The Shakes

Sukkos The Shakes On each morning of Sukos we take the Arba Minim, which have painstakingly selected and paid for, and make a Bracha on them. What follows is perhaps one of the least understood parts of any Mitzvah that we do throughout the year: the Na’anuim. We shake the Arba Minim in each direction—North, South, East and West as well as up and down—in an order that varies according to different Minhagim. This same practice is repeated during Hallel, again at times that vary with Minhag.

Most people assume that the Na’anuim are rooted in deep Kabalistic meaning, indeed anyone who has seen a Chassidish Rebbe do his Na’anuim can attest that there appears to be a very lofty aspect to this Mitzvah. At the same time, if we assume that the meaning of the Na’anuim is simply beyond us we risk falling into the trap of doing the Mitzvah by going through the motions, in this case quite literally. It would therefore seem prudent to try and find a side of this part of the Mitzvah that is accessible to us, ensuring that our Avodah will have meaning and impact.

Although there is certainly a mystical component to the Na’anuim, they are clearly discussed in Toras Nigleh. The Gemarah in Meseches Sukkah cites a Mishna which tells us that on Shavuos the two loaves of the Shtei Halechem were placed upon lambs of the Korban and together they were waved in all six directions. This is a process referred to as Hanafah, and was in fact done to many types of Korbanos. The Gemarah brings a Machlokes about exactly why they were waved in each direction, but the consensus is that doing so had the effect of stopping “Ruchos Ra’os”—certain destructive winds—and “Talilim Ra’im”—a type dew that could be harmful to produce—from coming. The Gemrah adds: “Zos Omeres Sheyarei Mitzvos Me’akvos Es HaPeraniyos”, this tells us that the performance of “Shiyarei Mitzvos” can forestall punishment, and concludes: “V’Chen B’Lulav.”

Based on a simple reading of the Gemarah it appears that just as the Hanafa of the Korbanos had the power and ability to ward of certain negative occurrences, the Na’anuim of the Lulav, which in a physical sense closely resemble Hanafah, can too. This would lead us toward the more mystical understanding of the Na’anuim: when we wave the Lulav in the six directions, we are pushing away the “Ruach Ra’os” and “Talilim Ra’im”, for the Ruchos Ra’os come from the compass directions and the Talilim Ra’im are related tot he sky and the ground. While this is clearly the case and is discussed at length by various Meforshim, it is also impossible for us to understand, leading many to assume that the Na’anuim are beyond their understanding.

There seems, however, to be an additional step in the Gemarah that requires further study. As we mentioned, before concluding that the Na’anuim are akin to the Hanafah of Korbanos, the Gemarah makes a statement: “Zos Omeres Sheyarei Mitzvos Me’akvos Es HaPeraniyos”. Perhaps then the Na’anuim are not only related to the Hanafas HaKorban, but also to the general concept of Shiyarei Mitzvah. If this is the case, we must understand what Shiyarei Mitzvah are and why they can prevent Peraniyos, in order to better understand the Inyan of Na’anuim.

Rashi, on the Gemarah there, defines Shiyarei Mitzvah as the parts of the Mitzvah that are not Me’akev in the purpose Kiyum HaMitzvah. In the case of the Korbanos, for example, the Hanafa is not Me’akev the Kaparah of the Korban—if one brings the Korban without Hanafa he still achieves the Kaparah which he sought. Still, says Rashi, they have an affect in that they can prevent Peroniyos.

The question though is why this is the case: why do Shiyarei Mitzvah have the ability to prevent a person from receiving punishments, which Min HaDin, he likely deserves? If these elements of the Mitzvos are inconsequential to the actual Mitzvah, why do they have this almost super-natural power?

Perhaps the answer lies precisely in the fact that they are indeed inconsequential to the Kiyum HaMitzvah.

Although the Gemarah mentions the Hanafa of the Shtei HaLechem in regards to the Na’anuim, the Passuk the Gemarah brings is actually from the Parsha of the Karbonos that were brought at the Miluim of the Mishkan. Rashi explains that those Pessukim are mentioned because they are the source for all Hanafos in the Torah.

The Passuk there describes the waving of the various parts of the Karbonos using two terminologies: Hanafa and Ha’arama referring to the Chazeh HaTenufah—the chest of the animal which was waved from side to side—and the Shok HaTerumah—the leg of the animal that was raised up and down. We are quite familiar with the word Terumah, which generally refers to some sort of gift or donation, and in fact the Rashbam notes that these two words, Tenufah and Terumah, both come from the same root: Hafrasha, which literally means setting aside—a term that has the connotation of giving something away.

It seems then that the secret of the Hanafos is that they are extra: these actions have no bearing on the Kaparah of the Korban, they are strictly LaHashem, so to speak. In doing something that is not required for the ultimate purpose of the Korban we are giving a gift, being Mafrish a Terumah, so to speak, to Hashem Yisbarach. This is true of all Shiyarei Mitzvah: because these elements of a specific Avodah are not required for the Kiyum HaMtizvah, they too are seen as gifts to Hashem. If this is the case, it is quite understandable that these types of actions have the ability to prevent Peraniyos from coming.

