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Millions of people joining together to show solidarity, unity, shared values and mores. Add to such a gathering a march ("everybody loves a parade") and you have a "Unity March." Such events have been around for as long as there have been causes under whose banner people wish to unite.
Jewish people, too, from all locations and walks of life, have various times of year when they join together to show solidarity, unity, and shared values. In fact, certain festivals, such as the upcoming holidays of Sukkot and Simchat Torah, are traditionally times of massive gatherings and marches.
Sukkot in particular, is also called Chag HaAssif, the holiday of Gathering. And though this term commonly refers to the gathering of produce, it reminds us that Sukkot is a time of gathering together of all Jews, in unity and brotherhood.
Yes, the upcoming Jewish holidays of Sukkot and Simchat Torah have been encouraging "unity" marches since their inception thousands of years ago.
On Sukkot during the Hoshana prayer we march around the bima, holding high the lulav and etrog in a special display of pride and triumph. On Simchat Torah we march and dance with the Torah scrolls, round and round the synagogue, with the festivities often spilling out into the streets.
In their own unique way, these two "marches" unite all Jews, whether young or old, simple or wise, knowledgable or unlearned.
This show of unity on Sukkot and Simchat Torah is a constant, albeit subtle, theme of these holidays.
Sukka: Whether you make a Sukka of cloth, wood, plastic or a "Sukka- mobile"; whether your Sukka has the obligatory 2-1/2, 3 or 4 walls, whether you eat in your Sukka or in a friend's, every Sukka is a Sukka. And all Jews are enjoined to participate in the mitzva of "dwelling" in the Sukka, regardless of affiliation, education or family pedigree.
Interestingly, Jewish tradition teaches that at the time of the Redemption, all Jews will sit together in one tremendous and universal Sukka made from the skin of the Leviathan fish. At that time the oneness of the Jewish people will be openly revealed and we will see how all Jews are fit to dwell in a single Sukka.
The Four Kinds: One of the most famous lessons from the mitzva of the "Four Kinds" (the lulav-palm, etrog-citron, willow and myrtle) is that they represent four different types of Jews. And yet, on the holiday of Sukkot, differences and disparity are not reasons for polarization but rather, as is done with this special mitzva, the four different kinds (of plants, or Jews) are brought together, bound together, and blessed together. And the mitzva can-not be performed if even one "kind" is missing, just as the Jewish people are not complete or united, if even one "kind" of Jew is missing.
Ushpizin-Divine Guests: On the holiday of Sukkot we invite the Ushpizin, the Seven Shepherds of the Jewish People, to join us in our Sukkot. The Ushpizin enter every Sukka where they are invited and welcome. And on Sukkot, when we leave the comfort of our homes and dwell in the new surroundings of the Sukka for seven days, we are all like guests--but guests of One Host, G-d.
Simchat Beit Hashoeiva: In the times of the Holy Temple, a special joyous ceremony was performed in connection with the drawing of water and a water offering on the holiday of Sukkot. Today, each evening of Sukkot, we rejoice in commemoration of the ancient celebrations. Simchat Beit Hashoeiva brings out the pure, wholesome joy in a mitzva that is the inheritance of every, single Jew. And being around other people who are joyous engenders a feeling of unity that far surpasses anything else.
May we soon experience the true unity of the Jewish people with each other, with G-d, and with all of Creation in the Ultimate Redemption.
Of all the holidays throughout the year, our joy is greatest on Sukkot, the "festival of our rejoicing."
The commandment to rejoice on Sukkot appears three times in the Torah. By contrast, there is no specific command to rejoice on Passover, and the command to rejoice on Shavuot appears only once.
Why is our joy greater on Sukkot? And why are we commanded to be happy three separate times?
The Midrash explains that the joy of a festival is directly related to the particular stage of the harvest when it occurs.
