Twerski on Machzor Rosh Hashanah

Teshuvah demands doing a thorough soul-searching, discovering the character defects that are innate in every human being vanity, greed, envy, selfishness, lust and transforming them into desirable traits

It noteworthy that at the start we pray, "Remember us for life" but we do not say, "for a good life." At the end of the Amidah we say "And inscribe all the children of Your covenant for a good life" Why the difference? What is a good life? King David states, "As for me, closeness to Hashem is my good" (Psalms 73:28). Mesillas Yesharim (Chapter 1) comments, "Being close to Hashem is the only true good. Whatever else people consider to be good is illusory." At the beginning of the Amidah, we ask Hashem for the gift of life, which is solely a gift from Him. However, for it to be a "good life" requires our participation. During the Amidah we prayed for Hashem to reveal Himself to all mankind, and in the prayer of Modim we acknowledge Hashem's kindnesses and express our gratitude to Him. We have thus taken several steps to bring us closer to Hashem. Therefore, we may now ask for a "good life."

Rosh Hashanah is indeed a Yom HaZikaron, a day of remembrance. Both Hashem and we ourselves should remember our beauty of yore

We eat a slice of apple dipped in honey and ask for a "year that is good and sweet." We recognize that there are sometimes blessings in disguise, where the good may packaged in an unpleasant wrapper. Therefore, it is not enough to pray for a good year, but for a good, sweet year, in which we will experience the good as pleasant

"When the water... was consumed, she cast off the boy beneath one of the trees. She went and sat herself down at a distance... for she said, 'Let me not see the death of the child" (Bereishis 21:15, 16). It is worthwhile to cite the comment of R' Samson Raphael Hirsch: Hagar's whole behavior is extremely characteristic and reveals the shortcoming, the imperfection of the Hamitic character. A Jewish mother would not have forsaken her child, even if all she could do would be to try to comfort him, even if it were only to soothe him for a millionth part of a second. To go away, simply because "one cannot bear to see the misery," is not evidence of sympathetic feeling for another, but is the cruel egoism of a human nature that is still crude. In truly humane people, the feelings of duty master the strongest emotions, make one forget one's own painful feelings, and give helpful assistance even if one can do no more than provide the comfort of one's caring presence

The Midrash states that the angels pleaded with Hashem not to save Ishmael because his offspring would murder and persecute the Jews. Hashem responded that He would judge Ishmael only in his present state of innocence, and not by what he would do in the future. Perhaps this is one of the reasons that we read this portion on Rosh Hashanah. During the month of Elul, we do teshuvah and make various resolutions about refining our character. Unfortunately, although we did this in past years, no sooner did Yom Kippur pass than we regressed to our earlier behavior patterns. By reading this portion, we plead to Hashem that He judge us in our present state of teshuvah, just as He judged Ishmael favorably, and not judge us by the likelihood that we will relapse in the future

"Then Hashem opened her eyes and she perceived a well of water" (Bereishis 21:19). The Torah does not say that Hashem created a well for her, but rather that He enabled her to see what she had failed to see earlier. This is a most important teaching. If adverse circumstances cause one to panic, one may be oblivious to opportunities and solutions that may be readily at hand. A well had been there all the time, but Hagar panicked and did not see it. It is not easy to maintain composure under stress. Firm emunah (faith; trust) in Hashem will serve to forestall panic. It is always wise to share your anxieties with someone else, who, because he or she is not experiencing your own particular stress, may be able to enlighten you, enabling you to see that which you did not initially perceive

In addition to meaning "sin," the word chet also means "lack" or "defect." A sin can only occur in a person who has a lack of yiras Shamayim, which rendered him vulnerable to committing that sin. Even after the sin is forgiven, a person should always remember that he had that vulnerability, and should forever be on his guard. Although the sin is erased through teshuvah, a person should not forget that he has been swayed in the past.

"That which a person remembers, Hashem forgets." If a person remembers his susceptibility to sin, Hashem forgets the sin. "That which a person forgets, Hashem remembers." If a person treats his sin lightly and totally dismisses it from his mind, he indicates that he is not sincere in his dedication to Hashem, and Hashem will remember this

The third verse in Shofros says "They saw the sounds of the shofar." (Exodus 20:15)." Rashi cites the Midrash stating that there was a miracle whereby they saw what is usually only audible. The Rebbe of Kotzk asked, "What purpose did this miracle serve?" The Rebbe answered, "The Hebrew word, lo, when spelled lamed-vav, means "to him" or "for him." When spelled lamed-aleph, lo means "no." However, both share the identical pronunciation. Had the Israelites only heard, "lo signov - you shall not steal," they might have misunderstood the lo signor as meaning "for Him you may steal," which would justify stealing in order to do a mitzvah, such as stealing an esrog or stealing money to give to tzedakah Therefore, they had to see the sounds, to see that lo was written lamed-aleph, that there is never any justification for stealing.

In a lighter vein, a man was noted to be crying during the prayers. "Why are you crying?" he was asked. He pointed to the text, "Look how tragic man is, made of dust and returns to dust." Someone said to him, "That's tragic? If he were made of gold and turns to dust, that would be tragic. But if he is made of dust and returns to dust, and in between can make a l'chaim, why, that's all profit!"