Chazal, in Meseches Derech Eretz Zuta, tell us: “Im Chafetz Atah L’Hidavek B’Ahavas Chavercha, Havey Nossah V’Nosen B’Tuvoso: If you wish to attach yourself to your fellow with love, involve yourself with his wellbeing.”

R’ Chaim Shmulevitz explains that Chazal are teaching us how to increase love between youself and others: be giving to them. While human nature is to give to those who we already have affection for, R’ Chaim explains that the reverse is also true—giving of yourself is the best way to actually increase affection. This is of course true of our relationship with Hakadosh Baruch Hu as well: if we give to him—through Misiras Nefesh and Avodas Hashem without Cheshbon—we increase our own Ahavas Hashem, while also becoming more beloved to Hashem.

It is therefore easy to understand how the performance of Shiyarei Mitzvah prevent a person from experiencing Peraniyos: when our Kiyum HaMitzvos and Avodas Hashem indluce aspects that are not required but are extra, we give precious gifts to the One Above, thus becoming beloved to him. Perhaps it is the increased Ahava that develops between us and Hashem that wards off the Peroniyos—as we are now Ohev LaMakom, we are spared from even that which we deserve.

The Gemarah therefore can be understood to tell us that the Na’anuim of the Lulav have the same effect: they too are Shiyarei Mitzvah. One can be Yotzei the Mitzvah D’Oraysa of Nitilas Lulav by merely lifting the Arba Minim—the Na’anuim are totally extra. Because this is true, the action of waving the Lulav in the six directions takes on the nature of Shiyarei Mitzvah, which are a gift to Hashem, and thus have the awesome power to ward off Ruchos Ra’im and all types of Peraniyos.

With this understanding, however, another question arises: why now? Why on Sukkos is there a Mitzvah that is done in such a fashion, with the performance of Shiyarei Mitzvah? Mitzvos that are done on other Yomim Tovim, do not have this built-in aspect, why does the Lulav?

Perhaps we can understand the connection between Sukkos and Shiyarei Mitzvah based on the next part of the Gemarah in Sukkos. The Gemarah relates that when R’ Acha bar Yaakov did the Na’anuim he would say: “Din Gira B’Eyna D’Sitna”, which literally means “This is an arrow in the eye of the Satan.” Rashi explains that R’ Acha was saying that the Na’anuim are an arrow in the eye of the Satan because he sees that he cannot remove the Ol Mitzvos from us. While the Gemarah there concludes that it is not wise to say this, we must understand what R’ Acha meant.

The answer may lie in the definition of the Satan. Rashi later on explains that the Satan is also the Yetzer Harah and if we taunt him, he will expend all his energies in that capacity to steer us from the Derech Hashem. It seems then that the Yetzer Harah and Satan are not merely interchangeable names for the same force, but are in fact two different Kochos.

The Meshech Chachma, in Parshas Tzav, relates that the Koach of the Satan is Dimyon, he is the “Avi Hahatoys V’Hadimyonos HaMatim S’echel”, the father of creating illusions that steer our Sechel astray. The approach of the Satan is not to tempt us to Aveirah, but to create false realties that cause us to draw our own conclusions, which may be contrary to the Ratzon Hashem.

Based on this, maybe we can understand why the Na’anuim are so important to Chag HaSukos.

We have just finished the month of Elul and the Aseres Yimei Teshuva. We were Mamlich Hashem anew on Rosh Hashana and chose the path of Teshuva on Yom Kippur—we come to Sukkos with a fresh start, ready and excited to begin a year of increased attention to our Kiyum HaMitzvos and Avodas Hashem. The Satan in understandably dismayed by this prospect and so he uses his Koach of Dimyon, not to tempt us to Aveirah—that is the role of the Yetzer Harah—but to convince us that we are unworthy and incapable of the heights to which we strive. He plants feelings of inadequacy in our minds and hearts, persuading us that we cannot accomplish greatness.

Maybe it was this attempt of the Satan to which R’ Acha reffered when he did his Na’anuim. By fulfilling the Mitzvah of Lulav not just in the most basic way possible, but with the Shiyarei Mitzvah of the Na’anuim, we remind ourselves that our simplest acts—the mere waving of the Daled Minim—have the capacity to make us beloved to Hakadosh Baruch Hu and prevent Peroniyos from setting upon us. This is a most effective arrow in the eye of the Satan, as it bursts the bubble of his Dimyon, allowing us to continue on the path we set for ourselves during the Yomim Noraim.

This is why the Na’anuim, in their role as Shiyarei Mitzvah, are so important for the Yom Tov of Sukkos specifically. They remind us that we are capable of greatness and closeness to Hakadosh Baruch Hu at exactly the time that this message is needed: as the highs of the Aseres Yimei Teshuva and the spiritual bliss of Yom Kippur begin to fade. It is precisely on Sukkos that we may need a dose of Chizuk as the Satan begins his attempt to steer us away, and the Na’anuim provide exactly this, reinforcing the realtiy that Kiruv to the Ribono Shel Olam is but the shake of a Lulav away.