“On the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto H’Shem seven days.”
– Numbers 29:12, JPS 1917 Tanach
The festival of Sukkot, as prescribed in Torah, included offerings for the nations for their protection from affliction. There were a total of seventy bulls offered over a period of seven days. This specifically designated amount of offerings corresponds to the primary nations mentioned in Genesis (Sukkah 55b). In the future, all of the nations will be required to worship in Jerusalem (it is likely to presume that they will send delegates). This is a sign of the Messianic Era, when Moshiach will reign from Jerusalem.
“And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the L-RD of hosts, and to keep the feast of tabernacles [Sukkot].”
– Zechariah 14:7, JPS
“And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem.” JPS
“Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me.” – Psalm 51:4-5, JPS 1917 Tanach
Dovid HaMelech (King David) was constantly aware of the sins of his past. This awareness imbued him with humility, in the face of G-d’s righteousness. “Wherefore should I fear in the days of evil, when the iniquity of my supplanters [heels] compasseth me about” (Psalm 49:6, JPS 1917 Tanach). Literally, “the sins of my heels,” referring to the breaking of lesser mitzvoth, that people, figuratively speaking, tend to trample upon, mistakenly thinking that they are insignificant. Yet, even King David, was concerned, that he might be prevented from entering Olam Haba, because of the sins of the heels in his own life.
“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope” (Isaiah 5:18, JPS 1917 Tanach). As is mentioned in Chok L’Yisrael, based on the Zohar Bereishis 198a, the phrase, “the cords of vanity,” is also likened to the sins of the heels. Additionally, the phrase, “cords of vanity” is reminiscent of the prayer, Ana Bekoach, where we request of H’Shem, that He “untie the bundled sins.” These sins are traditionally understood to be the collective sins of Israel.
On this Yom Kippur, the Day of Atonement, may we as well as all of Israel (K’lal Yisrael) be forgiven. Effectively, in due time, may this lead to our complete renewal as individuals. Furthermore, as a nation, may Israel’s redemption also be enacted through teshuvah. “And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the L-RD” (Isaiah 59:20, JPS 1917 Tanach).
G’marchatimahtovah. “May you be completely sealed for the good.”
Shavuos commemorates Mattan Torah, the Giving of the Torah. A spectacular event, the Revelation at Sinai, when H’Shem gave B’nei Yisrael the Commandments. This was the culmination of the Exodus from Egypt. Being made a people unto H’Shem, our bond to Him was signified with the commandments, presented as a ketubah (marriage contract) to the Bride (K’lal Yisrael). Our sovereignty as a nation begins here; the declaration being made first, with Matan Torah, then, we were brought into the Land: a people first, then, we were given a country.
Today, the Torah should speak to our everyday lives; otherwise, Mattan Torah, becomes a glorious event, disconnected from our current times. When we learn Torah, we should feel compelled to incorporate these ideas into our lives; inasmuch that the Torah still has relevancy after so many generations. The Ten Commandments are a good place to start; perhaps, simply by naming them; then, reflecting on each one in relation to our lives. I could spend an entire week on the 1st Commandment, reflecting on whether I am imbued with the awareness that “H’Shem is the L-RD, our G-d.”
Although we may believe in G-d, the additional question to pose to ourselves is whether or not we have accepted His Sovereignty. In this sense, as mentioned in commentary (Baal Halachos Gedolos), the first commandment is a call to believe in the existence of G-d, and accept His authority as the source of the commandments. When we accept G-d’s Sovereignty, then the commandments become authoratative; otherwise, the commandments could be misconstrued as relative.
There is a difference between accepting the commandments for ourselves, because we recognise the inherent wisdom in them, in regard to the moral perspective that we uphold, versus accepting the commandments as the divine words of G-d, as an expression of His expectations of us. The Jewish people are bound to the commandments, regardless of whatever our perspective may be. Therefore, the primacy of the first commandment is that the authority of all of the other commandments are hinged upon the first, “I am the L-rd your G-d, who brought you out of the land of Egypt” (Exodus 20:2).
When the Revelation occurred at Mt. Sinai, B’nei Yisrael were cautioned against drawing too close to the mountain. When H’Shem was present at Sinai, amidst the thunder and lightning, the status of the mountain was akin to a level of kedushah (holiness), whereby the people were compelled to keep a distance. Afterwards, when the long shofar (trumpet) blasts were sounded, the verbal barricade was lifted. Apparently, there was no inherent holiness present within the structure of Mount Sinai in and of itself. Only when H’Shem’s presence rested on the mountain, in the visible form of the spectacular firework display that surrounded His presence, were the people forbidden to draw near.
