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Why are we not scared of Rosh Hashanah?We hear the stories of previous generations. How they would faint at the announcement of the word Elul and the extreme intensity of the build-up towards the day on which life and death are decided. If we had a court date or even a serious exam, we would naturally feel a sense of dread and anticipation. Why, by Rosh Hashanah, is that not so?Many Mussar experts have grappled with this question over the years, but I'd like to share my take.Human instinct is to respond to clear triggers. We respect transparent processes: cause and effect. We struggle to put in effort to achieve an unknown or indeterminate result. The clearer the connection between the actions we take and the end goal, the more it resonates with us.For example, if I exercise regularly, I can see gradual, yet clear, defined and trackable improvements to my physical health. Online shopping is more attractive if the delivery schedule is well defined.Conversely, we are scared away from systems that lack clear inputs and outputs. A credit card with an unclear fee structure. Investing in an expensive piece of new electronics when you're not sure if it is really worth the money. We even spend money to reduce uncertainty through insurance, warranties and returns policies.The Din of Rosh Hashanah falls into the second category.We believe that Hashem is in total control of our lives and that our health, wealth, relationships and all other things are determined by Him. We also believe that we are accountable for all our actions, Mitzvos and Aveiros, and that these have an effect on the verdict.Yet, we are equally aware of the countless other factors that determine Hashem's conduct towards us. Tzadik Ve'ra Lo and Rasha Ve'Tov Lo are not new issues. We know all the answers and philosophize away the question with the great, "We don't understand!" or, "We're not meant to understand!"But then it begs the question: why have the Din of Rosh Hashanah at all? If the Divine ways are beyond human comprehension, why reveal anything to us?The Ramchal explains that the Torah speaks to us about the various attributes of Hashem's behaviour in order that we should understand Him and connect to Him. However, the Torah simultaneously withholds information specifically so that we connect with Him.How does that work?To explain with a Mashal.In life, we hire out many professional services. Be it a plumber, lawyer, doctor, accountant or car mechanic, the dynamic is the same. We pay someone to do something we can't do ourselves.On the one hand, we want to understand what they are doing. If we have too little information, or the professional is doing something totally illogical, we quickly lose trust and suspect a scam.On the other hand, if the professional demonstrates so clearly how they operate and what's involved in the task, the next time around you'll just do it yourself.In order to maintain both the customer relationship and the professional relationship, the communication level has to be in the sweet spot: enough for the customer to feel that they are in safe hands, but not so much that the professional's expertise becomes unnecessary.Emunah in Hashem has the same balance.Hashem loves us and wants us to have the best possible relationship with Him. We want Hashem in our lives and running our lives. If we know too little about His ways, we'll lose trust in Him and His grand plan for us. Too much information, and we'll feel we can play the system and succeed without the relationship.Rosh Hashanah is where we accept anew that Hashem is the King of the world and of our lives in particular. We want to appoint Him as the boss, the true professional in how to live life to the max.Shanah Tova!!!!For any financial issues you require trusted professional assistance with please reach out at aharon@goldwaterfs.co.il.

