Shabbat Parashat Eikev 5784

Parashat Hashavua: Areivut, Arvut, and Aravot – part I

We start with the Tiferet Shlomo’s (Rav Shlomo Rabinowitz, b. 1801) deep ideas on parshiyot Miketz and Vayigash: Yehuda represents the element of malchut (kingdom) in Israel. In the Heavenly world, malchut is found in the sphere of aravot (one of Heaven’s spheres). For that reason, Yaakov instituted Arvit (Ma’ariv), which is a hint that it is connected to arvut, guarantorship. For tefilla to be accepted properly, one must pray not just for himself but for others as well. This fits with the words of the first beracha of Ma’ariv, “Hamaariv aravim,” which can be connected not just to night but also to the idea of mutual responsibility. This is why when Reuven tried to convince Yaakov to trust him by offering to have his sons killed if Reuven did not succeed (Bereishit 42:37), Yaakov rejected it, and when Yehuda presented the idea of arvut (ibid. 43:9), it inspired Yaakov to bless them with the belief that Hashem would give them mercy (ibid. 14). It gave Yaakov the confidence that Hashem would send salvation from the failings of the sale of Yosef. Indeed, when Yehuda explained his connection to Binyamin by telling Yosef he was the guarantor (ibid. 44:32), Yosef could no longer hold back (ibid. 45:1). This was the sign that the problem created by his sale was fixed. It was also a harbinger of the ultimate redemption, which will also come about due to the emerging unity of the Jewish People and their arvut one for the other. This summarizes the Tiferet Shlomo’s ideas, which are fit to have been written specifically for our times.

Rav Rabinowitz was close to the great Chasidic leaders of his days, the Tzaddik from Peshischa, and the “Chozeh” from Lublin. He sought to learn from them how our prayers, especially to speed up our redemption could be accepted, so that the dream of an independent Jewish state in Eretz Yisrael would be realized. His explanation is based on the following assumptions: Yehuda’s essence is to be ordained for kingdom, and kingdom finds expression in the Heavens in the aravot.

We must know that Chazal saw the Heavens as made up of different spheres. Reish Lakish posited that there are seven spheres – the seventh is aravot. It is the seat of righteousness, law, charity, the storehouses of life, peace, blessing, the souls of the righteous, the spirits that will be created in the future, and the dew with which Hashem will return the dead back to life (Chagiga 12b). In the gemara, a pasuk is brought that relates to each level of Heaven. Aravot is mentioned in Tehillim (68:5), and according to its description, it appears to be a very special place. Rav Baruch of Magentza also gave tribute to this “seventh Heaven” in his zimra of Shabbat, Baruch Kel Elyon – “He Who rides in aravot, the King of all the worlds, He had His nation cease from work, with nice things, with pleasant (areivot) foods …"

The connection between the seventh Heaven and kingdom is in line with the Kabbalstic idea that malchut is the seventh desired attribute. It is also interesting that aravot are taken on the seventh day of Sukkot, the day in which our “guest” is King David, who personifies the attribute of malchut.

We must remember that mutual responsibility is the basis of the Jewish State.

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