"B'rav Am Hadras HaMelech..." -- A Stunning First-Person Account

BS"D

Yesterday, at shul, I was blessed to witness something downright stunning.

I think it was after the Kriah, when all present in shul rose up, that I looked around at who was there.  

What met my eyes was incredible; the shul was fuller than I've seen it in a very long time.  And who was the crowd constituted of?  Yidden and a few gentiles (people looking into Judaism, and a guest of my aunt's), Sefardim and Ashkenazim, converts, Baalei Teshuvah, frum-from-births, and all ages from babies to seniors.

Our community's rabbi pointed out yesterday, before reading the Haftorah, that this piece from Navi speaks about the sole mission of all mankind:  to know and proclaim Hashem's existence, sovereignty, and glory. 

How this call of the Navi was reflected in those very moments by the congregation, was shocking.  Moshiach is most surely on our threshold!  To quote a beautiful song my friend Noam Wolf wrote:  "Waiting and waiting and waiting some more, but I know you'll be here, to open the door." 

I also remembered a lesson connecting last's week's parsha of Noach with Lech Lecha.  The Dor HaFlaga (Generation of the Dispersal) gathered and joined forces from the 70 nations (who would afterwards be dispersed), and they sought to achieve a unified goal:  "Na'aseh Lanu Sheim - To make a name for ourselves".  But what was G-d's issue with this?  It was because their efforts still bore the traces of avodah zarah, that hadn't been totally washed away with the Dor HaMabul (Generation of the Flood).  They wanted to make a name for themselves, and establish their legacy.  This gross act of self-aggrandizement and self-centeredness was truly defiance, in essence, of Hashem.  They had their own agenda, and Hashem was either being battled against, or pushed out of the picture.  This is what the nations put their energies towards.  Who could possibly rise up and counter these vain and destructive ideologies?  The solution was a man who strove and struggled to create a legacy-- for Hashem.  A man who spent his entire life in coming to know and be a vessel and chariot for Hashem.  A man, who also erected monuments, altars (instead of towers), and vayikra b'sheim Hashem - He called out in the name of Hashem!

This was Avraham Avinu, who spread knowledge of Hashem as the One and Only G-d, to the entire world.

And indeed, this is what was taking place in our little shul yesterday.  "B'rav-am hadras haMelech - The King's glory is in a multitude of people" {Mishlei/Proverbs 14:28}.  The soul of Avraham Avinu (and Sarah Imeinu!) was coursing through the sanctuary, resonating powerfully in every breath and every word that was given forth.  So many different people, from so many backgrounds, and even a couple from different faiths-- a microcosm of the enormous and vibrant span of humanity-- but all were united in a house of G-d, calling out b'Sheim Hashem!

Parshat Lech Lecha: Tied to the Prize

BS"D

Good Shabbos to all dear readers!

I dedicate this parsha post as a zechus for a refuah sheleimah for Reb Yehoshua Refael HaLevi ben Yocheved.

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Let's open up to Chamishi, the fifth Aliyah of this week's sidra of Lecha Lecha:

"Vayomer Melech S'dom el-Avram 'ten-li hanefesh v'har'chush kach-lach.'  Vayomer Avram el-Melech S'dom 'harmosi yadi el-Hashem Keil Elyon Konei shamayim va'aretz.  Im-michut v'ad s'roch na'al v'im ekach mikal asher lach v'lo tomar 'ani he'esharti et-Avram'.' -- The King of S'dom said to Avram 'Give me the people, and take the spoils for yourself.'  Avram said to the King of S'dom 'I have lifted my hand to G-d the Most High Almighty, Possessor of heaven and earth.  Neither a thread nor a shoelace; I will not take anything of yours, so you will not be able to say 'I made Avram wealthy'.'"  {Bereishis 14:21-23}

