Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)
The Festival of Shavuoth (Holiday of Weeks) occurs seven weeks after Passover and is the celebration of the giving of the Torah at Mount Sinai in the 2448th year after the creation of the world. To commemorate this awesome event, we stay up the entire night of Shavuoth and study the Torah. [This year, Shavuoth begins on Thursday night May 23 and ends Saturday night May 25]. On Shavuoth we renew our link to the Torah as a source of life, as the verse says, "It [the Torah] is a tree of life for those who grasp on [and adhere] to it." (Proverbs 3:18) Regarding our opening verse (Numbers 1:1), the Ramban (Nachmanides) equates the Sinai Desert, where the Torah was given, with the Tabernacle and indicates that the holiness and spiritual energies that were present at Mount Sinai were transferred to the Tabernacle, and later from the Tabernacle to the Temple, and then to the synagogue.
Historians say that the birth and death of every great power and empire follows the same pattern. An empire is built through the enthusiasm of its people who make great sacrifices for it. Once an empire is firmly established, there are great advances in culture, science, and technology. In time, decay and decline set in, the people become spoiled and selfish, taking the prosperity of the empire for granted. They become unwilling to sacrifice for the empire or for others. In time, the people lose their determination and will, weakening the empire to the point where it falls prey to a new, stronger and more enthusiastic power. The new empire goes through the same process until it too falls. History has shown that the key for survival and success is enthusiasm and the desire to grow and expand. Once, a culture, nation, or person loses this enthusiasm and the ability to grow, decay or death soon follow. The holiday of Shavuoth, and what it represents, ensures that the Jewish People's enthusiasm and ability to grow are preserved. In the following paragraphs, based on the teachings of Rabbi Nachman and his student Rav Noson, we will explore how Shavuoth does this.
Rabbi Nachman taught that the more precious an item, the greater the
obstacles the forces of evil place before it in their attempt to prevent
its attainment. He adds that the only way to break these barriers is to
have a strong will to reach one's spiritual goals. Thus, the almost
insurmountable barriers which are often placed before a person can
enflame his desire to attain his goals. His longing ignites such strong
determination that he can then overcome all of the barriers. The greater
the obstacle, the more determination is needed to overcome it. Indeed,
the sages say, "Nothing can stand before one's will-power." This process
serves to enhance the person's appreciation of his achievement.
Exceptionally strong determination lets us reach higher levels than
otherwise possible. This is the main reason that Hashem orchestrated the
universe such that barriers are placed before spiritual goals. (1
Lekutai Moharan 66) Therefore, Hashem's great distance from us at the
end of the final ex ile will cause the greatest longing for Him the Jews
have ever known. This unusually great longing will help us to eventually
break all of the barriers separating us from Hashem, barriers which
could not be broken otherwise. Previous generations, who were
spiritually greater than us, did not break those barriers because they
were relatively much closer to Hashem and thus lacked a great yearning
for Him. Through our tremendous longing for Hashem in the end of days,
we will draw down the loftiest, most distant energies of holiness the
world has ever known. Then, even the simplest people will come to know
the deepest of spiritual concepts. Now we can understand the above
verse, "From the [light derived from the highest, most unreachable
spiritual realms in the far] distance [have the Jews gained an unusually
deep awareness of and closeness to] Hashem [Who] appeared to me [the
Jews]: [What brings about this unprecedented awareness of Hashem?] With
everlasting love have I [the Jews] loved You [Hashem], [for so great is
my yearning for You, motivated by the vast distance I feel from Your
Presence at the end of the exile]; therefore [because of your yearning]
have I [Hashem] drawn you [the Jews] to Me with lovingkindness." Rav
Noson points out from this that, although a person may have fallen into
the depths of impurity, if he has a strong desire for the truth, his
fall has the potential to elevate him to the highest spiritual
heights.
