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October 24, 2003/Tishri 28 5764, Vol. 56, No. 5
Torah study leads to return to Eden
Torah study
RABBI SHLOMO RISKIN
Bereshit/Genesis 1:1-6:8
There is a seamless bond linking the fall festivals to the story of the creation of the world and our exile from the Garden of Eden. Indeed, the major message of the sacred, joyous days of the seventh month is the Jewish mission to recreate the world of alienation and return it to its former initial glory of Eden.
The zenith of this holiday season is Sukkot - Shemini Atzeret, when we celebrate the entry of the newly freed, wandering Israelites into their homeland of Israel. We declare our fealty to the God of the universe who shall soon rain down on us his life-giving and redemption - bringing waters of rebirth and compassion.
Indeed, the rain from heaven for which we praise the Almighty on Shemini Atzeret is a most dramatic symbol of divine grace and compassion. These life-giving waters enable vegetation to flourish, and all of humanity to be reborn once all of the nations of the world accept the divine demand that we not murder and the divine design that we transform our swords into plough-shares and watch the lamb lie down with the lion.
But the symbolism goes yet deeper.
Sukkot, which signals our national redemption in its celebration of the fruits of the land of Israel, also symbolizes the rebirth of the world in its emphasis on water. Many temple sacrifices were accompanied by wine libations; only on Sukkot are there separate water libations.
The Bible opens with the story of creation - which primordially came from water. And in its description of the Garden of Eden, the Torah tells us that "a river came out from Eden to water the garden, and from there it split into four tributaries. ... The name of the second river is the Gihon (from a root that means to skip - it skips out from between the rocks - or to make a rushing sound) which surrounds the land of Ethiopia. (Genesis 2:10-13) If the dream of recreating the world means to return to an uncorrupted era of Eden harmony, before the eating of the forbidden fruit, then the offering of a water libation from the Siloah - Gihon would certainly express this vision.
The Mishnah continues to describe the Sukkot festivity of the Simchat Bet Hashoeva, when the drawing forth of the water libation is linked to "the well-springs of salvation," and "the pious men of good deeds would dance and juggle torches of fire"(Sukkah 5, 1 and 4). The two elements of water and fire are reminiscent of the very first creation, Shamayim, the heavens - shamayim consisting of esh (fire) and mayim (water). The waters of salvation are obviously the waters of recreation and perfecting the world.
One more element must be added to our picture. Torah is compared to life-giving rain waters and is biblically referred to as "a fiery law," esh dat. (Deuteronomy 33:3) The prophet Amos compares Torah to water (in the time of recreation, there will be a thirst not for water but for the word of God - Amos 8:11), and the Torah must be publicly read at least every three days because humanity cannot exist without water for three days. The Midrash describes the Torah as "black fire atop white fire." (Sifrei, on Deuteronomy 33:3)
Our return to Eden can only be effectuated through the study, practice and dissemination of Torah. The recreation of the world by water and fire can only take place by means of our Torah, compared to water and symbolized by fire. Is it any wonder that Shemini Atzeret, the highest point of redemption, is celebrated by Simchat Torah, our joyous dancing around the Torah Scrolls? May we merit the time when "the Knowledge of God will fill the world as the water covers the seas." (Isaiah 11)
Rabbi Shlomo Riskin is the spiritual leader of Efrat, Israel.
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