Perhaps a little bit of a back-story will be of assistance.  For twelve years, a group of five kings, including the royalty of Sodom and Gomorra, served a certain King Kederlaomer.  In the thirteenth year of their service, they decided they had had enough, and asserted themselves in rebellion against the king who held mastery over them.  Kederlaomer  entered into an alliance with three other powerful kings, and war was waged.  The lesser team of four overcame the band of five, who fled in terror to the mountains, leaving behind their wealth, which was of course usurped by their opponents, and their subjects, who were taken captive.  However...  the kings of Sodom and Gomorrah never made it to the mountains; but rather, in their flight, they became entrapped in the deadly mortar pits which abounded the land.  As the battle raged, one of its survivors (according to Midrash, as brought down by Rashi, this was the giant Og who survived the Mabul) came to Avraham and relayed an unfortunate message:  Avraham's nephew and kinsman Lot, who had claimed land and established his camps and flocks near S'dom, had been taken captive along with the rest of the conquered city.  With the greatest brotherly love, Avraham quickly shifted into action with a legion of 318 trained men (but Chazal maintain just his servant Eliezer, who possessed tremendous strength, and whose name has the gematria of 318!), set off in pursuit against the enemy-- Kederlaomer and his allies, who sacked his nephew's home, and the dwelling of so many others.  Avraham succeeded, aided by the miracles and grace of G-d, and passed with flying colors.  On his mission, he also rescued the King of S'dom, who miraculously survived the mortar pits and reunited him with his kingdom.  After these events, all of the battle-weary gathered in Eimek Hamelech (the King's Valley), and were met with sustenance of bread and wine.   Furthermore, in accordance with the Midrash's understanding, all the masses present unanimously declared Avraham a prince of Hashem and noble leader.  After being blessed by Malki-Tzedek (who was in fact Sheim ben Noach), the Kohein, the King of S'dom made the above proposal as given over in the verses.

The king only requested of Avraham to return his people to him, but he was welcome to the reward of the spoils of war.  This appears to be quite friendly and generous, so we may initially be surprised when recounting our forefather's vehement refusal.

But perhaps we shouldn't be. 

Avraham perceived a danger here.  If he was to accept the wealth that the king offered to him as a gift, the king could grow an inclination to boast that 'It was I who made Avram wealthy.'  This could ultimately lead to a Chillul Hashem, a desecration of G-d Name.  To counter any possibility of this coming to pass, Avraham declared "Harimosi yadi el Hashem Keil Elyon - I lift my hand to Hashem, the Most High Almighty"; and this, Rashi says "Lashon shevua - This is an expression of an oath."  What was Avraham Avinu vowing over?  He clarifies and emphasizes: "Konei shamayim va'aretz - Possessor of heaven and earth!"  He publicly attested that the heavens and earth were all in Hashem's ownership, so certainly even something as small as a thread or shoelace was as well.  For what could man give him that would mean anything or be of any value, when Hashem Himself, Ribbono Shel Olam and Makor (Source) of All promised him wealth, saying "V'avarech'cha - And I will bless you" (according to Rashi, this clause of the blessing refers specifically to material wealth).  And of course, who but G-d can also bless with spiritual abundance?!

Avraham desired to make it clear to the world that it is only G-d who can give blessing, and only from Him does all wealth and benefit come.  He sought to shatter any illusion that man had any real power to enrich, for this, too, is totally in G-d's hands.  As I type this, I think about a pasuk in the Gemara (Eruvin) that says:  "Omeres yonah lifnei Hakadosh Baruch Hu:  Ribono Shel Olam, yihyu mezonosai m'rurim kazayis Beyadecha v'al yihyu m'tukim kid'vash al yedei basar vadam -- The dove requested of the Holy One, Blessed be He:  Master of the Universe, may my food be as bitter as an olive, but dependent upon You, rather than sweet as honey but dependent upon flesh and blood."  He avoided becoming entrapped, indebted to a mortal king and tied to material abundance.  If only more of our world and society today the same strength and understanding. 

Too often do people become work-addicts, enslaved to their jobs in a draining and self-harmful frenzy to make a couple more bucks...  They tragically forget that regardless of how many hours they crunch, it is ultimately up to Hashem how much is a success at the end of the day.  Of course we must invest responsibility and effort-- "man was made to toil!"-- but Hashem is our partner in all business, and He holds sway over any projects, determining whether or not they will succeed and fruit.  Too often it happens, that people idolize objects and physicality with worshipping language and obsessions.  A person in that case becomes distracted, misled off a good path, and neglects making the most of their time and life.  Desensitized to something deeper and more real, their sights are limited in a tunnel-vision.  It becomes impossible for them to focus in the right way on growing themselves as people, bettering the world around them, and focusing on long-term goals and less transient pleasures.  A wonderful anonymous quote reflecting this thought:  "People were created to be loved.  Objects were created to be used.  The reason the world is in chaos is because objects are being loved and people are being used."  Only when material blessings and fortune are used in accordance with what they were created for, can they really bring long lasting joy and connection with G-d, with others, and even with yourself. 

