Last Thursday, I had the pleasure of being at a chasunah at the Sands in Atlantic Beach. I am usually happy to be there, since it is close to home. However, this time, after the chupah, as we were all waiting for the chosson to emerge for the dancing, our phones began to issue loud warnings. “A tornado is coming,” they screamed. Later, we learned that for a change, the alarm was correct and a tornado had landed very close to us. When people asked me for a reaction, I instinctively responded that Shlomo Hamelech taught us long ago how react. “Hashem has acted so that man should stand in awe of Him” (Koheles 3:14). Meforshim cite various so-called natural phenomena that occur precisely to elicit yiras Shomayim from us. I mentioned that if this indeed happened, it was incumbent upon us to take this to heart, especially during Elul. To be honest, no one was interested in an Elul shmuess and fortunately the music began to play, the chosson was joyously carried in, and we all were able to be mesameiach our newly married friend.

I don’t get videos on my phone, but many others (hopefully all with filters) showed me the frightening pictures. Even later, we heard the silly statement made by one of the officials that “by pure luck, no one was seriously injured” (quoted in Newsday, the Long Island newspaper, August 21, 2026, page A6).

I quietly reflected upon the difference between us and them. We know exactly what had happened and why now. Perhaps some call this luck, but the wisest of men reminds us that this was not just an act of G-d, but His way of helping us develop and achieve the middah of the moment, which is yiras Shomayim. Indeed, one of the three primary talmidim of Rav Yisroel Salanter, Rav Itzele Blazer (Peterberger), wrote over a century ago that “fear and trepidation [during Elul] do not come easily. They have to be internalized with intense labor and exertion” (Kochvei Ohr, end of section 4).

Dancing at the wedding, with images of Hashem’s immense power before me — 30 destroyed cabanas, flooded roads and people floating aimlessly in their useless cars — I reflected upon a machlokes between several of the baalei mussar of the last generation. In Kelm, there were generally no mussar shmuessen during the Yomim Noraim by mashgichim such as Rav Chazkel Levenstein and Rav Eliyohu Eliezer Dessler. However, Rav Elya Lopian, himself a product of Kelm, did give his famous shmuessen at this time. One of them is very relevant to our own situation at this time. Because of this difference between his own minhag and that of Rav Chatzkel, he was faced with a dilemma. Rav Chatzkel, who then served as the mashgiach of Ponovezh, invited him to give a shmuess in Ponovezh. Being the quintessential baal mussar, Rav Elya accepted but decided that out of respect for Rav Chatzkel, he would minimize his words from their usual length. The following is the story that he told instead:

There was a man who had been sentenced to death by the Russian government. He was fortunate enough to be allowed to submit an appeal to an appellate court and surprisingly won. Unfortunately for him, the judge noticed that the defendant had taken out a mirror and was combing his hair. The incensed judge turned to the formerly convicted accused and said, “Although we were inclined to exonerate you based upon your appeal, I now see that you have no respect for our proceedings. Your conviction is reinstated and you will be executed as you deserve.” Rav Elya continued: “This is our situation as well. Even if we come to the Day of Judgment with a portfolio of excuses, answers and explanations, if the Heavenly Court sees that we are not serious or penitent, they will not be kind or generous.” Rav Lopian stood up and bellowed, “We must remember that we are in a time of judgment.” And he went off the bimah and sat down.

It has been recorded that the trepidation and dread of judgment that year were the most profound the yeshiva had ever experienced. We, too, are at a time of severe mishpot in Klal Yisroel’s history. Even if we have some zechusim and are reasonably decent, we must maintain our decorum and seriousness at this crucial time.

This leads to an even more sublime tightrope that we all must walk during these days of awe. The Tur (Orach Chaim, end of 581) cites a Yerushalmi (Rosh Hashanah 1:3) that teaches that Rav Chanina and Rav Yehoshua stated that “there is no nation like ours which understands its Maker like us. In general, when a person undergoes judgment, he wears black and does not shave or cut his nails because he doesn’t know how he will be treated by the court. But Klal Yisroel is not like that. They wear white, trim their beards, and eat and drink happily because they know that Hashem will perform a miracle for them. This is why we recite L’Dovid at this time, to demonstrate that we have full bitachon in Hashem.”

When Rav Elazar Menachem Man Shach was maspid the Brisker Rov, he shared that he had visited him in his last days. The Rov asked him, “What will be?” and he responded with the words of the Tur and Yerushalmi above. However, the Brisker Rov was not consoled. Furthermore, he noted that the Yerushalmi seemed to contradict a Gemara (Arachin 10b) which states that we don’t recite Hallel on Rosh Hashanah and Yom Kippur because the King is sitting on His throne of judgment, so how can we sing? He said that the Yerushalmi should actually be understood in light of a well-known piyut by Rav Shlomo Ibn Gevirol titled “Keser Malchus.” In this haunting poem (printed in the Sephardic machzorim), he writes the cryptic words, “If I have sinned, I will flee from You to You.” The Rov asked, “What can these self-contradictory words possibly mean?” He answered that this phrase is echoed in the Rambam (Peirush HaMishnayos, Rosh Hashanah), as well. He explained that both the paytan and the Rambam meant that if someone is in great jeopardy but has complete trust (bitachon) in Hashem, then he is never running away, but always toward Hashem. But if the person has no realization of how dire his circumstances are, he cannot be considered one who is placing himself totally in the hands of Hashem and he is actually fleeing from the Creator instead.

The Rov concluded that this is how we are supposed to be during the Yomim Noraim. First we must be aware of and fully cognizant that we are in grave danger. Then, and only then, can we become happy that we are in the hands of the kind and beneficent Creator Who loves and wishes to save us. In his absolute humility, the Brisker Rov was expressing to Rav Shach his own concern about his status at that vulnerable time, knowing that he was going to the ultimate judgment. What should we therefore think and say?

Perhaps we can take our cue from the words of another of our recent gedolim, the beloved Chofetz Chaim. During Elul, he was visiting Grodna, when multitudes begged him to pray for them. He responded, “You are all mistaken in asking me to intercede for you. Don’t you know that a father doesn’t want his children to send intermediaries? He wants to hear their concerns and requests himself directly. It must be that you are afraid that our Father in heaven is angry at us and doesn’t want to hear from us. Please believe me that Hashem yearns to hear from each one of you. So please, go and daven for yourselves and, im yirtzeh Hashem, you will be answered accordingly” (Netzach Yisroel, chapter 2).

We, too, should follow the path set for us by the Chofetz Chaim, the Brisker Rov and Rav Elya Lopian. Yes, this is an eis ratzon and Hashem loves and wants to hear from us. But we must realize that when Hashem sends us tornados and anti-Semites, He is sending us messages. “Get serious! Show that you want to change. Then you can comb your hair and prepare for shul. But first, be aware that the days of judgment are just around the corner.” Yehi ratzon that we should be judged favorably, iy”H.