Days of Awe Days of Joy

CMdi c Inrights Into the Festivals
of the Mmth of Tishrei

Compiled and adapted fiom the talks and writings
of the Rebbes of Chabad-Lubavitch by
Rabbi Eli Friedman
f ran slated by
~ i y o mi n K~ P ~ ~ ~ v ) ' ~ v P N> v33m1 pn
www.hebrew books.
tWbwn own P y
Published and Copyright by
Kehot Publication Society
770 Eastern Parkway
Brooklyn, New York 11213
5757 1997
DAYS OF AWE, DAYS OF JOY
Copyright O 1997
by
Kehot Publication Society
770 Eastern Parkway Brooklyn, New York 11213
(718) 774-4000 Fax: (7 18) 774-2718
Orders:
29 1 Kington Avenue Brooklyn, New York 11213
(718) 778-0226 Fax: (718) 778-4148
E-nuil: kehot@chabad.org
All rights reserved, including the right to reproduce this book or portions thereof,
in any form, without prior pernlission, in writing, from the publisher.
ISBN 0-8266-0487-0
Rittted i n the United Skitrs qfAtncrica
"SIMILAR TO A VISIT TO THE MARKET,
WHERE WE PROCURE ALL SORTS OF MERCHANDISE -
THE MONTH OF TISHREI, ENRICHES US WITH AN ABUNDANCE
OF EXPERIENCES, SO THAT WE MAY DRAW SUSTENANCE
FROM IT ALL YEAR LONG.
WE JUST NEED TO UNPACK THE
MERCHANDISE AND PUT IT TO USE.''
- Rabbi Menuhem M. Schneerson
The Lubavitchw Rebbe
. . . . . . . . . . . . . . . . . . . . . . . . . . . . Publisher's Foreword XXI
TIsHREI
CHAPTER ONE
TISHREI . THE SEWNTH MONTH
. . . . . . . . . . . . . . . . . . . . . . . . 1 The Holidays of the Month 5
. . . . . . . . . . . . . . . . . . . . . . . . . 2 A Comprehensive Month 6
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 . A Month of Unity 6
. . . . . . . . . . . . . . . . . . . . 4 Inanimate, Vegetative and h m a l 7
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 . Three Crowns 7
. . . . . . . . . . . . . . . . . . . . 6 Raising Up and Drawing Down 9
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 . Lefi And h g h t 9
. . . . . . . . . . . . . . . . . . 8 . Dlaw Me, We Wd Run After You 10
. . . . . . . . . . . . . . . . . . . . . . . 9 . A Scriptural Interpretation 10
CHAPTER Two
PROCLAJM ME KING OVER You!
. . . . . . . . . . . . . . . . . . . . . . . 10 Si d c a n c e of the Holiday 17
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 . A Prerequisite 18
. . . . . . . . . . . . . . . . . . . . . . . . . . . 12 . Profound Bitterness 18
. . . . . . . . . . . . . . . . . . . . . . . . . . . 13 Kingshp and Control 19
. . . . . . . . . . . . . . . . . . . . . . . . . . . 14 . Renew Your Deeds 19
. . . . . . . . . . . . . . . . . . . . . . 15 Acceptance of His Kngshp 20
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 Making a Dwehng 20
. . . . . . . . . . . . . . . . . . . . . . . . 17 Over the Whole Creation 20
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 . A Pleasant Yoke 21
. . . . . . . . . . . . . . . . . . . . . . . . . . . 19 . A Joyous Coronation 22
. . . . . . . . . . . . . . . . . . . . . . 20 . The "Buildng" of l ngshl p 22
. . . . . . . . . . . . . . 2 1 . Verses of Qngshlp and Remembrance 22
. . . . . . . . . . . . . . . . 22 . Shofar, Repentance and Coronation 23
V1 Days of Awe. Days ofJoy
23 . A Puzzhrlg Saying of Clur Saga 24
24 Coronation and Kequestlng Needs ( [ I 24
25 . Coron~non and Requesting Nccds (11) 1.7
26 Aphor~snns 2 5
CHAPTER THREE
BLOW THE SHOFAR ON THE NEW MOON
. . . . . . . . . . . . . 27 . A Parable of the Ba'al She111 'lbv 31
28 . A Parable of liabbi LcviYitzchaii . . . . . . . . . :i?
.. %
. . . . . . . . . . . 29 . Verses of Kingship and Ren~cmbmncc i;!
. . . . . . . . . . . . . 30 . A Stlofar Made from an Aninla1 (I & 11) 33
. . . . . . . . . . . . . . . . . 31 . A Shofar Made from an Animal (111) 34
7 ,"
32 . The Word "Zrual i " . . . . . . . . . . . . . . . . . . . . 3-1
. . . . . . . . . . . . . 33 . The Natnes of the Skcfar SouncA 35
. . . . . . . . . . . . . . . . . . . . . . 34 . The Sound of the Skl!tar 35
. . . . . . . . . . . . . . . . . . . 35 . Advocates for the Defense 36
. . . . . . . . . . . . . . . . . . . 36 . The Prosecution 111 Hclrve~~ 36
. . . . . . . . . . . . . 37 . Judgement on Kosk Hashavznii 35
. . . . . . . . . . . . . . . . . . . . 38 . "Father, Have Mercy!" 37
. . . . . . . . . . . . . . . 39 . Aphorisms . . . . . . . . . . 37
. . . . . . . . . . . . . . 40 . The Day of Man's Creation 3-1
. . . . . . . . . . . . . . . . . . . . . . . . 41 Quantity and Quality 41
. . . . . . . . . . . . . . . . . . . . 42 . The Power of the Inciiividual 43.
. . . . . . . . . . . . . . . . . . . . . . . . . .
414: True Peace 42
. . . . . . . . . . . . . . . . . . . . . . . .
44 . Self-judgen~en t 43
. . . . . . . . . . . . . . 45 . A World in Miniature . . . . . . . . 44
. . . . . . . . . . . . . . . . . . . 46 . Not Given to be Give11 Away 44
. . . . . . . . . . . . . . . . . . . . . . . .
47 . Conquering the World 45
. . . . . . . . . . . . . . . . . . . . . .
48 . Guests i11 the Palace 45
. . . . . . . . . . . . . . . . . . . . . . . . . .
49 . Proper Resolunons 46
. . . . . . . . . . . . . . . . 50 . Fusing Opposites . . . . . . 37
. . . . . . . . . . . . . . . . . . . . . . . . . . .
5 1 . A Unique Holiday 47
. . . . . . . . . . . . . . . . 52 . Self-abnegation and Perfection 48
. . . . . . . . . . . . . . . . . . . . . . . .
.53. Aphorisms 48
Days of Awe. Days of Joy VlI
CHAPTER FIVE
ANALYSIS OF THE RAMBAM
54 . Always Desireable . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 Higher Repentance 53
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56 Two Dimensions 53
. . . . . . . . . . . . . . 57 . Fulfillment of a Mitzvah and its Ef5ect 54
. . . . . . . . . . . . . . . . . . . . 58 Scriptural Decree and Allusion 54
59 . Three Stages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60 "Sleepers Awake!" 55
. . . . . . . . . . 61 . Verses of Kingship, Remembrance and Shofar 56
. . . . . . . . . . . . . . . . . . . . . . . 62 Increasing Spiritual Charity 57
. . . . . . . . . . . . . . . . . . . . . . 63 Adu is never Rosh Hashanah 57
CHAPTER SIX
ANALYSIS OF THE HAFTORAH OF HANNAH
. . . . . . . . . . . . . . . . . . . . . . . . . . . 64 . The Best Education 63
. . . . . . . . . . . . . . . . . . . . . . 65 "After Eating and Drinlung" 64
. . . . . . . . . . . . . . . . . . . . 66 "Hannah was Praylng Silently" 64
. . . . . . . . . . . . . . . . . . 67 "How Long Will You Be Drunk?" 65
. . . . . . . . . . . . . . . . . . . . . . . 68 "Hannah Did Not Go Up" 65
. . . . . . . . . . . . . . . . . . . . . . 69 . "The Boy Was St d a Baby" 66
CHAPTER SEVEN
ROSH HASHANAH THAT FALLS ON SHABBAT
. . . . . . . . . . . . . . . . . . . . . . . . . 70 A Shabbat Rosh Hashanah 71
. . . . . . . . . . . . . . . . . . . . . 71 Toil of Labor and Toil ofTorah 71
72 . An Active Shahhat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
. . . . . . . . . . . . . . . . . . . . . . . 73 . The Whole Year-Slzabbat 72
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74 A Common I'oint 73
. . . . . . . . . . . . . . 75 The Continued Existence of the Worlds 74
. . . . . . . . . . . . . . . . 76 The Significance of Spiritual Service 75
. . . . . . . . . . . . . . . . . . . 77 Two Modes of Self-Nuhfication 75
78 . Two Advantages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
. . . . . . . . . . . . . . . . . . . . . . . 79 . Shofar for a Torah Scholar 76
VIII Days of Awe. Days of Joy
. . . . . . . . . . . . . . . . . . . . . . 80 . Leave-takmg and Greeting 81
. . . . . . . . . . . . . . . . . . . . . . . 81 . To Sanctlfy and then Pray 81
. . . . . . . . . . . . . . . . . . . . . . . 82 . "Remember Us for Life" 81
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83 . "A Single Band" 81
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 84 . "LeDavid Mizmor" 82
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 85 . "For a Goodyear" 82
. . . . . . . . . . . . . . . . . . . . . . . . . 86 . "A Holy Convocation" 82
. . . . . . . . . . . . . . . . . . 87 . "From the Depths I Call toyou" 83
. . . . . . . . . . . . . . . . . . . . 88 . "For With You is Forgiveness" 83
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89 . Royal Poetry 84
. . . . . . . . . . . . . . . . . . . 90 . "And he Bound Isaac hls Son" 84
. . . . . 91 . "Fortunate are the People Who Know The Teruah 84
. . . . . . . . . . . . . . . . . . . . . . 92 . "Fortunate are the People" 84
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93 . Nine Blessings 85
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 94 . Verses of l ngshi p 85
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95 . "Hear, 0 Israel" 85
. . . . . . . . 96 . "Today is the Birthday of the World"(1, I1 & 111) 86
. . . . . . . . . . . . . 97 . "Today is the Beginning ofYour Works" 86
. . . . . 98 . "When You were Revealed, Our b g , on Mt Sinai" 87
. . . . . . . . . 99 "Blow the Shofar on the New Moon" (I I1 & 111) 87
. . . . . . . . . . . . . 100 . "For it is a Statute for Israel" (I I1 & 111) 89
. . . . . . . . . . . . . . . . . . . . . . . . . . . 101 ."Bearer of Iniquity" 90
. . . . . . . . . . . . . . . . . . . . . . 102 ."We Should be to a Head" 90
103 . "Ve'et Ma 'aha" . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 . "If as Childreti" 90
CHAPTER NINE
STORIES
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
105 . Two Causes 95
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 106 . Psalms with Tears 95
. . . . . . . . . . . . . . . . . . . . . . 107 The Main Thing is the Cry 95
. . . . . . . . . . . . . . . . . . . . .
108 . "And so. I ns d Fear ofXou" 95
. . . . . . . . . . . . . . . . . . . . 109 . "I Prayed with the Shtender" 96
. . . . . . . . . . . . . . . . . . . . . . . 2 10 . "When They Heard . . . " 06
. . . . . . . . . 111 . "To Hearken to the Song and to the Prayer" 96
Days of Awe. Days of Joy IX
1 12 . "Git" and "Gut" . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97
. . . . . . . . . . . . . . . . . . . . . 113 The Commotion in Heaven 97
1 14 . "Don't Touch My Annointed Ones" . . . . . . . . . . . . . . . 98
11 5 . "No Razor Shall Come Upon His Head" . . . . . . . . . . . 98
116 . "Father, Have Mercy!" . . . . . . . . . . . . . . . . . . . . . . . . 99
. . . . . . . . . . . . . . . . . . . . . . 117 "The Litvak Preceded Me" 99
. . . . . . . . . . . . . . . . . . . . . . . . 1 18 . Knowers of the %mah 99
. . . . . . . . . . . . . . . . . . . . 1 19 Tens of Thousands of Words 100
. . . . . . . . . . . . . . . . . . . 120 . In the Merit of the Ma'amar 100
. . . . . . . . . . . . . . . . . . . . . . . . 121 . Twenty-Two Minutes 100
122 . "May Everythng That Has Been Made Know" . . . . . . 101
. . . . . . . . . . . . . . . . . . . 123 . The Night of the Coronation 101
. . . . . . . . . . . . . . . . . . . . . . . . . 124 . "If I am a Rn g . . . " 101
. . . . . . . . . . . . . . . . . . . . . . 125 . "And You are the fGng" 102
. . . . . . . . . . . . . . . . . . . . 126 . "It is Better to Say Psalms" 102
. . . . . . . . . . . . . . . . . . . . . . . 127 . To Request the Spiritual 102
CHAPTERTEN
IN THE PRESENCE OF OUR REBBES
. . . . . . . . . . . . . . . . . . . . . 128 . The Maggid of Mezeritch 105
. . . . . . . . . . . . . . . . 129 . Rabbi Schneur Zalman of Liad 105
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 130 . The Fear of G-d 105
. . . . . . . . . . . . . . . . . . . . . . . . . . 131 . Good Resolutions 105
. . . . . . . . . . . . . . . . . . . . . . 132 . A Minute a Generation 106
. . . . . . . . . . . . . . . . . . . . 133 . The Eve of Rosh Hashanah 106
. . . . . . . . . . . . . . . . . . . . . . . . . 134 . The First 24 Hours 106
. . . . . . . . . . . . . . . . . . . . . . . . . . 1 35 . Hajorah with Tears 106
. . . . . . . . . . . . . . . . . . . . . . . . 136 . Arranging the Shojars 106
. . . . . . . . . . . . . . . . . . 137 . Imme&ately - A Good Deed 107
. . . . . . . . . . . . . . . . . . . . . . . . 138 . Stories of the Rebbes 107
139 . Extendmg the Influence of Rosh Hashanah . . . . . . . . . 108
. . . . . . . . . . . . . . . . . . . . . . . . . . . 140 . With the Rebbe 108
CHAPTER ELEVEN
THE SPIRITUAL SERVICE OF THE DAY
141 . A Pure Heart and a Clean Garment . . . . . . . . . . . . . . 113
142 . Repentance During Shofar Blowing . . . . . . . . . . . . . . 113
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143 . Like a Solder 11 3
X Days of Awe. Days of Joy
. . . . . . . . . . . . . . . . . 144 . The Angels Wait . . . . . . . 113
. . . . . . . . . . . . . . . . . . . . 145 Accepting the Yoke (I & 11) 113
. . . . . . . . . . . . . . . . . . . 146 Llfe-Force for the Whole 'lear 114
. . . . . . . . . . . . . . . . . 1 47 Chasidic Character Traits 124
. . . . . . . . . . . . . . . . . .
. 148 On Rosh Hashana 114
. . . . . . . . . . . . . . . 149 Connecting through Chmidtls 115
. . . . . . . . . . . . . . . . . . . . . . .
. 150 "Controhng" the Year 115
. . . . . . . . . . . . . . . .
151 . A "Long Day" . . . . . . . 115
. . . . . . . . . . . . . . . . . . . . . . . .
152 . Heat Conversion 215
153 A Groan . . . . . . . . . . . . . 116 . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . .
154 . "Head" of the Year 116
THE TEN DAYS OF REPENTENCE
CHAPTERTWELVE
"SEEK G-D WHEN HE CAN BE FOUND"
. . . . . . . . . . . . . . . . . . . . . . .
155 . A Momentous Week 121
. . . . . . . . . . . . . . .
1 56 . An Exercise in Transla tiot; 121
. . . . . . . . . . . . . . . . . . . . . .
157 . "Higher Repentance" 922
. . . . . . . . . . . . . . 1 58 . What Does a Txaddik Cry About? 123
. . . . . . . . . . . . . . . . . . . . . . . .
159 . "Seelung and Cakng" I24
. . . . . . . . . . . . . . . . .
160 . Like Intermedate Festival Days 124
. . . . . . . . . . . . . . . . . . .
161 . Service That is Sin 125
. . . . . . . . . . . . . . . . . . . . . . .
162 . "Face" and "Back 13.5
. . . . . . . . . . . . . . . . . . . . . .
163 . FiveTi~nes 126
. . . . . . . . . . . . . . . . . . .
164 . Minimize Speech 126
CHAPTER THIRTEEN
SHABBAT TESHWAH
. . . . . . . . . . . . . . . . . . .
165 . The Height of Repentance 129
. . . . . . . . . . . . . . . . . . . . . . . .
166 . "Shabbosdik Tcshuvak" 129
. . . . . . . . . . . . . . 167 . Shabbat Shuvah and Shabbat Eshuvah 130
. . . . . . . . . . . . . . . . . . . . . . . . .
168 . A Special Elevation 130
CHAPTER FOURTEEN
IN THE PALACE OF REPENTANCE
. . . . . . . . . . . . . . . . . . . . . . . . .
169 . To Repent With Joy '1 3.5
. . . . . . . . . . . . . . . . . . .
170 . Hurmlity and Repentance 135
. . . . . . . . . . . . . 171 . Five Paths of Repentance 135
Days of Awe. Days of Jay XI
172 . Uprooting Iniquity . . . . . . . . . . . . . . . . . . . . . . . . . . 136
. . . . . 173 Repentance fiom Love and Repentance from Fear 137
. . . . . . . . . . . . . . . . . . . . . . . . . 174 Immediate Exchange 137
. . . . . . . . . . . . . . . . . 175 "What is a Sinner's Punishment" 138
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 176 Dady Repentance 138
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177 Aphorisims 139
. . . . . 178 . "What is Yours is Mn e and What is Mine is Yours" 145
179 . AVivid Illustration . . . . . . . . . . . . . . . . . . . . . . . . . . 145
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180 Why Wait? 145
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181 . Don't Sin! 146
YOM KIPPUR
CHAPT13R SD[TEEN
BEFORE THE DAY OF JUDGEMENT
. . . . . . . . . . . . . . . . . . . . . . . . 182 . Eating Equals Fasting 151
. . . . . . . . . . . . . . . . . . . . . . . 183 . The Power of Yahidah 151
. . . . . . . . . . . . . . . . . . . . . . . . . . . 184 . Hiddur in Eating 151
. . . . . . . . . . . . . . . . . . 185 . A Custom and its Explanation 151
. . . . . . . . . . . . . . . . . . . . 186 . Everyhng is for the Good 152
. . . . . . . . . . . . . . . . . . . . . . . 187 . Nullification of Kelipot 152
CHAPTER SEVENTEEN
SmES
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188 . A Split Day 155
. . . . . . . . . . . . . . . . . . . . . . 189 . When Mmhiach Comes 155
. . . . . . . . . . . . . . . . . . . . . . . . . 190 . Thlrty-Nine Hours 155
. . . . . . . . . . . . . . . . . . . . . . . . 191 . The Rebbe's Custom 155
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192 . "What's Thls?" 156
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193 . No Desire 156
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 94 . Alacrity 157
. . . . . . . . . . . . . . . . . . . . . . . . . . 1 95 . "We Are Sol&ers!" 157
. . . . . . . . . . . . . . . . . . . . . . . 196 . A Time for Everythng 157
. . . . . . . . . . . . . . . . . . . . . . . . 1 97 . Forgive Your Chlldren 158
. . . . . . . . . . . . . . . 198 . Keepers Of Mitzvot Know No Evil 158
XI1 Days of Awe. Days of Joy
. . . . . . . . . . . . . 199 FulWling A Custon~ With Self-Sacrifice 159
CHAPTER EIGHTEEN
THE DAY OF FORGIVENESS
. . . . . . . . . . . . . . . . . . . . . . 200 . The Essence of the Day 163
. . . . . . . . . . 201 . Revelation Above and Revelation Below 163
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
202 . The Last Resort 154
. . . . . . . . . . . . . . . . . . . . . . . . . 203 . The Second Tablets 165
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
204 . Inner Love 165
. . . . . . . . . . . . . . . . . . 205 . "You Shall AfllictYour Souls" 166
. . . . . . . . . . . . . . . . 206 . A Puzdng Saying of Our Sages 166
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
207 . Aphorisms 167
. . . . . . . . . . . . . . . . . . . . . . . . .
208 . Five Prayer Services 173
. . . . . . . . . . . . . . . . . . . . . 209 . To Pray With Transgressors 173
. . . . . . . . . . . . . . 210 . "Before G-dYou Will Be Purified" 173
. . . . . . . . . . . . . . . . . . . . .
21 1 . The Order of Confession 173
. . . . . . . . . . . . . . . . . . . . . . . . . .
212 . Head and Foot 174
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
213 . For the Sin 174
. . . . . . . . . . . . . . . . . 2 14 . " Un d n g l y and Wangly" (I) 174
. . . . . . . . . . . . . . . . . . 2 1 5 "Unwillingly and W&ngly" (11) 175
. . . . . . . . . . . 216 . "Pardon Us, Forgive Us, Atone for Us" 175
. . . . . . . . . . . 217 . "AsYou Heard the High Priest's Prayer" 175
. . . . . . . . . . . . . . . . . . . . . . . . .
21 8 . The Majir of Jonah 175
. . . . . . . . . . . . . 21 9 "Many Are the Needs ofyour People" 176
. . . . . . . . . . . . . . . . . . . . 220 . "Next Year in Jerusalem" 176
CWAPTER TWENTY
' I ~ E SERVICE OF THE HIGH PRIEST
221 . "He Shall Not Go At AU'Times Into the Sanctuary" . . . 181
. . . . . . . . 222 . "He Shall Wear a Holy Linen Tunic" (I & 11) 182
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
223 . Two Lots 183
. . . . . . . . . . . . . . . . . . . .
224 . "He Placed the Incense" (I) 183
. . . . . . . . . . . . . . . . . . 225 . "He Placed the Incense" (11) 184
. . . . . 226 . "And No Man Shall Be in the Tent of Meeting" 184
. . . . . . . . . . . . . . . . . . . . . . . . . .
227 . Man and Beast 184
Days of Awe. Days of Joy XI11
. . . . . . . . . . . . . . . . . . . . . 228 . A Lesson And A Teaching 185
. . . . . . . . . . . . . . . . . 229 . "So That He Would Not Sleep" 185
. . . . . . . . . . . . . 230 . "The Mitzvah is for the High Priest" 186
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 231 Short Prayer 186
CHAPTER TWENTY ONE
STORIES
. . . . . . . . . . . . . . . . . . . . . . . . . 232 . People of the Fields 191
. . . . . . . . . . . . . . . . . . . . . . . 233 Two Types of "A1 Cheit" 191
. . . . . . . . . . . . . . . . . . . . . . . . . . . 234 . Sweat Like Water 191
. . . . . . . . . . . . . . . . . . . . . . . . . . . 235 "I Will Not Weep " 192
. . . . . . . . . . . . . . . . . . . . . . . . . . . 236 . "My Soul Thirsts" 192
. . . . . . . . . . . . . . . . . . . . . . . . 237 "I Looked For Father" 193
. . . . . . . . . . . . . . . . . . . . . . . 238 The Power of Simplicity 193
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 239 Self-sacrifice 194
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 240 Quite at Ease 194
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 241 This is Education 195
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 242 No Doubt 195
. . . . . . . . . . . . . . . . . . . . . . . . 243 . He Danced AU Night 195
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 244 . "What Now?" 196
. . . . . . . . . . 245 . "The Rebbe Wears Himself Out for You" 196
. . . . . . . . . . . . . . . . 246 . "You Sin and Confess on Me?!" 196
. . . . . . . . . . . . . . . . . . . . 247 . When Fasting is Forbidden 196
. . . . . . . . . . . . . . . . . . . . . . . 248 "What Are You Saying?" 197
. . . . . . . . . . . . . . . . . . . . . . . . 249 . "Another Holiday"?! 198
. . . . . . . . . . . . . . . . . . . . . . . . 250 . Question and Answer 199
S m m
CHAPTER TWENTY Two
'You SHALL DWELL IN SUKKOT SEVEN DAYS"
. . . . . . . . . . . . . . . . . . . . . . . . . . 251 . A Special Mitzvah 205
. . . . . . . . . . . 252 . "So That Your Descendants Will Know" 205
. . . . . . . . . . . . . . . . . . . . . . . . 253 . Fixed and Temporary 205
. . . . . . . . . . . . . . . . . . . . . . . . . . 254 . Automatic Service 206
. . . . . . . . . . . . . . . . . . . 255 . Sukkot and the Days ofAwe 206
. . . . . . . . . . 256 . Sukkah, Ltrlav, and the Joy of the Holiday 207
. . . . . . . . . . . . . . . . . . . . . . . . . . . 257 . Stream and Rain 207
XIV Days of Awe. Days of'Joy
. . . . . . . . . . . . . . . . . . . . . . . . . 258 . Sukkalz Poverty 208
. . . . . . . . . . . . . . . . . . . . . . 259 . A Greater Preciousness 208
. . . . . . . . . . . . . . 260 . "His h g h t Hand Embraces Me" 208
. . . . . . . . . . . . . . . . . 261 . From Ka~nses Tou7artl Sukkot 209
262 . "A Sukkah Whose Shade Does Not Exceed Its Sun ... " . . 209
263 . A Sukkah HigherThan 30 Cubits Is Disqualified . . . . . . 210
. . . . . . . . . . . . . . . . . . . . . . . . . 264 . Aphorisnls 210
CHAPTER ~ T Y THREE
. . . . . . . . . . . . . . . . . . 265 . "You Shall Take for Yourself" 215
. . . . . . . . . . . . . . . . . . . . . . . . . . . 266 . "One Bundle" 21.5
. . . . . . . . . . . . . . . . . . . . 267 . Unity in the Four Species 216
. . . . . . . . . . . . . . . . . 268 The Advantage of the Willo\w (I) 216
. . . . . . . . . . . . . . . . 269 The Advantage of the Willow (11) 217
. . . . . . . . . . . . . . . . . . . 270 You Are Taking Me 218
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 271 PerfectTalung 218
. . . . . . . . . . . . . . . 272 Concerning the Tahng of the Lulatf '719
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 273 Palm Leaves 219
. . . . . . . . . . . . . . . . . 274 "Long Enough to Wave" 220
. . . . . . . . . . . . . . . . . . . . . . . . . . 275 . Lulav: Lo Leiv 221
. . . . . . . . . . 276 . "Our Rejoicingw..- a Plural Expression 325
. . . . . . . . . . . . . . . . . . . . . . . . 277 . "Joy" and "Gladness" 225
'13 5
. . . . . . . . . . . . . . . . . . . . . . 278 . Three Rejoicings -I .
. . . . . . . . . . . . . . . . . . . 279 . Rejoicing Me r Repentance 226
737
. . . . . . . . . . . . . 280 . "There Was Very Great Rejoicing" --
. . . . . . . . . . . . . . . . . 281 . The Spiritual Chug Ha'mif' 228
. . . . . . . . . 282 . "You Shall Rejoice in Your Holiday" 229
. ? 3cp
. . . . . . . . . . . . . . . . . . . 283 . "Completely Joyful"
284 . Aphorisnls . . . . . . . . . . . . . . . . . . . . . 2311
Days of Awe. Days of Joy XV
CHAPTER TWENTY FIVE
WTED GUESTS
285 . Why on Sukkot? . . . . . . . . . . . . . . . . . . . . . . . . . . 233
. . . . . . . . . . . . . . . . . . . . . . 286 An Allusion in Halachah 233
. . . . . . 287 . "HIS DescendentsWdl Be Mighty in the Land 233
. . . . . . . . . . 288 . The Patriarchs and the Other Tzaddikim 234
. . . . . . . . . . . . . . . . . . . 289 Everything Begins with Torah 235
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 290 Chasidic Ushpizin 235
291 . "A Certain Sadducee" . . . . . . . . . . . . . . . . . . . . . . . 239
292 . He Has Never Seen Rejoicing in h s Life(1 &II) . . . . . . . 240
293 . He Has Never Seen Rejoicing in hls Life(III&IV) . . . . . 241
294 . "He Has Never Seen Rejoicing in h s Lifev(' ) . . . . . . . 242
295 . "He Has Never Seen Rejoicing in hs LifeH(VI) . . . . . . 243
296 . The Strong Priest and theYoung Priests . . . . . . . . . . . 244
. . . . . . . . . . . . . . . . . . . 297 The Light of &it Hasho'eivah 245
. . . . . . . . . . . . . . . . . . . . . . . . . 298 Men of Good Deeds 245
299 . "These andThese Say" (I & 11) . . . . . . . . . . . . . . . . . . 246
300 . The "Taste" of Sleep . . . . . . . . . . . . . . . . . . . . . . . . 247
301 . The Beginning of Rejoicing . . . . . . . . . . . . . . . . . . . 248
. . . . , . . . . . . . . . . . . . . . 302 An Advantageous Deficiency 248
. . . . . . . . . . . . . . . . . . . . . 303 Our Spolling Makes Us Fit 249
. . . . . . . . . . . . . . . . . . . . . . . 304 The Younger Generation 249
305 . Let the Wise Man Not Boast of His Wisdom . . . . . . . 250
306 . From There They Would Draw Divine Inspiration . . . . . 250
CHAPTER TWENTY SEVEN
ASSEMBLE THE PEOPLE
307 . Hakhel in Our Time . . . . . . . . . . . . . . . . . . . . . . . . 257
308 . "Be Carefd To Perform" . . . . . . . . . . . . . . . . . . . . . . 257
309 . Hakhel and Education . . . . . . . . . . . . . . . . . . . . . . . 258
31 0 . Your Children Who Have Not Known" . . . . . . . . . . 258
31 1 . "The King Would Read" . . . . . . . . . . . . . . . . . . . . . 258
3 12 . "As If You Were Commanded Now" . . . . . . . . . . . . . 259
. . . . . . . . . . . . . . . . . . . . . . . . . . 313 . Hakhel and Unity 260
XVI Days of Awe. Days of Joy
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 314 . Faith Revealed 260
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315 . Aphorisms 261
. . . . . . . . . . . . . . . 3 16 . The Sukkah of the Ba'al Shem Tov 265
. . . . . . . . . . . . . . . . . . . . . 317 . "The Rebbe Is Conling!" 265
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 18 . "Oy, Rebbe!" 265
. . . . . . . . . . . . . . . . . . . . . . . . . 319 . To Sleep in a Makij?! 266
. . . . . . . . . . . . . . . . . . . . . . . . . . 320 . Sechach and Anger 266
. . . . . . . . . . . . . . . . . . . . . . . 321 . IfThey Only Knew -267
. . . . . . . . . . . . . . . . . . . . . . . . . 322 . Sukkah Decorations 267
. . . . . . . . . . . . . . . . . . . . . . . . . 323 . The Innermost Soul 267
. . . . . . . . . . . . . . . . . . . . . . . . . . . 324 . Reb Dovid's Test 267
. . . . . . . . . . . . . . . . . . . . . . . .
. 325 "When They Heard" 268
. . . . . . . . . . . . . . . . . . . . 326 To Eat Outside the Sukkah?! 268
. . . . . . . . . . . . . . . . . . . 327 The Preciousness of a Mitzvah 269
. . . . . . . . . . . . . . . . . 328 "Like Your Permanent Dwehng" 269
. . . . . . . . . . . . . . . . . . . . . . . . 329 A Temporary Dwehng 270
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 330 Mitzvah Misery 270
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 331 Joy of a Mitzvah 270
. . . . . . . . . . . . . . . . . . . . . . . . . . . 332 "Thus Did Hdlel" 271
. . . . . . . . 333 "May the Words of my Mouth be Acceptable" 271
. . . . . . . . . . . . . . . . . . . . . . . . .
334 . Alone with the IGng 277
. . . . . . . . . . . . . . . . . . . . . . . . . .
335 . Two Types of Unity 278
. . . . . . . . . . . . . . . . . 336 . "From the Sukkah to the House" 278
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
337 . Tlurteen Days 279
. . . . . . . . . . . . . . . . . . . . . . . .
338 . "For Life and Blessing" 279
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
339 . Wind and Rain 280
. . . . . . . . . . . . . . . . . . . . . . . . .
340 . Life and Non-Death 280
Days of Awe. Days of Joy XVII
CHAPTERTHIRTY
"YOUR SEPARATION IS DIFFICULT FOR ME"
341 . "Your Separation" . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
342 . Torah Unity and Unity Among Jews . . . . . . . . . . . . . . 285
343 . Unity Within Separation . . . . . . . . . . . . . . . . . . . . . . 286
344 . "As Difficult as Splitting the Red Sea" . . . . . . . . . . . . 287
CHAPTER THIRTY ONE
COMPLETING THE TORAH
345 . Shavuot and Shemini Atzeret . . . . . . . . . . . . . . . . . . . . 291
346 . Immediately Starting Over . . . . . . . . . . . . . . . . . . . . 291
347 . A New Torah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 292
348 . " Yasher Koach for Breaking the Tablets" (I) . . . . . . . . . . 292
349 . "Yasher Ko a h for Breahng the Tablets"(11) . . . . . . . . . . 293
350 . "Moses My Servant has Died" . . . . . . . . . . . . . . . . . . 294
351 . Two Parshiot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294
CHAPTER THIRTY Two
REJOICING - THE M ~ ~ A H OF THE DAY
352 . Limbs and Blood . . . . . . . . . . . . . . . . . . . . . . . . . . . 299
353 . All Jews are Equal . . . . . . . . . . . . . . . . . . . . . . . . . . . 299
354 . Two Opposites . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300
355 . An Allusion in the Siddur . . . . . . . . . . . . . . . . . . . . . 301
356 . Double Rejoicing . . . . . . . . . . . . . . . . . . . . . . . . . . . 301
357 . A Propitious Time . . . . . . . . . . . . . . . . . . . . . . . . . . 301
358 . Fear and Joy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302
359 . "Heren" and "Derheren" . . . . . . . . . . . . . . . . . . . . . 302
360 . Aphorisms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303
CHAPTER THIRTY THREE
~ ~ W I F O T
361 . When the Torah is Wrapped in its Cover . . . . . . . . . . . 307
362 . A Brother's Wedding . . . . . . . . . . . . . . . . . . . . . . . . . 307
363 . The Feet of the Torah . . . . . . . . . . . . . . . . . . . . . . . . 308
364 . The Main Thlng is to Profit . . . . . . . . . . . . . . . . . . . . 309
365 . Hush, Prosecutor! . . . . . . . . . . . . . . . . . . . . . . . . . . . 309
366 . "Who is like Your People Israel?" . . . . . . . . . . . . . . . . 309
XVIII Days of Awe. Days of Joy
367 "Helper of the Poor- Savc Us' 310
368 . Aphorisms . 310
CHAPTER THIRTY FOUR
ANALYSIS OF THE VERSES OF 'ATAH ~ ~ R E I T A "
. . . . . . . . . . . . . 369 . "Everythmg Begins With Torah" 315
. . . . . . . . . . . . . . . 370 You Have Been Shown (I I1 & 111) 316
. . . . . . . . . . . . . . . . . 371 . You Have Been Shown (IVj 317
. . . . . . . . . . . . 372 Who Alone Perfor~ns Great Wonders (I) 318
. . . . . . . . . . . . 373 Who Alone Perfornls Great Wonders (11) 318
. . . . . . . . . . . . . . . . . . . . . . 374 . There is None LikeYou 319
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 375 G-d is King 320
. . . . . . . . . . . . . . . . . . . . . 376 . G-d Will Grant Strength 321
. . . . . . . . . . . . . . . . . . . . . 377 . For From Zion (I) 321
378 For From Zion (I1 & 111) . . . . . . - --
13?
. . . . . . . . .
CHAPTER THIRTY F m
APHORISMS
. . . . . . . . . . . . . . . . . . . . . . . . 379 An Abundance of Light 327
. . . . . . . . . . . . . . . . . . . . . . . . . .
. 380 The Evil Eye 327
. . . . . . . . . . . . . . . . . . . . . 381 The Angels Search 327
. . . . . . . . . . . . . . . . . . . . . . . .
. 382 Portals of Light 327
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 383 Two Crow~ls 327
. . . . . . . . . . . . . . . . . . . . . . . 384 To Open the Packages 328
. . . . . . . . . . . . . . . . . . . . . 385 Shavuot and Sirnchat Tarah 328
. . . . . . . . . . . . . . . . . . . . . . . . . 386 "RevealYourselt!" 328
. . . . . . . . . . . . . . . . . . . . . . . 387 . Every h h u t e a Year 328
. . . . . . . . . . . . . . . . . . . . . . . . . . . 388 . Open Gates 328
. . . . . . . . . . . . . . . . . . . . . 389 . Double Rejoicil~g 338
. . . . . . . . . . . . 390 "He Causes the Rain to Descend" 329
. . . . . . . . . . . . . . . . . . . 391 A Concludmg Announcement 333
. . . . . . . . . . . . . . . . . . . . . 392 . Utilizing the Merchan&se 333
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393 . Two Aspects 333
. . . . . . . . . . . . . . . . . 394 Textual Nuances (I) 3.34
395 . Textual Nuances (11) . . . . . . . . . . . . . . . 3.75
Days of Awe. Days of Joy XD(
CHAPTERTHlRTY SEVEN
STORIES
. ............................................ 396 Shoes in Can Eden 339
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 397 A Convincing Reply 339
. 398 "They Literally Experienced Illumination'' . . . . . . . . . . . . 340
. 399 "They Call to One Another and Say" . . . . . . . . . . . . . . . 340
. 400 "Fire Consumes Fire" . . . . . . . . . . . . . . . . . . . . . . . . . . 341
. 401 "The Crown of a Good Name" . . . . . . . . . . . . . . . . . . . 342
. . . . . . . . . . . . . . . . . . . . . . . . . . . 402 "Vegetables and Meat" 343
. . . . . . . . . . . 403 "Those Who Make it Rejoice Are Fortunate" 343
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 404 "Dance, Jews Dance!" 344
. . . . . . . . . . . . . . . . . . . . . . . 405 Segulah for Spiritual Service 344
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 406 A Propitious Time 344
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 407 "Why So Serious?" 345
. . . . . . . . . . . . . . . . . . . . . . . . . . . . 408 Acquiring on Cre&t 345
. . . . . . . . . . . . . . . . . . . . . . . . . . . 409 Profanation of the Holy 345
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 410 One Foot-Stomp 345
41 1 . Crying at the Wrong Time . . . . . . . . . . . . . . . . . . . . . . . 346
412 . To Dance with Intellect . . . . . . . . . . . . . . . . . . . . . . . . . 346
413 . Mortal Danger . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 346
41 4 . Greater Pedgree . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347
. . . . . . . . . . . . . . . . . . . . . . . . . . 415 "To Hakafot One Leads" 347
. 416 Chatanei Bereishit . . . . . . . . . . . . . . . . . . . . . . . . . . . . 347
. . . . . . . . . . . . . . . . . . . . . . . . 417 The Jealousy of the Angels 347
41 8 . Divine Providence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348
. . . . . . . . . . . . . . . . . . . . . . 419 Learning on Simchat Torah?! 348
. . . . . . . . . . . . . . . . . . . . . . 420 The Power of Ahavat Yisrael 349
. . . . . . . . . . . . . . . . . . . . . . . . . 421 Hakafot of a Russian Jew 349
422 . The Power of Simchat Torah . . . . . . . . . . . . . . . . . . . . . . 350
423 . "Small Cups" . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 350
424 . Crying on Simchat 73rah . . . . . . . . . . . . . . . . . . . . . . . . 351
425 . On One Foot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351
426 . The Root of the soul Feels . . . . . . . . . . . . . . . . . . . . . . 351
427 . An Awesome Sight . . . . . . . . . . . . . . . . . . . . . . . . . . . . 351
428 . Dancing We Can Do . . . . . . . . . . . . . . . . . . . . . . . . . . . 352
429 . Special Hakafot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 352
XX Days of Awe. Days of Joy
. . . . . . . . . . . . . . . . . . . 430 . "Lechayim. Ribono Shel Olam!" 352
. . . . . . . . . . . . . . . . . . . . . . . . . 431 "A Jew's Heart is Awake" 353
CHAPTER THIRTY EIGHT
IN THE PRESENCE OF OUR REBBES
. . . . . . . . . . . . . 432 The Ba'al Shem Tov Recites the Verses 357
. . . . . . . . . . . . . . . . . . . . . . . . . . . 433 . The Head Dances 357
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 434 . Serious Joy 357
. . . . . . . . . . . . . . . . . . . . . . . . . . . 435 . Overturned Cups 357
Founders of Chasidism and Leaders of Chabad Lubavitch . . . 359
C
hasidus often appears to be taking a strikingly unique
approach to the basic elements of Judaism. However, once
the familiar patterns of the liturgy, the details of the mitzvot,
and the traditional concepts are harmonized according to the dis-
tinctive tonalities of Chasidus, the essence of J uhs m appears, con-
ceptually laid bare. A key element of t h~s quality is the inclusion of
mysticism in Chasidic thought. J uhs m ultimately revolves around
G-d, Who, in his utter transcendence, is not approachable through
ordinary conceptualizing, but of Whom some faint &me r can be
apprehended through the paradoxes of mysticism. Thus, any consid-
eration of Judaism that omits the mystical dimension also omits the
Divine element, the very heart of the matter.
The month of Tishrei provides a cross-section of the whole Jewish
year, and thus ultimately a ghmpse into Judaism as a complete sys-
tem. We move' from the solemnity and awe of G-d's coronation on
Rosh Hashanah to the intensity of Yom Kkpur, when a Jew's person-
al encounter with his innermost sod parallels the entry of the High
Priest into the Inner Sanctuary in Temple times. The month closes
with the rejoicing and involvement in the rnitzvot of Sukkot and the
culminating joy of the completion of the Torah reading cycle on
Shernini Atzeret and Sirnchat Torah.
Each section of the present work is devoted to a single holiday or
mstinctive phase of the month of Tishrei and is divided into chapters
containing short selections from the talks and writings of the
Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, and other
works by h s predecessors, the Rebbes of Chabad-Lubavitch. As the
reader moves from chapter to chapter each element of the holiday
comes into view and the reader is shown, in Chasidic perspective, its
particular sigmficance as well as its relationshp to the major themes
of the holiday and JuQlsm itself. The present book attempts to go
beyond being a mere collection of translated talks of the Rebbe, and
allow its reader to explore the various aspects of the holidays as hlly
expounded in the Rebbe's work and that of hls predecessors. In
XXIl Days of-Awe, Days of Jay
Judaism every detail has significaricc. TSll~is, to fuUy appreciate the
role and significance of the slzojar in the holiday of Rosh Hashanah we
l~iust consider its shape, its cornposition, the manner of blowing it,
the nature of its quasi-musical, voice-like sound, the nallles of the
various shofar blasts, and so forth. 'l'he section for Rosh Hashanah
contains a chapter of pieces wholly devoted to these aspects of the
shofav, each of the sections for the Days of Awe contains a chapter on
the unique liturgy of each holi&y the sectjon on Sukkot has a chap-
ter on the four lunds, a chapter is devoted to the significance of the
verses we recite before Izakr?fot 011 Simclzaf Tbrah, and so forth.
In addtion, an attempt has been made to grvc the reader a s ni d
taste oft he Rebbe's treattiierlt of the same subject 011 mulaple occa-
$ions. There are, for instan~e, four different pieces d~scussli~g the vg-
iufica~lce of the rhofir be~ng lnade froni the horn of an anlrnal.
It should be stressed that each pieLe has been adapted to the
s ~ o p e dnd prewntat~on of the present volume It IS lrilportant for the
reader to explore the o~igirlal wurces, which arc cited after every
piece. If the present work ~~icrcecls In whettlng the reader's appehte
to read the origlnds, then its goals wlll have been reahzed
The reader w d notice thar In some cases the pieces present
short treatments of the spiritud aspects of the holidays enlploying
Kabbahstic terminology. The air11 has been to avoid being too eso--
teric in atiy case, but it is hoped that the reader will find that the
pieces present a wide variety of approaches, and acconlinodate vary-
ing levels of background k~~owledge.
In all cases, references to "the Kebbc" refer to Rabbl Meilachern
Mendel Schneerson, the Luhavitcher Rebbe, of righteous memory.
Citations to "{qrot Kodcsh" .ire to the volunies ctf the Kebbe's letters,
unless otherwise uldicated.
'This dllthology was cornpiled by Rabbl Ell Friedman, and trans--
lated by Blnyornin Kaplan.
* * *
The translator would llkc to gratefully a ~knode dge the follow-
lng people.
Rabbi Eh Frlednla11 who not only cornplled arid adapted th15
extraordinary volumc, but ivhcz patiently ed~t ed the translator's Lon-
Days of Awe, Days of Joy XXIII
tribution. Rabbi Zelig kvlun, Rabbi Yosef Nemes, Dr. David
Kaufmann and Mr. Uzi Kehaty, all of whom showed heroic patience
with the translator's numerous questions.
Rabbi Moshe Bogormlsky and Rabbi Alter B. Metzger, who
gave the translator hls initial opportunities to participate in Torah-
related publishing projects and who were also gracious enough to
lend their expertise to this project from time to time.
Rabbi Yosef B. Friedrnan of Kehot Publication Society whose
guidmg edtorial hand is hereby gratefully acknowledged.
All credt is due to the above acknowledged, and alJ responsibil-
ity lies with the compiler and with the translator.
KEHOT PUBLICATION SOCIETY
18th of Elul, 5757
THE SEVENTH MONTH
The Holidays of the Month A
Comprehensive Month A Month of Unity
Inanimate,Vegetative and Animal Three
Crowns Raising Up and Drawing Down
Left and Right "Draw Me, We Wdl Run
Afier You" A Scriptural Interpretation
THE HOLIDAYS OF THE MONTH
Tishrei is a very colorful month. Every hue of Jewish life is rep-
resented-Solemn Days, Fast Days and Days of Rejoicing. It is not
a coincidence that the first month of the year has "samples" of every
shade and color of Jewish life, for these "samples" are intended to
give us practical guidance for the rest of'the year. By observing the
special days of Tishrei in their proper spirit, we are initiated into a
truly Jewish life, in accordance with the spirit of the Torah, during
the whole year following.
What can we learn from these special days?
To begin with we have Rosh Hashanah, the day when the first
man, just created, prociainled G-8s sovereignty over the whole
Universe. When we are about to begin anythng, we must always
remember that G-d is the Creator of Heaven and Earth and the sole
Ruler of the Universe, and that our action or venture must have
Divine approval. This is further emphasized by-
The En Days of Repentance, which renllnd us that since we are
servants of the f i n g of the Universe we must keep a check on our
deeds to insure that they comply with the wishes of the Master.
However, since we are only human beings, we are liable to f d on
occasion.This is why G-d gives us-
Yom Kippur, to impress upon us the reahation that it is never
too late to turn back to the right path, provided we do it sincerely,
completely repenting of, and casting away, our evil habits of the past,
and solemnly undertalung to mend our ways in the future. If we
make this firm resolution, G-d will forgive us, and cleanse us com-
pletely of our sins. Difficult though thls path may appear to be -
Sukkot helps us not to despair in our days of trial, even i fwe find
ourselves in the minority, for G-d is our Protector, as He clearly
showed us by the Clouds of Glory with which He surrounded us
during the forty years' wandering through the desert after the
Departure from Egypt. Finally, in order to know how to lead our
lives to con~ply with G-d's wishes, we have-
6 Days of Awe, Dayc; of joy
Shemini Atzeret and S~nrri~at lijruh, toi 1 1 the Torah C;-d has given
LIS Dlvlne laws ofjustice ~i11C1~i ght eous~i e~s and a true gulde in hfe;
by shaplng our live% ~ccorchngly we are assured of true happiness,
both 111 thls world and in the afterhfe For thc lorah 15 a "tree of hfe
to them that take fast hold to i t , and it5 cupporters are happy."
(Adapkd from a k k t t c r oj the Rt~bbt> u l 7 k Compk Stmy of l hhrei)
Eshrei is a comprehetlr~ve month,' which provldes us with spir-
~t ual resources and strength for good year In all aspects ofJudalsn1.
Therefore the holidays of the lr~onth contain all the elements of a
proper, complete year: Kosh Haslrar~ah, the day of G-di coronahorl,
provldes fear of Heaven for thc wholc year Yont Ktppur provides
repentance, and Sukkoi and Shcnltnt Atzcrct arid S'trn~hat 'Ibrah ("the
time of our rejoicing") provltic t f ~c j o y of rnitztjah, so that an the
coi l mg year all inatters ofTorah dnd mllz~xlt 111ay be done with joy.
tLtkkuirt Sirhot, vol 9, p. vir)
Every hohday of the month of Iishr~i highlights the concept of
Jewish unity
(In Kosh Hadzannh Israel own\ C;-d IGng ' Ihe verse "And
there was inyeshurun a k n g ' conunue5 "with the gdt berl ~~g of the
heads of the people, the tribes ot Isidel together,"' emphdslwng that
the coronahon requires uiuty 'l'hcrcfore we read 111 the Torah before
Rosll Hashanaiz "You are standing, ' 111 c~t you, before the L -rd, your
G-d," "as one enhty.'"
0 1 1 Erru Yom Kypur we traditionally retolve my io~lflicb and
seek forpenes5 for any wrong., done co our associates during the
year On Yom Ktppur itself we are c o~np,lred to angels,' who feel no
jealousy or rivalry"
Our sages allude to die un~t y ot Slrkkot with the 4aylng "All
Israel is worthy of dwehng rn one tukkali "' This uruty is further
stressed in the four specie\, for each one of then1 in&vidually
expresses unlty,' and the tnztzwh 15 to lu~rl .dl four
Tishrei 7
On Shemini Atzeret and Simchat Torah G-d commanded the
offering of "one b d and one ram" for "your departure @it. "separa-
tion"] is &fficult for me."'
Ths month drives home the importance of Ahavat Yisrael, to
love every Jew "as yourself," as if the other person is literally part of
oneself. The Jenrsakm Talmud comments, "One who pricks h s hand
while cutting meat does not consider t al ng revenge on the offend-
ing hand";"'so, too, all Jews are considered one body.
Moreover, a person ignores his defects, because "self-love covers
up all offenses," and he strives to fulfill his physical and spiritual
needs, h s defects notwithstandmg. He should therefore treat others
the same way. Furthermore, with regard to h s own defects he cer-
tainly knows the truth, but "one does not know what is in another's
heart,"" and he may easily misjudge another's status."
(I3'kkutei Sirhot, vol. 9, p. 391, vol. 14, p. 471)
INANIMATE,VEGETATZVE AND ANIMAL
A Jewish person's spiritual mission is to perfect and elevate, not
only himself, but also h s surroun&ngs.'He must introduce holiness
and spirituality into ;Jl aspects of the world'4 subject to his influence-
animal, vegetable, and rmneral. This is expressed in the mitzvot that
are unique to the month of Tishrei: The walls of the sukkah syrnbol-
ize the realm of the inar~imate,'~ the four species are vegetable, and
the shofar, whch derives from an animal, symbolizes the animal
lungdom. All three categories are elevated by fulfilhng these respec-
tive writzvot.
(Likkutei Sichot, vol. 14, p 474)
The holidays of Tijhrci parallel the "three crowns" mentioned in
the Mishnah:'Torah, I'riesthood, and kngshlp. Rosh Hashanah, the
clay of the crowning of the King, parallels ItGngship. Yom Kippur, on
whch the High Priest would enter the Holy of Holies, parallels
I'riesthood. Shernini Atz~ret and Sirruhat 'firah, on whch the yearly
cycle ofTorah readngs is concluded, parallels the Torah."
8 Days of Awe, Days of Joy
The fourth crown mentioned in the Mishnah, "a Good Name,"
is the fulfillment of mitzvot after learning Torah (for "Learning Torah
leads to actual deed."")
The three crowns can be explained as three stages in serving the
Creator.
Rosh Hashanah is the acceptance of the heavenly yoke, the first
stage." A person is prepared to perform any service for his Creator,
and t hs is hls first bond with Him."'
However, a person must also be uruted with G-d, and one who
serves G-d only through acceptance of the yoke still has a separate
existence. Moreover, as an "existence," he does not necessarily agree
with the commandments of the King, although he submits to them.
Yom Kippur is the day the High Priest entered the Holy of
Holies, containing the tablets on whc h the Ten Commandments
were engraved. The superiority of an engraved letter is that it is part
of the stone (unhke a letter written with ink on parchment, whch
remains separate). In spiritual service this means that the bond and
unity with G-dhness penetrates even the pleasure and the wd .
However, this umty must not only penetrate the pleasure and
the will, "the encompassing powers" ("kochot makijm") of the soul,
but also the "inner powers" ("korhot penimim")", beginning with the
power of intellect.
Shemini Atzeret and Simchat Torah are especially associated with
Torah, which is intellectual, "your wisdom and your understandng
In the eyes of the nations,"" and learmng Torah causes G-dhness to
penetrate also into the intellect.
However, even one who possesses the three above-mentioned
"crowns" is still an "existence," albeit a holy one---hs kochot makijm
:ind penimim are permeated with C;-dhness. He must therefore n u b
F/ his egotism to the Divine will and conlpletely transcend h s exis-
tence.
This is accomplished by performance of mitzvot-the "Crown
of a Good Name." The main goal of ful6lhng mitzvot, whc h are
clothed in physical thngs, is not addng perfection to the soul. The
person, rather, surrenders hmself to dluminate the world with the
light of Torah and mitzvot.Ths crown "surpasses the others," for ful-
Tishrei 9
U n g mitzvot reahzes the Divine intention of a "dwehng in the
lower realms."
(Ltkkutei Sichot, vol. 4, p. 1216)
The month of Tishrei is dwided into two general parts.The first
part expresses "elevation from below upwards," and the second part
"drawing down from above to below."
The first part of the month emphasizes repentance. A person
strives to "go out" of his spirtual status and to rise in elevation afier
elevation" in spirituahty and holiness.This is the over-archmg theme
of the Ten Days of Repentance," and the versez5 "Seek G-d when
He can be found and call to Him when He is close," which refers to
t hs period. Moreover, the four days between Yom Kippur and Sukkot
also represent repentan~e,'~ so that the 15th day of the month is the
one designated as "the first for the accounting of iniquities.""
The second half of the month is set apart, generally spealung, for
bringing sanctity to the world by fulfilhng mitzvot with physical
thngs, transforming worldly matters to ones of mitzvah and holiness
and doing so in a manner that evokes powehl joy in the person.
This is the theme of the holiday of Sukkot-"the time of our
rejoicing": we are commanded to perform routine physical actions
(such as eating and drinlung) in the sukkah, so that they are convert-
ed into mitzvot.
Thls joy is expressed conspicuously with the tahng of the lulav,
tahng four species and doing a mitzvah with them: "You shaII take
for yourself on the first day a beautiful fruit . . . and you shall rejoice
before Hashem your C;-d.""
These two spiritual services complement each other and com-
plete the dstinctive cycle of the month of Tishrei.
(Likkutei Sichot, vol. 14, p. 469)
LEFT AND RIGHT
A verse in the Song of Songs reads, "His left hand cradles my
head, and his right hand ernbraces me."" I n Jewish mysticism "left"
connotes restriction, limitation and severity, whlle "right" connotes
1 0 Days of Awe, Days of Joy
kindness, expansion, and leniency. The whole verse can thus be relat-
ed to the month of 7khrt.i:
The phrase "His left hand under my he a d refers to theTen Days
of Repentance, which are in a mode of"1efi" and fear, the revelation
of G-d's Kingship. The phrase "His right hand embraces me" refers
to the festival of Sukkot-the revelation to us of G-d's love.
(Likkutei Torah, Re'eih 32a)
A verse in the Song of Songs reads, "Draw me, we wdl run afier
you, the &ng brought me to His chambers, we wdl rejoice and exult
inYou.""' The statement "Draw me after you and we wdl run" refers
to the month ofElul. 111 this month the Thrteen Attributes ofMercy
shlne in order to rouse a person to repentance, an "arousal from
above" that lead$ to an "arousal from below."When G-d draws us to
him through the Thirteen Attributes of Mercy, correspondmg to the
phrase "draw nie," we. are inspired to true repentance from the
depths of the heart, corresponding to the phrase "We wdl run after
you ."
The statement "The Gn g brought: me to his chambers" refers to
Yom Kippur, for the phrase "His chambers" alludes to the chambers
ofTorah,"' and on M)rn Kippur the second tablets were g ~v e n . ~Ws o ,
on Yom Kippur the High Priest entered the Holy of Holies, a cham-
ber within a chamber,"His chambers."
"We will rejoice and exult in You" refers to Sukkot, the time of
our rejoicing.
Forat Shmuel 5630, p. 278)
A verse In Ileuttlronomy, referring back to episode of the
wicked prophet Balaam, states "The L-rd your G-d did not want to
listen to Balaam. The L-rd your G-d converted the curse to blessing,
for the L-rd your G-d loved you.""
The statement "(;-d &d not want to listen to Balaam" refers to
Rosh Hashanah, the day ofjudgement, on which the prosecutors pre-
sent their case against Israel. When the Jews repent, accept the Yoke
Tishrei 11
of Heaven, and say "HaMelech:' G-d rises from His throne ofjudge-
ment and sits on His throne of mercy, not heehng the prosecutors.
The statement that "G-d converted the curse to blessing" refers
to Yom Kippur. Not heedmg the words of prosecution s t d does not
erase the Jewish people's sins. However, after their repentance from
the depths of the heart during the Ten days of Repentance, on Yorn
Kippur, the day of for@veness and atonement, deliberate sins are then
converted to inadvertent ones. The "curse" is converted to "bless-
ing."
"For the L-rd your G-d loved you" refers to Sukkot.The spiri-
tual service of Rosh Hashanah, the Ten Days of Repentance, and Yom
Kippur refines and purifies a person, and when Sukkot arrives, the
essential and inner love of G-d for the Jews becomes manifest.
(Spfpr Hama'amarim 5700, p. 159)
NOTES
1. See Leviticus Rabbah, ch. 29.8.
2. Deuteronomy 33:5.
3. Likkutei Torah, beginning of Paahar Nitzavitn.
4. Shulchan Aruch Orach Chayirn, ch. 606.
5 . Ibid, ch. 610, paragraph 4
6. See Shabbat 89a.
7. SukkaCi 27b.
8. See Sukkot, ch. 2: "You wlll take for yourselves on the first day."
9. Numbers 29:36 and Rashi there. See Shetnini Atzerel and Sirnchat Torah, ch. 2:
"Your departure is difficult for me."
10. Hilchot Nedaritn 9:4.
12. Sefir Harnitzvot of Rabbi Menache~n Mendel of Lubavitch, Mitzvat Ahavat
Yisrael.