Also keep in mind the teaching, that G-d abundantly blesses one who doesn't pursue.  Avraham didn't covet wealth, and in fact humbly shunned it even from a king whose life he saved!  But Hashem assured him great wealth.  Shaul, the first king of Israel, hid when he was to be crowned, out of his tremendous humility.  Hashem then caused him to be showered with great honors and celebration.  King Shlomo requested only wisdom from Hashem, to lead his people in the proper way.  Wisdom, but not wealth.  Wisdom, but not long life, and so forth.  And Hashem rewarded him with all of the precious blessings.

Have faith, and know that your are protected and sustained in all your ways by Hashem.  Acknowledge that all blessing comes from Him, and Him alone, even when sent through a messenger.  And you will have made a few of the most vital steps on your path to knowing G-d.

Parashas Noach: Don't Let The World Tell You What To Do.

Parashas Noach: 

Don't Let The World Tell You What To Do.

In this week's Parsha, we learn about an incredible man: Noach. The Torah says about him:

"Noach was a Tzaddik. He was [like a] perfect [man] in his generations; Noach walked with God." (Barashis 6:9) Now we don't really realize how hard that was! The Torah says later on "the earth was corrupt before God, and the earth became full of robbery." (Barashis 6:11) Imagine! Everybody on earth is robbers and liars. How would that have an influence on everybody else? A very bad one indeed. Yet the Torah says that "Noach was a Tzaddik." Do we really know what that means? The Torah said before, in the last Parasha, that "Noah was six hundred years old, and the flood came about, water upon the earth." (Barashis 7:6) That means that for five hundred years, Noach ignored the bad around him, and only focused on G-D! What is the lesson from this? From Noach, we learn not to let our bad surroundings influence us. For if we do, we would be just like the people in Noach's times. By not letting our bad surroundings influence us, not only are we not able to let other negative surrounds influence us but we could even influence others!  Through this, may we prepare the world for the coming of Mashiach, may it happen now!!!

Parshat Noach: "Whatever Floats Your Boat..?"

BS"D

Good Shabbos!

I dedicate this parsha-post l'ilui nishmas all those who tragically perished in the recent California wildfires, and as a zechus for brachos, yeshua, refuah, nechama, koach and achdus, for their survivors and those who are rebuilding their homes and lives.

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YOU ARE THERE...

The entire world population is corrupt in all their ways.  Civilization is crumbling.  Murder and all sorts of unspeakable acts are rampant among the cruel and base.  The world is devoid of holiness, and the Creator has been forgotten.  Any and all foundations and traces of morality and humanity have been dissolved in the world.  That is, with the exception of your righteous family.  Wickedness and degeneracy press in from all sides, raging constantly outside your door, but you stand strong against the current.  You know there is a one and only G-d, and you desire only His ways.  These days, the darkness and destruction is so great, that G-d comes to you, with very grave news.  "And Hashem regretted that He had made man upon the earth, and He became grieved in His heart. {Bereishis 6:6}"  He tells you...

"Va'Ani hin'ni mayvi et-ha'mabul mayim al-ha'aretz l'shacheit kol-basar asher-bo ruach chaim mitachas hashamayim kol asher-ba'aretz yigva -- And I, behold I am bringing the flood, water upon the earth, to destroy all flesh in which there is the spirit of life, from beneath the heavens; all that is upon the earth will perish." {6:17}

What do you do?

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In truth, one could respond with various reactions.  Upon learning that finally, at last, you would be swept up and away from the corruption, bloodshed, and evil, that you would no longer suffer and struggle to faithfully maintain your morals, and that justice would be meted out... wouldn't you rejoice?  Or would you go into shock at such a serious change in G-d's judgement of the human race?  Or would it perhaps be possible to even feel pity, even for the greatest reshaim, as they were about to be hurled into total annihilation?

