1

Tzom Gedaliah falls on the third day of Tishrei, following the two days of Rosh HaShanah. Thus, the verse, "Grant us life during two days, raise us up on the third day, and we will live before Him," can be considered as an allusion to it.

This can also be related to a verse from the portion of Torah associated with the present day, "For His nation are a portion of G-d. Ya'akov is the rope of His inheritance." Ya'akov is the third of the Patriarchs, possessing a threefold merit (his own and that of his ancestors, Avraham and Yitzchok) and thus is like a threefold cord which "will not easily be broken."

The emphasis on three is also related to the blowing of the shofar on Rosh HaShanah. The Avudraham writes that the blowing of the shofar on Rosh HaShanah is reminiscent of the sounding of the shofar during the giving of the Torah. Our Sages associated that revelation with three, explaining that it was "a threefold Torah, to a threefold people, through the third [of Amram's children], on the third day in the third month."

All these qualities receive greater emphasis this year, 5750, "a year of miracles." That expression implies two concepts:

1. that there will be many miracles,

2. that the miracles will be manifold in nature, each one, a miracle within a miracle, revealing a miraculous order of a transcendent nature.[11]

This is intensified by the "miracle" of Rosh HaShanah, i.e., that it is uplifted above all the other days of the year and is reflected in the unique service of coronating G-d as King of the world. This coronation involves our innermost powers, will and pleasure. In particular, this is emphasized this year when Rosh HaShanah falls on Shabbos which is uplifted above all the other days of the week.

The above can be related to the verse mentioned above, "For His nation are a portion of G-d. Ya'akov is the rope of His inheritance." A "portion" relates to the Baal Shem Tov's statement, "When you grasp a portion of the essence, you grasp the essence in its entirety." An "inheritance" refers to a continuous chain in which a testator transfers property to his heirs without any break. The heirs stand in the place of the testator. The Jews are a "portion" of G-d and His "inheritance," since "Israel and the Holy One, blessed be He, are One."

The concept of "inheritance" (äîçÉ) receives unique emphasis this year. 5750 (Tav-Shin-Nun) -- in addition to serving as an acronym for the Hebrew words meaning, "It shall be a year of miracles" -- can also be interpreted as an acronym for the Hebrew words meaning, "It shall be a year of His inheritance, i.e., it will be revealed in a miraculous manner that the Jews are G-d's inheritance, that "Israel and the Holy One, blessed be He, are all one."

Similarly, the name of the year can be interpreted as an acronym for the Hebrew words meaning, "It shall be a year of the Neshamah, 'the soul,"' i.e., a year when the unique nature of the Jewish soul will be revealed.[12]

The above concepts receive greater emphasis when the above verse is studied as part of one's fixed sessions of Torah study. This study should become "fixed" within our souls and thus, allow us to appreciate how this verse is relevant to our own souls.

2

The uniqueness of the third day of Tishrei, the fast of Gedaliah, is influenced by the nature of the two days of Rosh HaShanah which precede it. This year, since the first day of Rosh HaShanah fell on Shabbos and the shofar is not sounded, special attention is given to the verses of shofaros. What is accomplished through the sounding of the shofar in other years is accomplished this year through the recitation of the verses of shofaros. The verses of shofaros focus on the giving of the Torah which, as mentioned above, is associated with the concept of three. Thus, it relates to the present day, the third of Tishrei.

This year, the influence of "the year of miracles," is such that Rosh HaShanah which falls on Shabbos can bring about the nullification of the exile and thus, the nullification of this fast day. To explain: After the influence drawn down by the recitation of the verses of shofaros on the first day of Rosh HaShanah, on the second day of Rosh HaShanah, the shofar itself is actually sounded. Based on the principle that "one must always proceed further in holy matters," one must say that the blowing of the shofar on the second day of Tishrei surpasses the recitation of the verses of shofaros on the first day of Tishrei. Thus, this blowing of the shofar can be compared to the sounding of the shofar in the Beis HaMikdash (or in every place where a court is held) when Rosh HaShanah falls on Shabbos.

