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This year, our calendar demands of us to
exert great spiritual discipline and physical effort. Only yesterday
we stood as one on Rosh HaShana, we listened and heard the
penetrating call of the shofar; and now, with the setting of the
sun, we usher in the Shabbos - not just any Shabbos, but the first
Shabbos of the year: Shabbos Shuva.
How are we going to keep this Shabbos? What frame of mind will we be in as we attend shul again for a third day in a row? What will our thoughts be as we light the Shabbos candles, bless our children and make kiddush: something new and inviting, or the same old routine? The Navi, Hoshea, teaches us in this passionate Haftorah: "Shuvah Yisrael Ad HaShem Elokecha; return Israel to HaShem, your G-d." It is not enough that we repent, not enough to say goodbye to our past behavior. But we must return to HaShem to see ourselves as a spiritual people, connected to our forefathers in serving our Creator. Thus, Hoshea instructs us that Shabbos Shuva is not a reconcilliation, but an entirely new relationship with HaShem. This new connnection will surround us with a trembling confidence that our actions are not that of mere mortals, but of "tzelem Elokim," G-d's creations. Our new knowledge will usher in the first Shabbos of the year with a zest and vigor that only a chosen people can attain. In the same vain, Parshas Ha'azinu teaches us the message of Shabbos Shuva. Rav Meir Leibush Malbim z"l writes that the powerful shirah (song of Moshe Rabeinu) was heard by the Bnei Yisrael not once, but four times. Why was it necessary for the repetition? The lesson of the shirah is a message for all time: commitment without chazarah - review, is only lip service. By studying the shirah four times, it gave new meaning and depth to its students. So, too, when reviewing our personal attributes and commitment to Torah, it is not enough to hear the Shofar's one blast or even a hundred blasts, we must constantly review and see something new for us to learn. Now we can appreciate that this New Year is not a "three-day Yom Tov," but three opportunities to live Yom Tov. This exercise is not an easy one. Moshe Rabeinu understood very well human nature - its potential and its frailities. When calling on Heaven and Earth to be witness to this shira, Moshe's last testament, he calls to the Heavens: V'adabarah - and I will speak, a very demanding term. But, when Moshe wants the Earth to be a witness, he uses the term imrei Pi - the sayings of my mouth - a much more lenient term. Why? Harav Dovid Feinstein, shlita, explains that the Heavens in their celestial creation, represent a spiritual entity whose commitment is not bogged down by the day-to-day grind of an earthly existence. As such, their commitment is unquestioning. And so, a forceful command is enough for them to act. But Earth is a physical entity that is challenged constantly by the daily pressures of what surrounds it. Earth, as opposed to Heaven, needs to understand what is being asked of it. Thus, the need for a more lenient language. Although we are a "chosen people," who posses the bracha of reaching great spiritual heights, nevertheless, we still live on this earth, grounded in our daily realities. HaShem calls to us within the duality of our lives - sometimes forceful and other times lenient. The blasts of the shofar convey that duality - Heaven on Earth - forceful yet lenient and clear. As we welcome in the first Shabbos of the year, we should keep in mind that we are lighting candles while it is still Rosh HaShana - a powerful message that we need to hear, see and live - over and over again. May the first Shabbos of the New Year usher in many new firsts for us all. Wishing everyone a Gmar Chasima Tova.
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Today is Thursday, May 24, 2012
