430, 400, 210

The Torah describes the special covenant that was made between Hashem and Avraham Avinu. He was placed in a deep sleep and promised that the Land of Israel would be given to his seed, after having been slaves.

This event took place on Mount Chermon in the north of Israel. Most people associate this mountain with skiing, rather than the place of this momentous covenant.

It is important to know of this event in the context of explaining an apparent discrepancy, regarding the number of years the Jewish people spent in Egypt. There are three different places that give three different amounts of years.

It says that we left Egypt at the end of 430 years, 400 years, and that our stay in Egypt lasted 210 years. The explanation of this discrepancy is that 430 years was calculated from the event described at Mount Chermon. This was when Avraham was on his way to Israel. The 400 years was calculated from the birth of Yitzchak, when it became known that there would be an heir to carry on the teachings of Avraham. The 210 years was the actual amount that Yakov and his family spent in Egypt.

It is always interesting to learn of the motivation to convert. I had a student who was a scholar that carefully noted the discrepancies between the New and Old Testaments. When he was not given legitimate answers, he chose to embrace Judaism. Whenever we are confronted with apparent contradictions, we are able to give sufficient answers to all such questions. The Torah is truth and truth cannot be falsified.

A Special Land

Avraham Avinu was rewarded for his intense faith in G-d. While the rest of the world, including his own family, were steeped in idol worship, he defiantly taught the idea of monotheism.

He was told to come to Israel where he would become great and flourish. It was necessary to not only separate from his family, but he needed to live in the Holy Land.

This is truly a special land. Rav Kook describes a spiritual person as one who is able to feel the inherent difference between Israel and anywhere else in the world. He wrote that any Jew who does not feel something seriously lacking in his service of Hashem without a connection to Eretz Yisrael, possesses only a superficial understanding of Judaism.

On numerous occasions, I was told stories of how certain individuals could not stop weeping when they first walked the streets of Jerusalem. In one instance, this experience was his motivation for converting to Judaism.

Avraham eventually understood that he could only reach his personal spiritual potential, in Eretz Yisrael. He needed to be in the best position possible to fulfill his role as “the father of many nations.”

The Talmud writes that it is preferred to live in Israel in a city of idol worshippers, rather than live outside of Israel in a city of religious Jews.

We must also realize that Israel is special not because of its materialism, but because it is the only place one can achieve his highest spiritual potential.

Show Me the Land

Rav Kook made a comparison between Avraham Avinu and Moshe Rabbeinu. The Torah uses similar language by both of them in regards to being, “shown the land.”

Specifically, in Avraham’s case, he is told to go to the land that, “I will show you.” In Moshe’s case, it says that “He was shown all of the land as well as the Gilad until Dan, and all of Naftali.”

This comparison teaches that there are different ways of looking at the land. One way is to actually see the land with our senses. This is why Avraham is also commanded to traverse the land. He was to feel it in a more physical way. His walking through the land was also a symbolic way of showing acquisition of the land.

Since it is not possible for any human being to see the area of Gilad, which is the Golan Heights, and Dan, which is the area of the plains (Tel Aviv is part of the Dan region,) and Naftali, which is the area of the southern Kinneret, all with the naked eye, Moshe saw the land in a spiritual manner.

Rav Kook further comments that the day will come when the Noachides will desire a connection with the land. It is our duty to appreciate Eretz Yisrael for its physical as well as spiritual beauty.

The Rabbis have such statements as, “The air of Eretz Yisrael makes one wise.” Similarly, “There is no Torah like the Torah of Eretz Yisrael.” The manner in which both Moshe and Avraham were “shown the land,” was to teach us to appreciate the land both physically and spiritually.

Bad Press

Rav Kook had an interesting description of Avraham’s efforts to rescue his nephew, Lot from captivity. He needed to save the father of Ruth, David, and the Messiah.

It occurred to me that it was possible to describe Lot in a positive light. Aside from meriting to have the line of David come from his son, Moab (and Ruth was a Moabitess), he showed loyalty to Avraham.

He traveled with his uncle when he had to deal with Avimelech. He remained silent when Avraham told his little “fib” that Sara was his sister. He was a judge in Sodom and was very good at welcoming guests. (There is even a hotel by the Dead Sea called the “Lot Hotel.”

