A Cleansing for the Soul By Rabbi Dovid Goldwasser

R’ Yechezkel Levenstein explains that the upsurge in mitzvos cleanses the nefesh from the impurities of the body. From the time of the sin of Odom HaRishon the nefesh became impure; the Torah is a means by which man is able to return to our earlier state of purity and holiness.

The month of Tishrei, therefore, is a special present to the Bnai Yisroel. It is a charmed time in the year where our potential for greatness is limitless. Since Tishrei is so replete with mitzvos, its awesome responsibility may at times be overwhelming.

Accruing Merit By Rabbi Dovid Goldwasser
We read in the mishnah, “Rataoh Hakadosh Boruch Hu l’zakos es Yisroel l’fichach hirboh lohem Torah u’mitzvos -- Hashem Yisborach wanted to make the Bnai Yisroel worthy of merit, therefore He gave us a great amount of Torah and mitzvos.” During the month of Tishrei, when all of us pray that we are judged for a good year full of bracha and hatzlacha, we want to accrue as many zechuyos as possible. Therefore Hashem makes it easier for Klal Yisroel by affording us all these opportunities to fulfill an abundance of mitzvos. Simultaneously, as we are being judged, every moment of our day is spent in the performance of avodas Hashem.

People often approach me during these days to ask, “What should I be doing? What should I be thinking?” They want to know the proper mindset and attitude of going about their avodah during the months of Elul and Tishrei.

The medrash tells us (Shemos Rabba 24:3) that even though the Jewish people may go astray, Hashem cares for them as a loyal shepherd tends to his flock. The Maharzav comments that so too Hashem searches to find a merit for Yisroel and causes them to be worthy.

A Continuum of Mitzvos By Rabbi Dovid Goldwasser

The gemara in Rosh Hashanah 10a explains that the month of Tishrei is named yerach ha’aisonim – the month of the mighty. Rashi explains there that is because the month of Tishrei is fortified with mitzvos.

Why specifically does the month of Tishrei have so many more mitzvos than any of the other months? It is a month when one literally proceeds from mitzvah to mitzvah, and at the same time that we are preoccupied with the performance of one mitzvah we are already making preparations for the fulfillment of the next mitzvah.

The Power of Tzedakah By Rabbi Dovid Goldwasser

We are all familiar with the Chazal, “Tzedakah tatzil mi’moves – charity saves from death.” One may wonder why it doesn’t say that Shabbos saves from death, or tefillin.

The great Rabbi Yisroel of Rizhin tells us that the reason tzedakah has this unusual power is because many times when a person gives tzedakah, he is not sure if he can really give as much as he is giving, or he exerts himself beyond his limitations to give tzedakah. So too, Hashem says, “In the merit of this person’s effort in extending himself to give tzedakah, I will make sure that the years that he is given will be extended as well.”

Something That We Can Do By Rabbi Dovid Goldwasser

An interesting answer is presented. Teshuvah is somewhat of an art. A person has to know how to do teshuvah. He has to feel sorry; he has to regret what he has done; he has to confess to his sins. There are specific components of teshuvah that the Rambam mentions, which are sometimes not easily attainable.

Tefillah is also an art. There are many who have difficulty praying; it is a challenge to have the proper kavanah, intentions and feelings. Many books have been written, and many lectures have been given, on how to pray properly.

However, the last of the three, tzedakah, is something that each and every one of us can do. It doesn’t require special skill. We do not need to have any special kavonos. All we need is a feeling heart . It is something that is doable for everyone, regardless of background, level, or station in life. The power of tzedakah is in certain ways greater than any other mitzvah.

Teshuva, Tefillah and Tzedakah By Rabbi Dovid Goldwasser

One of the high points of the davening throughout the Yomim Noraim is when we reach the words “teshuvah, tefillah u’tzedakah maavirin es ro’a hagezeiroh – repentance, prayer and charity remove the evil of the decree!” We know that a person who is devout in conducting himself properly in these three areas will be judged for a good year. If we would recognize that the entire year ahead is riding upon the merit of these three deeds, we certainly would intensify our efforts.

The commentaries ask the following question: Why do we start with prayer, then repentance, and finally tzedakah?

