by Rabbi E. Tauger
TISHREI : Dates To Remember
Important Dates Of The Month
Tishrei 3 - The yarhzeit of Rebbetzin Devorah Leah. The self-sacrifice of this noble woman made possible the spreading of Chassidus to the outside world.
Tishrei 4 - The Fast of Gedaliah. The last of the four commemorative fasts associated with the destruction of the Temple, recalling the murder of Gedaliah ben Achikam, the governor appointed by the Babylonians after their conquest of Eretz Yisrael. The tragic assassination of Gedaliah extinguished the last embers of Jewish sovereignty in Eretz Yisrael after the destruction of the First Beis HaMikdash.
According to many commentaries, this actually took place on Rosh HaShanah. The commemoration of the tragedy was postponed, however, so as not to conflict with the festive celebration of Rosh HaShanah. (This year, because of Shabbos, it is postponed even further.) The postponing of this fast expresses the idea that this day is uniquely empowered to hasten the coming of the Era of the Redemption, when all the commemorative fasts will be nullified and transformed into "days of rejoicing and celebration."
Tishrei 6 - The Yahrzeit of the Rebbe's Mother, Rebbitzen Chanah, a woman who with self-sacrifice accompanied her husband into exile and preserved his teachings for the entire Jewish people. After his passing, she came to Crown Heights, thus giving the chassidim an opportunity to behold the unique qualities possessed by this "mother of royalty."
Tishrei 13 - The Yahrzeit of the Rebbe Maharash. The Rebbe Maharash is identified with the renowned Chassidic adage: "The world at large says: `Try to crawl under, and if you can't crawl under, climb over.' And I say: `At the outset, try to climb over.'" This thrust to active optimism characterized his own life and serves as a directive to us all.
Tishrei - The Head Of The Year A name given in the Hebrew tells us volumes about the entity named. The name, Rosh HaShanah, literally means not "New Years Day," but "the head of the year." In a larger sense, this applies not only to the days of Rosh HaShanah, but to the entire month of Tishrei. When rearranged, the letters of the name Tishrei (éøùú) spell out the word reishis (úéùø) meaning "head of." Tishrei and Rosh HaShanah are heads of the year, mirroring the relationship between the head to the other organs of the body. There are several dimensions to this relationship. Firstly, the head contains our highest and most fundamental human potentials: thought, sight, and speech. Secondly, the life-energy of all the organs is centered in the brain. There are components of the brain connected to each of the organs of the body. As a result, the brain controls the functioning of the body as a whole, as well as that of its individual organs. Parallels to each of these concepts exist with regard to the month of Tishrei (and in a more particular sense, to Rosh HaShanah). Through the holidays of Tishrei, the deepest dimensions of our Divine service are expressed. As such, Tishrei is a month of general significance, reflecting in microcosm our relationship with G-d throughout the entire year. The manner in which Tishrei is celebrated sets the tone for our Divine service in the coming year. Rosh HaShanah: Accepting G-d As King On Rosh HaShanah, we focus on the essence of our relationship with G-d, accepting His sovereignty in an act of homage that encompasses our entire existence. In making this commitment, the fundamental G-dly spark at the core of our being comes to the surface. This expression of our spiritual potential has an effect in the human realm as well. In paying homage to a mortal king, the most august of nobles and the humblest of subjects bow together; their joint act of submission effectively levels them. By the same token, all Jews, regardless of their differing levels of understanding and self-refinement, are joined in the unifying act of accepting G-d's sovereignty. Why is our absolute bond with G-d established through the acceptance of His Kingship? The answer lies in realizing that deep down, underlying the varied peripheral facets of our personalities, the very core of our being is our divine soul, an "actual part of G-d from above." Therefore, it is not free self-expression, "being ourselves," that manifests who we really are. Rather it is in the acceptance of G-d's sovereignty that our inner G-dly potential finds expression. By getting to the core of our relationship with G-d, we give voice to the core of our own being, that quintessential element that is most truly ourselves. The transcendence of our individual natures through submission to G-d is expressed in the mitzvah of the day: the sounding of the Shofar. Our Sages compare the sounding of the Shofar on Rosh HaShanah to the sounding of trumpets at a king's coronation. For the simple, artless call of the Shofar reflects the inner outcry of a Jew's deepest spiritual potentials. Our acceptance of G-d's Kingship on Rosh HaShanah hastens the ultimate expression of His Kingship that will take place in the Era of Redemption. For then "G-d will be King of the entire world; and on that day, He will be One and His Name will be One." Our sounding of the Shofar anticipates the sounding of the Great Shofar, which will arouse "those who are lost in the land of Ashur, and those who are dispersed in the land of Mitzrayim [to] come and bow down to G-d in Jerusalem."
