Shavuot: "I'm Getting Married in the Morning..."

BS"D

This article is dedicated as a zechus for Refuah Sheleima for Esther Shaindel bas Shoshana.

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Based on/inspired by an article on Tikkun Leil Shavuos by Eli Landes, for Chabad.org.

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A moving festivity permeates the atmosphere, as we sway and pray through the evening's services.  At their conclusion, the men fold their talleisim, the women cluster in companionable conversation, and youth mill around, anticipating what's to come.  Siddurim are closed and laid aside with a kiss...  but no coats are donned, the lights remain bright and the room filled with people.  The heavy, familiar scent of coffee billows from numerous steaming cups, and a sweet selection of scrumptious cheesecake is mysteriously reduced to a few scant crumbs as the night wears on.  The crowd finally settles down, with the screech and creak of chairs scooting forward, and all lean in with rapt attention... except for the few stragglers nodding off in the face of the late hour.  Along with Seforim, wellsprings of Torah wisdom, hearts and minds are opened up.  Though the hours and rays of dawn inevitably edge nearer, the passage of time seems suspended in the midst of intense preparation for the renewal and revelation to soon take place.

This is Tikkun Leil Shavuos.

Though the meaning of this fascinating custom can't truly be conveyed adequately in a few English words, it is practically understood as the "Rectification of Shavuos Night."

Shavuos is the anniversary of Matan Torah (the Giving of the Torah).  Our wedding with Hashem.  The day we became His People.  The day the gaping chasm between Heaven and Earth was spanned.  It's a significant - momentous! - day, indeed.

How high and spiritually elevated do we feel after a sleepless night?  How energetic or attractive do we appear when we're weary, tousled and dazed?  For the revival of the most important day in the history of our Nation, why on earth do we aspire to run on empty, exchanging a revitalizing period of slumber for an all-night study session?!  Even seasoned students recognize the diminishment of productivity and success their day is met with, after crunching for assignments and tests throughout the night!

Why on earth, indeed?  Perhaps it isn't earthly at all, but rather beyond earth.  Way beyond; Divine.  What perspective and energy other than Heavenly could promote such an atypical demonstration?

Throughout the ages and amidst the globe, Kabbalistic masters and Halachic authorities alike preserved a precious custom - and "Minhag Yisroel Torah Hee (the custom of Israel is Torah)" - to keep burning the light of Torah on Shavuos night, in focused learning until daybreak.  The Magen Avraham, a renowned posek of the 17th-century, was the first to offer the following Midrashic account as the basis for this tradition:

The night before the giving of the Torah, the entire Jewish People - the 'Bride' - laid down to sleep.  A bit of rest before the arrival of the fantastical occasion could only be harmless, perhaps even beneficial!  Tragically though in the morning, at the wedding canopy that was Har Sinai, the Supernal Groom - G-d Himself - lamented in anxious wait: The 'Bride' was absent, still sleeping peacefully!  Of course the extraordinary ceremony couldn't carry on under such circumstances, so the Ro'eh Neeman, the Faithful Shepherd, Moshe Rabbeinu, set out to rouse Bnei Yisroel.

To correct the sin of our ancestors' copious shut-eye heading into the day that marked the birth of our Nation, we stay up the whole night (or at the very least, until Chatzos [Halachic midnight] - find your locale and respective Zmanim [Halachic times] here!) learning Torah in preparation for the big day.

Unless you're a deeply holy individual of very lofty caliber who can remain awake against all the odds - or perhaps just an insomniac - consumption of caffeine (heavier for some than others) is a requisite.  If coffee (caffeinated or not) wreaks havoc on your system, try chocolate, or something sugary.  It works.  I think.  But that aside...

For most people, when one anticipates a serious or exciting event to come soon, sleep - at least solid sleep - is elusive.  Based on this, we could suggest the converse is also true.  Bnei Yisroel fell asleep, slept, and overslept, nearly missing their wedding!  Doesn't this seem to imply that the enthusiasm of the Jewish People was lacking - even nisht (not) - to receive the Torah?!

We're missing something.  The puzzle pieces don't merge.

The Lubavitcher Rebbe of righteous memory steps in with groundbreaking insight to clear the difficulty.