The Appropriate Baal Tokei’a By Rabbi Dovid Goldwasser

It was during the month of Elul, and Rav Levi Yitzchok was searching for a baal tokei’a for Rosh Hashanah. Yidden from all over flocked to R’ Levi Yitzchok to beg for the zechus to blow shofar for him.

R’ Levi Yitzchok took aside each applicant and asked, “What are your kavanos during the teki’as hashofar?” And each individual enumerated the lofty and holy machshovos to which he would be mechaven.

R’ Levi Yitzchok then approached the simple Yid, bent over a sefer in the corner of the bais hamedrash, who just hadn’t had the courage to even come close to the group of scholars huddled around the Rav. R’ Levi Yitzchok asked, “And what about you?”

The Yid trembled in the gadol’s presence and said, “Rebbi, I am a simple Jew with four daughters to marry, and I don’t even have a penny for a dowry. When it comes time for tekias shofar I will be mechaven ‘Ribono Shel Olam, may the teki’as shofar be according to Your will, and may the Ribono Shel Olam please fulfill my will and send zivugim for my daughters.’”
“You have the proper kavanos; you will be the appropriate ba’al tokei’a for Rosh Hashanah,” Rav Levi Yitzchok exclaimed.

Accepting the Yoke of the Heavenly Kingdom By Rabbi Dovid Goldwasser

The Chasam Sofer beautifully explains one of the reasons that we have the shofar is to inspire Am Yisroel to accept ol malchus Shomayim -- the yoke of the Heavenly Kingdom. What is the yoke of the Heavenly Kingdom? That is the responsibility of Torah and mitzvos.

Therefore, when the Soton hears the first set of tekios that we are blowing according to the mitzvah of the Torah he is frightened, but not totally terrified. For he still “comforts” himself, believing that Klal Yisroel will only accept upon themselves the mitzvos of the Torah but they will surely not accept the mitzvos of rabbinic origin. However at the time of tefillas mussaf, when we once again blow the shofar following the instructions of the chachamim, it is clear proof to the Soton that we regard the words of the chachamim the same as the words of the Torah itself, even to the point that the prohibition of bal tosif does not apply at all to their words. When the Soton realizes that we have accepted the yoke of Torah and also the mitzvos d’rabbanan he becomes completely horrified.

Alarming the Soton By Rabbi Dovid Goldwasser

The Talmud Yerushalmi states that when the first set of tekios are blown before Mussaf, the Soton is somewhat alarmed. When we once again blow the tekios that the chachamim instituted during the tefillas mussaf, the Soton becomes terrified. The early commentaries ask: How is it possible that the chachamim instituted the extra blowing of the shofar during tefillas mussaf seemingly adding on to the original mitzvah? We know that there is a Torah prohibition of adding on to the mitzvos.

The Rashba answers that the issue of “bal tosif, adding on to a mitzvah” is only applicable where the person puts in something on his own accord. However, if the chachamim instituted it for a specific need then there is no prohibition of bal tosif. Like it says in the Torah (Devarim 17:11)”according to the teachings that they will teach you … shall you do,” meaning that we are commanded to listen to the words of our chachamim.

Commemorating Akeidas Yitzchak By Rabbi Dovid Goldwasser

In contrast to the way we fulfill all the other mitzvos in the Torah, an interesting difference has been noted in our performance of the mitzvah of tekias shofar. With every other mitzvah, we reveal the mitzvah that we are about to perform. However, by the mitzvah of shofar we cover the mitzvah, and the shofar is not revealed until we are actually ready to perform the mitzvah. Why is this so?

We learn that when Avraham Avinu set out on his journey to offer Yitzchak as a korban, he was afraid that perhaps the Soton would want to prevent him from fulfilling this mitzvah. He would perhaps throw a stone in order to wound Yitzchak and thus invalidate him as a sacrifice. As a precaution, Avraham Avinu covered Yitzchak and concealed him from all eyes. To recall the great zechus of Avrahm Avinu and his mesiras nefesh to sacrifice his only son, we cover the shofar which is in itself a commemoration of Akeidas Yitzchak.

The Shofar’s Message By Rabbi Dovid Goldwasser

The question is presented though: If the bas kol rings out throughout the world and we can all hear the sound of the shofar, how is it possible that one doesn’t tremble?

The great gaon and tzaddik Harav Sholom Schwadron used to compare this to a man who came from a little village that was very primitive. The village had no running water and the villagers were totally unaware of any technological advances in the world around them.