Thus, the creation represented potential and Noach, the fulfillment of
that potential. Each and every parsha of the written Torah follows this
pattern. In the Oral Torah, we find that the very first tractate of the
Talmud, B'rachot (Benedictions or Blessings) opens with a discussion of
the proper time for the recital of the evening Sh'ma [Deut. 6:4,
proclaiming the Oneness and Unity of Hashem, which we are required to
recite every evening and morning]. It isn't until much later on that the
tractate's main theme, the proper recital of the appropriate
benedictions, is discussed. The opening discussion about the evening
Shema is associated with potential knowledge, the desire to know the
laws concerning benedictions, and the end of the tractate, after all of
the appropriate benedictions have been determined and clarified, is
associated with implementation. This pattern--potential, the desire for
knowledge, and its implementation and attainment--is found in every
tractate of the Talmud.
We therefore see how important the observance of the holiday of Shavuoth
really is. It represents the fulfillment of our spiritual goals and
quest to come closer to Hashem. People who observe this holiday are
nourished with the energies that actualize their desires and plans. It
also teaches us that there is no reason for despair. All we must do is
have a sincere desire to achieve our spiritual goals, pray to Hashem for
His assistance and patiently wait until He opens the gates through the
barriers. Having Torah and closeness with Hashem as objectives gives us
perpetuity of existence because Hashem and Torah are eternal. This
stands in contradistinction to mighty empires which have withered into
obscurity because their initial enthusiasm was based on the finite goals
of hedonism. When all of their hedonistic frontiers had been exhausted,
their enthusiasm and desire for life died and they with it. The Torah is
an ever-flowing and increasing sea of enthusiam for the spirit of life.
Thus, we Jews, who have always set our sights on the eternal goals of
the Torah, have been immune to the decay that has afflicted all of the
world's other cultures. Celebration of Shavuoth each year, our renewal
of the acceptance of the Torah, provides us with the enthusiasm needed
to live and enjoy life. For enthusiam is equated to life itself.
Jeremiah the prophet said, "From the distance, Hashem (G-d) appeared to
me [saying]: With everlasting love have I loved you [the Jews];
therefore have I drawn you to Me [Hashem] with lovingkindness."
(Jeremiah 31:2) This prophecy is addressed to those Jews who will find
themselves dwelling alone, confused, lost, spiritually alienated, and in
the despair of exile at the end of days. It reaches out to them with
Hashem's message of consolation and hope and His promise that although
they may have fallen to the lowest spiritual depths, nevertheless, He
will not abandon them even then. This verse offers the greatest possible
consolation of all, conveying the notion that although Hashem may be
very far removed and hidden from us at the end of the days, it will
nevertheless be the best time ever to come closer to Him, more so than
in any previous generation when Hashem's Presence was more apparent. The
more hidden and distant Hashem is from the Jews the more enflamed their
natural inner yearning for Him becomes. Therefore, at the end of the
final exile, when Hashem will seem more concealed from us than at any
other period in our history, that thick concealment will be the very
cause of our greatest longing for Him.
To further illustrate the concept that obstacles are placed before us to
increase our determination, and eventually bring us to higher
spirituality, Rav Noson cites the following verse, "The deep says, 'It
is not in me,' and the sea says, 'It is not with me.'" (Job 28:14) Rashi
explains this verse by quoting the Aggadah: "It is stated that at the
time of the giving of the Torah, Sahtan [the angel overseeing evil] came
before Hashem and said to Him, 'Where is the Torah?' [Hashem] replied,
'With the son of Amram (Moses).' [Sahtan] came to Moshe (Moses) and said
to him, 'Where is the Torah?' 'With the sea,'[Moshe replied]. [Satan]
came to the [angel of the] sea and asked it, 'Where is the Torah?' 'It
is not with me, go to the son of Amram.' He came to the son of Amram and
said to him, 'Where is the Torah?' 'With the deep.' etc." Rav Noson says
that this Aggadic teaching presents many difficulties. Why did Sahtan
suddenly become interested in searching for the Torah? It is well known
that Sahtan hates all those who observe Torah! How could Moshe have
lied, answering that the Torah is with the sea and then, later answer
that it is by the deep? Isn't it obvious that Sahtan would eventually
return to Moshe, because the Torah wasn't with the sea or the deep? All
of these questions find their solutions in our teaching.