On Passover, which occurs in the spring, the grain in the fields has just begun to grow. Because one is not yet sure of the eventual yield, our joy is limited. Accordingly, there is no commandment to rejoice in the Torah. By Shavuot, the grain has ripened and is ready to be harvested. Our joy is not complete, however, for although it is gathered together, it must remain in the field and cannot yet be eaten. Thus, the commandment to rejoice appears only once.
On Sukkot, the grain is brought from the fields into our homes. Because the grain can now be utilized and fully enjoyed, our joy is greatest. The commandment to rejoice on Sukkot appears three times.
A deeper contemplation of this concept reveals that the events we celebrate on each holiday are also related to the particular time of year in which it falls.
On Passover, the Jews left Egypt. Yet they were still at the beginning, like grain that has just begun to germinate. On Shavuot, the Jews received the Torah, but they had not yet begun to observe it. This is like a harvest which has ripened but has not yet been brought indoors. On Sukkot, the Jewish people observed the Torah's commandments of their own volition. The "harvest," as it were, was finally being utilized.
These three periods are also reflected in the spiritual service of every Jew:
The first stage, "spring," is symbolic of a Jew's pure faith in G-d, the foundation of Torah and mitzvot. But faith does not necessarily lead to practical observance, just like on Passover one is still unsure whether the wheat will flourish. This is the "spiritual Passover" of the Jew.
Reaping the grain is next, but it is not the culmination of the process. In the spiritual sense, this is equal to a Jew's resolve to keep the Torah before he has begun acting. The "harvest" is still in the field; hence a Jew's "spiritual Shavuot."
It is only when the grain is eaten, when the Jew's resolutions for good find expression in actual deed, that perfection is achieved. This is the "spiritual Sukkot" of the Jew. Thus the highest level of joy is felt on Sukkot, and it is truly " the time of our rejoicing."
Adapted from Likutei Sichot of the Rebbe, Vol. 29
Once, on a very hot day, a friend suggested to Reb Berke Chein that he rest for a while rather than continuing on with his prayer and study schedule. Reb Berke smiled and said, "Rest? Oy, will we have plenty of time of uninterrupted rest after 120 years! We can't rest. A person was born to toil!" These words epitomized the life of Reb Berke, a person whose sacrifice for a mitzva knew no limits.
Most of Reb Berke's life was spent in hiding. He was on the KGB's "most wanted" list for the severe "crime" of teaching Torah to children and disseminating Judaism among Jews. People who were interrogated by the police were always asked the whereabouts of Berke Chein.
Yet he never changed any detail of his routine. Before dawn, he immersed in the mikva (as dictated by Chasidic custom). Near his house there was a mikva that was heated only twice a week. The person in charge of the mikva would give Reb Berke the key only on the days that the mikva was heated because he was afraid Reb Berke would become ill on the other days. Reb Berke didn't argue. On days that he couldn't get the key, he came out of his hiding place, walked past a big factory which was watched by armed guards, and immersed in the icy river at the end of the town.
For a little while, Reb Berke was the hidden "guest" of the person in charge of the mikva. One morning, the landlord and his wife left the house early and locked him inside. That day he felt free and relaxed -- finally no one was following or watching him -- so he prayed with exceptional ecstasy. When the landlord returned in the afternoon, he heard Reb Berke's sweet voice talking to his Creator. That same day he made another set of keys to the mikva and gave them to Reb Berke. "I never heard such beautiful prayers. If such a Jew requests something, I cannot refuse him."
The landlord's respect for Reb Berke was such that when the holiday of Sukkot approached, the landlord went out of his way to accommodate Reb Berke. Would Reb Berke lose out on such a big mitzva as sitting in a sukka? He often said, "How is it possible to leave the sukka even for a minute when you are fulfilling a mitzva every second?" Since many people visited the landlord's sukka, and it was impossible for Reb Berke to hide from everyone, the landlord built a narrow, concealed room inside the Sukka so Reb Berke could sit, learn and pray the entire holiday.