Rosh Hashanah 5787 – Known Unknowns

Someone commented to me the other day that this year's Rosh Hashana is of extra concern to them. Due to this year falling on Shabbos, we'll be missing out on Shafor on the first day of Chag. Since second day Yom Tov is entirely Rabbinic in nature, it means that this year we're not performing the Deoraisa, Biblical, Mitzvah of Shofar at all. He pointed out that the previous two times this happened was 2020, the high of the Corona epidemic, and 2023, just before the October 7th tragedy.Is this real a thing? Was it the lack of first day Shofar which doomed the year?There is a Gemoro in Rosh Hashana (16b), "Any year without blowing (of the Shafor) at the beginning will have cries at the end of it." &nbsp;Pretty clear cut.However, Tosfos immediately comments that this isn't true if the reason for not blowing the Shofar was due to Shabbos. The Ritva goes further in saying that any "Ones", circumstances beyond the congregations control, would exonerate the community from any potential punishment. The Gemoro is only referring to a case where they failed to blow Shofar out of wanton laziness or evil intent.The Taz goes so far as to ask on Tosfos's position, that an ordinary Ones would carry the punishment, how this could be so? When else do we find an Ones is punishable? The Taz explains that missing Shofar is not what causes the punishment. The punishment was well deserved before Rosh Hashana. If Hashem makes it that an Ones occurs on Rosh Hashana preventing the blowing of the Shofar, that should disturb the rhythm of the community and serve as a wake up call to do Teshuva.So, according to all the Rishonim who comment directly on the Gemoro (Tosfos, Mordechai, Ran, Rashba, Ritva, Tos Harosh, Meiri) there is absolutely no reason for concern.However, in the Sefer Minchas Ani (a collection of Drashos on the Parshios by R' Yaakov Ettlinger) in Parshas Ha'azinu he comments that it is no coincidence that both temples were destroyed in years where Rosh Hashana feel on a Shabbos. Also, there was the year when we were forgiven for the sin of the golden calf. This he says shows how it can really swing either way and therefore one must be extra carful to do Teshuva in such a year.More fundermentally, we need to understand the motivation of Chazal when they decreed that we should not blow Shofar on Shabbos. What were they thinking, taking away such a cherished and clearlt vital Mitzvah for a farfetched concern that someone might come to carry?The Meshech Chochma (Vayikra 23:24), whose 100th Yortzeit we just marked, explains that in a relationship a person can do what he feels is best for the relationship, or what the other party is concerned about. We a Jews want to blow the Shofar for both the Mitzvah, the inspiration and the spiritual power it has. However, Chazal understood that the risk of someone potentially upsetting Hashem by transgressing Shabbos would upset Hashem far more. Avoiding potential upset of Hashem is far more important than any inspiration or advantage we would gain by blowing the Shofar. Truly Rosh Hashana is not about inspiring ourselves, but subjugating ourselves to a Higher force without preference or reservation.When filing taxes we always try to get what's best for ourselves. Play by the rules, but always look to the best play, the loophole, optimal result against the authorities. When it comes to our relationship with Hashem, it's not about doing the Mitzvos we like and ignoring the rest, it's about seeing what's Hashem's agenda for us and trying to live up to it.For any Shofar related or other financial issues you require assistance with please reach out at aharon@goldwaterfs.co.il.Good Shabbos.

Ki Seitzei 5786 – It’s Gonna be Great

Diverse hands coming together around a transparent donation vessel in natural sunlight, symbolizing community support and charitable giving

The mitzvah of tzedakah is widely regarded as a cornerstone of the Torah’s moral code. It is so fundamental that the Gemara (Kesubos 68a) states that to ignore it is tantamount to idolatry.While it is clear that the Gemara is using strong language to emphasize the severity of failing to give, what is the deeper meaning behind this comparison?The Chida explains that, given the vast amount of Torah literature, both in Tanach and Chazal, extolling the virtues of tzedakah, one who ignores this mitzvah is effectively rejecting a central pillar of our religion. Such an outlook borders on a form of idolatry.Rav Elchonon Wasserman offers an alternative approach: one who refuses to give charity is, in essence, declaring that their wealth, not Hashem, is the source of their success and security. In this sense, they are worshipping their money.Either way, tzedakah lies at the very heart of what a Jew must believe and practice. Jews give to one another across the globe. The UK Charity Commission has even announced investigations into whether UK charities are funding “illegal settlements” beyond the Green Line, places like Ramat Eshkol, Maale Adumim, Efrat, and Ramot.Safe to say, Jews have been giving for thousands of years, and nothing will stop us now.For any Charity related or other financial issues you require assistance with please reach out at aharon@goldwaterfs.co.il.Good Shabbos.

Reah 5786 – Just Give It

Overhead flat-lay of diverse shoe styles including sneakers, oxfords, trainers, loafers, and boots arranged on white wooden surface

There is a fascinating contradiction in the pesukim regarding whether Bnei Yisrael wore shoes in the desert. In this week’s parsha (Devarim 8:4), we are told that their “feet did not become swollen” from walking in the desert, implying that they walked barefoot. However, in Parshas Ki Savo (Devarim 29:4), it says, “your shoes did not wear out on your feet.”The Sifsei Chachamim explains that only those who left Egypt had shoes, while the younger generation born in the desert did not. The Mizrachi suggests that when the Torah says their feet did not become swollen, it is דווקא because they had shoes.The Chida quotes the Shach on the Torah, who explains that the miracle was that it did not matter whether or not they had shoes, as the Clouds of Glory carried them as if they were merely sitting on a ship. This explains how they were able to travel continuously for three days and nights away from Har Sinai. He further explains that we sleep in the sukkah to remind us of these journeys, during which they were protected and carried by the Clouds of Glory, even at night.In life, we purchase many items, some last, and some do not. In tax terms, this is called depreciation, or in layman’s terms, wear and tear. The government assigns fixed percentages for each type of asset that can be claimed as a legitimate expense, regardless of the item’s actual condition. Accordingly, the shoes of Bnei Yisrael would still qualify for depreciation deductions, despite their miraculous state of perfect preservation.For any Shoe related or other financial issues you require assistance with please reach out at aharon@goldwaterfs.co.il.Good Shabbos.