To explain the unique aspect of sounding the shofar on Rosh HaShanah which falls on Shabbos in such an instance and thus, the unique aspect of the second day of Rosh HaShanah; this practice was begun by Rabban Yochanan ben Zakkai in Yavneh.[13] Yavneh was granted to Rabban Yochanan ben Zakkai in place of -- and to compensate for the destruction of -- the Beis HaMikdash.

Through the influence of Yavneh, we can negate the destruction of the Beis HaMikdash and the ensuing exile. Even though Vespasian had been elevated to the position where the Torah considered him a powerful person and gave him the potential to destroy the Beis HaMikdash, Rabbi Yochanan ben Zakkai had the confidence to approach him and ask him for Yavneh. Since the compensation for the Beis HaMikdash's destruction depended on Yavneh and its wise men, even the powerful person who destroyed the Beis HaMikdash was forced to grant Yavneh to the Jews.[14] Thus, all the practices connected with Yavneh and its court are associated with the nullification of the exile. This is the quality represented by the blowing of the shofar on the second day of Rosh HaShanah, a potential that allows for the nullification of the exile and thus, of the fast of Gedaliah.

This concept is also alluded to in the very name, "the fast of Gedaliah." "Gedaliah" is related to the word gadol which means "great" and is thus related to the verse, "Great is the L-rd and most praiseworthy in the city of our G-d," which alludes to the rebuilding of Jerusalem and "The honor of this latter house will be greater than the first," which refers to the building of the third Beis HaMikdash.[15]

May the above lead to the coming of Moshiach. Having been written down and inscribed for a good year on Rosh HaShanah, may we merit the ultimate and complete redemption. This will be hastened by the distribution of money to be given to tzedakah.[16] And then, all of the above concepts will be revealed. We will appreciate in an open and revealed way how this is a year of miracles and then, we will proceed in our service, going from "strength to strength" until it is openly revealed how, "Israel and the Holy One, blessed be He, are all one."

Machne Israel Special Development Fund

4th Day of Tishrei, 5750

These remarks, though addressed to the particular gathering, also contain lessons of general nature, based upon the teachings of our Sages, which shed light on the manner in which a person should respond to G-d's blessings of prosperity and success.

This meeting is being held during the Ten Days of Teshuvah, a unique time of year. The uniqueness of a particular season is a concept that need not be explained to businessmen. The status of the economy depends upon prevailing conditions of the time, with varying seasons more opportune for particular business ventures. This phenomenon is not accidental. It is by Divine Providence, to make one more aware how greater potential is granted during particular times of the year for success in Torah, mitzvos, and the full range of activities they inspire.

This time of year is associated with the acceptance of resolutions regarding one's behavior in the year to come. This particularly applies to men of means who have been blessed with special capabilities and opportunities to increase the good that exists in their own homes, their communities, and in the world at large. Their wealth is a sign of the trust and confidence G-d has in them that they will exercise these potentials to the fullest degree.

In this context, we can better understand our Sages' statement: "Rebbe (Rabbi Yehudah HaNasi, the compiler of the Mishnah) honored the wealthy." Now, Rebbe did not need to curry favor with anyone. (Indeed, our Sages compared his personal wealth to that of the Roman emperor.) He honored the wealthy because of his awareness of the trust which G-d vested in them to utilize their bounty to spread good and blessing around them and in the world at large.

Surely, the resolutions you accept will involve the mitzvah of tzedakah. Indeed, the desire to become involved in such activities is one of the personality traits which characterize the Jewish people who are, to quote our Sages, "merciful, humble, and perform acts of kindness." Similarly, giving tzedakah fulfills the mitzvah of "Love your fellowman as yourself," which is "a great principle of the Torah."

G-d will certainly repay your generosity by increasing the trust he has bestowed upon you and expanding your potentials for positive activity. In the world at large, we see that when a person fulfills the responsibilities with which he has been entrusted, he is rewarded, and at the same time is also given greater responsibilities. Similarly, when a person uses his or her wealth for the purposes that G-d intended, He rewards him and entrusts him with more wealth to use for these purposes.

One of the cardinal principles in the world of business is honesty and trust, where promises are fulfilled and commitments are honored. This conduct, in turn, evokes the trust and commitment of others. This trust leads to greater business opportunity.