The nation slogged through the forty-ninth level of spiritual impurity; and, upon their redemption from their oppressors, committed to a forty-nine day journey of growth and transformation.  They strove and toiled to reverse and refine a negative trait each day to be positive and sanctified, so that they could receive the Divine gift of Torah wholeheartedly as Hashem's servants.  For a nation of such indomitable spirit, who invested everything they had to clear away the pollution and grime to reveal the single pristine soul inside, though a lengthy, rigorous period indeed... it simply defies all sense that they couldn't have been eager and enthralled to receive  the Torah.

Kabbalah teaches us that during our time awake, the soul is bound to the body, simply vitalizing us and inspiring our expression, in thought and speech, emotion and deed.  On the other hand (and there's always another hand), when we surrender to sleep, our souls depart and ascend on High, learning Torah with the angels, and basking in their Creator's Light.  Just before we awaken each day, it returns to us.  (For this miracle, we ring out in grateful song through the morning blessing of Modeh Ani: "Modeh Ani Lefancha... Shehechezarta Bi Nishmati... - I give thanks before You... for You have returned within me my soul.")

The Jewish People had worked on and elevated themselves to the zenith of Kedusha (holiness).  Still, they undeniably remained flesh-and-blood beings.  Their best, they felt, was unsatisfactory.  How could they isolate themselves from the sensuality of this corporeal world in a final effort to make themselves "truly spiritual," before being bound to the Torah, G-d's innermost will and wisdom?  Their solution?  Sleep: The experience of the soul severing from the body to ascend higher and higher in a peak of spiritual immersion and renewal and epiphany.

This is mind-boggling.  How could this altruism be erroneous?  How deep was the wound gouged, that we are still aspiring to make amends over three millennium later along our timeline?

Their offense was not exactly a "sin" and iniquity - an "avon" in Hebrew.  Rather, their blunder was a "cheit" - a misjudgment.  Their intentions were good, but 'off-target.' (Inspired by R' Manis Friedman in a class he gave, on understanding the nature of Adam and Eve's 'sin' - the Cheit Eitz Hada'as.)  We can ask, "Where exactly did the Jewish People go wrong?"  It's serious indeed.

They missed the entire point of Torah and its bestowal.

By rejecting rather than embracing the world's materiality, they negated the purpose of Torah, a Heavenly 'blueprint' to sanctify the physical world!  It's not just coincidence that the majority of the 613 Mitzvot are implemented in the realm of physical action and deed.  If the soul and spirituality were involved exclusively, then what why did G-d bother entrusting the Torah to earthly mortals?  I am fond of  quoting a dialogue between a wise elder Rav in the language of the Talmud with R' Aaron Moss as a young man: "G-d's commandments weren't given to angels."  Of the Torah it is said:

"It is not in heaven, so that you have to ask, “Who will climb to heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and let us hear it so that we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it. (Devarim 12:14)

The Torah is a very practical guide for us: it orchestrates our conquest of our animalistic lusts; our erection of gedarim (fences) to preserve order and integrity; our role as "ohr l'umim - a light to the nations," ambassadors of morality and truth in the midst of a chaotic world, where G-dliness is more concealed than ever; and our mission to reveal the holiness within our mundane existence, melding the two worlds.  However, the Torah's down-to-earth approach doesn't contradict its Divine Origin in the least.

On Shavuot, the "laws of nature" were broken: Through Torah, heaven and earth, ruchniyus and gashmiyus, G-d and people (so to speak), could be wed.  When the two polar opposites are joined in a cosmic marriage, the Ultimate Truth is revealed:  The world runs on Torah.  The world is Torah.  Torah is Hashem's wisdom and will - Him "thinking!"  And Hashem and His thoughts are One.

To quote R' Manis Friedman, we "work with the facts" - we were placed in this corporeal world to refine and elevate it - "but aim for the Truth" - to reveal the G-dliness it cloaks, and return all our world to its original Oneness, in a  revealed and palpable way.  In this world, we bind our willpower to His (and will is even loftier than wisdom, motivating us to do things that don't even seem logical to our limited minds) in the effort to "spiritualize" the physical world and make it a Dirah Betachtonim, a Dwelling Place in the Lower Realms.

Therefore, we forsake the pure spiritual retreat slumber brings , just one this one night - as our forbears mistakenly opted for - and get our hands into the gritty work with the Gashmiyus, toiling with heart, mind, hands and soul to make it shine an reveal its essence.

So staying up at all hours on this occasion, celebrating and studying the Torah?  Not so bizarre after all... In fact, it's one of the greatest recognitions and revelations of what Torah purely is.

Pass me a slice of cheesecake; we've got a long stretch ahead of us.  Let's learn!

