The Ins and Outs of the Clouds of Glory

It is taught: “I made the people of Israel reside in sukkot when I brought them out of the land of Egypt ..." [Leviticus 23:43]; (sukkot) were Clouds of Glory, says Rabbi Eliezer. Rabbi Akiva says: “They made themselves actual sukkot (huts).”     Babylonian Talmud, Sukka 11b

According to Rabbi Eliezer’s opinion, it is easy to understand the reason the Torah mandates sitting in sukkot. However, based upon Rabbi Akiva’s opinion, there is no apparent reason for the mitzva; after all, the Israelites were forced to provide themselves with some form of protection from the difficult conditions of the wilderness. Why then does the Torah consider this something worthy of annual commemoration?

Rabbi Simḥa B.Z.A. Rabinowitz, in his work Piskei Teshuvot, suggests that in fact there were two groups among the Israelites: those who observed mitzvot were protected by the Clouds of Glory, while the sinners were cast out of the Clouds of Glory [Rashi, Deuteronomy 25:18, based upon Midrash Lekaḥ Tov], and hence forced to make actual sukkot for themselves.

Based upon this suggestion, it is possible that Rabbi Akiva does not disagree with Rabbi Eliezer, rather, he adds that sitting in sukkot requires one to remember that the sinners of Israel, despite their sins, remain part of the Nation of Israel. (This is similar to our Sages’ comment about ḥelbana, the foul-smelling ingredient of the incense, which, when mixed the other ingredients gave the incense its outstanding aroma: “Any [public] fast which does not include the sinners of Israel is not a [valid] fast.” [Babylonian Talmud, Keritot 6b])           

We may add that this approach connects the two mitzvot of the “Festival of Ingathering.” [Exodus 34:22] One of the accepted explanations of the symbolic meaning of taking the four species is that they symbolize the entire spectrum of the Nation of Israel:

Of the four species used for the lulav two are fruit-bearing and two are not; those which bear fruits must be joined to those which bear no fruits and those which bear no fruits must be joined to those which bear fruits. And a man does not fulfill his obligation unless they are all bound in one band. And so it is with Israel's conciliation with God, (it is achieved) only when they are all in one band. Babylonian Talmud, Menaḥot 27a

Thus, each of the mitzvot of the holiday of Sukkot    teaches the great lesson of the ultimate importance of the unity of Israel.

Perhaps it is not surprising that it is specifically Rabbi Akiva, who sees sitting in the sukka as hinting of Israel’s unity, who taught:

“Love your neighbor as yourself” [Leviticus 19:18] – this is the great rule of Torah.    Midrash Sifra, Kedoshim 2:4

           

Covering the Sea

For these reasons, all Israel, their prophets and their Sages, have yearned for the Messianic age so they can rest from the (oppression of) the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the World to Come, for in that era, knowledge, wisdom, and truth will become abundant as the verse states, “The earth will be full of the knowledge of God.” [Isaiah 11:9]

                            Maimonides, Laws of Repentance 9:2

            In discussing the World to Come, in the penultimate chapter of his Laws of Repentance, Maimonides quotes a verse from Isaiah’s vision of the Messianic era, which reads in full:

They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of God, as the waters cover the sea.

            Isaiah’s formulation seems inaccurate: water does not “cover” the sea, rather defines it.

            It is likely that this point is exactly what the prophet wishes to convey: just as water is the defining characteristic of the sea, so too the defining characteristic of the Messianic era will be a direct and personal knowledge of God.

Actualizing the Time of Freedom

In the liturgy, Pesaḥ is referred to as “the time of our freedom” (zman ḥeiruteinu).

            We may note that in fact, Pesaḥ was the time of our freedom only potentially. Israel achieved its freedom only fifty days after leaving Egypt, when we stood at the foot of Mount Sinai and accepted Torah, as our Sages taught: “none is free, save he who deals (osek) with Torah.” [Eliyahu Zuta, 17] Had Israel not accepted Torah, the exodus from Egypt would have been a meaningless and purposeless act.

            Based upon this, we can stress that it was the actions of the Israelites who left Egypt which actualized Pesaḥ as the time of our freedom.

