It’s just a just time before
takeoff, friends have dropped off packages of gifts for their loved ones. We
wondered how we were going to fit them all into our bulging suitcases. Before
we knew it the car service driver was beeping. We quickly stuffed our cases
closed and hoped the zippers would hold out. At the airport, bags in tow we
followed an interminable line weaving towards the ticket counter. Upon reaching
what was to be the first of many checkpoints the flight security attendant said
with a polite, but serious smile:  “How
are you today”? Passports and tickets please! Where are going? Is this your
first trip there? Where will you be staying? Do you have any relatives there?
Oh yes, who? Where do they live? ” He made light conversation but all the while
his eyes were locked on ours without a flicker. They felt like x-rays and we
got flustered. Somehow we even hesitated over the names of the places are
relatives lived.  

As the grilling continued all  that was needed was a strong white light
focused in our eyes to turn  it  into a full blown interrogation. “Tell me, did
any one pack your bags for you? Do you have any electronic equipment inside
your bags? Where did you get it? Did you take it from a shelf of the store by
yourself or did someone give it to you? Was the package torn? Did anyone give
you anything?” 

After the initial screening the security officer directed
us over to yet another line to have our suitcases ex-rayed in what looked like
a giant MRI machine. After our bags came out unscathed with a negative
diagnosis, we proceeded to the check in counter. As we struggled to lift our
suitcases onto the scales, they seemed to feel quite a bit heavier than they
did at home – maybe it’s the gravity at the airport we chuckled. Miraculously
the employee did not impose a fine for being overweight and with a sigh of
relief we set off to scale our next hurdle.

             Moving further along
the assembly line we were required to place outer garments, hand bags and all
metal possessions on a rolling conveyer belt which passed them through another
x-ray machine. Now, hatless, shoeless, jacketless, feeling slightly vulnerable
and somewhat intimidated, we walk through the metal archway, which will
determine whether we will be “pat searched”. We fortunately passed with good
marks but we couldn’t help but notice another frum passenger who was sent to
the side for a full blown pat down. Admirably he never lost his pleasant smile
as he chatted cordially with the officer, adding after he was exonerated his
appreciation for the fine work that the security personal provided. This was a
real Kiddush Hashem that both we and that guard will never forget.

         
Since everything that exists in the world is founded in the Torah, where
can we find a Torah source for the interrogation
and search of travelers? Yes. The first such search was conducted by Lavan –
Jacob’s father-in-law.  When Lavan saw
that (Ya’akov) Jacob has taken his family and left , he  chased after them,  bombarded them with a barrage of
questions  and then, unsatisfied with the
answers, made his own intrusive and thorough search of their possessions – (Parshas
Vayeitzei). Some years later, the sons of Ya’akov are subjected to an interrogation
and search at the hands of the second most powerful man in all of Egypt, not
realizing at the time that that imposing personage was none other than  their brother (Yosef). (Parshas Mikeitz).

What lesson could we
possibly learn from these two similar events? 
Perhaps the key lies in the intentions of the searchers even more than
the search itself. Lavan is the prototype of a clever swindler whose expertise lies
in appearing to be superficially (lavan) pure even while his intentions were
self-serving and even nefarious. We of course should do our best to steer clear
of such people but when unavoidable we should always make the best out of the
situation as our forefather Ya’akov did in the house of Lavan.

Of course when well
intended loving relatives, true friends and dedicated people “question” our intentions
and “search” into our motivations, like Yosef had done with his brothers, we
should not resent but actually cherish their words and actions. Now also before
Pesach, while we are checking very closely our homes and possessions, let us
also check (bodek) every “nock and cranny” of our attitudes for any “leavened” behavior
that has become “chumatz  or saor”. This
vital search and removal mission is one of the hallmarks of the Pesach
transformation that helps free us from the bondage of corporeal constraints and
limitations thereby allowing us to travel vertically up the Pesach “ladder”.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

   
        Purim is the perfect time to invite
guests who think that Judaism is stodgy and restrictive.   As we stomp all over Haman’s name during the
Megilla reading, and then sit down to a meal that’s more liquid then solid, I
most enjoy watching Purim dismantling all of their pre-conceived notions.   I don’t
tell my guests (who are having too much fun to worry about it) that even as we do
something that seems strange or unusual, we are making a powerful statement that
reverberates through time in order to bring the ultimate redemption.