One day, the villager had to leave for the big city, for the first time in his life. As he walked on the road, he noted that someone had been very thoughtful and considerate of the travelers. Wooden planks had been laid across the road, enabling the traveler to avoid the stones, dirt and mud along the road. In addition, two iron rails had been placed along either side to guide the traveler along the path.

Little did this villager realize that these were train tracks for a locomotive. A while later the wayfarer heard the consistent sounding of a whistle. A locomotive was quickly approaching on the tracks, but the villager thought that someone was playing music for his entertainment. He began to dance on the tracks, and the more the train blew its whistle, the more exuberant was his dance, until the inevitable finally happened.

Said Rav Schwadron: We all hear the sound of the shofar. Some dance. But others take heed and get off the path they are following in order to find the derech hayashar – the right road -- to life.

Powerful Days of Elul By Rabbi Dovid Goldwasser

The days of Elul are extremely powerful. After Bnai Yisroel transgressed with the Chet Ha’Egel, the Sin of the Golden Calf, and the Luchos were broken, Moshe Rabbeinu had to ascend to Har Sinai and daven for Bnai Yisroel to be forgiven. He went on Rosh Chodesh Elul and remained there for forty days until the tenth day of Tishrei, Yom Kippur, which signified the completion of the kapparah. It was at the end of this period that Hashem told Moshe, “p’sul lecho shnei luchos avanim karishonim – care for yourself two tablets of stone, like the first ones.”

The Tanna D’Bei Eliyahu tells us that the Bnai Yisroel fasted all the days that Moshe Rabbeinu went up on Har Sinai. On the fortieth day, Yom Kippur, they fasted day and night. Therefore, Yom Kippur has remained a day of kapparah forever. This period of forty days are deemed yemei ratzon – days of favor – and possess a unique power to evoke the midas harachamim – the Divine attribute of mercy. On each day that Moshe Rabbeinu was away, the Bnai Yisroel sounded the shofar in the camp so that they would not repeat their mistake in counting the days.

In commemoration, we too have the custom of blowing the shofar during the month of Elul, excluding Erev Rosh Hashanah when we do not blow in order to mark the difference between the tekios of Elul and the obligatory tekios of Rosh Hashanah.

Heavenly Voices By Rabbi Dovid Goldwasser

For example in Pirkei Avos (6:2) R’ Yehoshua ben Levi says “b’chol yom vayom bas kol yotzeis mehar chorev umachrezes v’omeres: oy lohem labriyos mei’elbonah shel Torah – Every single day a heavenly voice emanates from Har Chorev, and calls out and says: Woe to creation because of the insult to the Torah.”

Similarly, the gemara in Taanis (24b) states, “omar rav yehuda omar rav b’chol yom vayom bas kol yotzeis v’omeres kol haolam nizun bishvil chanina bni; v’chanina bni dayo b’kav charuvim -- the whole world is sustained because of Chanina my son, and Chaninah my son subsists on a small measure of carob.”

When we begin to sound the shofar from Rosh Chodesh Elul, the intent is to arouse us to do teshuvah. That is the nature of the shofar, as the pasuk states (Amos 3:6) “Im yitoka shofar b’ir v’am lo yecheradu – is a shofar sounded in the city and the people don’t tremble?”

The Sound of the Shofar By Rabbi Dovid Goldwasser

The Medrash Rabbah in Vayikra relates: R’ Abba Brei, the son of R’ Pappi, and R’ Yehoshua, said in the name of R’ Levi: “Kol yemos hashanah yisroel oskin b’melachtan ub’Rosh Hashanah notlin shofroseihen v’tokin lifnei hakodosh baruch hu. v’hu omed meikisei din l’kisei rachamim umismalei aleihem rachamim -- All the days of the year Bnai Yisroel are engaged in their work. On Rosh Hashanah they take their shofar and they sound it before Hashem.
Hashem gets up from the Chair of Judgment and moves to the Throne of rachamim and is filled with compassion for Bnai Yisroel.”

HaGaon HoRav Shalom Yosef Elyashiv cites the Eglei Tal who writes that every person is able to hear the sound of the shofar throughout the year inside of his heart, as many different Heavenly Voices have been allotted to the world.