The reality is that there is plenty of negative to be said about him as well. He chose to live in the most corrupt place on earth, he lusted after money, and he had incestuous relations with his daughters. Not a very impressive resume, to say the least.

These points are extremely relevant after this week’s elections in the United States. The damage done by the media to attempt to destroy individuals is incomprehensible. There is no emphasis on reporting objective truth. They use their power to sway public opinion in a way that suits them. Thankfully, their efforts to demonize Donald Trump and make his opponent into a saint, failed miserably. The media did their best to do everything possible to destroy Trump and his family, in the most viscous manner. All Jews should realize that they can breathe a collective breath of relief, that we will have a true friend in the White House.

Israel’s Leftist media is guilty of the same character assassination. Benjamin Netanyahu is the only leader capable of withstanding tremendous global pressure, and is focused on bringing real victory and security to Israel. The media has succeeded at painting such a negative picture of him, that like Donald Trump, he is unfairly hated with a passion by thousands of people.

Imagine how we would look at Itamar Ben Gvir and Betzalel Smotrich, if they became media darlings. If we were bombarded with daily positive articles about their devotion to Israel, their achievements, and what wonderful people they are on a personal level, they would be seen in a positive light.

If it’s possible to describe Lot in a manner that makes him look righteous, we see how easy it could be to sway public opinion. Aside from creating methods to demand integrity in the media, people need to be smarter. They need to do their own research, before accepting lies that attempt to destroy good people.

The difficulties in dealing with our current war, could have been much more tolerable, if our media would have focused more on bravery, heroism, and our achievements, rather than blame and demoralize our people. Truth will win in the end, and it would sure be nice if it began in the media.

Benefit and Goodness

Rashi explains why the double language of לך לך, “You shall surely go out,” was used by Hashem to Avraham Avinu. There would be two benefits by moving to Israel. One would be להנאתך, to your benefit, and the other would be לטובתך, so that it be good for you.

Rav Kook explains that the word, הנאה, for your benefit, usually refers to material benefits and pleasures. The word, לטובתך, describes טוב as being able to do good for others.

In Avraham’s case, the benefit he would receive by coming to Israel, would be a spiritual benefit. When he was told to traverse the land, he understood that he would then be able to absorb the spirituality inherent in the land.

Real goodness comes when we are able to share it with others. The Maharal explained that the reason G-d created the world was because His essence was goodness. A person is not satisfied with the good that he has unless he can share that good with others.

This explains why Avraham was upset when he had no visitors on that hot day, when he was recovering from his Brit Mila. He wanted to do good by welcoming guests and teaching them about the one true G-d.

We see a great deal about Avraham’s nature and his view of “benefit and good.” But we also learn that one cannot reach his spiritual potential when he lives outside of Eretz Yisrael. Avraham became complete when he was circumcised. He was then able to enjoy the benefits, goodness, and spirituality in the Land of Israel.

Let Us Make a Name

The Tower of Bavel had a positive aspect to it. There was great unity among the numerous workers, on the construction site. They were respectful and courteous to one another. This is why they were scattered and spoke different languages, rather than be punished with death for trying to make a war with Hashem.

The real sin in this entire episode was their desire for fame and glory. Their motivation was, נעשה לנו שם, “Let us make a name for ourselves.” There was arrogance and haughtiness in their efforts to “reach the sky.”

We have often noted that there is a direct correlation between humility and arrogance. The greater the person, the more humble he is. The smaller the person, the more arrogant he is. Moshe Rabbeinu was the greatest man who ever lived, because of his abundant humility.

Rav Shlomo Mann epitomized this humility in his lifetime. We see an example of this in his introduction to his book on thoughts of the weekly Torah portion.

He began by thanking G-d for His abundant blessings. He showed particular gratitude for being among those who were able to be involved in the performance of Mitzvot and the study of Torah. He further wrote, “What am I and what is my life, that I reached a level where I am able to share my own personal Torah thoughts.”

He ended with a blessing and a wish that we all be able to uncover new ideas that reflect the “light of Torah.”

