今天是一个节日｜一个精神旅程的节日
What is the reason for all the customs that we so consistently perform – Eating the traditional fish that a mother cooks for Rosh HaShanah, fasting on Yom Kippur, and hanging decorations in a Sukkah?Rav Laitman explains the holidays of Tishrei according to the wisdom of Kabbalah, and reveals how we change our lives for the better with their help.
所有这些我们一贯坚持的传统节日的习俗——吃妈妈为犹太新年所作的传统的鱼，在赎罪日的斋戒，以及在住棚节悬挂的装饰等的原因是什么？在这篇文章中，Rav Laitman莱特曼导师根据卡巴拉智慧解释了这些Tishrei假日的精神含义，并且揭示了我们如何能够在它们的帮助下更好地改变我们的生活。
It is customary to think that the holidaysmark historical events, victory in war, the birth or death of a special person.According to the wisdom of Kabbalah, the holidays of Israel are essentially different from the holidays of other peoples, and they describe stations on theway in the spiritual development of every person.
一直以来，人们通常会认为这些假日标志着一些历史性事件，在战争中取得的胜利，一个特殊的人的出生或死亡等。根据卡巴拉智慧，以色列的假日和其他民族的节日相比在根本上是不同的，它们描述了每个人在其生命的精神发展的道路上所经历的不同的里程碑。
The Israeli holidays and their customs were introduced by the great Kabbalists thousands of years ago. The Kabbalists arepeople like us, who through studying the wisdom of Kabbalah succeeded inreaching a life of love for others and through that to love of the Creator—the general force of love that exists in reality. They discovered that there is one single purpose for this upper force: to lead us to be connected, happy, andfull of love like Him while we are still alive. This force has been granted many nicknames: Creator, Light, Nature, Love and even King, like it iscustomary to call Him during the Ten Days of Repentance: “We have no king butyou” (Ta’anit 25b).
以色列的假日和它们的风俗习惯都是由伟大的卡巴拉学家们在数千年前引入的。卡巴拉学家们就像我们这样的普通人，他们通过对卡巴拉智慧的学习成功地达成了对别人的爱，再从对别人的爱达成了对创造者的爱，而创造者对卡巴拉学家们而言就是那一存在于现实中的总体的力量。他们发现，对于这一更高的力量有着一个单一的目的：引导我们连接起来，让我们就在我们还活着的时候，变得快乐，并像他一样充满爱。这一力量在人类历史上，已经赋予了许多名字：上帝，创造者，光，自然，爱，甚至国王等等，就像人们在十天忏悔期间习惯叫他的那样：“我们除了你之外，没有任何别的王。”（Ta'anit 25b）。
To describe the stations through which theKing passes us on the way to His magical kingdom, to become familiar with Himand to discover all the good that He has prepared for us, the Kabbalists established the Hebrew calendar and the cycle of holidays and festivals in it.So a moment before we dip an apple in honey and hang decorations in a Sukkah,let’s stop and clarify once and for all, why we bother so much every year andhow we derive from these customs something better for all of us.
为了描述那些在我们通向他的魔法王国的道路上，上帝为我们赋予的在这条道路上经历的那些里程碑式的站点，以便能够熟悉他，并发现所有那些他为我们准备好的良善和丰富，卡巴拉学家们建立了希伯来日历，并在其中设立了各种节日和庆典日的周期。所以，在我们用苹果蘸蜂蜜，在一个住棚节的棚舍中悬挂装饰品之前，让我们停下来，一劳永逸地阐明一下，为什么每年我们要这么麻烦自己做出这些庆祝仪式，并且我们如何从这些习俗中获得对我们所有人来说都好的东西。
The First Station: Rosh HaShanah
第一站：犹太新年——Rosh HaShanah
“Rosh (head) is regarded a root ….Accordingto the root and the Rosh that a person establishes for himself at first, so hecontinues his life” (The Writings of Rabash, “Letter 29”).
“Rosh（头）被认为一个根…据根这个根和一个人为自己首先建立的这个Rosh（头），一个人继续他的生命旅程。”（Rabash的著作，“Letter 29”）。
The first station in the spiritual journey of the person is Rosh HaShanah — “The beginning of the creation of the person”(The Writings of Rabash, “Dargot HaSulam” 882). In this stage, the person islike a newborn. He looks at the good and bad that he has gone through his wholelife and asks himself: What is all of this for? Why am I alive year after year?Who is managing this reality and what is the purpose of existence?