Parshat Behar-Bechukotai: Patterns of Fear

BS"D

This parsha post is dedicated  as a zechus for a refuah sheleima for Baruch Shmuel ben Chana, and l'ilui nishmas Dovid Tzvi Hersch ben Rochel.

This week's double-portion of Behar-Bechukotai is a lengthy one.  It includes new Mitzvos, such as Shemittah (the once-in-every-seven year of rest and release of the land), laws of specifications and treatment of a slave, and other fundamental legalities; the frightening Tochacha (Admonition) - the Divine retribution to be sent our way when we scorn, forsake and hate Torah, Mitzvos and those who perpetuate them; and the comforting promise of a bright future when we make Teshuvah - a vision of healing and cleansing, forgiveness and return.

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When studying the parsha this past week, I picked up on a theme and sentiment, juxtaposed to multiple commandments: that of Yiras Hashem - fear and awe of G-d.  To follow are a few citations:
Concerning business dealings, especially with your fellow Jew:

וְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְ-הֹוָ֖ה אֱ-לֹֽהֵיכֶֽם
V'lo sonu ish es-amiso v'yarasa may'Elokecha ki Ani Hashem Elokeichem.And you shall not wrong, one man his fellow Jew, and you shall fear your G-d, for I am the Lord, your G-d.
{Vayikra 25:17}

Concerning the prohibition of lending money to your fellow Jew with interest:

אַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ
Al-tikach may'ito neshich vetarbis v'yaraysa may'Elokecha v'chei achicha imach.You shall not take from him interest or increase, and you shall fear your G-d, and let your brother live with you.
{Vayikra 25:36}

Concerning the treatment of a Jewish servant owned by another Jew:

לֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵֽאֱ-לֹהֶֽיךָ
Lo sirdeh bo b'parech v'yaraysa may'Elokecha.You shall not work him with rigor, and you shall fear your G-d.
{Vayikra 25:43}

Why is fear of G-d of such paramount significance in the observance of these Mitzvos?
In the teachings of the mystical work Zohar, authored by R' Shimon bar Yochai, a Mitzvah is likened to a bird, and fear and love of G-d are the wings by which it rises and soars before Him.  These emotive 'wings' prompt, enliven and focus all Mitzvah observance with the proper mindset and devotion.  In fact, the Tanya describes Yiras Hashem as the foundation, upon which love of G-d is built; respect before love, as it crucial to any relationship; and, doubtlessly, a relationship is what the Mitzvos achieve, for "Mitzvah" doesn't only mean "commandment," but also "connection."  

Awe of G-d's Omnipresence is sensed and expressed on numerous varying levels.  Mere acceptance of G-d's superiority, and obedience to Him (known as "Kabbalas Ol Malchus Shamayim") albeit lacking emotional and palpable reverence within oneself, is a stepping stone, though not at all superior; basic, it is merely "intact."  We must strive to integrate and infuse our avoda with emotion - even if that emotion is bred only intellectually rather than in the heart- for it to be considered complete service.  When we can't cultivate even an intellectual feeling of reverence for G-d, yet still possess an awareness we are being watched, it is still accounted for us as "Yirah."  This is an even lower level of fear, but it can effect compelling results in our moral conscience - shame to commit a sinful or embarrassing action in front of another person (falling into the category of sur mayra, in King David's adage "Sur mayra v'asei tov - Turn from evil and do good {Tehillim 34}").*

Indeed, Yiras Hashem is a most-vital necessity to fulfill any Mitzvah.  However, the above-mentioned Mitzvos specifically require an extra dose of morality and knowledge of the One Above, Who also "mimalei kol almin - fills all worlds," and is paying close attention to each on of your thoughts, words and deeds.

We human beings were endowed with intelligence and cleverness.  We are susceptible to, and at times guilty of, employing those gifts for deceptive means.  Yes, we might have "street-smarts..." but do we really imagine we can outsmart G-d?  After all "yodeyah ta'aluomos - He knows the secrets of the heart," as is declared in the Siddur.

And this is exactly how Rashi, Meforash extraordinaire on the Torah, explains the intriguing pattern.

In the passage of this parsha dealing with fair dealings, the expression "yaraysa may'Elokecha - you shall fear your G-d," is used twice, in verses 14 and 17.  They each refer to a different type of mistreatment prohibited: monetarily, and verbally, such as through faulty counsel and provocative language.  One might attempt to excuse himself, claiming his inappropriate words were intended to rouse his friend to remorse and repentance.  Thus, fear of the all-knowing G-d will prevent him from erring in this area; an area of daily mundane life which is latent with potential for sanctification, as part of one's service of Hashem in this world.