            Stomping Out Haman 

             The custom of stomping at the sound of Haman’s
name begins at the feet, so let us take off our shoes and examine the bottom of
our “soles/souls”.  Most of us have a
live and let live relationship with our feet. 
If they do not bother us, we don’t worry about them.  We don’t usually buy special vitamins or
minerals to enhance their functioning and at best we notice them because we
need them as a place to put our shoes. 

Our feet don’t seem to  “kick up” much of a fuss about this attitude
because they are too busy either standing or walking.  Walking is an amazing process, that we take
for granted, which involves the foot’s ability to be rigid and calloused, yet
flexible and mobile:  taking steps begins
with the foot in a rigid state, the heel 
hitting the ground, it then continues 
with the foot unlocking and flexing so the knee can pass over it.  Our weight is then transferred to the ball of
the foot as we propel ourselves over the toes whereupon the foot again becomes
rigid to provide the momentum for the next step.  Although small in comparison to the body, the
foot is able to support its full weight using muscles, tendons sinews and interestingly
twenty six bones. 

The feet are furthest from the head and seem to be
unconnected from all the other organs.  Yet
according to a fairly popular alternative medical practice called reflexology, applying
pressure to designated points on the feet can restore health and well being to
each part of the body for a wide variety of ailments. According to this system,
there are said to be, even more interestingly, 7200 hundred nerve endings in
the feet which connect to zones so that each part of the foot corresponds to
some part or organ of the body.  For
example, the various organs and systems of the body are represented on the sole
of the foot while the big toe relates to the head.  The ball of the foot relates to the lungs
while the heal of the foot relates to the small intestine and bladder are
located towards the heel.  

The feet also seem to be the farthest removed from
that which is holy and pure.  Yet, it
would be very difficult to interact with the world in the fulfillment of many (mitzvoth)
specific good deeds without their assistance.  And it is that interaction with the world that
Purim is so much about as this holiday begins with an awakening from “below”.

Our generation’s place in history lies on that end
of Hashem’s time line that is embedded deeply within a mindset that often
connects itself to self gratification, that is at the bottom end of  the 
fourth of our four  exiles, [1]
yet, we play a “pivotal” role.  Like the
“soles” of the feet, most “souls” today are distant from the achievements of earlier
generations, yet it is our duty to lift ourselves up, “striding” ever forward
bringing the knowledge of Hashem into the here and now – which time is referred
to as the (ikvei) [heels] footsteps of the HaMasiach.  Although this last exile like our heels has
become somewhat calloused it is precisely that quality that gives us the opportunity
to illuminate this epoch in time so that the ultimate redemption can occur.

Interestingly, our feet play a crucial role in
this epic drama. They serve as the liaison between our “souls” and the ground.
By having “our feet on the ground” – ie. in this material world, we are
vulnerable to the nefarious plans of (Haman/Amalak) those who personify evil,
but at the same time this positions give us a solid “foot-hold” in this battle.

Although our physical “soles” are connected to
earthliness, our holy “souls” are unified with the true Source of All.  We therefore literally have the power to “stamp
out” the influence and memory of  Haman  and Amalek with each “step” bringing us closer
to their “de-feat” and the our ultimate redemption.

 Purim
samayach!!!

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

                                       Rx PRESCRIPTION :  PURIM  
–  MEHAPECH HU

                                                  
Usage: MOOD ENHANCING     

           DOSAGE: Twenty four hour spiritual
“infusion” that keeps us elevated for the whole year.

           SUPERNAL “INGREDIENTS” :
The four essential sacred “compounds” are Mikra Megillah, Shelach Manos,
Matanos Le-Evonim and Seudas Purim along with either  just enough “high octane fluid” or a short
snooze in order  to activate the  ad d’lo yada benefits.

            SOME OF THE IMMEDIATE
RESULTS OF THIS UPLIFTING “REMEDY”: Guaranteed to “turn around” –mehapech hu – and
transform any and all worries, woes and negative moods into joy, happiness and
contentment.