An Exemplary Mitzvah By Rabbi Dovid Goldwasser

That is the reason why R’ Chanina ben Tradyon asked, “Where do I stand in regard to olam haba?” Similarly, that is the rationale for the response given by R’ Yosi, “Were you ever in a challenging situation?” The implication was, “Did you ever carry out an exemplary mitzvah, with pure intent and no ulterior motive?”

R’ Chanina understood that his act of harbotzas Torah in public did not necessarily assure him the reward of olam haba. There was the possibility, however small, that he might not have done it totally l’shem shamayim. Perhaps there was an underlying motive, seeking honor and respect, that propelled his actions. The basic principle is that the mitzvos and maasim tovim that an individual does in the public eye may have an ulterior motive. If so, the person cannot be worthy of olam haba and cannot attain merit for the eternal world.

However, the maaseh which is done privately, which is undisclosed to the public, is the type of mitzvah that merits one a share in olam haba. Therefore, when R’ Chanina referred to his personal Purim money that had become combined with the general tzedakah fund for the poor, and yet he gave all the money to tzedakah, it was evident that the act was done with no ulterior motive and with no possible hope for honor.

Albeit the performance of this deed was a relatively small maaseh – it didn’t even involve a lot of money – the mitzvah had been executed b’shleimus: its kavanah (intent) was totally l’shem shamayim, for the sake of Heaven.

So precise were the holy Tannaim when they scrutinized the performance of their deeds and assessed the honesty and morality of their maasim. We too must be aware of the intensity of the judgment that is exercised upon Klal Yisroel in these special days of Elul, before the Yomim Noraim. May we all merit a shanah tovah umesukah.

A Mitzvah with Kavanah By Rabbi Dovid Goldwasser

This is explained by the Rambam in his Pirush Mishnayos on Makkos concerning the mishnah of R’ Chananya ben Akashya, who stated, “Hashem wanted to grant Klal Yisroel merit; therefore He gave them Torah and mitzvos in abundance.”

The foundation of our emunah is predicated on the belief that if one fulfills the 613 mitzvos properly, without any ulterior motive other than his strong love for Hashem, the individual merits olam haba, the next world. But the Rambam takes this further by expounding on the statement of R’ Chananya. He contends that the reason Hashem presented us with such a large number of mitzvos is to enhance our odds of success. With the availability of such a multitude of mitzvos to fulfill, it would be highly improbable that the individual was unable to fulfill even one of them with the appropriate and complete kavanah that the Torah intends. In that way, with the performance of that mitzvah, the person revives his nefesh.

A Strange Conversation By Rabbi Dovid Goldwasser

HaGaon Moran Harav Shach questions this strange exchange. In light of the mesiras nefesh that R’ Chanina exerted in order to disseminate Torah to the masses at a time when it was absolutely forbidden by the Roman empire, why did R’ Chanina find it necessary to ask R’ Yosi whether he merits olam haba?

And, by the same token, why did R’ Yosi have to corroborate that R’ Chanina had faced a difficult dilemma in his life -- i.e. his personal Purim money became combined with the general tzedakah fund for the poor -- and he was mevater (conceded) on his own money? He could have simply replied to R’ Chanina’s question by citing his mesiras nefesh on behalf of harbotzas Torah?

The Answer By Rabbi Dovid Goldwasser

R’ Yosi was disturbed. “I am telling you things that are factual and significant; and you are telling me of the supernatural, that from Heaven they will have mercy on you [meaning that R’ Chanina is relying on a miracle]. I would be surprised if they don’t burn you and the Torah in the fire.”

R’ Chanina said to R’ Yosi: “Where do I stand in regard to olam haba?”

So R’ Yosi replied, “Did you ever find yourself placed in a challenging situation?”

R’ Chanina replied in the affirmative, that his personal Purim money had once become mixed up with the general tzedakah funds, and he dispensed all the money to the poor, without trying to recover his own share.

So R’ Yosi said to R’ Chanina: “If that is so, let my portion in Torah be from your share, and let my lot and maasim tovim be from your lot.”

The Question By Rabbi Dovid Goldwasser

The gemara states in Avodah Zarah 18a: “Tanu rabbanan … Our rabbis taught that when R’ Yosi Ben Kisma became ill R’ Chanina ben Tradyon came to visit him.