When being made aware of G-d's choice to destroy the world by inundating it with the waters of the Flood, Noach is criticized by Chazal and Meforshim, for remaining passive in response to the fatal future of the people.  They level against him the examples of Avraham Avinu and Moshe Rabbeinu.  The former actually contended with G-d to save the cities of Sodom and Gomorrah, in the merit of the tzadikim who dwelt there.  Ultimately, Avraham's assertions didn't prevail, and G-d destroyed the two sinful cities.  However, Avraham's profound haggling with Hashem made an impression, and left an indelible mark on the message of prayers and compassion.  The same praise can be applied to the latter, Moshe Rabbeinu; for after the Cheit Eigel Hazahav (Sin of the Golden Calf), G-d was furious with the serious failure of His newborn People.  He pledged to wipe them out, and to crown Moshe as the sole nation and legacy of Israel, but that is not what Moshe sought.  He acknowledged the error that had been committed, but he still argued for the preservation of the people, and his prayer was not without great Mesiras-Nefesh.  He said "V'atah im-tisa chatasa v'im-ayin m'chaini na misifracha asher kasavta - Now if you will forgive their sin-- but if not, erase me from the Book which You have written! {Shemos 32:32}"  He pleaded with Hashem until He forgave His children.  Both Avraham and Moshe took action, spoke up, and prayed fervently on the behalf of others... even if the individuals who would benefit from their prayers left much to be desired.

Noach accepted the gezeirah faithfully, but on the other hand approached the matter with an attitude of "whatever floats Your boat, G-d" (pun intended!).  Avraham Avinu and Moshe Rabbeinu, certainly not any less faithful, took the opposite route and protested against Hashem's negative decrees.  They weren't going to go along quietly with the plan, for they had unshakeable belief in G-d's ultimate goodness.  He could guide anyone to the highest levels of wisdom and holiness.  They knew His compassion, forgiveness, and faith in the potential of mankind transcended any boundary.  So arguing with G-d?  Perhaps it's a higher level of emunah than we realize.  R' Tzvi Freeman perfectly captures these epic moments and their eternal message in his Daily Dose of Wisdom, please see here and here.

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We still might feel inclined to ask, just where we should draw the line, between passive, quiet acceptance of G-d's will, and crying out to him in prayerful plea or protest.

A person might become angry or depressed when they feel that G-d is ignoring their prayers.  A bit of enlightenment on this, in a quote from the Ponovezher Rav, R' Yosef Shlomo Kahaneman ZT"L:  "We think that when our prayers go unanswered, G-d wasn't responsive to us.  In truth, He was.  He responded, "No!"  I'll admit that this piece of honest irony gave me a smile, as well as much to think about.  But when G-d answers "No", how does one proceed?  One must keep praying, of course!  G-d might not grant us our plea, because we might not be asking for what's right for us; but He also might put off His response, so to speak, when we're not praying with the fullest kavanah, or if we haven't reached our greatest prayer-potential.  This is why He withheld children from Avraham and Sarah, Yitzchak and Rivkah, Rochel and Chana.  He knew that the intensity, perseverance, and faith, that permeated their continuous prayers, would shape and refine them into even greater Tzadikim and forbears.  He desired their righteous prayers greatly.

But once Hashem's decree has come to pass, we do not pray to Him to halt or relieve us of it any longer.  This is explained in Mishna Berachos {Perek 9, Mishna 3}:

"Ha'tzo'aik l'she'avar, harei zo tefilas shav.  Kaitzad?  Haiysa ishto m'uberes, v'amar: 'Y'hi ratzon shetayled ishti zachar,' harei zo tefilas shav.  Hayah va vaderech v'shama kol tz'vacha ba'ir, v'amar: 'Y'hi ratzon shelo yihyu eilu bnei vaisi,' harei zo tefilas shav. -- (If) one prays regarding the past, this is a prayer in vain.  How so?  (If) one's wife was pregnant, and he said 'May it be (G-d's) will that my wife will give birth to a male,' this is a prayer in vain.  (If) one was coming along the road, and he heard the sound of screaming in the city, and he said 'May it be (G-d's) will that those (who are screaming) not be (members of) my household,' this is a prayer in vain."

