The Succos Song" of Teshuva (a free rendition from "Pachad Yitzchok") by Yaakov Feitman Letters and f{espgns~~ ;: ." ' ' 'l!i\\\1\\\\\\1\::~\i\\!lil\ \\Ii, THE JEWISH BSERVER in this issue ... Succos: The Triumphant Song of Teshuva, THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, adapted from Rabbi Yitzchok Hutner's "Pachad except July and August, by the Yitzchok" by Yaakov Feitman .................................... 3 Agudath Israel of America, 5 Beekman Street, New York, N. Y. Technology in Service of Torah, Ary eh Kaplan .............. 11 10038. Second class postage paid at New York, N.Y. Subscription The Kamenitz Partnership: Rabbi Boruch Ber $12.00 per year; two years, Leibowitz '"lll and Rabbi Reuvain Grozovsky '"lll, $21.00; three years, $28.00; out­ Chaim Shapiro ...................................................... 15 side of the United States, $13.00 per year. Single copy, $1.50 Hakafos, a poem by Baila Susholz ............................... 25 Printed in the U.S.A. Letters to the Editor ................................................... 27 More on the Teshuva Movement/Of Charity and RABBI NissoN WoLPJN Scholarships Editor Esrog Time in Brooklyn, a photographic feature by Faige Beer ............................................................. 32 Editorial Board DR. ERNST BODENHEIMER Index to Articles: Subjects and Authors, Volume XIV ...... 34 Chairman RABBI NATHAN ButMAN RABBI Josrrtt EuAs JosErH FR!EDENSON Notice to Our Readers RABBJ MosttE SHERER TttE Jrw1stt OasrRvrR does not The previous issue of The Jewish Observer featured a photograph assume responsibility for the of an illuminated kesuba-on the cover and again on page 10. Kashrus of any product or ser­ Inadvertently, the original kesuva selected for this purpose had a vice advertised in its pages. complete passage from Scripture written in the border, with G-d's Name (Elokim) written in full. As a result this issue (Sept. '80) must be handled with the respect due all sacred writings. OCT., 1980, VOL. XV, NO. 1 TISHREI 57 41 translation and adaptation by Succos: Yaakov Feitrnan from Pachad Yitzchok The Triumphant by Rabbi Yitzchok Hutner, M"~''iW rendition - Song of leshu .a drawing Tully Filmusi J Rabbi Feitman is princi'P~ o 1V t OsePh lr;:_sf~tek'", Island, New York, and a frequent contributoJ' to the~'e P,ages. '\" J The Jewish Observer I October, 1980 3 The Two-fold Yorn Tov Succos is unique among the yamim tovim, simultaneously closing the series of three pilgrimage festivals (the Shalash Regalim) and the Yamim Noraim-the Days of Awe. The dual character of the yam tov becomes illuminated by a parable from the Midrash: Two people who had appeared before a judge leave the court, and we do not know which one was victorious. As soon as we see one flaunting his weapons, we know that it was he who was triumphant. In the same way, Israel and the Nations come before the L-rd in dispute on Rosh Hashana and we do not know which is victorious. When Israel emerges from before G-d with lulav and esrog in hand, all are a convinced that Israel has triumphed. (MIDRASH RABBA VAYIKRA, 30:3). havdala This demonstrates that, while Pesach and Shavuos belong only to the process Shalash Regalim, and Rosh Hashana . and Yorn Kippur belong only to the Yamim Noraim, Succos maintains a special status in both realms. In fact, the Midrash's choice of metaphor highlights Succos's place in regard to the Yamim Noraim: ... Israel and the Nations come before the L-rd in dispute on Rosh Hashana and we do not know which is victorious. On the Yamim Noraim, a havdala process begins, disassociating and isolating Israel from the Nations, pitting one against the other. On Succos, this process reaches its zenith and is completed. Why is Succos designated as the yam tov of triumph over the nations and the attainment of the ultimate havdala? First we must examine the concept of simcha (joy) so deeply associated with the yam tov of Succos-especially the simcha experienced with teshuva, a complete repentance from sin, which is accepted during any season, but is especially timely during the Yamim Noraim. The Song of Teshuva The relationship between simcha and teshuva was especially apparent at the Simchas Bais HaSho'eivah-"the rejoicing at the water-drawing" in the Bais Hamikdosh, the joy that eclipsed all other experiences of human hap­ piness. On this occasion, the baalei teshuva-those who had repented for their sins-sang: Happy is our old age which the has atoned for our youth. song (5UCCAH 53a) of Succos This shira for baalei teshuva is indeed extraordinary. For what is shira but the ecstasy of the soul overflowing, exploding from the joy of fullest involvement in performing the will of the Al-mighty, finally finding expres­ sion in the winged words and phrases of song! And this simcha of Ba is Hasho'eivah is the one occasion that reserves a place for the song of the baal teshuva. This, too, informs us of the special nature of Chag HaSuccos. First, however, a closer examination of teshuva itself is required. This article is a free rendition of a discourse by RABBI Y1TZCHOK HuNTER, N"~'~W' rosh yeshiva of Mesivta Chaim Berlin Cur A rye, in Brooklyn; and Yeshiva Pachad Yitzchok in Jerusalem. The original was published in the Rosh Yeshiva's Pachad Yitzchok on Yorn HaKippurim, Maamar 8. Some material added from Maamar 7 to clarify and add perspective to this essay. 