13. See Tanya, ch. 37: "The soul itself needs no correction . . . it did not descend
except to elevate and correct the animal soul and its portion in the world."
14. As our sages explain (Avot , end ch. 6) "Every thing that G-d created in his world
He only created for His glory."
15. For a house is inanimate. And even though the main part of a sukkah is the cov-
ering (Shulchan Aruch Admor Hazakein, beginning ch. 638)-this is specifically
left-over material koni the threshing floor and the wine press (However the
rnitzvah of taking the lulav is done specifically behiddur.).
16. Avot 4:13.
17. Likkutei Torah, Deruslritn Lesukkot 83a.
18. Kiddushin 40b.
19. Therefore its time is Rorh Hashanah.
20. See Tanya ch. 41 in the name of the Zohar concerning acceptance of the Yoke
of Heaven: "if this submission is not found in him, holiness cannot rest on him."
21. The "encompassing" powers, pleasure and will, are loftier than the "inward
ones, intellect and emotions, but also more elusive.They are therefore described
as "encompassing" or "surrounding," as something may completely surround
something else but remain detached from it. The "encompassing" / "inward"
dichotomy also applies to (and ultimately derives tiom) the spiritual realm.
22. Deuteronomy 4 6 .
23. As our sages say (Shabbat 153a): ' We should spend all our days in repentance."
24. And there is a special repentance for Rosh Hashanah and the blowing of the sho-
-far (Rambam there 3:4) and for E m Kippur (Rambatn there 2:7).
25. Isaiah 55:6, Rosh Hashanah 18a.
26. See Tur, Orach Chayitrr, ch. 681, for then "we are involved in the mitzvot of
sukkah and lulav and we don't commit iniquities."
27. Leviticus Rabbah, ch. 30,7.
28. Leviticus 23:40.
29. Song of Songs 2:h.
30. Ibid 1 :4.
3 1. See Targum Yonatan on this verse.
32. Ta'anit 26 in the Mishnah and Rashi there.
33. Deuteronomy 235.
Sipficance of the Holiday A Prerequisite
Profound Bitterness Gngshp and Control
"Renew Your Deeds" Acceptance of His
b g s h l p Malung a Dwehng "Over the
Whole Creation" A Pleasant Yoke A Joyous
Coronation The "Builchng" of h g s h r p
Verses of Kingship and Remembrance
Shofar, Repentance and Coronation A
Puzzhng Saying of Our Sages Coronation
and Requesting Needs Aphorism?
Rosh Hashanah
"G-d said: Reritc verses qf Ki r ~s ht j before Me otz Rosh
Hashanah . . . in order to proclaim Me King over you. "'
"On Rosh Hashanah G-d created the world and ruled over it,
just as Kings at the beginning oftheir reiRns have trumpets blown before
thcm . . . similarly we make the Crc~ator King over us by the blowing
thc shofar on this day. '"
"L-rd our G-ri, You alone rekn over all Your works . . . Blessed are
M)u G-d, the Holy kin,^ . . . Rule over the whole Earth in Yourglory
. . . Let every livirg thirty say: 'The L-rd, G-d of Israel is King, and
His Kingsh& has dornirriort over all' . . . I3lessed are You G-d, King
over the whole Earth . . . "'
The hndamental theme of Rosh Hashanah is the coronation of
G-d as King over us. A coronation is a solemn and awe-inspiring cer-
emony, and the holy trembling in every Jew's heart at the onset of
the "Days of Awe" goes far beyond fear of punishment. The specific
term for this feeling is "prrat haromemut" (Awe of G-d's grandeur),
fear stemming from eachlew's conten~plation of his personal role in
the King's coronation.
In adl t i on to the collective aspects of Rosh Hashanah worship,
the coronation renews each Jew's personal bond with G-d, hls l r ect
inner connection as an indwidual. Each man and woman personally
asks G-d to accept the coronation, thus creating the bond of "We
are your people andyou are our King." Therefore we omit tachanun,
the daily prayers of supplication, nor do we confess on Rosh
Hashanah: although it IS the first of the Ten Days of Repentance. For
sorrow, however great, over past deeds is forgotten in the chfferent
mood the coronation evokes: oneness with G-d and yirat haromemut.
Moreover, repentancc then is not orl nary regret for the past
and resolve for the future, but rather "teshuvah" accordng to its inner
meaning: the soul's return to its s our ~e . ~Tl i s spiritual service corre-
sponds precisely to the renewed individual bond of the King's coro-
nation.
I S I hys of Awe. Days of Joy
Only after the holiday tictei ordinary rcpen~nce Lolnmence,
wlth confesnon and SPI I C~O~. toBo\vnlg 35 3 ~~ecessary consequence of
the coronation. Renewed onelless with C;-d evokes deslre ' ~nd
rebolve to be fit for such an exalted st ~t us, requiring vlgcxous etl'ort
to uproot anything whlch &rminshe\ ~ t , I c, sm, and even inadvertent
The 111a111prayers of Rod1 ~ashaf zdi never merlhon repentance,
and unhke Yon1 Kkpur, we d o ilot say confcsslon, a key element of
repentance.' Sindarly, i r l tile times of the Temple the sacrifices asso-
ciated wlth repentmce were ofi'ered on Yorn Kbpur, but not on Kosh
Hashanah. Nevertheless, Rosl? I-Iasizanah i s the first of thcTen Days of
Repentance, and the blowlng of the shofar 1s lneant to evoke repen -
t:111cL'.
Repentance is present in somc aspects of liosiz Iiasharzah, but
absent in others, because the repentance is only a preparation fbr the
King's coronation (the essential theme of the holiday, as explained
d~ove). A servant who casts off his master's yoke cannot be so inlpu-
dent as to stand again before his master and serve him until he first
regrets sinning and seeks forgivei~ess.~ Therefore, confession is ornit-
tcd on Rosh Hashanah, because repentance then is not regret for spe-
cific sins, but rather a general resolution to improve:' to henceforth
be faithful to the King and rt:nder perfect service."'
(Likkutei Sichot, ~rol. 9, p. 434)
A person should pray intensely on Kosh Hasharzuh ~riotivated by
profound bitterness. He should see ill~llself as impoverished and
infirm, with his garments---the "gar~nents" of the soul, thought,
speech and action-torn and dirty. Granted, he cannot himself repair
his torn "garments," but "dirty garme~lts"--which he is perfectly
capable of washing out-are an indication of spiritual debasement
and lack of awareness.
He should plcture hilliself thus wretched, coming to the I ng' s
palace to beg to be accepted :I\ a servJnt.Th5 image wdl penetrate
Rosh Hashanah 19
his mind and heart, and he wdl cry from the depths of hls heart,
becoming worthy to accept the heavenly yoke.
(Sefer Hama'amarirn Kuntreisim, vol. Z., p 323)
KINGSHIP AND CONTROL
On Rosh Hashanah we crown G-d as our &ng. Ths raises a
question: G-d is King even without being crowned. Of what signif-
icance is our coronation? The answer lies in a key &stinction:There
are two types of leader, a lung and a dictator." The latter rules over
hls subjects with or without their assent, whde the former rules with
his subjects' approval and full desire, as in the liturgical phrase "His
hngship they wangl y accepted upon themselves."
At the beginning of creation G-d sinlply exercised control, untd
Adam came and accepted him as King by sayingC'G-d has begun HIS
reign, He has clothed Himselfin majesty."" For this abhty to choose
G-d as King is given to man alone of all the creations.This accep-
tance is renewed every Rosb Hashanah, as we proclaim that G-d is
King.
(Sichot, Chai Elul 5735)
"RENEW YOUR DEEDS"
On Rosh Hasltannh we must accept the yoke of Heaven with joy,
not as a burden. Sidarly, at the splitting of the Red Sea, Yam Suj
the Children of Israel accepted G-d's yoke with singing and joy, say-
ing "G-d wlll rule for ever and ever."I3 Ths idea is also expressed in
the daily prayers: "((2-dl led His chddren through the dvided parts
of the Red Sea . . . and His Kingshp they wdhngly accepted upon
then~selves."
Each Rosh Hashanah ;ye accept the yoke of Heaven anew, with
a greater wlll and desire than previously, for "there are dfferent lev-
els of desire." As our sages say,'' "Blow the shobr on Rosh Chodeslz
(Tiku hachodesh shofar)" means "Renew (chadshil) your deeds, and
beautif;j (shapru) your deeds." Sidarly, the verse "Con~e, and let us
go to Gilgal, and renexv the I ngdoni there,"I5 uses the word
"renew" in the context of renewing Saul's Kingship with a greater
desire.
(Mahe1 Or, p. 289)
G-d's coronation requires conlplete realness from a person to
assume the proper spiritual state, so that dl his possessions and his
very essence belong solely to the King.This is acceptance of the yoke
of Heaven in every de t d of daily life.
And how does the acceptance of t he yoke on ROSIZ Hashariah
&Eer from the dally acceptance (particularly during the recitahon of
the Shema)?16 The daily acceptance 1s n~erely the beginning and
foundation of a person's conduct during the day; the acceptance on
Rosh Hashanah, however, is the essence of the holiday."
Nevertheless, complete and slncere acceptance of the yoke
requires an honest accounting ofpast conduce, with a profound feel-
ing of regret and repentance.
The coronation of G-d a5 &ng of Israel and of the world must
be accompanied by yirat harorncnzrdf of the lOng and profound joy In
His acceptance of the coronabon, together w~ t h an iron-clad resolve
to hlfill HIS con~n~~ndni erl t s Tlna resolve must include, first and
foremost, that a person's conduct wlll accord with the ultlmate pur-
pose of His creation, "to serve h ~ s Creator"'%y malung this lowly
physical world a dwelhng worthy of G-d." A Jew rrlust therefore
tread the path ofTorah, mol dng every detail of 111s dally hfe and
transforinlng h s env~ronmeia~ to create such a dwelllng
This conduct is demanded from each Jew, inan or woman,
young or old, regardless of spirltu~l $tatus, ~5 liliplled ~n the verse,
"You are st anl ng today, all of you, before the L-rcl your G-d, from
your leaders to your drawers of water""' Every Jew, without
excephon, IS obhb~t ed to redch the level of "all of you are stan&ng
today before the L-rd your G-d," regardless of the past year's con-
duct
(Ltkkrltel Sirhot, vol 9, 17 489)
The lung is the "he;lrt" of thc whole country." This ~neans that
not only is he director of the country's nfilirs-----"one who shall lead
Rosh Hashanah 21
them out and who shall bring them inw'?---but moreover, the whole
existence of each of h s subjects is completely subservient to him, as
Joseph's rulership ofEgypt is described,"without you no one will lift
a hand or a foot."?)The RambamZ4 describes a Jewish lung's author-
ity to requisition land, crops, animals and servants, and this shows that
a lung's authority extends over everything included in the four cat-
egories of existence: articulate (human), animal, vegetable and inan-
imate beings.
The Jewish people are obligated to proclaim G-d Kxng over all
the affairs of the country they occupy, down to the lowest level of
inanimate matter.
(Sichot, Chai Elul 5735)
Rabbi Schneur Zalman of Liad writes in Likkutei Torah:"' "Rosh
Hashanah is called the 'head of the year' and not the 'beginning of
the year,' for just as there is a level called the 'head' in man, which is
the head and intellect with respect to the body, there is also a level
called 'head' in time, Rosh Hashanah."
This contains profound implications for a person's spiritual service:
Just as the brain must rule over the heart, and the head controls all
the limbs of the body, so too, the spiritual aw'akening of a Jew during
the "Days of Awe" (when "the luminary is close to the spark"), and
especially on Rosh Hashanah, must influence his year-round conduct.
In Likkutei Torah, in a note on the words quoted above, Rabbi
Schneur Zalman writes, ' ' Th~s is the level called the 'skull' covering
the brain, the revelation of the Divine Wdl." This means that the
concept of the "Rosh"of Rosh Hashanah is not intellectual capacity,
but acceptance of the yoke of G-d's Kingship. Thus, a person may
undertake in spiritual service to first understand whatever he does
and to refrain from or postpone anything not understood. Thls
approach, however, contradcts the intent of Rosh Hashanah, the rev-
elation of the Divine Wdl, "the skull that covers over the brain."
Although thls is a yoke, to be sure, it is a pleasant one-as our
sages say, "Our desire is to do Your desire.'""
&rot Kodesh, vol. 3, p. 186)
22 Oays of Awe, Days of Jay
A Joyous CORONATION
The coronauon of G-d as King brlrigs tremer~dous joy to the
Jew, and ~ndeed, there 19 no grcaterjoy than the King's acceptance of
the coronaQon. However, the joy is hidden. and only revealed on
Sukkot, s~nce as CJiaszduc explarrir," what rb '?~akesseh'-"con-
cealedn--on Rosh Hashanah become$ revealed on "om chageinu"--
Sukkot (relating "bakmeh"- -"at the ~ppolnted &mew--to "kisulJJ-
"~overmg") There 1s an allusion to thn, ~nterestlngly, 111 the f a ~ t
that the first day of Rosh Hashartah dways fills on the sane day of
the week as the first day of Stjkkoi
'This delayed rejoicilig is also present at the cororiatlon of a
human king: first we crown the kmg, how down to him, and accept
the yoke of lus klngshp, a i d it i s not the proper tlme For extensive
celebration. Only aft erwad, o ~ i a later date, do we hold a corona-
tion feast, with great rqotcing.
!Strhot, thcjirst nkht cf Sukkot, 5745)
The service of Roch Iiashatialz 1s the "budcLngv of l n g s l p by
acceptance of the yoke of Ileaven. Now, 2 house is bullt of three
thlngs: stones, earth and water."5tones" Are lettels,"zarthm I S $elf-nul-
lificaaon, and "water" s~gnifies t exs By saylng the letters of prayer
with self-nullificat~on, supphcahon, anti b~tterness, and w~ t h crylllg
from the very depths of the heArt, we "budd" the "elfice" of
IGngsh1p.
(Wev ffai2la'aniartm kiwtrct~irn, voi 417 642)
The concept of G-d's lungship over us requires explanation. A
human king rules over other hun~ans, and l u n g l p over vastly infe--
rior beings, such as inanimate objects, would be mea~lingless. Since
G-d is utterly unique and transcendent, it seellls nonsensical for Hirn
t o' be King over the likes of us.
Nevertheless, G-d nude 'I comndnt with us, and the two parties
to a covenant agree to n~alntaln pcrkce loyalty and friendship no
matter what future conangeiir~c? ' 1 1 ~ s c that, ratlonxlly speaking.
Itosh Hashanah 23
might threaten the relationship. A covenant, thus, creates a reason-
transcenlng bond, and our covenant with C-d means that He com-
pels Himself, so to speak, to bind our souls to Him.The bond allows
us to experience the revelation of the inner light of His Kngship.
This is the meaning of the verses of Kingship and remembrance: we
evoke the revelation of G-d's Kngship through r ecdng the
covenant.
(Likkutci Torah, Nitzavim, 444
Rush Hashanah includes three stages of divine service, express-
ing three levels of attachment to G-d.
1) The bond created by doing mitzvot. A Jew is, so to speak, an
existence separate from G-d, and fbl6llment of mitzvot is what forms
and creates the bond between them. This bond is expressed in the
mitzvah of the day-blowing the shofar.
2)
An inner bond, not dependent on mitzvot. This level is
expressed in repentance: even a sinner feels regret and repents.
However, even this level, which transcends the bond created by
mitzvot, is nevertheless connected to them. A person regrets lapses in
mitzvah observance, and resolves to correct precisely that. Since thls
resolve is linked to mitzvot, it involves a person, a separate existence,
bondng to G-d through nzitzvot.
3) The Zohar states that "The Jewlsh people and G-d are entire-
ly one,'' i.e. that a Jew and G-d are essentially the same entity, so to
speak. Thls level of unity is expressed through the coronation of
G-d. The bond through mttzvot and the one through repentance are
only created after the coronation.'' Only then is general obedence
to the King possible (and repentance for its absence). However,
before the coronation (beiore the service of "Proclaim me a King
over you"), what brings a Jew to feel the need for G-dS Kingship, so
that he asks G-d to accept the coronation and accept him as a ser-
vant? The answer is that a Jew is in essence one with the Creator, and
so he cannot be without 111s King.
The Talmud quotes the verse "Seek G-d when He can be found
and call upon Hlr11 when He is lose" arid colnnlents "'These are the
ten days between Kos,rh Hashanctlt and Y i ~ t r l Kzppur"'" But there are
only seven days between Rossll Hachanah, and ki ~m Ktppuv, not ten?
Our Sages dre lndrcatlng that l i ut h Hadtanah and Yorrl Kippirr are
actually part of the Ten Days of Kcpcntanc c, at the tame time, how-
ever. t he~r sp~ritual service IS higher than repentance. Rash Hasl~anah
1s the Kng's coronatioil (AS explai~led above), and on N m K~prur
"the day Itself atones.""
(L~kkufct S~rlzof, vol 4, p 1 145)
CORONATION AND R.EQUESTING NEEDS (I)
On Koslz Hasharzah we crown (;-d as f i n g by showing the ulti-
mate degree of self-nullification. 'The prayers of the day, however,
include requests for children, health, and livelihood, and also spiritu-
al well-being. T h s is apparently contradictory: on one hand, a per-
son must sense his own existence in order to recognize his needs;
wlule on the other hand, he must be permeated with self-nullifica-
tion, negating his existence.
We might explain that there arc sparks of holiness related to the
soul of' every Jew, ones which he specifically must refine. These
sparks are clothed in physical things that C-d designates tbr lus par-
ticular spiritual service, and therefore a Jew ash G-d for his physical
needs in order to fulfill his portion in "Reign over the whole world."
The request, then, does not ultimately include a feeling of self, since
it is entirely for G-d's sake.
Though honesty prompts perqon to conclude that he does not
ordy request physical thlilgi for C;-d's purposes, this is only "exter-
ndy"; h s true innermost deslre 1s to fulfill the Dlvlne wdl. This 1s
analogous to the well-known teaching of the Ba'd Shem Tov that
boddy hunger for food xtenls fro111 the soul's deslre to refine tile
sparks of hohness within the food ''
(Llkkutci Szrliclt, 1jo1 1 3,p 292)
Rosh Hashanah 25
I t is known that "a person is only judged on Rosh Hashanah con-
cerning earthly matters,"'.' and also ' We eat fat meat and drink honey
and all kinds of sweets, to make the coming year fat and sweet."" One
might ask, when a Jew undertakes the King's coronation, what place is
there to seek physical needs and eat sweet and fat foods?
One possible answer: When a Jew crowns G-d with self-abne-
gation and supreme acceptance of the heavenly yoke, his entire exis-
tence is subsumed by the King's, so that even h s physical matters are
not merely b o d y needs, but rather stem from the King's commands.
The King desires spiritual service with and by means of the body, so
that the person receives all the physical benefits promised in the
Torah that enable l m to serve G-d with peace of mind and joy.
As long as a Jew is in the initial stage of acceptance of the yoke,
when his own existence s d remains, it is possible for h s spiritual
service to be only with spiritual matters. It is enough that bodlly
matters not dlsturb hlm, and inevitably, when involved in the coro-
nation, he wdl not t l n k about b o d y needs.
However, when the acceptance of the yoke reaches its apex, the
worshper ceases to be an independent entity-the King is his whole
existence.The body is not a separate entity threatening to dlsturb the
soul; it too is subsumed withln the Eng' s existence. Therefore, it is
appropriate for one to request b o d y needs, as required by the Kng.
(Sefer Hasichot 5748, vol. 2, p. 603)
Rosh Hashanah is acceptance of the yoke of Heaven. Yom Kippur
is acceptance of the mitzvot.
(Xi el Or, p. 291)
What is the dfference between crowning the King and bowing
to Him? The coronation demonstrates subservience to the King's
commands, no matter what is involved; and bowing demonstrates
the nukfication of the worshipper's essence to the King's essence.
Coronation bonds. Bowing unites.
(Sefer Hasichot 5705, p. 9)
The ma n "prosccu~on" we face on Ko ~ h Hashanah IS for cast-
lng off the yoke of Heaven. It is bec,rusc of t h~s that the Jew~sl ~ peo-
ple are unworthy of the revelation of G-dqs blessed Kingship.
(Lrkkufei 'Ibrah, NU~SO 26a)
Chasidus asks," how can wc wy "Blessed arc You 6-d, graclous
CIile who pardons abundantly" wlthout rislung a "blessing in valn"?
The explanation 15 that "There 15 no doubt at all, uncc wc have
requested 'forglve us and pardon us.'" Slnldarly, slnce we say ~n a
blessing " l n g over the whole Earth," lvc Arc assured that 6- cf will
ful fl our prayer and accept thc coronahon by HI\ people Israel.
(l,ikkt~tet Stchot, I J C I ~ . 9 p. 489)
Rosh Hashanah contains two essen0~1 points--one "abovc" anhi
one "below" The Jewish people dedl ~at e theinselves to I;-d, to
accept the heavenly yoke. G-d obligates Hinweli, so to speak, to the
Jewish people, to bestow upon then1 abunddnt blessing ~ n d s~i cce~s
(1,ikkt~tci Sichot, voi 2 p 406)
NOTES
I . Kosli Hashanali lba
2. Rav Sa'adiya Gaol1 (cited it] Avudrai~ati~j -- Kav S;t'athya lisn teri allusions t o
the skoJar, but the first is the coronation o f the K I I I ~ .
3. From the Atnidali of Rosh Hasllarlah.
4. SliuIc/latt Amch Adrnor Hazakfin, clr. 584, p'iragraph 2.
5. See Likkutei Torah, Ha'azinu 71d.
6. Ranlbam, I9ilchot TexIiu~t~li beginrring.
7. Ranibarn, ibid. 3:4.
8. %fir Hamu'umarim 5703, p. 1'1.
9. Sefer Hatna'atnnritn Kuntreisim, vol. 2, p. 674.
10. And the service of correcting t l ~ c sir1 a afier Kosil IIashanalr (hkkutei 7hrah.
Nitzavini 49d)
11. Likkutei Torah, Rosli Hasilatm, 55Li.
12. I'salnls 93:l Pirkei D'Rabbi Eliezer, cli 1 l
13. Exodus 15:lX.
3 4. Midrash 7;hillinr 8 1:4.
15. I Satnuel 1: 11,14, sce commenv~torr thcre.
16. Beracliot, ch. 2, beginnirig.
17. See S~f i r I9arna'aw?arirn 5699, p 1.i.
18. Kiddushin H2a.
19. Tanclrunla, Nasso 16.
Rosh Hashanah 27
20. Deuteronomy 29:9. Lkkutei Torah, Nitzavim 441.
21. See Rambarn Hilchot Melachim 3%: "His heart is the heart of the entire congre-
gation of Israel."
22. Numbers 27: 17.
23. Genesis 41:44.
24. Hilchot Melachim, ch. 4.
26. Berachot 17a.
27. Siddur Im Dach 235b.
28. Psalms 81:4.
29. As in the saying of our sages (Mechilta, Exodus 20:3) ''After they accept My
Kinghip, I will issue decrees."
30. Rosh Hashanah 18a.
31. See below Yom Kippur, cll. 1.
32. Keter Shem Tov, chap. 194.
33. Hagahot Maimoniot, Hilchot Teshuvah, ch. 3.
34. Shulchan Aruch Admar Hazakein, ch. 583, paragraph 4.
35. [geret HaTshuvah, ch. 1 1.
CHAPTERTHREE
BLOW THE SHOFAR
ON THE NEW MOON
A Parable of the Ba'al Shem Tov A Parable
of Rabbi LeviYitzchak Verses of Kingship
and Remembrance A 'Shofar Made &om an
Animal The Word "Ternah " The Names of
the Shofar Sounds The Sound of the Shofar
Advocates for the Defense The Prosecution
in Heaven Judgement on Rosh Hashana
"Father, Have M,ercy!" Aphorisms
Rosh Hashanah
A PARABLE OF THE BA'AC SHEM TOV
A Gn g had an only son, the apple of his eye, who was very well
educated. The King wanted his son to master different fields of
knowledge and to experience various cultures, so he sent h m to a
far-off country, supplied with a generous quantity of silver and gold.
Far away from home, the son squandered all the money until he was
left completely destitiute. In h s distress he resolved to return to his
father's house and after much dfficulty, he managed to arrive at the
gate of the courtyard of his father's palace.
In the passage of time, he had actually forgotten the language of
his native country, and he was unable to identlfjr himself to the
guards. In utter despair he began to cry out in a loud voice, and the
Rng, who recognized the voice of his son, went out to h m and
brought h m into the house. kissing him and h u g p g him.
The meaning of the parable: The King is G-d. The son is the
Jewish people, who are called "Sons of G-d."The King sends a soul
down to this world in order to &Ell Torah and mitzvot. However,
the soul becomes very dstant and forgets everything to which it was
accustomed above, and in the long exile it forgets even its "lan-
guage." So it utters a simple cry to its Father in Heaven. This is the
blowing of the shofar, a cry fiom deep wichln, bringing regret for the
past and determination for the future. This cry elicits G-d's mercies,
and He demonstrates His abiding affection for His only son and for-
gives hlm for the past.
(Additions to Keter Shem Tov, sec. 108)
Rabbi Levi Yitzchak of Berdtchev related this parable for the
blowing of the shof r
A king was once travelltng in the forest and lost h s way. He
could not find the path back to the city, and the more he searched,
the more lost he became-until he met a man who recognized that
he was the king and escorted hls master out of the forest and back
to his palace.The lung later rewarded him with many presents, and
elevated h m to a powerful minister's post.
After a whde, however, the man commited an act whlch was
considered rebelhous against the lung, and he was sentenced to
death. Before he was taken out to be executed, the lung said to him,
"Ask for anything, and it wd be given to you."
The man replied, "I request the clothes I wore when I escorted
His Majesty when he was lost in the forest, and that His Majesty
should also wear the clothes he wore then."
When the lung heard this he said, "By your life, you have saved
yourself," and he called off the execution.
The meaning the parable is that when G-d gave the Torah to
Israel, he offered it first to all the nations of the world. They all
refused,' except Israel, who wdlingly accepted the yoke of Heaven
and fulfilled the commandments of the Creator.
But now we have transgressed and rebelled, like the man in the
parable, and with the arrival of the Day of Judgement we are fearful
indeed.Therefore, we blow the shofar to recall the shofar blowing that
accompanied our original acceptance of the Torah and coronation of
G-d. Morevover, we want to make G-d a King over us again on Kosh
Hashanah. This merit stands by us, and G-d forgives us all our sins
and inscribes us immedately for a good lifc.
(Henuhech Kkacha 5637, ch. 70)
VERSES OF KINGSHIP AND F~MEMBRANCE
Our Sages relate that G-d says,' "On liosh Hashanah recite
before Me verses of IGngshlp (iWalchiut), verses of remembrance
(Zichronot), and verses mentioning the shofdr (Shofvot). Makhiot, in
order to make Me King over you. Zichronot, so that I should remem-
ber you for good. And with what? With the shofar."
Accordng to thls we might say that the two parables related
above refer to two acconl~plishments of blowing of the shoja~: the first
parable emphasizes the efforts of the Kng's son: he repented and
cried out with a simple cry, accepting the heavenly yoke and fulfill-
ing the command "Make Me a King over you."The second parable
stresses remembrance of Israel's greatness, which was revealed at the
giving of the Torah, the meaning of "I should remember you for
good."
Rosh Hashanah 33
Thus, we can understand the statement "And with what? With
the shofar," for both themes are actuahzed by means of the shofar the
shofar is analagous to the simple cry (associated with the command
"Make Me a King over you"), and also to the "clothmg" worn at the
p i n g of the Torah (associated with "I should remember you for
good"), as understood fiom these two parables.
(Likkutei Sichut, Rosh Hashanah, 5750)
A SHOFAR MADE FROM AN ANIMAL (I)
An animal has no intelhgence and consequently it exhibits great
subservience (bittul). (As is evident in its allowing a small child to do
what he wants to it). However, this subservience, which is lower than
intellect, is rooted in a level hgher than intellect. Moreover, as
explained in Chasidus, the spiritual source of an animal is in the
World of Primordial Chaos (Olam Hatohu), whch is hlgher than the
level of wisdom of the World of Correction (Olam Hat i k~n), ~ corre-
spondmg to the principle that "whatever is hgher falls lower."
We blow a shofar made from an animal to evoke in ourselves
subservience beyond intellect.Ths is the concept of soundng a sim-
ple tone that comes from the innermost heart, whch is higher than
"letters," whose spiritual source is in the wisdom of the brain.
(Lkkutei %ah, Rosh Hashanah 56d)
A SHOFAR MADE FROM AN ANIMAL (11)
An animal represents a human being's animal soul. It is natural to
conceive of the animal part of man as forever threatening to degrade
him with its animahty and as interfering with the Divine part, but it is
not simply that we want to avoid this. We want, rather, for the animal
part itself to feel longing and desire for Divinity, a longing which is also
beneficial to the G-dly soul, as alluded to in the f d a r Proverb that
"there is great gain in the power of an The sounding of the shofar
made fiom an animal indcates that the service of G-d must penetrate
down to the lowest levels, to the power of action-as represented by the
animal soul. The ultimate consequence is an elevation in the person,
enabling him to perform the coronation of the King and thus llhU G-
d's command "Make Me a King over you."
(Sichot 22 Kislev 5746)
A SHOFAR WE FROM AN ANiMAL (m)
Rosh Hashanah is the day of the creation of man, the pinnacle of
creation. One might, thus, expect the spiritual service of the day to
focus on man's special superiority over the rest of creation: the intel-
lectual capacity of the human mind. Oddly enough, however, this
does not seem to be the case at all: We sound the hollowed-out horn
of an animal, producing a simplt---almost crude---tone, without
musical timbre.
The superiority of inan over animals, in truth, does nevertheless
lie in his intellectual capacity, which he must use in the service of the
Creator. He must do so, however, by accepting of the yoke of
Heaven and by showing simple submission, the quality of the non-
intellectual animal. Only afterwards comes the intellectual service of
the year itself.
(Sichot Rosh Hashanah 5712)
The sound of the shofar is called a ((teruah" (as in the scriptural
statment "a day of teruah wd be for you").5 Teruah has two inter-
pretations:
The first is "pounlng and shattering," as in "break them
('tero'eim') with a rod of iron."" In spiritual service this represents
shattering and nullifjmg the ego and sense of self, i.e. repentance
from the depths of the heart.
The second is "affection and friendship," as in "and the friend-
ship (vetenrot) of the E n g is with him."'The commandment to blow
the shofar, whose theme is repentance, expresses G-d's great affection
for us. For repentance provides a correction for even a person who
consciously sinned, unheedfd of the consequences. In this G-d
shows His essential love for the Jewish people, like a father whose
essential bond with an estranged son will lead him to search intense-
ly for strategems to recreate the former closeness between them.The
wordng of the commandment, "to hear the sound of the shofar,"
inmcates that blowing alone is not sufficient. One must hear-1.e.
hearken to--these two spiritual concepts.
(Scj2r Harrz'amarim Kuntrcisirn, tml. 1, p. 124)
Rosh Hashanah
In Chasidus the meaning of the three sounds of the shofar is
explained in reference to spiritual service.'
The word "tekiah" inhcates that a person must thrust himself
into the spiritual service of the day with vigor, so that the spiritual
awakening of Rosh Hashanah remains for the whole year (tekiah as
in "I will thrust him [utakiv] like a peg in a sure place").'
The word (khevarim" implies that a person must shatter his heart
by remembering hls sins and transgressions, the level of a "shattered
heart" ("kiv nishbar'').
The word "teruah" indicates that one should hrther shatter the
large fragments into small ones, the level of a "shattered and hum-
bled heart" ("leiv nishbar venidkeh")("Tenrah" is interpreted here as in
the verse "Break them [tero'eim] with a rod of iron").'"
We may add: Shattering into large pieces is the destruction and
the nulhfication of gross evil. Shattering into small pieces is the more
d~fficult nullification of subtle evil.
(Sichot Shabbat Parshat Balak 5743)
The sound of the shofar is produced by the breath of the heart
in a simple tone, without combinations of letters (as in speech), and
this inctcates the innermost point of the heart. Therefore it is called
"t e ki ahl ' a word also used for pounding in a st akef or this point
is "sunk in the heart in a manner of utmost simplicity, without the
possibility of being compounded with intellect and knowledge, let
alone being revealed in speech and letters. A person emits such a cry
in a simple voice, fiom the depths of the heart, quite beyond intel-
lect.
There are two types of cries: the cry of a voice and the cry of
the heart. The cry of a voice comes from the intellect, as in the case
of a person who meditates on the greatness of the Creator, is over-
come, and cries in a loud, simple voice. This cry is external, like the
cry that comes from seeing somethmg new. The cry of the heart, on
the other hand, is the "inner cry that is not heard."
When the heart is overwhelmed by love or an idea, the inner-
most point of the heart, higher than intellect, is evoked, and ths
point is expressed in the cry of the heart.
(Siddur Im Daclz, p. 232)
ADVOCATES FOR THE DEFENSE
The Ba'al Shem Tov says: At the time of the tekiat shofar super-
nal angels, who serve as advocates for the defence, present the mer-
its of the Jewish people. Opposed to them are plaint& and prose-
cutors, who list all the specific thoughts, utterances, and actions of
each person, whde the Avot (Abraham, Isaac and Jacob) and Moses
argue for the defense. When a person cries: "My Father, my King,
save me and have mercy on me!" he tips the balance and enables the
attribute of mercy to predonlinate.
(Supplements to Keter Shem Tov, srr. 106- 107)
THE PROSECUTION IN HEAVEN
"[On Rosh Hashanah] the B'nci HaEIokim [angels] came to
appear before Havayah [the Tetragrammaton]."" This means that on
this day of judgement, all the angels created from a person's deeds,
whether good angels or evil angels, come before G-d to testiG.
Seemingly it would be more exact to say "to appear before
E1okim"-the name of G-d that usually signifies Divine judgement.
The angels charge, however, that the B'nei Yisroel d d not do enough
to reveal the name Havayah in the world.
(Sefr Hama'arnarim Kuntrcisim, vol. 2, p. 642)
There are two &tinctions between the judgement on Rosh
Hashanah and the judgement of a person in the afterlife:
1) The soul is judged after death, and the body is judged on Rush
Hashanah.
2) After death it is impossible to repent (and t h s is one of the
worst punishments, when a soul comes to the World ofTruth and
wants to repent but cannot). In the judgement of Kosh Hashanah,
however, repentance is effective, and G-8s hand is extended to
accept penitents.
(Sder Hama 'amarim Kuntreisim, vol. 1, p 7 1)
Rosh Hashanah 37
The repentance associated with the sound of the shofar is like a
person who cries "Father, Father, have mercy on me, bring me back
toYou and I will return!"This is the cry of the heart, a heart crylng
unbidden, with spontaneously flowing tears.Ths is similar to a per-
son who is suffering great pain, who does not need medititation to
rouse hmself: he sinlply cries out.
Such tears, however, also contain joy Ths can be dustrated by
comparing the lament of an orphan to the cry of a son: the orphan
has no support or relief for his misery, G-d forbid. A son, however,
though he bemoans his &stance from his father, has a father.
(Igrot Kodesh Admor Rabbi Yosef Yitzchak, vol. 10, p. 426)
The sheep is spiritually rooted in the attribute of mercy, and its
voice testifies to this, since it evokes mercy and compassion when it
bleats. Therefore we are commanded to blow a ram's horn, to evoke
the Thrteen Attributes of Mercy.
(Siddur Im Dach, p. 470)
In the conclusion of the shofrot we say, "Who hears the teruot of
His people Israel in mercy." Now, "We rule leniently when there is
a doubt concerning whether to make a ble~sing,"'~ and if there is
some doubt whether the reason for the blessing applies to the situa-
tion at hand, we are not allowed to utter it. Nevertheless, the Men
of the Great Assembly established this blessing, so it is understood
that they ruled, so to speak, that G-d is obligated to accept our teruot
with mercy and to give every Jew his needs spiritually and physical-
ly.
bkkut e i Sichot, vol. 2, p. 406)
During the month of Elul we blow ten blasts every day in order
to evoke and to influence each of the ten powers of the soul. On
Rosh Hashanah, however, we blow 100 blasts, to influence each of the
ten powers with all their aspects (each power is compounded of all
the others, whch yields ten times ten-i.e. wisdom of wisdom,
understanding of wisdom, knowledge of wisdom, etc.).
1 . Avodair Zarali 2b.
2. Rosh Hashanaii 16a.
3. See Mystlcal Concepts in Chaslbsm, Bi-Lmgual Englah Tanya, p. 88.1.
4. Proverbs 14:4.
5. Numbers 29: 1.
6. Psalms 2:Y.
7. Numbers 23:21.
8. Ma'amarei Admor Hazakein, Parshiot 1-lalorait, vol 2, p. 682.
9. Isaiah 22:23.
10. Psallns 2:Y.
1 1. Job 1:6, Rash.
12. Shabbat 23a, and see lfiqerct Hatahrrvali, ch. 1 1 .
CHAPTER FOUR
THE HOLIDAY
AND ITS LESSONS
The Day of Man's Creation Quantity and
Quahty The Power of the Individual True
Peace Self-judgement A World in
Miniature Not Given to be Given Away
Conquering the World Guests in the Palace
Proper Resolutions Fusing Opposites A
Unique Holiday Self-abnegation and
Perfection Aphorisms
Rosh Hashanah
Theflrst day ofthe creation ofthe world was the 25th ofElul, and
on the sixth day Adam was created. Therefore Rosh Hashanah is called
"the beginning ofYour workr,"for man is the ultimate purpose of cre-
ation, so it is as i f nothing was created before him. '
Adam, who had been created in G-di- image, stood on hisfeet, and
the other creatures saw him and became ajaid, thinking he had created
them. When they all came to bow down to him, he said, "Are you corn-
ing to bow to me? Let us go, you and I, and accept the Kingship ofthe
One Who actually created us!" Adam went and accepted G-d's
Kingship Jivst,followed by the whole rest of creation. Then he said,
"G-d has begun His reign; He has clothed Himselj'in majesty. "'
The Torah does not particularly distinguish the day the world
was created from the rest of the days of the year. Rosh Hashanah actu-
ally commemorates the sixth day of the creation, the day of man's
creation, for a celebration or holiday is not appropriate for the cre-
ation of the physical world, which was, after all, a further downward
development in the chain-like evolution of the various spiritual
worlds (seder hishtalshelut). The G-dly light was clothed in an extra
concealing garment, and doubled and redoubled darkness prevailed,
und one could erroneously believe that there are two authorities-
G-d and nat ur eand even that the physical is the only reality.
The day of remembrance for the work of creation was estab-
lished on the anniversary of the creation of man, bearer of the power
to illuminate the physical world and elevate 'all the spiritual worlds.
On thls day the Jewish people accept G-d's kngshlp over the whole
creation, as Adam &d on the day he was created, and G-d grants
them a good and sweet year.
QUANTITY AND QUALJTY
Man is an extremely small part of the creation, quantitatively
spealung, and despite this, he alone is its goal. In the composition of
42 Days of-Awe, Days of Joy
Man hlmselfthe key element is not the body, whose formation took
a number of hours,' but the soul that G-d blew into him in one
moment.The key consideration, then, is quality, not quantity.
One might wonder why, quantitatively speaking, Torah and
mitzvot seem to occupy such a small place on the landscape. Most
people, after all, devote most of their time to mundane rather than
spiritual matters. Among Jews, truly observant people comprise a
small minority; and Jews themselves are the least numerous of all the
peoples.
Rosh Hashanah gives us the answer to this question: quahty, not
quantity, is essential--even one person can elevate the entire creation
and participate in saying "G-d is King."
(Likkutei Skhot, vol. 9, p. 456)
Man was created as an individual, udke all other creatures, who
were created in large numbers. This teaches that one person is able
and obligated to perfect the entire world, just as Adam made the
whole world r ecopze the mastery of its Creator.
Rosh Hashanah remind5 us of this task: it refutes those who
would evade it, claiming that "it is impossible to change the world,"
and gives us the abllity to fuifil it (for a new year with renewed
powers beens on Rosh Hashanah). In modern times the idea that an
individual can change the world is accepted with a special serious-
ness. In the past such an idea would meet with skepticism and
demands for evidence, but now there is no longer any need, unfor-
tunately, to seek proofs: we see practically that without the mercies
of Heaven, one person would have destroyed the world. If'the poten-
tial for evil is so powerful, then it is obvious that an individual's
potential for good is unlimited.
(Likkittei Siclzot, vol. 9, p. 439)
TRUE PEACE
Our Sages give us two reasons that Adam was created as an mdi-
vidual: 1) "To teach you that destroying one Jewish soul is like
destroying the whole world." 2) "For the sake of peace among
humanity, so that no one wlll claim, 'My father is greater than
Rosh Hashanah 43
yo~rs. "' ~ At first glance these two reasons seem mutually contradc-
tory. The first stresses the greatness and potential of an individual.
Since "no two minds are al~ke,"~ we must expect the maximum pro-
liferation of mer ent points ofview, especially since each person is a
whole world. If so, then the first reason is an utter contradction to
peace among humanity.
The two reasons are not contradctory, however, but mutually
reinforcing.True, one person is a whole world, and no two points of
view are the same, but this does not necessitate (or even permit)
denylng the possibility of a second point of view. Quite the contrary,
since the other person is also a whole world, one must treat anoth-
er point of view with respect, considering it deeply and with the
proper seriousness. Such an approach is indeed the path to true and
lasting peace among humanity.
This matter is especially relevant to Rosh Hashanah, the day of
the crowning of the IGng, "the King to whom peace belongs," for
this coronation is achieved by means of Jewish unity, as Rabbi
Schneur Zalman of Liad says, "to unify them literally as one."(' And
all of them, as one man and with one heart, crown G-d as the King
of Israel.
Man is fiee to choose either good or evll, and his choice has
momentous consequences for the entire world. On Rosh Hashanah a
person is not only judged by Heaven, but also by hirnself.The out-
come of his self-judgement must be a resolution to better fulfill his
purpose, perfecting himself and the whole world.
One should not question one's abhty to influence the world.To
our horror we see that in modern times technology gives man
tremendous destructive abhties. If an indvidual can wield such
power for evil, then the corresponding power certainly exists for
good. Moreover, when a person chooses good and seeks to &hill his
true mission, he receives Divine assistance. He can influence the
world so that "Everything whchYou have made d know thatyou
have created it, and everyone that has the breath of Me in his nostrils
w d declare that Hashem, the G-d of Israel is I n g , and His Kingship
has dominion over all."7
A WORLD IN MINIATURE
Rosh Hashanah is the "beginning of your works," the beginning
of a new cycle for the whole world, including the categories of inan-
imate, vegetative and animal. However, the day is established specif-
ically on the day oftidam's creation, despite the prior creation of the
other categories of being. Ths teaches us the following:
Man is a "world in miniat~re."~ He contains withln himself all
four categories from which the world at large is compounded-
inanimate, vegetative, animal and articulate (human). During his life
a person advances through stages analogous to the three lower cate-
gories, until he reaches the level of true humanity-he matures and
passes into a life of intellect and spirit. And even after he reaches ths
level, he is stdl at times compared to inanimate, vegetable and animal
beings.
Adam announced immediately upon his creation, "Come, let us
go bow down before G-d Who created us,"' and he brought about
this awareness in the whole world, fulfilling the Divine purpose of
malang it a sanctuary and dwelling for G-d. And so with every Jew,
man or woman: the "human" withn is obligated to benefit the
"inanimate," the "vegeative," and the "anumal" within, until even
these, permeated with holiness, will respond to the c d "Come, let
us bow down." Only the path of Torah given to us by G-d our
Maker justifies the existence of Man and the rest of creation.
(&rot Kodesh, t~ol. 7, p. 378)
On Rosh Hashanah, the day of man's creation, we recd man's
merit, the momentous potential given to him to influence the whole
world and h s solemn responsibility to use his abhties fully.
Such great abilities were not only given for personal accom-
plishment, but to fulfill man's mission of perfecting the world. One
who thinks that his own mission can be performed by another
should consider Adam, who was created indmidudly, teaching us
Rosh Hashanah 45
that each person is a "whole world." Moreover, Adam could not
hand h s responsibihtes over to someone else, for there was no one
else.The same is true of any person's mission in the world: it was not
given to be gven away.
When a person concentrates on the long-term implications of
his actions for himself and the world, implications connected to the
very purpose of creation-all impediment and obstacle is eliminat-
ed. For of what sigruficance are impediments in the face of such a
responsibility and privilege?
Immediately after Adam's creation, G-d told him,"Fdl the world
and conquer it, and rule the fish of the sea, the birds of the sky, and
every animal that creeps upon the Earth.""' Man's mission, then, is to
conquer the whole world, and he is gven the requisite abihties.
"Conquering" implies elevating one's surroundings, incluhng
beasts and animals, to the service of the truly human, i.e. humanity
whch is permeated with and illuminated by the "image of G-d," the
soul, which is "literally a part of G-d." This brings all of creation to
recognize the Creator.
However, before a person sets out to conquer the world, he must
first conquer himself with the Torah path of life, subduing the
coarseness and the animal within. Only afterwards is he permitted to
begin "conquering the world."
"Why was Adam created on Shabbat eve? Thls is analogous to an
earthly hng builhng a palace, preparing a feast, and then inviting
guests. G-d also created the whole world, provided all its needs, and
afterwards invited guests-Adam and Eve.""
Man, then, is the honored guest of the world, who finds every-
t hng prepared and ready for him. However, at the same time, we are
told that "Man is born to toil" and the well-known hctum "I was
only created to serve my Maker"" also describes man in the role of
a servant, obligated to serve his Master with faithfulness and toil.
Days of Awe, Days of Joy
Even when a person finds himself in a "lung's palace," a situation
in which he has everything he needs and more, he must use hy
advantages to serve the Creator. Therefore, a person must serve G-d,
not only by learningTorah and fuKlhng mitzvot, but also "in hls eat-
ing and drinking,""with his business acti~ities,"'~ and even (if he pre-
pares beforehand) while sleepii~g.'~
G-d graciously gives each individual the abihty to add to "the
palace of the Eng," even though it was formed by G-d with Divine
wisdom. Similarly, however lofty a person's status and that of his sur-
roundngs, he is able and obligated to bring them to a higher per-
fection, thus beconling a "Partner with G-d in the work of cre-
ati01-1.'"~
(Ijkkutei Sichot, vol. 14, p. 45 1)
With the coming of the Days of Awe each person feels an
urgency; each heart is filled with a holy trembling, and everyone
resolves to improve his path. Sometimes, however, t h s feeling comes
and goes without any recognizable change in behavior, since the
urgency is directed at things relevant to other people, not to the per-
son himself.
Frequently these propitious days are used for declarations on
world-wide problems and acceptance of resolutions on their behalf
(resolutions which are not, generally speahng, in the power of the
person mahng them.) Such matters distract the mind from the per-
sonal, day-to-day spiritual accounting necessary for proper individ-
ual resolutions.
The mitzvah of the day of Rosh Hashanah, the blowng of the
shofdr, requires only one instrument rather than an ensemble; and
even this is not a musical instrument designed to sound mellifluous
tones, but rather the simple horn of an animal, in whch "all sounds
are a~ceptable."'~ This mitzvah teaches, then, that one must concen-
trate, first and foremost, on oneself, ad&ng holiness to simple and
ordnary things of daily life.
(Likkutei Sichot, vnl. 9, p 436)
Rosh Hashanah 47
The creation of the world fused two opposites: limitation and
infinity. At the time of creation "G-d said to the world 'enough,'""
which implies limitation. At the same time G-d d d not leave any
deficiencies in the world, as we see fmm the statement "The world
was created in its fidlne~s,"'~ which implies infinity. It is also thus in
man (a world in miniature). On one hand, he is created in a mea-
sured and limited form, with a defined and exact number of limbs;
and on the other hand, G-d bestows unlimited potential upon him,
so that he can make the world an infinite dwelling for G-d.
Adam f m e d his mission immediately with his creation: he
caused the whole world to join in saying "Come let us bow and
bend the knee, and bless before G-d Who made us." We, too, crown
G-d as King, not only of Israel, but of the whole world.
From where does such an unlimited power flow in a person,
despite his creation as limited and finite, as part of the limited
world?-fmm the Wfillment of mitzvot.The fulfilment of a mitzvah,
a word related to the word "tzavta"-"connection""-connects
man with his unlimited Creator,Who is above al l categorization and
able to fuse opposites. This connection provides even limted man
with unlimited abdities.
Every holiday marks a central event in the history of the Jewish
people: Passover-the Exodus from Egypt, Shavuot-the giving of
the Torah, Sukkot---the clouds of glory in the wilderness, and Yom
Kkpur-the giving of the second tablets. Rosh Hashanah is unique:
it does not mark a Jewish event, and moreover, it is not tied to a spe-
cific miracle. On the contrary: it marks the creation of the implicit-
ly non-miraculous: nature.
The reason for this uniqueness is that on Rosh Hashanah Adam
was created, whose mission was to perfect the world.This day, there-
fore, requires the spiritual senrice specified in the command "Accept
Me as King over you," i.e. "the King of Israel." Afterwards, howev-
er, comes the prayer "Rule over the whole world inyour glory."The
ultimate purpose of creation is that not only we, the Children of
Israel, but rather all of humanity and all of creation (i.e. nature) wdl
recognize that the Creator is "King over the whole Earth."
On Rosh Hashanah we find two points that seem, at first glance,
mutually contradctary. First and foremost, ths is the day of the
crowning of the &ng of kings, something that evokes a very deep
sense of self-abnegation. All limitations fall away, for G-d transcends
all understanding and stands apart.
However, simultaneously, this is the day that the whole creation
reaches perfection with the creation of Adam. Such perfection is
expressed in the creation of everything with boundaries and limita-
tions, particular form and particular chmensions.
The explanation of these two contracbctiory points is as follows:
Only man, who is compounded of opposing parts--dust of the
Earth and a living soul-has the abhty to bind the physical and lim-
ited world with the udmited world of spirituality; he can join
Heaven and Earth, the earthly and the holy. He not only forges a link
between these two opposites, but also uplifts them and converts
wordliness to holiness and week-day matters to Shabbat ones.
(Likkutei Sichot, vol. 29, p. 51 7)
APHORISMS
Rosh Hashanah does not comxnemorate the first day of creation,
when the Heaven and Earth and all their hosts were created, and not
even the seventh day, which G-d chose and sanctified over all other
days. Rosh Hashanuh is the day of the creation of Adam, who imme-
chately announced: "Let us come and bow down . . . before G-dWho
created us." Everyone in a positlon to influence others must
announce with his words and actions: "The day is close when G-d
will be EClng over the whole Earth; Come and prepare to meet the
great and awesome day!"
On the day of his creation Adan1 brought perfection to the
whole world by saying to all creatures "Come, let us bow down. . .
Rosh Hashanah 49
before G-d Who made us."Thls saying is relevant to each indvidual
during all the days of the year, as indicated by our Sages' establishing
the recitation of the verse "G-d has established HIS reign; He is
clothed in majesty" in the Song of the Day for Friday, the day Adam
was created.
1. Maharsha, Rosh Hashanah 27a.
2. Pirkei D'Rebbe Eliezer, ch. 11.
3. Sanhedrin 38b.
4. Sanhedrin 37a.
5. See Berachot 58a.
6. See Likkutei Torah, beginning Parshat Nitzavitn.
7 Machzor Hashalorn leRosh Hashanah, p. 152.
8. Tanchuma, Pikudei 3.
9. Pirkei D'Rabbi Eliezer, ch. 1 1.
10. Genesis 1:28.
1 1. Sanhedrin 28a.
12. Job 8:7, end of Kiddushin.
13. Rambam, Hilchot Dei'ot 5:l.
14. See Rambam there, end ch. 3.
15. See Shabbat 119a.
16. Shulchan Aruch, Orach Chayirn, ch. 586.
17. Chagigah 12a.
18. Genesis Rabbah 14:7.
19. Likkutei Torah, Bechukofai 45c.
CHAPTER FIVE
ANALYSIS OF THE F~AMBAM
Always Desireable Higher Repentance
Two Dimensions Fulfillment of a Mitzvah
and its Effect Scriptural Decree and
AUusion Three Stages "Sleepers Awake!"
Verses of I(lngshp, Remembrance and Shofar
Increasing Spiritual Charity Adu is never
Rosh Hashanah
Rosh Hashanah
The Rarnbam writes, "Even though repentance with crying out
from the heart is always desireable, during the ten days between Rosh
Hashanah and Yom Kippur it is extremely desireable and accepted
immecbately."' We can explain that the phrase "extremely desire-
able" refers to the cahber of a man's repentance, and the repentance
is "accepted immedutely" Above.
(Sichot Shabbat Parshat Vqeilech 5735)
ChasiduP explains that repentance during the Ten Days of
Repentance is not "lower repentance," ordmary repentance for sin,
but rather "lugher repentance," the return of the soul to its source.
The precise phrasing ofthe Rambam here alludes to tlus: he says that
repentance during these days is "extremely desireable"; in other
words, it is the type of repentance that is "extremely desireable," not
repentance associated with sin.
(Sichot Shabbat Parshat Vayeilech 5735)
Two DIMENSIONS
The Rambam writes, "Even though the blowing of the shofar is
a scriptural decree, it contains an allusion: "Sleepers awaken from
your sleep, and slumberers arise from your slumber; investigate your
conduct and repent."'
Why did the Rambam include the allusion in the shofar in "The
Laws of Repentance" rather than "The Laws ofBlowing the Shofar"?
Immersion in a mikveh also alludes to repentance--"to purify lus
soul from the impurity of souls . . . and evil character traits . . . in the
water of pure knowledgeH-as discussed in "The Laws of Mik~aot, "~
not in "The Laws of Repentance."
The explanation is that the shofar has two aspects: 1) The mitz-
vah to blow the shofar, a mitzvah like all the rest. 2) The theme of
repentance.
Repentance is higher than the fulfillment of the mitzvot, as we
see from the fact that the former corrects deficiencies in the latter.
Therefore, instead of being in "The Laws of ,Sh$ar,'' whch explains
all the particulars of the mitzvah, the ,Illusion belongs in "The Laws
of Repentance."'
Thus, the Rambam's precise phrasing: "The blowing of the sho-
far on Rosh Hashanah is a scriptural decree"-a decree and a mitz-
vah-"however, there is an allusion in it"--something hgher stiU.
Along the same lines, the law that "Everyone is obligated to
repent and confess on Yorn K@pur "~ppear s in the "Laws of
Repentance," not in "The Laws of Rest on Yotn Kippur," whch
details the mitzvot of the holiday. Again, repentance, which is higher
than all mitzvot, does not belong among the mitzvot of Yom Kippur,
and its place is in "The Laws of Repentance."
(Likkutei Sichor, vol. 4, p 1 146, 1153)
F - OF A &~I~ZVAH AND ITS EFFECT
All mitzvot contain two elements: 1)'T'he actual fulfillment of the
Divine wd . 2) The mitzvah's capacity to refine and enoble one who
performs it, every mitzvah accordmg to its content. Indeed, our Sages
state7 that "The mitzvot were only given to refine people."
Thls is the Rambarn's nleaning: we blow the shofar because it is
the Divine will, "a scriptural decree," However, so that the mitzvah
will have its intended effect--personal refinement and purifica-
tioi~-we must know the allusion to repentance.
(Sger Eiarna 'ama~irn 5702, p. 6)
The Rambam's statemerit that "The blow~ng of the shofar on
Rosh Hashanah is a scriptural decree" means that the mitzvah is on
such a high level that it transcends reason (as opposed to having an
unrevealed reason).'
The hrt her observation that "it contains an allusion" (to teshu-
vah) means that even though the mitzvah is beyond mortal under-
standng, a person can reach that level through repentance.
The holiday's theme also reflects a person's abhty to reach very
high levels with his spiritual service. On Rosh Hahanah, when man
Rosh Hashanah 55
was created, G-d renews all of creation. Since man is creation's pur-
pose, he is obligated to make of it a dwehng for G-d. Consider: On
one hand, mortal intellect cannot fathom the deep, great mystery of
why G-d seeks to dwell in a world such as ours. On the other hand,
it is specifically man's spiritual labor that makes ths "dwehng" pos-
sible.
THREE STAGES
Each phrase repays close study in the Rambam's paraphrase of
the shofar's "message": "Sleepers awake from your sleep, slumberers
arise from your slumber, investigate your conduct and repent.""
The exhortation "Sleepers awake" indicates that first and fore-
most a person must rouse hmself from h s sleep and his apathy; as
long as he sleeps spiritually, he fils to attend to h s spirtual con&-
tlon.
The command "Search out your deeds" inhcates that after a
person "awakens," resolving to repent, he must diligently search out
and examine h s deeds, for only then w d h s repentance be genuine.
Only an iron resolve wd enable him to avoid a past stumbling block.
The command to "repent" means that after these two prepara-
tions comes actual repentance, in which "the sinner abandons his sin
. . . and resolves in his heart not to repeat it.""'
The spiritual concept of sleep refers to one who ignores the
world and does not work with worldly matters to refine and elevate
them. When a person sleeps his soul withdraws from h s body and
ascends above, as one who "sleeps" spiritually also aspires to tran-
scend the physical world and &stance hlmselffrom it.
The shofar reminds us, "Sleepers awake from your sleep!"-the
nllssion ofa person on this earth is to work with physical and earth-
ly things, to purifjr and sanctifjr them. He thus acomplishes h s
Divine mission to make from these "lower" things a "dwelling" for
G-d.
VERSES OF KINGSHIP, REMEMBRANCE AND
Quoted in its entirety, the Rambam's statement of the allusion
in the soundlng of the shofar contains references to three types of
verses comprising the middle blessings of the Musrtfprayer of Rosh
Hashanah:
"Sleepers awake from your sleep, and slumberers arise f?om your
slumber; investigate your conduct, repent, and remember your
Creator.Those who forget the truth in the vanites of time and spend
their year concerned with vanity and emptiness that d not bene-
fit or save: Look to your souls. Improve your ways and your deeds
and let every one of you abandon your evll path and thoughts."
The sentence "Sleepers awake . . . repent" corresponds to the
verses of Kingshlp it1 the first of the three middle blessings. A person
resolves henceforth neither to rebel agdlnst the IGngship of Heaven
nor to transgress the commandments of the King.
The phrase "remember your Creator" corresponds to the verses
of Remembrance in the second of the three blessings. A person must
remember that his own planning is not the ultimate cause of success;
only G-d's blessing brings wealth. The reference to "vanity and
emptiness" that "will not benefit" refers to thls world, and that it
"will not save" means that appeahng to the burden of earning a
livelihood w d not save a person frvm Heavenly judgement in the
next world.