The first example given is in the case of the unborn baby's gender having already been determined.  A continued prayer for a certain child is pointless after this finalization, so you wouldn't pray to G-d to change the developing child after the fact.  Similarly, in the case of the second example; whoever made the outcry, whether it be a stranger or a household member, has already been met with the unfortunate occurrence.  A prayer can't go back in time and change the past.  Once Hashem causes to pass whatever He wills for so-and-so, whether it be positive or negative, we must accept it with humility and submissiveness.  We assume a certain passivity, similar to Noach.  Hashem's wisdom and reasoning behind what He causes to happen is usually beyond us, and for whatever He made His ratzon, we have to try to see the bigger picture, and understand that this, too, is for the ultimate good, and part of the Master Plan.

On the flip side of the coin...

We can certainly pray for anything before the fact, and of course during any course of events for guidance and clarity to deal with it.  We were given a voice as a tool in the service of Hashem.  We are reminded of this frequently when we recite the verse {Tehillim 51:17} before the Amida "Ado-nai s'fasai t'fitach, u'fi yagid t'hilasecha -- My Lord, open my lips, that my mouth may declare Your praise".  We are indeed as nothing before Hashem in prayer, so we must ask Him to instill within us with the inspiration to simply speak, and to allow His energy and words to flow through the vessel that we make ourselves into; thus we pray to open our lips with "Your praise".  Like a person who speaks meanwhile deeply focused on an idea or teaching, he speaks without selectivity or calculation, but his words just flow forth like water, so it should be with us when we are immersed in tefillah.  A most beautiful insight, drawn from Chabad.org's Online Siddur with Commentary, jewels of Chassidus, that I credit to Mrs. Nechama Laber for teaching me just yesterday morning.  Perhaps I digressed slightly, but this insight also emphasizes how we are created to praise G-d.  Also, praying to Hashem in fact is one of the greatest ways of revealing Him in this world!  Please see here for further elaboration on this subject.

You may have been visited before by the question of "Why does G-d need my tefillos anyway?"  In truth, He doesn't require our prayers, but He loves them and is awaiting them nonetheless.  We need to pray; our davening changes us, and molds us into greater, more conscious and connected beings, and also has a profound effect on the world around us.  Tefillah is a gift for every person, for every occasion and all time.  It's a treasure and bond that can never be expropriated from us.  Chazal (our Sages) teach us, that 'even if a sword is at your throat, do not cease your prayers,' for Hashem can make a miracle occur at any moment, even until the last.  Perhaps Yogi Bera was channeling Chazal when he famously said "It ain't over 'til it's over...  Hopefully, it will not take something so drastic for us to realize the relevance and constancy of prayer.  Nothing is too small to request; what we can offer thanks for is limitless; and praise is a precious purpose  that is ours to fulfill. 

Be unafraid to assert yourself on behalf of others, emulating Avraham and Moshe.  Don't forget to use your voice to pray for those in distress, for those who are facing great challenges in life, and for those who just need a little spark of joy, life, and inspiration, to reach the heights for which they were created to achieve.

Passivism or protestation...  Ultimately, is one approach better that the other?  I leave the question to you.

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One last Chiddush on tefillah, and a lesson that can be drawn from a seemingly technical detail on the teiva (ark):

First, the Chiddush drawn from R' Tzvi Freeman's Daily Dose, entitled "The Ark":  There is a violent sea storm raging.  The waves are hurling, and their mighty force leaves a wake of destruction.  The relentless waves are the struggles and stresses of fighting to maintain a livelihood, of not knowing which direction to turn, or not knowing what lays ahead, and the indecision and insecurities...  They churn in a confusion of opposites in temperature and bearing.  But how can you save yourself from this sorry fate, from being storm-tossed any longer in these suffocating currents?  Mirror Noach, and create for yourself an ark.  The Hebrew word for "an ark" is "teiva," which curiously means "a word" as well, in Lashon haKodesh.  Your ark, your ticket to personal salvation, shall be your words of prayer and reflection.  Enter into your ark; ease yourself into the other world of your mindful, prayerful moment; let it surround you with its safety and security; and allow it to lift you up upon the rushing waters, instead of letting them drag you down and drown you.

