Donnerstag, Oktober 13, 2011

Die Verbindung von Sukkot zu den Sieben Noachidischen Gesetzen


Ein Englisch sprechender Ur - Chabadnik sandte mir den nun folgenden Text zu, welcher die Verbindung der Noachiden zum jüdischen Feiertag Sukkot darlegt. Und wie könnte es anders sein: Der Verfasser war der Lubawitscher Rebbe persönlich. 

The Connection between Sukkot and the Sheva Mitzvos Bnei Noach Lesson from Sukkot: 

Observing the Noahide Code Protects Gentiles 

The festival of Sukkot is related to the gentile nations. Thus, it is written in the Midrash that the sacrifice of the seventy bullocks [offered in the Holy Temple during the Sukkot festival] corresponds to the seventy nations, and shields them from harm.

Similarly, the seventy nations are protected by observing their Mitzvot and studying the related area of Torah. Moreover, the reality is that peace in the world depends upon the gentile nations behaving in accordance with the principle of “He [G–d] formed it [the world] to be civilized,” by adhering to the Noahide Code. Its underlying theme—as the basic commentators on the Torah and the ethical masters write—is maintaining civilization, ensuring that “a man [not] swallow his fellow alive.” On the contrary, he should donate charity, promote justice, establish courts, prevent robbery, and so on—according to all the subcategories of the seven Noahide laws. 

We have discussed this often based on the Halachic ruling of Maimonides, “Moses was commanded via a direct divine revelation [to tell the Jewish people] to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants ... because the Holy One, blessed be He, commanded concerning them in the Torah and informed us [the Jewish people] via Moses, our teacher.” 

Hitva’aduyot 5748, Vol. 1, p. 110. 

When a gentile brings a sacrifice, we accept it from him, and this benefits him. When the Jewish people offer a sacrifice for gentiles at the bidding of the Torah, both the Written Torah and the Oral Torah (which were given simultaneously), this surely brings gentiles tremendous benefit, and provides protection and salvation. As the Midrash writes, “Were the nations of the world to know how beneficial the Holy Temple is for them, they would surround it with encampments of troops to protect it.” 

Although the bullocks were sacrificed on Sukkot “in a gradually declining order,” it is obvious that in the realm of holiness in general, and especially the holiness of sacrifices, decline is impossible. Rather, we must conclude that the idea of “in a gradually declining order” is connected to the [fact that these sacrifices, and the prayers of the Jewish people during the exile, which take the place of sacrifices, gradually reduce the spiritual] darkness and secular culture of the gentile nations. 

Hitva’aduyot 5747, Vol. 1, pp. 311-312. Cf. Hitva’aduyot 5743, Vol. 1, pp. 164-165. 

The theme of Jewish influence on the world is significantly highlighted in the festival of Sukkot. When the Holy Temple stood, seventy bullocks were offered during the Sukkot festival, corresponding to the seventy nations. In other words, aside from the sacrifices offered in the Holy Temple for the Jewish people in order to bring them protection and blessing, the same Priests and Levites would offer sacrifices for each of the seventy gentile nations. 

This would bring protection and blessing to the entire world, including the most primary and important blessing—that the world behave with justice, righteousness, peace, and unity, consistent with the verse, “Nation shall not lift up sword against nation.”

Ultimately, it [the offering of these sacrifices, which is accomplished nowadays by the prayers of the Jewish people during Sukkot] will bring the fulfillment of the prophecy: “Then I [G–d] will transform for the nations a pure tongue, that all will call upon the Name of G–d, and serve Him with one purpose.” 

Hitva’aduyot 5744, Vol. 1, p. 248. 

The joy and dancing during Simchat Beit HaSho’eva on Sukkot is held in the street, in the eyes of gentiles, with the intention that they too see the joy of the Jewish people. This uplifts them as well, for we demonstrate to them the tremendous joy [of the festival of Sukkot]. 

Hitva’aduyot 5742, Vol. 1, p. 228. 

Link between the Noahide Campaign, Sukkot, and the Exodus from Egypt This concept [the importance of disseminating the Noahide Code] is also emphasized in connection with the Exodus from Egypt, which is marked on the festival of Passover. One of the main aspects of the Exodus was that “I [G-d] made the children of Israel dwell in huts when I brought them out from the land of Egypt.” In fact, when observing the Mitzvah of sitting in a Sukkah [hut], we must have in mind, “[You shall dwell in huts for seven days ... ] in order that your generations may know that I made the children of Israel dwell in huts when I brought them out from the land of Egypt.” [We find a connection between the Sukkah and gentiles:] Concerning the festival of Sukkot it is written in the prophecy of Redemption, “And it will be that all the nations who survive ... will go up, year after year ... to celebrate the festival of Sukkot.” 

Hitva’aduyot 5746, Vol. 3, p. 168. 

Bring the Joy and Lesson of Simchat Beit HaSho’eva to Gentiles 

It is written of Joseph that he “was the provider for all the people of the land [of Egypt],” and that “Joseph gathered all the silver found in the land of Egypt and in the land of Canaan.” 

The divine service of Joseph represents one who influences gentiles to such an extent that they bring him all their silver and gold, which represents his refining all the sparks of holiness. This is along the lines of what is written in this week’s Torah portion, “and like your days is your flowing,” which Rashi interprets to mean, “that all the lands will cause silver and gold to flow to the Land of Israel.” ... 

This is all accomplished through our actions and divine service, including that which is relevant to the current time of year—celebrating Simchat Beit HaSho’eva with joy and dancing on the street. A Jew should rejoice and dance on Simchat Beit HaSho’eva in a way that his joy becomes part of his flesh and blood—for his flesh and blood become enthusiastic and excited from his tremendous joy. Moreover, He should even bring joy in the street, to the gentiles there. 

Moreover, just as his own joy should not be merely superficial, but should permeate all his faculties, such that he thoroughly comprehends the meaning of Simchat Beit HaSho’eva, so should he influence the gentiles in a similar manner, by bringing them as well to thoroughly grasp the significance of Simchat Beit HaSho’eva, in a way relevant to them. 

Hitva’aduyot 5746, Vol. 1, pp. 292-293.

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