1

Tonight is the seventh[61] and final day of Simchas Beis HaShoevah. According to the principle, "Always ascend higher in holy matters," it follows that our celebrations and rejoicing must reach a complete and perfect state on the present night.[62] This concept is alluded to in the name of the day, Hoshanah Rabbah, which means "great salvation."

Similarly, today represents the complete fulfillment of the visits of the Ushpizan. Tonight, the primary Ushpizan, King Dovid and the Rebbe Rashab, share a common factor, the concept of peace. Dovid is referred to as "Dovid Malkah Moshiach," thus, establishing his connection to the Messianic age which represents the ultimate of peace. Even though King Dovid fought many wars throughout own life, ultimately, he was able to reach a state of peace. Furthermore, his efforts enabled the reign of Shlomo, his son, to be characterized by peace as it is stated, "There was peace and tranquility in his times." Thus, we see a connection to the Rebbe Rashab whose name -- which reflects the nature of his character -- was Shalom -- "peace."

The Rebbe Rashab's second name, Dovber, combines both the Hebrew and Yiddish terms that mean "bear." A bear is connected with exile as our Sages state, "The Persians eat like bears, drink like bears, and are overladen with meat like bears." The ultimate intent of the exile is not that it be negated, but rather that the darkness itself be transformed into light. Thus, we see a stress on eating meat in the Messianic age when we will celebrate with eating the meat of the Leviathan and the wild ox.

The concept of transforming the exile into redemption is also related to the Rebbe Rashab's second name DovBer which is composed from the fusion of the Hebrew and Yiddish terms for "bear".[63] In Chassidic thought, it is explained that the translation of a term into a secular language reflects drawing the concept down into lower levels, planes on which there is room for the gentiles' existence. Thus, the extension of the influence of Shalom to the level of Dov (the Hebrew for "bear") and Ber (the Yiddish) reflects the transformation of the exile into redemption.

This concept also relates to Rashi's statements at the beginning of his commentary on the Torah where he explains why rather than begin with the mitzvos, the Torah starts with the narrative of creation. This order was chosen lest the gentiles protest that the Jews stole Eretz Yisrael from them. On the basis of the Torah's narrative of creation, the Jews could reply that, "the land is G-d's. He chose to give it to you and then, He chose to take it from you and give it to us." This explanation does not negate the gentile's claim that G-d gave the land to them. It explains, however, that just as He gave it to them, He can -- in a process of transforming darkness into light -- take it from them and give it to us.

In this context, we can understand why it is through the study of the Zohar, P'nimiyus HaTorah that "Israel will be redeemed from exile with mercy." The study of P'nimiyus HaTorah awakens the service of Teshuvah that is involved with the transformation of darkness into light.[64]

The concept of peace is also connected to the celebrations of the holiday of Sukkos. We find that our Sages relaxed certain restrictions in regard to the laws of ritual purity to allow for peace and unity among the Jewish people during the festivals. Similarly, there is a connection to bears which are "overladen with meat," for eating meat at the festive meals[65] is one of the means which the Shulchan Aruch recommends to express the joy of the holiday. (Our Sages explain that the intent of the Torah's commandment to rejoice on the festivals was that the people should eat sacrificial meat. Even at present when the Beis Mikdash is destroyed, there is, nevertheless, a certain dimension of joy associated with eating meat. Hence, it is appropriate to do so in celebration of the festivals.)[66]

May the celebrations of Simchas Beis HaShoevah on the present night reveal how it is a night of Hoshanah Rabbah, "great salvation." Though there are other services connected with the present night, reciting the Book of Devarim and after midnight, the recitation of the entire Book of Psalms,[67] these activities should not minimize the joy of Simchas Beis HaShoevah. This will lead to the ultimate of "salvations," the Messianic redemption. May it be now, immediately.

   

Notes:

61. (Back to text) At present, in the time of exile, Simchas Beis HaShoevah is celebrated for seven days. During the time of the Second Beis HaMikdash, the celebrations were held on only six (or five) nights. Since the celebrations included the playing of the flute and other musical instruments, they were not held on the first day of Sukkos or on Shabbos. It appears that this restriction -- as many others -- was instituted in the era of the second Beis HaMikdash. Thus, the celebrations of the present era parallel that of the era of the first Beis HaMikdash.

62. (Back to text) In addition, as the Mitteler Rebbe explains in his discourses on the verse, "He redeemed my soul in peace...," the ultimate state of peace will come in the Messianic age which is associated with Dovid, the progenitor of Moshiach.

63. (Back to text) This concept is further emphasized by the fact that the name DovBer is often spelled ÿÆüàâ, using a single Beis.

64. (Back to text) Significantly, a major portion of the Zohar is written in Aramaic, a secular tongue.

65. (Back to text) This also includes the meals of Chol HaMoed.

66. (Back to text) Eating meat also relates to the service of transforming darkness into light. Meat has the connotation of deep involvement in material affairs -- like the Persians who were "overladen with meat" mentioned above. Using it as an expression of festive joy reveals the unique potential of the Jews to transform every element of existence into holiness.

67. (Back to text) When we conclude each of the five books of Psalms we recite a prayer requesting that our recitation of these Psalms be considered "as if they were recited by Dovid, King of Israel." Here, we see the potential possessed by each Jew. His Psalms can be just as powerful as those of "Dovid, King of Israel."