Another mitzva of the holiday of Sukkot is to make the blessing on the lulav and etrog. Reb Berke wished to make the blessing on an etrog from Calabra, Italy (as is the Chabad custom), but such an etrog was only available at the other end of the city. So what could be done? He got up two hours before dawn, walked several miles to the place where the etrog was, made a blessing over it as soon as the sun rose, and then returned home.
Reb Berke always managed to escape from the cruel hands of his pursuers. But when he made an attempt to leave Russia, the K.G.B. finally caught up with him. After they arrested Reb Berke, they began interrogating him and torturing him brutally. The verdict was death, but Reb Berke was spared and ordered to be exiled instead.
During the time that Reb Berke was in prison, his father-in-law managed to emigrate to Israel with two of Reb Berke's children.
After Reb Berke was released from prison, he continued his holy work of teaching Torah to young children. Reb Berke's father-in-law begged his daughter to emigrate to Israel with her daughter and join her sons. But she was adamant: without Reb Berke she would not budge. As for Reb Berke, he could not even go in the streets lest he be caught, so how could he even think of requesting permission to emigrate? The couple decided to ask the Rebbe's opinion and follow his instructions.
One of Reb Berke's sons, who was now studying in the Lubavitcher Yeshiva at 770 Eastern Parkway, asked the Rebbe whether his mother should try to emigrate from Russia. The Rebbe's reply was very surprising: His father should request permission to emigrate with the entire family and may G-d be at their side.
Reb Berke's son was surprised. How could Reb Berke reveal his whereabouts by applying for emigration papers? He mentioned these and other concerns to the Rebbe; the Rebbe dismissed all these fears saying, "Zei velen zich nit chapen -- they won't catch on that it's him!"
When the Rebbe's answer reached Reb Berke, he was filled with joy and fear at the same time. Reb Berke once related, "The emigration application contained over 30 questions to answer all about my whereabouts since my youth until now. Was I ever arrested? For what crime? Did I stand trial? etc. I had to deny everything about my past. At the end of the application was a warning that if anything was false, the penalty was three years in jail. But, because of the Rebbe's words, I was confident that everything would be good. I filled out the application and there was not a word of truth there except for our names and my present address."
Months passed and there was no indication of a reply. Then, suddenly, after a year and a half, Reb Berke was notified that his request had been granted and he should come pick up his passport and emigration permit. Reb Berke feared that maybe this was a trick to catch him, as until now he never personally went to any of the government offices. But when he went to the Ministry of the Interior to receive the long- awaited permit, the clerk handed him the emigration permit with a smile. When Reb Berke returned home with the permit, the family packed their suitcases and boarded a plane for Moscow. There they waited several days for a plane to Vienna. Throughout the entire trip, Reb Berke couldn't stop thinking about the Rebbe's holy words, "Zei velen zich nit chapen."
The night before the flight to Vienna, the Cheins stayed at Reb Berke's father's house. Somehow, the secret of Reb Berke's departure became known and chasidim gathered in the Chein's sukka. To every tune they sang, Reb Berke sang the verse, " They believed in G-d and in Moses His servant," adding, "I never dreamed I would be able to leave. This was only through the Almighty and His servant -- the Rebbe, the Moses of our generation."
Reprinted from Kfar Chabad Magazine
CELEBRATE FOR 9 DAYS!
During the seven days of Sukkot, and Shemini Atzeret and Simchat Torah which follow, we are enjoined by the Torah to rejoice in the holiday.
In the times of the Holy Temple in Jerusalem, special ceremonies called Simchat Beit HaShoeiva took place; celebrations which were permeated with rejoicing.
Your local Chabad-Lubavitch Center will most certainly have a celebration of singing and dancing on at least one of the days of the holiday. Join in!
Or join the massive celebrations in Crown Heights each evening. "Everyone should resolve to celebrate at Simchat Beit HaShoeiva and to spread this rejoicing with others."