R’ Yosi said to R’ Chanina: “Chanina, my brother, don’t you know that from Heaven it has been decreed that the Roman nation should be rulers over us? They have destroyed the Bais Hamikdash, burned the Kodesh Kodoshim, killed the righteous ones, and caused His wise men to perish. And yet this ruler continues to exist.

“I have heard about you that you sit and you learn Torah, which has been banned by the government. And that you gather public assemblies to teach Torah, with a Torah resting on your lap.”

R’ Chanina replied to R’ Yosi: “From Shamayim they will have mercy on me,” meaning that he would be shielded with Divine protection.

Teshuvah By Rabbi Dovid Goldwasser

I would like to suggest that there are numerous chesed opportunities for one to get involved in – an organization, a yeshiva, a hospital, shidduchim, and particularly any chesed that one could do specifically for our brethren in need in Eretz Yisroel.

Perhaps the most important effort we can make on a personal level is to do teshuvah, to utilize this time as a period of introspection in which we examine our behavior bein adam laMakom and bein adam l’chaveiro.

We pray in Shemone Esrei for forgiveness from Hashem – slach lanu avinu … mechal lanu … -- we express our sincere regret and our longing to make amends. In the very next bracha, we ask Hashem re’eh na b’anyeinu – please, Hashem, see our afflictions and redeem us, blessed are You, Hashem, redeemer of Israel.

The sequence is very explicit. First we must do a sincere teshuvah, then we can merit the geulah and ask Hashem to redeem us.

Praying for Rain By Rabbi Dovid Goldwasser

We learn that any time rain was needed, the chachamim would come to Aba Chilkiyah, the grandson of Choni HaMagol, and ask him to daven. Once there was a great famine, and the chachamim sent two rabbis to ask Aba Chilkiyah to daven for rain. They first went to his house; but he was not at home. They later found him working in the fields. When he reached his home, he said quietly to his wife, “I know that these rabbis came to ask me to pray for rain. Let us go to the attic and daven. If it is the will of Hashem, then rain will come and it will not be obvious that we were the ones who davened for it.”

They both ascended to the attic to pray -- Aba Chilkiyah went to one corner and his wife went to the opposite corner. There was an astonishing occurrence when the rain cloud was noted to hover over the corner where Aba Chiliyah ‘s wife stood.

Aba Chilkiyah then went down to greet the rabbis. He asked why they had come and they explained that they were sent by the chachamim to ask him to pray for rain. “But,” they asked, “can you tell us why the rain clouds appeared in your wife’s corner first?”

Aba Chilkiyah answered them, “Because my wife is the one at home. She immediately helps the poor and the needy who come to the door.”

Torah, Tefillah and Maasim Tovim By Rabbi Dovid Goldwasser

Tefillah, as we learned above, has to be one that emanates from the depths of the heart. It must be a tefillah that moves us to tears, to beg Hashem for full Siyata d’Shmaya in defeating our enemies. The power of everyone’s tefillah is not to be underestimated. Even the tefillah of one individual can have a major impact on the heavens.

The pasuk tells us in Yeshayah (1:27): Tzion b’mishpot tipodeh v’shoveho b’tzedakah – tzedakah and good deeds will bring our redemption. The performance of every good deed has a powerful influence in Shamayim.

Acheinu Bnei Yisroel By Rabbi Dovid Goldwasser

Over the last few years, world attention has been focused on our Holy Land. Anti-semitic remarks have been made throughout the world from leaders of the UN, to people who are insane, to admired Hollywood stars. It is impossible for us to continue with our regular daily activities as we grasp the enormity of the transpiring events.

Rav Mordechai Gifter z”l, the Rosh Yeshiva of the Telshe Yeshiva, used to say yisroel lev ha’amim – Bnai Yisroel are the heart of the world. We understand that it is an eis tzarrah – a time of distress -- for Yaakov. We fully realize that we share equal responsibility for everything that happens to our brethren in Eretz Yisroel, and therefore we all seek for means and ways of helping the matzav.

We can offer invaluable support and chizuk for all of Klal Yisroel with our effectiveness in three major areas: tefillah, learning, and maasim tovim.

The Gates of Tears By Rabbi Dovid Goldwasser

The Tiferes Shlomo explains that one should not feel that chas v’sholom the tefillos of Klal Yisroel are not accepted. However, when the Bais HaMikdash was destroyed, the main tefillah of Klal Yisroel is to cry out about the exile of the Divine Presence, the Shechinah. Our main concern is to pray for Hashem. When a person is mispallel and cries over the galus haShechinah, then the gates of tears are not closed.