Religion itself, may seem barren to us at times, like the landscape of Sinai, when its truths are put upon a pedestal, repeated as dogma without explanation, and upheld without inquiry. Their initial appeal may encompass our attention for a while; yet, their significance may become diminished, unless explored, enhanced, and reviewed. The Talmud mentions that when a soul appears, at the time of Judgment, it is asked, whether it examined the truths of wisdom by asking questions, subsequently, gaining a practical understanding, capable of being applied to one’s life (Shabbos 31a).
According to Abraham Heschel, the ultimate questions that religion claims to answer must be recovered (Heschel, G-d in Search of Man, ch. 1). The answers provided to us, that we claim to uphold, when professing a traditional religious belief, may become disconnected from our lives, like a balloon that becomes untethered from the string in one’s hand, floating aloft in the sky, unless we can articulate the relevance of the truths that are gleaned from religion. This is essential, in regard to walking on the derech (path) of our ancestors, albeit, in a postmodern world.
The wisdom of Heschel’s insight points towards the need to make religion relevant in our lives, even in the present moment. Otherwise, there continues to be a disconnect, wherein the truths of belief and practice are not integrated into the actuality of our lives. If we lose sight of the existential significance of our religious tenets, then religion may lose its immediacy. The burden is placed upon mankind to re-establish a connection to G-d. To make truth relevant again, by asking meaningful questions about life, then, searching our religious perspective for the answers.
“But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”
Why were the Commandments given in a desert? Because of its scarceness, wherein there was nothing to interfere with the receiving of G-d’s commandments. Had the commandments been given within civilization, there would have been too many competing factors, vying for the attention of B’nei Yisrael (the Children of Israel). This brings to mind, how it is all too true today, that there are many distractions, ideologies, and belief systems, that vie for our attention. With the proliferation of the Internet, the Age of Information has the potential to overwhelm the sensibilities of man’s soul, and spirit. We live in a different kind of wilderness than the desert, wherein B’nei Yisrael received the Torah; we live in a wilderness wherein the light of truth can hardly shine through the fabric of ideas woven into our existence, by way of pixels, optic wires, and Internet cables.
Every year, we stand on the precipice of Shavuos, the culmination of an intense focus on ourselves in light of the self renewal, that we hope to obtain over a period of forty-nine days between Passover and Mattan Torah (the Giving of the Torah). Yet, even after our personal experience at Sinai, we may continue to receive Torah anew in our lives, inasmuch that we have the opportunity to learn more and more every day about G-d. He reveals Himself, within the everyday events of our lives; additionally, He guides us through our intuition, and the various circumstances that we encounter throughout our lives, even on a daily basis, if we are able to have our inner vision enhanced by this awareness. There is a heightened sense of awareness that may be gained, when we take the time and make the effort for every day to count; moreover, that every moment has the potential to reveal what was previously unseen. “I answered thee in the secret place of thunder” (Psalm 81:8, JPS 1917 Tanach).
“And all the people perceived the thunderings, and the lightnings, and the voice of the horn [shofar], and the mountain smoking; and when the people saw it, they trembled, and stood afar off.”
– Exodus 20:15, JPS 1917 Tanach
When B’nei Yisrael encamped at Sinai as one people, they saw the thunder, as well as the lightening atop Sinai; in other words, their experience brought them to a heightened sense of awareness, beyond the confines of our usual senses. According to the Talmud, when G-d spoke at Sinai, there was no echo of His voice; rather, His words permeated all of creation. The world was saturated with His wisdom, and all creatures were silent at the time of the revelation on Mt. Sinai. The words of Torah were imbued into every soul at the mountain, where G-d chose to reveal His commandments. His wisdom continues to infuse us with the means to govern our lives in a holy manner.
At Sinai, the Children of Israel were instilled with yiras H’Shem (fear of the L-RD), compelling in them a sense of awe, reverence, and respect towards H’Shem. While this essential principal of Judaism has been diminished over the ages, we can still reconnect with the vision at Sinai. Initially, the experience of B’nei Yisrael at Sinai was so intense, that “they trembled, and stood afar off.” Perhaps, the same is true to some extent for us today; something in our lives, may have caused some of us to stand farther away from Sinai than our ancestors did. We may still sense the presence of H’Shem; yet, we may be less inclined to let His words imbue us with a wisdom above and beyond what this world can provide. By standing too far away from Sinai, over the generations, we may not be as impressed with Matan Torah (literally, “the giving of the Instruction”) as our ancestors. Yet, through the ways that we experience, celebrate, and honor our Judaism, we absorb the essence of Sinai in a way more acceptable for us. Even so, we are called every year at Shavuot, to renew our commitment to our heritage.
There is a rich heritage, sparking an inspirational message across the ages, that a Jew has a place, a home, and a refuge within the belief, practice, and traditions found in the realm of yiddishkeit. There is a Jewishness about everything from potato latkes to the peyos (side curls) of an Orthodox Jew. The entire gamut of a Jewish way of life, in all of its kaleidescopic color, consists of a seamless unity from one generation to another. Despite assimilation, some semblance of the original focus (deveykus) and lifestyle of our ancestors, may still be found amongst all of us, from one end of the spectrum to the other. No matter how a Jew is defined, the pintle yid – the essential Jewishness – may always be found in one form or another.
Because the door is always open to explore the various facets of Judaism, from many different angles, opportunity prevails upon us to enter into a world that is replete with sights, sounds and experiences, that may have the effect of rekindling the glowing embers in our heart. With the help of H’Shem, these flames may be fanned into a fire of longing for a closeness to G-d, that will compel us to take that first step through the doorway. Once taken, we are in the hands of H’Shem, who will lead us along the way of our unique path on the road home to Him.
“Turn us unto Thee, O L-rd, and we shall be turned; renew our days as of old.”
This year, as Shavuot approaches, my imagination is captured by recent events, going back to Purim: a long and arduous journey of the soul, from rejoicing, to solitude, and now the figurative climb in preparation of receiving the Commandments anew in our lives. Let me explain. On my personal journey from rejoicing at a Purim celebration, that turned out to be the last time that I attended a religious community event. Solitude, as I mostly hunkered down into an almost overly self imposed shelter-in-place existence. The spiritual climb, having the solitude to focus on my derech (path), into the wilderness, so that I might be refined b’ezrach H’Shem (with G-d’s help) enough to na’asehv’nishmah – perform, and understand – over time the significance of the commandments anew.
We are mostly all camped out within our own personal deserts; yet, the desert is where the Torah was given to B’nei Yisrael (the Children of Israel). A place where the mind is unhindered from distractions, and solace may be found in the stillness of Sinai. Plenty of opportunity for spiritual growth, if our perspective in life can shift in that direction, even moreso than if and when we already have in the past. By “the past,” I do not only mean, before the corona virus, I mean even if we have never considered are ruchniyos (spirituality) throughout most of our lives. Because, without a godly focus to some extent, human beings, myself included, are too easily caught up in gashmios (materiality). However, we have the opportunity to reach out towards H’Shem, so that we may be drawn to Him.
When Moshe entered “the thick cloud” (Exodus 19:9) on Sinai, he was called even further, he “drew near unto the thick darkness where G-d was” (Exodus 20:18, JPS 1917 Tanach). This serves as an example for us in our quest to grow closer to G-d. He is found within the darkness of our lives. We may ask ourselves when will the clouds part, and the light begin to shine in our lives again. Yet, perhaps, there will be no preemptive parting of the clouds, not until we learn how to bear the challenges in our lives by using them as opportunities to seek G-d, so that His presence, may comfort us during our nisyanos (troubles). Then, we may enter back into the world, renewed with godly strength and vigour, as a result of our own personal Sinai experience, no matter how many days we may actually be on the mountain.
Today’s middot are malchut shebbe malchut (sovereignty within sovereignty). This may be compared to the goal of self-actualization as found within a psychological framework. Finding a meaningful path to pursue in life will lead to ultimate personal fulfillment. The soul’s mission in life may also be compared to the goal of self actualization. Under G-d’s directive, whether we realize it or not, through His hasgacha peratis (divine guidance) that is placed upon us all, we are guided to what will steer us in the right direction.
On Shavuot (the fiftieth day), the culmination of the forty-nine day journey through self renewal, by way of examining our character, reaches its goal. As H’Shem said to Moses, “when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). We receive the Torah anew, in the very present moment of our lives. H’Shem willing, the refinement of our soul over the past seven weeks has brought us closer to the fulfillment of peace and wholeness in our lives.
“The path of the righteous is as the light of dawn, that shineth more and more unto the perfect day.”