“PRECAUTIONS” THROUGHOUT THE PURIM CELEBRATION: 

1) The first “dose” of the reading of the Megillah
at night is to be “administered” on an “empty stomach” with total concentration
for best “absorption”.

             2) Keeping a smile on
your face is very contagious.

 3)   In order cut down excess “weight”, “trim”
your pocketbook down as much as possible by giving generously.   

PROBABLE AND DEFINITE “SIDE
EFFECTS” : Some people may find themselves irresistibly
drawn to wearing amusing costumes and prancing around,  while everyone will radiate a blissful cheerful
countenance and have a great time.

“CAUTION”:  Beware
that the beneficial “side effects” of matanos l’evyonim and (mishloach manos) will
arouse feelings of deep gratitude to Hashem for this opportunity to share with
others. This will in turn cause even more serious “symptoms” of intense joy and
generosity which can only be “cured” through the “antidote” of sharing with everyone
even a bigger smile and as much as possible.

                                                                                              
 PURIM SAMEACH

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

The Glorious Proliferation of Trees

From the metaphysical to the metaphorical, from the mechanical to
the medicinal, trees are sources of wonder and joy, nourishment and nurture.
Metaphysically speaking, the Torah teaches that the Tree of Life was a link to
eternal existence. Metaphorically speaking, the Torah compares mankind to the
trees in the field (Devarim 20,19),
and indeed, we exist in a symbiotic relationship with them – so much so, that we
speak of ourselves as being “rooted” in reality with ideas that “bear fruit.”

In their mechanical and physical aspects, trees are no less
remarkable. Did you know that there are almost 247 billion trees of all sizes
in the United States?
That is a blessing because even a single tree produces some 260 pounds of
oxygen per year, and thus two mature trees can supply enough oxygen per year to
meet the needs of a family of four. Trees contribute to the water supply, as
well, with our national forests serving as the originating point for drinking
water used by some 3400 communities and 60 million individuals. Trees provide
shade and wind buffering that reduce annual cooling and heating costs by 2.1
billion dollars, reducing the temperature in buildings some 20 degrees in the
summer. Trees are an abundant source of raw material in the form of wood and
paper. An average family uses about 750 pounds of paper every year, and 95% of
the homes built in this country are made of wood. And these figures don’t even
begin to speak of the food that comes from trees.

A Season of Silent Celebration

These statistics bear witness to the extremely productive role
played by trees in the worldwide ecosystem, yet we celebrate their New Year
during their deepest stage of hibernation, in a still and seemingly lifeless
period in the midst of the winter when not a leaf is left to rustle or a fruit
remains to be plucked. What is it that causes us to remember the tree at the
nadir of its yearly cycle, and how can we understand human productivity in this
context?

Indeed, lack of productivity makes many of us uncomfortable and
is particularly difficult for the “movers and shakers” – the trendsetters and
money makers – who spend their lives amidst the constant hustle and bustle of
the fast-paced metropolitan hubs.

In this, the fifth or so generation after the birth of the
“Industrial Age,” the goal has been and continues to be efficiency – cheap,
mass-produced items whose worth is measured in quantity rather than quality.
Indeed, progress in every area of life has come to be based upon that end. In
this regard, fruits are plucked before they have ripened, and all sorts of
services have been “outsourced” or computerized. The secular media mill is
expected to churn out new material each day, and therefore often settles for
banality and mediocrity in an effort to feed the voracious appetites of
readers, listeners and viewers. Children are placed in a school setting which
expects students to learn more and faster by bombarding them with an enormous amount
of facts and figures, often at the expense of quality, sensibility and balance.