The phrase "Look to your souls" corresponds to verses about the
shofar, comprising the third blessing.The shofar recalls the blowing of
the shofar at the giving of the Torah, when we assumed the obliga-
tion to keep the Torah and G-d's name was engraved upon our souls,
as Moses reminds the Jewish people in Deuteronomy," "Face to face
G-d spoke to you."With this a person can stand firmly against every
impediment to keeping the Torah and rouse himself to true repen-
tance.
(Sefer Harna'amarim 5702, p. 7)
Rosh Hashanah 57
INCREASING SPW~UAL CHARITY
"The whole Jewish people is accustomed to increase in charity,good
deeds, and involvement in mitzvotjom Rosh Hashanah until Yom
Kippur, more than the rest of the year. "I2
From the Rambam's mention of "charity"--even though char-
ity is included in "good deeds" and being "involved in mitzvot"-it
is clear that this mitzvah is essential during these ten days.
It is self-evident that "charity" also includes "spiritual charity."
During these days one must work assiduously to bring another
Jew--and yet another-to Torah, and especially to explain the
meaning and significance of these special days.
A time when each person is involved in correcting and improv-
ing himself and preparing for the Day of Judgement, it does not
seem at first glance to be the time to do outreach. In truth, howev-
er, there is no better path to self-recthcation and self-perfection than
worlung with another, for Rabbi Schneur Zalman of Liach says that
the "mind and heart" of those involved in charity (whether physical
or spiritual) "are refined a thousand times.""
One might object that during these ten days we mustI4 "Seek
G-d when He is to be found, and call to Him when He is close,"
that during these days G-d is close and avadable, so to speak, to every
Jew. How is it possible to "abandon" G-d to work with another per-
son? The reply is that the mitzvah of charity is a trait of the seed of
Abraham,15 about whom it is ~aid,~"'In order that he w d command
his chddren. . . to do charity and judgement." Abraham is the para-
dgrnatic examp1e:When he was stanchng in front of G-d, and he saw
three passers-by, he asked G-d to wait for him while he ran to wel-
come the guests."
(Sichah, 6 Tishrei 5738)
ADU IS NEVER ROSH I FASHAN. .
The Rambam writes:'"We never determine the calendar so
that Rosh Chodesh Tishrei f ds . . . on Sunday, Wednesday, or Friday; a
memnomic for this is Adu" (alef=l, daled=4, vav=6).
The inner reason for thls is that the first day of Rosh Hashanah,
Rosh Chodesh Tishrei, is asociated with harsh judgement,I9 and there-
fore it is never on the first of the seven days of the week, corre-
sponding to the sefrah of chesed (kmdness), the first of the seven
lower sefirot. It cannot be Wednesday, the fourth day and the fourth
sefirah, netxach (victory), which, like chesed, is on the "right ~i de, ' ' ~ nor
can it be Friday-the sefrah of yesod (foundation). &sod is "the
sweetening of the severities," as alluded in the saying of our sages2':
"Why was 'and it was good' not said on Monday?-because the light
of Geihinom was created on it . . . so this 'it was Good' was added to
Friday's" (when the phrasing is "it was very good").
Therefore the first Rosh Hashanah, whch began before the cre-
ation ofAdarn, could have been on Friday, for "the sweetening of the
severities" by means of saying "and it was good" followed the cre-
ation of man.
In light of the above v7e can answer a question on the Kan~bam:
Since certainly he had a reason for excludmg the speclfic days Adu,
why didn't he explain it?" If the reason is the above-stated kabbalis-
tic one, it is understood-tor according to the Ba'al Shem Tov"
though the Ranlban~ was a great kabbahst, he was carehl to avoid
even alludng to matters of kabbalah, because this was dangerous in
his day.
1. Rambarn, Hilchot Zskuvah 216.
2. Likkutei Torail, Ki Tavo 43d.
3. Ramba~n, Hilclrot Tahuvah 3 4 .
4. At the end.
5. However, the allusion in imnlersion is a specific correction (purifying the soul
frorn evil thoughts in "the water of pure thought"), therefore its place is in
Hilchot Mikva'ot.
6. Ramnbam, HiMlot Takuvalt 2 2 .
7. Genesis Rabbah, beginning of ch. 44.
8. As we find in the case of thc red heifer, that the reason for the mitzvah was
revealed only to Moses, not to the Jewish people as a whole (Nunlbers Rabbah,
ch. 15, sect. 3,6).
9. Ramban% Hilchot .Gshuva/r 3:4.
10. Ibid. 2:2.
12. Ramban, Hikcitof E~~ruwah 3:4.
13. Torail Or. Bereishit 1 a.
Rosh Hashanah
14. Isaiah 55:6; Rosh Hashanah 18a.
15. Rambam, Hilchot Matnot Ani'im 10: 1.
16. Genesis 18:19.
17. Rashi, Genesis 18:3.
18. Hilchot Kiddush Hachodesh, beginning of ch. 7.
19. Ri Eitz Chayim, Sha'ar Rosh Hashanah, ch. 4.
20. When the sefirot are pictured in three pa de l colunms: chachmah, chesed, and net-
zach are on the right; binah,~evurah, and hod are on the left; and da'at, ti&ret, and
yesod are in the middle.The s~firot in each column are conceptually related, so
those of the "right side" all reflect the quality of kindness.
2 1. Peshacltitn 543.
22. See the Ra'avad there: "What was the sin of Adu that it could never be on those
days ... and it is always pushed otl?."
23. Sekr Hasichot 5700, p. 41.
CHAPTER SIX
ANALYSIS OF THE
HAFTORAH OF HANNAH
The Best Education "After Eating and
Drinlung:" "Hannah was Praying Silently"
"How Long Will You Be Drunk?" "But
Hannah Did Not Go Up" "The Boy Was
Still a Baby"
Rosh Hashanah
There are many pressures on a parent to make the educa-
tion of his children conform to the prevailing modes of the
secular world. If he resists these pressures and gives his child an
education with significant Jewish content, he is likely to feel
satisfied that he has fulfilled his obligation to see to it that his
child learns Torah. He may have a nagging doubt in the back
of his mind that perhaps a better Torah education could have
been provided, but on Rosh Hashanah he will feel quite justi-
fied in not being concerned with such matters, for every
minute of Rosh Hashanah is precious.
As it happens, the haftorah of Hannah, read on Rosh
Hashanah, answers this claim. The haftorah relates the story of
Hannah's efforts to have a child, and her pain in being barren
while her co-wife Peninah was fruitful, until finally she has a
son. Hannah, we will recall, sanctified her son entirely for G-d.
Peninah, however, also gave her children a Torah education, as
we see from her taking them with her to Shiloh. Hannah's
approach, then, was not only that of giving a child aTorah edu-
cation, but giving him the best one available.
We may identifj the above as the fundamental concept of
the haftorah: a person may not rest until he has given one more
Jewish child the best Torah education.The fact that we read the
haftorah even before we blow the shofar demonstrates the pri-
ority of education-no time is too precious to devote to it.
Does the education of only one child deserve such empha-
sis? This is also answered in the haftorah: the child grew up to
be the prophet Samuel. He is the one who annointed King
David, thereby initiating the royal line from which will come
Mashiach and therefore the ultimate redemption.
(Sichat 6 Tishrei 573 7)
"And Hannah arose @er eating and drinking . . . and prayed to G-d. "'
The seemingly trivial detad that Hannah ate and drank in Shiloh
conveys an important insight: A Jew's eating and drinlung must be
"in Shdoh" (or in Yiddsh, "Shiloh-dik"): penetrated with holiness.
This accords with the saylng of Rabbi Menachen~ Mendel of
Lubavitch, the Tzemach Tzedek, that a Jew should eat in order to
pray and not pray in order to eat.
Hannah's prayer demonstrates the importance of concentration
in prayer, as our Sages say, "'Hannah was praylng silently'-ths
teaches us that prayer requires concentration."The description goes
on to say of her, "And she was bitter of spirit and prayed to G-d and
wept,"' and also "and she poured out her soul before G-d."4
Accordingly, we can explain the connection between the content of
the haftorah and Rush Ha~hanah: ~
The proper state of mind for one who prays, "that he clears his
mind of all thoughts and sees himself as if standmg before the Divine
pre~ence,"~ creates a new desire, so to speak, in G-d. Ths is the fun-
damental concept of prayer, as Illustrated by its frequent employment
of the phrase "may it beyour desire."' When a worshiper clears h s
mind of all his thoughts and desires and surrenders himself to G-d
like a servant standing before his master,%e causes a sirmlar effect
above, so to speak, "as water reflects a face": a new desire.
This idea is connected to Rush Hashanah, when we evoke a new
desire in G-d to maintain creation in general.The main spiritual ser-
vice of the day is to crown G-d anew as IGng by evolung withln
Him a desire for Kingship. For G-d quite transcends Kmgship, being
totally apart from creation. When, however, the Jewish people reveal
their complete self-abnegation to G-d, they evoke within Him a
desire to reign.
Rosh Hashanah 65
"She was praying silently; only her lips moved but her voice could
not be heard, so Eli thought she was drunk. He said to her, %low long
will you be drunk? Remove your winefrom yourselj?' Hannah replied,
'It is not so, my lord, I am a woman ofheavy heart; I have drunk nei-
ther new wine nor old wine, but I have poured out my soul before
G-d."'9
The question may be asked: How could Eli make such an error,
to consider her a drunken woman when she was experiencing a ver-
itable spiritual outpouring? Further, if he thought she was drunk,
why did he wait until she finished1"-he should have immedately
interrupted her to take her out of the House of G-d? A third ques-
tion: why does the Torah tell us of Eli's error? Doesn't the Torah
avoid &sparaging even a non-kosher animal?"
We can explain that Eli believed that one should not request
physical needs when standlng before G-d. Hannah was thus "drunk
and carried away with her desire for a son-i.e. her desire was so
strong that she was oblivious to her surroundngs. To this Hannah
replied, not only that her prayer was not "drunkeness," but rather
from the most profound depths, corresponding to the scriptural
phrase "and I wdl pour out my soul." For ths reason she vowed
"Giveyour maidservant a son and I will give him to G-d all his life""
since she prayed only for the sake of G-d and not for herself.
Thls is a teachng for every Jew in the service of his Creator in
the Rosh Hashanah prayers:
When a Jew requests hls individual needs, whether physical or
spiritual, the "Eli" in h s soul charges him: "How long will you be
drunk! It is inappropriate to think about inhvidual needs at the
coronation of the Kmg!" But nevertheless, one must make personal
requests, for on the contrary, the question elicits Hannah's reply: the
inner content ofsuch requests is that "I vvlll pour out my soul before
G-d."'J
"And Elkanah with his entire household went up [to Shiloh] to
ofer his yearly sacr$ces and vow to G d . But Hannah did not go up)
fbr she said to her husband, '[I will remain at home] until the boy is
weaned, then I shall bring him."'"
Hannah had three choices: 1) 'To take Samuel with her to Shlloh
and hr e servants and nurses to supervise h m and insure that the
journey should not affect his health.I5 2)To leave Samuel at home
with a devoted nurse and accompany her husband to Shiloh. 3) To
remain at home and care for the child herself. She chose the third
option, despite the rich spiritual rewards of a journey to SMoh for
one who was, after all, a prophetess.
There are women who strive to overcome a sense of inferiori-
ty and demonstrate that they arc identical to men: able to hold a job,
able to abandon the house early in the morning and return exhaust-
ed in the evening, and even able to join a minyan and be called up to
the Torah. Such women should to take to heart Hannah's declara-
tion: "[I shall remain at home] until the boy is weaned, then I shall
bring him!"
Contemporary society has embraced an ethic of giving supreme
value to public life, especially the world of work. However, all voca-
tions, no matter how status-conferring or "fulfYling" are secondary
from the perspective that recogtlizes the importance of the life of the
home, the principle site of the childhood development and the
nucleus from which one's Torah life radiates. As the foundation of
the home, worrien have been given by G-d something surpassing
even a journey to Shiloh-the true eminence and greatness achleved
by buildmg a house on a Jewish foundation and educating children
in Torah.
(Sichat 6 Tishrei 5734)
"When she weaned him, she took him up with her . . and she
brought him to the House c?f C-d in Shiloh; the boy was still a baby"
Ifollowing Rashi's interpretation). '"
Sometimes parents claim the following: Why should we conhse
the mind of a child with Jewish matters when he is very young? He
is obligated in mitzvot only when he reaches the age of 13, and one
can prepare him by introducing him to Jewish values half a year (or
at most a whole year) before h s Bar Mitzvah!
Rosh Hashanah 67
The hajorah of Hannah replies that Hannah brought Samuel to
the House of G-d when he was "sull a baby." When a child is still
very young, a parent should exercise the utmost care with the kashrut
of his food. Simdarly, speech to a chdd should be proper and holy,
and even lullabies can be substantive, with a message of Torah and
Judaism. In short, a parent must strive to create a atmosphere of holi-
ness and purity, a "House of G-d."
The importance of creating a proper Torah environment for a
chdd at the earliest possible age is underscored by modern psycho-
logcal discoveries, for we now know that the early childhood is
engraved deeply and indelibly on the subconscious.
1. I Samuel 1:8.
2. Berachot 31a. The Hebrew term is "medaberet a1 libah"-"she spoke to her
heartw--which implies concentration.
3. I Samuel 1:lO.
4. I Samuel 1:15.
5. Especially since Hannah's prayer was on Rosh Hashanah (Tractate Rosh Hashanah
of the Shelah 214a, note.
6. Rambam, Hikhot Zjllah 4:16.
7. See Liklzutei Torah, Re'eh 19a.
8. Shabbat la.
9. 1 Samuel 1:13-15.
10. As it is written (10:12), "And Eli watched her mouth" ("He waited for when
she would interrupt", Rashi).
11. Eava Eafra 123a.
12. I Samuel 1:12.
13. See above, ch. 1, "The Crowning of the King and Requesting One's Needs (i)."
14. I Samuel 1:21-22.
15. According to the Midrarh Elkanah was quite rich, with the means to hire any
necessary servants (However, Hannah was clearly able to devote more attention
to Samuel when at home than when occupied with the demands of a journey,
even under ideal travelling conditions).
16. I Samuel 1:24, interpretation of the Targum there.
CHAPTER SEVEN
ROSH HASHANAH
THAT FALLS ON SWBAT
A Shabbat Rosh Hashanah Toil ofwork and
Toil of Torah An Active Shabbat The
whole year-Shabbat A Common Point
The Continued Existence of the Worlds
The Sipficance of Spiritual Service Two
Modes of Self-Nulhfication Two Advantages
Shofdr for a Torah Scholar
A
Rosh Hashanah
Rosh Hashanah is not simply the year's beginning, but also liter-
ally its "head": just as the head hrects and controls the whole body,
the good resolutions of Rosh Hashanah must "direct" all the days of
the year. There are special implications, therefore, to a Shabbat Rosh
Hashanah.
Shabbat has two themes: 1) G-d's control of the whole world in
all its details. 2) Refraining fiom work to be free for Torah and
mitzvot .
On Shabbat Rosh Hashanah, then, one firmly resolves that all the
days of the coming year will feel the influence of Shabbat, a reminder
that everywhere and always, in whatever task a person performs,
G-d is in control. We are also reminded to infuse a Shabbat atmos-
phere into the days of the week, so that even weekday matters con-
tain a spiritual dimension, conforming with the principle: "Know
him in all your ways."'
Ton, OF LABOR AND TOIL OF TORAH
Rosh Hashanah is the "head of the year, and when Rosh
Hashanah coincides with Shabbat, then every day of the year should
reflect the spiritual lofhness of Shabbat. We might ask: on Shabbat
labor is prohibited; how can every day of the year reflect the idea of
rest, since "man is born to work?"'
There is, however, a dstinction between physical work and spir-
itual work, in the language of our sages--"toil of labor and toil of
T~r ah. "~ Weekday physical labor is "toil of labor." However, on
Shabbat one labors spiritually-"toil ofTorah."When Rosh Hashanah
falls on Shabbat, the main labor during the year must be the "toil of
Torah," labor in the service of G-d, with "the toil of labor" subor&-
nate and secondary. Furthermore, one must add a spiritual dimen-
sion even to "the toil of labor."
Although a person works to earn a living, his work must be
infixed with spirituahty and done for the sake of heaven: so that he
can give charity and pay for his children's education, and so that h s
72 Days o f Awe, Days of Joy
head wd be unencumbered to learn Torah. When h s physical labor
is spiritually motivated, then it is not an impedment to Torah and
mitzvot, but rather something that complements and augments his
Torah life.
The holiness of Shabbat is expressed, first and foremeost, in
refraining from weekday work. However, at the same time, one
should take an active approach to Shabbat, as is understood from the
scriptural phrase "To make the Sh~bbat."~ Ths means that a person's
mission is to labor, to be active (as in the scriptural precept "Man was
born to toil"'), and Shabbat does not contradict this. The "labor" of
Shabbat is the true and ultimate labor, and in the language of our
Sages-"the toil of Torah" and the "toil of prayer."' ("Torah" from
the root "hora'ah"-"teach~ng"~-meaning fulfilhng the mitzvot of
the Torah).
When Rosh Hashanah falls on,Shabbat, one must fill every day of
the year with more Torah, more concentration in prayer, more hid-
duvl in fulfilhng mitzvot, and an increase in all goodness and holiness,
surpassing the general approach of "increase in matters of holiness."'
And even the requisite preparation must be appropriate: a firm
resolve to fill every day of the year with all three main categories of
spiritual service: Torah, avodak (prayer), and acts of luridness.'
Shabbat is a holy day, as stated in the scriptural command "Keep
the Shabbat because it is holy."' "Holy" means "exalted and apart,"
and the holiness of Shabbat is expressed principally in a Jew's remov-
ing himself &om worldly matters by refraining from weekday tasks.
However, despite this, we see that this holiness penetrates even the
physicahty of a Jew, untll it transforms h s day-to-day ac tivities-eat-
ing and drinlung etc.-into a mitzvah, the mitzvah of pleasure on
Shabbat. This holiness influences even a physical thing, a source of
pleasure for the body, exalting it to Shabbat holiness.
Rosh Hashanah 73
When Rosh Hashanah falls on Shabbat, the influence of Rosh
Hashanah must be emphasized all the days of the year, f d y embrac-
ing the spirit of the "Holy Shabbat." (For Rosh Hashanah is not only
the beginning of the year, but also its "head"--and just as the head
directs the whole body, good resolutions made on Rosh Hashanah
must "direct" all the days of the year).
This emphasis should conform to the two points described
above: on every day of the year one must feel a Shabbat exaltedness
through a special increase in Jewish life: a new hiddur in mitzvot, set-
ting additional times for Torah, or increased prayer. Together with
this, every Jew must also add a Shabbat feeling to weekday activities,
to bring holiness and spirituality to day-to-day matters, until all
thought, speech, and action is penetrated with Shabbat.
(From a letter by the Rebbe, 18 Elul, 5749)
Rosh Hashanah and Shabbat share a particular aspect: hitbatlut-
surrender of self to G-d. The central theme of Rosh Hashanah is the
coronation of G-d as King, accomplished by the Jews' revealing their
hitbatlut to G-d. The day of Shabbat also creates its own feeling of
htbatlut to G-d, the Creator of the world, for Shabbat engraves in us
faith in G-d's renewal of the world, as is known." Deeper st& the
holiness of Shabbat lllurninates the soul of a Jew until he feels that he
is standng "before the King," facing the presence of the "King of
lungs," together with utter self-nullification which is naturally treat-
ed in such a state."
There is an addtional unique quahty in the conjunction of
Shabbat and Rosh Hashanah to the point that the coronation of G-d
on Rosh Hashanah will partake of the special character of "Shabbat,"
so that Shabbat is elevated to the level of "Shabbat be~habbato,"'~
"Shabbat of Shabbat. "
There are two modes of hitbatlut of a servant to a master. In the
first the servant's identity remains: he as an existing being is a servant
nulldied to hls master. In the second, he loses his sense of indepen-
dent existence altogether: the master is all. This second mode is
expressed on Rosh Hashanah whlch falls on Shabbat."
(From a letter by the Rebbe, 25 Elul 5749)
It is explained in Chasidus, " that on the eve ofRosh Hashanah,
as the sun sets, the sefirah of malchut withdraws and returns to the
spiritual realm, and therefore the Jewish people must renew G- dl
Kingship.
There is a question concerning ths:'' The continued existence
of the world derives from the sefirah of makhut, and since it with-
draws on the eve of Rosh Hashanah, only to return and be drawn
down when we blow the shofar, how is the world maintained in the
meantime?
The explanation is that on Rosh Hashanah the inner aspect of
makhut withdraws (the pleasure and d l of malchuf), and the life of
the world is drawn down from the outer aspect of malchut (analogous
to a tired person who works without pleasure).
There is, actually, a sirllllar question about Shabbat:'"ince on
Shabbat G-d rested from the work of creating the heavens and the
earth, how was the world maintained? It is explained that G-d rest-
ed only from the tell utterances with whlch He created the world,
the outer aspect of malchut; the life-force of the world is from
thought, the inner aspect of makhut.
Accordng to t hs we can ask: on Rosh Hashanah that falls on
Shabbat, the outer aspect of trzakc/iut withdraws (because of Shabbat),
and the inner aspect withdraws (because of Rosh Hashanah)-how 1s
the world maintained then?
We might say that w~t h Kmh I-iarlzanah both the outer and inner
aspect of malchut referred to above are in the mode of speech. Speech
itself is external, and the pleasure and will of speech is internal. The
inner aspect of speech is what withdraws on Rosh Hashanah.
However, in the case of Shahhat the inner and outer aspects are
both in the mode of thought: thought clothed in speech is the outer
aspect, and thought in its place is the inner aspect. It is the outer
aspect of thought that withdraws on Shabbat.
Therefore the world is maintained also on Roslz Hashanah that
falls on Shahbat, since the outer aspect of speech, from whlch the
world is given existence, does not withdraw even then.
(Likkutei Sichor, 11rd. 9, p 2 19)
Rosh Hashanah 75
Rosh Hashanah, the day man was created, is designated "the
beginning of Your works." This day, in other words, is not only the
begining of man's creation, but of all creation. For the ultimate pur-
pose of creation is realized by man (when he succeeds in making it
a dwehng for G-d below) and therefore it is renewed along with
man on the anniversary of h s creation."
The essence of t hs renewal is achieved, generally speaking, by
blowing the shofar.1n When Rosh Hashanah falls on Shabbat, however,
this renewal is effected from above, by the Shabbat day itself.
When the first day of Rosh Hashanah falls on Shabbat the special
significance of man's spiritual service is expressed, as if to say:
"Yesterday, on the first day of the holiday, the creation was renewed
in its fullness; nevertheless, your contribution and your service are
st111 demanded-today you must blow the shc$ar!"
Our service is demanded, thus, not only when something is
lacking or in need of correction. When a thing is already corrected
and completed, even by G-d, man must st111 add his own service, oth-
erwise true perfection eludes his grasp.
Two MODES OF SEW-NULLIFICATION
The Mishnah states "When Rosh Hashanah fell on Shabbat, they
used to blow the shofar in the Temple, but not in the co~ntry."' ~
Clzasiduf"' explains that when Rosh Hashanah falls on Shabbat, the
spir~tual quahies of Shabbat itself accomplish the coronation of the
King, and therefore the blowing of the shofar is unnecessary. For
crowning the King means evohng in Him a desire for rulership by
drawing down a revelation of pleasure, and Shabbat itself elicits such
a revelation. In the Ternple they would blow the shofar nevertheless,
for there a hlgher pleasure could be ehcited even than that of
Shahhat.
It can be asked: the coronation is acheved by the Jewish peo-
ple's fulfihng the command, "Make me a King over you."" How is
it appropriate for this service to be lachng when the shofar is not
Mown?
The explanantion Is that the blowing of the shofar is an act of
self-nullification fiitbat1ut)-man nullifies hmselfto G-d and crowns
Him as King, though he s d retains a sense of his own existence.
However, when a person reaches a level of nuhfjmg his existence
(not that he nuhfies himself, rather he is essentially nullified)-it is
not fitting to blow the shofar to express self-nullification to G-d,
since there is no other existence besides His.
Clearly, then, even on Rosh Hashanah that falls on Shabbat the
Jewish people make G-d their King through their service: not by
active service, but by their ultimate self-nullification, which preempts
the blowing of the shofar.
Two ADVANTAGES
Chasidus explains2' that when Rosh Hashanah falls on Shabbat we
do not blow the shofar, because it is not needed: all the effects of
blowing the shofav are achieved above in a mode of "arousal from
Above," Divine initiative.
Now, somethng achieved by the "arousal from below," i.e. initi-
ated by man, has the advantage of permanence, for the "below" is
refined. This fultills the Divine intention, which is specifically the
service of "below" in Torah and mitzvot. On the other hand, the
"arousal from above is incon~parably loftier," since it is accomplished
from Above.
Clearly, then, when Rosh Hashanah falls on Shabhat, the advan-
tages of both modes occur simultaneously.
(&rot Kodesh, vol. 3, p. 183)
SHOFAR FOR A TORAH SCHOLAR
We can see a further significance in the statement of the Mishnah
"When Rosh Hashanah fell on Shabbat, they would blow the shofr in
the Temple, but not in the country.""
We can explain by way of allusion that the theme of the mitz-
vah of shofr is repentance," and ths is according to the level of con-
duct of the past year and for the conduct of the past year.Therefore,
for one who takes the usual approach to the 39 labors of the week-
Rosh Hashanah 77
day, Rosh Hashanah and the blowing of the shofar "fall during the
wee k.''24
However, aTorah scholar has nothing in this world besidesTorah
and mitzvot. His activities are "the affairs of heaven,"25 and he is called
"Shabbat. ffz6 It follows therefore that his Rosh Hashanah f ds on
Shabbat, and the shofar is not blown in the country, for the scholar has
no business there at all. Nevertheless, we should not say that there is
no blowing of the shofar for a Torah scholar, for in the Temple, a place
where there was also no connection to weekday matters, they would
blow the shofar-for there must be repentance even for ths."
(&rot Kodesh, vol 3. , p. 184)
1. Proverbs 3:6.
2. Job 5:7.
3. Sanhedrin 99b.
4. Exodus 31:lh.
5. Zohar I11 53b.
6. Enhancement or nleticulous observance of a mitzvah beyond the minimum
denmds of the law.
7. Beracliot 28a.
8. Avot 1:2.
9. Exodus 31:14
10. See Sckr Hachinnuch 31-32:To fix in our souls faith in the constant creation ex
nihilo of the world.
1 1. See Sltulchan AWII Admor Hazakein, Orach Chayim, ch. 94, par. 2 (concerning
the Amidah prayer): since he stands before the King he is not allowed to move
kom his place.
12. Numbers 28:lO.And according to the interpretation of Rabbi Schneur Zalman
of Liadi in Likkutei Torah, Dwarim 97:3-4.
13. This helps us understand the law that when Rosh Hashanall falls on Shabbaf the
shofar is not bl ownsee below, "Two Modes of Self-Nullification."
14. Lkkutei Torah, Rash Hashanah 58b.
15. Discourse beginning "Tuv Ta'am" 5703, ch. 15.
16. Likkutei Erah, Shabbat Tahuvall 66c.
17. See above, "The Holiday and its Lessons."
18. See above, "Blow the Shofir" at the end.
19. Rosh Hashanah, beginning ch. 4.
20. Likkutei Torah, Derushei Rash Hashanah 5ha ff.
22. Rosh Hashanall 16a.
22. Likkutei Torah, Demsltei Rosh Hashanah 58b.
23. Ranlbam, Hilchot Teshuvalt 3:4.
24. Shabbat 113a.
25. Zulrar 111 2%.
26. Along the lilies of the Talmudic passages (Beraciot 28b) concerning Rabbi
Nechunia ben Hakana and RabbanYochanan ben Zakkai. See also the story of
Rabbi &va according to the explanation of Rabbi Yitzchak of Corbeil in
Tosajot, entry beginning "MibatlinK-Kctuvot 17a. See also the story in the
Talmud firushatmi, Paadrim 3:7.
CHAPTER EIGHT
THE PRAYER OF
ROSH HASHANAH
Leave-tahng and Greeting To Sanctift. and
then Pray "Remember Us for Life" "A
Single Band" "LeDavid Mizmov" "For a
Goodyear" "A Holy Convocation" "From
the Depths I Call to You" "For WithYou is
Forgiveness" Royal Poetry "And he
Bound Isaac his Son" "Fortunate are the
People" Nine Blessings *Verses of Kingshp
"Hear, 0 Israel" "Today is the Birthday of
the World" "the Beginning omour Works"
"When You were Revealed, Our King, on
Mt. Sinai" "Blow the Shofar on the New
Moon" "For it is a Statute for Israel"
"Bearer of Iniquity" "We Should Be to a
Head" " Ve'et Ma'acha" "If as Children"
LEAVE-TAKING AND GREETING
With the Minchah prayer of the eve of Rosh Hashanah we take
leave of the past year.With the evening service of Rosh Hashanah we
greet the new year.
(S@r Hasich~t 5704, p. 4 I )
TO SANCTIEY AND THEN PRAY
The Torah Or edltion of the Chabad Siddur is printed with the
text of the Kiddush [Sanctification] for the night of Rosh Hashanah
before the text of the Amidah. This indicates that before reciting the
holiday prayer, we must sanctifjr ourselves to welcome the holiday.
(Sefer Hasuhot 5704, p. 1)
"Remember us for life, King who desires life, and inscribe us in
the Book of Life."
The request "Remenlber us for Life" refers to a remembrance
for the life of the soul and the spirit. The request "Inscribe us in the
book of life" refers to an inscription for b o d y life.
(Ma'amarei Admor Hazakein Haketzarim, p. 428)
"And they wd all form a single band to carry outyour wd with
a complete heart."
A group of men can form a "single band" only when the ulti-
mate goal is "to carry out Your wd," and not when the association
is for any other purpose.There are three reasons for thls:
1) The members of the association are dlfferent people acting
together, with abhties and aptitudes needed to accomplish a specif-
ic goal. However, the rest of their abilities are unrelated, and even in
their essential selves there is no unity.
2) Even in the specific goal of the association there is no true
unity. As essentially dlfferent men, even each one's involvement for a
common goal is inevitably based on his own agenda and perspective;
only on the surface and in practical action does everyone do the
same thng.
3) Even this superficial unity is not permanent. For every nlenl-
ber of the association has his overriding personal concerns and pre-
occupations, and therefore, if the interest of the group comes to con-
flict with the members' desires, they d l dlsband and end the asso-
ciation (even on a superficial level).
We see clearly that many associations looked strong at first; how-
ever, in the end the members were not able to coexist and the "pack-
age" came apart.
However when the goal is to "carry outyour will," an organi-
zation is truly a "single band," for the Torah and its mitzvot reveal the
essence of the soul, and on this level all Jews are essentially one.Thus,
one who wishes to set up an association, even for secular matters,
does well to build Torah and tnitzvot into the foundation, so that the
association w d be lasting.
According to Rabbi Shalom LIovBer of Lubavitch, concentra-
tion in saying "LcDavid Mizmor" is a vessel for receiving one's phys-
ical needs for the whole year.
(Sejir Ham'amarirn 5687, p. 236)
Rabbi Menachem Mendel of Lubavitch, the Tzemach Tzedek,
said: Two angels escort each Jew; when they hear Jews blessing each
other "May you be sealed and inscribed for a good year" with puri-
ty of heart, they go "above" to give a favorable recommendation and
insist on a good and sweet year.
(Sejer Hasichot 5705, p. I )
In the holiday liturgy we frequently encounter the phrase "a
holy convocation in remembrance of the Exodus from Egypt."
Rosh Hashanah 83
The phrase "a holy convocation" refers to the revelation of holi-
ness, raising the question: what makes us, with all our flaws, worthy
of such revelation? The phrase "in remembrance of the exodus from
Egypt" indcates, however, that just as G-d Himself descended in His
Glory to a place of great impurity and rescued Israel, He d, in fact,
reveal holiness to us, even though we retain our earthly desires.
(34a'm'Admor H& fldetzmim, p 426)
"FROM THE DEPTHS 1 CALLTO Youyy
There is no correction for the spiritual blemishes caused
through sin except by tapping into the source, drawing from the
"supernal depth."This is analogous to a river that has become dry:
when it is filled from a flowing well-spring, it returns to its former
state. Th s is the meaning of the scriptural verse "from the depths I
call to you": the c&ng and elicitation is from the "supernal depth."
We draw from thls "depth" by cakng to G-d from the depth of the
innermost soul.
This is possible not through speech, but only through crying
out. In the continuation "G-d hear my voice," the phrasing is not lit-
erally "my voice," but rather "in my voice," i.e., that G-d should lis-
ten and accept what is "in the voice," its internal aspect, the inner-
most heart. (The phrase "my voice," by contrast, is interpreted as the
outer aspect of the heart, whlch is expressed with the voice through
speech).
(Lkkutei Torah, Rosh Hashanah 54c)
"FOR WITH YOU IS FORGIVENESS"
"For with You is forgiveness, so that You may be feared." Ibn
Ezra interprets: "WhenYou forgive my iniquity, sinners 4 hear and
they also wdl repent . . . and ifYou do not forgive, they will not fear
You and do whatever they want."
Rabbi Schneur Zalman of Liad gives the following analogy for
this:
If one is unable to repay a large debt and the credtor is
amenable, the borrower wdl attempt to make small payments over an
extended period. However, if the credtar insists on the whole bal-
ance immediately, the borrower wilI give up and not attempt even
partial payment.
(Yahel Ov, p. 500)
Each line of a liturgical poem mentioning the Kmg is precious,
for on Rosh Hashanah we draw down the Crown of Kingshp.
(Sichat Yom Simchat Torah 5699)
C C ~ HE BOUND ISAAC HIS SON"
On Rosh Hashanah, the day ofjudgement, we read the Akeidah,
the scriptural passage describing the binding of Isaac. Mystically, the
Akeidah represents the kindnesses ofAbraham overcoming the sever-
ities of Isaac, the "sweetening of the judgements."
(Likkutei Torah, Derushim Lerosh Hashanah 58b)
c C F ~ ~ ~ ~ m ARE THE PEOPLE -0 KNOW THE
TERM"
Fortunate are the people who do not rely on the greatest among
them; rather each one of them knows hls part in the tercrot of war
(the battle cries and trumpet blasts of advance and retreat etc., as in
the tertrot of the shofar) and in battle tactics. This is analogous to a
country in whlch all the people relied on a mighty warrior, not
acquiring mihtary training themselves. When war broke out, the wily
enemy stole the warrior's weapons, leaving him defenseless. He was
then captured along with the people of the country.
(Keter Shem Toq rh. 133)
C C F ~ ~ ~ ~ ~ ~ ARE THE PEOPLE"
The word "fortunate" means that one can give G-d praise and
thanks that the "peoplem-the whole Jewish people-"kriow the
ternah"-tercrot of war with the evil inc1ination.Therefore all of them
"go in the light ofyour countenance."
(Aiiditions to Keter Sherrt Tou, rh. 54)
Rosh Hashanah
The Musafprayer of Rosh Hashanah contains nine blessings in
order to draw down the nine sejrot (chachmah through yesod) into the
sejrah of malchut, for the spiritual service of Rosh Hashanuh is the
"construction" of makchut.
(Likkutei Torah, Naso 26a)
Accordmg to our sages, G-d says, "Say before Me verses of
Kingshp, in order to make Me a &ng over you."' This means that
by reciting verses of Gngship we influence G-d to delight in us and
desire to be our King.
The recitation is necessary to create the desire.Thls can be com-
pared to a Torah scholar explaining h s opinion and citing Torah
sources so that that his words d be convincing. Sirmlarly, here we
ask G-d to desire lngship; and for the request to be accepted, we
cite precedents from the Torah-as these verses are introduced in the
liturgy itseE "And in your Torah it is written, saying."
(Siddur im Dach, p. 238)
CCHEAR, 0 ISRAEL"
The last of the verses of Kingshp is "Hear O Israel, the L-rd is
our G-d, the L-rd is One," and it is explained that even though this
does not mention l n g s h p specifically, "Its basic concept is
IGngship."'The absence of explicit mention of lngship is puzzling
nonetheless.
The answer is that Cngship implies the existence of the people,
although the King's presence makes them subservient. However, in
the verse "Hear 0 Israel," the subservience and the acceptance of the
yoke is total, so that the people perceive their whole existence in the
King's-"G-d is one."The conclusion of the verses of Kingshp with
"Hear O Israel" teaches us that these verses culminate in ultimate
subservience and acceptance of the yoke, untd the King is all.
(Sejer Hasichot 5748, p. 602)
On Rosh Hashanah there is a judgement which determines each
Jew's allotment, so to speak, of Divine light for the coming year, as
inhcated by the scriptural phrases, "The judgement of the G-d of
Jacob,"%nd "for it is a judgement of G-d."4This elicitation of Divine
light is compared to o&pring, as our sages say, "Good deeds are the
main offspring of the righteous."' The statenlent "Today is the birth-
day ('harah,' related to 'herayon1-'pregnancy') of the world" means
that on this day these "offspring" exist in potential and have yet to
emerge.
(Ma'amarei Admor Hazakein Haketzarim, p 428)
"%ah"-"birtl1day"-1s etymologically related to "herayon"-
"pregnancy." On Rosh Hashanah, after the repentance of Elirl and the
days of selichot, every soul receives "pregnancy," the potential for fear
of G-d for the whole year.Therefore on Rosh Hashanah we recite the
Torah passages about the pregnancy of Sarah and Hannah, for on
Rosh Hashanah spiritual service brings about "pregnancy" in the
soul.
(Or Haforah, Ileuteronomy, p. 324)
Rabbi Shalom DovBer of Lubavitch interprets the "harah of the
world," usually translated as the "'birthday of the world," to mean
"Today the world trenlbles." On Iiosh Hashanah in the evening the
world feels faint and trembles, as when a person faints, trembling
until revived. On Sirnchat Torah, at the tinle of the blessing
"Shehecheyanu" on the new cycle ofTorah realngs, the world recov-
ers.
(Iikkrrtci Dibburirn, vol. I , p. 5)
Every Rosh Hashanah is called the "beginning ofYour works," for
then a new light and life-force is ehcited anew to create the world.
On the previous Rosh Hashanah the life-force from above was only
for one whole year, drawn frorn level hlghcr than time into time.
Rosh Hashanah 87
And simdarly, at the beginning of creation, there was a drawing
down of Me on that Rosh Hashanah for one year from a level high-
er than time, and therefore it is called "the beginning of Your
works"-"beginning" literally.
Simultaneously, however, Rosh Hashanah is a remembrance only
of the first day. For on the first Rosh Hashanah everydung was given
without human effort, "for He desires kindness." Now, however, it a l l
depends on "the arousal fiom below" from the past year.
(Likkutei Torah, Derushirn Lerosh Hashanah, 586)
Chasidus explains that the elicitation that the Jewish people
accomplish on Rosh Hashanah, the revelation of G-d's Kingship in
the whole world, resembles the revelation ofMessianic era, when the
world will be a dwehng for G-d."
To explain this at greater length, ure see that according to
Tanyathe fulfillment of the purpose of creation, the transformation
of the world into a dwehng for G-d, w d be in the Messianic era.'
It is explained there hrther that "the worlds have already experi-
enced something resembling t hs at the giving of the Torah," but
only temporarily.
Something s i d a r occurs on Rosh Hashanah, and therefore the
Shojot include the scriptural verses describing the sound of the sho-
far at Sinai, demonstrating the link between Rosh Hashanah and
Sinaitic revelation. Moreover, the liturgy itself of Rosh Hashanah
stresses the perfection of the Messia~c revelation: "And shne forth
in the splendor oflour might over all the inhabitants ofyour earth."
Significantly, the Tanya also concludes its dscussion by quoting this
very line.
(From Sichat 2nd day qfRosh Hashanah, 5747)
''BLOW THE SHOFAR ON THE NEW MOON" (I)
The phrase "On the New Moon," literally "on the month,"
refers to Tishrei, whch is called simply "month."The reason for t h s
is that on Rosh Hashanah the general life-force is drawn down for the
whole year, and afterwards it is hvided up for 12 months, each one
receiving its portion. Therefore the word for "month" is "chodesh'-
an expression of"newness"-"chiddush"--i.e. during each month a
new life force is revealed whlch was drawn down on Rosh Hashanah.
However, this is a spechc novelty, for one month. Tishrei, by con-
trast, in whch the general life-force is renewed for a whole year, is
called simply "month."
The above is not only true with respect to this world's life-force,
but also true in the upper worlds, in every d e d of the souls and
angels, &om the highest levels of the Upper Gan Eden. All of them
are renewed on this day, as we say in prayer: "Who is not remem-
bered on this day?"
(Siddur Im Dah, p. 234)
''BLOW THE SHOFAR ON THE NEW MOON" (n)
Why doesn't it literally say "Blow the shofar on the New Moon,"
i.e. using that word order, instead of "Blow on the New Moon the
ShOfdr"?
One must strive that the service of G-d should be in a mode of
"monthn- "chodesh"-an expression of "novelty"- 'khiddush'-
and not a set "statute," something merely routine. So the phrase "For
it is a statute for Israel" indicates that if a person's spiritual service is
a set "statute," then he wdl be subject to the 'tjudgement of the G-d
of Jacob."
(Keter Shem Tov, ch. 256)
Since this verse speaks of something fundamental and compre-
h e n s i v ~ t h e theme of Rosh Hashanah and the crowning of the
f i ng- i t contains the fundamental teaching that the spiritual service
of every Jew must always be in new mode: at every time and in every
t hng that he does, a Jew must be doing something literally new. We
can link this to a teaching of the Ba'al Shem Tov,' that every thing
in the world is renewed at every moment. A person's meditation on
this provides the abhty to undertake all spiritual service as some-
thing literally new.
(Sefer Hamu 'amarim Melukat, vol. I , p. 4 75)
Rosh Hashanah 89
"For it is a statute for Israel"-when G-d determines the allot-
ment of sustenance for the Jewish pe opl 4' a judgement for the
G-d ofJacob"-there is judgement and suffering for Him in this-
since during the exile the angels of the nations are accepted first, and
only afterwards those of Israel.
(Keter Shem Tq ch. 336)
"For it is a statute for Israel-that is, the judgement and verdict
for physical matters ("chok" as in "provide me my dot ed ('chuki']
bread"'). 'yudgement for the G-d of Jacob" is the judgement and
verdlct for spirituahty, in what measure the revelation of G-dhness
("the G-d ofJacob") in the soul wdl be elicited.
(Likkutei Torah Derushim Lerosh Hashanah, 54d)
The name "Israel" denotes one who converts h s bad qualities to
good. When he despises evll and chooses good, he performs
it'hapcha-the transformation of evil to good (the name 'Yisrael' is
explained in Scripture 'ki sarit im elokim ve'im anashim vatucha1'-'For
you wrestled with angels and with men and were victorio~s.').~ The
name 'Jacob' denotes one who has an inclination to evil, but who
forces himself to do good. His service is known as itkafia-bending
the wdl (The name "Yaakov" can be analyzed as 'Yud aikev"-i.e.
"yud heel").
The clause "For it is a statute for Israel" means that the spiritu-
al "sustenance" of one who is on the hgh level of "Israel" is apor-
tioned constantly as a l'chok,"somethmg fixed, so that he never lacks
anything.
The phrase 'Tudgement for the G-d ofJacob" indicates, howev-
er, that for a person on the level of Jacob, who wars constantly with
evil, sometimes winning and sometimes losing, there is judgement
and a verdict for his elicitation of G-dliness.
In truth, "Judgement is mercy.""'Therefore the Ten Days of
Repentance and Yom Kippur were established for arousing great
mercy and seeking forgiveness, for the main request is that G-d
should return His goodwdl to the sinner.
(Lkkutei TTorah, h h i m bos h Hashanah 55d)
"Who is a G-d like You, bearing iniquity and forgiving trans-
gression."
When G-d bears iniquity--for Hc bears and elevates the iniq-
uity and rebukes the sinner-it is a sign of His forbearance, His
desire to forgive. This is analogous to two people quarreling, who
reconcile by exchanging rebukes, to clarify who wronged whom.
However, if they want to remain at odds, one does not "bear the
iniquity" of the other by rebul ng him for past wrongs.
(Keter Shcnl Tov, ch. 122)
Why do we say literally "we should be to a head,"" and not "we
should be a head" on Rosh Hashanah? One of the early Chmidim
said: "We don't seek to be a head,' for the Jewish people are one
body, and a healthy body does not need more than one head. Our
prayer is that we should be truly connected to a head, to the head-
i.e. to the Rebbe, who is the head of the Jewish people."
"And there was born to h m Tachash and Ma'achah.""
Keb Levi Yitzchak of Berdtchev explains the words "vr'et
Ma'achah" as an acronym: "Vidtri aclzar tcshuvah magia ad Kisei
HaKavod1'--"Confession after repentance reaches the Throne of
Glory."
"If as children, have mercy on us, for a father has mercy on his
children, and if as servants, our eyes are upon You, until You w d be
gracious and bring out our judgement as light.""
Rosh Hashanah 91
Seemingly we should say "If as chddren, our eyes are uponYou
untdYou wd be gracious to us (i.e., thatyou will certainly be gra-
cious on Your chddren), and if as servants-have mercy on us."
Rabbi Menachem Mendel of Lubavitch, the Tzernach Tzedek,
explains "Acquiring a Hebrew servant is like acquiring a rna~ter."'~ It
is understood, then, that "if as servants" we are assured "thatyou will
be gracious to us."
1. Rosh Hashanafi 16a.
2. Rosh Hashanah 32b; Rambam, Hikchot ShoJhr 39.
3. Psalms 81:5.
5. Rashi, beginning of Parshat Noach.
6. Slra'ar Hayichud Vehaetnunak, beginning ch. 1.
7. Ch. 36.
8. Proverbs 30:8.
9. Genesis 32:29.
10. Tikkunei Zohav, Introduction.
1 I. Sliulchan Aruch Admor Hazakezn 584:5.
12. Genesis 22:24, in the Torah reading of Rosh flashanah.
13. Machzor Hashaleitn Leroh Hashanah pp. 152, 156, 158.
14. Kiddushin 20:l.
CHAPTER NINE
STORIES
Two Causes Psalms with Tears The Main
Thmg is the Cry "And so, Instill Fear of
You" "I Prayed with the Shtender" "When
They Heard . . ." "To Hearken to the Song
and to the Prayer" "Git" and "Gut" The
Commotion in Heaven "Don't Touch My
Annointed Ones" "No Razor Shall Come
Upon His Head" "Father, Please Have
Mercy!" "The Litvak Preceded Me"
Knowers of the Teruah Tens ofThousands of
Words In the Merit of the Ma'amar
Twenty-Two Minutes "May Everythng
That Has Been Made Know" The Night of
the Coronation "If I am a King . . ." "And
You are the King" "It is Better to Say
Psalms" To Request the Spiritual
s
Rosh Hashanah
Two CAUSES
On the eve of Rosh Hashanah 5607-8 (1847-8) Rabbi
Menachem Mendel of Lubavitch, the TzernachTzedek, was in a joy-
ful mood. The Chasidim said that there were two reasons for this: In
that year Likkutei Torah was printed, and that year was the wedding
of the granddaughter of the Rebbe, completing a minyan w i t h the
Rebbe's household (The Rebbe had seven sons and two sons-in-
law). The Rebbe rejoiced over ths, for Rabbi Schneur Zalman of
Li al had said to him that he would reach intellectual perfection
when there was a minyan in his f a dy.
(Sefer Hasichot 5705, p. I )
P s w WITH TEARS
related on the eve of Rosh Hashanah: Once I met some Jewish sol-
ders, who told me that they had the custom to say psalms while pol-
ishing of the buttons of their uniforms for inspection. The buttons
are polished with sand and water. Sand is the letters of the psalms.
Water is cleansing tears. Everyone must purify hmself by means of
saying psalms with tears from the depths of the heart, and simulta-
neously, with the joy of the soul.
k -THING ISTHE CRY
Once Rabbi Shmuel of Lubavitch ordered the following
announcement to be made to the Chasidim on the eve of Rosh
Hashanah before evening prayers: "In the Chasidic saying that the
blowing of the shofar is like a person who cries 'Father, Father' the
main thing is the 'cry."' On that Rosh Hashanah the whole vlllage
clamored with penitential weeping.
"AND SO, INSTILL FEAR OF YOU"
Once, in the evening prayers of Rosh Hashanah, when Rabbi
Schneur Zalman of Lia& reached the words "And so, instdl fear of
Y~u"(~~achdec.lza")--he began to roll on the floor saying ')ah, pach,"
and h s great fear prevented him fro111 finislung the word for some
time.
Once, at one of the holiday meals of Sukkot,The Alter Rebbe,
Rabbi Schneur Zalman of Liad asked his son, Rabbi DovBer, the
Mitteler Rebbe: "With what meditation &d you pray last Rosh
Hashanah?"
The Mitteler Rebbe answered: "I prayed with the meditation of
'and all the upright shall bow down to You,' the self-nulhfication of
the partzuf of Adam Kadmon (that is, the upright posture of Adarn
Kadmon) ."
Afterwards Rabbi DovBer asked h s father: "And with what
medtations did you pray?"
Rabbi Schneur Zaln~an answered: "With the shtender (the
lectern), that the coming into being of the physical is fro111 Divine
essence."
(&rot Kodesh Admor Rabbi HsefYitzchak, vol. 4, p. 3 16)
Once, at the time of the evening prayers of the first night Rosh
Harhanah the Mitteler Rebbc, Rabbi llovBer, cried out "Ai!" and
the whole congregation fell fainting, so that it looked as if they were
fulfilling the custom of prostrating on Rosh Hashanah.There was one
Chasid there that from then on, for the whole first day of Rosh
Hashanah, &d not stop crying, despite the fact that generally he was
a stout-hearted fellow.
In 5646 (1886), Rabbi Shalom DovBer ofLubavitch was inYalta
and he prayed in a small synagogue of Polish Chasidim. On the night
of Rosh Hashanah, the Rebbe remained in the synagogue to pray
after the congregation had already finished. The sexton ordered the
Rosh Hashanah 97
gentde who cleaned the synagogue not to extingush the light and
not to lock the door, and the sexton hlnlself went home.
When the sexton had finished his festive meal, he had a pang of
conscience: how could he leave a Jew and a Torah scholar alone in
the synagogue? He returned to see what was happening, and when
he arrived he saw the gentile standng in the vestibule crylng bitter-
ly. The sexton asked, "Why are you crying?"
The man answered: "I am used to hearing jo* prayer with
singing; however, here was a man standmg pouring out h s soul, and
how could I keep from crying? I remembered all my problems: my
uncle Aed, my cow expired, my aged mother is sick, and I wanted
to cry."
When the sexton entered the sanctuary and saw the Rebbe
praying, two fountains of tears were opened in hm.
(Sefer Hama'amarim 57 1 1, p. 90)
On the first Rash Hashanah that Rabbi Schneur Zalman of Liadi
was with the Maggid, he said "Gut Yom 'Ev. " They asked h m how
he knew that on Rosh Hashanah one needs to say "gutnand not 'kit. "
The Rebbe replied, "Back home we say it this way every Yom
Tov. "
They then said to him that among the students of the Ba'al
Shem Tov it was customary to say on Rosh Hashanah and the night
after Yom Kkpur "Gut Yom76~"- "Gut" having the numerical value
of 18 "chai"-"life"-to draw down life into the days of the year
and all the holidays. However, the rest of the holidays they said, "Git
YomTov KibudJ'-literally "Give a YomTov honor2'- that is, what the
holiday "honored" them with (i.e. gave them) they should give to
others.
(Sefer Hasichot 5705, p, 8)
When Rabbi Shmuel of Lubavitch was 12 years old, he sensed
the pleasure in Heaven from the great commotion made by the
blessing "May you be sealed and inscribed for a good year"
exchanged by people in the synagogue.
(Sjr Hasichot 5705, p. 2)
caused the famous Haskalah proponent Lhenthal to have to flee
from Russia.This was by means of h s prayer and speech on one Rosh
Hashanah.
This is the story: On that Rosh Hashanah Lhenthal was about to
arrange a journey in order to implement a program to force the chl-
dren's classes to introduce a program of teachings of the Maskilim into
their schedule of learning. Suddenly someone informed on him,
chming that he had misappropriated government funds (a charge
without any substance at all). As a result he had to flee fiom Russia.
"No RAZOR SHALL COME UPON HIS HEAD"
Once, while saying the haftorah ofthe first day of Rosh Hashanah,
at the words "no razor shall come upon h s head," Rabbi Shalom
DovBer of Lubavitch paused and whspered something. Afterwards
he resumed saying the hajorah.
In the month of Adar of that year the lehsts raged in Lubavitch
and they sought to use force and intimidation to cancel the program
of learning in the Tomchei TemirnimYeslvah. The Rebbe's brother,
Rabbi Shneur Zalrnan Aharon, went to the Rebbe and said to him,
"We need to take them seriously; they are great scoundrels!"
The Rebbe replied, "To be afmid of them? I said explicitly on
Rosh Hashanah, ' No razor will come upon h s head'! What are we
really faced with? Perhaps we will have to give them a payoff."
When the Rebbe's brother left, the Rebbe's son, Rabbi Yosef
Yitzchak asked, "What did you say on Rosh Hashanah when you said
the haftovah?''
The Rebbe replied, "The simple interpretation of 'morah' is
'razor,' however, I said 'morah' meaning 'fear.' So I repeated the verse
in a whsper."
(Sejer Hasichot 5705, p 6)
Rosh Hashanah 99
The Ba'al Shem Tov was accustomed to conduct the ceremony
of blowing the shofar together with his students. Once the author of
Toldot asked to do this. Meanwhile the Ba'al Shem Tov himself blew
the shofr with simple people and children, who cried: "Father in
Heaven-have mercy!" And this had the greatest effect of all.
During the War of 1812, the most prominent Jewish religious
leaders were dvided about whether to support France or Russia.
Some of the Rebbes maintained that one should pray for the victo-
ry of France, under whose rule the physical well-being of the Jews
would improve. Some of the Rebbes, with Rabbi Schneur Zalman
of Liadr at their head, said that one should pray for the victory of
Russia, for under its rule the spiritual condition of Jews would be
better.
m e n Rosh Hashanah arrived, which was at the height of the
war, everyone knew that the scales were about to tip to one side or
the other, and on Rosh Hashanah itself the scales would tip during
the blowing of the shofar.
One of the pro-French Rebbes hurried and began the prayers
very early, in order to reach the blowing of the shofar as rapidly as
possible so that he could affect the spiritual realms to favor his side.
However, when he reached the blowing of the shofar, he said, "The
Litvak (Rabbi Schneur Zalman of Liadr) preceded me!"
What had Rabbi Schneur Zalman of Liadi done? The shofr is
normally blown between shacharit and musaj he had changed the
order and had blown the shofar irnrnedrately before the prayers.
(Sichat Lei1 Simhat Torah 5744)
The holy Rabbi Chayim Avraham, son of Rabbi Schneur
Zalrnan of Liadi, would come when he was very old to Rabbi
Menachem Mendel of Lubavitch, the Tzernach Tzedek, to hear the
shofar, even though it entailed great bother at his age. Once the
Rebbe asked hlm why he troubled hmself so much: he could
arrange for h ~ s own minyan.
Rabbi Chayim Avraham answered, "It is written, 'Happy is the
people who know the temah." It does not say 'who blow the shofar,'
but "who know the ternah."'
(Sichat Shahhat Parshat Re'eh 573 1)
Once, at RabbiYosefYitzchak of Lubavitch's festive meal of the
second day of Rosh Hashanah, many Chasidim pushed to enter the
room. The Rebbe was not satisfied with t hs and said, "What a pity,
at thls time you can add d o n s of words to the s&ah of makhut."
Immediately the Chasidim went out and started saying Psalms out
loud.
(S$u Hasichot 5705, p 10)
THE MEXl T OF THE &!&4'i4MAR
Rabbi YosefYitzchak of Lubavitch related, in connection with
hls imprisonment and release in 5687 (1927), that in the ma'amar of
Rosh Hashanah of that year he spoke about the Ba'al Shem Tov's
teachng that Divine Providence also governs inanimate matter, veg-
etable existence, and animal existence in every det d. This was
despite the fact that this matter was not relevant to the content of
the ma'amar. The Rebbe concluded that without thls he &d not
know if he could have withstood the suffering of the imprisonment.
(Likkutei Dibburirn, vol. 4, p. 1252)
Once Rabbi Yosef Yitzchak of Lubavitch went to his father
Rabbi Shalom DovBer on the second day of Rosh Hashanah in the
late afternoon before the saylng of the maJamar. His father said to
h m "Take advantage of the time; you have another 22 minutes left"
(before sunset). And then the Rebbe came out late for the saying of
the ma'amar.
(Scfrr Husic1zot .5 704,p. I I )
Rosh Hashanah
Once on Rosh Hashanah, the Maggid of Mezeritch concluded
hls prayers, and hls students also concluded, with only Rabbi
Schneur Zalman of Liad sdl p r a m The Maggid waited for him
and did not start his meal.The students were inclined to take a stern
view of Rabbi Schneur Zalman, the youngest of their number, for
malung the Maggid wait. The Maggid sensed this thought and
answered, "When Zalrnanyu says 'and every thmg that has been
made will know that You have made it' he does not move from his
place until the lectern upon whlch he prays senses 'that You have
made it."'
THE NIGHT OF THE CORONATION
RabbiYosef Dov Soleveitchik related: When I learned in ched-
er, in the village of Chaslavitch, a day before Rosh Hashanah, one
could recognize in my teacher, who was a Chabad Chi d, an unac-
customed feeling and joy. We students were very amazed at this, untd
our teacher said to us "Do you know what tomorrow evening is?
Tomorrow will be Rosh Hashanah, and among Chasidim the night of
Rosh Hashanah is called "Karanatzia Nacht'' ("Coronation Night"),
when we place a crown on the head of G-d, so to speak. And do you
know who places the crown? Yankel the Tailor and Berel the
Shoemaker. . . .
Over the years I have said many sermons and written many ds-
courses on the concepts of Rosh Hashanah, but nothng ever made
me feel the theme of the holiday as the words of that teacher. Every
year, when I pray "Rule over the whole world in Your glory," I
remember them.
The holy Rebbe Aharon of Karlin once lead the prayers on Rosh
Hashanah. When he reached "Hamekch--The King," he fainted.
When they asked him afterwards what had happened, he answered
that he remembered the words of the Talmud "If I am a King, why
&d you not come untd now?"'