We are forbidden to lend to other Jews with the demand of interest.  Rashi puts into light that this is a very difficult Mitzvah, since it goes against the nature of man.  When we can make use of the money and see it grow exponentially, it pains us to see it perhaps rest idle in the borrower's possession.  With this explanation, one might attempt to rationalize their negation of the Mitzvah.  Or, if one is in the position of money-handler, they could fabricate the money lent is in fact a Gentile's (to whom the laws of Ribis [interest] do not apply), in order to acquire Ribis on it from the other Jew.  In either case, we are reminded to fear Hashem, who discerns right through to the heart and innermost thoughts of man, "for nothing is hidden from Him." 

When we own a laborer, primarily a Jewish servant, we are forbidden to enslave him with undignified tasks and pointless jobs, such as ordering him to prepare a beverage for you for which you have no desire, or commanding him to till the ground until your return when you don't necessarily intend to do so.  Such psychological torment is to be condemned; this is the very sort of work forced upon Bnei Yisroel while in Egypt!  You could say to yourself, "Ain makir badavar eem latzorech eem lav - No one can recognize if this was necessary or not..."  But guess Who is excluded from your grouping, and perceiving every unspoken thought?  "Yaraysa may'Elokecha..."

G-d forbid that any individual among the Jewish people, baalei nefesh (sensitive souls), could neglect such tenets of our Torah and faith!  Our Sages teach that the three distinguishing marks of a Jew are 1.) humility, 2.) compassion, and 3.) acts of kindness.  No, these are not reserved only for the Jewish people, and we are not immune to falling.  We are human beings, and within us wages a war between two inclinations of polar opposition - the G-dly soul and the animal soul, each vying for supremacy.

Within the heart of every soul in Israel rests an innate, dormant awe of Hashem, just needing to be aroused and cultivated.  Sometimes, when we totter on the edge of the chasm we create through our aveiro, it is this very innermost fear that saves us at the last moment from making the wrong choice and heading down an unfortunate path.

But as dark and grave as this may seem, despair not dear friends, for the climb, journey of growth, and success is within our reach: "Ki Karov Aylecho Hadavar Meod Bificha Uvilvavcha Laasoso - For the matter it is exceedingly near to you, in your mouth and in your heart, to do! {Tanya}"

אֲנִ֗י יְ-הֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֤ת לָכֶם֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן לִֽהְי֥וֹת לָכֶ֖ם לֵֽ-אלֹהִֽים
Ani Hashem Elokaychem asher hotzaysi es'chem may'Eretz Mitzrayim laseis lachem es-Eretz Canaan lihiyos lachem lay'Elokim.I am the Lord, your G-d, Who took you out of the land of Egypt, to give you the land of Canaan, to be a G-d to you.
(Vayikra 25:38)

Hashem liberated us from Egypt in order that we could build a unique relationship with Him, through undertaking the mission of Torah and Mitzvos as bestowed at Har Sinai - the purpose of our Exodus.  The condition our freedom was established upon, was that we assume the G-d-given responsibility to serve as ambassadors of morality to the world, through disseminating the light of Torah and Mitzvos - even if they are difficult to uphold!

To borrow from the words of Charles Dicken's, there are "great expectations;" and to elaborate in the words of R' Tarfon, "It is not your responsibility to finish the work [of perfecting the world], but you are not free to desist from it either. {Pirkei Avot 2:21}"

כִּי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְ-הֹוָ֥ה אֱ-לֹֽהֵיכֶֽם:
Ki Li Bnei Yisroel avadim avdei heim asher hotzaysi osam may'Eretz Mitzrayim Ani Hashem Elokaychem.For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt. I am the Lord, your God.
(Vayikra 25:55)

When we were released from the land of our bondage, it wasn't simply a free-for-all.  Our lives were shaped by 613 more rules and their finer details, and we are still servants, even after our release from Pharaoh's vice!  How?  Why?  We were made for something greater than indulging the whims of a Pharaoh - both the ancient ruler of Egypt, and our inner Pharaohs, semblances of him within us and ambitious to enslave us today.  We went from serving a coarse and earthly master, to a Master Who is beyond knowing and definition, Whose Torah we accepted upon ourselves is of His deepest expression of will and holiness and wisdom, which is present in everything. 