The second, is an insight of my own connecting R' Freeman's wisdom from the Rebbe, to a Rashi on this parsha:  Hashem instructs Noach to build the ark {Bereishis 6:14-16}, and describes the size requirements in pasuk 15:

"'V'zeh asher ta'aseh osah shalosh mei'os amah orech hateiva chamishim amah rachba ushloshim amah komasa -- And this [is the size] you shall make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height.'"

We learn from here that the ark was thirty cubits (approximately 45 feet) tall.  Now, let's jump forward in the sidra to the commencement of the Great Flood:

"Vay'hi Mabul arba'im yom al-ha'aretz v'yirbu hamayim vayisu aet-hateiva vataram may'al ha'aretz. -- Now the Flood was forty days upon the earth, and the waters increased, and they lifted the ark, and it rose off the earth." {Bereishis 7:17}

Rashi comments on the clause "vataram may'al ha'aretz - and it rose off the earth," and he explains that even as the teiva rose up with the ever-increasing water's surface, the lower 11 cubits remained submerged beneath the surface, like any loaded ship worth its salt.  This indicates that 19 cubits still reached above the water.  But never mind the numbers-- I'm not one much for arithmetic.  What intrigues me is the fact that a measure of the ship was indeed surrounded by the great deep.  For if the ark is a symbol of our prayer, which delivers us from being completely drowned by the hustle and trials of making a living, perhaps this 'minor' detail Rashi brings into focus, can remind us that even in the workspace, even in the midst of a busy, hectic setting or crunching hour, we can still break out into prayer to our King.  At any time, in any place, forever and always.  He's waiting to hear it.  And we're secretly yearning to let it burst forth.

Sukkot and Simchat Beit Hashoeivah: Giving Voice to the Power of Song

BS"D

I dedicate these divrei Torah l'ilui nishmas all those who perished in the Las Vegas concert tragedy, and as a zechus for healing, strength, blessing and salvation for their survivors.

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Sukkot, the Chag known as "zman simchateinu - the season of our rejoicing", is a celebration of unadulterated joy, shared between and joining together every member of the Jewish People in perfect unity, as we're enwrapped in a deep-seated trust in G-d... all timeless themes of this holiday.

One unforgettable milestone in our history, that fused these 3 core elements (joy, unity, and bitachon) of the festival, was called "Simchat Beit Hashoeivah", rendered 'The Celebration of the Water-Drawing'.  It was a ceremony that held a brilliant spot in the service in the Beit Hamikdash during Sukkot.

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While the Beit Hamikdash stood, all korbanos (offerings) were accompanied by Nesachim, libations (of wine) that were poured over the Altar's surface.  But in the Sukkot Avoda, fresh water was poured over the Mizbeach, as a festive added ritual.  This was preceded by much preparation, and was conducted with tremendous exhilaration and zest, as described vividly in the Gemara.  In the early morning of the Chag, daily, a delegation of Levi'im would descend the Temple Mount to the stream of Shiloach, and draw the precise measurement of the water.  As they returned to the Temple premises, a serenade of trumpet blasts was sounded.  As night drew near, Kohanim would ignite impressive candelabras, which gloriously illuminated Jerusalem like noon.  The nation would gather in the Beis haMikdash (the women provided with their own distinguished balcony seating), and would gaze on as the Kohanim performed the offerings, and scholars exuberantly danced and sang.  Of course, everyone was delighted and uplifted by the Levi'im's beautiful music.  The Talmud (Sukkah, chapter 5) declares:  "He who has not seen the Water-Drawing Celebration has never seen joy in his life"

The Torah tells us “you shall rejoice on your holiday” (Devarim 16:14), but we still may feel compelled to ask: "Why did a simple drawing and pouring of water cause such elation to ensue?  Why would it constitute such a unique event?"

It's now time to sift our way to the essence of this experience.

