Kiddush Levanah: Under the Light of the Silvery Moon (Part 16)
“My walk on the moon lasted three days. My walk with
(Charles Duke – Lunar Module Pilot, Apollo 16)
Kiddush Levanah continues with an excerpt from Tractate Sanhedrin (42a): The Academy of Rabbi Yishmael taught, “Had Yisrael (the Jewish People) been privileged to greet the Countenance of their Father in Heaven only once a month, it would have been sufficient for them.”
Abaye said, “That is why it [the blessing] must be recited standing.”
As we have learned, reciting Kiddush Levanah is akin to greeting the Shechinah. Therefore, Rashi explains, even if we only had this one mitzvah to perform, it would be enough of a reason to praise Hashem. Abaye adds that Kiddush Levanah must be recited standing up, because whenever testimony is given, it needs to be done while standing.
Perhaps the most consistent example of our bearing witness to Hashem’s Majesty is the Amidah. Three times a day, four on Shabbat and five on Yom Kippur, we stand in front of Hashem to attest that our very existence is entirely dependent on Hashem. We stand in front of the King of Kings in absolute sublimation. We cannot physically see Him — but He sees us. We do not hear Him — but He hears every word that we say. As we recite the Amidah, we are bearing testimony that there is nothing greater nor more fulfilling than living our lives with the knowledge that we are completely beholden to Hashem.
Heinrich Heine (1797-1856) was born a Jew. In his day, he was famous in the literary world for his poetry and essays. He is infamous in the Jewish world for having “converted” to Lutheranism to further his social aspirations and academic career. A career that could not advance if he remained Jewish. Ironically, his “conversion” made no difference whatsoever, as he was not accepted in the world of academia. Towards the end of his life, he wrote, “Our ancestors were men of integrity and courage. They stood in submission before
It is a personal and national tragedy that Heinrich Heine, and all the “Heinrich Heines” in Jewish history, failed to understand the significance of being Jewish. The only way to live a truly meaningful life is to stand up straight and declare that Hashem is our King. Ignoring the truth will bring them to an eternal spiritual dead-end. And that it is never too late to return to Hashem.
After sinning by eating from the Tree of Knowledge, Adam, in his intense embarrassment, attempts to hide from Hashem. So, Hashem calls out to Adam (Ber. 3:9), “Where are you?” And Adam answers Hashem, “I heard Your Voice and I was frightened because I was naked.”
The Rabbis teach that Adam’s fear was not due to his physical nakedness. Rather, it was because he felt spiritually naked. He considered himself completely undeserving to stand in front of Hashem after having gone against His wishes. He felt worthless in the Eyes of Hashem.
And how did Hashem answer Adam? “Who told you that you are naked?” This seems like a strange question. After all, Adam was simply stating an undeniable fact. However, according to the Ba’alei HaMussar, Hashem’s reaction is anything but simplistic. The Ba’alei HaMussar offer a most uplifting interpretation. When Hashem confronts Adam and asks him, “Who told you that you are naked?” Hashem is really saying, “Who told you that this is a valid reason for not standing before Me? Even if you are currently spiritually devoid of merits due to your having sinned, it does not exempt you from doing what is incumbent on you to do!”
As we stand in front of the Shechinah each month, we affirm — even if we also feel devoid of spiritual merits — that we have been granted an opportunity to bask in the light and beauty of Hashem’s Presence. It is an unparalleled opportunity to realign our relationship with Hashem and with ourselves. And to do exactly what is incumbent upon each and every one of us.
To be continued…
