The Nechoma Greisman Anthology

Section 8: CHAGIM All that is needed is to blow away the dust...

5749: Hakhel Revisited

5748 has passed. The Hakhel year is over. But in Torah nothing is ever truly gone. Everything leaves its own eternal mark on some spiritual level, even if it is no longer part of this lower world -- the olam ha-asiya.

Exactly one year ago, at the inception of Shnas Hakhel, the Rebbe Shlita cried out to all Jews wherever we are, and whoever we are, to utilize this special year to gather Jews in small or large groups in order to inspire them to strengthen themselves in Torah and mitzvos. It is difficult -- nay impossible -- to assess the cosmic effect the Rebbe's call last year has had upon the world.

Does anyone know the number of Jews who participated in Hakhel gatherings last year, in every part of the world, and left a bit more Jewish? Is it possible to estimate how many such gatherings took place in homes, schools, offices, shuls, buses, prisons, camps etc.? Even without knowing the precise answer -- one thing is certain. The Rebbe Shlita has single-handedly caused the past year to be packed with hundreds of thousands of "Kedusha-units" that otherwise would never have come into existence.

The Rebbe has spoken numerous times of the crying need for, and the powerful effect of unity among the Jewish people, especially when such a gathering is dedicated to inspiring Jews to deepen their connection to Torah and mitzvos. Are we supposed to forget it all now that Hakhel is ended? OF COURSE NOT!

Now that we have experienced a year of Hakhel, we are more aware of the preciousness of every single Jew, and the beauty of unifying oneself with him in a "Toradik" way. This lesson we must take with us into the forthcoming years, until that long awaited day when we will merit the ultimate Hakhel, with the advent of Mashiach Tzidkeinu speedily in our days.

We are told that each of the yomim tovim of the first month -- Tishrei -- is specifically endowed with a variety of fundamental lessons, because it is these particular ingredients which every Jew needs in order to travel through the year and make the most of every opportunity. Among the many lessons (which include teshuvah (repentance), kabbolas ol (accepting G-d's yoke) and simcha (joy), is the all-important one of the unity of B'nei Yisrael. We see this illustrated graphically in the two major mitzvos of Sukkos: 1) Sukkah, and 2) lulav and esrog.

Sukkah

In addition, this reminds us that the whole Jew and all he does is intrinsically holy, not that he is holy only while directly performing a mitzvah, as long as the person is doing whatever it is in a Jewish way. We are taught that it is theoretically possible to construct a huge sukkah which would encompass the entire Jewish nation, so that all could observe the mitzvah of lashaiv basukkah in one sukkah simultaneously. Can you think of any other mitzvah of which this can be said?

The Four Minim

Our Sages explain further that taste refers to Torah which is internalized in the person, just as the taste of delicious food is sensed inside the person. Taste, in this context, symbolizes the almost physical delight and pleasure of Torah study. Smell refers to mitzvos, which envelop the person like an odor which surrounds the person, but are not part of him.

The lulav -- the leaves of the date palm -- symbolizes the Jew who is totally devoted to Torah study. He is compared to the date palm which has a delicious taste but no particular aroma. Nevertheless, the Midrash is not referring to an individual who learns Torah and does no good deeds at all, G-d forbid, for the study of Torah must lead to the performance of mitzvos. The reference is to individuals whose emphasis in their own lives is upon Torah study. (The same is also true in the other categories -- e.g., aroma does not represent a Jew who does only mitzvos to the exclusion of Torah learning, since one of the mitzvos is to learn Torah. Rather, the person's emphasis in life is on the performance of mitzvos more than on learning Torah).

The esrog symbolizes one who excels in both Torah learning and the performance of mitzvos -- similar to the esrog which has a pleasant taste as well as a lovely fragrance.

Hadassim symbolize the Jew who performs good deeds, but does not excel in Torah learning, just as the myrtle-branch has a beautiful scent but no specific fruits.

The aravos symbolize the Jew who distinguishes himself neither with scholarship nor performance of mitzvos -- just as the willow tree has neither fragrance nor produces fruits.

How is the mitzvah of the "Four Kinds" performed? Very simply -- by drawing the four species closely together so that they are joined into one bond. Says the A-mighty: "Let them all be bound together into one sheaf, and they will atone for one another."

If we would only open ourselves up to listen carefully to these words... The fulfillment of each Jew is not measured by his personal achievements and accomplishments, even if they are as impressive as the esrog. Only by demonstrating that he is truly a part of an entire nation which includes all kinds -- some higher and some lower than himself, is Hashem willing to accept him. The Jew who feels himself "holier than thou" is repelled by Hashem. In addition to the unity demonstrated by the drawing together of the four kinds, each one shows us how it practices unity as well as humility. Moreover, it is clear that the two always accompany each other, because arrogance is detrimental to true unification with others. Only when a Jew feels bittul -- selflessness, or self-nullification -- can he be part of a group.

This quality of humility is also expressed in each of the four species. The lulav initially grows with its leaves tightly pressed together, as if to form a single unit rather than a group of leaves. In addition, each leaf is actually comprised of two leaves, joined together all the way along their backs. Once again, this is representative of the symbolic unity of this species. The humility of the lulav is seen in the fact that it is not the dates themselves which we use for the performance of the mitzvah, but rather the leaves, which are subordinate to the fruit.

The esrog is unique among fruits. Whereas all other fruits grow for only a few months of the year, the esrog grows for an entire year, taking different essential ingredients from each one of the seasons. This is again an expression of unity and harmony. The humility of the esrog is found in the fact that its name forms the initial letters of the verse, "Al (aleph) tevoeini (tav) regel (reish) ga'avah (gimmel) -- "Bring me not to the habit (or ways) of arrogance." One as lofty as the esrog needs a constant reminder not to fall into the clutches of haughtiness.

Hadassim: Their unity is found in the fact that the leaves of a myrtle bush grow in groups of three, but they emanate from a single point.

Aravos are called achvina in Aramaic, which is related to the words ach (brother) and achava (brotherliness). The willow tree generally grows in groups and clusters (expressing unity) and always in a drooping position (expressing humility), in contrast to other trees which grow tall and upright.

And so, friends, we're entering a new year and hopefully a new level in Yemos haMashiach, the Messianic era. We'll surely get there quicker if we remember to internalize these two important ideas that the Rebbe Shlita has been teaching us for a full year.

May it be Hashem's will that even before this article goes to print, we will already have experienced the geulah shelaimah and be together as one with all the Jews from the entire world in Yerushalayim rebuilt.