一个人的精神之旅的第一站是新年岁首（RoshHaShanah ）——“一个人的创造的开始”（Rabash著作，“DargotHaSulam”882）。在这个阶段，这个人就像是一个新生儿一样，他看着他整个人生经历过的好的和坏的事情，并问自己：这一切都是为了什么？为什么我一年又一年地活着？是谁在管理这一现实，以及我生命存在的目的是什么？
If he is lucky, these questions don’t lethim go and they lead him toward the goal, toward the significant and finalstation of the journey: the discovery of the network of harmonious connectionbetween people within which he will feel the positive power of connection inits full intensity—the Upper Force that manages his life.
如果他是幸运的，这些问题不会让他走开，而且它们会带领他走向生命的目标，走向这一生命旅程那一重大意义和最终的站点：对人与人之间的和谐关系网络的发现，并在其中他会全面感觉那一积极的连接的强度——管控整个创造和他的生命的更高力量。
The first Rosh HaShanah was “celebrated” forthe first time 5,777 years ago when a human being asked similar questions. Thename of that person was Adam. Like a child who wants to grow up and be like hisparents, so do we need to be like the force that created us and wants to bediscovered. This entire desire will provide us with the power to rise above ourlimited egoistic nature, above the private concern for ourselves, and become“children of Adam.”
犹太新年（Rosh HaShanah）被第一次拿来“庆祝”是在5777年前，当全人类中的一个人开始问上面那些类似的问题的时候。那个人的名字叫亚当（Adam）。就像一个想长大变得像他的父母一样的孩子一样，我们需要变得像那一创造了我们的力量一样，并希望他被发现。这一完整的欲望会赋予我们去超越我们有限的利己的本性，超越对我们自己的利己的关注的能力，并成为“亚当的孩子”。
The Kabbalists call the longing to know whywe are alive by the name, “the point in the heart.” The “heart” represents the totality of the egoistic desires of the person that continue to grow, beginning from the most basic desires – for sex, for nourishment, and for family, throughthe more developed desires – for money, for respect, and for knowledge. The point in the heart is the most developed spiritual desire in a person on the ladder of desires. And when it is awakened, it breathes into a person the spirit of life and a new desire for self-realization. This desire is notsatisfied by money, respect, or knowledge, but only through realizing thepurpose of life. And when for the first time the change is felt within aperson, he celebrates Rosh HaShanah.
卡巴拉学家们将这一想要知道我们为什么活着的愿望命名为“心里之点”，也叫做“以色列”（以色列，YasharEl，直接与创造者连接）。“心”代表一个人不断增长的利己主义的欲望的总和——从身体层面的为了性、为了家庭以及生存的最基本的欲望，到社会层面的比较发达的欲望——金钱，尊重，以及知识的渴望的总和。这一心里之点是一个人在其欲望的阶梯上的最为发展的一个精神的欲望。而当它被唤醒时，它会为一个人注入精神的生命并引发一个想要自我实现的新的愿望。这一欲望无法用金钱、尊重或知识来满足，而只有通过实现生命的目的来满足。而当一个人第一次在其内在感觉到这一改变时，他庆祝新年——Rosh HaShnah。
From Rosh HaShanah and on, the personincreases the pace of his journey. Equipped with new powers, he struggles toreach a true point of connection with others and realize the point that isburning in his heart. But hope is one thing and reality is another thing.Instead of oneness, he discovers a big separation, the most terrible judgmentof all. “The day of judgment was established in Tishrei, since those are daysof desire. And that desire awakens upon us at that time each and every year,and it is necessary to waken to complete repentance more and more than duringthe whole year. And the essence of repentance is to unite with each and everyone with love and with one heart” “Meor veShemesh”). This discovery leads theperson to the next station on the journey, Yom Kippur.