Growing up in this world, it is no surprise that many feel very
uncomfortable when faced with periods of dormancy – times when life seems
unproductive, torpid and inactive, and when creativity and inspiration are on
the wane. Therefore, it behooves us to try to get to the root of the matter and
then make concerted efforts to reach up to pluck potentially fruitful insights
that can excite our taste for and appreciation of those periods in our lives
that are relatively “passive” and appear less productive. Let us now discover
from the “tree of life” how to reinvigorate our own lives by learning to view
this phase of “cyclic hibernation” as an essential stage that prepares us for
the next step in our growth and renewal

Growth Beneath the Surface

Although imperceptible to the external observer, on Tu BiShevat,
the life-giving sap, hidden deep within the tree’s core, starts flowing upward,
triggering the tree’s awakening. Although human growth is not necessarily tied
to the seasons, we, too, undergo transformations – spiritual and psychological
restorations that occur well beneath the surface, often hidden even from
ourselves; and it is apparent that the winter months lend themselves to the
kind of solitude and isolation that is conducive to contemplation and inner
change.

As our Sages have informed us, “The greatest of blessings comes
from that which is hidden from the eye.” Nonetheless, we have been instructed
to begin proclaiming at this time the beracha
of “Shehechiyanu,” expressing thanks
and praise for this auspicious time.

 If it is better to keep
this transformative process hidden while it does its work, why do we forgo the
benefits of concealment by openly declaring the greatness of this period
through our berachos? Perhaps we can
venture to say that our proclamation of gratitude and total acknowledgment of
the true Source of blessing enables us to tap into an even greater beracha of renewal and growth than does
our silence. The blessing of Shehechiyanu
acts as a catalyst, catapulting us above and outside the realm of teva (nature), and therefore, we no
longer need be concerned with remaining concealed. Now, all of our potential
mitzvos and ma’asim tovim can
unassumingly begin to be revealed, each in its ideal time and appropriate
place.

The illusionary forces of stagnation that correspond to the depth
of winter only exist in those who don’t recognize from where the “fruit” of
their actions evolves. By binding our souls to the Creator with cords
(blessings) of praise and sincere appreciation, however, as through the beracha of Shehechiyanu, we can overcome all impediments, thereby clearly
recognizing the great value of each and every stage of our existence,
sustenance and development. A seed represents potential. Only after sprouting
and undergoing a lengthy gestation period does the seed gradually grow and
develop until reaching fruit-bearing maturity. So also do we grow and develop
in a slow and gentle unfolding from birth to adulthood. Like trees, however,
people cannot truly reach maturity until they actualize their potential by
producing luscious “fruits,” which are their mitzvos and ma’asim tovim.

Individual Place of Development

There is another insight that can deepen our understanding and
appreciation of the different stages of life. Most trees produce their fruits
after relatively few years. One notable exception, however, is the olive tree,
which does not begin to bear its highly praised and valuable fruit for many,
many years. What can we learn from this phenomenon? Perhaps it is to make us
cognizant of the fact that each person’s potential for development has a
different timetable. Assuming that we are making our best efforts, we should
never become frustrated or envious if we see our peers “succeeding” in ways
that we have not. There are early bloomers and late bloomers, but if each of us
develops our potential, we will, in the proper time and setting, merit to bear
exquisite fruits.

In summary, let us approach this season of potential renewal
realizing that even during the quiet, seemingly less productive, or even
challengingly restrictive periods of our lives, there is hidden within us a
reservoir of potential spiritual influx waiting to be tapped, bringing with it
an elevating surge of renewal and inspiration. By acknowledging our belief in
the absolute governance of the compassionate Creator, we can remove the
personal impediments of imagined limitations, thereby enhancing our potential
for rejuvenation, change and growth. May we all together raise our voices in
thanks, proclaiming Shehechiyanu for
our existence, veki’yemanu for our
growth and sustenance, and vehigianu
for developing and bringing us la’zeman
hazeh – to this special moment in time.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

                 Since everything that exists in the
physical world has a spiritual counterpart, let us try to see if there is any
correlation between the three security mechanisms that are made for physical
protection for our homes and three other spiritual “security systems” that we “install”
that not only protect us but also greatly enhance our lives.

   
    Probably all homes are equipped with door
knob locks, while many people also have bolt locks located higher up on the
door. Then there are a few people who even add a panoramic surveillance security
system on their roofs for what they feel is added protection.

          Let us therefore see if we can possibly
find our spiritual counterparts to these physical security systems? Perhaps our
three mitzvos of of Nar Chanukah, Mazzuah, and Parapet (Ma’aca) can be seen as
our core protection in our homes.

