The Gemarah has an expression Nedarim (8a) and other places מושבע ועומד מהר סיני. The Gemarah uses this idea to explain that one can not take a shavua to keep a mitzvah for one is already commanded to do it. The Sfas Emes (Mattos 5634) relates from his grandfather, the Chidushay HaRim, the word שבועה, oath, is related to the word שבעה, seven, for a shavua gives one the ability to tap into all 7 middot of a person, פי' ענין השבועה שע"י שרוצה האדם לקבל עליו דבר זה בכל לבו והוא שבועה התאספות כל השבעה מדות שבאדם. (This is an idea mentioned earlier this year regarding the shavua every soul takes.) When the Torah was given everyone was able to see and recognize clearly that there entire being, their existence was dependent on Hashem, איתא נשבע ועומד מהר סיני והפי' ג"כ כנ"ל שבהר סיני נתברר ג"כ אצל כל איש ישראל שאין לו חיות רק מהשי"ת כמ"ש אנכי ה' אלקיך. Therefore, the souls of Klal Yisrael expired and they had to be brought back to life for the recognition of the total dependency on Hashem made them physically not able to exist (Sfas Emes Shavout 5631.)
That is why the Torah was given on Shabbas as well for Shabbos also has this ability for a person to be able to be in tune with their inner existence. Hence, both regarding Shabbos and Torah it says משיבת נפש. Regarding Torah תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ and in the context of Shabbos, וביום השביעי שבת וינפש for it is on Shavuot and to a smaller degree on Shabbos that one attains a fresh look at the depths of the soul (see Sfas Emes Naso 5654.)
The Sfas Emes (Shavuot 5642) says that the name of the holiday, Shavout isn't just a reference to the weeks of sefirah but also is related to the word שבועה, an oath, for it is the complete unification with the soul that was experienced through the מושבע ועומד מהר סיני that leaves its imprint to this day. It is this experience that allows one to be holiday of Shavuot that gives one the ability to learn Torah for it is the recognition of the connection that one has to Hashem that gives access to His Torah.
The possuk says והניף את העמר and Chazal refer to the day of the omer as yom hanef (Mishna Sukkah 3:12.) Why is the day of bringing the omer called יום הנף? The process of sefirah is to shake us up, invigorate us to be ready to tap into the capabilities that lay within ourselves. The Sfas Emes (5631) says הכלל שכל החיות צריך תנופה בשבועות. The tenufah on the shtei halechem is the completion of this awakening.
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