(The Rebbe, 1st night Sukkot, 5752-1992)
ELEVATING OUR ENVIRONMENT
18th of Elul, 5738-1978
Excerpts from a free translation of a letter from the Rebbe
...It has often been pointed out that man's mission in life includes also "elevating" the environment in which he lives, in accordance with the Divine intent in the entire Creation and in all its particulars, by infusing holiness and G-dliness into all the aspects of the physical world within his reach -- in the so-called "Four Kingdoms" -- domeim, tzome'ach, chai and medaber (inorganic matter, vegetable, animal, and man).
Significantly, this finds expression in the special mitzvot which are connected with the beginning of the year, by way of introduction to the entire year -- in the festivals of the month of Tishrei:
The mitzva of the sukka, the Jew's house of dwelling during the seven days of Sukkot, where the walls of the Sukka represent the "inorganic kingdom";
The mitzva of the "four kinds" -- etrog, lulav, myrtle and willow -- which come from the "vegetable kingdom";
The mitzva of shofar on Rosh Hashana, the shofar being a horn of an animal;
And all of these things (by virtue of being Divine commandments, mitzvot) are elevated through the medaber, the "speaking" (human) being -- the person carrying out the said (and all other) mitzvot, whereby he elevates also himself and mankind -- Both in the realm of doing as well as that of not doing -- the latter is represented in the mitzva of the fast on the Holy Day, the Day of Atonement, Yom Kippur.
Thus, through infusing holiness into all four kingdoms of the physical world and making them into "vessels" (and instruments) of G-dliness in carrying out G-d's command -- a Jew elevates them to their true perfection.
It also follows that just as in regard to his personal perfection, which is expected to rise in harmony with his rising state, so also in regard to the four kingdoms he is expected (and given the ability) to raise, from time to time, the state of perfection to which he elevates them (as explained above) -- both quantitatively and qualitatively -- in the manner of doing the mitzvot (where there can be grades of performance, such as acceptable post facto; good to begin with; according to unanimous opinion; with hiddur, etc.) and their inner content.
Taking into account the assurance that G-d does not require of a human being anything beyond his capacity, it is certain that, notwithstanding the fact that only a few days remain until the conclusion of the year, everyone, man or woman, can achieve utmost perfection in all the aforesaid endeavors, according to the expression of our Sages of blessed memory -- "by one `turn,' in one instant," since the person so resolved receives aid from G-d, the absolute Ein Sof (Infinite), for Whom there are no limitations.
May G-d grant that the efforts to achieve utmost perfection in the outgoing year and the good resolutions to achieve perfection in all the abovementioned matters each day of the coming year, should bring down upon everyone G-d's blessings in all needs, material and spiritual, also in complete measure -- "Out of His full, open, holy, and ample Hand."
And -- very soon indeed -- the complete blessing given to all the Jewish people and to each individual, "And (G-d's) Sukka -- the Holy Temple -- will be in Shalem" -- the city complete with goodness and holiness, Jerusalem, at the true and complete Redemption through our Righteous Moshiach.
CORRECTION
In the "Slice of Life" of L'Chaim #429 ("Among the Cornstalks") an article reprinted from the book Journey with the Rebbes appeared. In a future issue of L'Chaim we will be privileged to share with our readers an interview with Rabbi Mordechai Gurary's son which will clear up any misconceptions that readers might have gotten about this great chasid, scholar and man of self-sacrifice.
PUBLIC SUKKOT
During the massive Simchat Beit HaShoeiva celebrations in Crown Heights, many neighborhood sukkot will be open to the public, thanks to an on-going project of Be'er Miriam. Just pop in to any Sukka that has a bright, "Kol Dichfin" sign posted near it and enjoy some refreshments.
On the holiday of Sukkot we perform two special mitzvot, the mitzva of "dwelling in a sukka" and the mitzva of blessing the "four kinds" (lulav, etrog, hadas and arava).
We call the holiday by the name "Chag HaSukkot" -- the holiday of Sukkot, and not "the holiday of the four kinds" because the mitzva of sukka has advantages over the mitzva of the four kinds (commonly called "lulav").