          Interestingly, most of us light our
Nar Chanukah about the same height as our door knobs locks, while we attach the
mezuzos on our doorposts at about the approximant place of the bolt locks.

            Also at the same area of the edge
of our roofs where we would place our parapet (ma’aca) – when required – is
also the ideal place to attach the surveillance security system.

          Therefore let us delve into the heart
of the manner and try to discover a deeper relationship between the placement
of these three mitzvos that are connected to the home and the three security
systems.                            

         At best the surveillance security
helps to protect our possessions from “falling” into the wrong hands, whereas
the supernal crown of the mitzvah of Ma’aca has the power to also protect our
thoughts from “falling” from their elevated heights.

            At best the bolt locks on the doors of our
house can protect us from unwelcome influences, whereas the mitzvos of mezuzos,
which are placed opposite “hearts”, have the ability to also guard us from
uninvited feelings.

          At best the locks on our door handles
can keep the darkness outside, whereas the Neros of Chanukah also have the
power to transform the darkness of galus into the radiance of geula – may it be
so soon in our days.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

           Let us explore a harmonizing correlation
between the joyous holidays of Chanukah and Purim How so?

             The main tribute of the leader in
the Chanukah story,  Mattisyahu ben
Yochanan, is that he was the Kohan Gadol. The main accolade of the leader in
the Purim story, Mordacai HaTzadik, is that he was the Gadol Ha-Dor. How do
these two important roles complement one another in avodas Hashem?  

                 Perhaps we can say that The Temple service,
as performed by the Kohanim is primarily the paradigm of how to take this finite
physical reality (which includes the animal, mineral and vegetable kingdoms)
and elevate it, raising its inert sparks of holiness, whereas learning and
deriving Torah laws is primarily the paradigm of bringing down and revealing
an aspect of the will the Infinite and thereby instilling holiness into this
corporal reality.

               This means that the Kohan’s quintessential role
is to perform the Divine service within the holy Temple and then those
spiritual lights will radiate throughout the creation, whereas one of the
Talmid Chachim’s exemplary aspects of Divine service is, whenever necessary, to
enact (tackanas) “fences” around the Torah thereby spreading out its kiddusha.
Perhaps we can suggest therefore that our Talmidei Chachamin have been given
the ability to perceive the “spiritual architectural design” of reality and to
bring down, in the form of the halacos, what was previously in the supernal realms
– (makif),  in order to enhance the
sanctity of our lives.                             These two Divine
forms of avoda of The Bais HaMigdash which elevate the kidduha and the Torah of
the Talmud Chachom that draws kiddusha down into this world complement each
other, therefore it is very appropriate that the very same beginning nusach of
Al HaNisim is said on both Chanukah and Purim.

                    May the flame within our
hearts rise up like the narot of Chanukah thereby helping us to merit the
decent of the Bais Shlisi soon in our days. 
               

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

                        There are two popular holidays in the Jewish
calendar that can be celebrated even as we perform our ordinary weekday
activities.  Even though they have no
special Yom Tov or Shabbos requirements they do much more than just
commemorate  events in history. Chanukah with
its lighting of the menorah with, ideally, olive oil and Purim, in which wine
is the drink of choice, have concealed within these days of joy and celebration,
like olive oil that is extracted from olives and wine that exudes from grapes,
heretofore untapped hidden powers that can aid us to help to rectify and
elevate the entire creation.

              How is this achieved
and why is it necessary? When Adam and Chava ate the forbidden fruit, violating
the specific commandment of the Creator, the yetzer hara became internalized
causing an admixture within all mankind of tov and rah. Since four of their
five senses – of touch (feeling), sight, hearing and taste – acted as accomplices
to the primordial sin, we need to now use those very same senses, in the
performance of mitzvos and acts and chesed, to rectify this cosmic error which
continues to reverberate throughout the generations.

               Partially because of a lack of enough sensitivity
and an increase in senseless enmity (sinas kinom), that was a major
cause of the destruction of the Bais HaMikdash, our Sages wisely gave us
specific additional mitzvos that focus on strengthening our sense of
awareness thereby reawakening our sensitivity in our relationship
others. How can this best be achieved?