"AND YOU ARE THE ]KING"
One the elders of the Chasidim recounted: "When I was in
Russia, the authorities were once after me, and I was forced to flee
and to wander through the country. My wanderings continued for
several years, and I had the opportunity to pray on the Days ofAwe
in dfferent congregations. I was able to notice an interesting differ-
ence: In most synagogues, towards the conclu&ng sections they
make a clamor for 'Repentance, prayer, and charity avert the severi-
ty of the decree'; however, in the synagogues of Chasidim they storm
and clamor for the words 'And You are the Gng, the living and eter-
nal G-d."'
Once on Rosh Hashanah, the sons of Rabbi Menachem Mendel
of Lubavitch, the Tzemach Tzedek and prominent Chasidim went in
to the Rebbe to ask him to recite a (=lz,iJ;dir dscourse for them. The
Rebbe answered, "The congregation is saying psalms, and you are
requesting Chasidus? It is better to say psalms."
TO REQUEST THE SPIRITUAL
The Chasid andgaon RabbiYosef (uncle of the TzernachTzedek)
was once on Rosh Hashanah in a certain place.After the holiday had
ended he said: "The prayer of the congregation hstracts me: all their
prayers are only for physical need\."
Chapter Ten
IN THE PRESENCE OF OUR
REBBES
The Maggid of Mezeritch
Rabbi Schneur Zalman of Li al
The Fear of G-d Good Resolutions A
Mnute a Generation The Eve of Rosh
Hashana The First 24 Hours Haftorah with
Tears Arranging the Shofavs Irnrnehately
A Good Deed Stories of the Rebbes
Extending the Influence of Rosh Hashanah
With the Rebbe
Rosh Hashanah 105
The Maaid ofMezeritch was accustomed to pray the afternoon
prayer of the eve of Rosh Hashanah at great length. His prayer was
accompanied by the sound of stirring melody and profound weep-
ing, and he sounded like one taking leave of a trusted friend. When
it was sd day he had already begun to recite psalms with an inner
arousal und the evening prayer. He would also pray the evening
prayer at great length, a number of hours, again with profound
weeping.
At the festive meal he would only speak words ofTorah. Me r
the meal he would say Grace After Meals over a cup of wine and dts-
tribute the wine to hls students. He would also extend the bedtime
shema for a number of hours, with a great spiritual arousal, and he
spent the whole night saying psalms. Thrs was the custom of all the
Rebbes of Chabad in their respective generations.
RABBI SCHNEUR ZAlldMAN OF LIADI
Rabbi Schneur Zalman of Liad would occupy hlmselfwith say-
ing Psalms after the afternoon prayer und the evening prayer of the
second night of Rosh Hashanah.
(Sefer Hasichot 5702, p 2)
One who beheld Rabbi Schneur Zalrnan of Liad on the first
night of Rosh Hashanah would see how a man stood in thought, with
the fear of G-d on his face.
(Sefer Hasichot 570 1, p. 26)
GOOD RESOLUTIONS
The sons of Rabbi Menachem Mendel of Lubavitch, the
Tzernach Tzedek, would take on addtions in Torah study on Rosh
Hashanah. On Hosha'anah Rabbah they would go in to their father
and present the addttions to hm. Sometimes their father would give
his consent and sometimes he would change them to somethmg else.
(Sichat Lei2 Simchat Torah 5697)
106 Days of Awe, Days oE Joy
A MINUTE A GE~ERATION
Rabbi Shmuel of Lubavitch related that his father, the Tzemach
Tzedek, observed a Rosh Hashanah that was four minutes longer than
the Ba'al Shem Tov's. The mtteler Rebbe's was three minutes
longer. Rabbi Schneur Zalmari of Liadl's was two illinutes longer.
The Maggid's was one minute longer. Each generation added a
minute.
(Sejir Hasichot 5705, p. 10)
would say a ma'amar on the eve of Rosh Hashanah and also words of
exhortation.
(S4er Hasichot 5705, p 1)
Rabbi Yosef Yitzchak of Lubavitch remnisced, "I remember
well the custon~ of nly father [Rabbi Shalom DovBer of Lubavitch]
on Rosh Hashanah: his recitation of the evening prayer at great length
with a melody of longng and faith composed by Rabbi Schneur
Zalman of Liadi, with a voice that would melt hearts, lis holy face
aflame and filled with tears, the Ahavat Yisrael of his 'Leshanah Zva'
and his thoughtful face during the first 24 hours of the holiday.
Rabbi Shalonl DovBer of Lubavitch would recite the haftorah
on Rosh Hashanah; whde saying the haftorah he would hold the much-
zor dugonally with his hand, his face covered with h s tallit, and h s
eyes dripping tears.
Rabbi Shalom DovBer of Lubavitch would "arrange" the
shofaats before the blowing of the shofar. This was the procedure:
on the bimah he would place three shojan (one of which had
belonged to the Maharal of Prague). The Rebbe placed a white
Rosh Hashanah 107
cover on the bimah and on top of this a red one. Afterwards he
placed the sho$ars on the red cover and covered them with anoth-
er whlte one.
This practice continued until once his father, Rabbi Shmuel
of Lubavitch, appeared to h in a dream and said: "On the first
day of Rosh Hashanah 'he' (i.e. Satan) does not need to know that
you are going to blow the shafar. On the second day, however,
which is 'lenient judgement,' 'he' is already confounded &om the
blowing of the shofar and &om the prayers. Therefore he is per-
mitted to know about it then." From then on, the Rebbe would
"arrange" the sho$ats on the second day of Rosh Hashanah and not
on the first day.
The Rebbes of Chabad would pray at length on the first night
of Rosh Hashanah, with great weeping. Immedutely after evening
prayers they would wish others, as customary, "May you be sealed
and inscribed for a good year." Rabbi YosefYitzchak of Lubavitch
explains that without considering that after prayers they were shat-
tered, the first thing they would d o a lund action for a Jew-was
to assure another that he would have a good year.
(Suhat 1 9 Kislev 5720)
STORIES OF THE REBBES
The custom of the Rebbes of Chabad on the second night of
Rosh Hashanah was to tell stories of the different customs of the Ba'al
Shem Tov and his students, the early Rebbes of Chabad and the
older Chasidim, and even of simple Chasidim.
(S&r Hasichot 5702, p. 2)
Rabbi Shalom DovBer of Lubavitch would relate on the second
night of Rosh Hashanah a short story or teaching of the Ba'al Shem
Tov, the Maggid, The Alter Rebbe, the Mitteler Rebbe, the
TzemachTzedek and Rabbi Shmuel of Lubavitch. He would also do
this at the festive meal of the second day.
Rabbi Shalom DovBer of Lubavitch would say a ma'amar on the
second day of Rosh Hashanuh after the afiernoon prayer, and the say-
ing of the ma'amar would extend until evening. This was to extend
the spiritual influences of Rosh Hashanah into the world at large, so
that the light of Chasidus should skne and be felt in eve+ng.Ths
was also to harness the power of speech to meet the new year with
concepts of Chasidus.
(Sefer Hasichot 5704, p. 11; S$er Hasichot 5705, p 10)
For Rosh Hashanah the Rebbe would write two pastoral epistles
addressed "To all Jews, men and women, wherever they may be,"
containing various directives and lessons connected to the themes of
the holiday. Generally the first letter bore the date the 18th of Elul,
and the second, the days of Selichot.
On the days before Rosh Hashanah the Rebbe accepted
'$animn' from the chasidim. On the eve of the holiday, the Rebbe
would visit the gravesite of his father-in-law, RabbiYoseNitzchak of
Lubavitch, and he spent his time there reading panim.
The Rebbe himself blew the shofar.At the time ofthe blowing,
large bundles of panim that he had received before the holiday were
arranged before hlm on the bimah. When he would reach the point
at which the Siddur instructs "confess silently," he would bend onto
the piles with h s head covered in h s tallit.
On the second day of Rosh Hashanah towards evening the
Rebbe was accustomed to conduct afarbrengen2 which lasted into the
evening after the holiday. Following Grace Me r Meals and havdalah
he would distribute "kor she1 berachah. "
During thefarbrengen the Rebbe would mention all the Rebbes:
the Ba'al ShemTov, the Maggid, Rabbi Schneur Zalman of Liadi, the
Mitteler Rebbe, the Tzemach Tzedek, Rabbi Shmuel of Lubavitch,
Rabbi Shalom DovBer of Lubavitch, Rabbi Yosef Yitzchak of
Lubavitch, and the Arizal. He would also instruct the assembled to
sing a song attributed to each of the Rebbes, and one melody with-
out words.
The reason for this was that Kosh Hashanah 1s the "head" of the
year, and on t h s day an effusion of life is drawn down for the whole
year.This day is fitting, then, to be connected to a Nasi of the Jewish
Rosh Hashanah 109
People, one whose soul is the "head" of the rest of the souls of hls
generation. Ths remembrance was with speech, not only with
thought, so that the matter would have a revealed effect. In addition
to the spoken remembrance there would be one by means of
melody, the "pen of the heart,""the inner voice," i.e, inner connec-
tion.
1. A n i m a pan (abbreviation for pidyon nefesh) 1s a note accompanied by a dona-
tion to charity and a request that the Rebbe intercede in prayer on behalf of
the writer or someone else.
2. Farbrenge-Chmidic gathering. The leader of the gathering, in this case the
Rebbe, discusses concepts of Ch i d u s , relates chasidic stories, and gives direction
and encouragement in Divine service.
CHAPTER ELEVEN
THE SPIRITUAL SERVICE
OF THE DAY
A Pure Heart and a Clean Garment
Repentance During Shofar Blowing
Llke a Solder The Angels Wait
Accepting the Yoke Accepting the Yoke (11)
Life-Force for the Whole Year Chasidic
Character Traits On Rosh Hashanah
Connecting through Chasidus "Controlling"
theyear A "Long Day" Heat Conversion
A Groan "Head" of the Year
Y
Rosh Hashanah
A PURE - T AND A CLEAN GARMENT
On the Eve of Rosh Hashanah one must have the intention of
accepting "Our Father, our King." Since "a father loves a pure heart,
and a I n g loves a clean garment," on Rosh Hashanah one must puri-
$ the heart and clean the garments.
One must correct the past year by means of repentance. The
time of repentance is during the blowing the shofr.
(pot Kodesh Admor RabbiYo4 Y&, d 3,p 489)
LIKE A SOLDIER
One must accept the yoke of the service of G-d as a solder
accepts upon hlmself'readmess to execute every command.
@p t Kodesh Admm Rabbi Y o s f l i d , d 3,p 489)
On Rosh Hashanah hundreds of angels wait for a Jew to praise
his fellow.
ACCEPTING THE YOKE
On Rosh Hashanah one accepts the yoke of Heaven for the
whole year.
(&rot Kodesh Admor Rabbi MuefYitzchak, vol. 1, p. 193)
ACCE~NG THE YOKE@)
The main spiritual service of Rosh Hashanah is acceptance of the
yoke of Heaven. Therefore, the service of the day, even among great
hgnitaries, is service that appears simplesaying psalms, sleeping as
little as possible, great care not to indulge in idle talk.This is analo-
gous to a servant whose service to h s master leaves h m not even
one free moment, or a son preoccupied with the joy of welcoming
his father, whom he has not seen for a whole year.
(' rot Kodesh Admor Rabbi YosefYitzchak, wl. 10, p. 425)
LIFE-FORCE FOR THE WHOLE YEAR
The name of the holiday is "Kosh Hashanah"-"head of the
yearv--and not the begining of the year, for just as a head encom-
passes the life-force of all the limbs, and the life-force is drawn from
the head for every limb specifically, similarly the day of Rosh
Hashanah encompasses withn it the life-force of all the days of the
year, and from it the life-fbrce is apportioned for specific days.
One might say that this is one of the reasons that we are
enjoined to cherish the time of Kosh Hashanah, for the hours and the
moments on these days are also coniprehensive in the way described
above and higher than the rest of the days of the year, and not only
in quantity but also in qu&ty.Tlus is analogous to the material sub-
stance of the brain compared to the material substance of the rest of
the limbs of the body.
A person is healthy when the life-force in h s head is complete,
and also when it flows to every indvidual limb. And even with
respect to the days of Rosh Irlashanah it 1s thus:These days must bc
appropriate to their content-the head of the whole year-lnd sim-
ilarly they must be tied to the rest of the days of the year, to bestow
upon them life-force of the acceptance of His blessed yoke, the
learning ofTorah, and the filfillment of mitzvot.
([qror Kodesh, vol. 3, p. 468)
CHASIDIC CHARACTERTRAITS
Rabbi Shalom DovBer of Lubavitch warns that on Rosh
Hashanah one must seek especially to arouse the mercies of heaven
for the correction of character traits and for conducting oneself in
the character traits of Chasidus.
One should be involved in prayer and in saying words ofTorah.
(.SEfer Hasichot 570 1, p. 26)
One should accept an increase in a hiddur in a positive com-
mandment, with care not to transgress a negative commandment,
and with an increase in a matter of good conduct.
(&rot Kodesh Adrnor Rabbi YosefYitzchak)
Rosh Hashanah 115
One needs to be very carehl to refrain fiom week-day talk, to
minimize sleep, and to increase in prayer and supplication, and to use
each flee moment for saylng psalms.
(&rot Kodesh Admor Rabbi YosefYitzchak, vol. 4, p. 132)
CONNECTING THROUGH CWASIDUS
The Rebbe writes, "Rabbi Shalom DovBer of Lubavitch would
extend the saylng of the ma'amar of the second day of Rosh Hashanah
into the evening after the holiday. Ths was to extend the spiritual
influences of Rosh Hashanah into the world, so that in every matter
the light of Chasidus would shne and be felt.' I would add my sug-
gestion that also everyone should have this custom, to join the hours
of Rosh Hashanah and the begrnning of the evening after Rosh
Hashanah with the learning of Chasidus."
The first word after Rosh Hashanah must be Torah and spiritual
service.
The holiday is called Rosh Hashanah, and not "Begining of the
Year." For just as the head controls all the limbs of the body, sirmlar-
ly all the resolutions that we make on Rosh Hashanah should "con-
trol" all the days of the year.
(Likkutei Sichot vol. 19, p. 599)
The day of Rosh Hashanah is a year, "yoma arichtal'-"a long
day."
The two days of Rosh Hashanah are 48 hours, and the Hebrew
number 48 has the same letters as the word i'cham"-"hot." The
spiritual service of Rosh Hashanah is to convert the heat of klipah and
the natural heat to G-dly heat in the service of the Creator.
When a Jew groans or cries on Rosh Hashanah about something
bad in hls physical situation, in health or livelihood, this is higher
repentance.
(Likkutei Dibburim vol. 4, p. 720)
"HEAD" OF THE YEAR
The name of the holiday is Rosh Hashanah, and not "Beginning
of theyear." Just as the head is the essential part of a person, con-
taining the life-force of each specific limb, and also the spiritual
powers, similarly on Rosh Hashanah the general life-force for the
whole year is drawn down, for both physical and spiritual matters.
Chapter 'helve
"SEEK G-D WHEN
HE CAN BE FOUND"
A Momentous Week An Exercise in
Translation "Higher Repentance" What
Does a Tzaddik Cry About? "Seelung" and
"Cahng" Lke Intermedate Festival Days
Service That is Sin "Face" and "Back"
Five Times Minimize Speech
I
The Ten Days of Repentance
During the Ten Days of Repentance, between Rosh Hashanah
and Yom Kippur, there is a complete seven-day week, one Sunday,
one Monday, etc.The Arizal ascribes special significance to this peri-
od, explaining that proper service on the Sunday of t hs week
accomplishes repentance and correction of sin for every Sunday of
the past year, and so for Monday etc.'
In addition to correcting past defects, thls week also creates spir-
itual resources for the coming year (for repentance includes regret
for the past and resolve for the future): on Sunday we gather strength
for spiritually productive Sundays, etc.
Where do we find that these seven days provide resouces for the
coming year?
Yom Kippur is actually also called Rosh Hashanah, as indicated by
the scriptural phrasing, "On Rosh Hashanah on the tenth of the
month."' Chasidus explains that Rosh Hashanah is in an internal
mode, and Yom Kippur in an external one. It is evident, then, that the
spiritual service of Rosh Hashanah ("the building of the sefiah of
malchutl',J continues on the following days, reachng completion on
Yom Kippur (when the ''buildng of malchut" is accomplished for all
the ten sefirot contained in it, i.e. chachmah of makhut, binah of
malchut, etc.). AU of the Ten Days of Repentance, thus, express the
concept of "Rosh Hashanah"; and just as Rosh Hashanuh includes all
the days of the coming year (analogous to the head's relationship to
the limbs of the body), so do these days. Every moment is precious!
(Likkutei Sichot, vol. 14, p. 146,
Sichat Shabbat Parshat Ha'azinu 5744)
The famous themes of these ten days are teshuvah, tefilah and
tzedakah. Seemingly Jews have no monopoly on these things: "teshu-
vah" is "repentance" i.e. regret- "tejlah" is "prayer" i.e. making
requestsand "tzedekah" is "charity" or kindness, all well known-
concepts among Gentdes. However, there are crucial chfferences
between teshuvah and repentance, between tefilah and prayer, and
between tzedakah and charity.
"Repentance" creates something new. A person realizes that he
has sinned and he seeks a new path. "Eshuvah," however, designates
return. A Jew is essentially good and wants to do the right t h g ,
except that for various reasons he has sinned. When he repents, he
returns to his source, to his true inner self.
"Prayer" means asking G-d to supply somethng missing; how-
ever, if one's needs are fulfilled, there is no longer any need for
prayer. "Xj l ah" designates ~onnection, ~ the soul's cleaving to G-d,
and is thus constantly relevant.
"Charity" designates good-heartedness, which implies that the
other person lacks sotnetling and the charitable person is not oblig-
ated to supply it, but nevertheless he is generous. However, tzedakah
derives from "tzcdek"-"righteous"-and the implication is
twofold: 1) The giving is obligatory, because what a person gives is
G-d's, not h s own. 2) Since he needs Heavenly kindness himself, and
G-d certainly owes him nothng, he must act in a sirmlar fashion and
give to others although he is not obligated to do so.
During the year repentance 1s correction of sin (the lower level
of repentance).This spiritual servlce irivolves the soul-powers, 1.e. the
traits of intellect and feeling. In the repentance of the Ten Days of
Repentance, however, the soul returns and cleaves to its source (the
higher level of repentance). This involves the sod's essence, which
transcends the soul-powers.'
To explain, the soul's attachnzent to G-d has two aspects: 1) The
attachment of the soul-powers, which is dependent on conduct-
good conduct strengthens it and negative actually weakens it. 2) The
attachment of the soul's essence, which, sin notwithstandng, is per-
fect.'
Since sin mars the soul-powers' attachment, one must evoke the
essence of the soul, whose invulnerability to sin enables it to renew
this attachment.
The Ten Days of Repentance 123
Actually, the fact that this spiritual service corrects and renews
the attachment of the soul-powers proves that it is connected to a
spiritual level somewhat relevant to them. True, repentance sterns
from the soul's essence, higher than soul-powers, yet this is a level of
the essence with a certain connection to them. Thus, every flaw in
their attachment to G-d effects the essence as well, since we are not
dscussing the ultimate essence of the soul.
This is repentance during the year. However, during the Ten
Days of Repentance one repents from the actual essence of the soul,
whch utterly transcends the soul-powers and is totally invulnerable
to sin. Repentance from thls level, then, is not repentance for sin,
but rather the soul's return and its cleaving with greater intensity to
its source.
"The soul of every one who does not cry during the Ten Days
of Repentance is in~omplete."~
This is easily understood about an ordnary person, for he has
much to cry about.- however, must a complete t d d i k , utterly
without sin, cry during the Ten Days of Repentance?
The answer is that the repentance (and crylng) of a complete
tzaddik is not ordinary repentance, but rather "higher repentance,"
the soul's return to its source. Even a tzaddik does not recreate his
soul's attachment to G-d before its descent to this world (which the
body cannot sustain); although he struggles for it and is pained by h s
inabhty to achleve it.
True, the Creator intended that a soul should descend and enter
a body. However, thls descent is for the sake of the ascent afterwards,
elevating the soul to a higher level of attachment. Since even a tzad-
dik is s d essentially separate from G-dhness and not nullified total-
ly in subservience to G-d,' the descent's purpose remains unrealized.
The tzaddik is unhappy, therefore, and cries.
S d , if a tzaddik could attain such self-nuhfication, certainly he
would, so it must be impossible (for a soul in a body). So awn, what
does a tzaddik have to cry about? However, in truth, he can reach this
level; it is only that he does so by crying. When a tzaddik is embit-
tered by his "yeishut," existence separate from G-d, and she& tears
over thls state, his pain elevates him beyond the limits of the body,
and he reaches the pinnacle of attachnlent to the Creator.
(Likutei Sichot vol. 9, p. 206)
l C S ~ ~ ~ ~ ~ ~ AND CALLING' '
"'Seek G-d when He can be-found; call to Him when He is close,'
these are the ten days between Rosh Hashanah and Yom Kippur. ""
The exhortation "Seek G-d when He can be found" refers to
finding" G-d, i.e. not that His presence results from spiritual ser-
vice, but rather that He is like somethng found only in a moment
of inattention.' The corresponlng spiritual service is to "seek."
Since this "find" comes when a person diverts his attention, it is
unearned, and therefore one rllust make up for t hs by "seehng,"
whc h implies vigorous effort.
The exhortation "Call to Him when He is close" indicates that
G-d is "close" to all Jews: all of Heaven's gifts are bestowed wdhng-
1y.The corresponding service is to "call to I-Iim": G-d actually draws
close to nun of his own accord; however, man can add to t hs with
his service, with whc h he "calls" and draws G-d from concealment
to revelation. Since G-d is infinite, and man is finite, no matter what
degree of G-d's revelation and closeness a person experiences, it is
always possible to add and add again.
LIKE INTERMEDIATE FESTIVAL DAYS
Accordng to the Siddur of the Arizal "the days between Kosh
Hashanah and Yom Kippirr are like intermed~ate festival days, and
labor is forbidden; only Torah study, repentance, and seclusion are
permitted."
The Rebbe notes the Arizal's precision in characterizing these
days as "intermedate festival clays," as opposed to merely mention-
ing the need to devote them to Torah and repentance. He thus stress-
es their great loftiness, their sindarity to intermedate festival days: a
Jew veritably transforms a weekday into a holiday.
(SicC~at Il kom Cedaliah 5743)
A great and mighty lung, at the time of h s exaltation, when h s
majesty is at its height, scorns even the self-sacrifice of a faithful ser-
vant and considers it worthless---and not only worthless, but actual-
ly false. Only absolutely sincere and true service befits the king's
greatness, such truth that servant-like service, although true, is "false"
by comparison and only pleasing when the lung refrains from
appearing in f d majesty.
The meaning of ths analogy is that until Rosh Hashanah, when
G-d is in a mode of self-limitation, so to speak, descending to our
sphere, souls can approach Him in prayer and merit their prayer's
acceptance, each according to his level. However, on Rosh Hashanah,
when G-d is supremely exalted, and He ascends in His blessed
essence, even self-sacrifice does not find favor and it is even consid-
ered "sin."
Therefore we say confession during the Ten Days of
Repent ancvnot simply for sin-but rather for ordlnary service of
G-d, now considered "sin."
(Ma'amarei Admor Hazakein Parshiot, vol. 2, p. 908)
Repentance is drawing close to G-d, as is written,"' "Peace,
peace to the distant and the close," i.e. to one dlstant who draws
close. One might ask: G-d is everywhere; why must one "draw
close" to Him?
When two people stand next to each other, but turn their backs
on each other, they are actually supremely dstant, for closeness is
face to face.
This is the meaning of the scriptural statement'' "For they
turned towards Me their backs and not their faces.""For they turned
toward Me" refers to "turning" to G-d by keeping the Torah, but ths
is only "turning the back to Him, i.e. performing mitzvot coldly and
routinely. "His mouth and his lips honored Me, but his heart was far
from Me"". "And not their faces"-ths "turning," moreover, is not
with inner love and desire.
Our Sages, thus, established the Ten Days of Repentance as a
time to correct the state of "hirning the back." It is a time to devote
oneself to G-d,Torah, arid mi~zvnt with i ~ ~ n e r love, joy and enthusi-
asm. Every day one must restore one of the ten soul-powers to the
mode of "the face."
(firat Shmuel 563 0, p. 302)
FIVE rlhllES
There are five occasions for repentance.
The month of EluE--correction of the garments of the soul:
thought, speech and action.
The days of selichot--correction of the emotional traits.
Rosh Hashanail-correction of the intellect.
The period between Yom K&pur and Rosh Hashanah--correc-
tion of the will.
Yum Kkpur---correction of pleasure.
(Itztroduction to I'okei'ach Ivrim, p. 8)
During the Ten Days of Repentance Rabbi Shalom DovBer of
Lubavitch would speak as little as possible. Once a gathering to &s-
cuss communal ma tters was scheduled during the Ten Days of
Repentance, and he postponed it trll afterwards.
- - -- - - (Sejir Hasuhot 5704, p 3)
NOTES
3 . See Sha'ar Hakavarzoi, Derushei Rash fiashanah
2. Ezekiel 40: 1.
3. See Rashi, Genesis 30%.
3. Likkutei Torah, Devariwl 43:4.
5 . Tanya, ch. 24.
6. h i Ei f z Chayirn, Sha'ar Hashofar, ch. 5.
7. Tanya, ch. 31.
8. Rosll Hashanah 18: 1 .
9. Sanhedrin 973.
10. Isaiah 57:19.
11. Jeremiah 2:27.
12. Isaiah 29:13.
-
CHAPTER THIRTEEN
SHABBAT TESHWAH
The Height of Repentance "Shabbosdik
Teshuvah" Shabbat Shuvah and Shabbat
Tes h uva h A Special Elevation
The repentance of Shabbat Teshuvah is dfferent from that of the
weekdays of the Ten Days of Repentance. On a weekday one refines
and sanctifies physical matter by doing everyday tasks for the sake of
Heaven. Thls approach corresponds to "lower repentance," renewing
attachment to G-dliness interrupted by sin. The task of Shabbat, on
the other hand, is different.The prohbition against work means that
we turn from the spiritual elevation of physical substance and con-
centrate on elevation withln the realm of holiness itself. This service
corresponds to "hgher repentance," which e n d an elevation with-
in holiness-a stronger cleaving to G-dliness.
Accordngly, the repentance of Shabbat Teshuvah is superior to
that of the adjacent weekdays. All Ten Days of Repentance, includ-
ing the weekdays, are ones of"higher repe~ltance,"' but since they are
weekdays, it is not "hlgher repentance" on its highest level. However,
on Shabbat Teshuvah a Jew can attain true "hgher repentance."
once said: "Shabbat Teshuvah is Shabbosdik Teshuvah."'
The explanation is as follows: Shabbat, which has the same let-
ters as "tasheiv" ("you wdl return")" suggests "higher repentan~e."~
This repentance has two modes: 1) repentance for "cheitl'-"sin,"
here meaning "defe~t"~--i.e. for spiritual service falling short of its
potential. 2) Repentance even after a person attains a certain perfec-
tion in hls spiritual service, for he can advance limitlessly in the ser-
vice of the Creator.
The repentance of an ordinary Shabbat is also for spiritual ser-
vice faihng short of its potential; however, the repentance of Shabbat
Teshuvah derives from recognizing that today one may have indeed
fulfilled one's potential, but even that is insufficient; additional eleva-
tion stdl beckons.
The repentance of Shabbat Teshuvah is for "Shabbosdik" service,
perfected service. (Shabbat symbolizes perfection, for weekday ser-
vice reaches perfection then). Shabbat T~huvah, thus, is "Shabbosdik
Teshuvah. "
(Sichat Shabbat Parshat Vayeilech 5735)
The Shabbat between Kosh Hashanah and Yom Kbpur is called by
two names, "Shabbat Shuvah," (referring to the hajorah beginning
"Shuvah Yisrael"), and "Shabbat Tvrhuvah" (since it f ds during the Ten
Days of Repentance).
The distinction between then1 is that "teshuvah"is a noun, teshu-
vah as a thing in itself, and "shuvah" is a command to a person.
Practically speaking, then, "teshuvah" comes before "shuvah," for the
essential concept of repentance must exist before one can command
a person to repent. However, in intention "shuvah" precedes "teshu-
vah," the ultimate intention of "teshuvahJ' being that a person will
repent.
We also find this concept of coming last in practice while being
prior in intention on Rosh Hashanah. Rosh Hashanah does not com-
tnemorate the first day of the creation (25 Elul), but rather the sixth,
on which man was created. Man, the crown of creation and its pur-
pose, is also last in actual deed and first in Divine intent.
(Sichat Shabbat I'arshat Vqeilcclz 5746)
Shabbat Teshuvah has a special "plus" compared to the other Ten
Days of Repentance. Each of the six weekdays of the Ten Days of
Repentance affects one particular day of the week for the whole
year (the Sunday corrects every Sunday of the past year and grants
strength for every Sunday of the coming one; and so on). However,
Shabbat of the Ten Days of Repentance affects not only every
Shabbat, but every day of the past and comng year.
Why is this? Shabbat includes every day of the week: it creates
an elevation and perfection in every day preceedng it, as Scripture
states,' "and the Heaven and Earth were conlpleted," and it also elic-
its a blessing for the days after it, as the Zohar explains, "from it are
blessed all days."'Thus, since Shabbat Teshu~fah includes every Shabbat
of the year, it influences all days of the year through them.
Moreover, Shabbat Teshuvah has a "plus" even in relation to Rosh
Hashanah and Yom Kippur. For the main elevation that Shabbat
Teshuvah accomplishes in the preceedlng days is for that week, mean-
ing that Shabbat completes the service of Rosh Hashanah. Also, the
blessing from this Shabbat for the days afienvard pertains chiefly to
its own following week: it blesses Yom Kippur.
(Sichat Shabbat Parshat Vqeilezh 5746)
1. See above, chapter 1, "Make Me a King OverYou."
2. Sefer '-lasichot 5704, p. 8.
3. '&wet Hateskuvah, ch. 1 1 . And see Genesis Rabbah end ch. 22 that when Adam
heard fiom his son Cain the power of repentance, he began to say "Mizmor Shir
Leyotn Hashabbat" (See the hj i h Toar commentary: "Perhaps Shabbat is con-
nected to Teshuvah ").
4. Iggeret Hateshuvah, there.
5. As is written, (Ki ng 1:21): "And I and my son Solomon will be considered sin-
ners."
6. Genesis 2: 1.
7. Zohar I1 63b.
CHAPTER FOURTEEN
IN THE PWE OF
REPENTANCE
To Repent With Joy Humility and
Repentance Five Paths of Repentance
Uprooting Iniquity Repentance from Love
and Repentance from Fear Immediate
Exchange "What is a Sinner's Punishment"
Daily Repentance Aphorisims
To REVENT w r r ~ JOY
Repentance, like all mitzvot, must be W e d with joy,' even
though it involves deep pain. Such an important mitzvah as repen-
tance, moreover, whch has the power to rec* faults in all the
mitzvot, must certainly be W e d joyfully. Indeed, repentance itself
is paradoxically compounded of both pain and joy: the sinner is able
to return and cleave to G-d, and there is no joy greater than ths.
Repentance, then, has two components: bitter regret for the
past, and a joyful resolution for the fiture.
HUMILITYAND REPENTANCE
It is quite d~fficult for an egotist to repent, for three reasons:
1) He constantly finds various justifications for his evil behavior,
proving that, in d truth, righteousness is on his side.
2) If he does something so clearly wrong that he cannot wrap it
in a mantle of uprightness, he attributes the fault to hls environment
or to hts great evil inclination, etc. He thus remains blissfdly free of
responsibility.
3) If he does not find an external cause or a pretext for his evll
behavior, he simply ignores it. "Love covers up all sins."'
A humble person, on the other hand,judges hlmself and renders
a just verdict, without distorting facts or inventing transparent excus-
es.
Rabbi Zusia of Anipol once said that the letters of the word
"teshuvah" allude to five paths of repentance:
n "Tamim-Be sincere with Hashem your G-d"-repentance
through sincerity and seriousness, as is said of Abraham: "You
found hls heart faithhl before You."
W "Sheviti-I have set Havayah before me always"-repentance
stemming from man's realization that G-d creates the whole
world every moment cx nihilo (The Tetragrammaton, Havayah,
is an expression of rne.liaveh--"bringing into being").
1 "R'ahavta-Love your fellow as yourself"-repentance that
comes from a good heart. As Rabbi Schneur Zalman of 1,iad
said, Ahavat Yisrael is a vessel for Ahavat Hashem.
11 "B'chol-In all your ways, know Him." One who considers the
events of his life cannot fail to dsstinguish the guiding and
shaping hand of Divine providence. This awareness inspires
repentancc.
;I "Hatznei'eWalk dsscreetly with your G-$--a person must be
discreet and lude his piety from observers. This is the meaning
of "One should always be crafty in piety":' one should be
"crafty" and find ways to hde his righteousness.
(Hayom Yom, 3 Tishrei)
The word "teshuvah"-"repentance"-designates returning: the
sinner returns to his status before the sin, in the language of the
Tany~: ~ "in order that he should be acceptable before G-d, as beloved
of Hinl as before the sin." This means that the repentance totally
erases all trace of the sin for the future. Moreover, it also retroactive-
ly corrects past blemishes. This accords with our Sages' statement5
that repentance from fear is from henceforth: like a blemished per-
son who is healed. However, repentance from love uproots the sin
from its beginning, and it is as if he never sinned.
This nature-transcendng power, the abhty to change the past,
can be explained in three ways:
1) Repentance renews the bond between a Jew and his Creator.
Since G-d is above time-past, present, and hture simultaneously-
a person bound to G-d also partakes somewhat of this quality.
2) A Jew is essentially good, and even when sinning he has a
Divine attachment, albeit one temporarily concealed.' Therefore
repentance can uproot the sin retroactively, for it does not create a
new existence; it only reveals pre-existing good.
3) There is a halachic principle that "Everything that is about to
be cut is considered as already cut."7 Sinlilarly, everyone who will
r epent and every Jew repents in the end8-is considered a penitent.
Thus, even while sinning he is considered a penitent (except that he
must actually repent to cancel the sin).
FROM FEAR
Our Sages say9 that a person who repents from fear is not like
one who repents fiom love-the former converts h s deliberate sins
to inadvertant sins while the latter transforms them to merits. Ths
dstinction in the effect of repentance derives from a chstinction in
its nature.
One who repents fiom fear is actually nullified and subservient
to G-d; however t h subservience is alun to being forced, out of fear
of the Master. Accordingly, hs Divine service can be described as
"negative"-he strives to nulhfjr every obstacle to Divine service.
The outcome of the repentance, then, is also "negative": the deliber-
ateness of wlllful transgressions is "negated" (they are transformed to
inadvertant sins).
However, one who repents out of love sanctifies hmselfto serve
G-d with love and desire, driven by longing to cleave to Him; he
thus achleves a new existence, one of Divine attachment. The out-
come of the repentance is simdar--deliberate sins are transformed to
a new existence: merits.
The intellect balks at the concept that repentance (from love)
can transform deliberate sins to merits. Is it really possible in one
moment to transform evil to good and darkness to light? However,
we can gain some measure of understandng by an analogy to war.
It happens in war sometimes that in the course of battle one side
captures an enemy tank, and if it is intact, it is included in the armor of
the other side. Consider the transformation: just a moment ago it was
in every sense an enemy tank; now, however, not only has it stopped
menacing our side, it attacks the enemy and helps the war-effort.
(Sichat 12 Tamrnuz 5727)
WHAT IS A SINNER'S P U N I s m ? "
They asked wisdom, "What is a sinner's punishment?" Wisdom
replied, "Evil wiU pursue si~mers."'~ They asked prophecy the same
question. Prophecy replied, "The soul of the sinner shall &e."" Torah
replied, "Let him bring a guilt offering and achieve atonement."
G-d replied, "Let him repent and aclueve atonement.""
Regardng wisdom's answer, it is known that the punishment for
sin is not supernatural, but rather the natural consequence of the sin
itself.l3 From wisdom's logcal standpoint, then, there is no escape
from the punishment and "evll" that sin brings in its wake.
Prophecy symbolizes cleaving and connection to G-d.I4
Accordng to prophecy, since sir1 separates a person from G-d, the
Source of Me, death is inevitable.
The "Torah of luridness" offers counsel for the atonement of the
sinner by making an exonerating argument. The animal offering
alludes to the person's merit, as if to say: "A temporary spirit of folly
and animahty conquered the person and caused the sin."'5
From G-d's infinite and omnipotent standpoint, the sin can be
completely erased. This is by tneans of repentance, which also is
above all limitations and boundaries, for a penitent transforms lum-
self from evil to good, going from the profoundest depths to the
loftiest heights, above the level of a conlplete tzaddik.
(Likkutei Sichot, ~rol. 4, p. 1358)
G-d, rather than Torah, prescribes repentance, for repentance is
higher than Torah, i.e. it can accomplish something inlpossible from
the Torah's perspective. Accordng to the Torah the forbidden is for-
bidden; however, repentance can refine and correct the forbidden,
transforming willful transgressions to merits.
(Likkutei Sichot, voi. 5, p. 158)
DAILY REPFIWANCE
A person must repent every day.This accords with the Mishnaic
dictum "'Repent one day before your death,""and does a person
know the day of his death? Rather, he should repent today, perhaps
he d perish tomorrow; and repent tomorrow, perhaps he d per-
ish the day afier.Thus, a person should repent all his days.""
The Tell Days of Repentance 139
The Maharil1%uggests another reason for daily repentance: "In
the messianic era repentance wd not be accepted (and analogously
converts will not be accepted either," for would-be Jews will not be
motivated by the love of G-d, but rather attracted by the rejoicing of
Israel). Since we await salvation every day, one who does not repent
before Mashiach comes ' speedy in our days' will remain a sinner,
G-d forbid."
Why repent out of worry and trembling of the day of death?
It is better to repent joyfully, anticipating the coming redemp-
tion!
(Sichat Shabbat Parshat Vayeileh 57 19)
said: One with a good imagination achieves repentance more easily.
(Likkutei Dibburim, vol. 1, p. 157)
Rabbi Shmuel of Lubavitch said: Repentance is regret for the
past and resolve for the future, and-first and foremeost-the cor-
rection of the present, in thought, speech and action. When the pre-
sent is as it should be, one can supply what is presently laclung, cor-
rect past defects, and make fences for the future.
(Introduction to Pokeach Iwim, p. 9)
The Jewish year begins and ends with repentance: We conclude
the year with the days of Selichot, and we begin it with the Ten Days
of Repentance.
Repentance reveals that service of G-d is irremoveably fixed in
our being. For even after a person sins, separating himself from G-d,
he cannot rest until he returns to His service.The reason is that in
his innermost soul, "Even when sinning he believed in Him."M
"One who says,'I will sin and then repent' is denied the oppor-
tunity to repent."" Rabbi Schneur Zalman of Liadi explains: "Since
the possibihty of repentance caused hlm to sin."" An anologous case
in halachah is the principle that "the prosecutor cannot become the
counsel for the defense.""'
(Likkutei Sirhot, vol. 12, p. 2 17)
The Rambam does not count the mitzvah of repentance in the
613 mitzvof because repentance transcends and includes all the other
mitzvot (and can therefore correct them); one of the principles of the
enumeration is that co~nprehensive rnitzvot are not included.
(Likkutei Sirhot, vol. 4, p 1144)
The Rambam writes, "The Torah has already promised that ~ilti-
nlately all Israel w d repent and immediately be redeemed."'4 From
where, precisely, does the Rambam know that repentance brings
immediate redemption? The answer is that sin and exile have a
cause-effect relationship, as the liturgy indicates, "Because of our sins
we were e d e d from our land."When Israel repents, then, the cause
of the exde wdl be nuhfied, and inevitably the effect, the e d e itself,
wdl instantly vanish.
(Sichat 20 Menachem-Av 5734)
N ms
1. See Ranlbam, end Hiklro/ Luiav.
2. Proverbs 10:Z.
3. Berachot 17a.
4. Ijgmet Hatcshuvalr, ch 2. And see Ranlbvn, Hilrhot Es/iuva\i 7:4.
5. Yoma 86a.
6. See Enya, ch. 24: "Even at the time of the sin he believed in Him."
7. Clrulin 72b, end.
8. As in the verse (I1 Samuel 14:14) "No one 1s entirely pushed away."
9. Yotna 86b.
10. Proverbs 13:21.
11. Ezekiel 18:19.
12. Talmud Yerushalmi Makkot 2:6.
13. As in verse (Jeremiah 2:19),"Your evil will chastise you," rneaning that the evil
(the sin) itself converts to suffering.
14. See Guidefor the Perplexed, part 2, ch. 34ff.
15. For "a person does not sin unless a spirit of folly enters into him" (Sotalr 3: 1).
See also Sotah 14a: "Her deeds were those of an animal."
16. Job 355.
17. Avot 2:lO.
18. Shabbat 153a.
19. Sefer Maharil, p. 42.
20. Ywamot 24b.
21. Yoma 85b (Mishnah).
22. 1g;eret Hateshuvah, ch. 1 1.
23. Berachot 29a.
24. Hilchot Teshuvah, 7:s.
CHAPTER F m
STORIES
"What is Yours is Mine and What is Mine is
Yours" AVivid Illustration Why Wait?
Don't Sin!
"WHAT IS YOURS IS MlNE AND WHAT IS MINE
IS YOURS"
Once two visitors arrived in Lubavitch from the Cherson set-
tlements. One of them was a singer, and at one of the festive meals
he sang a cantorial piece on the words "And because of our sins."
The other guest said: "That is his own 'And because of our sinsM'(i.e.
he had composed it)
Rabbi Sholom DovBer of Lubavitch &d not srmle, and said
instead: "That is the whole problem, when someone else's 'And
because of our sins' is our own and our own 'And because of our
sins' is someone else's."
(Sefer Hama'amarirn 571 1, p. 245)
The well-known ckasid Rabbi Mendel Futerfas related:
Once I stayed with a family in the Soviet Union during my various
travels fleeing from the government. A frightful accident happened
then: The lady of the house, who was sleeping with her baby, woke
up in the middle of the night and to her horror reahzed that the
baby was lifeless. Evidently she had suffocated it accidentally. From
my bed I heard her pacing back and forth, repeating unceasingly to
herself, "What have I done? What have I done?" Thls continued for
hours, and afterwards she began to ask herself "What do I do now?
What do I do now?" On that difficult night two stages of repentance
became vividly concrete for me: regret for the past ("What have I
done?") and a good resolution for the future ("What do I do now?")
WHYwm
The Tanya explains, "One definitely repents in the end, in t hs
incarnation or the next, for 'no one is entirely pushed away."" The
rnashpia Rabbi Shmuel Betzalel when teaching Tanya to students of
the Tomchei TemimimYeshivah would reach thls section and break
out crying. "Kinderlath!" he would say, "You must repent. Ultimately
you wdl be forced to, so what are you waiting for ?"
DON'T Sm!
In Igeret Hateshuvah2 it is said that one unable to fast for hls
transgressions can redeem thein with charity. When the mashpia Reb
Gronem would teach ths chapter, he would ask: "And what do you
do l acl ng both the ability to fast and the money? Don't sin to begin
with!"
N m s
1. Likuttei Atnarirn end ch. 34.
2. Ch. 3.
Eating Equals Fasting The Power of
Yechidah Hiddur in Eating A Custom and
its Explanation Everything is For the Good
Nukfication of Kelipot
Yom Kippur
Eating on Erw Yorn Kippur is the spiritual equivalent of fasting
on Yom Kippur, as our Sages say,' "If a person eats and drinks on the
ninth, it is as if he fasted on the ninth and the tenth."
This indicates a certain elevation of thls day even compared to
Yom Kippur itself, comparable to the advantage explained in Chasidut'
of Purim over Yorn Kippur.' Eating and drinlung on Purim is also the
equivalent of fasting on Yom Kippur, and this demonstrates the lofti-
ness of the spiritual level that we draw h m , since its influence
reaches the supremely low level of physical eating.
Eating on Ereu Yom Kippur is considered fasting, as cited above
"it is as if he fasted";' even though eating and fasting are two oppo-
sites, as traditionally identified with the scriptural phrases "do good"
and "turn from evil."Thls is possible through the revelation on Yom
Kippur of "yechidah," the hlghest level of the soul, a level hlgher than
limitation and division and one able to join opposites.
(Sichat Ereu Yom Kippur 5746)
Even those who are carefd during the year to eat with one hand
only, take care to eat on Erev Yom Kippur with two hands (ths was
nly father's, [Reb LeviYitzchak Schneerson] custom). Here we have
another indication of the great advantage eating on this day.
(Sichat Erev Yom K+pur 5745)
A CUSTOM AND ITS EXPLANATION
Tradtionally, on Era? Yom Kippur we eat kreplach.
One might explain this as follows: on Shavuot, "the time of the
giving of the Torah," the two loaves are offered upon two lambs, as
is ~ r i t t e n , ~ "The priest shall wave them (the two lambs) on the bread
of the first fruits," the bread above and the flesh below."o on Erev
; 52 Days of Awe, Days of Joy
Yom Kippur, when the second tablets were given, we also eat food
that contains meat with wheat flour on top.
(Ma'amarei Admor Hazakein, Inyanim, p. 180)
On Erw Yom Kippur before Minchah we customarily receive a
symbolic flogging, during which the lasher and the lashed both say
the verse "And He is mercihl, atoning for iniquity" three times. The
thirteen words of the verse correspond to the Thrteen Attributes of
Mercy, inchcating the completely merciful nature of the lashes. Ths
is also indicated by the scriptural verseVForty stripes he shall give
him . . . lest your brother be dishonored in your eyes," in light of our
Sages' comment "When he is lashed he is your brother.'I7
The above observation can be extended to inchcate that every
"blow" a person receives from Above in matters of children, health,
and sustenance is for the good. Even if the attribute of severity
appears to be operative, ultimately setbacks and troubles reflect true
Divine mercy.Ths is analogous to a loving father who wants to cor-
rect his son's bad behavior. If it works, he gives him sweets, and if
not, he is compelled to I t hm. However, the intention is clearly not
the blow itself, but rather to return the son to the path of virtue.
(Ma'amarei Admor Hazakein, Ma 'amarei Raxal, p 160)
Traditionally, on Erev Yorn Kipur before Minchah people set out
trays for charity in the synagogue. The Ba'al Shem Tov commented
on this: the sound of the coins clinking in the hays on Erw Yont
Kippur nullifies all the kel@ot.'
(Luach Kollel Chabad)
N ms
1. Yoma 81 b.
2. Torah Or, Megillat Esther 95d.
3. "Kippurim" can be read as "&'Purim" ("like Purim") (Tikkuner &liar 21).
4. J.,eviticus 23:20.
5. Mcnacfiot 62a.
6. Deuterono~ny 25:3.
7. Makkot 23a.
8. Literally "shells." Spiritual entities which conceal Divinity, such concealment
being the essential definition of evil.
CHAPTERSEVENTEEN
STORIES
A Split Day When Mashiach Comes
Thirty-Nine Hours The Rebbe's Custom
"What's This?" No Desire Alacrity "We
Are Solchers!" A Time for Everything
According to Tradition
Yom Kippur
On Erw Yorn Kippur in Lubavitch there was a Merence
between the atmosphere of the first half of the day and the second
half, as if they were two completely Merent times of the year . . .
WHEN ~ S H I A C W COMES
On Erw Yorn Kippur at the morning meal Rabbi Shalom
DovBer of Lubavitch would discuss a specific concept of chasidus and
of spiritual service. Most often h s subject was what the spiritual ser-
vice of Yom Kippur will be in the Messianic era. Once the Rebbe
said, "When Mashiach comes there will be a revelation of G-dly light
in this physical world, as it is in the world of atzilut. Everyone will
see the word of G-d creating and sustaining the world, and also the
word of G-d that maintains time; every day the true revelation of
that day will shine. Then the 'and on the ninth of the month' will
shne as G-d speaks it."
(Likkutei Dibburim, vol. 1, p 264)
Rabbi Shalom DovBer of Lubavitch would add thirteen hours
of preparation to the 26 hours of Yorn Kippur, so that the number of
hours was 39. The Rebbe would get up at 1.30 and learn kabbalah
until the time for kapparot, whlch was 5:15 in the morning. After
kapparot he would learn for an addtional time and afterwards go to
the mikveh.
(Sefer Hasichot 5705, p 2 1)
During the first half of the day of Era, Yom Kippur Rabbi
Shalom DovBer of Lubavitch would be in a joyful, festive spirit.Also
the meal was festive, with meat and tzimmes, beginning at approxi-
mately 11:30 and lasting for 20 or 30 minutes. After the meal he
would walk back and forth in his room for 10 or 20 minutes, and
then begin to say psalms. After mid-day the Rebbe would begn to
prepare for Minchah, which lasted for approximately two and a half
hours. Before Minchah he received 39 "lashes."
After the evening prayer he would remain for some time in the
synagogue to say psalms with the congregation, and afterwards go
back to his house. The evening prayer and the bedtime sherna were
without tears. During the night he would rest for several hours, get
up and learn, rest a wn several hours, get up and learn, and so on the
whole night. On that night his bed stood in his study.
(Sefer Hasichot 5705, p. 2 1)
Once, during the last meal before the fast at the table of Rabbi
Shalom DovBer of Lubavitch, one of the guests added salt to the
soup. The Rebbe did not comment at the time; however, at the far-
brengen of the 13th of Tishrei the Rebbe turned to the guest and
asked:
"From where do you have it that on Erev Yom Kipppur the food
should be tasty?"
The guest responded, "Is there not a verse, 'Can bland food be
eaten without salt?""
The Rebbe answered: "The Metzudat David interprets 'bland
food without salt' to mean 'speahng without reason or wisdom."'
He added, "One can rely on the Metzudat David; my grandfa-
ther (the Tzemach Tzedek) quotes him."
RabbiYosefYitzchak of Lubavitch related, "The first year that I
was obligated to fast on Yom Kipur, I ate the final meal before the
fast together with my father (Rabbi Shalom DovBer of Lubavitch).
My father ordered me to eat challah with soup, and after I had eaten
some he ordered me to add another spoonfull of soup, and afterwards
yet another. (The reason for this is that according to kabbalah the
final meal before the fast should have three &shes). The soup was
without salt, and I wanted to add it; however, I withdrew nly hand.
My father noticed ths and said: 'There are many reasons for eating
this meal without salt. The simple reason is to avoid feeling thlrsty
Yom Kippur 157
on Yorn Kkpur. For not only is it forbidden to eat and drink on Yom
Kippur, one should also not feel desire for food and drink."'
Once RabbiYoseNitzchak of Lubavitch prayed at length on the
eve of Yorn Kkpur. HIS father, Rabbi Shalom DovBer of Lubavitch,
d ~ d not approve and said to him: "A new custom! On the eve of Yorn
Kippur one needs to show alacrity."
Once on Erw Yorn Kippur after the morning prayer a Chasid
approached Rabbi Shalom DovBer of Lubavitch with joy and an
expansive mood, wishmg hlm "GoodYomTov!"The Rebbe sat with
great seriousness, deeply pondering the book before him, and
answered, "Yes, now it is a Yom Too, and Yom Tov is a joyous occasion,
but today is Erev Yorn Kippur, and we need to rouse ourselves to
repent from the depths of the heart."
The Chasid answered, "Rebbe, we are solhers. G-d said that Erev
Yom Kippur is a Yom Tov and we must rejoice; and after midday we
must pray the afternoon service, and recite the confession, and
repent. Rebbe, please give me lekuh. "'
The Rebbe was pleased with the Chasid's answer and complied,
saying, "I am giving you lekach, and may G-d give you a sweet year."
A FOR E V E R . G
Once on Erev Yom Kkpur Rabbi YosefYitzchak of Lubavitch
blessed the community of Chasidim, as is the custom. Late in the
afternoon an adhtional group of Chasidim arrived who were pre-
vented from arriving earlier and they asked to go in to the Rebbe to
receive hls blessing.
The Rebbe sent the following reply: "I heard from my father
(Rabbi Shalom DovBer of Lubavitch) that the persent time does not
pertain to the public, but to household members. Those aslung to
come in are included in the earlier blessing."
(Sejir Hasichot 5705, p 20)
Once on Erev Yom K$pur Rabbi Shalom DovBer of Lubavitch
asked forgiveness from his mother, Rebbetzin fivkah, for acting con-
trary to her wishes in a certain farmly matter. The Rebbetzin replied:
"My son, let me tell you a story. Once a country dweller prepared to
go to town for Yom Kippur with his family. He was already prepared,
but the others delayed, and he began to urge them to hurry. Since
they were st111 not ready, he proposed,'l will start on the trip and go
slowly, and when I reach a certain tree I will wait for you.When you
get there, we will continue together.' They agreed, and the father
started down the road, sitting down to rest in the shade when he
reached the tree. In the meantime, greatly tired, and also having
drunk a little whiskey in the morning, he fell into a deep sleep. His
children, meanwlde, completely forgot about their father; they
passed by the tree and continued on without addng him to their
group.
"Towards evening the father woke up. He realized that his chil-
dren had forgotten h m and that he would not be able to reach the
town before sundown, nor could he go back without violating the
holiday.
"The father raised hls eyes to Above and said: 'Master of the
World! My children have forgotten me, and yet I forgive them. Also
forgive Your children who have forgottenYou!"'
The Rebbetzin concluded, "Would that G-d forgive all of us as I
forgive you!"
Once the mashpia Rabbi Gronem had a wound on h s leg, and
it was dangerous to get it wet. When Era, Yom Kippur arrived his stu-
dents reahzed that he would certainly want to go to the mikveh, and
therefore one of them ~pproachcd Rabbi Shalom DovBer of
Lubavitch and told him. The Kebbe responded, "Nu, let him not
go."
When the student related this to Rabbi Gronem, the latter was
displeased that he had asked the Rebbe without his permission.
Yom Kippur 159
However, he was afraid to immerse against the Rebbe's wlll. Finally,
Rabbi Gronem approached the Rebbe hmself and said that he
wanted very much to go. The Rebbe said to him: "If so, do it, and
with G-d's help you won't be harmed."
And so it was.
F ~ ~ I L I N G A CUSTOM WITH SELF-SACR~PICE
When the authorities closed the mikveh inyekatrinaslav, the Jews
began to immerse in the river Dnieper. Once on Era, Yom Kippur
the weather was wintry. Rabbi LeviYitzchak Schneerson (the father
of the Rebbe) immersed several times in the river, and aker each
immersion came out and got dressed, according to the custom to
immerse several times on Erw Yom Kkpur.
N m
1. Job 6:6
2. Sweet cake, customarily distributed on Erw Yom Kippur.
CHAPTER EIGHTEEN
THE DAY OF FORGIVENESS
The Essence of the Day Revelation Above
and Revelation Below The Last Resort
The Second Tablets Inner Love "You Shall
Afflict Your Souls" A Puzzling Saying of
Our Sages Aphorisms
Yorn Kippur
Yorn Kippur has a special power, for "whether one repents or
does not repent, Yorn Kippur atones." To quote Rambam,' "The
essence of the day atones."'
Atonement is not simply averting punishment, but also pur e-
ing the soul- '"kaparah' is an expression of'scrubbing,' scrubbing off
the hr t of sin."' ThcC'essence of the day" accomplishes two things:
cancellation of punishment and the removal of "stains" and "dirt."
Yorn Kippur has the power to purify (even if presumably this
requires repentance) because then the bond between the essence of
the soul and G-d's essence is revealed. Ths bond is not created by
human service, but exists naturally: the soul's essence is literally a part
of G-d, whch "Clings and cleaves to you . . . the one people to
affirmyour ~neness."~ Just as this bond is not formed by human ser-
vice, so, too, it is not weakened or blemished by sin.
Clearly, then, when the bond between G-d and the Jewish peo-
ple becomes revealed, all the "stains" are nullified automatically. For
on those levels blemished by sin, atonement requires repentance,
which nullifies everything opposing attachment to G-dhness. The
atonement of Yom Kippur, however, is achieved by reveahng the level
of the soul that sin cannot affect or harm to begin with.
(Likkutei Sichot, vol. 4, p 1 149)
The coronation of the King which begins on Rosh Hashanah
continues during the Ten Days of Repentance (when we say "the
Holy King"), reaching completion on Yorn Kippur. What, then, is the
difference between the coronation of Rosh Hashanah and that of Yorn
Kippur? The one on Rosh Hashanah is accomplished Above; the
Jewish people evoke in G-d a desire to reign, whereas the one on
Yom Kippur is revealed in this world.
The coronation requires unity, as indcated by the verse: "There
was inyeshurun a King with the gathering of the heads of the peo-
ple."' In this respect, too, Rosh Hashanah differs from Yorn Kippur.The
unity of Rosh Hashanah occurs Above, in the source of the Jewish
people, while on Yorn Kipptlu their unity is revealed below, in a place
of &vision and separation.
T h s hfference is expressed in many aspects:
1) The prayer of Rosh Hashanah onits confession" and does not
mention forgivness and atonement at alI, while 011 ki,m K@puu we
say "a1 cheit" and forgiveness is ;i basic theme of the holiday.The ser-
vice of Rosh Hashanah is fro111 the essence of the soul, which is above
sin; however, on Yorri K@pur the essence of the soul is revealed
below, in a place where sin is possible, and atonement for sin occurs
below as well: "the essence of the thy atones."
2) It is on Yom Kippuu that we pray with transgressors.' On Rosh
Hashanah we rise to a level that is above sin and transgressors; how-
ever, it is stdl impossible to be unified and pray together with them;
and specifically on Yom K@pur all Israel-including transgressors-
unite in true unity.
3) Since the unity of Yorn Kippur is revealed below, it is felt in
bodily matters. In the five physical aflhctions of the day there are 110
distinctions among people, for in the "no," in negation, everyone is
equal. Although on Rosh Hashanah spiritual service derives from the
a
essence of the soul, a level on which all Jews are equal, this equahty
is only at the actual time of the service; whereas in b o d y matters-
in the festive meals--everyone is different.
There are two types of repentance, "lower repentance" and
"hgher repentance." The first is repentance in the simple sense,
regret for sin, and the second the return of the &vine soul, intensi-
fied attachment to the Creator.
One of the distinctions between the two repentances is that
"lower repentance" must be accompanied by confession, in order to
uproot and nulhfy the sin, unlike "higher repentance," in which the
sin is nulhfied of itself, inevitably. The repentance of Shabbat Teshl.lvah
and Rosh Hashanah, on whlch confession is not said, is, therefore,
"higher repentance."
Yom Kippur 165
On Yorn Kippur, however, we do say confession, even though the
repentance of the day is "hgher repentance." Sometimes it is diffi-
cult to uproot sin through the inevitable effect of "lugher repen-
tance," and therefore on Yorn Kippur, the last day of the Ten Days of
Repentance, we try to uproot the sin by any means possible.