This is a good example of the contrast between humility and arrogance. The end result of those involved with the Tower of Bavel, was great confusion and a lack of direction. Nothing good can come from something motivated by arrogance. Humility brings about unimagined benefits.

Significance of the Olive Branch

The Talmud in Masechet Eiruven makes a blessing related to the dove carrying an olive branch into the Ark.

The dove is a symbol of freedom and independence. The blessing is, “May it be the will of G-d that your sustenance be as bitter as the olive tree, but coming directly from Hashem, and not sweet as honey in the hands of man.”

The Talmud is also emphasizing the importance of our being able to maintain our dignity, in the manner in which we earn our living. Even if it comes with a certain amount of bitterness and hardship, but this income allows us to have our independence, it is far superior to earning a livelihood at the hands of man.

The blessing is a wish that we do not find ourselves dependent on man. We might earn a comfortable living, but it might come with a great deal of grief. We might be thrust into a situation that we might feel enslaved by a horrible boss. It may be difficult to extricate ourselves from that situation, as there is a family that needs to be taken care of.

If we earn less and even struggle, it may be worth it for the peace of mind that comes with it. We must remember that we were taken out of Egypt to be free men and not to be dominated or controlled by another human being.

The famous image of the little dove carrying the olive branch, should be seen as a reminder of our purpose in this world. We are meant to be servants of Hashem, and not prisoners of man.

Two “Teivas”

There is a book of essays of Rav Kook that was published in connection with the weekly Parsha. This was compiled ten years ago by a Rabbi Chaim Yeshayahu Hadari, on the eightieth Yahrtzeit of the first chief rabbi of Israel. We are able to get a glimpse of the unique wisdom and personality of Rav Kook.

One of the methods of analysis of the Rav, was to make comparisons and contrasts. This served to more accurately demonstrate how different the two ideas were. One such contrast was regarding the word, “תבה.” It is found in two contexts in the Torah. In Parshat Noach, the “Teiva” referred to the Ark. And in Parshat Shemot it referred to the basket that the infant, Moshe was placed in by his mother. These are the only places in the entire Tanach where a “Teiva” is mentioned.

In Moshe’s case, the Teiva saved his life as it did for Noach and his family. The common factor is that both were saved.

In Noach’s case the entire world was destroyed because of their evil. In Moshe’s case, he was saved from the evil decree of the king.

Noach’s survival meant that the physical and material world would continue to exist. Moshe’s saving meant that the spiritual world would be preserved, when he would later receive the Torah.

Looking at the Teiva from this perspective also makes us realize that Noach was not a Jew. Perhaps he could be called a “righteous Gentile.” His drunkard behavior was an indication that he was not on such a high spiritual level.

Moshe, on the other hand, from the time he was born, was destined for spiritual greatness. He literally brought light to his home, from the moment he came into the world.

There are times when things are not that clear in determining the true nature of people. It is our duty to be diligent at connecting with all that is good and holy. We will benefit much more from a closeness to the “Moshe” personality, rather than that of the “Noach” personality.

Seven Laws For All of Mankind

The greatest gift given by G-d to mankind is the Bible. Despite rampant rejection of this Divine book, it continues to be studied all over the world.

The “Seven Noachide Laws,” were given to all human beings, and were considered as binding to all of mankind. The Jewish people were chosen to live by a higher standard than the rest of the world. They had a special destiny of teaching morality and goodness to the world.

These seven laws were not meant to be taken lightly. The “Ger Toshav,” or resident stranger, was permitted to live in Israel, and even own land, if he accepted and observed the Noachide Laws.

The Rambam, in Hilchot Melachim, goes into great detail in explaining these laws. When the Jewish people ruled the Land of Israel, and there was a Sanhedrin, they enforced these laws on the Ger Toshav. They would even execute the violators of these laws.

It was never considered an option whether or not one would observe these laws. It was understood that this was how one must conduct himself in this world.

If we would only return and study these laws, we would clearly know what is right and wrong. For example, abortion is included as a form of murder. The Torah warns against spilling the blood of a human, “inside another human.” This seems to be referring to a fetus inside the womb of its mother.