Hashem empowered Sahtan with the ability to oppose individuals who want
to study and observe Torah. The value of fulfillment of the Torah is
extremely enhanced because there is an angel which opposes its study and
observeance. This is the chief manifestation of free choice. Free choice
is the greatest magnifier of the value of Torah observance. The Torah is
a powerful antidote against evil, guiding man to do what is right in the
face of evil's strong pull. Without free choice to do evil, there would
be no need for the Torah. Since the angels have no free choice and do
only the will of Hashem, the Torah was not given to them. It was given
to man only because he has the ability to choose evil. The ability to
choose evil is man's greatest gift because through overcoming one's evil
desires, with the guidance of Torah, man can achieve spiritual levels
that far surpass even the angels. Sahtan, in his attempt to find the
Torah, asked Hashem with whom it was found. This shows us that wherever
and whenever an attempt is made to study and observe Torah, which is
man's attempt to choose good over evil, that is precisely where the
Sahtan will be found, fulfilling his appointed mission i.e. to thwart
man's attempt to do good. This is why he ran to Moshe, the sea, and
later to the depths, to always be wherever Torah is found. When Moshe
first told Sahtan that the Torah was to be found in the sea, he was not
lying. Moshe was referring to the few individuals who are willing to
encounter and struggle to break all of the great obstacles obstructing
the ability to fathom the depths of the Torah, which are as deep as the
sea. When Moshe later said the Torah was to be found in the depths, he
was referring to individuals who have literally descended to the depths
of adversity in order to be worthy of fathoming Torah's deep secrets.
The inner essence of Torah can be attained only by those who are willing
to fully exert themselves in overcoming the most challenging and
difficult obstacles.
"It [the Torah] is not in heaven, [for you] to say, 'Who can ascend to
heaven for us and take it for us, so that we can listen to it and
perform it?' Nor is it across the sea, [for you] to say, 'Who can cross
to the other side of the sea for us and take it for us, so that we can
listen to it and perform it?'" (Duet. 30:12, 13) The verse exhorts us
that despite the difficult obstacles we must face in order to acquire
the inner essence of Torah, it is still well within our grasp, all we
must do is have the courage to try. It implies that even if Torah were
in heaven, we would be expected to try and scale the heavens to study
it. (Rashi)
But how could we really be expected to overcome such insurmountable
obstacles? The very next verse supplies an answer which is consistent
with our teaching, "Rather, the matter [on how to attain the inner
essence and spirit of the Torah] is very near to you--in your mouth and
your heart--to perform it." (Deut. 30:14) Rav Noson explains this verse
that the only way we can expect to overcome all of the awesome barriers,
so that the lofty and distant inner essence and spirit of the Torah can
become near to us is through the yearning of the heart as expressed
through the mouth. This activates the spiritual energies that empower us
to actually break all of the obstacles.
AS EXPRESSED THROUGH THE MOUTH
Desire is potential energy, called koach. Speech transforms the koach
into po'al, action. In order for one's po'al to be powerful enough to
have results, the koach must first be built up. This means that the
stronger one desires and is determined to accomplish a goal, the
stronger and more powerful the spiritual energies he draws to himself to
achieve them. [Note: An example of this principal is applied in the area
of the marshal arts, such as karate, where one harnesses strong
concentration and determination to the point of being able to break
bricks and boards with his hands.] Hashem never gives a person obstacles
that are greater than he can bear. Determination is the decisive factor.
Thus, the verse teaches us that all barriers can eventually be broken if
we have a burning desire.
Based on all of the above, we can now understand why we have the custom
to stay up the entire night of Shavuoth and recite the beginning and end
of each book of the Written and Oral Torah, known as Tikkun Leil
Shavuoth, as prescribed by the holy Ari. Koach is the state of existence
before one actually begins to study any holy book. In order for one to
study a holy book completely, he must have a burning desire to acquire
the knowledge it contains. The stronger the determination to absorb the
wisdom, the more successful he will be. The potential or determination
comes to fruition when he finishes studying the book.