Influence accompanies wealth. A person's success affords him the opportunity to spread his values among others. His involvement in the positive activities mentioned above serves as an example to others. Indeed, the advertising industry has capitalized on the fact that a successful person's involvement in a particular activity is itself an inspiration for others to emulate.

Furthermore, it is usual for business associates and colleagues to consult each other and share ideas and advice. There is no better advice to give a colleague then to involve himself in tzedakah, giving a tenth or a fifth of his or her profits to charity, and through these efforts, spread good throughout the world.

A corollary to the above point:

In business dealings, one is often involved with non-Jews. This provides an opportunity to influence them to fulfill the seven universal laws given to "the descendants of Noach." The Rambam (Maimonides) writes that each Jew has the responsibility to spread the observance of these principles of justice and morality to all mankind.

The latter concept is reflected in our High Holiday prayers when we beseech G-d to "Reign over the entire world in Your glory... May everything that has been created comprehend that You have created it;" i.e., we request that every person become aware and feel that G-d creates and controls all existence. This consciousness will surely motivate that person to carry out His will. By spreading such awareness, a person influences and transforms his surroundings and the entire world into a place which is fit to serve as "a sanctuary and a dwelling for G-d."

The potential for the success of the above activities is further enhanced by the fact that many people have gathered together to make resolutions to use their potentials for positive purposes and support the positive efforts mentioned above. As is seen in business, however great the potential possessed by any single individual, the "pooling of potentials" in cooperative efforts multiplies the possibilities for success.

A parallel to this concept can be seen in the laws of prayer relevant in this season. Our Sages have taught that during these Ten Days of Teshuvah, the prayers recited by an individual have the same power as communal prayer throughout the year. It is self-understood that communal prayer during this period reaches an even higher level.

The success of these activities should not lead to complacency or motivate one to "rest on his laurels." Instead, as our Sages declared, "Whoever has one hundred desires two hundred, whoever possesses two hundred, desires four hundred." The positive activities one performs and the success they bring should motivate an increase, and a double increase, in these activities.

May your charitable activities bring blessing to all your affairs, including your personal matters and those of your families. May you receive the blessings traditionally conveyed at this time of year, a chasima and a g'mar chasima tova.

These blessings are enhanced by the unique nature of this year. The Hebrew letters which refer to the year 5750 (Tav-Shin-Nun) serve as an acronym (in Hebrew) that means "This will be a year of miracles," bringing miraculous success in all one's endeavors. The positive nature of this year is further emphasized by the fact that Rosh HaShanah (the "Head of the year") was celebrated on Shabbos, a day which the Torah describes as a day of blessings.

May the miraculous nature of this year also be reflected in the realm of interpersonal relations, and may colleagues and associates who in the past may have had difficulties seeing eye to eye, join together in combined activities which will increase their potential for success.

May this year also bring peace and understanding in the world at large, bringing about a Shabbos-like atmosphere of tranquility, and may this hasten the coming of the era which is "Shabbos and rest for eternity," the Messianic age. Soon, may we reach and be able to see the last moment of golus (exile) and it will become the first moment of Redemption, speedily in our day.

   

Notes:

11. (Back to text) This parallels the explanation of G-d's transcendent oneness. On one hand, it represents a level that transcends all possibilities for division. Conversely, this oneness is reflected in a myriad of particular qualities.

12. (Back to text) In particular, all the five aspects of the soul as revealed by its five names will be revealed. Furthermore, the essence of the soul which transcends all names will be revealed.

13. (Back to text) This practice was continued in Rabbinic courts even until the time of Rabbeinu Yitzchok Alfasi.

14. (Back to text) This was an expression of G-d's great love for the Jews, a love which was revealed at the destruction of the Beis HaMikdash as evidenced by the cherubs' embrace when the gentiles entered the Beis HaMikdash.

15. (Back to text) Though our Sages interpreted this verse as referring to the second Beis HaMikdash, in the fullest sense, it refers to the third Beis HaMikdash, the "sanctuary of the L-rd, established by Your hands."

16. (Back to text) There is also an allusion to the distribution of money to be given to tzedakah in the name of the year. 5750 (Tav-Shin-Nun) can be interpreted as an acronym for the Hebrew words meaning, "May it be a year of giving [tzedakah]."