In Appreciation of Avraham Avinu – the Servant and Friend of Hashem

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.

The vast majority of Torah commentators worked vigorously against any notion of anthropomorphizing G-d. Onkelos (c.35-120 CE) and the Rambam (1135-1204) are particularly well known for their efforts to reinterpret any reference to the Almighty in human terms. For them, and many other meforshim (Torah commentators), the idea of G-d sharing human emotions was something unthinkable and a diminution of His glory.

At the end of Parashat Noach, however, we encounter a verse that seems to squarely place Hakadosh Baruch Hu (the Holy One Blessed be He) within the purview of human emotions: “And the L-rd regretted (vayinachem) that He had made man upon the earth, and He became grieved in His heart (vayitatzav el libo).” (Sefer Bereishit 6:6, this and most Bible translations, The Judaica Press Complete Tanach) Regret and grief, or “pained to the core” as Rav Aryeh Kaplan zatzal translates, are indisputably human emotions.

The first instance wherein Hashem was likely “pained to the core” with man’s inability to follow His dictates appears in Parashat Bereishit. Chazal (our Sages) teach us in many sources that even Moshe “barely reached Adam’s ankle” in regards to the latter’s spiritual heights. Unfortunately, as great as Adam harishon (Adam, the first man) surely was, he failed to live up to what was expected of him and ate from the eitz pri hada’at (the Tree of knowledge): “And the woman saw that the tree was good for food and that it was a delight to the eyes, and the tree was desirable to make one wise; so she took of its fruit, and she ate, and she gave also to her husband with her, and he ate.” (3:6)  

Noach, as well, failed to meet Hashem’s expectations. He is twice referred to as a tzaddik (a truly righteous individual) in Sefer Bereishit: “… Noah was a righteous man, he was perfect in his generations…” (6:9) “And the L-rd said to Noah, ‘Come into the ark, you and all your household, for it is you that I have seen as a righteous man before Me in this generation,’” (7:1) However, he was tragically unable to actualize his potential. His transition from kodesh (holiness) to chol (profane) is poignantly depicted in Sefer Bereishit 9:20-21: “And Noah began to be a master of the soil, and he planted a vineyard. And he drank of the wine and became drunk, and he uncovered himself within his tent.” Once again, Noach’s actions must have been a singular disappointment to the Almighty.

It is precisely from the vantage point of the failures of Adam, the Generation of the Flood, and of Noach, that we are able to appreciate the uniqueness of Avraham Avinu (Our Father Abraham). His promise and potential began to be revealed from his earliest days, when he courageously stood alone against the polytheistic worship and culture of his time:

Once Abraham was weaned, he, as a child, began contemplating and thinking day and night, and wondered how a sphere could follow a fixed path without being directed. If so, who directed it? Surely it would be impossible for it to rotate on its own! Abraham did not have a mentor, but was immersed amongst the foolish idolaters of Ur Casdim, where everyone, including his mother and father, served idols, as did he. In his heart, however, he continued to contemplate, until he realized the way of truth and understood the ways of righteousness from nature, and knew that there is a G-d who directs the spheres, created the world, and besides whom there is none other. He also knew that the whole world was erring, and knew that what caused the mistake was that they [had] worshipped the stars and figures for so long that the truth had vanished. 
(Maimonides, Hilchot Hilchot Avodat Kochavim (Laws of Idolatry), translation, O’Levy, http://www.panix.com/~jjbaker/MadaAkum.html)

Avraham’s spiritual “classroom” was Nature and the Cosmos, and his teacher was G-d Himself. His flawless logic and extraordinary intellectual acumen led him to rediscover the forgotten truth of Hashem’s existence. Therefore, he was able to comprehend that it was the Holy One Blessed be He, and none other, who created the world and continues to guide it according to the dictates of His Divine will. Moreover, Avraham was an authentic religious revolutionary who repudiated both the underlying philosophical axioms and the practical behavioral results of the twisted and perverted culture in which he lived. Hashem and His Divine will, rather than idolatry and moral relativism, would now be the brilliant light that would penetrate the spiritual darkness of his time. Clearly, Avraham recognized, as Isaiah would say so many years later, that: “shehame mishtachavim l’hevel v’rik, u’mitpallim el ale lo yoshiyah” (For they bow to vanity and emptiness and pray to a G-d which helps not, Sefer Yeshiyahu 45:20, translation, Artscroll Tanach). Maimonides summarizes this idea in the following manner:

Once he achieved this, [i.e. complete knowledge of G-d] he began to reason with the inhabitants of Ur Casdim and to argue with them, saying that by serving idols they were not following the way of truth. He broke their images, and began to proclaim that it is not fitting to serve anyone other than G-d, and to Him it is fitting to bow down and to offer libations and sacrifices, so that all Creation will recognize Him. Abraham also proclaimed that it was fitting to break and destroy all the figures, so that nobody would err on account of them, like those who imagined that there is no G-d except for their idols … He reached the land of Canaan, where he continued his proclamations, as it is written, “...and called there on the name of the L-rd, the everlasting G-d.” Since agnostics were coming to him with questions about this matter, he would answer each person [in a way] so that they would return to the way of truth, until thousands and tens of thousands came to him. These were the people of the house of Abraham.

Avraham transformed the world by presenting and representing the one true G-d to mankind. This singular individual radically altered the history of mankind. As such, he was, and is, every Jew’s religious guide and mentor.

Avraham’s entrance onto the grand stage of world history was a great comfort for Hashem. He was the first person to faithfully rise above each trial he encountered, while worshipping G-d in ultimate love and heartfelt devotion. Therefore, he was simultaneously Avraham avdi (Avraham My servant, Sefer Bereishit 26:24), and Avraham ohavi (Avraham My beloved friend, Sefer Yeshiyahu 41:8). At long last, Hakadosh Baruch Hu was no longer  “pained to the core,” for He now had a beloved friend who loved and served Him, and thereby publicized His presence before all mankind.

With the Almighty’s help, may we emulate Avraham Avinu so that we, too, may sanctify His name through our words and deeds, and thereby proclaim His glory to the entire world. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

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Understanding Noach

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel.
 

The end of Parashat Bereishit presents the incredibly dire image of the impending destruction of mankind and all terrestrial life. Hashem, so to speak, was despondent over having created the human race, since we had corrupted our very essence and being:

And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.” (Sefer Bereishit 6:5-7, this and all Bible translations, The Judaica Press Complete Tanach)
 

The world was on the cusp of total annihilation. Yet, on the verge of this yawning abyss, a beacon of light pierced the seemingly impenetrable darkness: “But Noach found favor in the eyes of the L-rd.” (Sefer Bereishit 5:8) Noach emerged as the savior of mankind. He found “favor in the eyes of the L-rd” precisely because he was unique: “… Noach was a righteous man, he was perfect in his generations; Noach walked with G-d.” (Sefer Bereishit 5:9)

The Ramban (1194-1270) explains why Noach found favor before Hashem in the following manner:

The reason why Noach found favor in the eyes of Hashem is because all of his actions before Him were pleasant and pleasing. So, too, do we find [in the case of Moshe where it states:] “And the L-rd said to Moses: ‘Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name.’” (Sefer Shemot 33:17) [Noach, therefore, was similar to Yosef] about whom the Torah states: “The L-rd was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison.” (Sefer Bereshit 39:21) [In addition, Noach was similar to Esther] about whom it states: “… and Esther obtained grace in the eyes of all who beheld her.” (Sefer Megillat Ester 2:15). Noach having found “favor in the eyes of the L-rd” is mentioned in contrast to the actions of his generation since all of their actions caused despondency before Him, may He be blessed. [In contrast,] it says regarding him [Noach] that his actions were favorable to Him. Afterwards, [the Torah states explicitly] why he [Noach] was considered good before Him, i.e., he was a completely righteous individual [see Sefer Bereishit 5:9].

Beyond question, within the Ramban’s purview, Noach emerges as someone comparable in status to Moshe, Yosef, and Esther. Like these individuals, he was unquestionably great – a true hero of the spirit, and a model for us all. In sum, for the Ramban, Noach was well nigh the embodiment of human perfection and righteousness.

Given the above, it becomes quite difficult to understand Rabbi Yochanan’s view, and Rabbi Chanina’s subsequent elaboration, as found in Talmud Bavli Sanhedrin 108a:

These are the generations of Noah: Noah was a just man, and perfect in his generations. R. Yochanan said: In his generations, but not in other generations… R. Chanina said: As an illustration of R. Yochanan's view, to what may this be compared? To a barrel of wine lying in a vault of acid: in its place, its odor is fragrant [by comparison with the acid]; elsewhere, its odor will not be fragrant. (Translation, Soncino Talmud.)
 

In Rabbi Yochanan’s estimation, Noach was simply unexceptional. Moreover, he was only righteous when compared to the perverse men of his time. As Rabbi Chanina notes, he was relatively good, but not intrinsically or inherently “perfect.” He was merely a tzadddik by default, rather than a person of authentic import.
 