Yorn Kippur coincides with the giving of the second tablets. We
can explain the connection between the two by noting that the
repentance of Yom Kippur surpasses even "higher repentance" since
it follows the "lower repentance" of the month of Elul and the days
of relichot, and also the "lugher repentance" of Rosh Hashanah and the
Ten Days of Repentance. "Higher repentance," as often explained, is
the cleaving of the soul to its Divine source, not repentance for sin,
and it corresponds to the verse "The spirit wdl return to G-d Who
gave it."' It stems from the essence of the soul, the ()echidah,"wluch
is "unity to unifjYou."Ths is the link between Yorn Kkpur and the
Torah (the second tablets), for the Torah joins G-d and Israel, so that
they are "entirely one," as expressed in the phrase "the one people to
affirm Your Oneness."
(Sichat Erev Yorn Kippur 5747)
INNER LOVE
On Yom Kippur the Jewish people received the second tablets,
whch were given quietly, not accompanied by thunder and light-
ning like the-first ones. This may be explained with an analogy:
When a son is in his father's household, his love for his father is
not openly hscernable, but rather hdden in the inner recesses of the
soul and submerged in the joy of being in h s father's palace. On the
other hand, when the son travels far away, then the love comes to the
surface--the son pines for his father.
Yorn Kippur is a day of pleasure, simdar to the World to Come, a
world of pleasure without eating and drinlung. Moreover, it is also a
day ofjoy, for in the World to Come there is no screen to separate
Israel and their Father in Heaven. Then Israel will rejoice in their
Maker, without any impedments or distractions.When pleasure and
joy are revealed, love is subsumed by them, remaining in the inner
recesses of the heart. Ths is expressed in the giving of the second
tablets without thunder and lightning, alludng to the "quiet" love
withn.
{Likkutei Torah, Deutercinomy 4 Id)
"You SHALL ~ C T YOUR SOULS''
Despite the spiritual lohness of Yom Kippur, the practical stress
of t hs day, oddly, is on something physical, refraining from eating and
drinhng, even though fasting is likely not to be so conducive to the
height of passion in prayer. One might explain that the holmess of
the Jews, "a holy people," is tied to the holiness of C;-d, as indicated
by the scriptural injunction "and you shall be holy for I am holy."'
Being holy means conducting one's day-to-day life accordmg to G-
d's holy commandments, which elevate and sanctifi. the body
together with al l physical matters connected to it. Siniultaneously, we
elevate the rest of the world (divided into the categories of inani-
mate, vegetable, animal, and articulate) from which a Jew's physical
needs are supplied.
This elevation reaches its pinnacle on the holy day of Yorn
Kkpur, through the service of the holiest level of the soul, "&hi-
dah. "Therefore we stress fasting, for the need to eat and drink is the
basic nature of every living thing, whereas fasting expresses the pre-
vahng of spirit over physicality and the soul over the body; physi-
cality is elevated and included in spirit.
An addtional explanation:
"Yechidah" permeates all the soul-powers, even the power of
action. In fact,"everything that is extremely hgh descends very low."
Therefore the main revelation of "yechidah" is specifically in physical
action. Therefore the service of Yorn Kipyur is afiction of the phys-
ical body, the effect of "yechidah"on the body.
(From a lettq Elul 5745; Suhat Erev Yorn Kk u r 5747)
"And it was evening, and it was morning, one day.""'
Yom Kippur 167
"'And it was eveningy--these are the deeds of the wicked. 'And
it was morning'--these are the deeds of tzaddikim. 'One day' -4-d
gave them one day, which is Yorn Kippur.""
The worctng of the Midrash demands interpretation, for at first
glance there is no connection between the first day of the creation
of the worl&when Adam was not yet c r e a t e k n d the deeds of
wicked people or tzaddikim. Also, what is the connection between
the first day of creation and Yorn Kippur?
However, before the creation of the world "G-d consulted with
the souls of tzaddikim,"" that is, when he conceived of the pleasure
of Israel's service (for all Jews are called "tzaddikim"'3) he resolved, so
to speak, to create the world. So even the beginning of creation,
before the creation of Adam, resulted from man's service.
This, then, is the intent of the Midrash: On the first day of the
creation of the world Yorn Kippur already exists in a sense, signifjnng
the potential for perfection in man's service. The pinnacle of such
service is repentance from love, which converts willful sins ("the
deeds of the wicked") to merits ("the deeds of tzaddikim").
About the prohibition of wearing shoes on Yom Kippur the
Shelah explains that "shoe" refers to the angels Metat and Sandal,
who are called "shoe of the shechinah," and that Yorn Kippur is high-
er than this level. Metat and Sandal tie crowns for their Creator fi-on~
the prayers of the Jewish people, i.e. they elevate the prayer. On Yorn
Kippur, however, there is no need for these angels, for G-d Himself,
in His glory, accepts our prayers.
(Likkutei Torah, Derushim Leshabbat Shuvah 68a)
Rabbi LeviYitzchak of Berditchev said, "There are two days in
the year when we would fast even without being commanded, Tisha
B'Av and Yorn Kippur. On Tisha BJAv--who can eat? On Yom
K i p p u f i ~ h o wants to?"
(Suhat Shabbat Parshat Acharei-Kedoshim 5745)
The service of Yorn Kippur is to draw down repentance for the
whole year.
(Igrot Kodesh Admor Rabbi YorefYitzchak, uol. 1, p. 193)
168 Days of-Awe, Days of Joy
Yom Kippur is "one," it expresses oneness in the categories fre-
quently mentioned in Chasidus of time, space and spirit. Oneness in
time is Yorn Kippur being celebrated "once a year,"'4 Oneness in space
is the entrance of the High Priest into the Holy of Holies, and one-
ness in spirituahty is the lone service of the High Priest. The ''H~gh
Priest" in each person is the level of "yechidah," which is also called
"one," as stated in Tasujot) "one . . . a soul which is called 'yechid~h.""~
On the night after Yom Kippur the Rebbes of Chabad tradtion-
ally ate a festive meal (they would wash for bread rather than simply
eating "mezonot.") During the meal there was usually singing and
words ofTorah.
(Sichat Shabbat Bereishit 5746)
The day after Yom Kippur is called "Sheim Hushetn"-"G-d's
name." The four days between Yom Kippur and Sukkot are named
according to the four letters of the Tetragrammaton. On each day
one letter is revealed'and shnes, and the first day, when the first let-
ter of the name shnes, is called "Sheim Hashem. "
(Igrot Kodesh Admor Rabbi YosefYitzchak, vol. I . p. 194)
Rabbi Shalom DovBer of Lubavitch said that the repentance of
the four days between Yom Kkpur and Sukkot is with the four letters
of the Tetragrammaton of the soul.
(Introduction to Pokei'arh Iurim, p 8)
1 . Shavuot 13a. Even according to the opinion there that Yom Kippur does not atone
only for penitents--there is a special atonement that is brought about by means
of the essence of the day, that is higher then atonement through repentat~ce.The
disagreement is whether repentance is nevertheless needed to evoke this atone-
ment.
2. Hilchot Eshuvah 1:3 (Yet Rarnbatn rules that Yorn Kippur does not atone without
repentance).
3. Tanya, I ~er et Hateshuvah, ch. 1 .
4. Hosha'anot, Tehillat Hashem Sidduv, p. 326.
5. Deuteronomy 33:5 and Rashi there: "With there gathering into one band . . .
He was their King."
Yom Kippur 169
6. Shulchan Amch Admor Hazakein, Orach Chaim, beginning of ch. 607.
7. Ibid, beginning of ch. 619.
8. Ecclesiastes 13:7.
9. Leviticus 11:44.
10. Genesis 1 5 .
11. Genesis Rabbah, ch. 3,lO.
12. Ruth Rabbah, ch. 2, 3.
13. Isaiah 6:21.
14. End of Parshat Tetzaveh.
15. Menuchot 18a, entry beginning "Ad achat."
Chapter Nineteen
THE PRAYER OF THE DAY
Five Prayer Services To Pray With
Transgressors "Before G-dYou Will Be
Purified" The Order of Confession Head
and Foot For the Sin "Unwdhngly and
WAngly" "Pardon Us Forgive Us Atone
for Us" "AsYou Heard the High Priest's
Prayer" The Maftir of Jonah "Many Are
the Needs ofyour People" "Next Year in
Jerusalem"
Yom Kippur
FI VE PRAYER SERVICES
On Yom Kippur we pray five prayer services, because on this day
all five levels of the soul illumine-nefesh, wach, neshamah, chayah and
yechidah.
(Likkutei Torah, Dewshim Leyom Hakippurim 70b)
Why do we say "a1 daJat", and take permission to pray with
transgressors, only on Yom Kippur, and not on the rest of the com-
munal fasts, since the source for this practice is our Sages' saying
"Every fast that does not include Jewish transgressors is not a fast"?'
We might say that specifically on Yorn Kippur the unity of all
Jews stemming from the essence of the soul is revealed.This is allud-
ed in the reasonZ "Galbanum has a bad smell, and the verse lists it
with the spices of the incense," for incense is the hndamental ser-
vice of Yom Kippur and it needs to be "ultimately refined alluding
to the "ultimately refined" aspect of the soul, the essence of the soul.
On this level all Jews are unified and they achleve atonement.
"For on t hs day atonement wdl be made for you . . . befor
G-d you wdl be purdied."'
Our Sages say "Just as a mikveh purifies impurity, so does G-d
puriftr Israel."'The main purification is on Yorn Kippur, as indcat-
ed in the verse "Before G-d you wdl be purified," for Yom Kippur
is the fortieth of the propitious days following Rosh Chodesh Elul,
and this is analogous to a mikveh, whlch must contain at least 40
se'ah of water.
(Torat Shmuel 5630, p. 288)
The text of confession is arranged accordng to the alef-beit
("Ashamnu, bagadnu," etc.). The reason for ths is that when a per-
son sins, the sin creates a kelipah with a body and a soul. The soul is
created fiom the desire for the sin and the body from its actual per-
formance. If the sin is in thought or speech, the body of the kelbah
is created from the 1etters.When a person repents, the regret and the
uprooting of the will nullifies the soul of the kelipah; and confession
with words nullifies the body of the kelipah (for the lips' movement
is considered action). Therefore we confess by mentioning the 22
letters of the alef-beit, in order to nulMy the body of the kelipah
formed from the 22 letters of foreign thoughts and sinfid fancies.
(Derech Mitzvotecha, p. 76)
HFAD AND FOOT
Rabbi Schneur Zalman of Liadl asks in one of his &courses,
why do even the "heads" of the Jewish people say confession on Yorn
Kkpur? He gives two reasons: 1) "AU Jews are responsible for each
other."' 2) The head feels the foot more than the foot feels itself.
Yom Kbpur contains two opposing elements. 011 one hand, a
Jew is compared to an angel: dressed in white, he does not eat or
drink. On the other hand, on t hs day we say confession during every
prayer service.
There are matters that, relative to a person's current status, are as
they should be. However, when he is elevated to a higher level, when
a higher spiritual service is demanded--those matters are then con-
sidered sin.Therefore, due to the great elevation of Yorn K ~ Z I Y , aJew
feels that h s previous status (however hlgh it is) is considered sin, and
he needs to seek forgiveness and pardon for it.
C C U ~ ~ ~ ~ ~ ~ AND WILLINGLY''
"And for the sin which we conunited awnst you unwihng-
ly or wihngly."The sin is actually done unwillingly; however it is
rooted in the wdl. For every Jew was given the ability to conquer
every impediment and obstacle to Torah and spiritual service, and
only with the weakening of the will does the duress win. After a
person is involved in an inner search during the days of selichot,
Yom Kippur 175
Rosh Hashunah, the Ten Days of Repentance, and the eve of Yorn
Kippur, he reaches the understanding that the cause of the duress
is the will.
(Igrot Kodesh Admor Rabbi YorejYitzchak, vol. 2, p. 430)
One chasid explained: "I was forced to sin, but I enjoyed it. It is
like the extremely arrogant person who thought himself humble,
and who was once put against hls will at the head of the table and
p e n great honor. He, of course, enjoyed it greatly."
(Igrot Kodesh Admor Rabbi YosejYitzchak, vol. 6, p. 85)
"PARDON US, FORGIVE US, ATONE POR Us"
Mechilah means that the sin is pardoned; i.e. it does not leave a
stain. This is analogous to one who washes in an ocean: the water
rinses off the dirt, but the dirt remains in existence, although it can-
not be detected in such a large quantity of water.
Selichah and Kaparah mean that nothing at all remains of the
sin (kaparah has the root meaning of "wiping.") Moreover, the
sin itself is received willingly: deliberate sins are transformed to
merits.
(Ma'amarei Admor Hazakein Parshiot, vol. 1, p. 168)
"As You HEARD THE HIGH P R I E S T ' S PRAYER"
"AsYou heard the High Priest's prayer in the Sanctuary, hearken
also to our prayers and grant salvation." We have a wondrous grant-
ing of ability from those who arranged the prayers, ones said by
every Jew.
The Zohar explains that Jonah, who descended into the sea in a
boat, alludes to the soul, which descends to this world, and all details
of the story are explained there as they correspond to Man's spiritu-
al ser ~i ce. ~
The descent of the soul to this world is like "descent"' into the
sea during a storm, for incessant worries in thls world (and especial-
ly during the time of exlle) are compared to "many waters." In order
to cross this "sea" in peace-we need "ships," i.e. matters of Torah
and mitzvot. Even if there is sometlung missing in spiritual service-
there is nothing that stands before repentance, as explained in the
story ofJonah. Furthermore, the sea is not so terrifiying, and we can
actually refine it, elevating the sparks of G-dliness in the world and
returning them to their source, ultimately affecting the nations of the
world. Jonah, s d r l y influences the dwellers of Nineveh (who are
not Jews) to repent, including Pharoah, King of Nineveh and erst-
while King of Egypt.' This is the very same Pharoah who insolent-
ly declared to Moses, "I don't know G-c~."~
This descent into the sea is for the sake of an ascent. When a
Jew crosses the "sea" in a "boat," he arrives at the pronised shore, his
desired destination. He arrives, in other words, at a very high level
not comparable at all to his previous 0ne.A.s we find that after Jonah
came up from the sea "The word of G-d came to Jonah a second
time,"'O meaning the revelation of prophecy in a higher mode.
(Sichat Shabbat Parshat Chayei Sarah 5745)
"Many are the needs ofyour people, but their knowledge is lim-
ited." When is it that "many are the needs of Your people"?
Specifically when "their knowledge is limited."
(Torah Or 26:3)
After Ne'ilah the congregation says "Next Year in Jerusalem," for
in the Ne'ilah prayer we reach the height of arousal and yearning for
G-d. During the month of Elul and the Ten Days of Repentance
everyone is involved in seelung G-d, as in the spiritual injunctions
"seek My face,"" and "seek G-d."" The time of Ne'ilah is described
in the verse "I have found Him Who my soul love^,"'^ and one who
reaches such a high level is worthy to immedately enter the "heav-
enly Jerusalem," the spiritual one, i.e. the greatest possible perfection
in fear of Heaven ('Ymshalayim" is related to "Yirah Sha1eim"-
"perfect fear").14Therefore he is certainly ready to immedately enter
the "earthly Jerusalem," the physical one.
Yom Kippur 177
"Next year in Jerusalem" does not mean waiting till next year,
as is known. The idea is to enter Jerusalem immedately, and then,
obviously, we will be there "next year."
1. Keritut h:2.
2. Ibid.
3. Leviticus 16:30.
4. Yoma 85b.
5. Shavuot 39:9.
6.II,199b.
7. Hebrew also uses this word for embarlung on a sea journey
8. Yalkut Shimoni, Yonah, Remez 550.
9. Shemot 5:2.
10. Jonah 3:l.
11. Psalms 27:8.
12. Isaiah 55:7.
13. Song of Songs 3:4.
14. Genesis Rabbah, ch. 56, 10.
CHAPTERTWENTY
THE SERVICE
OF THE HIGH PRIEST
"He Shall Not Go At All Times Into the
Sanctuary" "He Shall Wear a Holy Linen
Tunic" Two Lots "He Placed the Incense"
"No Man Shall Be in the Tent of Meeting"
Man and Beast A Lesson and A Teaching
"So That He Would Not Sleep" "The
Mitzvah is for the High Priest" A Short
Prayer
Yom Kippur
"HE S HALLN~ G~ATAI~, 'I'IMES INTOTHE
SANCTUARY"
"And G-d spoke to Moses 4 e r the deaths of the two sons of
Aaron; who drew close to G-d and died . . . 'Speak to Aaron your brofh-
er, that he shall not go at all times into the sanctuary.""
The sons of Aaron sinned in having "ratzo," a surging, self-con-
suming impulsion towards the Divine without "shov," a counter-
movement to "ratzo," reentry into the mundane world to fulfill one's
spiritual mission. As a result of their great cleaving ("in their draw-
ing close") they achieved "klot haneferhJJ-"expiry of the soul"
("they &ed").Ths was considered sin, for even at the time of cleav-
ing and elevation a person must remember that h s place is this
world, and he must full3 the Divine mission entrusted to hlm-to
transform the world into a dwelling for G-d.
There is a special need to inspire oneself about this on Yom
K&pur. For since we are compared to angels then, and we are aloof
and removed fiom the needs of the body, it is very possible that we
would experience "ratzo" without "shov. "
When is it possible to remember the "shov" at the time of the
"ratzo"? When the "ratzo" flows from desire to Miill G-d's com-
mand, and not from a desire to enjoy attachment to G-d.Then, even
during "ratzo," one wdl not forget about the ''shov," since G-d's
desire is for "a dwelling in the lower realms."
This is the meaning of "He shall not go at all times into the
sanctuary," i.e. by the "He shall not," the "not"+ person's existence
being ndhfied (for he strives to fulfill the wdl of the Creator, not to
gain personal benefit)-"he shall go at all times to the sanctuary."
Such entrance to the sanctuary does not contradct the '?hov," the
exit. Indeed, as the High Priest departed from the sanctuary, he
prayed for physical livelihood on behalf of the Jewish people.
"Ratzo" and "shov" must go arm-in-arm. One must bring the
arousal of Yom Kippur, "ratxo," to actual deed in daily life, "shov. "
"He shall wear a holy linen ttrnic and linen breeches shall bc on
his f i s h and he shall gird Izimse!futith a linen belt and wear a linen
ttrrban. '"
The IGgh Priest would enter the innermost chamber not i n the
garments of gold, but rather in simple linen ones.
The explanation in the service of every Jew is as follows:
Service in the spiritual Temple within every Jew sometimes
requires gold garments, symbolizing the physical; and sometimes
linen garments, symbolizing the spiritual. For example, one to whom
G-d grants wealth (gold) is forbidden to settle for service of C;-d in
spiritual matters (learningTorah, prayer, and so forth), rather he must
"wear garments of gold"-ile must spend his money lavishly for
charity, and to support Torah institutions. On the other hand, he is
not 'allowed to settle for only giving charity: he must also put on gar-
ments of linen, i.e. be involved in Torah and prayer, which are spiri-
tual.
Each place requires specific garments. 'The service outside the
Holy of Holies requires garments of gold, i.e. using gold for the
needs of the Temple. However, in the Holy of Holies of the soul one
does not bring in gold; the wealthy and the poor are equal.
(Likkirtci Sichot, vol. 2, p. 4 1 I }
Each Jew "enters" his personal "Holy of Holies" on Yorn Kippur,
and he is likely to ask himself: "With what do 1 enter the inner sanc-
tuary, when I lack beautiful garments (ofTorah and prayer)?
The answer is that entry into the Holy of Holies requires not
beautiful golden garments, but rather clean linen garments, a clean
and pure heart and a pure ~niud. One acquires these by gwng to the
mikveh on the eve of Yom Kipptir, which rinses off the stains of the
whole year.
(Likkutci Sichot, vol. 2, p. 4 I I )
Yom Kippur 183
"And Aaron shall cast lots on the two goats, one for G d and one
fnr Azazei l . "'
A question may be asked: after the spiritual service of the month
of Elul, the days of Selichot, Rosh Hashanah, the Ten Days of
Repentance and the eve of Yom Kkpur, certainly everyone is on the
level of a tzaddik, and how is it fitting that on this day one lot is still
not for G-d?
One explanation is that in the Messianic era, when the world is
sanctified and purified, there will be no hrther need for the spiritu-
al service of "turn from evil," and the negative commandments will
be in the mode of "turn from evil" as they are in the Torah itself. In
the Torah there is no place for evil in the simple sense; there is only
the advantage of "turn from ed, " the conversion of evil itself to
good. As our Sages state,"deliberate sins are converted into merits.'"
The loftiness of these "merits" is visible also in the fact that the neg-
ative commandments outnumber the positive ones. Even here, the
two lots are similar to the future status of positive and negative
commandments, namely two paths in the realm of holiness itself.
(Sichat Erev Yorn Kippur 5746)
"HE PLACED THE ~JCENSE" (I)
"And he p l md the incense on t hej re before G-d."'
The incense of Yorn Kippur is not like the ordinary incense
offered during the year.
Generally, offering the incense affects extremely low levels, as
explained in the ZohaP that it removes the filth of the evil inclina-
tion.
The inclusion in the incense of spices not fit for human con-
sumption (unhke the other offerings) also testifies to this, as does the
unpleasant odor of the spice called galbanurn.'
While the ordinary incense represents, thus, the removal and
nulhfication of evil, the incense of Yom Kippur represents its trans-
formation to good. Thls transformation is through the unlimited
power of repentance, through which one reaches a level higher
beyond all limitation, transforming deliberate sins into merits.
Therefore '(ma'ale ashan''-a smoke-raising herb--was a basic
requirement of the incense of Yorn Kippur,' representing an elevation
to such a level.
It is now clear why the limit-transcending service of offering
incense took place in the Holy of Holies, for there the quahty of
infinity was revealed, as our sages say, "the space occupied by the Ark
was not included in the measurement""i.c. its spatial dimensions
paradoxically did not take up the surounding space).
On Yom Kippur the High Priest entered the Holy of Holies to
offer incense as an emmisary for every Jew. Ths service still exists in
a spiritual sense even today, in the time of exlle, for "we will render
the prayer of our lips in place of the sacrifice of bull~cks."'~ On the
contrary, in the time of exlle there is a special added superiority, for
every Jew is himself a "High Priest"; he hmself"enters" "the Holy
of Holies" and "offers incense."
(Sichat Erev Yom Hakippurim 5743)
"AND NO MAN SHALL BE INTHETENT OF
MEETING)'
"No man shall be in the tent of meeting when he goes to make
atonement in the sanctuary until his exit. "'I
The phrase "No man" refers even to those described as having
"the faces of men,"" that is, angels.The entry of the High Priest (act-
ing as an ernisary for the whole community) expressed the natural
unity of all Israel with G-d, a unity in which "strangers," even angels,
have no place.
When the Rambam totals up all the offerings offered on Yorn
Kippur, he writes: "All the animals offered on Yom Kippur total 15.""
The Rambam is precise in writing "all the animals" and not "all the
sacrifices." Of Yom Kippur it is said "before G-d you will be puri-
fied,"I4 and "before G-d" means the beginning and innermost part of
Yom Kippur 185
the name Havayah, the letters yud-hei, having the numerical value of
15. Thls high level there is drawn down to a very low level-"mi-
ma1s"-for everything which is very high descends very low.
This accords with the scriptural phrasing "Man and beast you
save, G-d,"I5 which is interpreted as follows: since salvation comes
from the name Havayah, hgher than understanding and compre-
hension, it is drawn down into men and beasts equally.
(Sichat Erw Yom Kippur 5746)
A LESSON AND A TEACHING
"Since there was a possibility during the Second Temple period that
the High Priest was inclined to heresy, they would make him swear on
the eve of Yom Kippur and say to him . . . ' We impose an oath on
you . . . that you will not change anything that we have told you' . . .
and they would depart and weep, since they suspected one whose deeds
were unknown, and perhaps he did not harbor anything unworthy in his
heart. "I6
The Elders of the Temple would "depart and weep," even
though they based their inquiry on the Torah, for having to suspect
a Jew pained them and wounded them to tears.
Consider: it is Era, Yom Kippur, when everybody is occupied in
preparing for the holy day, and the Elders of the Temple are engaged
in the last preparations for the service; and after fiElling a Torah
obligation, they "depart and weep" for having suspected a Jew!
If we need to be taught the lengths that a Jew should go for
Ahavat Yisrael, we need look no further than this halachah.
(Sichat Shabbat Parshat Bereishit 5745)
"Every night of Yom Ihppur the High Priest would sit and
expound $he was a Torah scholar, and i f he was a Torah student, they
would expound to him . . . so that he would not sleep. "I7
Besides physical sleep, there is also spiritual sleep. Spiritual sleep
is the attempt to rise above worldy matters and withdraw h m
them, just as during sleep the soul withdraws from the body and
ascends on High. Guardlng the High Priest from sleep means that if
they see an ascetic impulse in hlm they remind him that asceticism
is not the way, for the Creator demands involvenlent in wordly mat-
ters to puri6 them and elevate them, not withdrawal.
(Likkutei Sichot, tjol. 2, p. 650)
"THE ~ ~ " Z V A H IS FOR THE HIGH PRIEST''
"The whole process of ofi2ring the 'firnid sacrifices and the
Musaf sacrifices of this day would be perforn~ed by the High
Priest.""
On Yom Kippur the High Priest even offered the Tarnid sacrifice,
which was a constant and ordrnary service in the Temple.
Thls represents the following in an individual's spiritual service:
"Karban'-"sacrificeH-is related to the word "kiruvl'--"drawng
close"--i.e. to G-d. Every method, then, that a Jew employs to
acheve closeness to G-d is in a nlode of offering sacrifices- "hakra-
vat hakarban. " Yom Kippur accon~plishes that ever1 a person's ordinary
and constant activities stem from the "High Priest" of the soul, the
level of "yechidah. "
(Sichat Era, Yom Kippur 5 74 6)
"And he would offer a short prayer there in the Sanctuary, after
he lefi the Holy of Holies in order not to worry the people that per-
haps he died in the Sanctuary."'"
There is, however, another reason for the brevity of the High
Priest's prayer:
The service of the J31gh Priest in the Holy of Holies represent-
ed the pinnacle of cleaving and elevation, in all of the three cate-
gories of "world,""year" and "soul": the place was the most holy, the
time was the most holy, and so was the person. On such a high level
of attachment to the Divine there was no need for a prolonged
prayer, and a short one sufficed.
1. Leviticus lh:1,2.
2. Ibid 4.
Yom Kippur
3. Ibid 8.
4. Yoma 86a.
5. Leviticus 16:13.
6. Zohar Chadash, Shir Hashirrm.
7. Keritiut 6b.
8. See Rambam Hilchot Avodat Yowl Hakippurim 5:22.
9. Yoma 21a.
10. Hosea 143.
1 1 . Leviticus 16:17.
12. Talmud Yerushalmi Yoma 1:s.
13. Rambam,ibid. 1:l.
15. Psalms 36:7.
16. Rambam, ibid. 1:7.
17. Ibid. 1:8.
18. Ib'id.2:l.
19. Ibid. 4:l.
t
CHAPTER TWENTY ONE
STORIES
People of the Fields Two Types of (YAl
Cheit" Sweat Like Water "I Wdl Not
Weep . . ." "My Soul Thrsts" "I Looked
For Father" The Power of Simplicity Self-
Sacrifice * Quite at Ease * This is Education *
No Doubt He Danced All Night "What
Now?" "The Rebbe Wears Himself Out for
You" "You Sin and Confess on Me?!"
When Fasting is Forbidden "What Are You
Saying?" "Another Holiday?!" Question
and Answer
Yom Kippur
PEOPLE OF THE FIELDS
One of the students of the Ba'al Shem Tov once travelled to h s
Rebbe for Yom Kippur. On Erev Yom Kippur, since he &d not get to
buy hay for the horses the day before, and they had not eaten the
whole previous day, they needed to stand outside the city in the for-
est to graze. In the middle of all this the Chasid sat down to rest a bit
and fell asleep, and when he got up he saw that the stars had already
come out. Since he was a parsah &stant from the city, the Chasid was
forced to stay outside the city and to observe Yom Kippur there.
The Chasid was greatly distressed about this, and he prayed in a
heartbroken manner.
On Motza'ei Yom Kippur the Chasid travelled to the city to the
Ba'al Shem Tov, who received h m with a srmling countenance and
great joy, and said to hlm: "You should know that your prayers ele-
vated all the prayers of the 'people of the fields."'
(Keter Shem Tov, ch. 3 17)
When Rabbi Menachem Mendel of Lubavitch, the Tzemach
Tzedek, was ten years old, he once left the Synagogue for a while,
and when he returned he found that someone had taken his mach-
zor. One of the Chasidim said to him: "Come, we will say 'al cheit'
together in my machzor. " The child answered: "Your 'a1 cheit' is not
like my 'a1 cheit."'
When these words reached Rabbi Schneur Zalman of Liah, he
placed h s head on his hand (indicating deep thought) and said: "Yes,
one cannot equate the two 'a1 rheit's; h s 'a1 cheit' is analogous to
"verhiteita" ("you shall purify").'
(S@r Hasichot 5705, p. 22)
SWEAT LWE WATER
Once, on Yom Kippur between Mwaf and Miruhah, Rabbi
DovBer of Lubavitch sat in his shtreimel (fur hat) deep in thought.
From his tremendous mental exertion the top of his shtreimel became
soaked with sweat.
(Sefer Hasichot 5 6 9 6, p. 303)
CCI WILL, NOT WEEP . . ."
In Lubavitch there was a cantor named Reb Iser. He had his
own special cantillation for the prayers of the Days of Awe, and par-
ticularly in the prayer of the Avodah of Yom K$pur he had a melody
for "kor'im" that accordmg to tradition was sung in the Temple.
When Reb Iser sang "kor'im" there was not a dry eye in the whole
synagogue.
During "kor'im" Rabbi Shmuel of Lubavitch would help with
the singing, sometimes vocally and sometimes with h s hands, fol-
lowing the strains of the melody.
One of the people who lived in Lubavitch was a sturdy fellow,
who once said, "1 will show you that I won't cry when Iser says
"kor'irn"! That Yom Kippur he came to the synagogue at the time of
Musaf: When Reb Iser began to sing "and the Kohanim" with great
passion, the man began to sob, untd he had to hold on to the wash
basin to avoid f&ng down.
Rabbi Shalom DovBer of Lubavitch sald about this: "The pas-
sion of the congregants came mainly from Father's concentration
(Rabbi Shmuel of Lubavitch), not from Reb Iser's singing. However,
the singing was also necessary."
(Sger Hasichot 5704, p 26)
"MY SOUL THIRSTS''
Once in Lubavitch during the recitation of "Seder Ha'avodalz"
on Yom Kippur there was thunder and lightning, and fire broke out
in the town. In the synagogue there was panic, for they &d not know
where the fire was, and because of the smoke and fire visible outside,
it seemed as if the synagogue itself had caught fire.
Nearly all the worshippers ran to the outside, and only those
remained who stood next to Rabbi Shmuel of Lubavitch, for they
saw that the Rebbe remained in his place. In the women's section,
because of the panicked evacuation, a wornan fell and broke her leg.
Yom Kippur 193
Reb Iser the cantor, however, because of his great excitement in
saying the Avodah, remained oblivious to the whole event, and he
continued chanting and prostrating without interrupting at all.
"I LOOKED FOR FATHER''
On Yom Kkpur 5644 (1884) Rabbi Shalom DovBer of
Lubavitch prayed at great length, contrary to hls usual custom.When
the Rebbe was asked about this, he explained: "Every year I used to
pray together with Father (Rabbi Shmuel of Lubavitch) out of the
same siddur, and this was easy; however this year I had to go and look
for Father, and this took time (Rabbi Shmuel of Lubavitch had
passed away in 5643 (1883)).
Once during the Ne'ilah prayer the Ba'al Shem Tov cried and
entreated more than usual.The disciples understood that there was a
great prosecution Above and the situation was grave, and they also
intensified their prayers and crylng. When the rest of the congrega-
tion saw ths, their hearts were shattered and they also joined the
impassioned supplication.
There was a young man there from a vdlage, who had come for
the Days of Awe to the Ba'al Shem Tov's synagogue. He was com-
pletely uneducated and dhterate, and he stood the whole time look-
ing at the face of the cantor without saylng anythmg. As a village
dweller he knew the sounds made by all the different farm animals,
and he especially esteemed the rooster's crowing. When he heard the
weeping and the outcries, his heart was also shattered and he cried
out loudly, "Cock-a-doodle-do! G-d, have mercy!"
The worshppers in the synagogue were confused to hear a
voice crowing like a rooster, and a few of them scolded hlm to quiet
him down and would have thrown him out if he had not protested,
"I am also a Jew."The conhsion was pierced by the voice of the
Ba'al ShemTov followed by the disciples as they hurried to finish the
Ne'ilah prayer.The face of the Ba'al ShemTov shone, and with a spe-
cial melody the repetition of the Arnidah commenced for the NeJilah
prayer.
As E m Kkpur ended the Ba'al Shem Tov related to his disciples
that there had been an accusation leveled in Heaven, with the pros-
ecution seelung to have a particular community sentenced to
destruction. As he aroused Divine mercy on the community, a great
prosecution was aroused against h m for encouraging Jews to settle
in vdlages and out-of-the-way places where they were likely to be
influenced by their Gentile neighbors.When he began to examine
the behavior of the vdlage dwellers, he saw that the situation was
very grave. However, suddenly the sound of the call of the village
dweller was heard in Heaven, and its sincerity brought great pleasure
Above, nulhfying all the prosecutions.
(&rot Kodesh Admor Rabbi Yos$Yitzchak, vol. 4, p. 3 14)
SELF-SACRIFICE
Once, in the middle of the prayer of Yom Kkpur, Rabbi Schneur
Zalman of Liadi took his tallit off and went to a house at the edge
of Liozna. A woman had given birth there and had been left alone
when everyone went to the synagogue. The Alter Rebbe attended
to her vital needs. Rabbi Yosef Yitzchak of Lubavitch commented
that here we see the self-sacrifice of the Alter Rebbe, how he pulled
himself away from attachment to G-dliness and descended to do a
Jew a physical favor.
(Sichat 19 Kislw 5720)
Qurm AT EASE
In the year 5649 (1889) Rabbi Shalom DovBer of Lubavitch
travelled to Cologne because of his health, and there he observed the
Days of Awe. The Rebbe related afterwards, that in Cologne they
began to pray on Rosh Hashanah at a quarter to six in the morning,
finishing at two in the afternoon, and on Yotn Kippur from early in
the morning until evening, they were occupied in praylng and say-
ing psalms.
That year was a leap-year, and in general the Rebbe felt a cer-
tain &scornfort during such years. However, this year, since he spent
Rosh Hashanah and Yom Kippur among Jews who occupied them-
Yom Kippur 195
selves saying hymns and praises from simple faith, he was more at
ease.
Rabbi YosefYitzchak of Lubavitch related: when I was seven
years old, my father (Rabbi Shalom DovBer of Lubavitch) said to me
on the eve of Yom Kt$pur: "In the evening and all night it is forbid-
den for you to eat. Tomorrow in the morning untd noon you do
not need to eat. From then on it depends on your will." My father
explained to me the gravity of eating on Yovn Kippur, and conclud-
ed: "If you want to eat, do not ask anybody, only come to me. I have
prepared food, water, and juice for you. If I am in the middle of the
Amidalz prayer, wait for me; just be careful not to ask for food from
anyone else."That year I completed the fast for the first time in my
life, and the year after that ~t was already an easy matter.
No DOUBT
At the end of the prayer of Yom Kippur Rabbi LeviYitzchak of
Berditchev once announced: "It is known that when in doubt if a
blessing is required, one follows the lenient ruling and refrains from
reciting it, and since G-d explicitly ruled in hls Torah to recite the
blessing with His name included ' l n g who forgives and pardons
our iniquities and the iniquities of hls people the House of Israel'
there is no possibhty of even the merest ghmmer of a doubt."
(&rot Kodesh, vol. 14, p. 34)
Once in a small town, the Jews got up early to pray the morn-
ing prayer on the morning after Yom Kippur and they found a Chasid,
one of the Polish Chasidim, dancing around the lectern and singing
the melody of the "Song of Gloryw-"I shall compose pleasant
psalms and weave hymns, because for you my soul pines."They real-
ized that he was so lost in hls singing and dancing that he had danced
all night, forgetting completely that he was s d fasting.
(From Sichat Lei1 Simchat Torah 5722)
Rabbi YosefYitzchak of Lubavitch once went in to his father
(Rabbi Shalom DovBer of Lubavitch) after Yom Kippur and asked
"What now?" His father answered, "Now, especially, we must
repent."
From the great loftiness of Yorn Kippur, when every Jew is on an
extremely high level, repentance is demanded of us also in connec-
tion with such matters that previously were not considered sin at all,
and therefore on the day after ki~m Kkpur "We must especially
repent."
(Sichat Shabbat Parshat Ha'azinu 5742)
"THEi &BBE WEARS HIMSELF OUT FOR YOU"
Once on Yom Kkptlr, the assistant of Rabbi DovBer of
Lubavitch brought out the Rebbe's shrt. It was totally soaked, as if
it had just been removed froril water (he held the shirt by its edge
with hls nails, in order not to violate the prohbition of wringing).
One of the Chasidim said, "See, Chasidim, how the Rebbe wears
himself out for you!" Because of profbse sweating the Rebbe was
forced to change h s shrt during the day two or three times.
"You SIN AND CONFESS ON ME?!"
When Rabbi Shmuel of Lubavitch was a chdd, in the prayer of
Yom Kkpur, when the congegation said "For the sin" an older Chasid
standng behnd h m rested h s rnachzor on h m for comfort. The
child said to h m "You sin and then you say 'For the sin' on me?!"
WHEN FASTING IS FORBIDDEN
At the end of his life the Gaorl and Chasid Reb Avraham from
Zembin fell deathly ill, and the doctor forbade h m to fast on Yorn
Kir,pur. When the mashpia Reb Gronem visited him, Reb Avraham
asked him, "The doctor understanch illness, but does he have any feel
for Yorn Kippur? However, you do understand Yotn Kkpur, and you
Yom Kippur 197
also know the doctor's orders. Tell me, then, do I have to obey the
doctor?"
Reb Gronem answered, "Doesn't the same Torah that obligates
one to fast on Yom Kkpur say that a sick person does not fast? This
also ful6Us the Divine wd. We know, too, that the Maggid of
Mezeritch did not fast on Yom Kippur a number of times."
Reb Avraham accepted this and &d not fast. He said that this
was h s punishment, for when he was a Rav he would be stringent
on halachic queries about Yom Kippur, and he resolved that if he mer-
ited to remain among the living, he would no longer be so strict
about such questions.
However, he did not arise from his sick bed, and on Chol
Hamo'eid Sukkot he passed away.
The following is a translation of the words of a song of the
Chabad Chasidim in Nevil (most ofwhich is inYiddish with scattered
words in Russian):
When Rabbi Levi Yitzchak of Berditchev says on the night of
M)m Kippur "For the sin that we sinned," they ask him Above,
"Before whom?"
He answers "Before You."
They ask again, "With what?"
He answers, "With the evil inclination."
They reply to him from Above, "What are you tallung about. . .?"
However when we, simple Jews, confess on the night of Yom
Kippur and say "And for the sin that we sinned," they ask us from
Above, "Before whon~?"
And we answer, "BeforeYou."
And they ask again, "With what?"
And we answer, "Knowingly or not knowingly."
They reply from Above, "Everything is revealed and known . . ."
When Rabbi LeviYitzchak of Berditchev asks on the night of
Ern Kippur, "For them all, 0 G-d of forgiveness," they ask "What do
you want?"
He answers: "Pardon us, Corglve us, Atone for us . "
They answer, "There isn't anything to forgive . . ."
However, when we, sdy, "And for then1 all, 0 G-d of Itbrglve-
ness," they ask, "What do you mnl , Yiddcluclz",i
We answer, "Forg~ve us, pardon us, atone fbr us . . ."
'They say to us from Abovt., " Wrut untd tomorrow and we'll we
(and In the meantime fist anci confi~ss).
"
Keb Kefael Nachman Kahan related in h ~ s rneil-roirs:
In a labor canlp In the Soviet Union 1 h ~ d lo appear before a.1
officer of the G.P.U. on korn k' t p~~ur After I ~li5wered 111s qucsuons
he presented the form to me for my signature. I sad to him: "Today
u n Jcwlsh hohday, M)wl Qpiir, and we are forbidden to wrlte "
The face of the officer turncd as red 2% ' 1 beet, and hc yeilcd at
me, "Did you come here to introcfuc e rcllgous matters? We do not
have such thlngs here!"
I did not answer anytiung, ,lnd I &d not agn. Afterwards the
officer informed me that I t o rtlpcjrc to him cvery day t?)r five
ctty5, and he let tile go. ' rhe comlng dppearancc kll, of course, on
Sukkot. When my turn calile tir algn, 1 sdld to the officer,"Tuday 1s '1
11oliday."
'Thls tlnie the officer went w~l d w~ t h Anger. Hc bellowed,"What
I\ this? Another holiday!~Yoii came here to celebrate3You are a pris-
oner!"
I4c put ine into solihry confillement. After a number of hours,
the officer brought me back cliit, and hc asked me when I would be
permitted to sign. I told h ~ l n the follow~ng night, after the stars came
out, and he ordered me to report to hinl at his house.
When the holiday ended I went to hni . PIe sad to me: "Don't
1 have to do my duty? Now you do the same and follow orders.Vlhy
dre you so stubborn?"
I explained t o hlin that a Jew 1% forbidden to profane Stlabbat and
hohdays unless in a hfc-~hreatciung s i t ~ ~ ~ t l o i ~
Yom Kippur 199
After a long talk he said to me: "Pronise me that t hs d not
happen again."
I promised h m and thought to niyself: "It is permitted to
promise. . . ."
Reb Mendel Futerfas related:
Once I was imprisoned in the Soviet Union on the night of Kol
Nidrei, and observed the entire Yom Kipptrr wi t hn the walls of my
cell. For the evening and morning prayers I succeeded somehow in
saying the prayers by heart. However, I only remembered a small part
of the liturgical poems of Musafwith d~fficulty, and it happened that
I remembered "All are true believers." In the middle of reciting it, I
was given pause by the thought "Is it really true that ' all are true
believers'? What of the evil cornmurust regime? And the members of
the 'Jewish section' of the party who actively uproot Torah: should
they be called 'believers'?"
Two weeks later they transferred me to a concentration camp, and
there they squeezed me into a hall, where about sixty beds were
crammed in tiers on the surrounding walls. All the criminal offenders
snatched the best places, and I was pushed into a corner. I tried to hide
from these hoodlums, and since ~t was Shabhat night, I closed my eyes
and immersed myself in the Shabbat prayers. After several minutes a mus-
tached Uzbek with a powehl physique and a scarred face approached
nie and asked, "You are praying now, aren't you?" I nodded.
"You should know that I an1 also a Jew! This year, for the first
time in my life I fasted on Yom Kippur in prison, and I even prayed!
Actually I don't know a word of Hebrew, for even my father received
a communist education, and I I d not see a trace of J uhs m in my
father's house; however, my grandfather taught me in my childhood
to say Modeh Ani. Believe me, Mendel, I fasted all day, with my lips
murmuring constantly: 'Modch arzi . . . modeh ani . . ."'
" Ths was an answer from Heaven," concluded Reb Mende1,"to
nly question concerning "All are true believers."
NOTES
1. Exodus 29:3h.
CHAPTERTWENTY~o
'You SHALL DWELL IN
SWOT SEVEN DAYS"
A Special Mitzvah "So That Your
Descendants Will Know" Fixed and
Temporary Automatic Service Sukkot and
the Days ofAwe Sukkah, Lttlav, and the Joy
of the Holiday Stream and Rain Sukkah
Poverty A Greater Preciousness "His
Right Hand Embraces Me" "From Ramses
Towards Sukkot" Allusions in the Laws of a
Sukkah Aphorisms
The mitzvah of sukkah is unique, for it completely surrounds a
person, fiom the soles of hls feet to his head, encompassing all his
garments, including his shoes. Moreover, every action performed in
a sukkah (eating, sleeping, etc.) is a mitzvah.
This teaches that a person can serve h s Creator not just through
study or prayer, but even in his mundane physical activities, affirm-
ing the principle "In all your ways know Him."' If a person truly
desires, he will reahze that such service is not only possible, but even
easy, as our Sages say, that sukkah is an "easy rnit~vah."~
"So THAT YOUR DESCENDANTS WIIL KNOW"
Life in this world is like a sukkah: it is a "temporary dwelhng,"
for the descent of the soul into the body is for a limited time. One
dwells in a sukkah for "seven days," paralleling the statement in
Psalms that "the days of his life are seventy year^."^
One of the main principles of dwelhng in a sukkah is "so that
your descendants wdl knod"' We must all know and constantly
remember that Me on earth is temporay, a "sukkah."
(Sejeer Hama'amarim Kuntreisim, vol. 1, p 82)
FIXED AND TJ~MPORARY
There are two contradctary elements in a sukkah. On one hand,
a sukkah is by definition a temporary dwehng, as our Sages say, "For
seven days go out of your permanent dwelling and dwell in a tem-
porary On the other hand,"For seven days a person makes hls
sukkah his permanent dwelling and his house his temporary one."'
Ths world is a "sukkah," a temporary dwehng, only a
"vestibule" to the next world. A person must recogmze that earthly
matters in and of themselves are only temporary. However, when
worldly matters are not granted importance and a person uses them
only for the sake of Heaven, he makes this "sukkah" an abode for
Divinity. The world and everything in it is converted to a "perma-
nent dwelling" for G-d.
Three requirements are &cussed about the materials for the
sechuch (the sukkah covering): that they grow from the earth orig-
nally, that they are no longer connected to the earth when used, and
that they cannot become ritually impure.' One of the later authori-
ties inquires:' do these con&tions qualifjr the sechuch or dsqualifjr it?
i.e., either the qualification of the sechuch depends on these con&-
tions, or the disqualification comes from their absence. He proves
from Rashi's wordng that the former is correct.
Thus, it is not enough that sechach contains nothmg disquahfjr-
ing; there must be positive quahfjmg concitions. This principle also
applies to incividual spiritual service:
A person, too, may be free of "disqualifications" but lack "qual-
ifications." He may be one who from earliest youth soaked up Torah
and piety, and is therefore free of "d~squalifications." He may, how-
ever, still lack "qualifications" in that his achievements are not the
product of effort, but rather "autornatic."This type of sechach is "dis-
qualified," for without labor an atmnnlent lacks true value.
Moreover, even one who reaches a certain level is not allowed
to rest content; rather he must labor to achieve more. Failing this, h s
present level is considered "automatic," since he does not now have
to labor for it.
(Sichat Simchat Beit Hasho'eivah 5714)
S U K K ~ C ~ ~ AND THE DAYS OF AWE
Chasidus expllns that all the spiritual light and revelation of the
Days ofAwe drawn down in a mode of awe and reverence is drawn
down again on Sukkot, but this time in joy and exuberance.
The following points testifjr to the underlying similarity
between the two festvals:
1) On Rosh Hashanah we blow 60 tekiot, 20 shwarim, and 20
t mot ; This corresponds to the three letters of the word 'kechach,"
which have the numerical value of 60,20, and 20 again."
2) The seven days between Rosh Hashanah and Yom Kippur form
a complete week, whch provides strength and ability for spiritual
Sukkot 207
service for all the days of the week of the coming year," parallel to
the seven days of Sukkot, which correspondtngly elicit joy.
3) One of the three main services of Yom Kippur is the cloud of
incense in the Holy of Holies, corresponding to the clouds of glory
of the ~i l derness, ' ~ for whch the sukkah is a memorial.
There are three types of attachment of the soul to G-d:13
1) The bond formed by the performance of a mitzvah. 2) The
hgher bond of repentance. 3) The "essential" bond, even higher than
repentance, expressed in the coronation of the IGng.
Generally, these three types correspond to the three holidays of
Tishrei: Rosh Hashanah is the Ing' s coronation, Yom Ki p ur is a day
of repentance, and on Sukkot the Jews are busy with mi t z ~ot , ' ~ as the
holiday's name indcates.
More specifically, these three types of attachment-fulfilling
mitzvot, repentance, and coronation--re present in Sukkot itself.
Mitzvot: this is expressed in the joy of the holiday, which is the
joy of a mitzvah, evoked by the knowledge that a mitzvah links the
individual with G-d.
Repentance: our sages say that we are commanded in the mitz-
vah of lulav so that "all should know that you were vindicated in the
judgement" (on Yom Kippur).15 The repentance and atonement of
Yom Kippur are thus revealed on Sukkot.
Coronation: at the coronation all are equal in their subservience
to the I n g , the high minister and the man of the crowd ahke.16Thls
quahty is present also on Sukkot, as our Sages say, ''All Israel is wor-
thy to dwell together in one sukkah.""
STREAMAND RAIN
The sukkah is described as a "cover from stream and rain."'"
Rabbi LeviYitzchak Schneerson, the Rebbe's father, said about
ths: there are 248 positive mitzvot. The word "zerem'l-"stream"-
has the same letters as the number 247, alluding to the principle of
not doing less than required in a mitzvah." Conversely, "matar'-
"rainu-has the same letters as the number 249, corresponding to
the principle of "do not add."The mitzvah of sukkah thus shelters a
person from both "do not subtract" and "do not add."
(Sichat Simchat Beit HaSho'eivah 5714)
In the Zohar there is a special exhortation to invite the poor to
the s ~ k k a h . ~ One might say that this also refers to one who is "poor"
in the mitzvah of sukkah, that is, lacking its hlfillment. It is a mitzvah
to welcome such a "poor" person to the sukkah and introduce h m
to this lofty mitzvah.
(Sichat 13 Tishrei 573 7)
A person's love for h s fellow motivated by logcal reasons is an
or penimi-an inner light. When a powerfd love is evoked from the
depths of the heart, a super-rational love, ths is the mode of rnakif
("surrounding"). This love surrounds the penimi love, so that it wd
never be replaced by other loves.
The sukkah also represents G-d's great love for the Jewish peo-
ple, a makiflove. And even though the main makif mode is for the
soul, the body also requires it, and therefore the mitzvah is specifical-
ly to sit in the sukkah.
This is the reason that Simchat Beit Hasho'eivah in Temple times
was celebrated so joyously-the revelation of G-dS love elicits a cor-
respondng love in a Jew
(Ma'amarei Admor Hazakein Haketzarim, p. 5 15)
"HIS RIGHT HAND EMBRACES ME"
The mitzvah of sukkalz is described in the phrase "His right hand
embraces me." Just as a person embraces h s friend from great love,
not letting h m separate from the embrace, similarly on Sukkot, the
serhach and the four walls represent embracing and closeness to G-d,
surroundng and encon~passing a person from every side, not allow-
ing him to become separate.
(Likkutei Torah, Llenuhim Lerukkot 79'2)
"They journeyed from Rarnses toward S~kkot."~' The word
"Ramses" means that the evil has already melted and become nulli-
fied (the "m'ses" in "Rarnses" is from "kehamas donag"-"as wax
melts"), for the Jews had already left the limitations (meitzarim) and
boundaries of Egypt (Mitzraim).
After the evil became nuhfied, G-d immedately caused them
to dwell in a sukkah ("In sukkot I caused to dwell the Children of
Israel when I brought them out of Egypt")." Ths is analogous to
the two steps taken upon the birth of a baby: first he is bathed and
washed (leaving Egypt), and then he is wrapped h m in clean linen,
to guard him from dirt from the outside, and also to straighten h s
limbs and strengthen them (dwehng in sukkot).
ALLUSIONS IN THE LAWS OF A SUKKAH
''A ~~ WHOSE SHADE DOES NOT MCEED
ITS SUN IS DISQUALIFIED."
"Its sun" alludes to attachment to G-d motivated by feeling: a
person feels the warmth of G-dS love, and therefore intensifies his
attachment. "Its shade," on the other hand, alludes to a higher attach-
ment, stemming from self-nuhfication-the intensity of a person's
nulhfication to G-d results in connecting and cleaves to Wm.
These two categories of attachment parallel the offering of sac-
rifices and incense. A "karban"--"sacrifice"-(derived from
l~kim~~' -"clo~ene~~") represents attachment motivated by feeling;
and "ketoret"-"incense"-whose root meaning is "connection" (as
in "with one binding-ketirah-I am bound to you"), alludes to a
higher attachment, from self-nuhfication. Since a sukkah is a remem-
brance of the clouds of glory, linked to the cloud of incense of Ern
Kippur, shade, not sun, is its dominant quality.
(Torat Shmuel, Yonati 5640, p. 56)
210 Days of'Awe, Days of Joy
A SuraAH HIGHER THAN 20 CUBITS IS
DISQUALIFIED.
Of the sukkah it is said"' "so that your descendants d know,"
referring to knowledge of the Creator, which must be with all ten
powers of the &vine soul. These must be joined with the ten pow-
ers of the animal soul ("knowledge" also llieans "connection," ns in
"Adam knew Eve"), for the divine soul's mission is to influence the
aninial soul, refining and elevating it.Therefore a sukkah's n~aximum
height is 2 0 cubits, alluding to the combination of the ten divine
soul powers and the ten animal soul po\vers.
The sukkah wall represents the'rorah concept of a "fence," a self-
imposed limitation designed to protect a specific observance. One
must make "fences," whether in fulfillment of mitrvot, in setting
times for Torah, or in corrcction of character traits. We begn with
the walls in constructing a srrkkalz, for spiritual service begins with
maklng "fences."
It is custonlary to niake the walls as soon as Yorri Kippur ends, for
on Rosh Hashanah and Yom Kippur every person is inspired and
resolves to become stronger in the service of G-d, and from this
"material" we build the "walls."
The walls must also withstand any normal wind.This means that
after we return to daily life in the month of Cheshvan, we stumble
upon a "commonly occuring wind," i.e. the "wind" of involvement
in worldly matters. Even then, we rnust not let this nullrfl the above-
mentioned "fences."
APHORISMS
The Ba'al Shem Tov said, "My 'sukkatz decorations' are simple
Jews who serve G-d with acceptance of the heavenly yoke. Thc
Divine joy they bring about mirrors their joy in doing a mitzvah,
whlch stems from sinlple faith."
(Si~pplernents to Keter Shem Tov, p. 112)
In every sukkah a glrn~mer shines of the sukkah of the Messianic
era.
(S&r Hasichot .5705, p 45)
Sukkot 21 1
When a Jew sets up the walls of the sukkah, the walls of the
heavenly sukkah are also set up. When he covers it, the heavenly
sukkah is covered. When he sits in the sukkah, all the lights and rev-
elations are drawn into the heavenly sukkah.
1. Proverbs 3:6.
2. Avodah Zarall 3:l.
3. Psalms 9:lO.
4. Leviticus 23:43.
5. Sukkali 2:l.
6. Ibid 28:2.
7. Ibid 11:l. Rashi there 92.
8. See Marcheshet, vol. 1, ch. 17.
9. Sukkah 19:l (One does not sleep under a gap less than 3 hand-breaths, even
though it has the law of "labud").
10. Pri Eitz Chaim, Sha'ar Hasukkot, end.
1 1. See above Ten Days of Repentance, ch. 1 :"Seek G-d When He is to be Found."
12. Ateret Rosh, Sha'ar Yom Hakippuritn 36:l.
13. See above, Rosli Hashanah, ch. 1: "Proclaim Me IGng OverYou."
14. See Leviticus Rabbah, ch. 30.7.
15. Tanchuma, Emor 18.
16. The reason (that in the coronation of the King all are equal) is that this service
sterns h m all Jews being essentially one with G-d, and just as it is impossible
to distinguish between Jews and G-d, one does not distinguish between one Jew
and another in the nianner of the bonrlmg; all Jews are as one essence without
distinctions.
17. Sukkah 27:2.
18. Isaiah 4:6.
19. Deuterononly 4:2.
20. 111, 103b.
21. Nunibers 335.
23. Ibid.
CHAPTERTWENTYTHREE
"AND YOU SHALL TAKE
FOR YOURSELVES ON THE
FIRST DAY"
"You Shall Take for Yourself" "One
Bundle" Unity in the Four Species The
Advantage of the Wdlow "You Are Talung
Me" Perfect T k n g Concerning the
Talung of the Lulav Palm Leaves "Long
Enough to Wave" Lulav: Lo Leiv
Sukkot
"You SHALL TAKE FOR YOURSELF"
Chasidus explains1 that the mitzvah of taking the four species is
an extension of the mitzvah of sukkah (as demonstrated by the fact
that the preferred place to take the four kinds is the ~ukkah).~ To
explain, the sukkah surrounds a person from the outside, constituting
an or mak$ an encompassing light. By "talung" the four species, as in
"you shall take,"3 this light is drawn down inwardly; it becomes "for
yourself."Therefore we draw the four species to the heart, for "the
heart's influence spreads out in all d~rections"~-to all limbs of the
body, including the seat of the intellect in the head.
Specifically in this way the spiritual concept of the sukkuh-the
revelation of the makereaches its most perfect state. Spiritual ser-
vice with the inner powers is limited and measured, and there must
be self-sacrdice beyond the limitations of intellect. Nevertheless, self-
sacrifice is complete when self-nulhfication penetrates the inner
powers, the intellect and emotions, so that they also mandate self-
sacrifice.The reason is that 1) specifically thus the self-nullification is
absorbed inwardly, assuring its permanence, and 2) this indicates the
limitlessness of self-nullification, for there is no place in the soul that
it does not reach.
Both Rosh Hashanah and Sukkot show the complete unity of the
Jewish people. On Rosh Hashanah "You are standing today all of
all Jews alike, fiom "your heads" to "your drawers of water."
Spiritual service then stems fiom the innermost soul: where there
are no distinctions among Jews. On Sukkot the four species represent
four groups of Jews, and "G-d said, 'Bind all of them into one bun-
dle and each will atone for the other."' '
However, the unity of Rosh Hashanah is unlike the unity of
Sukkot, which gains a new dimension. On Rosh Hashanah all Jews are
unified based on the inner soul, a level on which all Jews are equal.
On Sukkot, by contrast, the unity is outward and revealed, based on
the interdependence of all Jews.
This dstinction can be illustrated with an analogy drawn from
two types of unity in the b o d y limbs: unity of inner content and
external unity. The former derives from each limb's having a similar
content-both are parts of the same body. However, based on the
external dmension, in which each limb differs &om the others-the
unity is in each one's needing and complementing the others."
The wording of the Midrash cited above alludes to these two
modes: "Bind them all into one bundle" refers to the unity of Rosh
Hashanah. "Each wiU atone for the other" refers to the unity of
Sukkot.