Determination or potential nourishes the action or implementation of
one's plans. This principle underlies every book of the Written and Oral
Torah. For example, the book of Genesis begins with the verse, "In the
beginning of Hashem's creating the heavens and the earth." (Genesis 1:1)
All of the elements of heaven and earth were formed on the very first
day of creation, but in a raw and imperfect state, [a state of
potential]. Then Hashem brought each individual item that He had formed
on the first day of creation to its proper state of completion on its
respective day. [For example the sky was created on the first day of
creation in an unformed and imperfect state. On the second day, Hashem
brought the sky to its final state of perfection. Thus, with everything
that was created.] (Rashi) The end of the parsha (section) of B'reishis
(Genesis) talks about the righteous Noach (Noah). Through him, all of
mankind descended and became permanent. Noach was the culmination of the
creation.
The verse says, "And Hashem saw all that He had made, and behold it was
very good. And there was evening and there was morning, the sixth day."
(Genesis 1:31) The definite article before the word 'sixth' is not used
in connection with any other day of creation, and alludes to a specific
sixth day. Thus, the Midrash says, "the sixth day" alludes to the sixth
day of the Hebrew month of Sivan, the day the Torah would be given on
Mount Sinai. For it was because of this auspicious sixth day that the
world was created. (Rashi) Torah was the focal point of creation. Thus,
according to Rav Noson, it is clear from this verse that the goal of
creation was not implemented until 2,248 years later. Until then, the
creation was in a state a potential. This verse comes to teach us that
attaining Torah and all other positive goals is associated with the two
phase process, desire and implementation. Rav Noson says that this is
clearly the basis for the Ari's recommendation of Tikkun Leil Shavuot,
mentioned above. This tikkun hooks us into the spiritual energies of the
creation of the world which, as explained above, is the ability to bring
potential into action. The spiritual energies created by an act recur on
the anniversary of that act. Therefore, every year on Shavuoth, the
anniversary of the giving of the Torah on Mount Sinai, the original
awesome energies are present. So, all those who participate in the
holiday's activities can draw upon the resonance to receive new and
lofty Torah insights commensurate with each person's own level of
spiritual development. Reciting the Tikkun Leil Shavuoth transfers the
potential energy of the original giving of the Torah into active
energies which enable us to start and complete the entire Torah from
beginning to end.
Rav Noson says that the main objective in receiving the Torah anew each
year on Shavuoth is to be able to grasp its inner essence. It is not
enough to just know the superficial text of the Torah and a list of
facts. Each year that we observe the holiday of Shavuoth, we access more
and more the of Torah's light as it was originally given at Mount Sinai.
This light not only influences us to study the Torah, but it inspires us
to fulfill the Torah's commandments with joy and enthusiasm. It is this
enthusiasm which breaks all of the obstacles that stand in the way of
reaching Hashem and changing from bad to good. It endows one with
renewed purpose and an intense desire to live true life in the joy of
serving Hashem, feelings which cannot be duplicated in any other way.
