The Meaning of the High Holidays - III

The Ariza"l teaches us the inner meaning of these days, their annual renewal, and the reason why they are spread across twenty-one days. They are rooted in the time of Creation, with Adam in the Garden of Eden.

Rosh HaShanah is the day that Adam was created. He incorporated within himself all the souls of the Jewish Nation, the revelation of the Schechinah, the root of the souls of the Jewish nation. In dealing with the inner basis for the holidays of Tishrei the Ariza"l teaches us that were it not for the sin of Adam, had he waited to eat from the Tree of Knowledge until after Shabbat had begun, then all the worlds would have been rectified and come to their perfection and completion. The Sin of Adam threw the worlds down, the falling of the Nukvah into the Klipot and thereby prevented perfection from being achieved. The sin resulted in two outcomes. First of all, it now became impossible to bring about the rectification at one time in one moment. It now became necessary for a 6,000 year process to unfold. Days turned into millennium as each Day of Creation expanded to 1,000 years with Shabbat corresponding to the 7th millennium.

By the way, we are currently approaching the conclusion of the 6th millennium and we can already smell the Shabbos food cooking. We are even trying to taste that food before Shabbat begins. By performing the Mitzvot in Israel in this epoch we are enjoying great spiritual pleasure similar to that of the 7th millennium,

As the 7,000 years correspond to seven days each year contains within it the ability to bring about the complete tikkun, rectification, but only of a small portion of existence. Each year, another portion.

The second result of Adam's Sin is that whereas he had the chance to bring about the tikkun in one moment, had Shabbat begun everything would be perfect, we bring about perfection over the course of twenty-one days. Each aspect of the tikkun is brought about on one of those days as we climb the ladder from Rosh HaShanah until Shemini Atzeret. What should have happened in an instant was slowed by the sin until it developed into a slow process. 

The Meaning of the High Holidays - II

The Ramcha"l, basing himself on the teachings of the Ariza"l, explains the beginning of the world-building process that starts on Rosh HaShanah. He explains that it is a day of Din (judgement) because it is the day of the building of the Nukvah, the capacity to receive for the coming year, the Knesseth Yisroel, the corporate body of the Jewish Nation.

On Rosh HaShanah there is judgement. As this is the anniversary of the creation of the world, the building of the Nukvah is renewed. It needs to be built in a manner that reflects the actions of those within Creation, as the Nukvah is the root of Creation. As such it is necessary to discern how to direct things with the roots as well as the branches. Should they be brought close and offered life, or, God forbid, pushed away and die. Should they receive in abundance and enjoy wealth, or in a limited measure and live in poverty. All sorts of similar things need to be established on Rosh HaShanah in order to determine how the Nukvah should manifest itself in the coming year. This is what leads God to reexamine mankind each and every year.

These are the days when the essence of each person's relationship with God is established and how the relationship will be actualized over the year. The entire standing of the Jewish Nation before God throughout the year is being determined at this time.

The Ariza"l bases this paradigm on the verse, "His left arm is under my head, and his right arm will hug me." This is an allusion to the thread that runs through and unites all the High Holy Days and Sukkoth into one complete experience of relationship between Knesseth Yisroel and its Beloved. In short, it is a love-in involving God and the Jewish Nation.

These are days of continued ascendancy. As we continue to improve the Knesseth Yisroel develops continuously to achieve it full height and strength. The soul of the Jewish Nation is reborn each Rosh haShanah through a process that continues through Shemini Atzeret when we are finally complete.

The Meaning of the High Holidays - I

As we have now entered into the month of Ellul, I will be turning to the Chalban's work on the holidays of the coming month for source material for the next month or so.

The month of Tishrei is a very powerful and lofty month. It is filled with love and spiritual connection. We go from success to success - from anointing God as King and blowing the Shofar, to Kol Nidre, to the amazing days of Sukkah building, and then entering into God's protective quarters the holy, sweet Sukkah, the light of holy friendship, the Lulav and Hoshanoth, and the rejoicing of the Water Drawing. We conclude with the finale of Simchat Torah.