               We can learn how to rekindle
the proper feelings between each other, through the teachings of the
holiday of Chanukah which call for bending over and lowering ourselves, as the
naros are ideally below ten tefakim, so as to be able for the flame of the helper
candle, known as the shomus, to touch the Chanukah neros until that are lit up.
So too in our relationship with people sometimes it is necessary to bend
over in order to share our soul’s “flame” help kindle – ie. inspire
– our brethren. The “message” hidden within the Chanukah lights is so enlightening
that it even has the ability to remove the surrounding darkness for those who
are still out in the shuk  – ie. – the
marketplace of spiritual obscurity, thereby inspiring them to be included in
the mitzvah when they joyously proclaim: (Sheasa nesim la-avosanu ba-yamim
ha-haim bizman ha-zeh.  that Hashem made
miracles for our forefathers in this time.

 After
Chanukah rekindles our feelings for others and gives us clearer insight
on how to be best be of help to them, Purim in its own unique way teaches
us not only how to be good listeners, while hearing the reading of the
Megilla, but to also learn how to hear – ie. understand – the true needs
of others so as to best share our blessings with them. How is this achieved? We
accomplish this through the other three mitzvos of the day which are sending gifts
– of food that need no preparation – to friends, giving charity generously and
opening the “doors” of our homes and hearts for a tasty  meal and flavorable  experience.

    Sending  readymade foods to friends perhaps on a
deeper level sends a message to all our acquaintances that just as this food
needs no preparation, we are always ready and  prepared to accept you just as you are.

                May we, through these
mitzvos, once again regain the proper level of love and respect between all of
us, thereby meriting the final Bais HaMigdash soon in our days.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

                 Through this mitzvah of kindling the light of  Chanukah beginning from 25^th of Kislev, (which is alluded to by the 25^th word of the Torah being – ohr – light) we our privileged to tap into the “light from Above” – the (Ohr ha-Ganuz) hidden light. This supernal beneficence at this auspicious time brings with it insight, clarity and purification.

               Oh yes, before we conclude, let us also not forget to enjoy and appreciate the latkes or other fried foods that will be served on Chanukah. This custom celebrates the role of the flask of pure oil found in the restored Bais Hamikdash. Shemen zayis symbolizes wisdom. Perhaps by eating these foods fried in shemen zayis on Chanukah we are simultaneously proclaiming, as well as benefiting from the plentiful flow of Divine wisdom that is available at this auspicious time.

                   (Shemen zayis is the desirable component of one of the praised seven fruits of Eretz Israel (shivas ha-minim). It is obtained by squeezing the olives with intense pressure. A well know (moshal) example compares the potential within each Jew to the untapped value with the olive, in that our best achievements are often produced when we are under pressure to meet a challenge.)                      May our eight day dosage of ner Chanukah’s “supernal illumination” revitalize us, helping to dispel the “darkness” of (galus) the exile and ushering in  the long awaited final (Geulah) redemption, shining in radiant splendor, soon in our days.     

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

We live in two realms simultaneously – the physical world that we can see, hear and touch and the spiritual world of  the neshama which is connected to Hashem and is accessible through thoughtful contemplation.  The Succah is the extraordinary instrumentality that allows us to make a smooth transition from the see – hear – smell touch world of the physical to the place of our neshama-consciousness.  In the Succah, we can actually experience the transformation; Whether we have carefully observed and absorbed this process as it was occurring or do so now in retrospect,  we can take this special consciousness with us into the rest of the year so that what happens on the neshama level does not remain hidden from us.  What is the nature of this transformation?

 The perception of change in the physical world is accomplished by enhancing our intellect through the acquisition of knowledge, by physical growth and sometimes by adorning ourselves and by changing or improving our environments and is accompanied by signs that we can perceive with our senses.   Thus a baby is weaned.  A child begins cheder. A youth learns a new masechta.  A young woman becomes a kallah. A family moves into a new home. However, when it comes to spiritual growth, unless we are paying attention to the subtle changes inside of ourselves  we can pass through various stages of spiritual growth without marking the event consciously. We see the results when eventually they manifest themselves as changes in our temperament and in our reactions, but that can take a very long time and sometimes by the time we “notice” the change we are not able to consciously work on it to enhance it or, r’l if it be a change down the ladder, to uproot it.