Reish Lakish was another early Talmudic luminary who adopted a sharply contrasting position from that of Rabbi Yochanan. In his view, Noach was a great human being who rose beyond the pernicious influences of his generation to become a true hero. Rav Oshaia explicated Reish Lakish’s opinion in our above-referenced Talmudic passage:

[Even] in his [Noach’s] generations — how much more so in other generations! …R. Oshaia said: As an illustration of Resh Lakish's view, to what may this be compared? To a phial of spikenard oil lying amidst refuse: [if] it is fragrant where it is, how much more so amidst spices!
 

How may we understand the polar opposite views of Rabbi Yochanan and Reish Lakish? How can Noach be perceived so radically differently by two of the most famous Sages of the early Talmudic period? I believe that the answers to these questions may have more to do with these Sages than with Noach. Rabbi Yochanan was the gadol hador (the greatest Sage of his time). He demonstrated amazing feats of Torah acumen and brilliant analysis from the earliest days of his youth, and was the paragon of virtue throughout his life. The entire Jewish world looked to him for spiritual direction and inspiration; he was our universally acclaimed leader and Torah guide. In contradistinction, Reish Lakish was initially the leader of a band of highwaymen. When Rabbi Yochanan first encountered him, he was a powerful and charismatic thief who preyed upon the weak and unprotected members of society. Eventually, Rabbi Yochanan rescued him from a life of crime, gave him his sister as his bride, and became his rebbi and mentor. Reish Lakish repented and became transformed from the leader of bandits to one of the greatest Torah luminaries of all time (see Talmud Bavli Ta’anit 8a).
 

Perceptions and ideas are never created in a vacuum. Therefore, I believe that both Rabbi Yochanan and Reish Lakish’s analyses of Noach are the direct results of who they were, and who they had been. In my estimation, Rabbi Yochanan did not fully appreciate the trials and tribulations that Noach had endured in order to reach the level of finding “favor in Hashem’s eyes.” I am convinced that he, therefore, could not completely understand the greatness that Noach had achieved. Instead, Rabbi Yochanan looked at Noach and all but declared he was no Avraham. True, according to multiple and varied Midrashim, Noach neither prayed for the salvation of the world’s population, nor led them in a last-ditch movement of repentance. Yet, and I believe this is the crucial point, the Torah teaches us that Noach nonetheless achieved a unique and holy status in the eyes of the Master of the Universe.
 

In my opinion, Reish Lakish personally identified with Noach and the efforts that had been required for him to overcome the perverse and twisted ways of his time. I believe that Reish Lakish’s past experiences facilitated his understanding of the level of gevurah (heroism) that Noach had achieved. As such, Reish Lakish viewed Noach within the context of the ethical and moral failures of his historical moment, and thereby perceived him as an authentic friend and follower of Hashem. Therefore, if Noach had lived at a time where evil did not reign supreme, he would have achieved even greater heights of righteousness. Despite the external pressures Noach faced, he did not allow himself to be dragged down into the pit of lawlessness and immorality that were the defining characteristics of his age. Rather, his entire persona was dedicated to serving Hashem. Thus, Noach was a hero who, as the Ramban notes, was comparable to Moshe, Yosef, and Esther.
 

With Hashem’s help, may we follow the example of Reish Lakish and focus upon the good that is in others. Moreover, just as Noach’s efforts literally saved the world, may our singular dedication to Hashem help bring Mashiach Tzidkanu (the Righteous Messiah) soon and in our days. V’chane yihi ratzon.
 

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

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Rabbi David Etengoff


Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of our brothers and sisters in Israel.

By definition, the second day of Shemini Atzeret, i.e. Simchat Torah, has a Rabbinic rather than a Biblical basis, since the Torah does not mandate the observance of a second day of Yom Tov (in the Diaspora). In addition, for a significant period of Jewish history, the second day of Shemini Atzeret was simply the second day of the Festival – devoid of any unique celebratory activity or behavior. We know that the transformation of the second day of Shemini Atzeret into Simchat Torah originated in Babylon. Yet, exactly when this transformation took place remains lost in the sands of time. As Rabbi Ari Enkin, quoting Rabbi Avraham Yaari’s widely respected work, Toldot Chag Simchat Torah (The History of the Festival of Simchat Torah), notes:

The evolution of Simchat Torah as part of the Shemini Atzeret celebrations first originated in Babylon and was not even observed in Israel until the end of the Gaonic period [11th century]. For Babylonian Jewry, Simchat Torah was the celebration of the completion of the annual Torah reading cycle. The Torah had been divided up into 54 separate parshiot, with a different parasha (and sometimes two at a time) being read every Shabbat, thereby completing the entire Torah each year. (http://hirhurim.blogspot.com/2008/10/simchat-torah.html, underlining and brackets my own)
 

Significantly, however, the name “Simchat Torah” does not appear in the Babylonian Talmud. This is particularly of note, since this work contains material up to and including the Sixth century CE. Therefore, we can readily surmise that Simchat Torah is, in all likelihood, a product of the post-Talmudic period. Rav Amnon Bazak, a noted Rosh Yeshiva at Yeshivat Har Etzion, suggests that the transformation of the second day of Shemini Atzeret into the holiday of Simchat Torah by Babylonian Jewry was part of the overall conceptual transference of the Chagim (Festivals) from agriculturally-focused to essentially Halakha-based days of celebration:

As opposed to the “Biblical Jew,” for whom agriculture stood at the center of existence, the “post-Temple Jew” concentrates his religious life in the proverbial “four cubits of Halakha.” Therefore, the agricultural calendar was replaced by the “Torah calendar.” In this system, the festival of the first harvest (Shavuot), which commemorated the first opportunity to benefit from one’s produce, was transformed into the holiday of Matan Torah [the Giving of the Torah], the first step in the nation's acceptance of the Torah. Shemini Atzeret, which, for the agrarian society, was celebrated as the end of the year, evolved into the celebration of the completion of the Torah reading, Simchat Torah. (http://vbm-torah.org/sukkot/shmin-bazak.htm, brackets my own)


At this juncture, it is clear that the Chachamim (Sages) of Babylonia Jewry changed the nature of the second day of Shemini Atzeret into a day with its own unique identity and purpose – a day wherein the annual completion of the reading of the Torah was celebrated. The question, of course, is “why?” In other words, what were the motivating factors behind the creation of the day of Simchat Torah?

In my estimation, there is a portion of the Siddur that begins to answer our questions:

Therefore we are obligated to thank You, praise You, glorify You, bless, sanctify, and offer praise and thanks to Your Name. We are fortunate (Ashreinu) – how good is our portion, how pleasant our lot, and how beautiful our inheritance! (Translation, The Complete ArtScroll Siddur, page 27, with my emendations for clarity, parentheses my own)

The first mention of this passage is found in the Siddur Rav Amram Gaon (Ninth Century). It is imperative to recognize that Rav Amram did not compose this section. Instead, the purpose of his work was to report, and thereby effectively formalize, the liturgical practices prevalent in the Babylonia of his day. Hence, the origin of this section predated Rav Amram’s classic work by an indeterminate number of years.

In my view, Simchat Torah’s underlying rationale is found in the words, “We are fortunate (Ashreinu) – how good is our portion, how pleasant our lot, and how beautiful our inheritance” – one of the most popular phrases we sing and dance to during the course of the Hakafot (Seven Circuits). Ashreinu follows the introductory statement, “we are obligated to thank You, praise You, glorify You, bless, sanctify, and offer praise and thanks to Your Name.” This phrase is, perhaps, one of the preeminent formulations of hakaret hatov (recognition of the good) in our liturgy. No wonder we are so fortunate! No wonder we give such effusive thanks! Our inheritance (yerushatainu) is the Torah itself, the words of the Creator of the Universe! “Moshe commanded us the Torah, it is the inheritance of the entire congregation of Yaakov” (Sefer Devarim 33:4).

I believe we are now in a better position to understand why Simchat Torah was created. Chazal (our Sages of Blessed Memory) wanted to designate a day to give voice to our innermost feelings of hakaret hatov to the Almighty for bestowing upon us His gift of the Torah. They wanted a day reserved for the thanks, praise and glorification of His ineffable Name – through absolute joy.  Therefore, on Simchat Torah we strive to emulate David Hamelech (King David) who danced with passionate abandon when the Aron Hakodesh (Holy Ark) was brought to Jerusalem (Sefer Shmuel II:6:5). Moreover, we try with our entire being to fulfill King David’s beautiful and inspirational words: “Serve the L-rd with joy (simcha) come before Him with praise.” (Sefer Tehillim 100:2, translation, The Judaica Press Complete Tanach)

May this Simchat Torah be the time when we reconnect to Hashem by demonstrating hakaret hatov through our joy, praise and love of Him as never before. In this way, may we truly serve Hashem in simcha and praise. V’chane yihi ratzon.