UNITY IN THE FOUR SPECIES
The special quality of the four species is that they all represent
unity.
An etrog is called "the beautlfd h i t of a tree," since "it remains
on the tree from year to year"("hadar" means both "beauty" and
"one who dwell^");^ i.e. it develops on the tree during all the seasons
of the year and thus "unifies" all the accompanying weather changes.
It has this abdity because its root is very lofty, a place higher than all
division, one which 'bears opposites.'
The lulav is called "kapot tamariml)-"leaves of date-palms"--
since "its leaves are kafirtiml-"tied together."
The myrtle is "three leaves on one stem coming &om one
stalk."'0
The d o w is called "achvana"" (suggesting "achavahl"-"broth-
erhood"), since its plants grow together.'?
(Siddur Zm Dach, Sha'ar Halulav 264d)
THEl ADVANTAGE OF THE WILLOW(I)
Charidus explainsI3 that the d o w alludes to simple people who
f m mitzvot with simple faith.
Ths is, perhaps, the deeper meaning of our Sages' statement that
the etrog alludes to one who possesses Torah and mitzvot, the lulav to
one with only Torah, the myrtle to one with only good deeds, and
the willow to one without either Superficially the language
Sukkot 21 7
implies that the lulav, the willow, and the myrtle all lack eitherTorah
or mitzvot or both.
However, the above statement about the willow indicates that all
three types have both Torah and mitzvot, and the dstinction is only
in the manner offilfillment: the etrog represents one whose fdfiU-
ment of the Torah has both the advantage of intellect (Torah) and
that of emotions (mitzvot); the lulav has mainly the advantage of
intellect; the myrtle's main advantage is in emotions; and the d o w
is a simple person, who fulfils mitzvot from simple faith alone, with-
out the advantage of either intellect or emotions.
In this respect, accordngly, the wdlow has an advantage over the
other types, recalling the well-known teachmg of the Ba'al Shem
Tov that the simplicity of a simple person is one with Divine sim-
plicity."
Chasidus explains that each of the four species exhibits unity.
The leaves of the lulav are ((kafutim"; the leaves of the myrtle are
"three on one stem"; willows "grow together"; and the etrog stays on
the tree from year to year, unifylng all the changes in weather of the
four seasons.16
Now, in the etrog, lulav, and myrtle the quality of unity is in some
feature of each one indvidually: in the leaves of the lulav or the
branch of the myrtle, and in one etrog; however, there is no unity
between one lulav and another one, or between two myrtles or two
etrogim. One wlllow, however, grows with "brotherhood," and there-
fore unity, with the others.
We can explain that the wdlow's aspect of unity is more
revealed, since Divine "simplicity" s h e s more openly in it. The nat-
ural existence of the world requires dvision and separation, and for
one object to have a certain unity stems from the revelation in it of
Divine "simplicity," simple unity.''
Why is t hs revelation in the wdlow specifically? Chasidus
explains" that the willow represents simple people who llfill mitzvot
motivated by simple faith. Accordngly, in the lulav, the etrog, and the
myrtle, each having its own advantage-intellect, emotions, or
both-'9 the revealed advantages conceal the Divine "simplicity" in
them, and therefore also their unity. However, in the willow, with no
evident advantage, simple faith shines openly-its simplicity is one
with Divine simplicity
"You ARE TAKING ILIE"
"The beaut$ul fuuit ofthe tree, this is C-d . . .palm leaves, this is
G-d . . . myrtle twigs, this is G-d . . . brook willows, this is G-d.'m
Every mitzvah unifies the person fulfilling it with G-d, the com-
mander of the commandnlent ("mitzvah is an expression of
tzavta"-"c~nnection").~' The Zha r simdarly explains the verse
"You shall take for Me tmntalr" to mean "You are talung Me,"= a
Jew becomes joined to G-d Himself. The author of the above stat-
ment about the four species saw in h s lunlinous gaze the taking of
the four species in its true state-a means and preparation for unity
with G-d, for the "talung" of G-d, so to speak.Therefore "the beau-
tiful fruit of a tree--ths is G-d;' and so for the rest of the species.
(Sichat Chag Hmukkot 573 -1)
On the first day of Sukkot, when the obligation to take the four
species is from the Torah, each item must be complete, and anydung
"missing" is di~qualifylng.~~ In other words, the rule that "the major-
ity is like the whole" does not apply. This law alludes to a special
insight into spiritual service.
One t hng especially prone to weaken a person in spiritual ser-
vice is the opinion of the community, the majority. It is hard to swim
against the current, to stand against the many, and to cling to prin-
ciples the community does not recognize. After d, the Torah itself
tells us to follow the majority opinion.24
The law hsquahfylng only most of an etrog, a majority, teaches
us, then, not always to follow the majority. When the Torah itself
raises a question, certainly one can consult Torah scholars and decide
the issue by majority rule. However, when the majority objects,
Heaven forfend, to Torah-observance itself, one should not ascribe
any significance at all to its opinion.
There is an addtional lesson: Just as it is not sufficient to have
most of an etrog or most of a lulav; they must be complete, so also
with the Jewish people: It is not enough that most of the people are
as they should be; rather, as long as even one Jew remains "outside,"
there is a defect and a gap in the whole people, for all Jews comprise
"one body.''
(Sichat Simchat Beit Hasho'eivah 571 7)
"Why does the blessing over the four lunds spechy the Iulav?
Since it is the tallest of them all ('It is considered most sigdicant,
and the whole bundle is named after it'-Rasl~i)."~~ The fact that the
lulav is "the tallest of them all" physically indicates that it also has a
spiritual superiority over the other species. However: the lulav
(whch has taste) represents Torah scholars whereas the etrog (which
has taste and smell) represents Torah scholars and doers of good
deeds. What, then, is the superiority of the lulav over the etrog?
Chasidus explains that one who i3iUs a mitzvah becomes nulli-
fied to the Divine vvlll;u however, the learner of Torah unifies his
intellect with G-d's wi sdo~n, ~ and "He and His wisdom are one.""
Thus, one whose main occupation is learning Torah (the lulav)
reaches a higher level of unity with G-d than one dividing h s time
equally between Torah and mitzvot (etrog).
The inner meaning of the mitzvah of the four species is the unity
of the Jewish people, deriving fiom their unity with G-d.29 We
emphasize, thus, the species that alludes to the pinnacle of unity with
G-d.
The lulav, whch has taste, alludes to Torah scholars. Ths raises
the question that the taste is only in the dates themselves, not in the
leaves; why did the Torah choose the leaves of date palms, and not
the fruit?
The mitzvah of the four species represents the unity of the
Jewish people. Ths unity requires humility and self-nulhfication,
since unity and arrogance do not dwell together in the same basket.
The refutation of arrogance is also alluded to in the four species; for
instance, "etrog" is an acronym for "A1 two'eini regel ga'avah"-"Let
not the foot of arrogance overtake me."30This allusion appears in an
etrog specifically, for an e t q , the most praised species, needs to take
special care to avoid arrogance.
The lulav also has an advantage over all the other species; it is the
"tallest of them all,"3' and obviously it must also guard awnst arro-
gance. Thls is expressed in the taking of palm leaves specifically and
not the fruit. For fruit represents the conclusion of the intellectual
process, and the leaf represents the preliminary argument and rea-
~oning. ' ~ This indcates that even one with splenhd achevements
("fruits") in learingTorah must know that he is still at the beginning
of his learning ("leaves"), for everything he has learnt is a drop in the
infinite ocean ofTorah.
This self-nuhfication contributes to the greatness of the lulav, its
being "tallest of them all." For the more self-nuhfication the Torah
scholar achieves, the more he attains the truth and the depth of the
halachah. As our sages say, Beit Hillel were "lundly and modest" and
specifically because of this they merited that the halachah follows
their opinion."
The nlinimun~ length for a Iulav is four hand-breadths, one
inore than that of the myrtle and the willow, and this is so that it will
be "long enough to wave."34 There is a special link between the lulav
and waving:
1) The spiritual service of the soil1 in this world elevates it to the
level of "i n~t i on, "~~ i.e. true progress without limit, in which the
highest level is incomparably higher than the lowest. This progress is
expressed in the Jewish custom of swaying whde learning Torah and
praying. Unhmited progress is possible only through attachment to
G-dhness, the truly infinite. Since true attachment flows specifically
froill involvement in Torah," waving also pertains specifically to the
lulav, which represents learning Torah.
Sukkot 221
2) The motion of waving represents constant addition in the
learning of Torah. As our Sages say: "to labor in the Torah and be
involved in it, and add to it every day."j7
3) To truly understand an opinion in Torah requires argument
and reasoning: at the beginning it seems to us that the reason is such-
and-such, afterwards we decide that it is Merent, and thus we bring
the opinion "back and forth" and "wave" it fiom one side to the
other until we reach the true conclusion.
('Lulav" can be vocahzed "Lo leiv'-"To Him is the heart." A
Jew must have a heart only for G-d, as it is written:"the Rock of my
heart." G-d is, so-to-speak, the core and inner point of my heart, and
I have no other heart.38
(Likkutei Torah, Dewhim Lerosh Hashanah 57d)
1. See Siddur, Sha'ar Halubv 263c.
2. Wildlot Lulav, in Siddur Admor Hazakein (before Hallel).
3. Ixviticus 23:40.
4. See Zohar 111 161b.
5. Beg. Parshat Nifzavim (the par.dlait always read before Rasi~ Hashanair).
6. See above, Rash Hashanah, ch. 1.
7 . Leviticus Rabbah, ch.30, 12.
8. For exanlple: the feet need the direction of the head, and the head also needs the
feet, which support the head and bring it to its desired destination.
9. Sukkail 35a.
10. Ibid. 32b.
11. Slrabbat 20a.
12. Thus it is adduced in the Siddur there tiom Rash, Shabbat 20a. Current editions
of Rashi ornit this.
13. S@r Hama'amarim 571 0, p. 4.
14. Leviticus Rabbah, ibid.
15. See Likkutei Dibburim, vol. 3, p. 491b.
16. See above "Unity in the Four Species."
17. Sekr Hama'amarirn 5568, p. 447.
18. Sefer Hama'amarim 5710, p. 4.
19. See there.
20. Leviticus Rabbah, ch. 30.9.
21. Likkutei Torah, Emor 45c.
22. See Tanya, ch. 47.
23. Slzutchan Aruclr Admor Hazakein, ch. 649, par. 17.
24. Exodus 23b.
25. SukLh 37b.
26. Tanya, ch. 23.
27. Ibid. ch. 5.
28. See Zohar I1 60a: the Torah and G d are one.
29. See Tanya, ch. 32:Therefore the entire Jewish people are called literal brothers,
fioln the source of their souls in the One G-d.
30. Panim &fit, Parshat Emor.
31. See above.
32. Just as the leaf protects the Guit (Clzulin 92a), so does argument and reasoning
"protect" the intellect fi-on1 diiculties and contradictions by explaining and
resolving them.
33. Eruvin 13b.
34. Sukkd~ 32a.
35. Torah Or, Genesis 30a.
36. See above.
37. Zuhar I 12b.
38. Psahns 73:26.
CHAPTER TWENTY FOUR
THE TIME OF OUR
REJOICING
"Our Rejoicing"-a Plural Expression
"Joy" and "Gladness" Three Types of
Rejoicing Rejoicing Me r Repentance
"There Was Very Great Rejoicing" Spiritual
Chug Ha'asf "You Shall Rejoice in Your
Holiday" "Completely Joyfi~l" Aphorisms
Yom Kkpur is a day of atonement and forgiveness. In the prayer
service of Ne'ilah the innermost point ofJewishness is revealed; each
person says verses of self-sacrifice and unity, and resolves completely
that from now on all his deeds d be for the sake of Heaven.
Immediately afterwards, the rejoicing increases, with a powehl
enthusiasm, and it is the joy of inner closeness where previously
there has been &stance.
This joy is called the "time of our rejoicing," a plural expression,
for G-d rejoices and is glad with every Jew as a lung rejoices over
the redemption of his only son from captivity. We also rejoice in
Him, and in three thngs: 1) Our departure from captivity and exile.
2) That we have achieved an inner closeness to our Father and King.
3) For the reversal of being full of mitzvot after being full of iniqui-
ty, that our merits have multiplied.
(Sffer Hama'arnarim Kuntreisim, vol. 1, p. 139)
"L-rd, our G-d, grant as our heritage, in joy and gladness,Your
holy festivals."
"VehanchileinuJ'--"grant as our heritagev-is related to
"nacha1"-"brook"--in whlch the water flows into a narrow chan-
nel. It is only possible to receive the joy, the pleasure, and the light
of a festival through powerful contractions (although even aftenvards
the light is great). "In joy" refers to the upper worlds. "And in glad-
ness" refers to our world (gladness is less intense than joy).
(Ma 'amarei Admor Hazakein Haketzarim, p 42 7)
In the scriptural passages dealing with Passover "rejoicing" is not
mentioned even once, for the crops are judged then, and one does
not know if they wdl be produced or not.
On Shavuot rejoicing is mentioned once,' for the crop is brought
inside; however, the Torah does not mention two rejoicings, for the
fruit of the tree is judged.
226 Days ofAwe, Days of Joy
On Sukkot, since "souls obtain pardon" on Yorn K@ptrv,? and the
crops and fruit are inside, the text' mentions three "rej~icings."~
The three festivals mark three stages of serving G-d, and the
rejoicing of every holiday corresponds to the level of its particular
spiritual service.
Passover designates the first rung of serving G-d. The Jewish
people have now left Egypt, and they have not yet received the
Torah. Therefore mention of "rejoicing" is premature; since we are
s d at the beginning of the path, a person has neither crops nor fruit
and cannot predict the ultimate outcome.
Shavuot inarks a more advanced rung: the Jewish people have
already done all the preparations necessary to receive the Torah and
have even actually recieved it. Therefore "rejoicing" is mentioned,
"for the crop is brought in," but only once rather than twice, for
there is only thought and speech of accepting the Torah, and there is
still no guarantee that we will keep it practically in daily life ("the
fruit of the tree is judged").
Sukkot designates a person who already has gone securely on hts
way and who serves his Creator also with practical action. A certain
period of actual observance has already passed since the giving of the
Torah-"the crops and the fruit of the tree are inside." Moreover,
during this period the Jews s~nned wlth the calf, and afterwards they
repented and were forgiven. Thus, they demonstrated that even after
a sinful descent it is possible to return and ascend to the previous
level ("souls obtain pardon on Yom Kippur").
Therefore three rejoicings are mentioned.There is 3 Torah prin-
ciple that three instances establish a presunlption, and there is thus a
presumption that a person's service wdl henceforth be proper.
REJOICING AFTER RE~EN'~ANCE
The Men of the Great Asseinbly established Sukkot as "the time
of our rejoicing," and one should rejoice on it in an extra measure,
more than on the other holidays. For although the others are indeed
all "holidays for rejoicing," only Sukkot is defined as "the time of our
rejoicing."
The reason is perhaps as follows: On Passover and Shavuot the
Jews are on the level of tzaddikim. For Passover was a preparation for
the giving of the Torah on Sha v ~o t , ~ and at Sinai the Jews were like
converts and therefore considered new-born ~hrldren,~ utterly with-
out stain or blemish. However, on Sukkot, which follows the repen-
tance and atonement of Yom Kkpur, they are on the level of ba'alei
teshuvah.
Therefore there is an extra rejoicing on Sukkot, for the rejoicing
of a ba'al teshuvah is superior to that of a tzaddik. The rejoicing of a
tzaddik is compared to that of a son who was never separated h m
his father; however, the rejoicing of a ba'al teshuvah is like the pow-
erfd rejoicing of a son who was separated from hls father by a great
&stance and afterwards returned, one &stant who became close.
"The whole congregation that returnedjom captivity [Babylonian
exile] made sukkot and dwelled in sukkot, for since the days ofjoshua
the Jewish people did not do this [so wholeheartedly] until this day; and
there was great rejoicing. "'
The special rejoicing of Sukkot consists in its coming after the
repentance and atonement of Yom Ki pur , as indcated above. T h
rejoicing was doubled and tripled when the Jews returned to Israel
from exile, for they were on the level of ba'alei teshuvah then: they
repented for the sins that led to the destruction of the Temple and
the exlle, their repentance was accepted, and their atonement was
complete.There was not such rejoicing since the days ofJoshua, for
in those days the Jewish people were on the level of tzaddikim, since
the generation of the wilderness had died out and the generation
that entered the Land was &ee of sin.
Our Sages interpret the above verse as follows: When Israel
returned with Ezra, they again sanctified walled cities, something
that was not done since the days of Joshua; and h m here we learn
that the first sanctification (Joshua's of the walled cities) was "for that
time but not for the hture.""
The link between the legal ruling about the walled cities and the
plain meaning of the verse (refering to Sukkot) may be explained as
follows:
When Joshua sanctified the walled cities ("the first sanctifica-
tion") the Jews were "tzaddikim,"as stated above.Therefore the sanc-
tification was merely temporary, for it was not possible to be sure
that it would be permanent, since it had not withstood the crucible
of time. However, when Ezra sanctified the walled cibes (the "sec-
ond sanctification") they were sanctified for that time and for the
future,9 for then the Jews had proved that despite their sins they were
able to repent and return to Israel. Therefore it was an eternal sanc-
tity, one that could withstand a very difficult challenge.
Thus, both interpretations of the verse contain a sindar
theme-the advantage of spiritual service (the rejoicing and the
sanctification) after repentance.
(Siclmt Simcltat Beit Hasho'eivah 5724)
Sukkot is the time of specla1 rejoicing since it is Chug Ha'as$ the
festival of harvest, the time of gathering the grain and the fruit from
the field.'" In Temple times, when Israel dwelled "each man under his
vine and each man under his fig tree," Sukkot was literally the festi-
val of harvest, i.e. physically; however, today it is the "harvest festival"
spiritually.
Thls means that in Elul, the days of Selichot, and the Ten Days of
Repentance a person corrects all his sins of the past year, the spiri-
tual service of elevation from below upwards. Afterwards, on Sukkot
all the spiritual elicitations of this service are drawn down from
Above to below. As a result, a person has much "grain" and "fruit,"
for he has a great overflow of merits: whether in mitzvot or good
deeds that he is going to do in the coming year (for he regretted the
past and accepted a good resolution for the future, and "G-d com-
bines a good intention with a deed")" or in merits from wdful sins
that were transformed through repentance, for this is the advantage
of the ba'al teshuvdt12 over the tzaddik.
Why in Temple times was this rejoicirtg also in the physicdty of
the world whereas today it is only expressed spiritually? In Temple
Sukkot 229
times the physicality of the world was s d refined, and the joy of the
holiday could also express itself in physicahty. However today, when
the physicality of the world is coarse and extremely crass, it is not a
"vessel" for joyousness.
Similarly, during Temple times they would bring a physical ani-
mal on the altar; however, today sacrdices are replaced by prayer,"
whose concept is the offering and elevation of a spiritual animal-
the animal soul.I4 The sanctity of the Temple enabled the refinement
and elevation of the physical; however, when this sanctity is laclung,
we are only able to elevate the spiritual.
"You SHALL REJOICE IN YOUR HOLIDAY"
In the Amidah prayer of the three festivals we say the liturgical
poem "You Have Chosen Us." The link between G-d's choice of the
Jews and a holiday can be exphned as follows:
G-d's choice of the Jews requires them to be prominent among
the nations of the earth; a Jew's conduct must be appropriate for a
member of the chosen people. Therefore we emphasize this choice
on a holiday, for on this day, which is like its name ("Yom Tov") a
good and blessed day, it is easier to make a firm resolution to act as
befits this responsibhty.
And so that a person wdl not consider this task as a restrictive
burden that imposes various obligations on hlm, the Torah says: "And
you shall rejoice on your holiday!"You must fulfill this mission with
great and powerful joy.
Truly, the inconvenience of keeping the Torah is only tempo-
rary: ultimately the Torah way of life brings blessing and success, not
only in everythng connected to spiritual life, but in all aspects of
earthly and physical life.
(Likkutei Sichot, vof. 14, p. 433)
"You shall rejoice in your holiday and be completely joyll."
How is it possible to command someone to rejoice? How can
you legislate an emotion? A similar question is asked concerning the
mitzvah of loving G-d-"and you shall love the L-rd, your G-d."I5
The explanation given for thls question is that the command is to
meditate on thlngs that evoke love.'"
Similarly, Sukkot (and also Passover and Shavuot) is a remem-
brance of the exodus from Egypt, and one who ponders the l i r a-
cles of the exodus and relives the redenlption wdl come to great joy.
However, this joy is purely spiritual. And since the body also
needs to rejoice physically, rnedtation is not sufficient. A person
must utilize physical things that give h m pleasure and joy, as in
"there is no joy without meat and wine.""
(Sichat Lril Simchat 7brah 573 7)
"The time of our rejoicing" represents double joy: we rejoice in
G-d and G-d rejoices in us.
(Likkutci Erah, Devushim Leshemini Atzeret 84a)
1. "You shall rejoice before the L-rd your G-ii" (Deuterononliy 16:ll).
2. This comes as a continuation to the staten~ent written before thls in the Yalkut:
"On Roslz Hasfianalg rejoicing is not rl~entiorled because souls are judged then."
3. "You shall rejoice in your holiday; Be completely joyfu1;You shall rejoice before
the L-rd your G-d" (Deuteronomy 16: 14-15, Leviticus 23:40).
4. According to Wk u t Shitnoni, Etnor, Remez 654.
5. As is written (Exodus 3:12), "When you took thls people out of Egypt to serve
G-d on this mountain."
6. See Ymamot 22a.
7. Nehemiah X:17.
8. Aracllin 32b.
9. Ratnbanl, Conunentary on the Mrsllnalt, end of Eduyot.
10. Yalkut Sliimoni, Ernor, Retnez 654 (cited at the begining of the chapter).
1 1. Kiddusirin 403.
12. As in the saying of our Sages (Bcrahot 34b), ''111 the place where ba'alei teslluvall
stand con~plete tzaddikint cannot stand,"
13. As in the saying (Bcrachot 26b) "Prayer was established ill the place of the 1i2mid
offerings."
14. See Toralr Or 4hb.
15. Deuterononly 6:4.
16. See Rambarn, Hilclrot Yaodci Hatorah 2:2: "And what is the path to lovc of Hi111
and fear of Him? Wheri a person meditates. . ."
17. Pesuc/zitn 10%.
CHAPTER~L~WENTYFIVE
EXALTED GUESTS
Why on Sukkot? An Allusion in Halachah
"His Descendents Wdl Be Mighty in the
Land" The Patriarchs and The Other
Txaddikim "Everything Begins with Torah"
Chasidic Ushpizin
Sukkot
Every person merits to welcome seven honored guests, ushpizin,
to his table on Sukkot: the three holy Patriarchs, Moses Our Teacher,
Aaron the Ng h Priest, Joseph the Tzaddik, and k g David descend
from Gun Eden to h s sukkuh.' As the Zohar puts it? "Exalted guests
make their dwelling with hm."
To explain why the ~rshpizin arrive on Sukkot specifically and
not on Passover or Shavuot, one might say that during the winter it
is harder to serve G-d than in the ~urnmer, ~ for the sun does not
shlne as much in the winter.The sun symbolizes the name Havayah,
whch represents light and revelation, as it is said: :'For a sun . . . is
H~vayah. "~ Therefore the ushpizin visit us on Sukkot, with the arrival
of the winter, to bestow upon us strength and determination for
Divine service during the dark and frigid winter days.
(Sichat Chug Hasu kkot 5712)
All seven ushpizin visit on all the days of Sukkot, except that each
day one of them comes at the head and the rest come with h1m5 (on
the first day Abraham enters first, on the second Isaac, and so on).
T h exphns the requirement that the sukkah must be strong
enough to last all seven days of the holiday, not merely for the first
day, when dwelhng in the sukkah is obligatory." For every day all
seven ushpizin come, and each one is connected to one of the seven
days of the festival.
(Sichat Chug Hasukkot 5730)
Isaac recites the verse: "His descendents wd be mighty in the
Land."7
The Jewish people are dvided into two categories: men of
affairs and Torah scholars. Abraham, who went down to EgyptH to
elevate and refine even this country belongs to the first category; on
the other hand, Isaac, who was a "perfect sacrrfice" d1ld did not leave
Israel,' belongs to the second.
That Isaac's verse is "F-Iis descenclan~ will be mighty in the land"
teaches us that the servjce of overcoming (might) is required not
only to overcome evil but also in order to '"0 good," to "go fronl
strength to strength" in holiness itself. Even a Torah scholar nlust uti-
lize this quality.
"His descendants w11l be ilughty 111 the land"---the Torah schol-
ar is not perm~tted to rcst content with his own sp~ritud service in
a manner of overcolmng; rather he must d5o influence his students
(who are called 111s children"') in thls direction
(Sit 12~11 Cling Hasukkot 5720)
"The other tzuddikint say: 'G-d shall always lead you, and He
shall satisfy your soul in Jruught."'" Each of thc Patriarchs says his
own special verse and the other tzaddikbrt say this one
'The inner ~riiphcatlon of the blessma of the ~i shpt zi n is 2
bestowal of strength and help 111 serving C;-d. The three P~trlarchs
are the fathers of every Jew, 1.c each Jew rnust exhxbrt sonlethlng
resembling the service of each of the Patr~arch$,'%nd therefore each
one says his owc verse, pertaining to 111s rn,lnner of service, in order
to ehc~t the correspon&ng quality withill cvery Jew. However, foi
the other tzaddtkirn, the speclal concept of each one 15 not relevant
to every Jew, and thelr ~nf l ucn~c on the Jewlsh people 1s s~nlply a
general strength In serving G-ci. Therefore, thay s,ty the verse "G-d
(Havayah) shall always lead you," whch expresses gener'il concept
in servlrlg the Creator ''
Every concealment conles from the rldnle "E!oktm," whch 1s
clothed 111 nature. (''1-loklpn" has the nunler~cal value of "hatct~a"--
"natme "I4) However, wit11 regard to tht. nanle liuvayuli, which is
above nature, past, precent, .lnd ht ure .Ire one:I5 the nature of the
world docs not conccal, and thc limltation5 of the physical world
have no place at all. "I3ii1)ayah shall 'ilways lead you:' then, 15 a grant-
ing of strength to serve G-d without considering the various forms
of conceal~lient.
(Slihat Sl m~ hut Reit Hasho'cwali 5 7 19)
Why do the ushpizin bestow their blessings specifically by saying
verses? Every heavenly bestowal comes through Torah, just as the
creation of the world began through Torah.16
(Sichat Chug Hasukkot 5720)
Our holy fathers and Rebbes, begining with the Ba'al Shem
Tov, are the "Chabad Chasidic Ushpizin. "They accompany us in the
service of refining the world in the time of exlle, and join every
Chasid, even one in the hrthest corner of the world.
(&rot Kodcsh Admor Rabbi Yoseflitzchak, vol. 9. p. 444)
RabbiYosefYitzchak of Lubavitch revealed that, besides the ush-
pizin written in the Zohar, there are also "Chasidic" ushpizin:
On the first day-Abraham and the Sa'al ShemTov. On the sec-
ond day-Isaac and the Maggid of Mezeritch. On the third day-
Jacob and Rabbi Schneur Zalman of Liadl. On the fourth day---
Moses and Rabbi Dov Ber, the Mitteler Rebbe. On the fifth day-
Aaron and Rabbi Menachem Mendel of Lubavitch, the Tzemach
'Tzedek. On the sixth day-Joseph and Rabbi Shmuel of Lubavitch.
On the seventh day-David and Rabbi Shalom DovBer of
Lubavitch. On the eighth day-Solomon and RabbiYosefYitzchak
of Lubavitch.
(Sichot of thejrst nkhts ofSukkot 5750)
The content of this chapter is taken fiotn Scbr Ha'aracliLn Chabad, vol. 4, p. 326g
see there for more details.
1. Zoirar 111 103b. Kitvei Ha'nrizul.
'2. Ibid.
3. Ma'amar "Ekyom Hasliemini ,ili.zcret" 5632.
I . Psahm 84:12.
5. Siddur Adrnor Hazakein (Benusuch atnirat uslrpizin).
(1. Sliulchan Aruck, Oradt Cliayrtn, ch. 629, par. 19.
7. PS~~IIIS 112:2-3.
8. Genesis 12:lO.
9. Genesis 26:2 and Rashi there.
10. Rashi, Deuterononly 6:7.
11. Isaiah 58:11.
12. See Torah Or, beginning Vi'era.
13. However, David also says a special verse ("Any weapon whetted against you will
not succeed" [Isaiah 54:17]), for his mode is the sefiral~ of nralchut, pertinent to
everyone. (See Sefer Ha'arac/rirn there, note 75).
1 4. Pardes, Sha'ar 12, ch. 2.
15. Zulzar 111257b.
16. Genesis Rabbah, beginning.
CHAPTERTWENTYSIX
SIMCHAT BEIT
HASHO'EIVAH
"A Certain Sadducee" "He Has Never Seen
Rejoicing in hls Life" The Strong Priest
and the Young Priests The Light of Beit
Husho'eivah Men of Good Deeds "These
and These Say" The "Taste" of Sleep The
Beginning of Rejoicing An Advantageous
Deficiency Our Spoiling Makes Us Fit
The Younger Generation "Let the Wise
Man not Boast of his Wisdom" "From
There They Would Draw Divine Inspiration"
Sukkot
"A certain Sadduccc once poured the water libation over hisfeet,
and all the people pelted him tuith their etrogim. On that day the top
of the altar was damaged, and they brought a handftrl of salt and
stopped it up. "'
"A certain Sadducee poured the water libation over h s feet7'--
the Sadducees believed in approachng the Torah intellectually, and
therefore they rejected the oral tracltion. For the same reason they
opposed the water libation, representing kabbalat 01-acceptance of
the Heavenly yoke.' The Sadducee, who was a Priest, held that
Priests andTorah scholars can dlspense with kabbalat ol and substitute
intellect. Simple people, on the other hand, must meekly submit to
the halachic rulings of great scholars. Therefore he poured the water
onto his feet, inclcating that a simple person, metaphorically a
" f oot , " ~us t submit to his clrectives and rulings.
(Alternatively, the Sadducee wanted to indlcate that lowly per-
sonal matters [feet] need kabbalat 01, but that the higher powers, the
intellect and emotions, are above it.)
"All the people pelted him"-a Priest andTorah scholar cannot
answer t hs claim; as an intellectual person, he does not feel the need
for pure obedience so deeply. Only a simple person ("all the peo-
ple") senses that the Saducee's claim is completely baseless and
opposes the Divine wd.
"With their etrogirn"--the etrog, the highest of the four species,
represents the intellect, the hghest of the spiritual faculties. By pelt-
ing the Sadducee with etrogim the people indicated that they also
understood intellectually that h s claim opposed the Creator's d.
Kabbalat 01 had informed their intellect so that they had come to
understand intellectually what they accepted initially out of obedi-
ence4
"The top of the altar was damaged-the choicest part of the
sacrifice, the fat and the blood, is offered on the altar. The inner
meaning of a sacrifice is to subdue and harness the intellect (the
c:ioicest part of the person) to serve G-d, so the altar also represents
kabbalat 01. Heaven thus arranged for the Sadducee's claim to be
answered: when there is a flaw in the "altar," kabbalat 01, there is also
a flaw in the "sacrifices," intellectual service; for all the offerings
slaughtered on a dammaged altar are dsqualified.'
"They brought a handful of salt and stopped it up"--salt, whch
has no nutritional value,Uso represents kabbalat 01, service without
intellectual rationale. When the altar, representing kabbalat 01, was
&maged, what was lacking was supplied by salt, whc h also repre-
sents kabbalat 01.
"He who has never seen Simchat &it Hasho'eivah has never seen
rejoicing in his life."'
Simchaf Beit Hasho'civah follows the repentance of Yan~ Kippur,
when wdlful transgressions are transformed into merits, thereby ele-
vating and refining the sparks of holiness. T h s is the reason for
Simchat Beit Hasho'eivah, for the elevation of a holy spark to the place
from whlch it fell originally is the occasion for tremendous rejoic-
ing.
By analogy, when two close friends have not seen each other for
a long time because they are separated by a great dstance, the joy of
finally meeting again is intense; and the greater the distance, the
greater the joy.
(7'orat Shmuc!, Hernshech Ekacha 563 7, p. 156)
''I-IE ]HAS NEVER SEEN ]REJOICING
IN HIS LIFE" (II)
The special rejoicing of Sukkot stems fronl the spiritual service
of Rosh Hashanah, the Tell Days of Repentance, and especially Yam
Kippzrr. As is known, spiritually the slrkkah covering (which derives
ultin~ately from the clouds of glory that protected the CMdren of
Israel in the wilderness) is elicited from the repentance of Yam
Kkpur and the cloud of incense of the High Priest's Yom K b u r ser-
vice in the Holy of Holies."
The spiritual service of 15m Kipprrr, which is "once a year,""
stems from yechidah,'" the attachment of the essence of the soul to
G-d's essence, "unity to unitjr you.^" On Slrkkot this attachment is
Sukkot 241
brought to revelation, und it envelops the whole person, encom-
passing all his concerns. This is also expressed in the mitzvah of the
sukkah, where everythng a person does, incluhng eating and drink-
ing and the like, is encompassed by the mitzvah.
Therefore Sukkot is the time of the water libation and Simchat
Beit Hasho'eivah-a super-rational rejoicing that transcends all limi-
tations''-for the joy stems from the revelation of Yechidah, the
super-rational, udmited essence of the soul.
"HE HAS NEVER SEEN REJOICING
IN HIS LIFEyy (IlI)
The special rejoicing of sukkot comes &om its following the
repentance and atonement of Yom Kkpur." The service of repen-
tance is "without limitations," as we can see from the penitent?
instant transformation from a wicked person to a tzaddik, going from
one extreme to the other, totally dlsregardlng his limitations. Also,
through repentance a Jew can "acquire his afterlife in one instant."I4
Since repentance breaks through all limits, the rejoicing afterwards is
also udmited.
Thus, the Rambam writes, "It is a mitzvah to maximize this
rejoi~ing"'~-and the true maximization is when all limits are
removed.
(Sichat Simciiat Beit Hasho'eivah 5720)
IN HIS LIFEyy (IV)
There were two libations on the altar, one of wine and one of
water, teachng us the following:
Service based on intellect and logic is compared to wine, which
has an enjoyable taste.A person who acheves an intellectual grasp of
the great spiritual accomplishment of a mitzvah will derive pleasure
and satisfaction from performing it, and thus hls service also has an
enjoyable "taste" (in Hebrew "ta'am" means both "taste" and "rea-
son").
242 nays oFAwe, Days ofJoy
By contrast, service motivated by self-nullification and accep-
tance of the yoke, sirnple subservience to the Divine wdl, is com-
pared to water, which is tasteless.'The water libation, however, is
the one that brings true and unlimited rejoicing.
Rejoicing based on an intellectual reason is limited by the fact
that one only understands so much. I-Iowever, when the cause for
rejoicing is not intellectual but intrirnic-for instance, receiving a
totally unexpected gifi-no such limitation exists. Accordingly, it
is iinpossible to truly rejoice lin~itlessly except through accepting
the Heavenly yoke.
When a person recognizes his linlitations, he nullifies his "I"
and becomes attached to G-d, the true infinity. He transcends his
limitations through absolute obedence to G-d's conllnands, and
he can then serve his Creator with true joy.
''Hi HAS NEVER SEEN REJOICING
IN HIS LIEE" (v)
The difference between the rejoicing of the wine libation and
that of the water libation is that the former, tiespite its holiness as
part of the sanctuary service, is connected to human nature, anal-
ogous to the rejoicing that comes naturally &on1 drinhng wine.
On the other hand, water is not naturally intoxicating, so the
rejoicing of the water libation is based solely on G-d's conunand:"
"You shall draw water with joy."
This is the superiority trf the water libation. In the wine liba-
tion, since the rejoicing is natural, it shares nature's limitations.
However, the rejoicing of t!le water libation is ~notivated entirely
by the conmand of the lnfinite One and is therefore itself infi-
nite.
Every Jew's spiritual service contains these two tnodes: the
rejoicing of wine is the joy of a mitzvah achieved through intel-
lectual meditation. When a Jew n~edtates on his great privelege,
G-d's enabling him to fillfill a wrifzvah, with its attendant spiritual
loftiness, he feels great joy. EIowevcr, since the joy is intellectually
derived, the person still feels his own existence in it (analogous to
rejoicing through wine). Since the rejoicing is "compounded with
Sukkot 243
comprehension," it is "linlited according to the manner of the
~~mprehension."' ~
The rejoicing of the water libation is the joy of a mitzvah
which is higher than intellect and meltation. When a Jew exhibits
self-sacrifice, he surrenders himself conlpletely to G-d, and he has
no need for intellectual explanations. Immediately when he hears
that G-d has so comnlatided, he rejoices greatly. Ths is true
udinited rejoicing (since it "reaches the essence of the soul, above
all the revealed powers"); therefore one who has never seen it "has
never seen rejoicing in his life."
"Hk HAS NEVER SEEN REJOICING
IN HIS LIFE'' (VI)
According to the Midrash, when G-d said "Let there be a fir-
mament" and divided the upper waters from the lower waters, the
lower waters wept and said: "We want to be in the presence of our
King!"They were not satisfied until G-d promised that they would
be used for the water libation on Sukkot."
The water offering, then, expresses how the waters descended
for the sake of an ascent, ultimately reaching a higher level. In
other words, the water libation cancels the separation between the
upper and lower waters, and more generally, the separation
between "above" and "below," spirituality and physicality. This
seperation is canceled by elevating and spirituahzing the lowly
physical world until it ascends to a higher level than before its
descent.
From this comes the special rejoicing of Simchat Beit
Hasho'eivah. When a Jew ponders the significance of the water
libation, that the creation of "lower" entities is for the sake of a
higher elevation, he is better able to serve G-d with true joy and
to overcome every obstacle and challenge.
(Likkuti; Sichot, vol. 2, p 420)
The Mishnah relates"' that on Simchat Beit Hasho'eivah the young
Priests would carry heavy jugs of oil and climb ladders to light gold-
en menorahs. The Talmud compares the young men's service to that
of a certain priest known for his strength and indicates that they
were stronger. Ths was in two aspects: 1) Their burden was heavier
than hs." 2) He would carry h s burden up a sloping ramp where-
as they would climb ladders (which were steeper).
The preceeding detds contain a valuable teaching:
The strong priest represents one who reaches a very hgh level
in spiritual service, the spiritual meaning of the term "High Priest."'"
His burden is not as heavy: he does not have to fight so hard with
his evil inclination since he has already nullified all h s natural ten-
dencies." He goes up on a sloping ramp, meaning that although he
actually progresses and ascends constantly, there is not such a great
distance between his ascent's beginning and end, since the beginning
is also extremely lofty.
The young priests, on the other hand, represent a person who
has not yet refined his physicahty, remaining connected to the earth-
ly. Therefore his burden is heavier-he must wrestle with his evil
inclination in a difficult war. However without regarlng h s low
level, he 111us.t eschew gradual transitlot1 and use all his strengths con-
stantly to ascend in elevation after elevat~on, as one climbs a ladder.
And the level he reaches is vastly hlgher than I s beginning one.
This is quite &&cult. However, since "G-d does not over-bur-
den His creation^,"'^ clearly He grants the requisite abhty. Moreover,
the High Priest's service on Yom Kippur brings forgivness and atone-
ment for all the Jewish people, from whch comes "the time of our
rejoicing" on Sukkot. Thus, the young men receive abhty and help
through the High Priest to fulfill their mission.
(Likkutei Sichot, virl. 4, p. 1366)
"There was not a courtyard in Jerusalem that was not lit up with
the light ofBeit Hasho'eivah (the place ofthe water drawin. . . . a
woman would sort wheat kernels by the light ofBeit Hasho'eivah. ""
The Mishnah relates that the "pirchei Kehunah" ("young
Priests"-Rash) would hndle menorahs to light up Jeru~alem. ~~ The
Rambam, moreover, writes that "everyone who is eager and willing
to stand before G-d to serve f i m" has an aspect of "priesthood.""
Thus, "everyone who is eager and wdhng" is obligated to illu-
minate Jewish homes with the light ofTorah and mitzvot, until the
earthly concerns ofJews are duminated by the light offorah, as sug-
gested by the image of"a woman [sorting] wheat kernels by the light
of Beit Hasho'eivah. '' And young people, the "young Priests," bear a
special obligation.
"Men of piety and men of good deeds would dance before
themw--ths is the wording of the Mishnah."
in the Talmud a thrd category is listed-ba'alei t es h~vah. ~ Since
beraitot usually spell out what the Mishnah covers briefly, presumably
the beraita explains rather than contradcts the Mishnah; i. e. ba'alei
teshuvah are included in one of the Mishnah's categories.
Whch category includes ba'alei teshuva&men of "piety" or
"good deeds"? Rashi defines a "chasid"-"man of pietyw-as "one
that was always a chasid,"" whch obviously rules out a ba'al teshuvah;
ba'alei teshuvah are thus called "men of good deeds."
This teaches the following: "Ma'aseh " indcates fulmng mitzvot,
as in the saying "Practice, not study, is the main thing."" The most
comprehensive of all mitzvot is tzedakah, as illustrated by the
Jerusalem Talmud simply calling it "mitzvah. "" Tzedekah is also espe-
cially connected to ba'alei teshuvah, as scripture states "and you will
remove your sins with tzedakah. "='The Rambam also rules: "One of
the methods of repentance . . . is for the penitient to give tzedakah
accordng to his ab~hty."'~
246 Days of Awe, Days ofJoy
Spiritual tzedakah (bringing another to Torah) 1s also especially
relevant to a ba'al teshuvah. Since he himself went from distance to
closeness, he knows the pain of distance (as scripture states, "For you
know the soul of a stranger, since you were strangers in Egypt'"');
therefore he is especially responsible for bringing a Jew close to hls
Father in Heaven.
(Sichot Simchat Beit Hasho'eivah 5714)
"These (rncn of'piety and men cigood deeds) ar~d these (ba'alei
teshuvah) say: 'Happy is the one who has not sinned, and $one
sinned, let him repent and heJi)rgii~c~n.""~
Strictly speaking, one would expect the men of piety and good
deeds to only say "happy is one who has not sinned," and the ba'aki
teshzrvah to say "and if one sinned, let him repent and be forgiven."
We might say that both of them-txaddikirn and ba'aki teshu-
val emust perform both types of'service. The tzaddik must labor in
the service of teshuvah, i.e., the return of the soul to its source, con-
stant strerlgthel-iing of attachment to G-d. I-Ie is not allowed to rest
content with reaching the level of tzaddik; and he must continue and
ascend constantly. He must avoid thc Ente ofyochanan the High
Priest, who became a Sadducee as an eighty-year old lnan3 due to a
spiritual decline that began with his own realization that he was a
txaddik.
A ba'al teshuvah conversely, is obligated to work to reach the
level of a tzaddik, to achieve such a status that sin is unthinkablev---
"happy is one who has not sinned."
(Siihat Simchat Beit Hastlo'civah 57 1 6)
"These and these say: happy is the onc who has not sirzned; $he
has sinned, let him re11mt ai 7d befoyiven. "
One nught ask, why do we mention SUI now, when rejoicing 1s
at it$ moSt Intense? Everyone repents completely on Yorn Ktppur and
acheves atonement, and on the four dlys between M)m Ktppur and
Sz4kkot everyone 1s ~nvolveci 111 mifzvot and has no tilne to an.lH co
why announce "if he has s~nned let hrrn repent"?
Sukkot 247
The answer is that sin is not completely erased after repentance,
and when a person ascends to a higher level in his service, he must
repent more deeply, corresponding to the new level. As King David
states, "My sin is before me ~onstantly."~' Therefore, as one reaches
Sukkot and Simchat Beit E.lasholeivah, the repentance of Yom Kippur is
already insu5cient: a higher repentance is demanded, and thus we
announce "if he sinned, let him repent."Therefore ths is anounced
during Simchat Beit Hasho'eivah, whch itself necessitates a higher
repentancefrom the new perspective created by such intense
rejoicing the person detects limitations in h s previous repentance,
and so he must repent anew.
Or, one might say, precisely at such a propitious time one can
easily gain forgiveness for sins. This accords with Rabbi Yosef
Yitzchak of Lubavitch's saying that it is a Chabad custom to say
tachanun on the day of a tzaddik's passing, for "When will there be a
more fitting time to accomplish atonement and forgiveness?"
(Sichat Yom Simchat Torah 571 6)
"When we wor~ld celebrate Simchat Beit Hasho'eivah we would
not sleep . . . But is this so? Rabbi Yochanan said that someone who
takes an oath not to sleepfor three days is given lashes and allowed to
sleep immediately. Rather this is how it was stated: Wedid not have the
pleasure [lit., the "taste"] of sleep,-for we would doze on each other's
shoulders. ""'
The superiority of man, created rational, over an animal is also
expressed in the form of the body. In man the head is hgher than
the body, signi@ing that the intellect rules. In an animal, by contrast,
the body and the head are on the same level, and this is because the
body-mind relationship is reversed: the intellect is only a means to
fulfill bodily needs. However, when a person sleeps the advantage of
intellect is not discernible; the head and the body, like an animal's,
are on the same level. Such sleep was not possible during Simchat Beit
Hasho'eivah. Instead the celebrants would sleep with their heads
hgher than their bodies-"we dozed on each other's shoulders''-
i.e. even when sleeping Man exhbited his intellectual nature.
There is an adltional concept in thls: Man is able to fulfill the
needs of the body in one of two ways--either by craving the plea-
sure of this fulfillment or by yieldng to necessity without "taste" or
extra involvement. Simrhat Beit Hasho'etvah nuhfied the "taste" of
sleep, the pleasure of satisfying the needs of the body; and from there
one drew abhty and assistance to do so all year long.
(Sichat Siinhat Reit Hasho'eivaC~ 5714)
"They would hexin to rejoire as the Jrst day of the holiday
ended. '"I
The inner signficance of beginning on the second night" is that
Simchat Beit Hasho'eivah is rooted in the mitzvah of dwehng in the
sukkah, whch reveals the link between the essence of the soul and
G-d's essence, evolung joy beyond limitation, Simchat Beit
Hasho' eivd~.~~ However, the revelation of the sukkah n "encompass-
ing," powerfiul, but s d 1 somewhat removed from the person, and it is
internahzed by tahng the four spcc~es. ~~
Accordingly, Simchat Reit Hasho'eivah began the second night of
Sukkot, i.e. after talung the four species. Forjoy is evoked from some-
thing felt openly; also, true joy 1s urhmited. Clearly, then, when a
person is moved to joy by something beyond intellect, the joy is
complete when it is not only encompassing, but also internahzed.
Thus, after a Jew absorbs the encompassing revelation of the
sukkah inwardly on the first day of the festival, by tahng the four
species, then (on the second night) he reaches joy higher than intel-
lect, true and revealed joy.
(Likkrrtei Sichot, vol. 24, p 246)
"Simchat Beit Hasho'eivah did not take placc on either
Shabbat or a holiday. "4'
Ths refers to the Temple period, when rejoicing was associated
with playing musical instruments, which is forbidden on Shabbat and
holidays. However, in our time Simchat Beit Hasho'eivah is also possi-
ble on Shahbat and holidays: "'Our spohng makes us fit."4h
(Simchat Beit Hasho'eivah 5720)
Sukkot 249
"The common people would not participate, only great scholars $
Israel . . . however, all the people, men and women, would come to watch
and listen. "47
Why was participation limited in this rejoicing? One might
answer that it required two contradctory elements: fear of the
Sanctuary, as scripture states "My Sanctuary you shall fear";" and
together with this-limitless rejoicing. Since ths combination is not
in everyone's power, only the notables mentioned above, who were
capable of it, participated.
Thus, in our time, without the Temple, the limitation is can-
celled, and everyone is able and obligated to participate in the rejoic-
ing: "Our spolling makes us fit."
"Great scholars o f Israel and heads of academies and the
Sanhedrin and men ofpiety and men ofgood deeds would dance, clap,
sinx, and rejoice in the Xmple during Sukkot. "4'
During Simchat Beit Hasho'eivah the night was lit up, not only
the Temple but also all of Jerusalem, and not only withn the hous-
es but also "outsidew--"there was not a courtyard in Jerusalem not
lit up from the light of Beit Hash~'eivah."'~Who lit up the night? The
youths, the pirchei Kehuna," who climbed high ladders while carry-
ing heavy burdens and hndled the golden menorahs to light up
Jerusalem." When the heads of academies and elders, the men of
piety and good deeds, saw the great devotion and the strength of
these young men-who &d not finch from their dfficult mission
and who joyously and energetically lit up a Jewish city-they
rejoiced greatly.
The young people of our generation, too, do not shrk their
momentous and dfficult mission. They carry "jugs of oil," the pure
oil of Torah and faith, and hndle the "golden menorah" of Judaism,
duminating a complete Jewish city (or neighborhood, class, etc.).
This gladdens the hearts of the great scholars of Israel and heads of
academies, men of piety and good deeds. They, the educators and
leaders of this young generation, offer praise and thanks to G-d that
250 Days of' Awe, Days of Joy
they merited to raise a generabon that lights up the night of exile
with the light of Torah through linlitless self-sacrifice.
To the young people themselves, let ~t be said: "True, only the
'great scholars' and 'elderc,' who have already completed a significant
part of their life rnisslon 'dance and praise' (whl e you, who are st d
burdened with the struggle to spread Judaism, lack the requ~site free
tune). Know, however, that you are thc source of the joy So bc
strong, take courage, and push on to your goal--'and for all the
Jewish people there was light in thclr dwellingc;."'"
(Slchat Simriiaf Heit Hasho'eivah 57 14)
"The Shiloachs3 urns gushing uratcr beke'isar (the mouth ofthe
fountaitzflowing there was as tvidc us [the coin called] an isar-Rashi).
The King ordered it broadened so that the flow would increase, but tke
opposite happe~ed. Ajerwards they narrouxd it again and it returned to
its or&inal_flow, f ul j l l i n~ what is written:" "Let the wise tnan not boast
of his wisdom.
Thls lung thought that splritud service requires acceptance of
the yoke at the beginmng. However, after reaching A certain level a
person may rely on Intellect instead. Therefore he widened the
mouth of the Slziloach, in order to replace the restrictions of obed-
ence with the breadth of intellectual servlce. However, the flow of
water then decreased. For acceptance of the yoke rnust be constmt,
and one may never depend only on ~ritellect.
(Sichat Simchat Beit Hnrho'eivah 57 15)
"Wlzy was ~t called /lit 'the house qf the drawing?' SitucJi.orn
there they would draw divlnr tnsptrattotl . . E'onah Ben At n~t i was orzc
of the pilqr~rns; he entered Belt Hasho'elvah and berarne Dzvlrzeiy
inspired. "'"
The Zohar explains5' that the soul, when ~t descends below, is
~ d l e d "yonah JJiiove--becau.ie of the \crlptural statement "You
Sukkot 251
shall not wrong (tonu) one an~ther."~' Ths means that one should
take care that the body d not "wrong" the soul clothed within it.
On the contrary, the soul must "wrong" the body and the physical-
ity of the world to make it a dwehng fitting for G-d.
This is why our Sages especially mention Yonah as one who
drew Divine inspiration on Simchat Beit Hasho'eivah. For the water
libation represents elevation of the physical, of lower things.5y From
Simchat Beit Hasho'eivah we draw the ablity, then, to "wrong" the
physicality of the world and to elevate it und it is a dwehng for
G-d.
The above saying stresses thatyonah was "one who had come up
for the festival," to allude that the service of Beit Hasho'eivah (the
water libation) is accepting the yoke.This service is alluded to in the
holiday pilgrimrnage, connected to travehng on foot.M A foot has
neither intellect or intuition but only obedience and submission to
the one who leads it.
Cr;WSichot, wl. 2, p 429; S u h Si mch Beit hbho'eivah 571 6)
I. Sukkal~ 48b.
2. See below, "He Has Never Seen Rejoicing."
3. As scripture states (Numbers 11:21), "600,000 on foot is the people among
whom I an."
4. Bribery, which biases the intellect, is analogous to this.
5. Cllulin 593.
6. See Enruin 3:l: "Anything can be used for an einru or a symbolic partnership
except water and salt" ("For they do not provide nourishment"-Rashi).
7 . Sukkah 513.
8. See Ateret ROSIZ, beg. Sl~a'ar Ern Hakippurim 363.
9. Leviticus 16:34.
10. See Tosajot, entry beginning "Ad echat", Menarhot 1%.
1 1 . See Likkutei Sichot, vol. 4, p. 115 1.
12. See below.
13. See above, ch. 3.
14. Avodal~ Zarah lob, See Zullnr I 129a: "In one hour and in one moment".
15. ram ban^, Hilcllot Lulav 8:14.
16. See I Chronicles I 1: 17: "David said, 'Who will give me water 6nm the well of
Bethlehem' . . . and three strong men broke through to the Philistine camp and
they drew water . . . and David did not want to drink it . . . and they poured it
out before C-d ('It was Sukkof and they poured it on the altar'-Rashi)." So
this libation is connected to self-sacrifice (endangering the lives of the three
strong men), which is not intellectual service, but service based on acceptance
of the yoke. (From Sichat Sirnchat Beit Hasho'civah 5712).
17. Isaiah 12:3.
18. See Sumach Tesamach 5657, p. 48.
19. Cited in Bechaya, Leviticus 2:13.
20. Sukkah 52b.
21. The Talmud actually implies that the strong priest was stronger than the young
men; however, in actual practice the burden of the young men was greater (See
Sichat Simchat Torah 57 18).
22. As the Rambam says (End Hilchot Sliemittah Veyoveil) that every one can be a
'Priest.'
23. See Tinya, ch. 15: "he already finished the service of war."
24. Avodah Zarah 3a.
25. Sukkah 53a.
26. Ibid. 51a.
27. End Hilchot Shemittah Veyoveil.
28. Sukkah 51a.
29. Ibid. 532.
30. See Likkutei Sichot, vol. 17, p. 274.
31. Avot 1:17.
32. See Tanya, ch. 37: "With tzedakah the totality of the edvening soul is engaged."
33. Daniel 4:24.
34. Hilchot Teshuvah 2:4.
35. Exodus 23:9.
36. Sukkah 53a.
37. Berachot 2%.
38. Leviticus Rabbah, ch. 30,7.
39. Psalms 51:4, see Tanya, ch. 29.
40. Sukkah 53a.
41. Ranbani Flilchot h l a v 7:12.
42. The siniple reaon is that the flute-playing of Simchat Beit Hasho'eivalz does not
override the prohibitions of Shabbat and holidays (Sukkah, beginning ch. 5).
43. See above, "He Has Not Seen Rejoicing in His Life" (ii).
44. See chapter "AndYou willTake forYourselves on the First Day";"Sukhh and
Lulav."
45. Ranbani Hilchol Lulav 8:12.
46. As in Shabbat 80b: Its spoiling makes it fit.
47. Ranbani, ibid. 8:14.
49. Ranbarn, ibid.
50. Sukkah 512.
51. Ibid.
52. Exodus 11:23.
53. The Shiloach, a well-spring near Jerusalem from whch they would draw water
for the water libation.
54. Jeremiah 922.
Sukkot
55. Ararhin 10:2.
56. Talmud Ymshalmi, Sukkah 5:l.
57. I1 199a.
59. See above "He Has Not Seen Rejoicing in His Life" (vi).
60. "One who cannot get there on foot is exempt from appearing on a festi-
val"(Chagigah, beg. ch. 1).
CHAPTER TWENTY SEVEN
'~~SSENLBLE THE PEOPLE"
Hakhel in Our Time "Be Careful To
Perform" Hakhel and Education "Your
Children Who Have Not Known" "The
Kng Would Read" "As iNou Were
Commanded Now" Hakhel and Unity
Faith Revealed Aphorisms
Sukkot 257
A t the end of every seven years, in the appointed time g t h e year
ofrelease, on the holiday ofsukkot, when the wholeJewish people have
come to appear bejore the L-rd, your G-d . . . you shall read this Torah
before all Israel in their hearing. Assemble the people, the men, the
women, and the children-and the stranger within yourgates that they
may hear and that they may learn tofear the L-rd your G-d and be
carejul to peform all the words ofthis Torah; and that their children who
have not known, may hear and learn tofear the L-rd, your G-d, all the
days you are alive in the Land which you are crossing thelordan to pos-
sess. '
WAKHELINC~JRTIME
Hakhel is only in effect when the Temple stands. However, the
Torah and its mitzvot are eternal, so that Hakhel is stdl relevant spir-
itually. When the time arrives, then, one should express and ''fdfill"
it appropriately."
The spiritual meaning of Hakhel is strengthening the eternal
bond between the eternal Torah and the eternal Divine soul of every
Jew, "Men, women and children."
"Be careful to do all the words of t h s Torah."
"Be careful" (ht. "guard)-thls can also be taken in the sense of
waiting and awaiting, as in "And h s father guarded the matter."' One
is eager to perform a mitzvah, like one who is waiting for an oppor-
tunity.
"To do"--actual action. One should not be content with a good
heart, a good thought, or a good resolution.
"AU the words of the Torahw--so that a person urlll not say that
it is sufficient to do most of the mitzvot.
"This TorahM-the Torah, written and oral, as given to Moses
fmm Sinai: i.e. not to interpret the Torah incorrectly, to introduce
interpretations or compronllses that are contrary to the Torah.
AND EDUCATION
7he mitzvah ofHakhel is a "strong ptllar and agreatjoundation
of our religion. "' All the people, including children, would assemble at
the site ofthe Temple in order to hear Torah passages about auepting the
yoke of Heaven and the yoke of nlitzvot, especially the mitzvah qf
tzedakah."
At all times we are conznianded to educate our sons and daugh-
ters; however, during Hakhel we are commanded with extra urgency:
"Your chddren . . . wd hear dnd learn to fear G-d."
During the Days of Awe and Sukkor, the days of Hakhel, every
Rabbi, every leader, everyone who is involved with public needs, and
sinlply everyone whose word\ are heard, must rouse the members of
his community and his neighborhood to Torah and fear of Heaven
with greater force. Especially one nlust inspire people to support,
strengthen, and propagate the irlstitutions of proper religious educa-
tion, education based on Torah study and fear of Heaven, and to
assenlble and bring boys and girls to be educated In them.
(Llkkutei Sichot, vol. 9, p. 409)
The trlitzvah of Hakhel emphasizes the srnportance of educahon.
It reminds and demands of both leaders and parents to colnpletely
fulfill their obligation toward Jewish children.
Actually, the whole year of Hakhcl is extremely proper and pro-
pitious for special success in "kosher" religous education. Moreover,
in the Hakhel year the urgency ofeducation is stressed even for chil-
dren at a very tender age,' who are not yet able to understand the
content of the Torah reading, "your children who have not known."
