Parshat Ha'azinu – Succos
Rabbi Jablinowitz
We read in the beginning of this week's parsha, Ha'azinu HaShamayim V'Adabeira, V'Sishma Ha'Aretz Imrei Fi. Listen Heavens and I shall speak, and let the earth hear my words. Rashi teaches that Hashem is calling forth heaven and earth to serve as witnesses to what He is about to warn Bnei Yisrael. Since their existence is eternal, they continuously serve as witnesses for Bnei Yisrael that they must keep the Torah or suffer the consequences.
The Sfas Emes teaches that the word heaven in the pasuk represents Torah, as the next pasuk states (Chapter 32, Pasuk 2), Ya'arof KaMatar Likchi Tizal K'Tal Imrasi, My gift, i.e. the Torah, shall pour down like rain and my words shall drip like dew. And the earth represents man, as indicated by the name for man being "Adam" which comes from the word "Adamah" which means ground. The Maharal, in bringing the same idea, teaches that this is because just as the purpose of the ground is to produce fruit and vegetation, so too man is meant to produce good deeds through his actions. Man's purpose in the world is also to actualize his potential through action.
The Sfas Emes explains that this is the interplay between heaven and earth. The heaven represents the Torah which impacts on man and enables him to actualize his potential by performing mitzvos just as the rain comes from the heaven and enables the ground to produce what it is capable of. The Torah reaches that inner place within him which enables him to flower and produce. As Chazal teach and Rashi brings in the beginning of parshat Noach, Ikar Toldoseihem shel Tzadikim Ma'asim Tovim. The main progeny of the righteous are their good deeds. Man's ultimate goal and purpose is to bring forth Torah and mitzvos in this world. And this is accomplished when that inner kedusha is sparked through the Torah. As we say in the bracha on Torah, V'Chayei Olam Nata Besocheinu, eternal life is planted deep within us, and the Torah is brought forth to the surface just as the rain brings out the potential for fruit from the ground.
The pasuk above mentions rain and dew, Matar and Tal. Rain represents Torah Shebichsav, the written law, the clear, written word of the Torah. The dew represents Torah Shebe'alpeh; just as dew suddenly appears in the morning without us noticing how it came about, similarly Torah Shebe'alpeh is the more subtle learning of Torah. The oral tradition passed down without being written out. Torah Shebe'alpeh includes our interpretation and understanding of the written law within the parameters taught by Chazal. This combination of rain and dew, Torah Shebichsav and Torah Shebe'alpeh, is what moves us to actualize our potential and spend our lives building and producing and having a positive impact on others.
During Rosh Hashanah and Yom Kippur we work on reviewing our deeds for the year. We need to ask ourselves if we realized our potential or not. What do we need to do Teshuva for? When we recognize what we need to rectify and do Teshuva, then we merit in the Succa. The Sfas Emes teaches that the Succa we receive after Yom Kippur is a result of what the Gemara in Brachos 34B teaches, Makom She'Ba'alei Teshuva Omdim, Tzadikim Gemurim Einam Omdim. The Succa we receive after Yom Kippur exemplifies that unique place the Baal Teshuva occupies in which even the totally righteous may not stand.
The pasuk says regarding the mitzvah of Succos (Devarim, Chapter 16, Pasuk 13), B'Aspecha M'Garnecha U'Meyikvecha. The chag takes place during the time of year when you gather in from your silo and your wine press. The Gemara teaches on this pasuk in Succa 12A that the schach we use for the Succa comes from the Pesoles, from the refuse of the wheat and the grains. The husks of the wheat and the stalks from the grape are examples of things which grow from the ground but do not receive tumah. This exemplifies the material of the schach, the roof of the Succa.
The Sfas Emes learns a very profound point from this. The Gemara in Yoma 86B teaches that when one does Teshuva from Ahavah, from love and desire to be closer to Hashem, zedonos na'asos lo k'zechuyos, one's actions which were intentional aveiros are counted in his merit. The refuse used for schach represents the aveiros. And when a person becomes a Baal Teshuva through love, the aveiros are used in his merit and create for him a place of protection and connection to Hashem. This is the Succa that only the Baal Teshuva can dwell in. After Yom Kippur we learn of the incredible potential man has. Not only is he geared the whole year towards Ma'asim Tovim, but come Yom Kippur and his potential is magnified. He can take his transgressions and transform them to merit. The true desire for Teshuva allows him to take previous indiscretions and turn them into a higher place of connection and faith. This is the mitzvah of Succa.
Good Shabbos and Chag Sameach.
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