Rav Noson explains that any attempt to come close to Hashem, especially
when one is about to enter the very gates of holiness, is met with the
fiercest resistance by the forces of evil. This assault can be so severe
that it can cause a person to lose all hope and propel him into darkness
and spiritual sleep. This happened to King David many times, as
expressed in the following Psalm (but one among a number of similar
Psalms), "Hashem, how many are my [the righteous King David's]
tormentors [who are all sent by the forces of evil]! The great rise up
against me. The great say of my soul, 'There is no deliverance for him
from Hashem, selah.' [The attacks from the forces of evil were so
intense against King David that he despaired and almost gave up in his
quest for Hashem.] [What saved King David?] With my voice [my prayer] I
called out to Hashem, and He answered me...I lay down and slept [because
the severe attacks from the forces of evil forced me into a spiritual
sleep and I lost my strength and ability to continue on the path of
holiness]; I awoke, for Hashem sustains me. [With my abovementioned
prayer to Hashem as a catalyst, Hashem helped me overcome the forces of
evil and my spiritual sleep, which enabled me to return to the pursuit
of holiness.] [Therfore] I will not fear the myriads of people who have
set themselves around me [sent by the forces of evil to try to swallow
me up]. To Hashem belongs deliverance [therefore the only way I can
continue and find success on the path of holiness is to continually call
out for Hashem's help]..." (Psalms 3:2-3, 5-7, 9) King David tells us in
this Psalm that his attempts to come close to Hashem were met with such
hard blows from the forces of evil that he fell into utter despair and
almost gave up. He was unable to extricate himself and was forced to
abandon the path of spirituality. He had no recourse but to curtail his
attempts to come close to Hashem and went into a spiritual sleep. His
only recourse for salvation was to cry out to Hashem, telling Him of his
predicament and asking for help. Hashem's help eventually came, but it
was King David's hitbodedut [see back page] that saved him from
spiritual annihilation. Rav Noson points out that this Psalm teaches us
that there is no reason for despair. When the forces of evil beat back
our attempts to come close to Hashem, there is no other alternative but
to retreat into a spiritual sleep for safety. However, Rav Noson warns
that we must not allow ourselves to remain in such a situation for very
long. We must cry out to Hashem for help and get back on our feet.
The above Psalm echoes the process of receiving the Torah and coming
close to Hashem that starts with Passover and ends with the holiday of
Shavuoth. The counting of the forty-nine days of the Omer represenst a
lack of intelligence and spiritual sleep. The Omer offering that was
offered on the second day of Passover consisted of barley which is
considered to be mainly animal food, nourishing the animal intellect.
This means that barley and the Omer period resonates with animal
intelligence which represents a lack of knowledge. For the animal mind
is very limited in what it can comprehend. A lack of knowledge and
awareness enables the forces of evil to create barriers to a person's
goals, thus throwing him into a spiritual sleep. However, as mentioned
above, the great distance from Hashem enflames his desire for Him. This
yearning sweetens all the harsh judgments, eventually strengthening the
individual to break all of evil's barriers, enabling him to realize his
goals. In the same vein, we stay up all night on the holiday of Shavuoth
to study Torah. All the yearning and anticipation during the spiritual
sleep of the forty-nine day counting period disintegrates the barriers
to Hashem and Torah. This gives us the fortitude to stay awake all night
on Shavuoth and study the entire Torah. In so doing, we demonstrate that
we have broken all of the barriers and there is no longer any reason to
sleep or retreat in fear of the forces of evil. They can no longer
prevent us from attaining our spiritual goals of studying the Torah and
coming close to Hashem. We are therefore able to take all of our desire,
determination, and yearning--the koach accumulated during the Omer
period--and activate it--po'al-- to study Torah and find Hashem on the
night of Shavuoth and throughout the rest of the year. (Lekutai
Halachot: Yorah Dayah: Hilchot Hech'sher Kaylim 4:22-30)
One should wait until the stars come out to pray the evening prayer on
the night of Shavuoth. By praying after nightfall, one arrives at
forty-nine complete days that began on the second day of Pesach
(Passover). [The Torah mandates forty-nine complete days between Pesach
and Shavuoth. If an individual prays the evening prayer of Shavuoth
earlier than 'starbreak', the forty-ninth day is not complete.] Anyone
who does not sleep at all, studying Torah [the entire night of Shavuoth]
is guaranteed to [live to] complete his year [meaning to his next
birthday] and no harm will befall him [during that period]. (Shulchan
Aruch Ha'Arizal) (Mishna Brurah 494:1) One should immerse in a mikva
(ritual bath) on the eve of Shavuoth. (Beer Hativ 494:7) The book of
Ruth is read on Shavuoth because King David, a descendent of Ruth, was
born and died on that day. (Shaarei Teshuva 494:7)