            We can also note that freedom is a privilege, and we realized that privilege only when we accepted the obligations of Torah and mitzvot. The Torah’s approach is consistently that privilege stems from accepting responsibility.

The Song of the Sea: Archetype of Israel's Songs

Then Moses and the Israelites sang (yashir) this song to the Lord, saying (leimor): “I will sing to the Lord, for He is highly exalted; He has thrown the horse and its rider into the sea.”                          Exodus 15:1

            Ba’al haTurim cleverly notes that the word “yashir” can be divided into “yod (the letter whose numeric equivalent is 10) shir” (meaning ten songs) and sees this fact as a hint at the ten songs which appear in the Bible: the song of the Sea; of the well [Numbers 21:17-20]; Ha’azinu [Deuteronomy 32:1-43]; Joshua at the Ayalon Valley [Joshua 10:12 (though it should be noted that the verses do not specifically refer to a “song”, but “Joshua spoke to the Lord…”)]; Deborah [Judges 5]; Ḥanna [I Samuel 2:10 (where the language of the verse is “Ḥanna prayed …”)];David [Psalms 18]; the Dedication of the House [Psalms 30]; King Hezekiah [Isaiah 38:10-20 (in these verses as well, the word “song” is missing)]: the Song of the Days to Come [Isaiah 42:10]

            (It is to be noted that Ba’al haTurim’s list differs slightly from that in Mechilta d’Rebbi Shimon bar Yoḥai. [Parashat Beshalaḥ 1]

            Numerous commentators wonder about the apparent redundancy of the word “leimor,” “which is (apparently) not understandable, since the song is not addressed to others,” as Alshikh phrases the question. Or haḤayyim explains that the use of the word “leimor” conveys that the song is to be sung by all Israelites in complete unison, “as a single person.” That is, the Song of the Sea expresses the untiy of the people of Israel, out of which the song springs. This elucidation also explains the use of the singular “I will sing” as opposed to the plural “We will sing.”

            According to Ba’al haTurim’s list, the Song of the Sea is the first song sung by Israel, and it can be seen as the archetype for all the nation’s songs, leading to the tenth and final song, the Song of the days to Come. As such, the secret of the ultimate song lies in the first song: it is the unity of Israel which will bring the final redemption, at which we will be privileged to sing a new song to God. [Isaiah 42:10]

Shabbat and the Land: Encompassing the Jew

And Jacob came in peace (shalem) to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.                                                 Genesis 33:18

(Jacob) entered on Erev Shabbat, in twilight, while there was still daylight.              Breishit Rabba 79:6

            Rashbam explains that “Shalem” is actually a place name (on the borders of the Land of Israel). Rabbeinu Beḥayye agrees with Rashbam on the level of p’shat (the simple meaning), but adds that our Sages understood the word to mean “complete,” rather than as a place name.

            Tzror haMor expands the Sages’ approach and specifies that Jacob achieved completion by virtue of having returned to the Holy Land:

The verse hints that so long as Jacob was outside the Land, he was incomplete, since he was in an impure land and the Shechina is not manifest outside the Land. Thus, the verse says “And Jacob arrived complete (in) the city of Shechem,” since it is within the Land of Canaan.

            Netivot Shalom (Ḥassidic Master Rabbi Shalom Noaḥ of Slonim [1911 – 2000]) elucidates the Midrashic comment that Jacob entered the Land as Shabbat was about to commence in the context of Jacob achieving his personal completion:

Jacob entered the Land literally as Shabbat was about to commence, and thus Shabbat and the Land were united. When Jacob entered the Land at twilight of Erev Shabbat, the choice soul (Jacob himself), the choice time (Shabbat) and the choice Land were united. Thus, Jacob achieved the completion which is (reflected in) God’s desire to have a dwelling place in the lower world. This is the intention of the verse “Jacob arrived complete:” he achieved the level of completion which is the Divine will, specifically within the Land.

            In entering the Holy Land as the holy day approached, Jacob, “the choicest of the Forefathers,” [Midrash Sechel Tov, Genesis 33:17] was able to combine the sanctity of man, of time and of space, and thereby achieve his personal completion.