The Ten Days Of Teshuvah: Return, Not Repentance The ten-day period beginning with Rosh HaShanah and climaxing on Yom Kippur is referred to as Aseres Yemei Teshuvah ("the Ten Days of Teshuvah"). Conventionally Teshuvah is translated as "repentance," but the literal translation of the term is "return." A comparison of the meaning of these two terms reflects a radical contrast that sheds light on many aspects of our relationship with G-d. Repentance implies a reversal of one's conduct a recognition of past shortcomings, and a firm resolution to change in the future. The two are interrelated; the awareness of our weaknesses impels us to reorient. The concept of Teshuvah as "return" emphasizes the fundamental spiritual potential of every person. Within each of us resides a Divine soul, a spark of G-d. This infinite G-dly potential represents the core of our souls, our genuine "I". From this perspective, sin and evil are superficial elements that can never affect our fundamental nature. Teshuvah means rediscovering our true selves, establishing contact with this G-dly inner potential and making it the dominant influence in our lives. Seen in this light, our motivation to do Teshuvah is not an awareness of our inadequacies, but rather a sensitivity to this infinite potential within our souls. These two different understandings of Teshuvah evoke divergent emotions. Repentance is generally associated with sadness. Teshuvah, by contrast, is characterized by joy. A baal Teshuvah, one who actualizes his striving for Teshuvah, naturally feels sorrow and remorse over his past mistakes. His dominant emotion, however, should be joy. For through Teshuvah, he renews his connection to G-d and establishes a bond with his own spiritual potential. This, of necessity, gives rise to happiness. In fact, the absence of happiness indicates that a consummate connection has not been established and that more effort is necessary before one's Teshuvah is complete. The unique bond with G-d established through Teshuvah has repercussions far beyond an individual's personal sphere. As the Rambam states, "Israel will be redeemed only through Teshuvah. The Torah has promised that ultimately Israel will return towards the end of her exile, and immediately she will be redeemed."
Yom Kippur: Alone With G-d In The Holy Of Holies The name Yom Kippur means "Day of Atonement"; it is "the culmination of forgiveness and pardon for Israel." On Yom Kippur, it is "the essence of the day (itzumo shel yom) that atones," washing away all traces of sin within a Jew. What lies at the core of this dynamic? The fact that the essence of the Jewish soul is one with the essence of G-d. This bond is constant. At all times, our essence "cleaves to You." This bond is not the result of our efforts, and consequently, neither our thoughts nor our words nor our deeds can weaken it. At this level of essential connection, there is no existence outside G-dliness, no possibility of separation from Him,. The soul cannot be affected by sin, and the revelation of this level of connection removes the blemishes which sin causes. This is the meaning of "the essence of the day atones." On Yom Kippur, our essential bond with G-d is revealed, and in the process, every element of our spiritual potential is revitalized. The revelation of this essential bond lies at the core of the High Priest's entry into the Holy of Holies, when he came into direct contact with the Divine Presence. At that time, he was alone with G-d. No human or spiritual being was permitted to intrude upon his connection with Him. This same degree of connection can be achieved by each of us on Yom Kippur, and in particular, during the concluding Neilah service. Neilah means "locking". At this time, every individual Jew is locked in, alone with G-d. At this time, the essence of his soul, the level that is one with the essence of G-d, is revealed. The level of soul experienced during Neilah foreshadows the Era of the Redemption, for Mashiach will reveal this unique connection in every aspect of being.
Sukkos: The Season Of Our Rejoicing Sukkos is "the time of our rejoicing," a week-long celebration that includes an entire cycle of time and influences all the weeks that follow, infusing joy and pleasure into every aspect of our service of G-d. At the time of the Temple, this happiness found expression in Simchas Beis HaShoevah, the celebration which accompanied the offering of water. Our Sages state that "he who has not witnessed the celebration of Simchas Beis HaShoevah has never seen happiness in his life." During this unique celebration, the Sages "would dance...with lighted torches, singing songs and praises, and the Levites would play harps and lyres, cymbals and trumpets, and countless other musical instruments." Though the Beis HaMikdash is destroyed, we can experience the happiness of Simchas Beis HaShoevah by commemorating the water offering with celebrations throughout the Sukkos holiday. Participating in these celebrations generates the potential for us to "see happiness" throughout the year to come. This happiness precipitates the ultimate celebrations of the Era of the Redemption. At that time the sacrificial service will be renewed, and with joyful hearts we will again bring the water offerings in the Beis HaMikdash.