The Rambam enumerates those who are included under the heading of immorality. They include the prohibition of having relations with one’s mother, father’s wife, a married woman, maternal sister, a male, and an animal. These are the guidelines given to all of mankind by Hashem, Himself.

We believe that the time will come when the entire world will return to G-d and the Bible. That time is so desperately needed that it come speedily in our time.

Noachide Laws

When Noach and his family left the Ark, they were given seven laws that were known as the “Noachide Laws.” These were given to all mankind, and were expected to be observed by all mankind.

Rav Kook described the necessity of these laws as a “Tikun,” or fixing, for the sins that led to the flood. Having a basic system of laws, would enable man to overcome his lusts, and would keep him in check.

When the Torah was given, the potential of man was elevated to a higher level, with the observance of the 613 Mitzvot. This is why it is understood that a Gentile who observes these seven laws, is able to achieve a level of “righteousness,” while a Jew can reach the level of “holiness.”

Years ago, a Noachide couple spoke to a group of my students at Machon Me’ir. The wife gave this message very clearly. She said, “Our job is to attain righteousness, while your job is to attain holiness. I later learned that this couple eventually converted to Judaism.

We also learn from the story of the flood that all of mankind needs rules to guide them. The need for a flood showed how people tend to self destruct when they are not given limits as to how to behave. Basis rules needed to be stated so that a society could function on a reasonable level. Murder, idolatry, theft, sexual misconduct like adultery, acting brutally with animals, and blasphemy, were considered very obvious laws. These laws were expected to be enforced by setting up courts of justice.

When another group of laws are added to these seven, and involves living a highly disciplined life, it is understandable how the Mitzvot of the Torah can raise a person to Kedusha, or holiness.

We are witnesses today to the chaos that emerges when the Torah is abandoned, and people feel free to make up their own rules. We see a total breakdown of morality, and what should be obvious to the masses, is met with confusion and nonsense.

Parshat Noach teaches that everyone needs laws as human beings are weak. It’s time that there is a return to the basic lessons of our sacred Torah.

Comparisons

Parshat Noach contains two major comparisons. First there is the comparison between Noach and Avraham Avinu. This is followed by a comparison between the generation of the flood and the generation of the דור הפלגה, those that were involved in the Tower of Bavel.

Regarding Noach and Avraham, the Torah focuses on the word, בדורותיו, “in his generation.” This implies that Noach was righteous in comparison with those with whom he dwelled. Had he lived with Avraham, he may not have stood out as anything special.

The Torah also tells us that he entered the Ark, “because of the waters of the flood.” This implies that even Noach had doubts if there would actually be a flood. Avraham’s faith, on the other hand, was unshakable.

The Talmud implies that the generation of the flood was worse than the generation of the Tower of Bavel. The latter exhibited some sense of unity in their working together to build this tower. They had merits despite their rebelliousness towards G-d.

The generation of the flood were considered pure evil. It is not coincidental that the Torah describes this evil as “Hamas.” Rav Kook wrote that the only way to deal with such evil, is to utterly destroy it. They will have no share in the World to Come.

These two comparisons give us a glimpse as to how we are to try to learn our biblical stories in greater depth. Each year when the Torah is read again, we are able to discover new lessons and ideas, that we may not have been aware of, in previous years. This is the beauty of Torah study that is one of our greatest gifts.

G-d Gave This Land to the Jewish People

The first Rashi in the Torah answers the question as to why we were not first given laws, and only later, a description of creation. After all, we are meant to observe the 248 positive commandments and refrain from violating the 365 negative commandments?

Rashi answers that the reason for this order was to show how all of the earth belongs to Hashem. He has the ability to give the land to whomever he sees as fit. This would also be the answer to future claims of the nations of the world that we are robbers.

Eretz Yisrael is His gift to the Jewish people. It is their G-d given right to possess this land. The Torah, the Land, and the people of Israel, form this inseparable bond between Hashem and the Jewish people.

Rav Meir Goldvicht of Yeshiva University claims that an aerial view from space of Israel, shows the four letter name of G-d appearing on all four sides. One can find the letter “Yud” on one side, the “Hey” on another side and the additional “Vav” and “Hey” on the other sides.

It is a fulfillment of the verse, “Mountains surround it, and Hashem surrounds His people.” Eretz Yisrael has a special Kedusha only for the Jewish people.