Why did God see fit to compress so many holidays into such a short period of time? Would it not have been better to scatter them through the year rather than having a lengthy holiday season. Scattered holidays which would have caused that people would be more excited for each holiday. If someone has a lot of candy, does he eat it all at one time? He will eat each one at a different time! Similarly, it is difficult to get excited about each of these holidays that arrive consecutively. If there had been a break between them, we could approach each one with more enthusiasm and calm, from both a physical as well as spiritual perspective. Why then do they arrive one after the other? Before the sound of the Shofar stops echoing in our ears, we are already hearing the singing of מי פי קל!

The Ariza"l teaches us the concepts behind these holy days. He leads us through the order of these days, and reveals to us the depth of meaning of these days and why they must be specifically at these times and in such close order. It is clear that the days from Rosh HaShana until Shemini Atzeret are all cut from the same cloth, such that each one builds on that which precedes it. The blowing of the Shofar is not disconnected from the Fast of Yom Kippur. Nor is the Fast disconnected from the Sukkah and Lulav. Together, they form one complete building.

The Ariza"l teaches that these are the days in which the Schechinah, which represents the entire Jewish Nation, is birthed and fully built. As Kabbalistic works teach us, each year the Knesseth Yisroel (i.e. the Schechinah), the Nukvah (feminine) is rebuilt. Each year there is a New World which stands on its own. Each year the heart of the world is rebuilt, in the first days of the year the soul of the year, the light of the Schechinah, the Knesseth Yisroel is reborn. The consecutive days of High Holy Days are this building process, and the establishment of the spirituality that will thereby be bestowed upon the world in the coming year. 

We can rebuild him. We have the technology. We can make him better than he was. Better, stronger, faster.

Our eyes must always be turned higher and higher to rise to the loftiest spirituality. We can't compromise with our mediocre state, but aspire to the unbounded infinity. We aim to the infinite and constantly expand our consciousness and our proximity to the loftiest heights. Even though we need to take into account the realities of our limited ability to receive, our inner drive is literally to reach God. We have not traded in this ambition to settle for a limited amount of spiritual light that fits into our finite paradigm.

For this reason the year begins with Gevurah (Din, judgement) to remind us of our purpose. Even though Gevurah is a raging fire that fills our hearts with fear and trepidation, these are sufferings of love. We desire them because we desire our King and don't want to settle for anything less. The purpose of the entirety of Creation is to get to Him. For this reason, "The left hand is under my head, and the right will hug me." First the left builds the head, then the entire body can follow with love. The left comes first in the same way that Tohu proceeds Tikkun. First there is chaos which can then be controlled by entering into holding vessels. This is also why the High Holy Day precede the holiday of Sukkos.

Rav Kook asks:

Why is it that there is Breaking? He explains that if God wishes to give according to His ability and the recipient is limited, then the amount of good that can be shared is limited. He therefore gives infinite good, based on His measure. Infinite spirituality. The recipient can't contain it and it will inevitably shatter. The recipient will then rebuild her vessel because of her great desire to return to the infinite source, to unite with spirituality. In this manner the Creation forms herself and ultimately reaches the Creators level of perfection. It rises above the level of a Creation -something which would have been impossible without an outpouring of good that was beyond her ability to receive.

Later, he writes:

The World of Tohu, its breakage and reconstruction, demonstrate to us that the great desire for Tikkun, building, and existence - all the essence of good- are all very strongly at work. Existence cannot receive the awesome good of God, unlimited strength. The fractured existence disintegrates from too much good, from powerful life, it breaks from its great ambition. This does not prevent the good from following its path. It rebuilds after the Breaking. It builds a beautiful and priceless building. The subsequent measure of good is so great, that it is worth suffering the breakage, all the pain of destruction, in order to end up with a wonderful world which can hold within it a rich life which would otherwise be beyond its grasp.

The Maturation of the Generation

We see, thank G-d, an increase of Torah study in this generation. There are more Yeshivot, more books being written, as Torah spreads throughout the world. There are books written on every Halachic topic for any one who wants, and the number of classes and people studying is steadily increasing. This is due to the spirit which is constantly getting stronger and will eventually result in the renewal of the Sanhedrin in which all the concepts of Torah will be united in one place and teaching will go forth for all of Israel.

We see the budding of movements of people that are seeking loftier levels. The thirst and pining for God is increasing within people's souls and the worlds of prayer and song are constantly becoming more real and manifesting themselves in various ways. The desire for Jewish culture, for an atmosphere of liveliness in divine service emanate from the depths of countless souls. The wellsprings of Torah and Chassidut have prepared much nutritious food for this thirst.

This demonstrates that the time has come for the rebuilding of the Bais HaMikdosh, and the intense life of Divine service which will be experienced there. People's souls seek joy, desire and loving connection to God. The place to find all of these is in God's home with the intense dancing of the Simchat Bait HaShoevah during Sukkot, and the singing of Hallel with the offering of the Korban Pesach. This is the epitome of all those life's experiences which seek joy in Divine service, the gathering of friends in holy song, and their joining together to seek God and liveliness in His service.

The great desire in our generation for the secrets of Torah that stand at the pinnacle of the world, are living testimony to the life, the light of prophecy and outpouring that stands beyond the world of  the senses and shines brightly. The need that many Jews have to infuse their lives with the dew of the light of Kabbalah is testimony that these lofty levels are ready to be revealed within us, to carry us to amazing destinations, to holy sanctuaries through which no man has passed and none have seen.

The great Sages of yesteryear who instilled Kabbalistic concepts in their works prepared sustenance for the generation of the Redemption who would approach these sources and through engaging with these holy concepts open up the crown, the life of soul on all its levels, and shine again in Zion the light of God.

Rather than focusing on the external view of this generation, if we look into its heart, we will understand its desires, know its nature and the great possibility that is open to them. If we look at a child and see his inner power, we can know that he is destined for greatness. The same is true of our generation with its desire for refreshing prayer, thirst for eternal secrets. We can know that these are living signs of achievements that are coming closer, beginning to blossom and will soon shed their light, and be revealed constantly and retain their grip for all eternity.

Taking Joy & Pleasure

Many people think that serving God is difficult and tiresome. And standing before God means being in a state of fear and trembling. All of that is true when viewing divine service in an external manner. However, if one enters into a deeper understanding there open up for him gates of joy and love. Gates of amazing pleasure. Until each and every Mitzvah is infused with the amazing taste of Gan Eden which cannot be surpassed.

Kabbalistic thought explains the reasons behind the Torah. Consequently, one who begins this study also has develops a deeper appreciation for study of Torah. A deep and pleasurable taste from each act in that connects him to God. This is even more powerful if one is in the Land of Israel. Israel is the House of Hashem. Returning to Israel means we are sitting at our father's table. This is the service of children, the inner service predicated on love. The father's table is full of delicacies and sweets, and no table is more blessed than that of Hashem where we are connected in an internal manner replete with pleasure, joy, and unsurpassed sweetness and love.

The battle with the Evil Inclination and the forces of lust leads to a greater victory in Israel that without. When one partakes of the sweetness of Godly pleasure, all the delights of this world are worth nothing in comparison. This is especially true if one can involve his mind in Kabbalistic study. The forces of evil only raise their heads to affect a person when he is empty of the richness of life, devoid of spiritual connection. The victory in the Land of Israel over the Evil Inclination comes from the joy, love and great pleasure from serving God. Only through love and joy can a person be filled with spiritual richness until he no longer wants any lowly lusts which is empty and pale in comparison with the rich life and blessing of spiritual outpouring.

These ideas give us an opening to understand the challenges of this generation. Nowadays using a stick to hit those who are not following the ways of God will almost never work as we can see from looking around. This is not a result of the low state of the generation, but because of the great level of souls that are present and rebuke and force do not have any effect. The souls desire a lofty spirit, and a connection full of light, blessing and holiness. Experience shows us that only joy and love draw the hearts and strengthens them with holiness, awe and Mitzvah performance. Oppression and bitterness, frightening rebuke pushes people away as they deliver a message that serving God is unpleasant. These create an atmosphere that is unpleasant and no person wants to remain in an unpleasant place. People's souls are thirsting for the word of God, there is no need to frighten them. Rather one should follow the path of the prophet who taught that at the end of days people will only want the goodness of God.

Bring on the Chesed

The only way to reveal the Middos (Godly traits embodied in the Sefirot) is to embody them oneself. If a person is difficult and acts towards others in a tough manner, it is almost impossible for him to awaken the Godly trait of Chesed (unbounded kindness) from above. Even if the person prays to God that He should conduct himself with Chesed, the person's own soul is very distant from Chesed, and Chesed cannot manifest itself within him. Furthermore, as he is lacking refined character, and he likes a kind eye and mercy towards others, he has no understanding whatsoever of the nature of Chesed and good. When he is praying to awaken Chesed from above, he cannot picture in his mind what Chesed is, what it is that he is requesting, as in his own life he is far from Chesed and its ideals. His prayer will likely be superficial and ineffective.

A person should keep the following in mind, the primary means by which a person can reveal heavenly kindness and mercy is by trying to be merciful and kind himself. At the very least he should want and try to embody these principles. By attempting to come close to these ideals he connects himself to these spiritual traits and can awaken them more and more.

The Reishis Chochma shares that he heard from other that our Sages teach us that when God taught Moshe the Thirteen Attributes of Mercy, "God wrapped himself like a Chazzan and showed Moshe, and said to him, "Anytime the Jewish people do this order before Me, I will forgive them." Despite this Godly assurance, there are many time when we recite the Thirteen Attributes and are not answered. Why is this?

Notice that he said "Anytime the Jewish people do this order." Why did he say "do"? Shouldn't he have said "say this order?" The answer is that wrapping oneself in a Tallis is not enough. We have to embody in our own lives, in our interpersonal relationships these Thirteen Attributes, then God will embody them Himself and offer forgiveness.

The Reflection of Man

Every aspect of man was created in the same form as the Divine traits. A person's body, his soul in all of its aspects was each made similar to the Sefirot. In Pasach Eliyahu  the Zohar shows us how the human body is a reflection of the Sefirot. For example, the right hand of a person is rooted in the Divine trait of Chesed (unbounded giving), which is represented on the right side of the Sefirot. The left hand is rooted in Din (judgement, constriction). This is the key to comprehending what a person accomplishes with his physical actions. When a person acts he stirs the commensurate Divine trait which bestows that trait back to humanity. This is why there are a number of Halchot which instruct to have the right precede the left, or to place the right above the left.

This teaches us the great importance of man, and the significance of the form of his limbs and his utilization of his body. When a person is davening Shemoneh Esray and placing the right hand over the left he is using Chesed to overcome Din  and Chesed  is stronger in the world. We see from this how powerful man is and the great light that is contained within his actions and conduct. A person needs to appreciate and value his body and what it can do, as there is great value in human behavior as it is a reflection of the Divine.

People are generally not conscious of this and do not value their bodies and actions, and think that a hand motion lacks meaning. This is due to the fact that they do not understand the concepts of Creation, why he was created, how he came about, how his body is arranged and the spiritual concepts underlying all of these. When a person studies and grasps the holiness of his existence, and the great power which delineated his limbs and formed his body, he can then understand how much holiness is available to him and the meaning of his deeds.

A person should therefore take heed that he doesn't soil his actions, as they have great spiritual ramifications. He should see to it that he engages in good behaviors in order to awaken a commensurate bestowal from above.