Chag Sameach and Shabbat Shalom
 

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources

 

Succot 5775, 2014:

The Stars of Succot

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Shmuel David ben Moshe Halevy, Avraham Yechezkel ben Yaakov Halevy, and the refuah shlaimah of Yosef Shmuel ben Miriam, Devorah bat Chana, and Yitzhak Akiva ben Malka, and to the safety of our brothers and sisters in Israel.

The laws pertaining to the construction of the succah are many and varied. Our Sages created an entire Talmudic tractate that analyzed every conceivable aspect of the succah’s constitutive elements, namely, the walls and the roof-like covering (schach). Central to these discussions are the uncontested notions of the physical placement and environment of the succah: It must be outside, fully exposed to the elements, and ideally have an unblocked view of the sky. Thus, Rav Yosef Karo (1488-1575), the author of the Shulchan Aruch, states in Orech Chaim 631:3: “The standard manner of placing the schach upon the succah is to do so in such a way as to enable one to see the large stars through it…” Rabbi Yisrael Meir Kagan Hakohen zatzal, better known as the Chafetz Chaim (1838 - 1933), in his monumental work known as the Mishnah Berurah, states that the large stars in this statement refer to those that can be seen during the day prior to sunset. In addition, he notes that a number of more recent authorities ruled that even the nighttime stars must be visible through the schach. The question is “why?” In other words, what subliminal, and possibly sublime, messages were Chazal (our Sages of Blessed memory) trying to teach us by mandating the visibility of the stars through the succah’s roof-like covering?

On one level, perhaps, our Sages wanted us to view the stars in order to sensitize us to the wonder and beauty of G-d’s creation. Dovid Hamelech (King David) gave voice to this thought in his paean of praise to Hashem’s handiwork: “How magnificent are Your works Hashem, You made all of them in your supernal wisdom, the entire cosmos is filled with Your creations.” (Sefer Tehillim 104:24) Thus, when we dwell in our succot, we are reminded at all times of G-d’s glory, power, and majesty – simply by viewing the stars through the schach.

I believe, however, that there is another reason why Chazal wanted us to view the stars while sitting in our succot. In my view, our Sages were acutely aware of the need to instill G-d-consciousness and awareness in each and every one of us. Without a sense of G-d’s direct presence and immanence in our lives, it can be difficult to feel He is our Yedid Nefesh (the Beloved of our Soul) and our direct protector. Therefore, we ask Him in every Friday night tefilah (prayer): “And spread over us the succah of Your peace. Blessed are You Hashem, Who spreads the succah of peace upon us and upon all His people Israel and upon Jerusalem.” In this prayer, we beseech G-d to reach out to us in an expression of His divine providence. This, I believe, is the precise feeling our Sages wanted us to have when we see the stars in our succot.

In a very real sense, as well, Chazal wanted Succot to be a time of spiritual actualization. This idea is physically manifested through the encircling walls of the succah below, coupled with the cosmic symphony of the stars above. In sum, Succot enables us to serve Hashem through joy, and from the depth of our souls. Just like Rosh Hashanah and Yom Kippur, Succot embodies the greatness that is inherent in our relationship with G-d. Along these lines, my rebbi and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated the ideal manner of serving G-d:

The Torah commands us to serve G-d with joy (Ps. 100:2), with longing and yearning, out of enjoyment and happiness, unfettered pleasure and the soul’s delight. When man does not see G-d and sense His presence at every turn; when he thinks of G-d only out of fear of punishment, with a cool intellect, without ecstasy, joy or enthusiasm; when his actions lack soul, inwardness, and vitality, then his religious life is flawed. If man is not always aware of G-d, without any interruption whatsoever  - if he does not walk with G-d in all his ways and paths, if he does not sense G-d’s touch on his shoulders and sweaty face in his hours of distress and loneliness, imparting a certain comfort and encouragement – then his service is incomplete. (And From There You Shall Seek, published in Hebrew, 1978, translated by Naomi Goldblum, 2008)


May it be G-d’s will, and our desire, that this Succot will be a time when we reconnect to the Almighty as our true Yedid Nefesh. May it be a time when we feel His mystical presence surrounding and protecting us. Moreover, may this year be the year we experience profound awe and joy when we see the stars of Succot. V’chane yihi ratzon.

Shabbat Shalom

Chag Sameach!

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog and Scoopit.com Pages:

http://21stcenturyjewisheducation.org

http://www.scoop.it/t/educational-technology-yeshiva-edition

http://www.scoop.it/t/great-digital-judaic-studies-resources