The source for this mitzvah, of the water-libation, rests with the Torah SheBa'al Peh (the Oral Torah), also handed down by Moshe Rabbeinu from G-d at Sinai, but not explicitly commanded or detailed in the Written Torah (the Five Books of Moses).  With this in mind, the Jewish people of the time outwardly expressed their unwavering devotion to the will of Hashem, even if the mitzvah wasn't expressly given over in the Chumash.  Branching from such commitment was a deepened awareness of G-d and the soul, which was so great, that along with the simple drawing of water, the nation drew Ruach Hakodesh (Divine insight and inspiration), from which in turn sprang the profound ecstasy that was trademark of the day.

And then came the dance, music and song that are forever unmatched; we can truly say it was divine.  To paraphrase Mrs. Nechama Laber in one of our amazing JGU evening workshops for girls: When you contemplate the greatness of Hashem, you are moved to sing (of Him and His glory)!

Water in and of itself bears profound symbolic significance.  Torah is compared to water, and Rabbi Akiva perfectly summed up this comparison in his famous saying, that 'A Jew without Torah is like a fish without water."  We can't live without Torah-- there isn't a Jew without the Torah!  Torah, Chassidic masters explain, is indeed G-d's transcendent Wisdom, but He transmits it to us in parable, that we people can grasp and integrate.  The supernal Wisdom is garbed in physical terms, scenarios, and commandments, allowing the physical of the world to serve as a bridge, springboard, and stepping stone, leading us to truly connect with the Divine, for this is indeed the essence of every single mitzvah, and every single word of Torah and its study.  It flows down from on high, and gushes forth from its innerness, in a way like the crystalline water that beautifully poured from the pitcher raised high in the Kohein's hand.

The soul of every Jew is naturally drawn to this spirit of wisdom and its Source.  To share from the Chassidic masters once more:  The exuberant water celebration symbolized a totally sincere, profound and essential bond with G-d, so deep that it's like water-- it sustains all life, but whose 'taste' cannot be described.  An experience of fusion so powerful, that it's impossible to encapsulate it in merely intellectual, thought-out words.  All that it can give birth to is an unrestrained cry of joy, a scream from the depths of the heart, a song of sheer delight that breaks all barriers.

To quote the Alter Rebbe, R' Schneur Zalman of Liadi (a.k.a the Baal HaTanya):  "Words are the quill of the heart, while melody is the quill of the soul."  

Moshe Rabbeinu gave his final words to the Bnei Yisroel before his death, some of the most famous marking their place in Parshat Haazinu, which we've recently recounted in the Torah reading.  Moshe gives over a fine portion of wisdom to the people in poetic lyric, and it's known as the Song of Moses.  He understood that the people would perhaps adhere more faithfully to his teaching this way, for when wisdom is given over by means of a song, it is something that will be seared into the memory, resound in the heart, and not just borne upon the lips.  He declared "Ya'arof kamatar lik'chi... - May my teaching drop like the rain..."(Devarim 32:2).   The Torah that's been transmitted, to this day, will descend and nourish as a blessing and gift, like the rain from heaven.  (At the end of Sukkot, we celebrate the holiday of Shemini Atzeret, and on this Chag, for the first time of the year, we add into our prayers a plea for rain: "Mashiv haruach u'morid hagashem - Who makes the wind blow and the rain descend."  Perhaps while we sway together in prayer, we can keep in mind the spiritual counterpart of this blessing.)

Sukkot is a fine time during which we can cultivate our trust in G-d, and His providence and protection.  We remember how He guided us out of Egypt and sustained us for 40 long years in the desert, a young and green nation.  We realize that if G-d wasn't on our side, survival for such an extended period of time in the harsh terrain is virtually impossible!  In a similar approach, albeit in quite a different setting, we leave the comfort and security of our built and furnished houses to reside in our Sukkahs, in which we eat, sleep, learn, and bond.  We come face-to-face with our own vulnerability, and the transient nature of the material world, as we 'settle in' our simple makeshift homes for the week.  We place our trust in Hashem that all will be well, and melt into His all-encompassing embrace.

On Sukkot, we're surrounded by a shelter, and Hashem's protection, boosting our awareness that everything and all is in His hands.  What does the power of song have in common with the concept of Sukkah?  A song, too, can surround you; the words and melody of a beloved song can envelop you, sustaining, enlivening, and energizing you in a time of pain or darkness.  Think about it...  Have you ever heard stories about people discovering or uncovering their forgotten or hidden past, after a familiar song from their youth whispers to them, echoing in their head?  Envision the unconquerable mothers during the Holocaust, beacons in the black concentration camps, singing softly to their children wrapped in their arms, giving them maybe one last message of hope.  Their song was a last vestige of warmth and light, as they struggled to provide a quasi-shelter of good memories for their hearts and minds, even as evil encircled them.

