leather shoes to walk to Kanissah. Then, at Kanissah, they would leave the shoes outside and be inside the Synagogue barefoot, stepping on comfortable carpets. Mr. Nassim Bassalian told me that a few people in Teheran wore slippers or even socks, but most people did not know the importance of it.

Our circumstances today, BH, are entirely different:

1. We live in total freedom to practice our religion openly.

2. Snickers, of all footwear, are the most common, popular, and accessible footwear.

NITSABIM: The Day of Judgement

אתם נצבים היום כולכם לפני ה’ אלוקיכם

DAY OF JUDGEMENT

Rosh haShana, the beginning of the Jewish New Year, is just a few days away. Starting a new year is naturally a cause for celebration and joy. But not everything is celebrations and festivities when it comes to the Jewish New Year. For the Jewish people, Rosh haShana is also a very serious time. To the point that the Sages spoke more, much more, of the serious aspects of Rosh haShana than of the celebratory aspects. The rabbis of the Mishnah (200 CE) explained that Rosh haShana is nothing less than the day of judgment (יום הדין). What is the trial about? Examining our own lives, if we are going the good way or the bad way. And who judges us? Ourselves, in the presence of God!

This idea, “being in the presence of God,” is alluded to in the first pasuq of this week’s Parasha, which somewhat anticipates what will happen next week on Rosh haShana.

Let’s see.

OBJECTIVE SELF-JUDGEMENT

The judicial process begins on the day of Rosh HaShana. When we enter the Synagogue in the morning, we should feel that we are entering the court of Law. The first challenge, and the most important one, is to identify the Judge who is present but is not easily “seen” . Why is it so important to discover the judge? Because self-judgment only makes sense if we evaluate ourselves objectively. And only when we are able to visualize that we are in front of God we might achieve objectivity. Why? Because He knows us perfectly. We cannot deceive Him, as one could fool a human judge. But “His Presence” forces us to be objective and prevents us from fooling ourselves. If we feel His Presence, our hearts will open completely before Him.

LIFE AND DEATH

Our Tefilot, prayers help us to open our eyes and discover the Judge. In the prayers of Rosh haShana we repeat over and over the keyword: “Melekh” (King, Sovereign) or Malkenu “(our King). For Jews, the King is also the legislator, the final authority and the Supreme Judge. Among other attributes, the King could condemn one of his subjects to capital punishment or suspend his execution. And this is the key idea of Rosh haShana. Understanding that as a Judge, God can sentence us to lose our life during the next year, ח”ו. And on the contrary, if somehow our “destiny” ח”ו is capital punishment, HaShem can commute our sentence.

SHOFAR

The most special moment of Rosh haShana is when we hear the Shofar. Hearing the Shofar is like hearing the gavel, announcing that the heavenly court is in session. In ancient Israel, when a new King was crowned, the Shofar was blown to officially declare his new kingship. In the same way, when we listen to the Shofar, we declare that we recognize God as our King / Judge. And if we DO NOT take this idea lightly, we will surely feel paralyzed, in shock or with goose bumps (or shaking or crying), out of fear that the Judge will not consider that we deserve another year of life. Or we might feel ashamed since the Judge examining us knows us better than ourselves. If this happens, if we “tremble” when we hear the Shofar, it means that the Shofar is working well. And that we are correctly interpreting what its voice wants to tell us.

WAKING UP

While the Shofar sounds, we DO NOT have to admit guilt, confess, repent, or even ask for forgiveness. And I think it is unnecessary to explain that when one hears the Shofar, one should not “ask” God for any requests …. All of that is very important, but it should NOT be done when one hears the Shofar. As we listen to the Shofar, Maimonides says we should focus our efforts on “awakening”, that is, becoming aware that we are in God’s Tribunal, and we should make every effort to become aware of Who is presiding over the Court.