            The Master continues and explains the conceptual connection between Shabbat and the Land:

All other mitzvot are limited, for a person is connected to them only while actively engaged in their fulfillment. However, the sanctity of Shabbat and of Eretz Yisrael encompass the Jew’s entire reality. The internal light of Shabbat engulfs his entire being; once Shabbat enters, the Jew completely enters her, not only his Torah study, prayers and good deeds are infused with the sanctity of Shabbat, but even his eating, sleeping and all his pleasurable activities are within the shade of the wings of Shabbat. Similarly, Eretz Yisrael encompasses his entire being. The sanctity of the Land hovers over the Jew who is within the Land of Israel, and he is totally immersed in the atmosphere of sanctity. (Emphasis mine) This is the matter of completion contained within these two mitzvot, Shabbat and the Land of Israel: the Jew’s connection to them is not limited, but encompasses his entire essence and being, without limitation.

Preventing the "Angry Heart"

You will find no peace among those nations, and there will be no resting place for the sole of your foot. There the Lord will give you an angry heart (lev ragaz), failing eyes, and a despondent spirit.                                                                       Deuteronomy 28:65

“There the Lord will give you an angry heart” – this refers to Babylonia.  Babylonian Talmud, Nedarim 22a

            Based upon the Talmudic statement, Panim Yafot writes [in his comments on Genesis 37:13]:

“There the Lord will give you an angry heart,” but not in the Land of Israel, for the Land’s sanctity prevents anger.

            Further, Panim Yafot comments [Leviticus 26:6] that our Sages taught that one who expresses anger drives away the Shechina.

            Combining the two comments of Panim Yafot, we may suggest that being within the Land of the Shechina prevents driving away the Shechina, and thus prevents anger.

            Indeed, in his comments on Numbers 35:28, Panim Yafot explains that the factor which prevents experiencing the angry heart within the Land is the proximity to the Shechina:

The closer one is to God’s Temple, where true unity is found, the more the angry heart is reduced; thus the verse refers to Jerusalem as “a city united” [Psalms 122:3], for there all Israel are united.

Mankind's Second Sin

The man replied, "The woman you gave to be with me - she gave me fruit from the tree, and I ate."                                                               Genesis 3:12

Adam the First was sent out of the Garden of Eden because he was ungrateful, as the verse states: “The man replied, ‘The woman you gave to be with me…’”

                        Mishnat Rebbi Eliezer 7, p. 135

         The second sin of Adam, and of mankind, was failure to express gratitude. Rather than appreciating Eve, who was his helpmate [Genesis 2:18], Adam placed the blame for his first sin on her. The severity of this sin is magnified in light of our Sages’ understanding that the first two sins occurred after Eve had given birth to Cain and Abel. Certainly, after Eve had born his sons, Adam had a deep obligation of gratitude towards his wife.

       The second sin is more severe than the first, since in the first, Adam sinned “only” against the Creator, between man and God, while in the second, he sinned against his fellow-man, and any sin between man and fellow-man is by definition also a sin between man and God, since He is the source of mitzvot between man and fellow-man.

      Rabbi Shlomo Wolbe writes that the obligation of expressing gratitude applies simultaneously between man and God, between man and fellow-man and between man and himself. Based upon this insight, when Adam responded to God’s question “Did you eat from the tree, which I commanded you not to eat?" by saying “The woman you gave me to be with, etc.” thereby failing to express his gratitude, he sinned against God, against his wife and against himself.

            Mishnat Rebbi Eliezer teaches that the primal couple was removed from the Garden of Eden not because of their first sin, but because of Adam’s second sin: failure to express gratitude. This approach is understandable based upon Rabbi Wolbe’s deep and enlightening insight.

These words are dedicated to my wife’s memory. During the years I was privileged to share with Gloria, I tried to fulfill my obligation of expressing gratitude to her, and after her death, I continue to be grateful to the Divine matchmaker and to Gloria for having given me so much. In expressing my appreciation and gratitude to Gloria, I sincerely hope that I am fulfilling my obligation to her, to God and to myself.