תקופת השנה - Bereishit and Sukkot Neilat HaChag - ויפח באפיו נשמת חיים is that which enables the נעשה to be from the ארץ as per Ramban, so that as Poetry, the רוח ממללא becomes more separate and clear cut, it gets closer and closer to the clarity of Dovid’s חמשה דברים and true בר"כי נפשי as ultimate ברכה that shares nothing of פסולת. The פסולת גורן ויקב becomes more and more the תשמיש of Yisrael as it becomes more separated from the אוכל (and this is the Midrash about the קש claiming it is the עיקר) such that the iterations of Creation in שנ"ה make the נעשה of the ארץ more and more amazingly perfect but only because there has been the Presence throughout of נשמת חיים which is Poetry becomes more and more powerful though more and more separated, and makes יצר more and more palatable as it seeks itself and not its intellectual and physical control, all of which is the פסולת of קושיא וקל וחומר והכאת האבן וכפייה so that the קנאה itself is absorbed by the pure Existence which in the end is seen as having driven the קנאה to abolish itself by making everything available to all—except for the Soul of Poetry itself. The פסולת is the צל which is itself the maker of the place and the more integrated the two become the greater is the ריח ניחוח.
The contradiction of the concluding uniqueness of Yisrael with the profound Universalism of the opening, where instead of going from the universal 70 to the פר יחיד towards Yisrael, we instead begin from Yisrael, from מי כמוך עם נושע בה' back to the universal, from the defeat of יצר הרע and כסוכה הזאת מימות יהושע . It is all very nice to see it merely as restarting, but that ignores the essence of iterations and תקופות השנה, it ignores כשנים הללו מסודרות מששת ימי בראשית, it ignores the incorporation of the past and of the פסולת גורן ויקב to build towards a new future, it ignores the care of שמחת בית השואבה to demand achievement and excellence and the decay into the cheapening of שמחת תורה and its crassness and homogeneity; and it ignores the obvious growing challenge of מינות which is remarkably the destruction of the unique not by reducing to mediocrity, which was once the approach of choice, but by the dangers of קורח and the separating greatness of spirit and humanity from the actualization which becomes generically perfect, not mediocre. This is the greatest challenge of the universal human to ישראל and to all the hopes of בריאה, and gives the lie to אדם אין לעבוד את האדמה in a universe where self-organization reigns supreme with no ישמח השם במעשיו for there is no one with whom to share the שמחה, a שמחה originally shared with ח"ן and חנוך!
The only way around this is to recognize that מלכות and תורה together are ultimately meant to be the only way to the individual, the true opposite of מינות which breaks the ultimate חיבור. This is why we begin immediately with the path to Chanukah through ששון ושמחה שני מינים and need to worry about the beginnings of disaster in the תרגום השבעים and the exposure. This is the ultimate loss of צניעות wherein lies the delicacy and preciousness of the individual and his achievement. This means that we must proceed through the לפתח חטאת רובץ and the horror of קנאה to the שבעתיים יוקם קין and the אי לאו האי יומא דקא גרים הרבה יוסף איכא בשוקא (and why is that so terrible?).
The horror of a מינות that gives all things to all people without demanding a heart or a soul, is the destruction of the poetry, of the song, of the שמחה, of the רינה ותפילה, of the שיח השדה, of the לשמה, of the כל הנשמה, of the צרור החיים, and goes far far beyond the אגרופה של חניפה into a relentless and grinding reduction of the value within by removing the connection between the פנים and the manifestation, directly undoing the ישמח השם במעשיו. This was, after all, the only reason that was feared so deeply by the Lover that there could be no chance of אמרתי אפאיהם, and yet it has come almost to pass, so that by any standard other than the happenchance (to Minnim) of אמונה there is no value to ישראל. The צילא דמהימנותא is at last possible only within the transition of Sukka, and thus it must provide a connection and solution.
The אסיפה of the year brings together the flow of all the year’s issues and insights, and with זקנה, interrelates them to life’s totality, and with the לויתן and the interrelationship of the two Yud’s which are themselves in relationship the לויתן itself (see the בן יהוידע) relates them to all of Creation and its life forms, those we know and those we do not culminating in the ברכה that is unique for sharing totality. This can only be a restoration of מתאוה לתפילתן של צדיקים, a release from כעס אויב אגור, a restoration of the very soul of Creation along with the ישמח השם במעשיו which came hand-in-hand with the יצר, in the same posuk as the sin of the ארץ, the very יצר רע מנעוריו that allows for the וירח את ריח הניחוח and the שוכן בתוך טומאותם and the וחנותי את אשר אחון which draws back to חנוך and the מלאך המות וקורח וריח הניחוח ורשעים בתפילה כחלבונה בקטורת and the avoidance of the הספד למשיח בן יוסף ויצר הרע and perhaps adds a new dimension to יונה as the משיח בן יוסף.
The key seems to lie in the nature of a new ברכה which, for the first time in history, is not selective but focused entirely on unique identity which avoids all קנאה and leads only to the deep desire for relationship to the world. This stands out in a world of קנאה as true בעלי אסופות and אסיפה, and opens the door to connection to soul for those who have lost it. But why must it come at the cost of the implementation for which Yisrael is not as good, even in the words of Rambam to the גר, that which he must understand? No engagement in the competition for עולם הזה is possible without damage until that soul has been reconstituted as the original אדם. That means that the ability to engage in ברכה, that apex of human activity restoring energy to creation, is achieved with a hidden presence of אמונה-זרעים-חלומות and the soul of the earth’s energy in תפילה וקריאת שמע just as it was in מעשה בראשית. Reconstitution of the original Sukka is the only hope for Creation, for in that space only ברכי נפ"שי matters, חמשה דברים and the בחכמ"ה יסד ארץ. This is Dovid’s הסתכל ביום המיתה ואמר שירה and this becomes the יום המות מיום הולדו בקהלת, the ultimate אסיפה. This relates the day of death in the words to the מין to the וינחם השם which means that this is the only way to find comfort and to actually implement מעשה בראשית making every Sukka a part of the original Sukka, every ברכה part of the ויברך אותם אלוקים. This integrates all the נח-חן issues into the story of ברכות and Sukka as well, together with ראש חודש and ברכ"ת החודש and the קבלת פני שכינה that is so important throughout this love.
פסולת גורן ויקב includes the vast potential that we see unused; What we see as פסולת is here the essence of our place in the world, the פנת יקרת, the רצוף אהבה that allows us to be us. But the אסיפה to take place within this context is remarkable, for we are used to the confusion of our achievements, that which we wish “to take with us,” as the very elements of our space itself, where in reality לא המקום מכבד את האדם אלא האדם מכבד את מקומו. Precisely as we discover the things we desire to “take with us”, the שמחה vs the simple פסולת of the מצוה, we need to more deeply discover the value of the things we will not take with us which made everything possible, our identities, our consciousness, and ultimately our עולם הבא.

Ver todos los episodios