Eikev 5786 – Non-depreciating shoes

Often in life, we find ourselves having to justify our actions to those around us. Why were we late? Why didn’t we do what was asked of us? What was this decision based on?Do we always have to explain ourselves to everyone? Who cares what other people think?When the tribes of Reuven and Gad wanted to settle in Transjordan rather than live in Eretz Yisrael proper, Moshe rebuked them and set out a path whereby they would be “clean before both Hashem and man” (32:22).From here, Chazal learn that a person must always be careful to avoid even the suspicion of wrongdoing. They illustrate this with the steps taken when the Kohen would handle public funds: he would carry nothing on his person in which money could be concealed, and he would even speak continuously, lest he hide something in his mouth.How far does this go?R’ Shlomo Alkebetz, in Shoresh Yishai (his commentary on Megillas Rus, 3:11), makes a striking observation. When Boaz discovers that Rus has entered his threshing floor at night, he confronts her. Upon understanding that her intentions are pure, he promises that “all that you say I will do, for all the people of the gate know that you are a woman of valor.”Onkelos translates “people of the gate” as the Sanhedrin. R’ Alkebetz points out that although Boaz, in marrying a Moabite woman, was undertaking a controversial act, he was concerned only with the judgment of the Sanhedrin—not with what the layman might think. From here he derives that being “clean” does not extend to those who lack the understanding to properly evaluate the depth and value of Torah.When dealing with government agencies in Israel, people often become frustrated because they feel misunderstood. My advice is always the same: never assume competence or prior knowledge in any interaction. Sometimes, you really do have to deal with people who simply don’t understand.For any crazy government related or other financial issues you require assistance with please reach out at aharon@goldwaterfs.co.il.Good Shabbos.

Mattos - Masei 5786 – But they’re crazy!

Textured ground terrain with jagged rocks and dirt in moody stormy lighting

Love it or hate it, Israel is in election mode. A meaningless cycle of mudslinging and narrative manipulation is being thrust into innocent citizens’ lives at a worrying pace.Mas Hachnasa is also taking part—but in its own unique way. The head of the ITA (Israel Tax Authority) laid out what he believes should be the budget for 2027: all the wonderful new tax hikes he’d love to see. No minimum threshold on rental income. Scrap the Eilat VAT exemption. No more VAT-free Amazon and Next orders.It’s all great (NOT!), but he seems to have forgotten that his role is to manage an organisation, not determine policy. That will be decided by the government of the day—whomever the electorate chooses as the least terrible option.In this week’s parsha, we also see someone getting a bit ahead of themselves. Korach is out for the top job, seeking to make himself the Kohen Gadol. Moshe’s response is startling:“If a creation should be created and the land opens its mouth to swallow them and all that they own, and they will go down alive into the abyss, then you shall know that these people have angered Hashem.” (16:30)Rashi explains that Moshe was saying: if a sinkhole already exists, Hashem should use it—and if not, He should create one on the spot.Why was this so important?The Sefer HaIkrim (4:22) says that it is fundamental to our belief system that a tzaddik of sufficient righteousness has complete control over nature. They can command, and the laws of nature must follow. For example, when Eliyahu decreed that rain should stop to punish the people for their idolatry, it did.So too here—Moshe saw that Korach was not challenging him and his brother personally; he was challenging the very institution of a tzaddik. The idea that a person can grow and develop themselves into a position of power and stature that the layman simply cannot attain.Moshe proved this by demonstrating, with precision, the power that Hashem grants to those who follow His will.We live in an age where everyone—and everyone’s opinion—is treated as equal. The Torah teaches us that power and stature in society should be earned through self-development, and that positions of authority should be given to those who can fulfil them meaningfully.For any sinkhole related or other financial issues you require assistance with please reach out at aharon@goldwaterfs.co.il.Good Shabbos.

Torah & Taxes Blog

Rosh Hashanah 5787 – Known Unknowns

Ki Seitzei 5786 – It’s Gonna be Great

Reah 5786 – Just Give It

Eikev 5786 – Non-depreciating shoes

Mattos - Masei 5786 – But they’re crazy!

Korach 5786 – It’s not your Job