Succos 4(b): Upward Bound

We explained in a previous post that because we are ensuring that life is being drawn down into the world through the Na'anuim, we shake the Lulav as we draw it towards ourselves to reflect the core idea that life is expressed in movement. But what about the shaking that we do as we extend the Lulav forth? The drawing of the Lulav back to ourselves connects to what we are receiving from the experience, but what is the meaning of when we send it forward? 

The Pasuk calls Am Yisrael חבל נחלתו, Hashem's Rope of Legacy. One basic level of explanation is that we represent HaKadosh Baruch Hu throughout the generations. Rav Chaim Volozhiner in Nefesh HaChaim brings another meaning: The Jewish soul is much "larger" than its seat in the body. It passes through all levels of creation. Just as with a rope when one end is whipped the wave moves all the way to the other end, so too when a Jew does an action in this world the effects pass through the whole spirit and are felt throughout the universe. חבל נחלתו. 

The Vilna Gaon explained an extremely deep idea based on the Zohar to connect this idea to the shaking of the Lulav. 

The Mekubalim taught us that the universe has four basic levels of elevation, each more sublimely spiritual than the next. Furthermore, as we we Daven we elevate our souls through these 'Worlds' during the four main segments of the Tefilah. The Brachos with which we start the Davening correspond to the first level. Pesukei D'Zimra the second. Kriyas Shema connects to the third, and Shmoneh Esrei parallels the highest and most elevated of all.

Now listen to something amazing. The first section of the Tefilah has eighteen Brachos (sixteen of Birkos HaShachar and two more for Birkas HaTorah.) The central passage of Yehi Chavod in Pesukei D'Zimra mentions Hashem's Name eighteen times, as does the Shema itself. And as its name implies the Shmona Esrei is comprised of eighteen original Brachos. Each one of the four sections of Tefilah is an eighteen step ladder than brings our souls up to the peak levels of existence.

In our prayers we ask for life and all of the things to make it worthwhile. The structure of Tefilah is such that when we arrive at the top we are tapped in to the source of where existence comes from and we are empowered to draw down the energy to receive that which we need.

A Jew's actions penetrate the whole Briya. We send shockwaves through the universe - and that is the meaning of חבל נחלתו. We send sparks of power and meaning to the highest peaks of creation. Previously we mentioned that the eighteen shakes of the Lulav (three times in six directions) parallel the vertebrae of the spine. Now we see a different manifestation of the eighteen Na'anuim it taps into the spiritual ladder that is the essence of prayer.

What emerges in summation of these two ideas is the following: The eighteen outbound Na'anuim are the rungs that lead to the source where Bracha, Shefa and Chiyus can be accessed. The eighteen inward Na'anuim is the vital movement that represent receiving that life force.