The Gates of Tefillah By Rabbi Dovid Goldwasser

R’ Elozor said: Since the days when the Bais Hamikdash was destroyed the Gates of Tefillah have been closed, as it says, “Yes, when I cry and I call for help, He quiets my tefillah.” But though the Gates of Tefillah are closed, the Gates of Weeping are not closed, as it says, “Hear my tefillah, Hashem, and give an ear to my cry, please be not silent at my tears.” (Brachos 32b)

The Meiri says that after the Churban Bais HaMikdash Hashem certainly continues to answer our tefillos. However, it is not the same as it was during the time that the Bais HaMikdash was standing, and therefore, we have to “knock” on the gates before our tefillos are answered.

The World in Which We Live By Rabbi Dovid Goldwasser

In the evening he began to reflect on his first day of life with the middas ha’emes. He was pained and full of sorrow when he realized what he had done and the untold agmas nefesh he had caused so many sincere individuals. How would he ever be able to repair what he had destroyed that day?

He then grasped the concept that living among people required a unique blend of middos. Just as we are enjoined to embrace the truth with two hands and to reject the sheker, there are often situations that must be tempered with a smidgen of sheker in order to maintain righteousness in peace and tranquility.

In fact, the shakran for once had spoken the truth. A person cannot live without a little bit of sheker. For at times emes can destroy and sheker can build!

Tzedek tzedek tirdof – the person has to be meticulous to implement both the middah of tzedakah and the middah of emes. The recounting of Hashem’s conversation with Avraham Avinu, on the other hand, teaches us that emes at times acquiesces to tzedakah, that which is right, in order to maintain peace and harmony among people.

The Man of Truth By Rabbi Dovid Goldwasser

However, when the “Man of Truth” heard this, he said, “If I could only be relieved from having to see you and your despicable face.”

The woman was horrified at her master’s unusual response to her blessing. But then he began to enumerate for her all his complaints. With a heavy heart, the maidservant left the house.

Upon his return from shul, the young man remembered to visit his wealthy childless uncle who had fallen ill and was looking forward to visitors. As he walked towards his uncle’s house, he mentally began to calculate the huge sums of money he would inherit upon the death of this uncle. With this in mind, and no conscious thought of deceit, our “Man of Truth” entered his uncle’s house. When he came into the sickroom, the young man remarked, “My dear uncle, I’m so happy to see you looking so ill. I am optimistic that you will not leave the bed upon which you are lying, and I look forward to becoming wealthy from the inheritance of your possessions.” He candidly continued to speak his mind, until the afflicted uncle finally banished him from the house.

The Face of Deceit By Rabbi Dovid Goldwasser

The Ben Ish Chai offers an unbelievable parable of a young man who, on the first day of Rosh Hashanah, began to contemplate the shortcoming of this world which is filled with flattery and deceit. His imagination began to conjure up an ideal world where sheker was completely uprooted. As he became lost in his thought, he drifted off to sleep.

He dreamed of a little creature who appeared before him and presented as Sheker. The young man wrestled with Sheker, however he was finding it very difficult to knock him down. “I am not easily defeated,” he called out. “Don’t you realize how much I good I do for the briyos each day?” It was difficult to maintain an ongoing discussion with Sheker as his appearance kept changing, from somebody young to somebody old, from a nice-looking individual to a disgusting being, and from green to red.

They finally reached an agreement whereby the being named Sheker would not reappear for one entire day. He would allow the young man twenty-four hours of respite, free of any involvement with Sheker, or deceit.

The young man was absolutely delighted with this plan and woke up. When he opened his eyes, his faithful maidservant was standing near his bed and offered him a bottle of water. She said to him, “May you have a good new year with all of its blessings.”

Peace vs. Truth By Rabbi Dovid Goldwasser

The acts of Hashem are a paradigm for all generations. This particular modification that Hashem made when He repeated His conversation with Sarah to Avraham is to teach us that the quality of peace is even more important than the quality of truth.

The middah of emes has its boundaries. If a person uses it at all times and in all places, without considering the situation at hand, he can harm himself. This would in fact not be a middah chassidus, an extra measure of piety, but rather something that is foolish and forbidden.