I t is never too early to begin giving a Jewish education to a
Jewish chdd.
CCTHEi KJNG 'WOULD ]READyy
Hakhel combines two apparently contrad~ctory elements. On
one hand is the particlyation of each and every Jew regardless of 111s
spiritual status. On the other hand, the king specifically, the one with
the most uniquely protrlinent position among thc people, would
read the Torah.
One explanation of ths is the following:
The Torah must penetrate within each Jew, without exception,
untd his whole existence, includng his senses and feelings, is a Torah
existence. In order to truly achieve this the King specifically, "whose
fear is upon you,"' would read the Torah. The King is able to arouse
total fear and subservience in the hearts of hls listeners, untd the "I"
of the person is nullified.
The application of this to our time: Everyone in the role of a
"lung" or leader (a Rabbi in hls congregation, a teacher in his class,
a father in his f a d y ) is obligated to make the voice of the Torah and
mitzvof heard with energy and seriousness so that the words w d be
engraved in the listeners' hearts, and their influence d be evident
not only for the whole month of Tishrei and during the whole year,
but for the whole seven-year cycle, und the next Hakhel.
Each indvidual must u d z e the inspiring days of Tishrei to gath-
er Jews-men, women, and children, includng the very young-to
the holy precincts ofTorah and prayer, in an atmosphere of holiness,
and to fulfill the purpose of the mitzvah of Hakhel: "So that they wlll
hear and they w d learn to fear the L-rd your G-d and be carehl to
do all the words of t hs Torah."
"As IF YOU WERE COMMANDED NOW"
"See yourselfas i j you were beinx commanded now, and are hear-
irg it directlyjom C-d. '"'
The mitzvah of Hakhel reminds us that wherever a Jew finds
himself, regardless of the worldwide dspersal of the Jews-he is
included in the command "Assemble the whole people," the "one
people." He acconlplishes this through living daily life accordng to
the Torah, which is "one 'Torah," precisely as it was when given at
Sinai, from the mouth of (3-d, the "One G-d."
To each Jew, with none omitted, a Divine mission has been
given: "Listen and learn to fear the L-rd your G-d, and be carefbl to
do all the words of thls Torah."
260 Days of Awe, Days of joy
HAKHEL AND UNITY
The mitzvah of Hakhel encompasses every Jew equally, without
distinction ("men, women and chddren"). Thls unity, not found in
any other mitzvah, is the source of the word "Hakhel," which in&-
cates not only the combining of many individuals, but their uniting
to form one new existence- "kahal. ""I
The above explains a puzzhng aspect of ths mitzvah, namely,
why &d the lung read, and not the head of the Sanhedrin or the Av
Beit Din? Seemingly teaching Torah is in the Sanhedrin's province."
The explanation is based on the dstinction between learning
and readlng. LearningTorah without understanding the subject mat-
ter is not considered learning at all. Reading the (written) Torah, by
contrast, is not dependant upon con~prehension, as evident from the
fact that one who pronounces the words without knowing their
meaning sdl fulfills the mitzvah ofTorah studyl'Therefore, in learn-
ing Torah there are dstinctions among people, correspondmg to
each person's understandlng. However, in readlng the Tor ah- 4
Jews are equal.
Since in Hakhel all Jews are unified into one existence and thus
equal, there is a readlng from the written Torah, in whlch all Jews are
alike.
The lung specifically was the reader, for the people's sub-
servience to h m is not based on understanding and comprehension,
but rather their essential being (and everything they have) is his. He
therefore unifies all of them as one existence: he is "the heart of the
whole Jewish comn~unity."'~ The lung's reading infuses into the peo-
ple that level of Torah that is above understandng, equally relevant
to everyone.
(Likutei Sichot, vol. 19, p 300)
The assembly of the people revealed the innate faith in every
Jew, which is the foundation of the Torah. Therefore Hakhcl is
described as the "strong plllar and great foundation of our religion,"
for its goal is "to strengthen the true faitl~."'~ Indeed, the king is "the
heart of the peop1e"' hho infuses them with acceptance of the
Heavenly yoke and fear of Heaven; when he assembles them at the
Temple and reads sections of the Torah, their faith is strengthened
and revealed.
According to this many of the details of this mitzvah can be
understood:
1) Its influence is not just for a specific time, but "all the days
you are &ve on the earth." For the mitzvah is linked with yechidah
shebenefesh, which is timeless and unchanging.
2) It includes the children also. For the quintessence of
Jewishness expressed in inspiration and faith is not linked to com-
prehension, but to the soul's essence, which is equal in every Jew,
from the greatest to the smallest.
3) The obligation is on the one doing the assembling, the lung
(or the court), to "assemble the people."A person cannot rouse and
strengthen h s innate, essential soul powers by hrnself; he needs the
king, who is the "comprehensive soul" of the whole people.
However, after the lung evokes the "dot" of faith, ths "dot" must
penetrate the inner powers of the soul and influence them. Thls is
accomplished through every inhvidual's particular service, in whch
all are not equal: "men [come] to learn, women-to listen, and
young chlldren-so that those who bring them can receive a
reward.'"'
In the mitzvah of Hakhel the lung would influence the entire
people---by reahng the Torah-"to do all the words of the Torah."
This applies also on the individual level: the "lung" in a person, the
brain and intellect, must rule over h s heart and limbs and influence
them to be careful to do the mitzvot of the Torah.
(Sichat Shabbat Parshat Bereishit (2) 5727)
Everyone needs to fulfill "Hakhel" withn hmself, to "assemble"
all his thoughts, words, and deeds and to bring them into hls inner
"Temple," motivated by total self-nuhfication to the "word of the
KingM-the will of G-d.
262 Days of Awe, FJays of Joy
The mitzvah of' Hakhcl exlsts dso irl Xr ah study. T h s means to
collect and assemble together thc four lcvels ofthe' brah, literal, ale-
gorical, hode t i c , and mystical, and join them together into a single
comprehensive understanrfillg
(Likkufci Sichat, t~ol. 4, p. 380)
1. Deuteronon~y 31:10-13.
2. Analogously, the tilr~es for prayer were fixed accordir~g to the tllrles of t11e tarnid
sacrifices in the Temple (Bcraclrot 26b).
3. Genesis 37: 11. Sce Tznl~at HaRivash at the beginning: "One who 'guards' a tnirz-
valr will never know evil.. . . He waits expectarltly tion1 evening until morning,
perhaps he will get the opportunity to perform a mitzl~ah."
4. Rambam, introduction, beg.
5. Scfer Hachinuch, end rr~itzvair 612.
6. Rashi, Sukkalr 41a. See Rarllbarr~ HiWtot Clragigulr, beg. ch. 3: "Sections of the
Torah that exhort them in rnit:tlof and strengthen then] in the true religion."
7. According to Minrlrat Cl~inudr Loc. cit.---when hc is born. See also Ramban or1
the Tonh.
8. Kidduslzin 32b.
9. Ranbarn there.
10. Sec Leviticus 4:13ff. See Jlso Ynarnot 473: A corigregatior~ of convert? is not
called a congregation.
11. See Rambarn beg. Hikliot Mnttlrlrt7.
12. Hilchot Taltnud %rah Lp'Adtrror Ii~xakein 1: 14.
13. See Rambam I-filchot Clrayiph 35: "Converts that don't understand arc oblig-
ated to prepare their hearts and listen attentively . . . even great scholars . . . :uc
obligated to listen with great additio~~al concentration. One who cannot hear is
to focus rr~er~tally on this reajlng."
14. Ranham, Hikhot Meladlirn 3:h.
15. Ranbarn, Hilchot Chflg(fdh 3:ti. S@r Hacliitiucli, tnibvah 61 2.
16. Ranlbam, Hilchot Mclacltiitt , i hd.
17. Chagigah 3a.
CHAPTER TWENTY EIGHT
The Sukkah of the Ba'al Shem Tov "The
Rebbe Is Coming!" "Oy, Rebbe!" To
Sleep in a Makij?? Sechach and Anger If
They Only Knew Sukkah Decorations
The Innermost Soul Keh Dovid's Test
"When They Heard" To Eat Outside the
Sukkah?! The Preciousness of a Mitzvah
"Like Your Permanent Dwehng" A
Temporary Dwelling Mitzvah Misery Joy
of a Mitzvah "Thus Did Hillel" "May the
Word5 of my Mouth be Acceptable"
Sukkot
Once the Ba'al Shem Tov made a sukkah with many halachically
questionable details of construction, and the lea&ng scholars of
Mezhbuzh inclined toward &squaht;jlng it. The Ba'al Shem Tov
debated with them over this, but it &d not help. Then the Ba'al
Shem Tov rested his head on h s hand, and a note descended fiom
Heaven: "The Ba'al Shem Tov's sukkah is kosher."The note bore the
signature of the angel Metat.
The Rebbe explains:
The Ba'al Shem Tov built hmself such a sukkah, one of doubt-
ful v&&ty, for he was the "Head of the people," and therefore he
strongly wished to descend from h s lofty level to those Jews that
were "hewers of wood and drawers of water," simple folk, so that
even for them the spiritual influence of the sukkah would be perfect.
Therefore he sat in such a sukkah, in order to elevate even the sukkalz
of simple folk.
And this is what he taught the scholars of Mezhibuzh: a true
leader is prepared to sacrifice h s hiddur mitzvah if he knows that this
wdl help one Jew, and even if he is one of the simple folk!
(Sicha S~cond Day of Sukkot 572 7)
Once on Hosha'ana Rabbah, the Maggid of Mezeritch entered
his sukkah, and afterwards his student, Rabbi Schneur Zalman of
L i d , also came in. And the Maggid said to him: "Close the door so
that no one else may enter. Don't be amazed-be calm-the Rebbe
(the Ba'al Shem Tov) is coming." Ths was the first time the Alter
Rebbe saw the Ba'al Shem Tov whl e awake.
(Sefir Hasichot 5705, p. 52)
The Chasid Rabbi Pinchas Reizes was accustomed to travel to
Rabbi Schneur Zalman of Liadi for Tishrei. Once he became sick
and could not make his usual visit. On Shemini Atzeret, as he sat in
his sukkah, he suddenly cried out "Oy, Rebbe!" He then expllned
to the people sitting with lllni that the Kebbe had just spoken of
him. Afterwards it was learned that the Alter Rebbe was sitting in hs
sukkah at the same time, and he mentioned Reb Pinchas and blessed
hinl with a con~plete recovery.
Imrnedately upon learnlng this the Chasidim stretched l am out
on the table, as was their custo~x~, wlth the charge: "From where do
you have such things?"
Keb Pinchas rephed: "It wasn't me. At my first 'yc~cliidut' I gave
the Rebbe nly nefesh (the lowest level of the soui); at the second nly
vtlarli (the next level); and at the third my neshamah (the t hr d level).
I gave nly naran (an acronynl of the three above-mentioned soul-lev-
els) to the Rebbe, and therefore ~t wasn't rile that felt ~t . "
(LSejiir Hasichot 5705, p. 55)
To SLEEP IN A 2MAKIF?!
Rabbi Schneur Zalman ofl i adi appointed his son, Rabbi Dov
Ber, the Mitteler Rebbe, to supervise the education of the young
married men. Once the Mitteler Rebbe was informed that they
were sleeping in the sukkah. The Rebbe rebuked them for this, say-
ing "I can understand learning in a makij-for one can 'push one's
way in'; but to sleep in a wink$'! A person is always held responsible
for hls actions, whether asleep or awake." He concluded: "One who
is a perzivrii (an 'inward' person who avoid$ the superficial and 'exter-
nal') only does what he is capable of."
Chasidim explained then what the Rebbe meant: When learn-
ing, with all his spiritual life-force present, a person can control h m-
self and maintain the proper awareness of the makg however, wMe
asleep, when only a trace remains of his life-force, he cannot.
From then on the stl~dents were afraid of the mak$
(SFfer Hasichot 5696, p. 295)
Rabbi Shmuel of Lubavltch's secretary once entered the sukkah
while extremely angry.The Rebbe sald to him: "You have to behave
properly in front of the secharh; the sechah doesn't like anger."
(Sefcr Hasirhot 5704, p. 12)
Sukkot 267
IF THEY ONLY KNEW
When Rabbi Shalom DovBer of Lubavitch was in Rostov, there
was a group there of "Musarniks. "' On Sukkot the Rebbe gave them
vodka in order to hold a gathering for Simchat Beit Hasho'eivah.
Afterwards the Rebbe asked them, "How was the gathering?"
They answered "We recited rhymes, such as 'Sechach, Ich Lach ( I
laugh), together with you."'
The Rebbe said about ths, "If they only knew how the sechach
laughed at them, they would not have laughed at all."
(S$er Hasichot 5704, p. 23)
For Rabbi Shalom DovBer of Lubavitch 'i.ukkah decorations"
were someone sitting in the sukkah.
For Rabbi Shalom DovBer of Lubavitch, the fear that went with
accepting the Heavenly yoke on Rosh Hashanah, the service of Erev
Yom Kippur, and the joy of Sukkot were experiences of the innermost
soul.
Once the Ba'al Shem Tov sat with h s chsciples for the festive
meal of Rosh Chodesh, and his face was serious. The disciples knew
from previous occasions things that would put their Rebbe in a
more joyous mood, and they tried, but with no success.
Then, a certain vdlage-dwehng Jew entered, named Reb
Dovid. Immechately upon his entry the Ba'al Shem Tov was full of
joy-he treated h m warmly, gave h m a place to sit, and also gave
him a piece of h s "hamotzi. "
Ths matter caused the dsciples to have questioning thoughts-
the whole Holy Society were not able to rouse joy, and only a vil-
lage-dwehng Jew was able to do so?!
The Ba'al Shem Tov sensed their questions, and sent Reb Dovid
off to do something, and when he left he said to them:
"Ths Reb Dovid works hard, by the sweat of his brow, for every
penny he earns. During the year he saves a penny at a time to buy
an etrog for Sukkot, until he assembles the sum and travels to the city
and buys an extremely fine one, and he has great joy from it. Since
he is poor, and his wife is of bitter spirit, it angered her considerably
that he does not care about the con&tion of h s household, since he
spends money on an etrog and rejoices over it. In her bitterness she
broke the pitom of the etrc;~.
"Now, bes~des the money that he spent on the etro<q, there were
many obstacles to brlnglng it, water to cross, bad roads, so that ~t all
added up to much hard effort.Yet, when he saw what hrs wife had
done he was not angry, but said. 'It appears that I am not worthy of
such an etrog. Truly, docs a simple Jew l ~ke me deserve such a fine
etrog?"
"From the hnle of the Akeidah," concluded the Ba'al Shem Tov,
"there was not such J test of ~haracter, and therefore I treated h~nl
so warmly."
(Sefcr Haslrlzot 5 6 9 6 , ~ 148)
In Lubavitch there was a cantor named Reb Isser. On Sukkot he
would come to a Chasidic farbrengen and he would sing: "The
Chasidim and the worshippers who stood in the courtyard would
hear the blessing of leclzayim emitting from the nlouth of the Rebbe,
and they would bless 'Shehakol nihiyah bidvaro' and would rejoice
with the joy of the holiday . . ." (an adaptaion of the famous liturgi-
cal passage, see Machzor Hashaleim Lqom Hak&purirn, p. 180).
(Sejer Hasichot 5703, p. I )
ACCORDING TO ORAL TRADITION
TO EAT OUTSIDE THE SLKKAH?!
Once, in Rabbi Shalom DovBer of Lubavitch's times, it rained
very hard on Sukkot, and the Rebbe sent a messenger to see what
Sukkot 269
the students ofTomchei TemimimYeshvah were doing-if they were
eating in the sukkah or in the dming hall. The messenger returned
and reported to the Rebbe that the students were eating in the
sukkah, and to keep the rain out of the food, they covered their heads
and their plates with their outer garments. The Rebbe was very
pleased by this and said: "In this one can see the effect of learning
Chasidus. Even if they are exempt from the sukkah, they stdl eat in
it."
Once, on Era, Sukkot, Rabbi Shalom DovBer of Lubavitch
called for one of the students of the Tomchei TemirnimYeshvah and
asked h m to go out of the city to meet the man bringing the etrogim
early in the morning. The Rebbe added: "Certainly you will not
sleep tonight! "
The student prepared himself by learning Chasidus and going to
the mikveh, and at the designated hour he left and went to meet the
man who was bringing the etrogim.
When the man appeared the student told h m that the Rebbe
had instructed h m to receive the etrogim from h m, and he complied.
When the student reached the Rebbe's house, the Rebbe was
already waiting outside. The student placed the etrogim on the table
in the outer chamber which Chasidim called the "lower gun eden. "
His face aflame, totally absorbed in thought, the Rebbe circled the
table a number of times, took the etrogim, and went into his study.
"LIKE YOUR -G''
The Gaon and Chasid Reb Baruch Mordechai, the Rabbi of
Bobruisk, lived in a rented dwebng, and once he owed his landlord
for a whole year's rent.
When Sukkot arrived, Reb Baruch Mordechai asked the land-
lord to build him a sukkah on his account. When the buildmg was
completed the landlord asked for the payment for his trouble, and
added: "Without payment it wd be doubtful if the Rabbi d fulfill
the mitzvah of sitting in a sukkah, for it wdl be a 'stolen sukkah.'"
Reb Baruch Mordechai answered with a smde: "The opposite is
the case. If 1 pay you it will irnmedately raise a question about my
fulfillment of the mitzvah. For the mitzvah of a sukkah is to "make
your sukkah like your permanent dwelling,"and since I am behnd
with the rent for the house, I must act the same way with the pay-
ment for the sukkah. . ."
Sukkot was approaching, and Rabbi LeviYitzchak (father of the
Rebbe) was in exile. He sought a pretext so that he would be able
to put up a temporary sirkkah, and the approaching winter came to
his aid. He explained to the landlady the pressing need to put up a
fore-chamber, so that the bitter cold would not penetrate into the
house. The landlady agreed, but she made the condition that boards
were not sufficient, but that he was also to build a ceihng, so that the
addition would not collapse.
With great difficulty he succeeded in convincing her that the
cehng could also be built at a later stage.
Once Rabbi Shalom DovBer of Lubavitch spent the holiday
outside of Russia because of his fragile health. Before the holiday he
sent a letter requestmg an ctrog for the holiday However, due to a
delay in the mail service, the day before Sukkot already had arrived,
and the etrog was still not there. Only the next day, on the first day
of the holiday, did the etrog reach the Rebbe's hands. This matter
caused the Rebbe much suffering. The Rebbe's wife, the Rebbetzin
Shterna Sarah said about ths that all her husband's improvement in
health was lost on that day.
In the year 5679 (1919), during the first World War, there were
no etrogim, for it was not possible to bring them from outside the
country. Only Rabbi Shalom DovBer oflubavitch, who lived at that
time in Rostov, had one, thanks to the efforts of one of the Chasidim.
Obviously, everyone in the city went to make a blessing on the
Rebbe's etrog and everyone made the blessing in the Rebbe's pres-
ence.
One Chasid arrived in Rostov on Chol Hamoeid Sukkot to pro-
nounce a blessing on the etrcy. After he had fulfied the mitzvah, the
Sukkot 271
Chasid said with joy and satisfaction, "Ah, thank G-d!" The Rebbe
said to him: "May Hashem make the joy of the mitzvah shine for the
whole year."
"THUS DID HILlEL9y
The Gaon and Chasid Reb Hdel of Paritch served as the Rabbi
of the Chasidim of a certain city. Once, on Sukkot, he knew that a
certain rich man, who counted himself on the side of the Mitnagdim,
had a very fine etrog. Reb Hillel went to him early in the morning
and asked to make a blessing on h s etrog. The rich man honored him
by standlng and gave him the etrog before mahng the blessing hm-
self. When the Rabbi of the mitnagid community heard about this,
he also went to the rich man to make a blessing on the etrog. The
rich man received him coldly.The Rabbi asked the rich man,"Aren't
you on our side? Why &d you honor Reb Hillel more than me?"
The rich man answered, "Reb Hdel came to me to fdf3.I the
mitzvah of blessing the etrog behiddur, however the Rabbi came only
because 'Thus &d Hdlel do"' (play on the famous phrase from the
Haggadah.)
''I~UY THE WORDS OF MY MOUTH BE
Reb Refael Nachman Kahan related:
On Chol Hamoeid Sukkot 5691(1931) I was sent to a labor camp
deep in Russia. I was part of a group of prisoners that was being
transported under heavy guard, and thus they led us on foot from
city to city and village to vdlage.
Whde we were walhng, I saw wdlows growing by the side of
the road. The day was Hosha'anah Rabbah, and while walking I
plucked five willow branches and struck them on the ground. Now
I was supposed to say "May it be your wdl" (Mehi ratzon); however,
my siddur was in the baggage on a wagon being driven behnd us.
I raised my eyes to heaven and said, "Master of the world, nlay
it beyour will that it is as if I have said "May it beyour will."
1. Followers of the ethical system associated with Lithuanian Yeshivof (i.e, not
Cliaridirn).
CHAPTER NINE
ON THE EIGHTH DAY
Alone with the King Two Trpes of Unity
"From the Sukkah to the House" 13 Days
"For Life and Blessing" Wind and Rain
Life and Non-Death
During the Ten Days of Repentance every Jew can "find" G-d,
Who is "close," as scripture states:' "Seek E d when He can be
found, and call to f i m when He is close." Moreover, a verse in the
Song of Songs reads, "A sound! My Beloved knock^!"^ Thus, G-d
"knocks" on the doors of every Jew's heart and entreats "Open for
Me"!
Every Jew is inspired to repentance during these days. He
"opens wide" the doors of his heart and strives to unite with his
Creator through repentance and good deeds.
This unity between Israel and their Father in Heaven is greatest
at the conclusion of the Ten Days of Repentance, in the ne'ilah
prayer. Then the scriptural statement3 "I have found the one Whom
nly soul loves" is completely fulfilled. Anything that conceals
Divinity, and therefore the essential closeness of G-d and the Jews,
ceases to exist, and the King and His people Israel are one.Thls is the
origin of the name ((ne'i1ah"-"c1osing"all the gates are closed
then and no one else is allowed to enter, for only Israel and G-d are
present: "You alone shall have them, and strangers shall have nothing
with
This special connection between G-d and Israel is expressed
openly-like all matters of the Days of Awe--on Sukkot-Shemini
Atzerct.
During Sukkot 70 bulls were sacrificed in the Temple, corre-
spondng to the 70 nations of the world; however, the Shemini Atzeret
offering was only "one bull and one The Midrash offers the
following parable for this:
A king made a-feast for seven days and invited all his subject . . .
when the seven days ended, he said to his beloved friend: "We have
already fulfilled our obl2ation to the people; let us have a make-shi$
meal, you and I, ofwhat we canjnd. ""
(Likkutei Sichot vol. 9, p. 396)
Both Sukkot and Shemini Atzeret synlbolize the unity of all
Israel. This is demonstrated for Sukkot by our Sages' saying7 "All
Israel are worthy to dwell in one sukkah." Moreover, talung the
lulav symbolizes unieing the four categories of the Jewish peo-
ple;' and in Simchat Beit Hasho'eivah "all the people, men, women
and children" are present.' On Shemini Atzeret, simdarly, the offer-
ing was "o11e bull and one rani," corresponding to ''the unique
(one) nation.""'
However, the unity of Shemini At zret has a more profound
dimension. In the sukkah everyone dwells together, but as separate
indviduals; in the lulav the four kinds are joined in the mitzvah, but
not essentially (the mitzvah requires four different species); and on
Simchat Beit Hasho'eivah all the people came merely "to see and to
hear," and only the leaders of Israel would actually "dance and
rejoice.""
On Shemini Atzeret, however, all Jews are essentially one exis-
tence-a "unique nation."
Accordingly, we can understand our Sages' statement1' that after
the seven days pass, G-d says to the Jewish people: "Your departure
is difficult for Me, renlain one more day." Strictly speaking, it will
ultimately be necessary to separate--what does ths extra day
accomplish?
However, remaining together for one more day assures that even
after the "separation" the Jewish people wdl be unified. Since the
unity of Sttkkot is connected to its mitzvot (sukkah, tuluv and Simchat
Beit Hasho'eivah), it is likely to cease when the holiday ends. The
unity of Shemini Atzeret, by contrast, which involves thc essence of
Israel is timeless and unchanging.
On the versel"'On the eighth day an atzeret there wdl be for
you" the Targum Yonatan translates "On the eighth day move fEom
your sukkot to your homcs be with joy." Exactly what, however, is the
joy of moving fiom one's sukkah to one's house?
Shemini Atzeret and Sirnchat Torah 279
To explain, the spiritual influence elicited on Sukkot is only an
"encompassing light," like a sukkah that surrounds a person but at a
certain &stance. On Shemini Atzeret, in contrast, this light is absorbed
in the soul.14 This is the reason that moving &om the sukkah back to
the house, fiom a temporary dwehng to a permanent one, arouses
joy.The move signifies that all the spiritual revelations of Sukkot have
been permanently absorbed.
Accordingly we can also understand a puzzling comment by
Rashi in tractate Sukkah. On the Talmud's statement l 5 that Shemini
.4tzeret is a "holiday in its own right" Rashi explains "We don't
dwell in the sukkah."This is difficult: not dwehng in a sukkah is
only a negation, that it is not Sukkot. Since an or&nary weekday
is not Sukkot either, what inlcates the day's holiday status?
The answer is that the theme of Shemini Atzeret is actively ceas-
ing to dwell in the sukkah; the "encompassing" revelations of Sukkot
are absorbed.
(Sichat Lei1 Simchat Tnrah 5734; Likkutei Sichot, vol. 3, p. 833)
On Yom Kippur we elicit the Thlrteen Attributes of Mercy; how-
ever, their influence remains hidden until Simchat Torah. Then we
rejoice in a general and comprehensive joy, the joy which comes
f-mm having learned Torah and fulfilled mitzvot during the whole
year; and we thus reveal the "encompassing light" ("or makif") of the
Thrteen Attributes of Mercy.
Therefore Sirnchat Torah falls 13 days after Yom Kippur (There are
four days between Yom Kippur and Sukkot, eight days of the festival,
and the 13th day, outside of Israel, is Simchat Torah), for every day we
reveal one of the Thrteen Attributes.
(Siddur Im Dach, p. 23 1)
"FOR LIFE AND BLESSING"
The tradtional toast/blessing "Lechayim ve'1ivrachah"-"For Life
and Blessing" is especially connected to Shemini Atzeret and Simchat
Torah.
Chayim-Chayim has the numerical value of 68, as does the
word "lulav. " "Lulav" has the same letters as "Lo 1eiv"-"He has a
heart,"'%hich signifies internahation (for the heart influences the
entire body), and also in the blessing "kchayim" we intend that the
blessing should be internalized. The blessing is, thus, especially con-
nected to Shemini Atzeret and Simchat Torah, when all the spiritual
revelations of Sukkot are internahzed and absorbed.
BErachah--On Sirrichat Torah ive read the Torah portio~i "Vezot
Haberachah," and we also begin the Torah anew. The first letter we
then read is beit, the first letter of the word "herachah. ""
("%chat Leil Simchat 76rah 5746)
In the Musaj- prayer of Sh~rnini Atzeret we begin saying "He
causes the wind to blow and the rain to descend."This can be con-
nected to the conling of Mashiach:
The phrase "He causes thc wind (rmach) to blow" uses the same
word as the verse1* "The spirit (rmach) of C-d hovered on the sur-
face of the waters," and our Sages say" "This is the spirit of King
Mashiach. "
"He causes the rain (yesirem) to descend" means that the
c o n ~ i ~ l g of Mashiach actually occurs, i n physicality Cqashmiict-
related to geshem). Not only "the spirit of Mashiach," but a soul
in a body, i.e. Mashiach in the sinlple, literal sense in this physi-
cal world.
Moreover, ':qesheml' has the nunlerlcal value of 343, and this
IS connected to the prophecy2" that In the Messianic future "the
light of the sun will be seven-fold as the light of the seven days."
Rashi paraphrases this as "seven sevens as the 11ght of the seven
days, i.e. forty-ninc sevenq, equalling three hundred forty-
three."
(Slchat Leil Simchat Torah 5746)
In the prayer for ram we entreat "For life (lecJ~ayim) and not for
death (lamavet). "The Shulchan Awch," states that one should be care-
ful to say "lechayim" and not "lachayun," which would mean "not
<&ve" ("lo chayim"). If so, why do we say "lamavei," which i~nplies
that we seek "life" and not "not-d(~ath"7
Rabbi Levi Yitzchak, the Rebbe's father, explains that we pray
that we wdl have true life, and not merely "non-death."
(According to Tradition)
1. Isaiah 555, Roslt Hasltanalr 1 Xa.
2. Shir Hashiritn 5:2.
3. Ibid 5:6.
4. Proverbs 5:17.
5. Numbers 29:36.
6. Loc. cit.
7. Sukkalr 27b.
8. Leviticus Rabbah 30, 12.
9. Rarnbarn, end Hilchot Lulav.
10. Sukkah 55b.
11. Rambam, there.
12. Rashi Leviticus 23:36.
13. Nulrlbers 29:35.
14. Likkutei Toralt, Derushrrn Lrslzetnini Akeret 88d.
15. Sukkalr 48a.
16. Likkutei Torah, Derusltrm Lrroslt Haslranalr 57d.
17. Yerushaltni CltaXigak 2: 1.
18. Genesis 1:2.
19. Genesis Rabbah 2, 4.
20. Isaiah 30:26.
2 1. Hilclrot Roslr Haslranah.
CHAPTERTHIRTY
"YOUR SEPAR~TION
IS DIFFICULT FOR ME"
"Your Separation" Torah Unity and Unity
Among Jews Unity Within Separation "As
Difficult as Splitting the Red Sea"
Shernini Atzeret and Simchat Torah 285
"On the eighth day you will have a holy convocation . . . it is an
atzeret": '7 have detained you with Me, like a king who invited his
children to a feast for a certain number of days, and when the time
arrived to take leave, he said, ' My children, please remain with mefor
yet another day; your leave-taking is d@cult for me.""
The wor&ng here seems problematic: seemingly it would be
more accurate to write "our leave-talung" (lit. "our separation"), not
"your separation." However, from G-d's standpoint there is no sepa-
ration; He is always intimately and inexorably bound to the Jewish
people. The source of the separation is that the Jews "turned their
backs to Me."' This is "your separation," i.e. the separation that you
create.
Alternately, one might say:
When love and brotherhood is laclung among the Jews, "your
separation," this causes separation between them and G-d. We say
thrice daily: "Bless us, our Father, all of us as one,"3 indicating that
unity among the Jews ("all as one") strengthens their attachment to
G-d and the receiving of His blessings ("Bless us").
Since the Jews also travel to Jerusalem on Passover and Shavuot,
departing afterwards to return home, why does the parable about the
lung who says "your leave-talung is difficult for me" especially apply
to Sukkot?
The connection of the conclusion of Sukkot and negating dis-
unity anlong the Jews lies, however, in our completion of the yearly
Torah-readng cycle, when we reveal the unity of the "one Torah."
Medtation on the unity of the Torah leads, in turn, to unity
among the Jews, for despite the Torah's &vision into many sections,
the completeness of each section depends on the completeness of
the whole.This principle also applies to the Jewish people: every Jew
286 Days of Awe, Days of joy
is a "section" by himself, but each "section" depends on all the oth-
ers.
The question may be asked: How is it possible to say that some-
thmg is "&&cult" for G-d? The answer is that from G-d's standpoint
there is no separation between Him and HIS people; the separation
is among the Jews themselves ("your separation"). After the holiday
each person departs to go back home, and the possibdity thus arises
of a separation among the people that would lead to separation
between Israel and G-d. G-d says that t hs is ''d~fEcult for Me," for
the task of negating this separation is entrusted to human beings,
since "everything is in the hands of Heaven except for the fear of
Hea~en. "~
"Remain with me for one more day"----on Shemini Atzeret it is
revealed that Israel is a "unique (one) people" as we offer "one bull."5
This unity negates "your separation" even as each one returns to h s
home. Each Jew now senses that he is one with the whole Jewish
people, in two ways: 1) His service is important for the perfection of
the Jewish people's service; 2) Conversely, the perfection of the
entire Jewish people's service 1s crucial to h s .
Simply stated, each Jew must fulfill his personal mssion while
unifylng with other Jews, and ths is through public prayer, public
Torah study, and so forth.
On the incLvidual level, moreover, each Jew must create unity
among all his soul powers (so that intellect influences the character
traits, and the character traits are expressed in actual deed).This per-
sonal unity brings about general unity among Jews, and this, in turn,
leads to unity between Israel and G-d.
The means to achleve this is, thus, to "remain with me for one
more day": to make "one congregation" of the ten powers of the
soul. This recalls the saying of the holy Reb YosefYitzchak (son of
the Tzernach Tzedek), that "teJilah betzibur" means to gather
("Litzbor") and assemble the ten powers of the soul.
(Likkutci Sichot, vol. 25, p. 300)
"As D ~ C U L T AS SPL~ITING THE RED SEA"
Besides G-d's saying "your departure is difficult for Me" on
Shemini Atzeret, the expression "difficult" in reference to G-d also
occurs in the well-known saying "as difficult as splitting the Red
Sea."6
These two saylngs have the following in common:
1) G-d wants the world to exist accordng to the laws of nature.
As He says after the flood, the cycles of the seasons and days "shall
not cease."'Therefore every deviation fiom this order-for instance
splitting the Reed Sea-is difficult, so to speak, for Him. Similarly,
G-d wants all the Jewish people to be unified, in place and also in
outlook and desire (that all should have only one desire-for their
Father in Heaven), and a change in thls condtion-"your separa-
tion'-has an aspect of ''rllfficulty'' for G-d.
2) Splitting the Reed Sea is a necessary preparation for giving
the Torah;' and "your separation" enables the Torah to penetrate to
every part of the world. For specifically through "separation" the
Jewish people bring the light of Torah and mitzvot to all the points
of their dspersal, to the farthest reaches of the Earth.
(Sichat Rosh Chodesh Cheshvan 5746)
1. Leviticus 23:36 and Rashi there.
2. Jeremiah 2:27.
3. Text of the Amidah pnyer.
4. Berachot 33b.
5. Numbers 29:36.
6. Pesachim 119a.
7. Genesis 8:22.
8. See Likkutei Sichot, vol. 3, p. 968.
CHAPTER THIRTY ONE
COMPLETING THE TORAH
Shavuot and Shemini Atxeret Irnrnedately
Starting Over A New Torah " Yasher Koach
for Brealung the Tablets" "Moses My
Servant has Died" Two Parshiot
Shemini Atzeret and Simchat Torah
S~ilvuor AND SHEMLNI A~ERET
Why was Simchat Torah instituted on Shemini Atzeret, and not on
Shavuot, "the time of the giving of our Torah"? The standard answer
is that "since we complete the Torah, it is fitting to rejoice upon its
completion."'
Chasidus offers another answe?-the rejoicing of Shemini Atzeret
is for the second tablets, gven on Mm Kippur,' which were "doubled
for strength," i.e. having twice the spiritual value of the first ones4
One can further explain Simchat Torah being connected to the sec-
ond tablets, and not to the first ones, given on Shavuot:
1) The first tablets were "G-d's handiwork and G-d's writing,"'
symbolizing a gf i from Above. The latter tablets, by contrast, were
G-d's writing on tablets made by Moses6 and thus symbolizing
human effort. Simchat Torah is linked to the latter tablets since true
rejoicing only comes through labor and effort.
2) The second tablets were given as a consequence of the Jewish
people's repentance, and therefore this bestowal in particular, mark-
ing the restoration of the Jewish people's closeness with G-d, inspires
great rejoicing.
(Likkutei Sichot, vol. 14, p 156; vol. 29, p. 232)
Irnrnehately upon completing the Torah on Shemini Atzeret we
begin it again.
Since order and juxtaposition are significant in Torah, what is
the link between the last phrase of the Torah, "before the eyes of all
Israel," and "In the begnning G-d created"?
1) "Before the eyes of all Israel" indicates unity among the
Jewish people, and the true means to achieve thls unity is to con-
stantly remember that "In the beginning G-d created." I.e., all
human matters, whether spiritual ("the Heavens") or physical ("the
Earth") come from the Creator and Controller ofthe world, "for He
is the one Who grves you the power to obtain wealth."' One who
recognizes and senses that nothing comes "of itself:' but rather ftom
G-d, will not see hmself as a separate existence but as a part of all
Israel.
2) The explanation of "In the beginning G-d created" accordng
to Chasidus is: "In the beginningv-the beginning of Divine service
is-"G-d created"-to reveals the G-dliness hdden in creation-
"the heavens and the Earth" (that is, to reveal the Divine Me-force
that gives life to each created thlng). How do we do this? By means
of "before the eyes of all Israel." When a person evokes and reveals
the G-dliness w i t h himself, i.e h s divine sod, to the point that he
reveals the soul's essence, which is constantly tied to G-dliness, he
can then reveal the G-dliness withn the world.
(Lskkutei Sichot, vol. 2, p. 437)
Rabbi Yosef Yitzchak of Lubavitch once said: "The blessing
Shehecheyanu on Si mhat Torah is not only on the holiday, but also on
the Torah."' This raises a question: The blessing Shehecheyanu is gen-
erally recited over somethng new-why do we make the blessing
for the joy of conipleting the Torah?
The explanation is that after reading and learning the whole
Torah during the past year, and its completion on Simchat Torah--a
"new radiance" is added to it; it is renewed. As we begin to learn
anew (according to Jewish custom of beginning again immedately),
it is, so to speak, a new Torah, a hgher Torah; and for this we say
Shehecheyanu.
Each Jew expresses this novelty according to h s role-a f d -
time Torah scholar, in learning and understandng the Torah in a new
manner; a businessman, with new vitality in learning the Torah and
keeping it.
The Torah ends with the words "before the eyes of al l Israel,"
whlch refer to the breaking of the tablet$: "His heart inspired him to
break the tablets before their eyes . . . and G-d agreed, as it is said,
' whch you broke'- ' psher komh' for breaking them" (Rash)
("yasher" is a pun on "asher"-"which").
It is p u h n g that the Torah ends with such a negative subject.
Our Sages say, however, that "Israel only made the calf to give an
opportunity for ba'alei teshu~ah,"'~ i.e. G-d enabled the evll inclina-
tion to rule over the Jewish people and seduce them into malung the
calf for the sake of the future advantage that was ultimately to result,
the lofhness of repentance. From this it is clear that also the break-
ing of the tablets (which was result of ths sin) was destined (accord-
ing to its inner meaning) for the sake of a great advantage-the giv-
ing of the second tablets, wl c h were "doubled for strength."
According to this we can also explain the link between "before
the eyes of all Israel" and "In the beginning G-d created": even in
such a state of concealment of the Divine as there was when Moses
broke the tablets, G-d said, ''yyarher koach for breaking them." Ths
indcates that every Jew is able to reverse the darkness, to actually be
helped by it, and to thus reach a level much loftier than before the
"brealung"-und he ascends and reaches "In the beginning [G-dl
created": the "creation" of a new world, in which "The L-rd, the
G-d of Israel is King and His dominion is over all."
" YASHER KQACH FOR BREAKING THE TABLETS" (IX)
The conclusion of the Torah is "before the eyes of all Israel,"
alludng, according to Rash, to the breahng of the tablets. We can
explain the link between the breahng of the tablets and Simhat
Torah as follows:
On Simhat Torah (the second holiday of Shemini Atzeret) the
excellence of the Jewish people is stressed and revealed, for on ths
day we offer "One bull and one ram"" ("Correspondng to the
Jewish people"-Rashi). A unique closeness exists between G-d and
the Jewish people "analogous to a lung . . . who said to h s friend,
'Make me a small meal in order that I should benefit from you""2-
"You alone shall have them, and strangers shall have nothing with
You,"" "No one is found with the King except the Jewish people."14
This is therefore a fitting time to stress an additional aspect of the
excellence of the Jewish people: their superiority to the Torah. For
there are two interpretations of the name "Simhat Torah":
1) The rejoicing of the Jewish people with the Torah, i.e. the
Torah produces rejoicing in the Jewish people. 2) The rejoicing of
the Torah, i.e. the Jewsh people cause the Torah to rejoice," so that
the Jewish people play the role of benefactor in their relationship
with the Torah-"The Jewish people are the bridegroom and the
Torah . . . is the bride."Ih
TheJewish people's abhty to make the Torah rejoice stems 6-om
their superiority, that they preceded the Torah." And since t h supe-
riority is revealed on Simchat Tbrah, we read "before the eyes of al l
Israel," the breaking of the tablets TO protect the Jewish people."
(Libkutei Sichot, vol. 34, p 223)
I11 the Torah readtng of Slzemini Atzeret (the portion of k o t
haberachah) we read about Moses' passing, and the hajoyah, which
thematically recalls the Torah reading,"' is "It was after the death of
Moses, G-d's servant.""'
This raises the question: isn't this contrary to the joy of the hol-
iday? With the death of Moses the Jewish people lost their great cap-
tain, their faithfill shepherd. Moretrver, in the wilderness the clouds
of glory accompanied thern, they ate the rnanna, and they drank
from the well of Mirianl (all in the merit of Moses2'); however, now
they were ready to leave the wilder~iess and enter the land of
Canaan, where they were to begin a life of plowing and sowing,
accordmg to the laws of nature. Does this add to the rejoicing ofthe
holiday?
A11answer to tlus question can be found in the hajiorah itself: G-
d says to Joshua "Moses nly servant has died . . . be strong and very
courageous to observe and to (lo according to the whole Torah that
I commanded Moses my servant." That is, precisely such a period
reqires great strengthening alld eiicouragement,. This is also the
theme of Simchat Torah-ths day gives us the abllity and the moti-
vat i o~~ to overconie all dfficultics and fears and to serve G-d with
joy during the co~ning year.
(Sichat k i l Sirnchat 7brah .57 15)
Two PARSHIOT
All the parshiot of the Torah are read on Shabbat, except &ot
haberachah, the Torah reading for Simchat Torah, which always falls on
a weekday. Thus, we finish learning Parshat Beracha&f?om the M y
portion of the weekday on which Simchat Torah falls until the end of
the whole parshah. Moreover, we then begin to read Parshat Bereishit,
from the beginning until the current day's portion.
Thus, every day of the year we learn one daily portion from one
parshah, whereas on Sirnchat Torah we learn two parshiot-Parshat
Berachah and Parshat Bereishit. Thls detail points to the special great-
ness of this day.
Rabbi Schneur Zalnian of Liad's saying is well known that
"One must live with the time," i.e. with the daily portion of the
weekly parshah. All the days of the year one can "live" with only one
daily portion; however, on Simchat Torah one can "live" with many
portions and with two parshiot.
(Sichat Yom Simchat Torah 5746)
1. Tur, Orach Chairn, ch. 669. Rema there.
2. Or Hatorah, Shemini Atzeret, p. 1779.
3. Ta'anit 26b in the Mishnah and Rashi there.
4. Exodus Rabbah, beg. ch. 46.
5. Exodus 32:16.
6. As is written (ibid. 34:l) "Hew for yourself. . . and I will write."
7. Deuteronomy 8: 18.
8. The word %ara" can also denote revelation (see Cl~ulin 43b: "Shema hivriJ').
9. Sefer Hasichot 5705, p. 55..
10. Avodah Zarah 4b. Rashi there.
1 1. Numbers 29:36.
12. Sukkah 55b.
13. Proverbs 5:17.
14. Zullar III:32a.
15. Discourse beginning "To understand the concept of Simchat Torah" 5679.
16. Likkutei Torah, BerarhaC~ 94a.
17. Tanna Debei Eliyahu Rabbai~.
18. See Rashi, Exodus 34:l: "Her bridesman arose and tore up the marriage con-
tract."
19. Or Zurua, part 11, ch. 393.
20. Joshua 1:l.
21. Ta'anit 9a (that is, after the passing ofAaron and Moses).
cHAPTE,RTHIRTYTWo
REJOICING - THE MITZVAH
OF THE DAY
Limbs and Blood All Jews are Equal Two
Opposites An Allusion in the Siddur
Double Rejoicing A Propitious Time Fear
and Joy '(Heren" and "Derheren"
Aphorisms
Shemini Atzeret and Simchat Torah 299
Simchat Beit Hasho'eivah hffers in certain respects fi-om Simchat
Torah. Only great Sages of Israel would hrectly participate in Simchat
Beit Hasho'eivah, and all the people would come merely to watch
and to listen.' On Simchat Torah, however, every Jew dances with a
Torah scroll.
To explain, Simchat Beit Hasho'eivah is based on the joy of a mitz-
vah whereas Simchat Torah is connected to Torah. What is the me r -
ence between fulfilling mitzvot and learning Torah?
Mitzvot are compared to the bodily limbs.There are 248 mitzvot
corresponding to the 248 limbs, and in the limbs there is division-
each has its own identity and finction.TheTorah, on the other hand,
is compared to blood, as scripture states,'"This is the Torah adam-
alef dam" (blood)-and in blood there is no division, for "the blood
is the ~oul , "~ it is found in all the limbs equally,
(Sichat Shabbat Parshat Bereishit [2] 5745)
On Simchat Beit Hasho'eivah not all are equal: "Pious men and
doers of good deeds would dance," while the rest of the people
would only come to watch and listen.' On Shemini Atzeret and
Simchat Torah, on the other hand, all the people--men, women and
children-rejoice.
The difference can be explained as follows: Simchat Beit
Hasho'eivah is connected to a defined cause---the holiday of Sukkot
and the water libatiom4 Consequently not all are equal. However, the
rejoicing of Shemini Atzeret and Simchat Torah is not tied to a specif-
ic mitzvah or a special concept; so rejoicing emerges as an indepen-
dent theme.Therefore there is no limitation on who may participate.
More specifically, in each of the three holidays there is a specif-
ic cause for rejoicing, either the mitzvah of the day or the special
theme of the day. The cause of the rejoicing on Passover is that it is
"the time of our freedom"; on Shavuot that it is "the time ofthe giv-
ing of our Torah"; and even on Sukkot, whlch is "the time of our
rejoicing," the rejoicing is tied to the mitzvah of the day, sukkuh and
l ~ l a v . ~
Therefore the rejoicing of Sukkot, stemming fiom the M m e n t
of the mitzvah of the day, is limited accordmg to the character and
scope of the mitzvot; and just as all are not equal in the fulfillment of
these mitzvot (a woman is exempt from them, etc.) sirmlarly not all
are equal in the measure of rejoicing.
Two OPPOSITES
It is customary to rejoice on Shemini Atzeret and Simchat Torah
more than on a holiday generally, and even more than during Simchat
Beit Hasho'eivah.
This custom requires an explanation.The rejoicing of a holiday
is a posititve commandment from the Torah, and the extra rejoicing
of Sukkot is explicitly mentioned in script~re. ~ However, the joy of
the last holiday of the festival is learned only through hodet i c
interpretation (with extra rejoicing clearly not implied), and accord-
ing to one opinion it is not from the Torah at all!'
The question itself suggests the answer: this mitzvah is not
counted with the others since the rejoicing is spiritually loftier and
more comprehensive. Ths is analogous to the Rambam's principle
that con~prehensive mitzvot are not counted separately in the 613
mi t ~ v o t . ~
According to the opinion that it is only a custom, we might say
that it is analogous to the hakuzt themselves, whch are not men-
tioned in the written or oral Torah, and which are thus merely cus-
toms. They have this status because they symbolize an extremely
high level, and therefore it is not proper for them to be written even
in the oralTorah; they are an "encompassing illumination" that can-
not be written in the Torah, since Torah is wisdom, an "inner du-
mination."'The same is true of the the rejoicing of Shemini Atzeret:
since it is extremely lofty, it cannot be written in the Torah.
In the prayer of "And grant us" in the Amidah of the three fes-
tivals, under "for Sukkot" the Chabad siddur prints "the time of our
rejoicing," and under "for Shemini Atzeret and Simchat Torah" it is
printed again.
At first glance, this is puzzling. Printing was very laborious in
earlier times, and the printers tried to economize by using fewer let-
ters whenever possible. If so, they should have arranged the letters
"the time of our rejoicing" in a wider space, so that they would be
under the phrases "for Sukkot" and "for Shemini Atzeret and Simchat
Torah" together. By Divine Providence, however, they printed "the
time of our rejoicing" twice.
One might say, that this is an allusion: "the time of our rejoic-
ing" of Shemini Atzeret and Simhat Torah has its own separate identi-
ty; it is higher than the "time of our rejoicing" of Sukkot.
(Sichat Lei1 Simhat Torah 5742)
Chmidus explainslo that "the time of our rejoicing" indicates a
double joy: the rejoicing of G-d with the Jewish people and the
rejoicing of the Jewish people with G-d. This is also true of Simchat
Torah: the Jewish people rejoice with the Torah and the Torah rejoic-
es with them.
These two rejoicings are interdependent. For when does the
Torah rejoice with the Jewish people? When they rejoice with it, and
inspired by tremendous joy they accept upon themselves, with an
iron resolve, "to keep, to do, and to fdfll" all the words of the Torah.
When the Days of Awe arrive, every Jew is inspired, even a Jew
who is completely immersed in worldly matters the whole year, hav-
ing nothing to do with synagogues or prayer. He sobers up from the
intoxication and confusion of the evil inclination, and he is seized by
shuddering and trembling: Today is Rosh Hashanah! Today is Yom
Kippur! The reason for thls is that on these days "the luminary is close
to the spark," and therefore all are aroused. The physical realm paral-
lels the spiritual realm, and since fear is felt "Above," fear and dread
are also felt below.
Si mhat Torah is similar: it is a wn a propitious time Above, this
time in a joyous mode, and therefore rejoicing is revealed and felt
here below, so that all, even one who does not learnTorah the whole
year-and does not want to--rejoices on Simchat Torah.
(hkkutei Dibburim, vol. 4, p. 1416)
FEAR AND JOY
Chasidus explains that what is accomplished on Rosh Hashanah
through fear is drawn down on Shemini Atzeret and Simchat Torah
through joy.
The spiritual service of Rosh Hashanah is solemn and fearful, and
its effect is self-nullification and the negation of existence. For fear
causes a waning movement, the opposite of life, as in the saylng"
"Fear causes the blood to withdraw." However the service of Simchat
Torah, in a joyous mode, accomplishes the same spiritual effects as
Rosh Hashanah with a movement of expansion and broadening, for
the rejoicing leads to expansiveness. It is as if the service of Rosh
Hashanah nullifes the world, whereas the service of Simchat Torah per-
meates the world with G-dliness.
Thus, Simchat Torah not only reveals the spiritual themes of Rosh
Hashanah, but it also contributes something totally new- pene-
trating effect on the existence of the world.
(Sichat Shabbat Panhat Bereishit [2/ 5745)
"HEREN" AND ' ~ ~ ~ R E N "
When Jews sit at the festive meal of Simchat Torah, it is a propi-
tious time, a time when "the gates are open."Then it may be that a
certain spiritual matter that was formerly in a category of something
merely heard, corresponding to the Yiddsh "heren," will now be
truly heard-internalized and absorbed, "derheren. " For truly every-
one has an inner grasp of the spiritual, except that it is sometimes
hidden and must be revealed.
What is the Merence between "heren" and "derherenJ'?-the
idea of the first is hearing somethmg, however one can also "hear"
(i.e. entertain) something else.This hearing does not lead anywhere,
being irrelevant to practical action. The latter, on the other hand,
implies that what a person hears "takes hol d of him completely; it
is vitally relevant to hm, and there is no room for anything else.This
lund of hearing has good consequences and leads to positive action.
(Sefer Hama'amarim Kuntreisim vol. 1, p. 258)
Shemini Atzeret and Rosh Hashanah are comparable in many mat-
ters of mystical devotions and higher unifications. On Rosh
Hashanah, however, they are in a mode of elevation and on Shemini
Atzeret in a mode of drawing down from Above. On Rosh Hashanah
spiritual service is with supplication, submissiveness, and intense bit-
terness; on Shemini Atzeret it is with joy.
(Hayom Yom, 22 Tishrei)
Simchat Torah comes as a result of the spiritual service of Rosh
Hashanah and Yom Kbpur. For during all the days of the year we
cause a deficiency and a blemish Above by not performing mitzvot
correctly, and when on Rosh Hashanah and Yom Kippur we make up
all the deficiencies, we feel the joy of a mitzvah.
(Likkutei Torah, Deuteronomy 33d)
The joy of a mitzvah for the whole year is generated by Simchat
Torah.
(Likkutei Torah, Deuteronomy 33d)
The rejoicing of Simchat Torah is a cure for all types of dness. It
opens the heart and mind of one who has transgressed, Heaven for-
fend, so that he regrets his deeds and resolves to be observant; it
inspires the already observant to open his mind and heart to draw
closer to G-d; and to a Chasid it is an aid in cleaving to G-d with
fiery enthusiasm.
When a Jew does not rejoice on Simchat Torah, this is a Divine
punishment.
304 Shemini Atzeret and Simchat Torah
On Rosh Hashanah the mitzvah of the day is blowing the shofar;
on Yom Kippur it is fasting; and on Simchat Torah the mitzvah of the
day is rejoicing.
The intense rejoicing of Simchat Torah is a vessel for the provi-
sion of one's physical needs for the whole year.
The spiritual service of Rosh Hashanah and Yom Kippur--shak-
ing oneself out of spiritual complacency-is an extremernly difficult
one, even after the preparation of Elul and the days of Selichot.
However, the rejoicing of Simchat Torah is within every Jew's grasp,
great and humble alike, in aTorah scholar and a simple person equal-
ly.
NOTES
1. Rambam, Hilchot Lulav 8:12.
2. Numbers 19:14.
4. Rambam, Hilrhot Lulav X:12.
5. See Leviticus 23:4 ff.
6. See Rambarn there.
7. Rashi, Numbers 71:l.
8. Sefer Hamitzvot, Shoresk 4.
9. Likkutei Torah, Derushim Lerukkot 80c.
10. Likkutei Torah, Derushim Leshemini Atzeret, 84a.
11. Sotah 20b.
CHAPTERRIIRTYTHREE
HAKAFoT
When the Torah is Wrapped in its Cover A
Brother's Wedchng The Feet of the Torah
The Main Thng is to Profit Hush,
Prosecutor! "Who is like Your People
Israel?" "Helper of the Poor-Save Us"
Ap horisrns
Days of Awe, Days of Joy 307
It is customary to conduct hakafot around the reading desk with
the Torah scroll wrapped in its cover.
One might ask: If the Torah is wisdom and intellect, isn't it
appropriate to celebrate Simchat Torah by learning Torah, so that
intellectually understanding the Torah motivates the rejoicing, and
not by dancing (with the feet), while the Torah is wrapped in its
cover, and with no possibility for loolung into it?
The answer is that the essence ofTorah is higher than intellect
and beyond comprehension. All comprehension, whatever it might
be, is defined and limited, and the Torah is G-d's wisdom with no
end or limit, the Torah of G-d. Dancing with the Torah covered
stresses that we rejoice to celebrate our connection with the Torah's
essence, as it completely transcends comprehension. A Jew rejoices
that the Torah enables h m to be united with the Giver of the Torah,
and not merely with the intellectual process and understandng in
which the Torah is clothed.
Indeed, intellectual analysis of the Torah is only a means to con-
nect and UI@ with the Torah in its most essential form, for "the
Torah and G-d are entirely one." Because of th~s the rejoicing is
expressed in dancing, which uthzes the feet.The foot by itself, lack-
ing intellect and devoid of will, only has the power of movement: it
is completely subordnate to the wlll that resides in the brain.
Dancing, thus, indicates complete self-negation, motivated by accep-
tance of the yoke and simple faith, to C;-d's wisdom and wdl clothed
in the Torah and its mitzvot.
Th s rejoicing in the Torah, motivated by simple and perfect
faith in the Giver of the Torah, creates a powehl foundation for
involvement in Torah and mitzvot during the whole year.
It is told that an ordinary person was once observed especially
rejoicing on Simchat Torah. He was asked: "Why are you rejoicing on
Simchat Torah? Did you learn a lot ofTorah during the year?"
308 Days oEAwe, Days of Joy
He answered, "When my brother marries off his daughter,
should I not participate in his rejoicing?"
This is the answer of the simple person, according to the best of
his knowledge. However, in all truth, Simchat Torah is not "a brother's
wedding," someone else's rejoicing, but rather every Jew's personal
rejoicing. It is not derived from the wisdom of the Torah, in which
there is a dstinction between one Jew and another; the rejoicing
stems from the essence of the Torah, which is relevant to every Jew
equally.
If we were celebrating Simchat Torah through learning it, the &s-
tinction between a Torah scholar and a simple person would be
underscored; however, by dancing together-the greatest of the
great and the simplest of the simple are equal.
Moreover, for the simple person the rejoicing is purer than for
the Torah scholar, for it is likely that the Torah scholar's rejoicing is
"adulterated" by joy from understanhg the Torah, whlch is not the
case with the simple person.
Further, if we were rejoicing with the Torah by learning and
analysis, the rejoicing would be limited according to the degree of
the understanding; however, when we rejoice with the essence of the
Torah, the rejoicing knows no limit.
THE OF THE TORAH
RabbiYosefYitzchak of Lubavitch once said: the Torah wants to
circle the bimah, and since it cannot do this, a Jew becomes its "feet,"
transporting the Torah around the readlng table, just as feet transport
the head.'
The explanation of a Jew's being the "feet" of a Torah scroll is as
follows: the foot is utterly nullified to the wdl of the brain, as we can
see from the fact that a person's thought-impulse to move h s foot is
instantly obeyed. A foot that does not heed the command of the
brain is not healthy. Similarly the dancing of Simchat Torah expresses
complete acceptance of the Heavenly yoke and submission to the
Supernal WID, so that the Torah's commands are W e d without
hesitation or deliberation.
THE~MAINTHINGIsToPROFIT
Rabbi Shalom DovBer of Lubavitch said: When a poor store-
keeper accepts merchandise on credit, he is very glad to be trusted.
However, despite the fact that the trust is indispensable for him, the
main thing is to profit. On Simchat Torah it is the same: certainly we
rejoice about the credit that we receive (the word "huwah"can also
mean "credit"), but the true rejoicing is when we succeed in paying
back the debt for the "merchandise" and meeting aJl expenses, so
that a proper profit remains.
(Zgrot Kodesh Admor Rabbi YosefYitzchak, vol. 9, p. 370)
Rabbi Shalom DovBer of Lubavitch once said: on Simchut Torah
there is no satan. All the supernal angels that are advocates for the
defence mock the satan, saying to him: "See how wicked and worth-
less you are! On such a precious people as Israel, who come with
their wives and their children to synagogues to rejoice with the holy
Torah you prosecute and inform?!"
