THE PATH BACK

The widespread custom on the Shabbat before Yom Kippur the Rabbi or more accurately the Rabbi who is the leading Torah personality of the city address the community at large.(Mateh Ephraim 602:41). The content of this oration is evidently a matter of debate .
Rabbi Schneur Zalman of Ladi ZT’L ZY’A in Schulchan Aruch 429:2 comments that the content of pre-Yom Kippur Shabbat speech originally an outline of the laws of Succoth and the four species. [Often the Sabbath before Yom Kippur is also the Sabbath that precedes the Succoth holiday] However, Rabbi Schneur Zalman further notes that because of the availability of books it is no longer an imperative that the Rabbi’s discourse be Succoth in a nutshell. The Mateh Ephraim comments that the Rabbi would demonstrate his ability to plumb the depths of Jewish Law. However, the Rabbi’s intention is not to show off but to inspire. The Rabbi’s presentation should be crafted to pique the interest of scholars to extend the frontiers of scholarship just that much further. The lecture should motivate the less learned to increase their Torah study. Above all the Rabbi ‘s message should inspire all present to return and reintensify one’s relationship with G-D to where it was before submitting to sin (see Tanya III, Igereth HaTeshuvah chapters 4,5).

Some call this particular Shabbat is called Sabbath Suva, the Sabbath Of Return, The Sabbath when one returns and reestablishes one’s relationship with G-D. The Stroznitzer Rebbe ZT’L ZY’A shortly after WWII commented on Devorim 30:19 that the choice of life be not just for oneself but calculated to inspire one’s children after him or her. That the quality of commitment not be the product of inertia or nostalgia but an acceptance of Judaism so dynamic that it is infectious drawing one’s children and circle to come close in serving G-D.

Often Sabbath Suvah, the Sabbath of Return is the same Sabbath when Ha’azinu is read. Devarim 32:7 says ”Remember the days gone by, contemplate the years of each generation, inquire of one’s father and he will recite [the history] you,[ask] the Elders, generation’s scholars and they will tell you. ” The Vilan Gaon ZT’L ZY’A points out there are three approaches listed in the text, to remember, to observe on one’s own, to analyze in detail and at depth and to hear from one’s predecessors. Through seeing , hearing and contemplation when turned toward seeking out G-D’s providential involvement in humanity journey in general and Jewry’s history specifically the sparks of one’s faith is kindled in to a brilliant illuminating flame. Alternatively,The Vilna Gaon suggests, the three modes of inquiry listed in the text are connected to three aspect of Torah, the Written Torah, the Oral Torah and the Mystical aspects of Torah. The written Torah, is connected to the observable events such as those recounted in scripture. The Oral Torah, is connected with what is transmitted by fathers to their children and teachers to their students The mystical aspects of the Torah is connected to contemplation of all one knows to see what underlying themes unite it all.

The Gaon’s observation is intriguing, there is a connection between how one relates to history and Torah. The common thread between history and Torah is their common source, G-D. How does one relate to reality, seeking out G-D, seeking out how G-D is deeply invested in His creation and how the Torah illuminates, harmonizes and facilitates the realization of human potential.

As Yom Kippur approaches maybe the words of Ha’azinu calls to each person to seek out G-D everywhere and in all things. The engagement in the quest for finding G-D is not just an abstract exercise in spiritualizing otherwise secular disciplines but a means for transforming the teaching of scripture and the sages from an inheritance from the ancients to the Eternal word and insights of G-D Himself.

How better to approach the Yom Kippur?

Blessing for being sealed for a year of abundant blessings.