As soon as the holiday begins, we are obligated to dwell in the sukka, whereas we begin to perform the mitzva of lulav only the following morning. As is the case this year, when the holiday begins on Shabbat, we will actually begin the mitzv a of lulav on Sunday, whereas we will "dwell" in the sukka beginning on Friday evening.
In addition, the sukka itself must be prepared before the holiday begins, whereas (except on Shabbat) one may put together the four kinds even after the holiday has commenced.
An additional point is found in the mitzva of sukka which is not found in the mitzva of lulav: Whenever one enters the sukka and eats, the blessing, "to dwell in the sukka" is recited. And if one were to recite the blessing, eat, recite the after-blessing, leave the sukka, and then return even just a short while later to eat again, the blessing "to dwell in the sukka" must be recited once more. However, concerning lulav, we recite the blessing only once each day.
One of the final differences between the two mitzvot is that the mitzva of sukka is performed with the entire body; our entire body actually enters the sukka and is encompassed by it. Lulav, however, is performed only with our hands -- which hold the plants, and our mouth -- which utters the blessing.
Our total involvement in the mitzva of sukka teaches us how we should perceive and be involved in Judaism -- totally, with every fiber of our being, every part of our body.
May we celebrate Sukkot this year in the most perfect fashion, with all Jews sitting together in the great sukka of Moshiach.
Exalted Guests--the Ushpizin
When the people of Israel leave their homes and enter the Sukka for the sake of G-d's Name, they achieve the merit there of welcoming the Divine Presence and all the seven faithful shepherds descend from the Garden of Eden, and come to the Sukka as their guests.
(Zohar)
Waving the Four Kinds
One waves the Four Kinds [palm, citron, willow and myrtle] to and fro to Him who owns the four directions; up and down to Him who owns heaven and earth. That is to say: the four kinds are an allusion to G-d's having created all of existence, and that there is naught besides Him.
(Tractate Suka 37)
Simchat Beit HaShoeiva-Rejoicing at the Water Drawing
Rabbi Yehoshua ben Chanania stated: "When we used to rejoice at the place of the Water-Drawing, our eyes saw no sleep. How was this? The first hour was occupied with the daily morning sacrifice; from there we proceeded to prayers; from the prayers to the additional sacrifice; then to the House of Study; then eating and drinking the festive meal; then the afternoon prayer; then the daily evening sacrifice; and after that the rejoicing at the place of the Water-Drawing all night!"
(Tractate Sukka 53)
A Torah Which is Always New
We begin the Torah anew on Simchat Torah to show that "the Torah is beloved to us like a new object and not like an old command which a person does not submit to. It is like a new one toward which everyone runs.
(Sifrei Va'Etchanan)
Genuine Desire on Simchat Torah
There is a unique dimension to Simchat Torah in that every Jew is given an aliya to the Torah. Generally, on a festival, five aliyas are called to the Torah; on Yom Kippur, six; and on Shabbat, seven. Simchat Torah is the one and only time in which every person in attendance is given an aliya. Although it involves time and one might think that it would be improper to delay the entire communal prayers for this reason, this practice is followed. Why? Because it is the genuine desire of each member of the community that every person present receive an aliya.
(The Rebbe, Simchat Torah, 5752-1992)
Reb Yisrael lived for his Rebbe. That is to say, his Rebbe's words inspired everything he did in life. Not only did he live according to his Rebbe's teachings, but he spread his holy words wherever he went.
Although it wasn't easy, Reb Yisrael traveled to his Rebbe twice a year. A trip to the Rebbe, however, wasn't like a trip to the market. Certainly not. Reb Yisrael began his preparations months in advance, with daily immersions, constant stud y of Chasidut, fervent prayer and a course of general self-improvement. Even his children were caught up in the excitement of the impending trip, emulating their father by increasing their own good deeds and Torah study.