4 The Jewish Observer I October, 1980 Central to the prayers of the Days of Repentance is "The Thirteen Attributes of Mercy"* which G-d instructed Moshe to recite as a medium for gaining forgiveness for Kial Yisrael-first for worshipping the Golden Calf, and then as needed thereafter (Shemos 34:6-7). Our sages teach: "A covenant was made with (whoever recites) the Thirteen Attributes (that he) will not be turned away empty-handed" (Rosh Hashana 17b). This profound prayer, of paramount importance to everything related to repentance, opens with the Divine Name of Hashem Havaya **'appearing twice in succession. Our Chazal (Sages) explain that first the Name applies "before man sins; the second time, the Name refers to after man has sinned twice and repents" (Rosh Hashana 17b). I There is significance in the second "Havaya" as the source of Divine ineffable powers following teshuva. For among all Thirteen Attributes, only Name "Havaya" cannot be translated nor can it be transposed into human terms. That is, all of the other midas (attributes)-"merciful, gracious, long­ suffering, forgiving ..." can be transposed to other aspects of creation, and can be found or developed on the human level. We can understand them, extrapolate them into our own lives and situations, and conceivably emulate them. Only the Divine Name "Havaya" applies exclusively to the Divine and cannot be translated or transmuted; only this Name can be the fountainhead for a life of repentance ... instructing us in a most important lesson regard­ ing teshuva. The New World of Teshuva The power of teshuva is not merely one of the forces that exist in the world; it is an entirely new world in and of itself. The most basic meaning of the Divine Name "Havaya" denotes creation and constant rejuvenation of the entire universe, from absolute nothingness to existence, containing as it does the letters of the word "existence." Since the Divine Name signifying a creation applies to the attribute of teshuva, it would be apparent that new teshuva itself involves a totally new creation. world twice Let us, then, re-examine our world: The cosmos that exists "before the sin" gains its power and vitality from the first Name "Havaya." After sin and repentance, an entirely new world is created, nourished and sustained by the creative force of the second name "Havaya." The fact that teshuva alters the entire universe carries with it far-reaching consequences on all levels of existence. Most strikingly -because it is inherent in the literal meaning of the Torah's words-is the way this phenomenon relates to tefilla i (prayer). I Praying in the World of Teshuva The Torah calls for man to pray in the passage: "And you shall serve the L-rd your G:d "-"service (avodah)" refers to prayer, as addressed to all of *For more detailed elucidation on the "Thirteen Attributes," see Pachad Yitz­ chak: Rosh Hashana 6:2, 16 and 33 and ibid., on Yam Kippur, 1, 5, 6:2-7, 26, 29:10 and 34:5. **Acronym for the ineffafyle Name, spelled "Yud-Hay-Vav and Hay," but not l to be pronounced. j The Jewish Observer I October, 1980 5 ~ I ' • man's needs and aspirations, physical or spiritual (see Taanis 2a and Ram­ bam Hilchos Tefillin 1:1). Yet, a new set of directives were given to Moshe Rabbeinu in regard to prayer related to repentance: And the L-rd passed before him and proclaimed (the Thirteen Attri­ butes) ... (Shemos 34:6). Rabbi Yochanan said, "Were it not written thus, it the would be impossible for us to say such a thing. This teaches us that the Holy ineffectual One, blessed be He, wrapped himself in a tallis [kaveyochol-as if it were prayer of possible to say such!] like the shaliach tzibbur (the leader of the prayers), old and showed Moshe the order of prayer" (Rosh Hashana 17b). Why did God not teach Moshe this order of prayer before, when the concept of prayer was first introduced? Why was it necessary to do so only at this point? The new world of teshuva is such that all things are rejuvenat­ ed and take on new aspects and character. The prayer of the old world of the first "Havaya" is inappropriate and, indeed, ineffectual in the world of the second.