The Kabbalists have revealed that there is a positive shift in our current battle to protect our homeland. The Talmud in Masechet Megilla tells of Haman’s rise to power. His Mazal, or fortune, was in his favor. For there is no person who does not have his time when luck is in his favor. The Kabbalists now claim that the fall of Nasrallah and Sinwair is an indication that their Mazal is now over. It is only a matter of time when complete victory will be ours, with G-d’s help. Great strength comes when we are passionate about our love for our land.

Garden of Eden

Rav Kook gave an explanation of what the Garden of Eden represented. It was a holy place, where one was able to grow spiritually, as all of one’s physical needs, were provided.

The only condition necessary for one to be able to live in eternal bliss, was refraining from eating from the Tree of Life, and the Tree of Knowledge.

This perfect world was represented by these two trees. The Tree of Life was the symbol of rejecting sin and rejecting death. As long as there was no sin, man would live forever.

The Tree of Knowledge symbolized truth, justice, and righteousness. It represented a rejection of lies and falsehood. The two trees demonstrated that a perfect world would consist of a rejection of sin, falsehoods, and corruption. Instead, kindness, truth, and righteousness would reign.

The crafty snake could not tolerate such goodness, and devised a plan that would shatter this perfect world. The snake represented the Yeitzer Hara, the evil inclination. His whole essence was to sabotage all of the goodness and replace it with doubt and evil.

We are still working at removing the pollution that the snake placed in Eve. We are living in a time when we are actively trying to remove the evil in the world, that was brought by the serpent. We are striving towards a return to the perfect world that existed in the Garden of Eden.

Shabbat and the Festivals

It is interesting to note a glaring difference between Shabbat and the other holidays in the Jewish calendar.

The Torah tells us that regarding Shabbat, it was Hashem, Himself, who blessed and sanctified the seventh day. This was the day He rested from all of His labors.

In contrast, the Talmud in Masechet Brachot tells us that permission was granted to Israel to sanctify the special days that would be declared a holiday. The Sanhedrin had the authority to declare Rosh Chodesh. They were also given the authority to add a month to the Jewish calendar.

The Heavenly Court complied with the decision of the earthly court. This is why the Torah declares, “These are the times that you shall declare them as holy days.”

Even though Shabbat has already been sanctified by Hashem, we give the day further sanctification with the recitation of “Kiddush,” which means, “sanctification.”

It is also interesting to note that the text of the Shabbat Kiddush, uses the words, זכר למעשה בראשית, that it is a remembrance of the act of creation.

On the festivals, the Kiddush includes the words, זכר ליציאת מצרים. This corresponds to the time of the Exodus, as all the holidays are time oriented. Shabbat is Divinely sanctified, and is holier than all of the holidays. Shabbat violation carries the greatest penalty, as it is a denial of G-d’s dominion in the world. If He, who does not need rest, nevertheless, rested on the seventh day, how much more must we, who need rest, rest.

This is a novel way of Rav Kook that shows the added sanctity of Shabbat, in connection with the other holidays.

The Limitation of Time

The concept of time is learned from the six days of creation. Once the sun, moon, and stars were created on the fourth day, we had a clear understanding of what constituted one day. “It was evening and it was morning, one day.”

The day seemed to begin with the rising and setting of the sun. And the night began when the moon and stars appeared in the sky.

The concept of time is very much limited to man. The eternal soul that is man possesses, is placed in a body that lasts for up to 120 years. This explains why man’s capacity to perceive lofty and spiritual concepts have restrictions. Spiritual beings such as angels, have a much greater spiritual potential as they are not made of flesh and blood.

The goal of man is to tap into his soul, which is eternal. He is meant to put much less emphasis on the physical and material side. This is a difficult challenge as man must learn to make the correct choices in overcoming temptation.

It is much easier to give in to the physical, rather than pursuing the path of spirituality. This is what separates the truly great individuals from the mediocre.

Moshe Rabbeinu epitomized the ultimate in terms of man’s potential. He became a completely spiritual being. He did not need to eat bread or drink water for the forty days he was on Mount Sinai. He was described as the one who “Knew Hashem, face to face.”

It is important to understand both man’s limitations as well as his potential. Rav Kook spoke of the אור הגנוז, “the hidden light,” that is revealed to man when he gets closer and closer to G-d.

This also explains why the truly saintly Jews were not afraid of death. They saw the positive side of no longer being confined to their bodies. Their souls would not only live on, but they would be able to experience the holiness of the higher worlds.

Man is bound by time that reflects man’s limitations. This realization should motivate man to use his time wisely, so that he is able to achieve his full potential. Connecting to the holy and the spiritual, brings meaning to man, and gives him the greatest contentment in this world.

Harsh Judgement and Mercy

Rav Kook made an important observation from the wording of the beginning of the Torah. The first verse of the Torah says that, “in the beginning, G-d created Heaven and Earth.

The name used to describe Hashem was “Elokim.” Shortly after, in the second chapter, there is a reference to the day when Heaven and Earth were created by “Hashem Elokim.”

The name, “Hashem,” refers to the four letter name of G-d that is pronounced, “A-do-nai.” These two names of the Creator are used often throughout the Torah. The name “Elokim,” refers to “Din,” or harsh judgement, while the other name refers to the “G-d of mercy.”

Rav Kook was pointing out that the original plan was for the world to be judged on the basis of “Din.” Hashem quickly realized that the world would not survive based on Din, and it needed to be judged on mercy, known as “Rachamim.”

This was a realization of the weakness of man, and his tendency towards sin. He needed to be given another chance to make things right, after giving in to temptation.

This is an extremely important message for all of us in how we interact with others. If we are judgmental and unable to give the benefit of the doubt, we must be aware that Hashem will treat us with harsh judgement. Nobody can survive Hashem’s Din. Therefore, we must learn to treat others with kindness and mercy, so that Hashem will treat us in that way. Asking for Hashem’s judgement, is almost like a death wish.

The world could not stand on Din, and neither can we. This was the basic teaching of Rav Kook in terms of how we are to appreciate Hashem’s loving kindness in dealing with mortal man.

The Sixth Day

The celebration of Simchat Torah, includes the reading of the final Parsha of the Torah as well as the beginning of Breishit once again.

This year, the first Parsha of the year will be read just two days after Simchat Torah is celebrated in Israel. This is the perfect time to resolve to study the weekly Torah portion in greater depth this year.

It is also interesting to note that the description of the creation each day of the week, has the same ending, except for the sixth day. On all other days, it is written, יום אחד, יום שני, יום שלישי, etc. But the sixth day has an extra “ה” making the word, יום השישי.

The explanation for this discrepancy is that the Torah is not only referring to that which was created on the “sixth day,” but it was referring to another “sixth day.”

The second reference is to the sixth day of Sivan, when the Torah was given on Mount Sinai. The Rabbis explain that the world was created for the sake of the Torah.

Without the Torah, the world would be returned to a state of תהו ובהו, or nothingness. The Torah was ultimately given to the Jewish people as an anchor for the whole world. It served as a constant reminder of all that is good, moral, and holy, in this world.

We have seen what happens to a world that lacks morality, and substitutes Torah values for “wokeism,” and other nonsense. Values are lost and the masses are left wandering around in search of meaning.

The “יום השישי” that is also read on Simchat Torah, gives us reason to celebrate and appreciate the precious gift that is the Torah. The Tanya writes that the Torah and G-d are One. The will of Hashem is expressed in the Torah.

It is the vehicle that allows us to be drawn closer and closer to Hashem.

When we experience this closeness, there is absolutely nothing that compares in giving a sense of purpose and contentment in this world. The sixth day of Sivan, was the greatest day in human history.

Maintaining a State of Joy

Rabbi Nachman of Breslav, is connected with the phrase that it is a great Mitzva to constantly be in a state of joy. The holiday season, with its beautiful laws and customs, enhances this possibility of achieving a state of joy.

The question is how are we able to maintain this feeling, on a daily basis, when we are faced with various challenges. The Mussar books give suggestions as to how we might reach this goal of remaining happy. They all would like us to be aware that we are in a constant battle with the Yeitzer Hara, or evil inclination.

The role of the Yeitzer Hara is to take away our joy. It is interesting that the numerical value of the word, Amalek, is equal to the word, “Safek,” which means, doubt. Amalek and the Yeitzer Hara, according to some opinions, are one and the same. If we begin to question ourselves, and allow ourselves to begin worrying about many aspects of our lives, the Yeitzer Hara and Amalek, are winning.

We must recognize that all negativity, and particularly, worrying, is the greatest impediment to take away our joy.

The classic book, “Orchot Tzaddikim,” goes so far to say that the opposite of Simcha, is worry. Every individual causes himself great harm by giving in to worry. It is the work of the Yeitzer, as nothing positive comes from worry.

The ultimate way towards maintaining joy, comes from developing a closeness with Hashem. When one achieves a level of intense love and devotion towards G-d, he will feel the Divine protection. He will be able to feel happiness and contentment at all times.

Rabbi Nachman’s statement represents a goal that we are to attempt to reach. He never said that it was easy to attain such a level. However, he believed that if we apply ourselves and do the spiritual work necessary, we will be able to fulfill the Mitzva of being in a state of joy at all times.

Symbolism of Four Species

The Four Species that are taken each day of Succot, except for Shabbat have their own significance. Part of the ceremony involves , “Na’anuim,” that refers to the waving of the species.

This is one aspect of the Arba’ah Minim, that allows us to acknowledge Hashem’s Presence in all directions of the world. This represents our special bond with the G-d of Israel.

The other aspect of this Mitzva, involves the bond between every Jew of all backgrounds. We bind all four species together, as a sign that we are trying to create unity among all Jews.

Each of the Four Species, represents a different kind of Jew. The Etrog, or citrus fruit, has a good taste and good smell. This represents one who has Torah knowledge and good deeds.

The Lulav, or palm branch, has taste but no fragrance. This refers to one who possesses Torah that is not accompanied by good deeds.

The Myrtle has good fragrance but no taste. And the willow has neither taste or smell, which would refer to one without Torah or good deeds.

The Rabbis have said that purification from sin leads to unity. This means that when we are able to rid ourselves of pettiness, jealousy, Lashon Hara, and cause less hatred, we are able to become unified as a people.

The binding of the Four Species, and the four types of Jews, is a symbolic attempt to create such unity.

For years, the IDF did not get the credit they deserved for being that one entity, where there was real unity. Our precious soldiers fought hand in hand with their fellow Jews, without caring at all, what were the religious or political beliefs of their comrades.

Today we are so deeply indebted to the brave heroes, of the Israeli army. They are unified in their resolve to defend our people, as they have a deep love for their country and fellow Jew. They are the example of what the binding of the Four Species, were meant to accomplish.

Succot in the Temple

During the time of the Temple, one of the highlights was the ceremony known as Simchat Beit Hashoeva, “The Rejoicing at the Place of the Water Drawing.” The Talmud mentions that one who has not witnessed this ceremony, has not seen a joyous occasion in his life.

The ceremony involved taking water from the creek below the Temple. At the top of the altar, the Kohein would pour water and wine at the same time. This was accompanied with instruments playing, and the Shofar sounded.

The festivities were held in the women’s section of the Temple. The young Kohanim would ascend four pillars, and would light them with worn out garments of the Kohanim. All of Jerusalem was lit up by these pillars.

The Talmud in Masechet Succah, describes the festivities. “Rabbi Yehoshua Ben Hanania 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 Mussaf sacrifice; then to the House of Study; then the eating and drinking; then the afternoon prayer; then the daily evening sacrifice; and after that, the rejoicing at the place of the Water-Drawing all night.”

This is another example as to how the Beit Hamikdash was the focal point of Jewish life. It symbolized the special bond between G-d and the Jewish people.

The pilgrimage festivals were extremely uplifting. The connection to this holiness was meant to carry the Jewish people throughout the long, dark winter.

They would get their spiritual batteries recharged during their next visit on Pesach. It is understandable how the destruction of our two Temples, caused Jews to go astray from true Torah values. The Temple served as a source of strength and hope. G-d’s Presence was felt in a very strong way. We must understand the loss, in order to pray for its rebuilding. May that time come speedily in our time.