|
Vol 4.28 - Simchat Torah Spanish French Audio Video |
| Hebrew Text:
Page 1165 Page1166 Page1167 Page1168 Page1169 Page1170 Page1171 |
|
Summary:
|
|
Synopsis: Parshas Vezos Haberachah and Simchas Torah The Rebbe says: 1. The Torah portion which we read on the day of Simchas Torah is Parshas Vezos Haberachah, the very last portion in the Torah. 2. The Rebbe now says that there must be a connection between Simchas Torah and the Parshah of Vezos Haberachah: The Rebbe says: 1. The Torah portion which we read on the day of Simchas Torah is Parshas Vezos Haberachah, the very last portion in the Torah. 2. The Rebbe now says that there must be a connection between Simchas Torah and the Parshah of Vezos Haberachah: Everything that happens in this world is by Divine Providence (Hashgachah Pratis), and especially with regards to the Torah, we know that everything is perfect and exact. Therefore, if we always read the portion of Vezos Haberachah on Simchas Torah they must have a connection. What is the connection? 3. The Rebbe now begins explaining the connection by discussing Vezos Haberachah: The fourth verse of Parshas Vezos Haberachah says, “Torah Tziva Lanu Moshe Morasha Kehilas Yaacov – The Torah that Moses commanded us is the heritage of the congregation of Jacob”. This verse simply means that Moshe Rabbeinu (Moses our teacher) accepted the Torah from Hashem on Mount Sinai, and gave it over to the Jewish people. Now, our Sages tell us 1 that when Moshe Rabbeinu received the Torah he even received every single interpretation and new insight that would ever be explained by any Jew for all time, and this includes the Torah which Moshiach 2 will reveal to us. Therefore, when Moshe Rabbeinu gave us the Torah, he gave it to us in its absolute entirety. However, there are different stages in how the Torah is revealed to us; there are parts of Torah which have already been revealed to us and there are parts of torah which have not been revealed yet. In other words, every single level and nuance of the Torah was already given to Moshe Rabbeinu on Mount Sinai, the only difference is when they are revealed. The resulting consequence of the above explanation is that when we sit down and learn, however deep we think we have penetrated the Torah and whatever insights we think we just came up with, we must know that really this is apart of the Torah that Moshe Rabbeinu already received and really our understanding is only a drop in an endless sea. As the Torah itself testifies 3, “The measure thereof (of the Torah) is longer than the earth and broader than the sea”. 3. The Rebbe continues discussing this verse: The Talmud tells us 4 that this verse (“Torah Tziva Lanu Moshe Morasha Kehilas Yaacov – The Torah that Moses commanded us is the heritage of the congregation of Jacob”) is the first Torah concept which a father should teach his children when they begin to speak 4. The Rebbe asks a question on this: Question: It doesn’t make sense to teach this verse to such young children because according to the abovementioned explanation of this verse we would be teaching them (or at least hinting at) a very deep aspect of the Torah- that Moshe Rabbeinu accepted the entire Torah on Mount Sinai and that any level of our understanding is only a drop in an endless sea, and isn’t the usual order of teaching to start with the easier concepts and then move on to the harder ones? How does this young child who just began to speak connect to such a deep portion of the Torah? 5. The Rebbe answers: Answer: The essence (Etzem) of the Torah is higher then logic understanding; it is connected to the Soul of ever Jew. Therefore, the usual order of going from easier concepts and then moving on to harder ones does not apply here because the essence of Torah is not an idea of understanding, it is infinitely higher. The Rebbe now explains what the essence of the Torah is: The Zohar 5 tells us6 that Hashem put His essence (Etzem) into the essence of the Torah, and therefore when a Jew learns Torah he is connecting to and “grabbing a hold of” Hashem’s essence. Now that the Rebbe explained why we do not have to follow the usual order of “first teaching easier concepts and only then moving on to harder ones” (because the essence of Torah is higher then logic), the Rebbe can now explain how this verse is perfectly appropriate for the child: By nature, a persons understanding of Torah cannot connect to the essence of Torah, no matter how smart he is, because he is finite and the essence of Torah is infinite. However, Hashem decided that when a person learns the Torah he will be connecting to the essence of Torah. Now we can understand how our young children have a connection to the deep aspect which is hinted at in this verse: Just like the mind of an adult cannot connect to the essence of Torah, and only because Hashem decided that when a person learns Torah he will be connecting to the essence of it, this also applies to a child; even though his mind cannot naturally connect to the essence of Torah, Hashem decided that through a child uttering the words of Torah he will connect to the essence of Torah! And this brings us to the second part of the verse, “The heritage of the congregation of Jacob”: The Halachah (law) regarding inheritance is 7 that there is no difference what situation the inheritor is in; as long as he is a child of the deceased he inherits, even a child that is one day old can inherit his fathers’ estate and fills the position of the deceased 8. Therefore when our verse finishes off with, “The heritage of the congregation of Jacob”, it is telling us that Jews, which are the children of Hashem, can connect to Hashem’s essence through their inheritance- the Torah, (just like the law that the inheritor fills the position of the deceased). And this applies to the whole “congregation of Jacob”, to every single Jew without exception, because we are Hashem’s children and that’s it. 6. The Rebbe now questions the need for the child to know this at such a tender age: Question: What’s left to be understood is why this verse must be taught to the child first? Granted, Hashem’s essence is even present in the utterances of the words of Torah of a child, but why does the child have to know this? What would be the harm in waiting till the child grows up and can understand this better anyways? 7. The Rebbe answers: Answer: A Jew must be ingrained with the fact that the Torah is not just any wisdom, it is Hashem’s wisdom, and “He and His wisdom are one” 9, and therefore the essence of Torah is Hashem’s essence. And if (Heaven Forbid) a Jew does not have this recognition, he is missing the whole foundation of Torah. Therefore, since this fact that the Torah and Hashem are one is not a separate detail in our learning of the Torah, but is a foundation to our Torah studies, we must first know this before diving into the sea of Torah, because obviously before we can build anything we must have our foundation. The Rebbe now adds that if one was missing this foundation in the beginning it can even affect him later when he does find this out: Not only would a person be missing the foundation of any Torah that he learnt before he knew that Hashem and his Torah are one and the essence of Torah transcends any level of understanding, even later when he will want to accept the fact that Torah is higher then understanding he will have a hard time doing this because till now Torah for him was only understanding and logic. Now we can understand why we first teach a child the verse, “Torah Tziva Lanu Moshe Morasha Kehilas Yaacov – The Torah that Moses commanded us is the heritage of the congregation of Jacob”: We want to engrain in them right away that Hashem and his Torah are one and the real essence of Torah is higher then logic and understanding. 8. Now that we know (a little) about Parshas Vezos Haberachah, the Rebbe discusses Simchas Torah: It is a Jewish Minhag (custom) 10 to be happy with the Torah on Simchas Torah in a specific way; we take a Sefer Torah (Torah Scroll) which is wrapped up in its mantle and dance around the Bima (the podium on which the Torah is read) with it. Question: Seemingly this doesn’t make any sense. If the whole idea of Torah is learning and understanding Hashem’s wisdom, (even in order to connect to the core of Torah we must learn, as we explained before), the happiness we get from the Torah on Simchas Torah should be through everybody learning it in great amounts and with more vigor! Why instead do we (not use our brains but) dance with our feet with the Torah closed up so that we can’t even look inside and read it? Answer: As we said before, the true depth of Torah is not its logic and wisdom but its holiness, (and therefore even an unlearned man makes a Blessing on the Torah and must be happy on Simchas Torah). The reason we do learn the Torah and try to understand its great wisdom is so that we should internalize it into every part of our lives 11, because if we would not learn the Torah and delve into its logic, the Torah would stay an aloof energy of Hashem. Therefore we dance with the Torah closed up in its mantle so that we can’t read it; we are underscoring the point that Torah is higher then logic, and we are happy with the Torah not because of its great wisdom but because through the Torah we connect to Hashem’s Etzem (essence). And this happiness comes out through our feet (dancing) because feet represent faith 12 (obviously your feet don’t question you when you need to use them to get somewhere) and our essence is expressed through our faith. Therefore, at a time when our essence is connecting to the essence of the Torah, to Hashem’s essence, it makes perfect sense to dance with our feet (which express our faith and essence). 9. The Rebbe now explains the connection between Simchas Torah and Parshas Vezos Haberachah: On Simchas Torah we are embarking on a new journey of work for that upcoming year, therefore, we are like little children who need to be educated. How is a little child educated? Parshas Vezos Haberachah tells us, “Torah Tziva Lanu Moshe Morasha Kehilas Yaacov – The Torah that Moses commanded us is the heritage of the congregation of Jacob”; we must have simple faith and acceptance of Hashem, and this will affect our whole new year of learning to be with simple faith. Translated and adapted by Rabbi Shalom Goldberg. Taken from Likutei Sichos Volume 4. —————————————– 2 Lit. “anointed one”. The chosen one who will redeem us from exile. 3 See Job, Chapter 11, Verse 9. 4 See Tractate Sucah, Page 42, Side 1. 5 The Zohar is widely considered the most important work of Kabbalah, Jewish mysticism. It is a mystical commentary on the Torah (the five books of Moses), written in medieval Aramaic and medieval Hebrew. It contains a mystical discussion of the nature of God, the origin and structure of the universe, the nature of souls, sin, redemption, good and evil, and related topics. 6 See Zohar, Volume 2, Page 101, Side 2. 7 See Nidah, Chapter 5, Mishnah 3. 8 See Tractate Bava Basra, Page 65, Side 1. See also Tractate Zevachim, Page 4, Side 2. See also Shalos Uteshuvos Tzafnas Panayach Dvinsk edition, Volume 1, 118 and Warsaw edition, Volume 2, 118. 9 See Rambam, Hilchos Yesodai Haotrah, Chapter 2, Halachah 10. See also Tanya, Volume 1, Chapter 2, and Volume 2, Chapter 7. 10 And a Jewish custom is Law (see Tractate Menachos, Page 20, Side 2). 11 And not only do we internalize the Torahs logic, we even internalize our connection to its essence (Etzem) which is higher then logic. 12 See Likutei Torah, Devarim, Page 63, Paragraph 4. From http://crownheights.info/something-jewish/8445/parshas-vezos-haberachah-and-simchas-torah/ Synopsis 2: Happiness Which We Have Earned All reserve disappears in the exuberant dancing of Simchas Torah. Every Jew feels a natural desire to take a Torah scroll in his arms and celebrate. Hidden resources of joy, energies which we did not know we possessed, surface at this time. The source for this happiness, the center of attention, is of course the Torah. Yet, throughout the entire Hakkafos celebrations, the Torah is never opened; we dance holding it wrapped in its mantle. Furthermore, on Simchas Torah people do not usually add to their usual schedule of Torah study; if anything, the opposite is true. Though the Torah is usually associated with disciplined study, on Simchas Torah we approach it differently, singing and dancing in a manner that bears no apparent relationship to understanding.1 The Core of the Torah The reason for these innovations on Simchas Torah is that intellect is not the only means through which a person can connect with the Torah. One dimension of the Torah can be defined and grasped by our minds; another dimension is infinite, beyond all human comprehension. The infinite aspect of the Torah represents its essence, for “G‑d and His Torah are one.”2 Just as G‑d is infinite, transcending all bounds and limitations, so too is the Torah, extending beyond the confines of human understanding. Accordingly, for man to relate to Torah, his commitment must mirror this infinity. Thus, when our ancestors received the Torah at Mt. Sinai they declared,3 Naaseh venishma (“We will do and we will listen”), thereby making a superrational commitment to follow G‑d’s will, a commitment that was not conditional upon their understanding. By first stating Naaseh (“We will do”), they demonstrated that they were willing to follow G‑d’s commands without reservation. The intellectual dimension of the Torah is crucial, but does not define its essence. So that man could relate to G‑dliness, the Torah was brought down from its infinite heights and invested in rational concepts, laws and principles that can be studied, understood and incorporated into our behavior. These, however, represent merely the external dimensions of Torah and not its inner core.4 Garbing the Torah in intellectual categories is a process of outreach by G‑d to man. On Simchas Torah, however, man reaches out to G‑d and attempts to connect with the aspect of Torah that is one with Him. This requires stepping beyond the restrictions of one’s own rational mindset. And this is precisely what takes place when a Jew dances with a Torah scroll on Simchas Torah.5 Dancing Together as One All Jews, learned and unsophisticated alike, share equally in the Simchas Torah celebrations, because these celebrations tap a point in the soul which, by nature of its infinity, defies the entire concept of rank and gradation. At this level of soul, no difference exists between one Jew and another. The basic commonalty that links us all makes us join hands and dance together, oblivious to the personal differences that might otherwise create barriers between individuals.6 The “Feet” of the Torah The Previous Rebbe used to say7 that on Simchas Torah, the Torah itself wants to dance; however, since a Torah scroll has no feet, we Jews must function as its feet and carry it around the dais in the synagogue.8 A foot has no independent will; it is totally subservient to the head that controls it, obeying its wishes without question. So deep and complete is our surrender to the Torah on Simchas Torah, that we are lifted beyond the realm of our individual identities and become the “feet of the Torah.” This metaphor reminds one of the need to advance in Torah throughout the entire year, for the feet are associated with marching forward. This progress affects the Torah as well as the Jewish people, for just as the feet can bring the head to a place it cannot reach alone, the Jewish people can elevate the Torah and bring its essence to the surface. Landing Safely In light of this, we can appreciate the place of Simchas Torah in the sequence of holidays beginning with Rosh HaShanah and Yom Kippur. All of these holidays focus our attention on the inner core of our relationship with G‑d. Simchas Torah, as their climax, is the point of transition between the intense spiritual experience of the month of Tishrei and our daily, down-to-earth circumstances. This safe landing is navigated by means of the rejoicing of Simchas Torah. At that time, our joyous awareness of how “Israel, the Torah, and the Holy One, blessed be He, are one,”9 lays the groundwork for our divine service throughout the entire year. These celebrations enhance the bond with G‑d and the Torah that is unconfined by the limits of intellect, in every aspect of our conduct throughout the year. Moreover, these celebrations anticipate the ultimate celebrations that will accompany the coming of Mashiach and the advent of the Era of the Redemption. May this take place in the immediate future. From https://www.chabad.org/therebbe/article_cdo/aid/149821/jewish/Happiness-Which-We-Have-Earned.htm Adapted from Likkutei Sichos,Vol. IV, Simchas Torah FOOTNOTES 2. Zohar I, 24a; II, p. 60a; see also Tanya, chs. 4 and 23. 3. Shmos 24:7; Shabbos 88a. 4. From this perspective, there is no difference between a verse a child learns from the Chumash and a Talmudic dissertation delivered by a sage. Both are media in which G‑d has invested Himself to allow man to relate to Him. The core of both experiences is not the simplicity or sophistication of the medium, but the inner bond with G‑d that is established. 5. Afterwards, however, the Torah must be studied closely so that this essential bond is integrated into one’s thought processes. Indeed, the Hakkafos circle the dais on which the Torah is read and they are introduced by a responsive reading of the verses beginning Atah hareisa. These practices are a reminder that even the boundless celebrations of Simchas Torah remain connected with the Torah’s intellectual content; the rational and superrational dimensions of the Torah cannot be separated from each other. 6. See the above essay entitled “The Unity of our People,” which speaks of the unique element of Jewish unity that characterizes Simchas Torah. 7. Sefer HaSichos 5704, p. 36. 8. Thus we can understand the description of the holiday as “the season of our rejoicing”: not only is this happiness shared by the entire Jewish people, but the Torah itself also shares in this joy. 9. Cf. Zohar III, 73a. Translation:
|
| Links: http://www.crownheights.info/index.php?itemid=8445 |
| Date Delivered: | Reviewer: | ||
| Date Modified: | Date Reviewed: | ||
| Contributor: |