The Lulav And The Esrog: Unity Among Our People The Midrash explains that the mitzvah of the lulav and esrog symbolizes the intrinsic unity of the Jewish people. The fulfillment of this mitzvah requires us to hold together either fruit or branches from four different species of trees the date palm (lulav), the myrtle (hadas), the willow (aravos), and the citron (esrog). These four species are noticeably different from one another. The esrog has both a pleasant taste and a pleasant fragrance. 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 mitzvos. Since we often do not understand the reasons for the mitzvos, their observance may be less tangibly gratifying than Torah study is, in much the same way that smelling something is less palpably gratifying than tasting it. An extension of this symbolism enables us to see each of the four species as representing a different type of individuals. The esrog represents a person who studies Torah and fulfills the mitzvos, the lulav represents one who studies Torah but does not perform mitzvos, the myrtle represents one who fulfills mitzvos but does not study Torah, and the willow represents a Jew who neither studies Torah nor observes mitzvos. The mitzvah of the lulav and esrog demonstrates that no individual can attain fulfillment unless he is willing to go beyond himself and join together with his fellow man. Even the esrog, the species which symbolizes both the virtues of Torah study and observance of the mitzvos, cannot be used for the mitzvah on Sukkos 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 Sukkah: To Be Surrounded By A Mitzvah The Torah commands, "For seven days you shall dwell in sukkos." In defining this mitzvah, our Sages state, "You must live [in the sukkah] just as you live [in your home]." For the seven days of the holiday, all of the daily routines of our life must be carried out in the sukkah. When a person lives in a sukkah, his entire body and his ordinary routines are enveloped by the mitzvah: even the most mundane aspects of his life become means of connection to G-d. The mitzvah of sukkah thus teaches that G-dliness is present not merely in the synagogue or in the house of study, but in every dimension and corner of our lives. Our Rabbis explain that through dwelling in the sukkah we will merit the rebuilding of the Beis HaMikdash, as is implied by the verse, "And His sukkah will be in [Jeru]salem." Just as G-d is infinite, transcending all bounds and limitations, so too is the Torah, extending beyond the confines of human understanding. Accordingly, for man to relate to Torah, his commitment must mirror this infinity.
Simchas Torah: Joy That Knows No Bounds On Simchas Torah, man reaches out to G-d and attempts to connect with this infinite dimension. This requires stepping beyond the restrictions of one's own rational mindset. This is precisely what takes place when a Jew dances with a Torah scroll on Simchas Torah. All reserve disappears in exuberant dancing. Hidden resources of joy, energies which we did not know we possessed, surface at this time. All Jews, learned and unsophisticated alike, share equally in the Simchas Torah celebrations, because these celebrations tap a point in the soul which, by nature of its infinity, defies the entire concept of rank and gradation. At this level of soul, no difference exists between one Jew and another. The basic commonality that links us all makes us join hands and dance together, oblivious to the personal differences that might otherwise create barriers between individuals. In light of this, we can appreciate the place of Simchas Torah in the sequence of holidays beginning with Rosh HaShanah and Yom Kippur. All of these holidays focus our attention on the inner core of our relationship with G-d. Simchas Torah, as their climax, is the point of transition between the intense spiritual experience of the month of Tishrei and our daily, down-to-earth circumstances. This safe landing is navigated by the rejoicing of Simchas Torah. At that time, our joyous awareness of how "Israel, the Torah, and the Holy One, blessed be He, are one," lays the groundwork for our divine service throughout the entire year. Moreover, these celebrations anticipate the ultimate celebrations that will accompany the coming of Mashiach and the advent of the Era of the Redemption. May this take place in the immediate future. |
The Torah Portions of the Month
Parshas Haazinu - This Torah reading begins "Give ear, O heavens; listen earth." Our Sages explain that this wording implies that one is "close to the heavens" and can therefore speak in their ear, as it were, "and far from the earth." This verse aptly describes the Jews' spiritual state between the holidays of Yom Kippur and Sukkos when we read this parshah.
The parshah is of general significance. The Ramban would teach that all the events of our people's history - past and future - are alluded to in this song of Haazinu.
Parshas V'Zos HaBerachoh - The conclusion of the Torah, recounting the blessings which Moses gave to the Jewish people. These blessings reflect the positive dimensions of the month of Tishrei, reflecting how G-d grants us goodness and sweetness in the year to come.
Parshas Bereishis - The beginning of the Torah and the narrative of creation. Chassidim would say: "A person's spiritual stance on Shabbos Bereishis defines his stance in the year to come." Since G-d "looked into the Torah and created the world," it is through reliving the creation as related by the Torah, that a person can give shape to his personal destiny.