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Song is a gift for everyone, for every occasion and all time.  In times of joy, your song can increase the intensity and feeling of the moment, and spread the energy to others.  In times of suffering, if you can still sing, praise G-d, and bring joy to others, you unsheathe the light of your soul to the entire world.

The Gerrer Rebbe, R' Simcha Bunim Alter zt"l, answered a very interesting question that was once posed.  In the first three stanzas of the prayer-song Shalom Aleichem, that we sing on Leil Shabbos, even before Kiddush, we greet the angels that escorted us home from shul.  We proceed to welcome them in, and then request their blessing.  A fine reception, no?  But surprisingly, in the fourth and final stanza, "Tzeischem L'Shalom", we bid them farewell, and to "go in peace".  Why do we send them off, instead of inviting them to stay, and grace us and our home with their holy presence?  The Gemara (Sanhedrin) teaches that each day of the week, the privilege of Shirah is bestowed upon the angels, as they sing praise to G-d.  That is, with the exception of Shabbos.  On Shabbos, Hashem transfers the honor to us!  Us, the mortal beings of a lower world!  Therefore, before commencing our beautiful, traditional Shabbos zemiros, we bid the angels farewell, so that we might spare them the righteous 'pain' and 'envy' they will feel, listening to us sing together to Hashem, while "their lips are sealed".  What a stunning explanation, that further emphasizes the gift and profundity of Song.

Since the Beit Hamikdash does not presently stand, the Avodah and Korbanos have been discontinued until its rebuilding.  Although we no longer have the custom of the water-nesach, numerous Jewish communities have continued the festivities of music, song, and dance throughout the nights of Sukkot.  One of my teachers fondly recalls a band playing and her neighborhood dancing to the music until 6 o'clock the next morning!  Sukkot is a time of unity, a time to celebrate the individuality of our people, and realize that we are in fact incomplete without one another.  The fortunate and the impoverished, too, are no different from one another as they sit in a simple hut enjoying a good meal together.  We're all bound as one in our faith and trust in Hashem.  And through the power of song, a product and masterpiece of the soul, the entire colorful spectrum of the Jewish People is spanned, and we're joined together.  Upon the wings of song, we're elevated to the greatest, most beautiful heights.

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רַֽנְּנ֣וּ צַ֖דִּיקִים בַּֽיהֹוָ֑ה לַ֜יְשָׁרִ֗ים נָאוָ֥ה תְהִלָּֽה:
הוֹד֣וּ לַֽיהֹוָ֣ה בְּכִנּ֑וֹר בְּנֵ֥בֶל עָ֜שׂ֗וֹר זַמְּרוּ־לֽוֹ:
שִׁ֣ירוּ ל֖וֹ שִׁ֣יר חָדָ֑שׁ הֵיטִ֥יבוּ נַ֜גֵּ֗ן בִּתְרוּעָֽה:

Sing praises to the Lord, O you righteous ones; for the upright, praise is fitting.  Give thanks to the Lord with a harp; with a lyre of ten melodies make music to Him.  Sing to Him a new song; play well with joyful shouting.

{Tehillim 33:1-3}

Rosh Hashanah, Yom Kippur, and Sukkot Posts iy"H coming soon!

BS"D

Hi there!

I hope you had a wonderful High Holidays experience! 

I would like to give you my heartfelt wishes for a sweet, healthy, joyous and meaningful New Year, overflowing with revealed blessing and good from G-d, for you and your loved ones.

In terms of my sharing a few insights in honor of the Yamim Tovim... I am running a bit 'behind-schedule'.  But, b'ezras Hashem (with G-d's help), they will all come out in good time!  I haven't forgotten them.  I hope they will perhaps bring to you relevant and inspiring messages that you can carry with you throughout the year.

Gut Yuntif/Chag Sameach/Happy Sukkot!

Warmly,

Tzipporah @ Script and Spirit