Suddenly, with no warning, in the midst of all this flurry of preparation, Reb Yisrael's youngest son, Yaakov, fell desperately ill. A stream of doctors attended his bedside, but nothing could cure the illness that was sapping the child's life away.
In desperation, Reb Yisrael hurriedly packed his bags. He would go to the Rebbe and ask for his holy blessing. After all, now it was the month of Elul, the month when the King of Kings was most accessible, the month of mercy and forgiveness. The long journey passed in a fog. Hours merged into one another, as the distraught father recited the Book of Psalms. As the houses of the town emerged in the distance, Reb Yisrael began to feel a flutter of hope in his heart. As he entered the study hall, he barely returned the enthusiastic greetings of his fellow chasidim. All his thoughts centered on his beloved Rebbe and the audience he would soon have.
Meanwhile, Reb Yisrael prepared himself for the holy day of Rosh Hashana. When the day arrived, Reb Yisrael barely lifted his eyes from his prayer book, for he never stopped beseeching the Almighty to spare his son. By Yom Kippur, Reb Yisrael was even more desperate, his prayers even more intense. Now, added to his pleas for the life of his son was another prayer: that when he entered the Rebbe's room, his note would be accepted. It was a known custom that a chasid would place a note containing his requests on a table, and if the Rebbe took the note, it was assured that the requests would be fulfilled. If the Rebbe did not take the note...
As the day of his audience approached, Reb Yisrael became more and more anxious. He stopped sleeping and couldn't eat. Finally his turn came and there he was, standing in the Rebbe's room. He placed the tear-stained note on the table and waited for the Rebbe to take it. What seemed like hours passed, and it became apparent there would be no salvation -- the Rebbe did not take the note. Somehow, the dazed Reb Yisrael made his way out of the room. His worst fears had come to pass; perhaps his dear son had already left this world.
He wandered until he came to the edge of town, and there, under a tree, Reb Yisrael fell fast asleep. When he awoke, the sun was high in the sky, and he realized that it would soon be Shemini Atzeret and Simchat Torah. Tears poured from his eyes as he thought, "What is my life?"
Back in town, everyone was rushing to and fro in a tornado of preparation for the festival. But he, like an automaton, proceeded to the synagogue where he sank into a corner, oblivious to the joy which surrounded him.
What caused him to lift his eyes is not clear, but Reb Yisrael looked up for a moment and his eyes locked onto the dancing figure of Reb Mula. Reb Mula, who during the entire week could barely put one foot in front of the other, was dancing and leaping like a young stag. The town beggar was whirling with a strength that he never before possessed, his face gleaming with holy joy.
As he watched in fascination, Reb Yisrael felt a great yearning well up inside himself. And he thought, "Today, all of creation is joyful. And what of me? When all the angels and all the worlds are rejoicing, should I remain alone in my own private sorrow?"
Reb Yisrael rose from his corner and joined the circle of dancers. Forgetting everything in this world, he whirled and spun and leapt and jumped. He stamped and turned and never stopped until his joy merged with the joy of the universe and he no longer remembered his son, his pain, or even his own name. His entire being was only rejoicing.
Reb Yisrael entered the Rebbe's room for a blessing on his departure. He had decided not to ask about his son. The Rebbe blessed him and then spoke, "When you came and asked my blessing for your son's recovery, I saw that Heaven had decreed his death, and so I left your note on the table. But on Simchat Torah, when you annulled your own pain and rejoiced in the Torah in pure joy, the Heavenly decree was also annulled. Your son will live."
Sukkot is referred to as Chag HaAssif -- the harvest festival. This name also relates to the Jews' gathering together with Ahavat Yisrael [love for one's fellow Jew]. Such gatherings precipitate the ultimate gathering of the Jewish people which will take place at the time of the Redemption. For when division and strife, the cause of the exile, are nullified, the exile itself, the effect, will be nullified.
(The Rebbe, Sukkot 5752-1992)