The angels do not cease to bring reports h m the synagogues,
where Jews dance with Torah scrolls and little children kiss them,
whlch causes great pleasure Above. All the angels ridicule the satan,
the prosecutor, until he hides h m shame.
(Sefer Hasichot, Torat Shalom, p. 53)
Rabbi YosefYitzchak of Lubavitch once said at a Simchat Torah
farbrengen: "Normally, the more rejoicing is prolonged, the more it
weakens. In the rejoicing of the seven days of feasting following a
weddmg, for instance, the first day is the most joyfd, and the rejoic-
ing continually decreases from day to day However, here a Jew is
expected to do exactly the opposite: after all the service of Elul and
Tishrei he rejoices and dances on Simchat Toah with absolute aban-
don! The explanation for this is that G-d knows His children, that
certainly they will fidfill HIS words . . . If so, He must certainly have
mercy on them and redeem them &om exile!"
(S$er Hasichot 5696, p. 3 12)
The Ba'al Shem Tov explained: "Helper of the poor' means that
G-d helps the poor stop being poor. How is this acconlplished?
'Hoshia nu!'-'Save us!'-by means of shahng" (when we say these
words in I-lallel, we shake the lulav). A person "shakes" himself, in h s
intellect and emotions, or at least his feet.
The dancing of Simchat Torah can "reawaken" after three months.
A person can be standmg in a corner and suddenly remember how
he leapt and cavorted then.
The sequence of the Days ofAwe and Simchat Torah is compared
to a father's interaction with his son: at first the father says to h s son:
"Obey me!" Afterwards he says, "Fear me!" Then he hugs h m and
dances with hm. On Rosh Hashanah G-d tells us, "Ful6U My
mitzvot." On Yom Kippur He says, "Fear Me." And on Simchat Torah
whose theme is "His right hand embraces me," He hugs us and we
dance together.
The dancing of Simchat Torah is like a father who says to his only
son, "Dance before me, and in this you wdl 'take' me completely, I
will be totally yours," and inevitably-we will be totally His.
Once Rabbi YosefYitzchak of Lubavitch said on Sirwhat Torah:
"We are dancing in the atmosphere of Gun Eden. Hakafbt belong to
the encompassing mode of makg In the hakafih we hold the Torah
scroll, the letters of the Torah, which are the essence of the blessed
Infinite Light--and these holy letters, with the light of G-d's
essence, accompany us on the hakafdh. "
Rabbi Shalom DovBer ofLubavitch saidG'We must deeply cher-
ish the 48 hours of Shemini Atzeret and Simchat Torah. Every minute
it is possible to accumulate veritable treasure houses, physically and
spiritually. How? By dancing."
One of the saylngs of Rabbi Shalom DovBer of Lubavitch was
as follows: "The dancing of Simchat Torah infuses Me into Torah and
mitzvot during the whole year."
(Sefer Hastihot, 5703, p 8)
When we take the Torah scroll for hakafot-then "You are tak-
ing Me."
(Sefer Hasichot, 5 705, p. 56)
Rabbi Shalom DovBer of Lubavitch said: "With the dancing of
Simchat Torah it is possible to draw down a great outpouring of
Divine benevolence, and especially for those who are involved in
Torah and spiritual service."
(Sefer Hasichot, 5703, p. 12)
The service of the day of Simchat Torah is dancing. And what is
dancing? To accustom the body to enjoy a mitzvah. "Vehigi'anu"
(fiom the blessing "Shehecheyanu") can also be understood as stren-
uous exertion. The body is weary and tired, and nevertheless it
derives pleasure from a mitzvah.
NOTES
1. Sefer Hasichoi 5704, p. 36.
CHAPTW THIRTY FOUR
ANALYSIS OF THE VERSES
OF "ATAH ~ E I T A "
"Everything Begins With Torah" .You Have
Been Shown [Give thanks] to Him Who
Alone Performs Great Wonders There is
None Like You G-d is King G-d Wdl
Grant Strength For From Zion
Shemini Atzeret and Simchat Torah
The reason for saying verses of "Atah Hareita" is "That we cite
reasons for the rejoicing of Shemini Atzeret and Simchat Torah . . . com-
parable to the verses of Kingship, Remembrance and Shojot."' First
we cite reasons and proofs from the Torah for the rejoicing, and only
afterwards can the rejoicing itself begn.
Therefore we say seventeen verses, the numerical equivalent of
the word "tov"-"good"-for "there is no good except T~rah. "~
Not only is the number of verses connected to the Torah, but
also the content of the verses. For instance:
"You have been shownM--On thls verse Rash explains: "When
G-d gave the Torah He opened the seven heavens for the Jews . . .
and they saw that He is One . . . and therefore it is said 'You have
been shown to know."'3
"To Him who alone performs great wondersv-Just as the cre-
ation of the world was through Torah: all the Divine influence and
provision of needs in the world, including the "great wonders,"
comes through Torah, which is the "channel" for G-dS blessings.
"G-d d grant strengthu-When the Torah was given to Israel
the sound was heard from one end of the world to another, and all
the l ngs of the nations of the world gathered around Bala'am the
Wicked and said to him: "What is ths mighty sound?"
Bala'am replied: "He has a precious object in His treasure house
and He is seelung to give it to HIS children, as it is written 'G-d will
gve strength to HIS people"' ("Referring to the Torah which is the
strength of Israel"-Rash).
They irnrnedutely said: "G-d d bless His people with
strength."'
"For from Zionw-"For from Zion comes Torah and the word
of G-d from Jerusalem.",
(Sichat Leil, v'Yom, Simchat Torah 5736)
Rabbi Schneur Zalman of Liadi interprets: Atah (You)-4-d's
essence, hareita-showed and revealed Yourself, lada' atso that we
can know You. This means that G-d enables created beings to grasp
G-dhness.
(Sefer Hama'amarim Kuntreisim, vol. 1, p. 56)
"You HAVE BEEN SHOWN" (II)
On Rosh Hashanah 5559 (1799) the Chasidim sensed a deep bit-
terness in Rabbi Schneur Zalman of Liad's spiritual service. They
even sensed this on Simchat Torah, during hakafot) during the Torah
reading (the Rebbe himself was the reader), and in the content of
the ma'amar of Simchat Torah (that year the Rebbe was imprisoned in
S. Petersburg).
The Alter Rebbe explained the verse "Atah hareita lada'at" then
as follows: "Atah"-"G-d's essence--"Hareita"--has shown,
"1eda'at"-how a person is required to break himself,6 " ki 7' s o
that-Hashem Hu Ha'E1okim"--311 wdl see that "ein od mi1vado"-
there is nothlng else besides Him.
"You HAVE BEEN SHOWN" (III)
"When G-d gave the Torah He opened seven heavens for thejews,
and just as He split the upper realms, He also split the lower realms,
and they saw that He was One. Therefore it is said 'You have been
shown to know."
Why d d G-d show the Jews His oneness specifically at Sinai?
The answer is that the inner meaning of "One" is that there is no
existence at all apart from G-d, not just that there is no dvinity
besides Him: "There is nothlng else besides Him."The whole cre-
ation is brought into being anew every moment by the G-dly life
force, and without thls it would return to utter nothingness.
Clearly, then, a Jew has the abllity to keep the Torah in hts daily
life, despite any dfficulties.
Every Jew experienced the revelation at Sinai, since the souls of
all generations were present.' Moreover, when a person nullifies
everythmg that conceals G-dliness, what he saw at Sinai is revealed
to him again.
This is especially relevant to Simchat Torah:
1) On this day we stand on the threshhold connecting the
"upper realms" to the "lower realms," fiom the month of holidays to
the month of Cheshvan, and we draw fortitication and abllity fi-om
the knowledge that G-d is One and there is nothing else besides
Him, both in the upper realms ("He split the upper realms.") and in
the lower realms ("He split the lower realms.")
2) During the dancing of the seven hakafot the rejoicing perme-
ates the whole person, even to h s legs, which are his personal "low-
est level." This makes it possible to contend also with the "lowest
level" of the world and permeate it with G-dly light.
"You have been shown to know that Hashem is G-dl there is
nothing else besides Hi m. "
The Chasidic interpretation of thls verse:
"Atah hareita'-"seeing" (from the same root as "shown") indi-
cates deep and definitive understandng, not mere intellectual recog-
nition. All the intellectual arguments in the world cannot contradict
something that a man has seen with his own eyes.
"Atah hareital'-"hareita" and not "re'itah. " It is not necessary to
focus our minds and medtate on the matter in order to "see," rather
a person is shown fiom Above. Every Jew knows innately that "there
is nothing else besides Him" (although he can choose to ignore this
knowledge).
"Lada'at": one should not settle for mere recoption, but one
should also achieve intellectual comprehension. When any aspect of
the personality remains in whch G-d's oneness is not felt, the prin-
ciple of "There is nothng else besides Him" is denied. When the
intellect does not understand that "There is nothing besides Him,"
the result is that there is something "besides Him7'-the realm of
intellect and logic.
"Lada'at": "ladaJat"-"to known--not "leharki1"-"to compre-
hend intellectually." "Da'at" indtcates connection.? A person must
firmly connect himself to ths knowledge, and then he wdl come to
fundamental understanding.
"Ki Hashem Hu Ha'Elokim": "Elokim" with the numerical value
of "hateva7'--"nature'""-represeiit~ the G-dly light hldden in
nature.The name '%lavayah," on the other hand, is "past, present, and
hture as one,"" the G-dly light which is above nature. Even nature
("Elokim") is G-dliness ("(Havayah"), except that the Divinity in
nature is not visible to our eyes.
"There is nothing else besides Him": A person may think that
when he is involved in Torah and mitzvot "there is no world," but that
when he pursues worldly matters "there is a world," and he must
yield a bit, he must conform to the ways of the world.Therefore the
verse concludes "there is nothing else besides Him": there is noth-
ing besides G-d, and no worldly matter should truly oppose serving
Him. Any apparent conflict between the mundane and the spiritual
is only a test from Above, to be met and overcome.
(Sichat Leil Simrhat Xrah 5722)
"Who alone performs great wonders. "
On the verse "Who alone perfotns wonder^"'^ our Sages say;
"Even the person to whom the miracle occured does not recognize
it"" ("He [G-d] alone knows that it is a niracle, but the person does
not recognize itv-Rashi).This clearly also applies to our verse: the
word "alone" means that only G-d recognizes these wonders, not the
person.
Th s is the meaning of "Who alone performs great nliracles":
since these miracles are very lofty and great, they cannot be revealed
to us.
(Sichat Leil Simrhat Torah 5739)
"Who alorie performs great wonders. "
The Ba'al ShemTov explains: all the actions of G-d are miracles,
but only He knows it.'4
Shemini Atzeret and Si chat Torah 319
According to this explanation, the verse does not refer to overt
miracles, but rather al l G-d's actions, even matters that appear natur-
al to us.
And truly-the actions of G-d, whether this one's success in
learning or that one's success in business, are "miracles."
The accomplishedTorah scholar must know that he has received
a Divine gifi, as scripture states "He is the one who gives you the
abllity to s~cceed."' ~ Likewise, the successfid businessman must
remember constantly that hls success comes from G-d, as Scripture
states, "The blessing of G-d is what makes one wealth$"h
(Sichat Leil Simchat Torah 5739)
"THERE IS NONE LIKE YOU"
"There is none like You among the supernal beings, Gd, and noth-
ing like Your works. "
It is known that the nations of the world receive their needs
each through its own guardan angel; however, the Jewish people
receive their needs from G-d Himself, without an intermed~ary."
A Jew is likely to reason that these intermediaries and messen-
gers have no status or significance, and are only an "axe in the hands
of the chopper."What is the dfference, then, between receiving one's
needs through them or directly from G-d?
The answer is that "There is none like You among the supernal
beings."
"Supernal beings" refer to "sarei ma'alah,"'s the seventy guardan
angels of the seventy nations. "There is none like You among the
supernal beings" thus means that there is a great dfference between
receiving one's needs directly from G-d or through intermediaries.
Therefore Moses said to G-d,"IfYour presence does not go with
us, do not bring us up from here,"" even though G-d promised hlm
"My angel will go before you."
"There is nothlng like Your deeds"--even in the provision of
physical needs.
"G-d is King, G-d was King, G-d will be Kingforever and ever.
G- d will give strength to his people, G- d will bless His people with
peace. May our wordsfindfavor before the Master ofall things. '"
Why do we first say "G-d is King" (the present tense) and then
"G-d was King" (the past tense)?
The answer is that a person may think that when the Temple
stood, when G-dliness was revealed in the world,20 then truly G-d
was King; during exlle, however, perhaps thtngs have changed, with
a slight diminishment of G-d$ lungshtp. Hence the statement "G-d
is King," meaning that G-d is essentially King (i'MelechJJ-"King"-
as a noun, not the verb "to reign"), and if so, clearly there can be no
change here, and just as He was King in the past ("G-d was King")
"He wdl be King forever and ever," in exactly the same way
A person may, nevertheless, think that he must obey the IGng,
but that if he does not, it is a personal matter, between him and G-d.
The verse "G-d will give strength to His people" refutes this, how-
ever. Each person's keeping the Torah-which is called "strength""--
is crucial to the whole people; through this the Jewish people will
be strong and unshakeable. As a result, "G-d wdl bless His people
with peace," since their power and strength will dissuade the nations
from attaclng them.
However, a person may think that keeping the Torah is in itself
sufficient to assure peace, and there is no need for diplomacy.
Therefore the next verse says, "May our words find favor before the
Master of all things." One should also work in a natural way, to make
a "natural vessel," and to conduct a dialogue with the nations. Our
words, however, must be in accord with the wdl of the "Master of all
things,"and then they wdl inevitably also be accepted by the nations.
For G-d is "the Master of all thlngs," including the nations.
In the light of the above we can understand why the wording is
"the Master of all things," and not "Hashem" or "G-d" or the like.
Since the verse refers to a dralogue with the nations of the world, it
uses a name that it is also recogmzed by non-Jews. Sidarly, since "it
is forbidden to provoke (even) a small gentile,"z one should speak
gently, "our speech,"" not harshly, "our talk~ng."'~
(Sichat iril Simchat Torah 5735)
" G d will grant strength to His people, G d will bless His people
with peace."
The most penfect form of peace occurs when the enemy him-
self is converted to a friend, as in the verse "even his enemies will
make peace with hlm."" The Torah, whch was given "to make peace
in the must bring about not only the defeat of the Evil
inclination, but also its conversion to good.As it is written,"You shall
love the L-rd your G-d with all your heart," and our Sages say, "with
both inclination^."^ Our Sages say, "I created the Evil inclination,
and I created the Torah as a seasoningwm meaning that just as a sea-
soning makes food taste better, the Torah "sweetens7' the Evil incli-
nation and enables its conversion to good.
"G-d will grant strength to His people"-4-d gives us the
Torah, which is called "strength,"" to enable us to convert the Evil
inclination to good and thereby attain true "peace"-"G-d will
bless His people with peace."
(Trze Rebbe)
"For Torah shall go forth j o m Zion, and the word of G d j o m
Jerusalem "
"Zion" indicates a person who has not reached the height of
self-nullification; he is still an "existence," although one so refined
that he is a "tziun," "a sign" (similar to "Tzion"), for G-dhness.
"Jerusalem" means "perfection of fear,"" the hghest level of fear
of heaven and self-nulhfication, in which man ceases to be an
autonomous existence at all.
"Torah" means the Torah in general, including the many opin-
ions in Torah, about which it is said," "These and these are the words
of the living G-d," even if the halachah does not accord with them.
"The word of G-d" means the part of theTorah that the halachah
actually follows: "The word of G-d-this is hal ~t hah. "~~
"Torah shall go forth &om Zion"-to reach the level ofTorah,
i.e. for a person's novel insights in Torah to be worthy of the descrip-
tion "These and these are the words of the living G-d," the level of
"Zion" is sufficient.
"The word of G-d fiom Jerusalemw-however, only one who
truly fears Heaven, and who is terrified by the prospect of faihng to
determine the halachah correctly, is able to plumb the depths of the
halachah and issue a correct practical ruling.
Ths is also a continuation of the idea in the previous verse--
"Your Kingship is a Kingship of all worlds,Your rule is in every gen-
eration." On the level of "Torah," Torah study brings pleasure and
satisfaction, and this parallels the idea of "Kingship" ("Your
EGngshp") whch is accepted wdingly." "The word of G-d," on the
other hand, parallels the idea of ''rule" ("Your rule"), which signifies
forced subjugation, since to reach this level a person must achieve
total self-nullification.
(Likkutei Sichot, voE. 15, p. 232)
There is a common denominator between the first verse and the
last ver sebot h of them speak of the unification of two Merent
levels.
"Hashem is G-d-There are two levels, "HavayahJ1 and
"Elokim," the miraculous and the natural; however, ultimately they
are truly one, for nature itself is above nature.
"Torah will go forth fiom Zion"-The level of "Tzion" "goes
forth" and reaches even a place that does not intrinsically have the
status of "Tzion," and the two levels are joined as one.
Thus, when a Jew needs to go forth and have an effect on a
location (or situation) in the world which is not as it should be, he
is not intimidated; he knows that "Hashem is Elokim," and that the
level of "Tzi onJ1wi l l go forth and reach even a place that is present-
ly far below thls level.
"For Torah will go forth from Zion and the word of
G-d from Jerusalem."
"Zion" and "Jerusalem" indcate two levels of the soul. "Zion"
indcates the essence of the soul, which is nothing but a sign
("TziunJ') for G-dliness. "Jerusalem" indicates perfection in the fear
of Heaven. "Torah" and "the word of G- d also indicate two levels.
"Torah" means simply learning Torah. "The word of G-d" means the
practical rulings of the Torah: "The word of G-d-this is halachah.""
The two levels of the soul are connected to the two aspects of
Torah.
From "Zion" comes simply learning Torah, whlch is not so con-
nected to the physicality of the world, for the essence of the soul is
not greatly involved in actual deed. However, "Jerusalem" is con-
nected to the revealed soul powers, to practical action (a G-d-fear-
ing person is certainly meticulous in all h s practical actions). From
"Jerusalem" comes the halachah part ofTorah, which has an effect on
the physical world, since halachic ruhngs change the world's very
existence: "This is kosher and thls is not.""
(Sichat Shabbat Parshat Bereishit (2) 5735)
1. SeJer Hama'amarirn 5704, p. 54.
2. Avot 6x3.
4. See Genesis Rabbah, beg.
5. Za,achirn 116a.
6. From the expression "they broke ["vayoda"] the nlen of Sukkot" Judges 8:16.
7. Rashi, Deuteronomy 4:35.
8. Ptrkei D'Rebbe Eliezer, ch. 41.
9. Tanya, end ch. 3.
10. Pardes, Sha'ar 15, ch. 2.
11. Zohar 111 257b.
12. Psalms 72:18.
13. Niddah 31a.
14. Sefer Hama'amarim 5704, p. 49.
16. Proverbs 10:22.
17. See Sefer Ho'arachim, vol. 2, p. 281.
18. Metzudat David loc. cit. (Psalms 86:8).
19. Exodus 33:15.
20. See Avot 5:s.
21. See Song of Songs Rabbah, ch. 2, 10: "There is no strength except Torah."
22. See Berachot 7b.
23. Mechilta (and Rashi) Exodus 19:3.
24. "AmaJ1-"to speak-is associated with gentle or respectful speech.
"Dabeir"-"to talk3'--is associated with harsher speech (Rashi, Be'ha'alotcha
12,l.
25. Proverbs 16:7.
26. Rambam, end Hilchot Cl~anukalr.
27. Deuteronomy 6:5, Berachol 95.
28. Kiddusliin 30b.
29. See note 21.
30. See Genesis Rabbah, ch. 56, 16. Likkutei Torali Dentshim bosh Haskanah 60b.
31. Eiruvin 13b.
32. Sliabbat 138b.
33. As in the saying "His Kingship they wilhngly accepted upon thetnselves."
34. Shabbat 138b.
35. See Talmud Yerushalmi, Ketuvol 1:2: "If the court intercalates the year [so that a
girl who has lost her virginity is still under the age of three], her virginity will
return."
CHAPTERTHIRTYFIVE
APHORISMS
An Abundance of Light The Evll Eye The
Angels Search Portals of Light Two
Crowns To Open the Packages Shavuot
and Simchat Torah "RevealYourself!" Every
Minute aYear Open Gates Double
Rejoicing "He Causes the Rain to
Descend"
Shemini Atzeret and Si chat Torah 327
On Shemini Atzeret and Simchat Torah we draw down an abun-
dance of light, however the lights are in sealed vessels, and it is the
task of each indvidual to "remove the stopper" himself.
On Simchat Torah, the power of the evil eye is ndhfied. During
the year kelipot and the sitra achra can rouse the evil eye, G-d forbid.
However on Simchat Torah the blessings of G-d shne for the Jewish
people openly. Therefore a father and son can be called up to the
Torah together,' and we are not concerned about the evil eye.
(SPfer Hasichot 5703, p. 12)
On Simchat Torah, all the supernal angels are sent out to pick up
every word that a Jew says to inspire others to study Torah, and every
word of blessing that a Jew wishes h s fellow.
On Simchat Torah all the gates are opened-the portals of light,
portals of blessing, portals of success. And all are taken by means of
Torah.
Two CROWNS
On Rosh Hashanah the Crown of Kingship is drawn down, and
on Simchat Torah the Crown of Torah. However, the Crown of
&ngshp is given from Above, for "Kingship is voluntary"; however,
each individual takes the Crown ofTorah by himself.
When a merchant goes to the market place, he acquires pack-
ages of merchandse. After he returns home, during the year, he
opens the packages and uses them as needed. Shemini Atzeret and
Simchat Torah have the same relationslp with the rest of the year.
(Sefer Hama'amarim 571 1, p. 78)
Seenllngly Simchat Torah should be on Shavuot, for isn't this a
more appropriate time? However, the theme of Shavuot is the giving
of the Torah, a gift, whde G-d's intention is that everything should
be earned. Simchat Torah can only be achieved through learning
Torah over many months, the repentance of Elul and the Ten Days
of Repentance, etc. (not like those who just dance for no reason).
On Simchat Torah everyone should say to the Torah: "I love you,
I surrender myself to you. Reveal yourself to me!"
Rabbi Shalom DovBer of Lubavitch said: "Every minute of
Simchat Torah is a year."
On Shemini Atzerct and Simchat Torah all the gates are open.
Therefore a person should position himself positively and continue
with firmness and conviction the whole year. The time is very pre-
cious, and it should be cherished.
It is not enough that we rejoice with theTorah on Simchat Torah.
The Torah must rejoice with us.
"HE CAUSES THE RAIN TO DESCEND"
G-d descends and lowers Himself even into physicality
("Geshem1-"rain"-is also the root of '2mhmiut"-"physic&ty").
Thus, "We mention geshem in the blessing of resurrection"': a person
must inhse life into his spiritual service through physical things,
meaning the realization that G-d dwells even in physical thmgs.
(Ma'amarei Admor Hazakein Haketzarim, p. 427)
1. See Shulchan Aruch, Orach Chaim, ch. 141, par. 6.
2. Berachot 5:2.
CHAPTER THIRTY SIX
JACOB WENT ON HIS WAY
A Concludng Announcement Uthzing the
Merchandise Two Aspects Textual Nuances
Shemini Atzeret and Si chat Torah
Rabbi Shalom DovBer of Lubavitch was accustomed to
announce as the holiday ended: "WYaakov halach 1edarko"-"Jacob
went on his way!"' One should go in the way of G-d, the way of
Torah and mitzvot.
Rabbi Yosef Yitzchak of Lubavitch explained (concerning
Shemini Atzeret and Simchat Torah), that at the market we acquire
merchandse, and when we go home-during the whole year-we
unpack the merchandise and use it as needed.
It is the same way with every Jew: In the seventh month, when
he is satiated with dl good, he is given "merchan&se" to provide for
his needs during the whole year; however it is necessary to open the
packages, to do with the merchandise what is needed.
UTILIZING THE MERCHANDISE
It is customary in many congregations to announce as the hol-
iday ends "Jacob went on hls way."
The meaning is that each one is obligated to go on his way and
to conduct his spiritual service during the year, "to make for I+m a
dwelling in the lower realms."' This is through being involved in
Torah and mitzvot, including the precepts "All your actions should be
for the sake of Heaven"' and "in all your ways know HI^."^
The ability to do this comes fom the holidays of Tishrei.
And certainly in our departure from the general month of hol-
idays, we are obligated "to unpack the bundles," to bring out the
"merchan&seW that we gathered during the month and utdize it for
all details of our practical daily life.
(Likkutei Sichot, vol. 10, p. 192; &rot Kodesh, T/ol 4, p. 18)
Two ASPECTS
The word "ledarko" ("on hls way") emphasizes two points.
On one han&it appears to mortal eyes that the path a Jew
travels during the year (in his weekday matters), after Tishrei, is not
"to do righteousness and justice," which is "the way of G-d,"5 but
the human way. For during the weekdays after Tishrei, a person
works most of the day earning h s livelihood, maintaining his health
by eating and drinking, and the like.
On the other hand--a Jew goes on his way, the special way that
Jacob paved for the Jewish people.Tllis means that also a Jew's earth-
ly matters, his eating, drinlung, buying, and seUlng,%re different
from those of a non-Jew: a Jew pursues his daily affairs for the sake
of Heaven.
This is the link between the announcement "Jacob went on h s
way" to the end of the last holiday of Tishrei: the month of Tishrei
grants a person the abihty to suffuse h s weekday activities during
the whole year with spirituahty.
(Likkutei Sichot, vol. 9, p. iii)
"Jacob"-The name "Jacob" was given at birth, and it is derived
from the word "heel," in which the difference between one person
and another is not dscernible; in contrast, the name "Israel" was
given after time had passed, and it contains the letters "rash"-
"head"--and the head and the face chlefly exhibit the difference
between one person and another. Every Jew, without dstinction, is
given a G-dly mission that begins immedately after his birth, when
he is stdl on the level of'tfacob," at the beginning of h s spiritual ser-
vice.
"Went" (halach)--A person must fulfill ths mission by service in
a manner of true progress (halichah), whose meaning is progress and
complete departure from IS present level to a much higher one,'ali
elevation totally not commensurate with h s earlier status.
"On h s way"-meaning the way of the EGng, the King of the
world. There is a highway that connects the farthest corner of the
realm to the King's palace in the capital city.8 This allows travel in
two dtrections-from the Ing' s palace to the farthest corner and
from the farthest corner to the King's palace. Similarly, the soul of
every Jew descends from a "hgh roof" to a "deep pit" in order to
join the two, to fuse physicality with spirituality, through a "two-
way" service: prayer, which is from below upwards: "To you, G-d, I
lift my and learningTorah and fulfilling mitzvot, whch is h m
above downwards, drawing down the wisdom and will of G-d with-
in human intellect.
The same applies to the service of every man and woman with
wordy matters. It is not enough that he uses his influence in his
house, city, and country; rather he must pave the way, the above-
mentioned King's highway, even to the farthest corner of the inhab-
ited world: to bring there the word of the King of kings and to illu-
minate it with the "light" ofTorah and mitzvot.
"Jacob"-who was named for the fact that "his hand was hold-
ing onto Esau's heel,""' designates the Jew in the midst of h s week-
day activities, matters of "Esau," in order to bring them w i t h the
boundaries of holiness. The ultimate perfection depends specifically
on this service. For just as in the general structure of worlds "G-d
desired a dwehng in the lower realms,"" "than which there is noth-
ing l~wer, "' ~ so also with every Jew, who is described in the Mishnaht3
as "a complete world," the ultimate intent is the lowest level, involve-
ment in wordy matters.
"WentH-this means ILgoing" according to the Torah, the true
"going."
"On his wayv-a true path links the farthest corner with the
capital city, up to the King's palace, and up to the King's special
chamber. After the holiday we emerge from the holidays of Tishrei
and return to our personal affairs; however we do t hs in a matter of
"darko"-the path that links weekday matters with the chamber of
the lGng of lungs, untd all a person's activities create a "dwelling" for
G-d.
1. Genesis 32:2.
2. Tanchuma, Nasso 16; Tanya, ch. 36.
3. Pirkei Avot 2: 12.
4. Proverbs 36.
5. Genesis 18:lY.
6. See Rambam, Hilchot Dei'of, beg. ch. 5.
7. See Torah Or, end Parshat Vayeishev.
8. See Beiurei Hazohar of Rabbi Dov Ber of Lubavitch, beg. Parshat Vqisklach.
9. Psalms 25:l.
10. Genesis 25:26.
11. Tatuhuma, Nasso 16.
12. Tanya, ch. 36.
13. Sanhedrin 373.
CHAPTER THIRTY SEVEN
STORIES
Shoes in Can Eden A Convincing Reply "They
Literally Experienced illumination" "They Call to
One Another and Say" "Fire Consumes Fire"
"The Crown of a Good Name" "Vegetables and
Meat" "Those Who Make it Rejoice Are
Fortunate" "Dance, Jews. Dance!" Segulah for
Spiritual Service A Propitious Time "Why So
Serious?" Acquiring on Credit Profanation of
the Holy "One Foot-Stomp" Crylng at the
Wrong Time To Dance with Intellect Mortal
Danger Greater Pedigree "To Hakafot One is
Lead" Chatanei Bereishit The Jealousy of the
Angels Divine Providence Learning on Simchat
Torah?! The Power of Ahavat Yisrael Hakafot of a
Russian Jew The Power of Simchat Torah "Small
Cups" Crying on Simchat Torah On One Foot
The Root of the Soul Feels An Awesome Sight
Dancing We Can Do Special Hakafot "Lechayim,
Ribono She1 Olam!" "A Jew's Heart is Awake"
Shemini Atzeret and Sirnchat Torah
The Ba'al Shem Tov related to his students:
On Simchat Torah we pray the morning senrice a little later,
because of the hakafot and the festive meal the night before. The
supernal angels who do not have this service, are preparing as usual
to recite songs of praise. However, they cannot do this without the
souls of the Jews, for the angels do not sing songs of praise Above
until the Jews sing them below. In themean time they occupy them-
selves cleaning up Gun Eden. Suddenly, they find shoes there, which
greatly amazes them, for they are used to finding tzitzit and tefillin,
but not shoes.
They go to the angel Michael to ask him about it. He answers
that actually this is his merchandise and that they are from the danc-
ing of the Jews with Torah scrolls, and he begins to count the shoes:
"These are from Kaminka, these are from Mezritch."
With this the angel fichael glories over the angel Metat, who
fashions crowns for his Creator from the prayers of the Jews, saying
that he will make better crowns from these torn shoes.
(Keter Shem Tq supplements,sec. 1 14)
Reb Menachem Mendel of Horodok once refused to go to
hakafot and to say the verse "Atah hareita," saying that he saw one
hundred interpretations in it, describing one hundred levels of spir-
itual service that he had not yet achieved.
Rabbi Schneur Zalman of Liad said to him that even if he
approached and reached the levels described in these interpretations,
he would see that there were other ones that he still had not reached,
and so on without end.
This answer convinced Reb Menachem Mendel; and he joined
the congregation and began reciting the verses of "Atah hareita. "
(Siddur Maharid, vol. 2, 169b)
Rabbi Schneur Zalman of L i d had the ciistonl that before
hakafot on the night of Shemini Atzeret in the synagogue with the
whole congregation, the Rebbe would have hakafot privately, with
special individuals among the students and guests.
The Rebbe hrnself would recite the verses of "Atah hareita,"
lead all seven circuits around the bimah, and read aloud the accom-
panylng hymns and verses. At the end of every lzakafah he would
transfer the Torah scroll to h s left hand, rest his right hand on the
right shoulder of one of the elder Chasidim, and dance.
Whde dancing, those present literally experienced Illumination.
Each one felt that he was present in the Beit Hamikdash and that
every moment was precious beyond compare; every moment it was
possible to reach the highest levels of Torah, Divine service and
repentance. Each one felt that "from there they drew Divine inspi-
ration."
Whoever was fortunate enough to be present at these hakafot-
to see the face of the Rebbe; to hear those songs ofjoy; to witness
that dance of bliss, to see reflected in all this an outpouring of
"ahavah beta'anugiml'-felt hmself totally swept up in the holy
splendor that filled the room, and he was elevated to a totally new
level.
One Chasid related: "When I merited to participate in these
hakafot for the first time, I became a new man. I was able to picture
for myself how a Jew felt when he made the festive pilgrimage to
the Beit Hamikdash, and saw the Divine Presence revealed.
Every organ has its own dstinctive pleasure-the eye has the
pleasure of sight, the ear the pleasure of hearing, and so forth.
However, there is a lund of pleasure that is felt in the whole person,
until all his senses and faculties lose their ideintity within it. And
every Chasid present at the Rebbe's 'yechidut-lzakafot' felt such bliss."
(Likkutei Dibburim, vol. 2, p. 500; English edition, vol. 2, p. 172 )
Once, on the night after Simchat Tbrah, Rabbi Schneur Zalman
of Liadi's sexton announced that they were ready to pray the evening
service.The Rebbe instructed him to wait, saying: "By the Mechutan
(Rabbi LeviYitzchak of Berhtchev) they are sdl praying Mimhah."
And he added: "In Heaven they wait for his 'And he is merci-
ful."'ActuaJly this is not the order we follow, but one should wait for
the "And He is mercifll" of the Mechutan.
Once there was a very hard winter in Liozna. On the interme-
diate days of Sukkot the first snow fell, and one had to wear a fur coat
and warm shoes to sit in the sukkah. Often it was necessary to shov-
el the snow off the sukkah in order to eat.
Most of the guests that had come to Liozna for Simchat Torah
arrived very chilled. Many of them had hlgh fever, and many others
had frozen fingers and toes.
On Hosha'anah Rabbah in the morning the Chasidim who were
sick were mentioned to Rabbi Schneur Zalman, the Alter Rebbe.
The Rebbe sat for some time with his head resting on his hands in
profound dveikut. Afterwards he opened his eyes and said in his char-
acteristic melody: "The Torah is described as 'A fiery law.' Have them
all brought for hakafot, for 'one fire consumes another7-The fire of
Simchat Torah wdl consume the fire of their fever."
On Shemini Atzeret after the evening prayer a group of young
men went out to the local inns to invite--and to bring if neces-
sary-all the out-of-town guests to the synagogue for hakafot. That
night snow fell along with rain and wind, and there was a quagrmre
in the streets; however, ths l d not prevent the sick guests from
going. Many could walk by themselves with a little help, and others
needed to be carried.
The synagogue was filled with people, some of them sick. Some
sat with their heads resting in their hands, some lay down, and some
dld not stop coughing.There were some whose groaning was heart-
renlng.
The Alter Rebbe was accustomed on Shemini Atzeret after the
evening prayer to have hakafot with special individuals among the
students. Afterwards he would make Kiddush in the sukkah and go to
the big synagogue for hakafar wlth the whole community.
That year, when the Rebbe erltered the rzrkkah to make Kiddush,
he instructed that three Chasidim should be called, one ofwhom was
a Kohen, one a Levite, and an Israelite, to forrn a Rabblnlc court.
When they entered the sukkah the Rebbe sa~d to them.
"I need a Rabbiil~cal court of three, a Kohcn, Levite, and
Israelite, and I have chosen you for thls purpose. Llsten to Kiddush,
answer 'artten' after every blesuiig, and have thc intention of affirm-
ing my ~ntention."
After the Kiddush the Rebbe poured what remained from his
cup into a bottle of wine, telling the members of the court to ni x
thls wine with other wine, anct give it to the sick, and it would be a
conlplete healing for them. He also instructed to announce in the
women's section that any woman who was barren or who had nis-
carried should also take some of the winc.
When the members of the court entered the synagogue, z t
became completely qulet. Everyone already knew that the Rebbe
had chosen theni to be mesengers of heahng and salvabon, and
everyone looked at them with awe.
The inerllbers of the court went up to the bimah. One of theni
repeated the words of the Rebbe in A loud voice, word for word, and
added after concluding: "It is a tradition, that for a blessing to be ful-
filled, that is that the one blessed should merit the blessing, he must
believe in the blessing with simple futh, and he i~lust give himself
totally to fulfill the wdl of the one who blesses in matters of servlng
G-d."
When he concluded, the distribution of the wine began.
The next day everyone talked of the great miracle that had
occured, and the doctor said that for some of the older patients there
had been a veritable resurrection of the dead.
Once Rabbi Schneur Zalnian of Liadi said a discourse in which
he said that "the crown of Ingshlp" is drawn down on liosh
Hashanah,"the crown of priesthood on Yom Kkpur, and the "crown
ofTorah" on Simchat Torah.
His sons asked h m about the omission of the "crown of a good
name."'
The Rebbe answered: "The 'crown of a good name' is drawn
down by the dancing of Simchat Torah."
(Sefw Hasichot 5696, p. 308)
Once on the night of Shemini Atzeret Rabbi DovBer, the
Mitteler Rebbe entered the sukkah and recited the bedtime Shema.
After he had read the first three paragraphs, he became lost in h s
thoughts and he sat that way for the whole night und morning.
When he saw that it had already become light, he washed h s hands,
and with his eyes dripping tears, said:
"Simchat Torah and the second day of a holiday in the diaspora-
not every mind can comprehend this. In the future, when Mashiach
comes, all wdl recogmze and know the greatness of these days, and
wdl yearn for them."
'The Rebbe concluded: "Jews who reside in Israel [who cele-
brate Simchat Torah and Shemini Atzeret on the same day] are certain-
ly to be pitied. They mix betshvene (a lund of vegetable) with meat."
On Simchat Torah 5607 (1846) Rabbi Menachem Mendel of
Lubavitch, the Tzemach Tzedek, repeated a teachng that the Ba'al
Shenl Tov had said 100 years earlier, in 5507 (1746):
"'It is a tree of Iiji to those who hold fast to it, and its suporters
are fortunate." Do not read 'tomcheiah '- 'its supporters'-but
'somcheiahJ-an expression of 'simchah'-'rejoicing.' One who
rejoices with the Torah and makes the Torah rejoice isfortunate, in chil-
dren and grandchildren involved in learning Torah. "
The Rebbe concluded: "It is now 100 years since the Ba'al
Shem Tov said this teaching, and it is also being said now in Can
Eden. "
And he gestured to the Chasidim with hls handkerchief to dance.
Once Rabbi Menachem Mendel of Lubavitch, the Tzemach
Tzedek, danced at hakafot without tiring. Robust young men were
not able to keep up with him, and a few of them collapsed from
exhaustion. While dancing he exhorted: "Dance, Jews. Dance!
Rejoice on Simhat Torah and merit chddren, life, and sustenance in
abundance!"
The Tzernach Tzedek's wife went to her father, Rabbi Dov Ber
of Lubavitch, and complained that her husband was wearing out the
Chasidim with his dancing.
The Rebbe replied: "A revelation of the light of Simhat Torah
shines now for him as it shone in the Beit Hamikdash. Through his
rejoicing he merits a revelation of the soul's essence, as it is in the
world of Atzilut and even lugher."
(Sefer Hasichot 5703, p. 1 I)
On the night after Simchat Torah Rabbi Menachem Mendel of
Lubavitch, the Tzemach Tzedek, would change his garment, for the
one that he wore on Simchat Torah was torn and soaked with sweat.
Prominent Chasidim of Rabbi DovBer of Lubavitch would recieve a
piece of the garment for success and a segulah for learningTorah and
for spiritual service.
(S$er Hasichot 5703, p 1 1)
Rabbi Shalom DovBer of Lubavitch had the custom that on
Shemini Atieret and Simchat Torah before hakafot, young men would
go into him who had to enlist for d t a r y service, to ask him for a
blessing.
(Sefer Hasirhot 570.5, p 58)
Once one of the Chasidim said the verse "Atah hareita" very
seriously. Rabbi Shalom DovBer of Lubavitch commented: "Why so
serious?"
ACQUIRING ON CREDIT
Once, before hakafot, Rabbi Shalom DovBer of Lubavitch called
over a wholesaler and asked him to explain his business. The man
replied that he brought merchandise fbm a large city and sold it to
retailers on trust. When the merchant paid for the merchandise, he
recieved new merchandise on credit ("behakaf6h"). The Rebbe said:
"Afier paying 'cash' in the service of Elul, Rosh Hashanah, the Ten
Days of TRFhuvah, Yom Kippur, Simchat Beit Hasho'eivah, and Shemini
Atzeret, one can go to 'hakafot,' to take 'merchandise' on credit
('behakafah 7.''
Once on Simhat Torah, several Jews who had no connection to
Torah during the year, entered the synagogue of Rabbi Shalom
DovBer of Lubavitch, and joined the dancing. One Chasid stood by
and deridingly srmled at them.The Rebbe said to him:"You are pro-
faning the holy! "
One year, in the time of Rabbi Shalom DovBer of Lubavitch,
the hakafot did not take place because of a certain reason. After some
time passed Rabbi Shalom DovBer of Lubavitch elucidated a deep
concept in Chasidus to his son, Rabbi YosefYitzchak of Lubavitch,
with an explanation, and when he finished he said: "I would gladly
trade all thls for one stomp of the foot on Simchat Torah!"
CRYING AT THE WRONG TIME
Once, at Rabbi Shalom DovBer 0f"Lubavitch's Simchat Torah far-
brengen, one of those present was crying.
The Rebbe commented: "Now 1s not the time for thls. The
proper time is Rosh Hashanah and ki)m Kippur.This is a sign that you
dld not cry during 'A1 cheit."'
(Sefir Hasichot, Torat Shalom, p. 227)
Once in Rabbi Shalom DovBer of Lubavitch's ame, on Shemini
Atzeret morning after the Torah reacfing, many Chasidim danced for
a long time, with "wild" movemments.
Afterwards the Rebbe said about thls: "The Alter Rebbe, Rabbi
Schneur Zalman of Liadl drew down the light of intellect also into
dancing, not only into n~elody."
(Sffir Hasichot 5696, p 263)
On Simchat Torah 1930, when he was In k g a , during the far-
hrengen before the hakafot, Rabbi YosefYitzchak of' Lubavitch stood
up on hls feet and said in a loud voice, "The body of every Jew is
dear to me, and therefore I announce that if there is anyone here that
does not put on tefillin and does not keep family purity-he should
not be at my hakafot. This is a dangerous thng, and one does not play
games with mortal danger. It IS better to leave here healthy and
whole. Those that remain here will certainly undertake to do what
they are obligated to do."
When the Rebbe finished speahng, many of the congregation
accepted upon thenlselves that from then on they would keep these
rnifzvot.
Afterwards one of the Chasidim arrlved and said to the Rebbe
that he had conie as a lilessenger of the women who were remain-
ing for hakafi,~. They requested to tell the Rebbe that they had heard
his exhortahon, and they testified about themselves that they were
permitted to remain. The Rebbe asked to transmit his blessing to
them, that those with children, should rnerit to raise theni, together
with their husbands, "to Torah, chuppah, and good deeds"; and for
those without children-that G-d should rejoice their hearts and the
hearts of their husbands with good and healthy children.
(Likkutei Dibburim, vol. 4, p. 71 1)
Once, at the farbrenfen of Siwuhat Torah, RabbiYosefYitzchak of
Lubavitch commented: "We have a greater pehgree than Abraham.
How is this? Abraham certainly danced on Simchat Torah 'up to the
ceiling'; Yet his father, Terach, was whipped. We, however, have
fathers and !grandfathers who danced on Simchat Torah, just as we
do."
Once at Rabbi YosefYitzchak of Lubavitch's farbrengen before
hakafot one of those present said: "We need to go to hakafot."
The Rebbe responded, "One does not 'go' to hakafot; to hakafot
one is lead."
(Scfu Hama'amarim 5687, p. 23 7)
Once at thefarbrengen of Simchat Torah day RabbiYosefYitzchak
of Lubavitch said to the gabbai: "When you called me up for
'Chatan breishit,' you said 'Chatan breishit bara.' However, the cus-
tom is to say 'chataneiJ(in the plural).The reason is that when a per-
son is called up for 'Chatan breishit-all the souls of his ancestors
also go up. And I lacked ths."
The Rebbe asked the gabbai to read the "reshut"again from the
siddur, this time using the plural expression.
(Scfer Hasichot 5704, p. 40)
JEALOUSY OF THE ANGELS
Once, at Rabbi YosefYitzchak of Lubavitch's festive meal for
the day of Simchat Torah, the Chasidirn danced and sang for a long
time. When the dancing ended the Rebbe commented:
"The Alter Rebbe, Rabbi Schneur Zalman of Liadi writes in
Tanyd in the name of his teachers, that if an angel were present at
an assembly of ten Jews, even if they did not speak words of
Torah-fear and dread would overcome hlrn and his existence
would be nullified completely. If so, just consider: from the dancing
of such a large group ofJews, and not to mention the good inten-
tions that each one had while dancing, what jealousy would the
angels have!
And the Rebbe instructed that the dancing and the singing
should continue.
(St@ Hasichot 5705, p. 59)
It once happened by RabbiYosefYitzchak of Lubavitch that at
the morning service of Simchat Torah, when they took the first
Torah scroll to read "lrezot haberachah," they discovered that it was
the scroll for "Bereishit," and it was necessary to roll it &om begin-
ning to end.
At the daytime festive meal the Rebbe said about this: "One
who thinks that what happened at the Torah reading today was
simply an occurence-this is the kelipah ofAmalek.
"The phdosophy of the Ba'al Shem Tov is well known about
Divine Providence. If the Ba'al Shem Tov had been present at this
event he would have seen how Jews roll the Torah scroll-and he
would have rejoiced, for this was the hlfillment of a prior Divine
decree, that two Jews should use their strength to roll a Torah
scroll."
(Sefw Hasichot 5704, p. 42)
The Rebbe related:
Once I went to my father-in-law (Rabbi Yosef Yitzchak of
Lubavitch) to chscuss the publishing of a ma'amar to learn on
Simchat Torah.
The Rebbe answered with a snule on his lips, "On Simchat
Torah, to sit and learn . . . ?"
However, the Rebbe agreed and did provide a ma'amar to learn
on Simchat Torah, and a great many Chasidim did learn it during the
holiday.
(Sichat Shabbat Bereishit 5746)
One of the great Chasidim of Rabbi Schneur Zalrnan of Liadi,
Reb Moshe Vilenker, related:
I travelled to the Rebbe the first time afier Passover, and I
remained the whole summer. The Rebbe drew me very close, and
I felt that I was becoming very close to him, and nevertheless
something was missing.
Even afier I spent Elul with the Rebbe, the Days of Awe, and
Sukkot-there was no change in me, and I was very bitter about it.
On Simchat Torah, I was invited to partcipate in the "yehidut-
hakafot" that the Rebbe held for his relatives and special individu-
als. As soon as I went in, I felt a "mak$') a spiritual force that
encompassed everything; however, still nothing changed in me.
During the dancing, one of the Chasidim, Reb Pinchas Reizes,
began to kiss me, saylng: "Both the Torah and the souls ofJewish
people are rooted in G-d's essence. Torah, however, remains one
with G-d even seer it descends below and is clothed in physical
things, while souls, when they are clothed in bodes, are granted
fiee will. Now, when a Jew chooses to act in accordance with G-
d's will, the wdl of G-d's essence--is it not right to kiss him?"
The Ahavat Yisrael of Reb Pinchas-thls "took" me. . . .
A Jew sits in his dark house, hungry, with torn and worn
clothes. His wife and children are weak and broken. His heart
weeps within him for his famdy. In the middle of all ths he recalls
that today is Simchat Torah, and rays ofjoyous memories flash with-
in him like lightning. His spirit revives. He runs to the synagogue
for hakajd) and hurls himself into the circle of dancers. He grasps
the handle of the Torah scroll and cries out "Rejoice and be glad
on Simchat Torah!"
Not only the supernal angels, but also the especially lofty souls,
the souls of tzaddikim, are jealous of this great self-sacrsce, the pure
earnestness of simple faith. Such a Jew is dear and holy in al l the
worlds. We must go with such Jews to hakafot, and keeping thein in
mind wdl certainly have an effect.
A certain Chasid once came to one of the Rebbes and related
that his teacher had come to him in a dream with fearful news-it
had been decreed in Heaven that one of hs children would pass
away.
The Rebbe heard his words, sighed, and did not answer.
Since it was before Sukkot, the Chasid renlained by the Rebbe
until after the festival. Before returning home, the Chasid went in
to the Rebbe and asked for his berachah. The Rebbe said: "It wdl
be good," the chdd will live. The Chasid asked the Rebbe to
promise hm, and he drd.
Afterwards the Rebbe asked him."What did you do on Simchat
Torah?"
The Chasid answered: "When everyone was dancing at hakafot
I stood by the oven and cried; however, then I remembered that it
was Simchat Torah, and I washed my face and went to dance with
the Torah."
The Rebbe said to him: "YOU should know that with this you
accomplished the change in the situation."
(Sefer Hama 'amarim 5687, p. 24 1)
Once on Simchat Torah a certain Chasid said to the Chasid and
Torah scholar RebYitzchak Aizik of Homel: You filled "large ves-
sels" during this month, whereas I only tilled "small cups." May G-
d grant that you should make use of your large vessels, and I nly
small cups."
(Sefer Hasichot 570 2, p. 3 7)
was once asked: "A certain Chasid cried on Simchat Torah; is ths
proper?"
The Rebbe answered: "A Chasid does not cry &om sadness, but
h m bitterness. m e n he remembers the revelation of the light of
the Torah on this day and how the holy Torah rejoices with him,
and he meditates on his distance-he is bitter and cries."
Once on Shemini Atzeret, a simple person went in to Rabbi
Schneur Zalrnan of Liad and asked: "Explain Shemini Atzeret to me
briefly, so that even I will understand."
The Rebbe rubbed h s forehead and answered: "It is compara-
ble to concentrates that they make on a small plate, and afterwards
they take a little at a time and mix it with water. Shemini Atzeret
includes the rejoicing for the whole year, and h m it we draw the
rejoicing into the whole year.
Once on the night of Simchat Torah after hakafot, Rabbi Shmuel
of Lubavitch sat in his room, and &om the street Chasidim could be
heard singing and dancing.
The Rebbe commented: "When a bird chrps, it sings praises
of the Creator.The bird does not know thls; however, since its spir-
itual root and source says praises, it chlrps too. It is the same here:
the source of the souls of the Jews rejoices greatly today, because of
the great revelation of Divine plenty that was drawn down during
the Days ofAwe and Sukkot, and therefore the souls also chirp and
rejoice below."
Rabbi Shalom DovBer of Lubavitch and his son, RabbiYosef
Yitzchak of Lubavitch, would dance the first and last hakafah on
Simchat Torah, holdng Torah scrolls, and on these hakafot only the
two of them danced. How splendd it was to see this holy sight, the
Rebbe dancing with hs son: shtreimelach on their heads, each one
holding a Torah scroll in his left hand, their right hands inter-
twined, and the whole congregation dancing in place with great
joy.
DANCING WE CAN DO
Once at hakafot, Rabbi YosefYitzchak of Lubavitch said to a
Chasid while dancing (this was before he was a Rebbe): "Granted,
the service of Rosh Hashanah and Yom Kipyur-we are not up to it.
However, the service of Simchat %ah, to dancet hat we can do.
So dance! Raise yourself up!"
It is Simchat Torah, and Rabbi Levi Yitzchak Schneerson, (the
Rr-bbe's father) is in exile. There is no Torah scroll and no minyan.
Nevertheless he has hakajot.
He imagines that he is not dancing in the two cubits of his tiny
room, in the narrow space between the table and the wall, but
among hundreds of people, among fiery Chasidim, leaping and
dancing with Torah scrolls in their hand?.
He holds a Tanya and a volunle of Mishmyot in h s hand, whch
h s wife had brought for him, and he conducts seven hakafot, leap-
ing, dancing, and cavorting with al l his might, as if he is in hls own
synagogue, or h s circle of close friends.
Reb Rafael Nachrnan Kahan relates in h s memoirs:
In one of the labor camps in the Soviet Union where I was
doing time, there was a Ukrainian gentile, Karnmenko, who loved
to drink. He would give the guards haircuts and shaves, and they
allowed him to buy whiskey. For some reason he liked me, and he
would always invite me to drink &om his hdden flask. I always
declined, however.
When the night of Simchat 'Tbrah arrived, I approached hun and
said, ''Karnurenko! I always rehse to drink with you; however,
tonight I am ready."
"Bravo!" he crowed. "Come, let's drink."
There was only one thing wrong, I thought. How could I far-
breng with thls gentile? I said to him, "I am an Orthodox Jew, and
I am not allowed to eat and drink before praylng. Give me a little
wluskey, and I wdl drink after praying." Karmarenko poured me a
little whiskey in a small cup. I prayed the evening prayer, ate the fes-
tive meal of the holiday (a piece of bread), and then I wanted to say
"lechayim" and drink. However, the presence of the gentile pre-
vented me, I took the little cup and went out to the hall. However,
to whom could I say "lechayim"? I was alone, only G-d and I . . .
so I turned to Him, raised my cup, and said to Him: "Lechayim!"
I do not know fiom where, but a sudden flood of tears poured
down my cheeks and soaked my face. What a wonder! Since the
day that I was separated from my wife and from my children til
now I had not cried even once, however saying this "leckayim"
unleashed a torrent of hot tears.
Another story fiom the same Chasid:
There was with me a Jew &om Kozhtz, who was a bit of a fi-ee-
tlunker. He openly worked on Shabbat, ate non-Kosher food, etc. I
felt very bad for hun.
On the night before Simchat Torah I said to another Jew who
was with me: "Come! Let us get vodka, cook some potatoes, and
tomorrow we wdl ask Mr. X fiom Kozlitz to eat the festive meal
with us, so at least he won't forget that it is Simchat Torah!"
And that's what we &d. When we found him he had already
come back from work, and he was about to eat with all the facto-
ry workers; however, because of us he asked to have his food
brought to his room. He was not happy to see us, although we pre-
tended that we did not notice. We sat at the table, ate and drank
"lechayim," and afterwards I began to sing Chasidic songs. I chose
songs with words, in Russian,Yiddish, or Hebrew, ones that can be
appreciated even by people unf a da r with Chasidic music. I also
sang lively wordless melodes of rejoicing.
After drinhng several cups our guest said to us: "I am really a
Jew. Everythmg that you see in my behavior is not by choice but
forced by circumstances. Today is Simchat Torah, so let us drink
'lechayim' again and ask Rafael to sing 'Kol Nidrei' and also selec-
tions of the prayers &om the Days ofAwe."
I cfid as he asked. When I started to sing "And the Kohanim," I
heard heart-rendmg sobbing. I opened nly eyes and beheld the Jew
&om Kozlitz weeping a flood of tears.
Then I saw what the heart of a Jew is!
1. See Avot 4:13.
2. Proverbs 3:18.
3. Igperet Hakoderh 23.
CHAPTER THIRTY EIGHT
IN THE PRESENCE OF OUR
REBBES
The Ba'al Shem Tov Recites the Verses The
Head Dances Serious Joy Overturned
Cups
THE BA'AL SHEMTOV RECITES THE VERSES
The Ba'al ShemTov would say many of the verses of "Atah hare-
ita" hlmself (sometimes explaining them), and with others he would
honor his students.This was his custom on both Shemini Atzeret and
Simchat Torah.
THE IIEAD DANCES
Our Rebbes danced on Simchat Torah more than other Jews.The
reason may be that one who is a "head" sees more the wonder and
infinity of Torah, and he feels more that the only way to reach the
truth of Torah is by dancing spec5cally with the feet, the mode of
accepting the yoke.
Since every one presumes hlmself to be a "head" in many mat-
ters, as everyone knows about himself, he should use this in a posi-
tive manner-to dance a great deal!
In the Rebbes of Chabad one could see on Shemini Atzeret a
certain seriousness. This was expressed even in carefully sticking to
schedule and not taking too long in saying the verses of "Atah hare-
ita" and malung the hakafot. On Simchat Torah, on the other hand,
they were in a mode ofjoy beyond limitations.
OVERTURNED cups
In 5746 (1986), during the farbrengen before the hakafot of the
night of Simchat Torah, the Rebbe said "1echayim"on his cup of wine,
drank all the wine in the cup, and afterwards-turned over the cup
and raised it up to show all of those present, and continued to hold
the cup turned over whlle waving his hand to encourage the singing
for a long time.
When the singing ended, the Rebbe explained: When you want
to receive, you need the cup to be upright; however, when you want
to give, to influence---you necd the iup to be in a pouring mode.
And we are colnmanded to be "lights to dumninate," not to think
about ourselves but rather to concentrate on how we can fulfill our
nlission.
For this reason the goblets of the menorah' were turnetl down,
so that the light of the menorah should go out to the whole world.
(Sichat Li l Simchat Torah 5746)
NOTES
1. According to the opimon of the Rarnbanl-tlilc~~ot Beit Haberltirall 39.
AND LEADERS OF CHABAD~LUBAV~TCH
FOWER OF CHASWISM
Rabbi Yisrael Baal Shem Tov
Elul 18, 5458-4ivan 6, 5520 (1698-1760)
SUCCESSOR
Rabbi DovBer, the Maggid of Mezritch
(Date of birth unknown)-Kislev 19,5533 (?-1772)
FOUNDER OF CHABAD
Rabbi Schneur Zalman of Liadi, the "Alter Rebbe"
Elul 18, 5505-Tevet 24,5573 (1745-1812)
SECOND GENERATION
Rabbi DovBer, the "Mitteler Rebbe"
(Sun of Rabbi Schneur Zalman)
Kislev 9,5534-Kislev 9,5588 (1 773- 1827)
THIRD GENERATION
Rabbi Menachem Mendel, the "Tzemach Tzedek"
(Grandson of R. Schneur Zalman, son- i n- h of R. DovBer)
Elul29,5549-Nissan13,5626 (1789- 1866)
FOURTH GENERATION
Rabbi Shmuel
(Son of Rabbi Menachern Mendel)
Iyar 2,5594--Tishrei 13, 5643 (1834-1882)
FETH GENERATION
Rabbi Shalom DovBer
(Son of Rabbi Shmuel)
Cheshvan 20,5621-Nissan 2,5680 (1860-1920)
S m GENERATION
Rabbi Yosef Yitzchak
(Son of Rabbi Shalom DovBer)
Tammuz 12,5640--Shevat 10,57 10 (1880- 1950)
SEVENTH GENERATION
Rabbi Menachem Mendel Schneerson
(Son-in-law of Rabbi Yosef Yitzchak;
Sixth in direct paternal line from Rabbi Menachem Mendel)
Nissan 11,5662-Tammuz 3,5754 (1902-1994)

Days of Awe Days of Joy

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Days of Awe Days of Joy

Uploaded by

Copyright:

Available Formats

CMdi c Inrights Into the Festivals

of the Mmth of Tishrei

You might also like