What if we could break free from our mortal limitations and 'reality', and instead embrace the Infinite?  What if we can break our chains and bindings of ego and imagined separateness, and be united with Oneness, the Truth and Source of everything?  It seems so distant, yet is so very near...

All it takes is a little awe of Hashem. 

Our little bird will soar


*Based on Tanya, Likutei Amarim, chapter 41
  

Parshat Acharei-Kedoshim Reflection: Wedding with G-d

BS"D

This Dvar Torah is dedicated l'ilui nishmas and in the sacred memory of the ten students who perished in the recent flash floods in Eretz Yisroel.

I presented this thought on the Parsha over the course of a local CTeen Girls' Shabbaton, at the community Kiddush in Ahavath Chessed, New London, CT, Shabbos Parshas Acharei-Kedoshim, April 28/Iyar 13.

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Hello, and Good Shabbos to everyone!

My name is Tzipporah; I’m an informal member of this wonderful community, and a participant in Rabbi Aizik and Mushky Schwei’s CTeen chapter. Rabbi Aizik warmly invited me to share a few words of Torah at Kiddush today, and I’d like to thank you in advance for your time. “Bir’shus Harabbonim…”

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This week’s double-Torah-portion is entitled Acharei-​Kedoshim.
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Kedoshim means “Holy Ones.” Let’s try to put this into context.

When I shared a recent idea of mine, to organize a community Mikvah-fundraiser, celebrating the privilege of running a Jewish home and the woman’s role in it, a relative of mine quite bluntly replied, “It’s not that glamorous.” There ​was  actually a bit of Emes (truth) in that statement. Sure - folding laundry, cooking supper, scrubbing bathrooms and floors, dealing with tangles in family relationships, and much more, might not appear so dazzling at first sight. If I want to achieve Ruchniyus (spirituality), isn’t that lofty, lonesome spot on the mountain by far more attractive? I thirst for something beyond ordinary, I want to get “high,” I yearn to access G-d. So why is total self-denial and isolated meditation just not cutting it for me?

We’re not satisfied, because that is not the path we were created for and entrusted with! Hashem has instructed us “V’Asu Li Mikdash V’Shochanti Besocham - They will make for Me a sanctuary and I will dwell among them.” How do we accomplish this impossible feat? It is through Torah and Mitzvos, observance and devotion to carrying out G-d’s will, that we are united in an intimate bond - as a bride and groom - with Hashem.

This thought can be further applied through the blessing we recite over the performance of a Mitzvah: “Baruch Atah Hashem… Asher Kidshanu Bemitzvosav... - Blessed are You G-d… Who’s sanctified us with His commandments...” “Kidshanu” also denotes “marriage,” as a man is Mekadesh - marries - a woman.

Sometimes a commandment’s nature perplexes us… Intimate relations? Business dealings? Meat-slaughter and grain-harvest? Why is G-d so concerned with these mundane aspects of daily life, which Kedoshim is replete with? Hashem yearns to be found in every corner, as He not only transcends all worlds, but fills them all as well. Indeed, our purpose is to reveal the spark of G-dly energy concealed within all existence and elevate it, returning it to its Source and primal Oneness, by bringing the purpose of what it invests to actualization. Through Torah and Mitzvos, we strive to permeate our world with consciousness of, faith in, and feeling for G-d, even in its most physical details. We transform this world into a Dirah B’Tachtonim, a welcoming place for the G-d’s Presence to rest.

The festival of Shavuos, the anniversary of our wedding with Hashem when he bestowed the gift of Torah upon us, is fast approaching. We’re walking down the hall to the Chuppah, to relive a cosmic union. The Torah, the pure expression of Hashem’s innermost will and wisdom, enables us to emulate G-d, by “bringing heaven down to earth,” in the words of R’ Tzvi Freeman, and making the earth heavenly. As “a light unto the nations,” it’s within our hands to spread its radiance exponentially outwards. It’s up to us to show the world that spirituality in its truest form is an all-encompassing approach to life. Everyone is welcome to the wedding.

As for the aftermath, when the celebrations have passed and we’re seriously settling down to “married life,” with its accompanying pains and pleasures… the task may not always be apparently glamorous. But the work, without a doubt, it is truly holy.

May it be Hashem’s will that this secret be revealed and tangibly felt by all His beloved, with the coming of Moshiach right now.

Thank you, and Gut Shabbos.