        To rebalance this, Hashem has given us Chodesh Tishrei in which  we are encouraged to participate in the spiritual rectifications necessary to meeting the challenges of the new year.  The Holy days of Tishrei which precede Succos teach us how to use in-sight and search our hearts with our inner eyes to root out those negative attributes that diminish our holiness.  We are then prepared to enter the spiritual realm called Succah.  In this realm we encounter the Divinely inspired influences of the Ushpizin –the special guests we invite into our Succahs. 

These, our Shepherds, aid us in the rectification and renewal of  the seven principal character traits that  form the infra-structure of our personalities: Under the influence of  our forefather Avraham we are aided in the development of  the trait of Chesed– the exercise of  loving- kindness for the sake of Heaven.  Under the influence of our forefather Yitzchak we are aided in the development of the trait of Gevurah  which is the use of discipline to direct and channel kindness so that it can be constructive rather than destructive.  Under the influence of  Yaakov Avinu  we are shown how to use Torah to develop Teferes which is the trait that harmonizes loving kindness and discipline.  Our next guest,  Our Teacher Moshe Rabbeinu helps us understand Netzach that eternal component within us that connects us to Hashem and makes it possible for us to fulfill the  Creator’s will.  Under the tutelage of Aaron HaKohan we experience Hod, splendor in service of Hashem. Yosef HaTzadik – Yesod  inspires us and encourages us to cleave to   moral purity in righteousness.  David HaMelech – Malchus demonstrates the power of royalty to orchestrate and combine all of these attributes and  implant in us those aspirations and decisions that will enhance our holiness and our ability to come closer to Hashem in the upcoming year.  

David Hamelech sings “ V’Ani tefilasi lecha Hashem . . .”    In a certain spiritual sense our Succahs are a form of concretized prayer which embodies those crucial elements that form us. Like ourselves, the Succah is composed of  earthly and heavenly components.  That combination of body and soul; of the material and the spiritual is epitomized by the s’chach – the thatched roof of our Succahs — because the s’chach represents the quintessential form of Divine protection and blessing. 

Thus by understanding the connection between the halachas of the s’chach and ourselves we can direct our lives throughout the whole year: 1) the s’chach must be made from material which originally grew from the ground—mechubar l’karka.  We too are connected to this physical world through our bodies and our senses which create a strong psychological bond to this world.   2) The material used for the  s’chach must be detached from the ground. Perhaps the Torah is thus declaring to us that in order to be elevated and reconnected to the Heavenly realm even while we are still living in this world we need to uproot our psychological, emotional and intellectual attachment to the nonessential pulls of this world 3) The s’chach must not be a  keli (vessel) which is capable of  receiving tumah—spiritual impurity. Although the halachas, laws, of  spiritual impurity are  very complex  and we thus are unable to cover them here, we can say that  most kelim that have import and value are susceptible to spiritual impurity.  Perhaps this third halacha of the s’chach is therefore coming to teach us that  we need to  be extremely diligent in annulling those prideful and self  righteous parts of our egos, replacing them with  a humble but sturdy sense of self respect.

 A halacha that directs the placement of the s’chach offers an additional illuminating insight. The roof of the succah must be sufficiently porous to allow rain to fall through it and ideally have openings large enough to allow us to see the stars.  We can learn a profound lesson from this halacha.  Even when we live in a permanent dwelling, with its impermeable ceilings, covered by a solid roof, we can look up and see right through this illusory protection to the true Protector,  Aveinu Shebashamayim.  

 This means that as we mature and become less dependent upon others and less enamored of the lures of this world, we can step up to a level of self nullification that  allows us to acknowledge the true Source of all security and sustenance in life.  This is a great lesson for us.  Our bittel to Hashem’s Torah keeps us protected from the powers of tumah as symbolized through the s’chach which is the conduit for Divine protection and revelation. May we merit to take the message of the s’chach back into to our homes opening our doors and our hearts to the will of Hashem.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia