Sukkot
15-16 Tishrei 5764
October 11-12, 2003
Daf Yomi: Menachos 5-6
Guest Author:
Rabbi Ephraim Zaltzman
Young Israel of Brighton
Beach, NY
The Unity
of Our People
Four Species: Four Types of People
The holidays
celebrated in the month of Tishrei are of comprehensive significance and
when experienced in their proper spirit, we can derive from them
inspiration in our service of G-d during the whole year following.
Let's take a closer look at the mitzvah of lulav and etrog. The Midrash (Vayikra
Rabbah 30:12) explains that it symbolizes the unity of the Jewish people.
The fulfillment of this mitzvah requires us to hold together the four
different species of the date palm (lulav), the myrtle (hadas), the willow
(aravot), and the citron (etrog).
These four species are noticeably different from one another. The etrog
has both a pleasant taste and a pleasant fragrance, it is the fruit of the
tree from which the lulav is taken. The date has a pleasant taste, but no
fragrance. The myrtle has a pleasant fragrance, but no taste. And the
willow has neither fragrance nor pleasant taste.
Taste symbolizes Torah study because understanding Torah gives us a
concrete pleasure, similar to the sensation of experiencing a pleasing
flavor. Smell symbolizes the fulfillment of mitzvot because the principal
in every mitzvah (also those which are appreciated intellectually) lies in
the meaning of the Hebrew word "mitzvah"�the acceptance of the yoke of
Heaven; commandment meaning G-d commanded and we follow. Therefore, their
observance may be less tangibly gratifying than Torah study in much the
same way that smelling something is less gratifying than tasting it.
An extension of this symbolism enables us to see each of the four species
as representing different types of individuals. The etrog represents a
person who studies Torah and fulfills the Mitzvot. The lulav represents
one who focuses mainly on studying Torah but does not perform Mitzvot with
that level of excellence. The myrtle represents one who fulfills Mitzvot
but is not so involved in the studying of Torah. And the willow represents
a Jew who is less involved in both.
Fulfillment Depends on One's Connection With His Fellow Man
The Mitzvah of the lulav and etrog demonstrates that no individual can
attain fulfillment unless he is willing to go beyond himself and join
together with his fellow man. Even the etrog, the species which symbolizes
both the virtues of Torah study and the observance of Mitzvos, cannot be
used for the Mitzvah on Sukkot, unless it is taken in hand and held
together with the humble willow. By the same token, no matter how much we
develop ourselves as individuals, we cannot reach our true potential
without the help of others. The unity of our people as a whole is an
indispensable ingredient in the growth and progress of every individual.
The concept of unity is so central to this Mitzvah that it is reflected
also in the characteristics of the individual components of the Mitzvah.
Our sages (Sukkah 32a) stipulate that a lulav may be used for the Mitzvah
only if the leaves are bound together. The only species of myrtle that may
be used for the Mitzvah is that which has successive rows of three leaves
each. In each row, the three leaves must be level with each other. The
species of willow used also expresses the concept of unity, since it grows
in bunches (Shabbos 20a).
Growing From Our Contract With Others
The motif of unity is also reflected in the etrog. Indeed, because the
etrog represents a category of people whose potential for achievement is
greater than that of others, its emphasis on unity must be greater.
The etrog expresses the concept of unity by virtue of the fact that it
grows on the tree for an entire calendar year (Sukkah 35a) and is exposed
to all the seasonal variations and changes of climate. Not only does the
etrog withstand all these influences, but it responds positively to them;
each of these influences contributes to its growth.
We must learn from the etrog, and not merely tolerate people of all
kinds�including those with characters and personalities very different
from our own�but actually grow through contact with their divergent
perspectives. As the Mishna (Avos 4:1) teaches, "Who is wise�one who
learns from every man."
Stages in a Sequence
The Lubavitcher
Rebbe, zt"l, explains that these expressions of unity on Sukkos are
related to the motif of unity in the holidays that directly proceed it,
Rosh HaShana and Yom Kippur. There is, however, one difference between the
approach to unity of Sukkos and that of the Days of Awe.
During the Days of Awe, our awareness of unity stems from the unique
spiritual experiences of those days during which we all step beyond our
individual selves and establish contact with the fundamental G-dly spark
in our souls. At the level of soul where no separation exists between a
Jew and G-d, no difference exists between one Jew and another. On Rosh
HaShana and Yom Kippur, we are thus able to pray together as a collective
entity.
Despite the intensity of this experience, it has a drawback. Since the
feeling of unity we experience on the Days of Awe stems from a level in
our souls far above that of our ordinary everyday thought processes, after
the holidays have passed and we return to the realm of ordinary
experience, we may revert to a feeling of separation. Sukkos teaches us
that we must remain unified, even on a level where a person's individual
identity is taken into consideration, where one of us is an etrog and
another a willow. We still stand united, bound together in one collective
entity.
The sequence of the holidays is vital. The all-pervasive experience of the
Days of Awe and the essential awareness of unity that they evoke prepare
us for the lesson of unity taught by Sukkos. The intense spiritual service
of the Days of Awe jolts us out of our self-consciousness and enables us
to reorient our values so that we can relate to each of our fellow men, as
we ought.
A Joyous Bond of Oneness
This progression towards deeper unity reaches its peak on Simchas Torah,
when the scholarly and the unlettered, the observant and the
non-observant, Jews from every background and way of life, join together
in exuberant dancing with the Torah scrolls. Personal differences that at
other times could divide them, fade away.
While Sukkos teaches us that even as individuals we stand together as a
unified people, Simchas Torah takes us even further. At this time we lose
all conciseness of our individual identities: we see completely beyond
ourselves. The experience of Simchas Torah is not, however, a return to
the level of the Days of Awe during which we transcend our individuality
through a spiritual service, linking with others above the level of
ordinary experience. For on Simchas Torah, the absolute bond of
togetherness is revealed within ordinary material experience in the midst
of eating, drinking, and dancing.
At this festival where Jewish unity is of its main themes, let's take this
opportunity to unite ourselves with other Jews through assisting the
non-observant Jew and giving him the opportunity to fulfill the Mitzvah of
lulav and etrog. Do it with a smile and you'll see how warm the response
will be. And through intensifying our unity, we shall merit the coming of
Moshiach which, as promised by the prophets, "they will be crowned by
external joy" (Yeshayahu 35:10). May this take place immediately.
Shimini Atzeret / Simchat Torah
22-23 Tishrei 5764
October 18-19, 2003
Daf Yomi: Menachos 12-14
Guest Author:
Rabbi Naphtali Burnstein
Young Israel of Greater Cleveland, OH
Shimini Atzeret
marks the end of the season of our Yomim Tovim. The season began with the
Yimai HaSlichot, Rosh HaShanah, the Aseret Yimai Teshuva and Yom Kippur.
It continued with Succot and Shmini Atzeret and Simchat Torah.
The literal meaning of Atzeret is "restraint." There are various
interpretations as to why this term, implying restraint, was chosen here.
One possibility behind using the term Atzeret or restraint here, refers to
holding on to the spiritual joy and holiness achieved during the past
month. There is a great risk that once the holidays are behind us and we
return to our daily lives, we may become so absorbed in those activities
that we dissipate all the spiritual wealth we had acquired during the
Yomim Tovim.
If one tightly seals a bottle of expensive wine, it will save the aroma
and the quality will be preserved. So too, when taking in the end of Yom
Tov, we should make these last days of Yom Tov into an Atzeret a tight
seal that will retain all that we have accomplished during Tishrei. Just
as it is foolish to earn and not to conserve, so too it would be foolish
to achieve spirituality and not to retain it.
The truth is, however, that Shimini Atzeret isn't just the end of the
Tishrei season of Yomim Tovim. It actually concludes an entire year of the
Yomim Tovim. Pesach actually begins the cycle, followed by Shavout. Succot
and Shmini Atzeret (Simchat Torah) complete the years' cycle of Yomim
Tovim.
There is a well known story in the Gemorah in Shabbos (31a) regarding the
potential ger (convert) who came to Hillel and asked him to convert him
while he stood "al regel achas" - on one foot. There have been several
interpretations to this story in the Gemorah. The Sfas Emes suggests an
interpretation as follows:
This searching individual understood and appreciated that each and every
Yom Tov experience is part of a process of growth that we are offered each
and every year. It would also seem that the highlight of that process
would come at the very end, at the final leg of the journey. This being
so, the ger sought a way to skip the earlier Yomim Tovim and attempted to
achieve all the spiritual greatness found in Shmini Atzeret without the
aid of the other Yomim Tovim. Try to teach me "al regel achas" while
standing on one regel. One holiday should suffice, if we go right to the
top. Hillel responded that it was a process that necessitated each step in
the process in order to conserve it and retain it.
Trying to achieve the dveikus (attachment) that comes with Simchas Torah,
without first building the foundation of that relationship will often end
in great failure. "Al regel achas" is not how one achieves success and
growth in spirit and commitment.
Now, as Yom Tov comes to an end, we all would like to hold on to a little
of the aroma of Yom Tov. Each and every one of us has to find the right
formula that works for us.
One possible way to achieve some level of continuity from Yom Tov is to
try to enhance our homes with something new and meaningful. Beginning
Sefer Bereishit again allows us the opportunity to learn together,
particularly on Shabbat. How about assigning different members of the
family an interesting question, insight, medresh or story, at their
particular level, to bring to the Shabbat meal? What about trying to study
the Parsha each week, Shnayim Mikra V'Echud Targum, which gives a great
connection and appreciation to each parsha.
As the winter creeps up on us, let's prepare to hold on to some of the
warmth of Yom Tov, and to reignite Limud HaTorah in our homes, both
individually and collectively.
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