从犹太新年（RoshHaShnah）开始，这个人就加快了其生命旅程的步伐。带着这一新的力量，他努力去与他人达成一个真正的连接，并实现在他心中燃烧的那一点带给他的渴望。但希望是一回事，现实又是另一回事。他不但没有在现实和希望找到统一，他还发现了一个巨大的分裂——所有审批中最可怕的判决（Judgement）。“审判日是在Tishrei期间被建立的，因为那些都是愿望的日子。而且那一渴望在每一年的那个时候都唤醒我们，而且在那一刻有必要做出的忏悔比全年过程中唤醒的忏悔还要多。而悔改的本质就是带着爱和一颗心去团结每一个人”“Meor veShemesh”）。这一发现使一个人来到了他的精神生命之旅的下一个站点——Yom Kippur，赎罪日。
The Second Station: Yom Kippur
第二站：赎罪日
“We see the truth through Rosh HaShanah,then one can ask for atonement. So Yom Kippur is after Rosh HaShanah” (TheWritings of Rabash, “Dargot HaSulam” 891)
“我们通过新年（Rosh Hashanah）看到这一真相，这样，一个人就可以祈求赎罪。所以，Yom Kippur（赎罪日）是在犹太新年（RoshHaShnah）之后”（Rabash著作，“DargotHaSulam”891）。
In The Book of Zohar it is written, “’…asfar as light excelleth darkness’ (Ecclesiastes 2:13), for the benefit of lightdoesn’t come except from darkness.” There is no light without darkness, thereis no sweet without bitter, and there is no good without evil. To reach thegood, we must also discover the evil. According to the wisdom of Kabbalah, Yom Kippur is the recognition that our egoistic nature is evil from its youth. Butit is specifically this recognition that makes it possible for us to attain thegood. If on Rosh HaShanah the desire to connect with others is awakened in us,everything good is produced through connection with them. So during the TenDays of Repentance we are gradually introduced to the negative egoistic forcethat prevents us from attaining unity. After all, on Yom Kippur there is noplace to hide the rift and mutual hatred that divides us. So it becomes possible already to ask for correction of our evil inclination, which is good.
在《光辉之书》（Zohar）中这样写道，“…光明战胜黑暗的程度对应黑暗的程度”（传道书2:13），光明如果不是从黑暗中过来的话，就显示不出他的利益。没有黑暗就没有光明，没有苦就没有甜，没有恶就没有善。要达到良善，我们也必须发现邪恶。根据卡巴拉智慧，Yom Kippur是对我们的利己主义本性从一开始就是邪恶的一种认知。而正是这一特别的对邪恶的认知，使得我们有可能达到良善。如果在犹太新年（Rosh Hashnah），渴望与其他人的联结在我们内在被唤醒的话，并且一切好的东西都是通过与他人的联结产生的。所以，在十天忏悔期间，我们正在逐步引入那一负面的阻止我们获得团结的利己的力量，毕竟，在赎罪日它没有藏身的地方去隐藏这一裂痕和分裂我们的相互仇恨。所以，祈求对于我们的邪恶的倾向的改正已经变得可能，而这本身就是通向良善的桥梁。
“Israel had no holidays like the fifteenth of Av and like Yom Kippur” (Mishnah Ta’anit 4:8). Why? It is because this was aspecial day of introspection and deep soul-searching. A day of remorse in whichit was customary to ask forgiveness “For the sin that we did in your presence through the evil inclination” (Yom Kippur prayer).
”以色列没有比像AV月的第十五日和像赎罪日这样更好的节日了。”（Mishnah Ta'anit4:8）。为什么？这是因为这一天是反省和灵魂的深刻探寻的特别的一天。一个在其中忏悔并祈求宽恕的日子：“为了我们在你面前，通过邪恶的倾向所犯的罪的宽恕”（赎罪日的祈祷Yom Kippur prayer）。
The wisdom of Kabbalah explains that“forgiveness” is not just an oral request, “We have been guilty, we betrayed,we robbed….”; rather, it is a stage in which the person becomes conscious ofhis true state —how far he is from the right connection with others, and as aresult of this, from a connection with the good force that manages his life.This difficult revelation actually makes the person happy because as a result,a cry breaks out from him for inner change. This particular request for forgiveness is expected from us, and when it comes, it is answered.
卡巴拉智慧解释说，“宽恕”不仅仅是口头的祈求，“我们都有罪过，我们背叛，我们抢劫…”等等；而是，它是一个人开始意识到他真正的状态——他与别人的正确连接有多远——的认知，而作为结果，他认识到他与那个管控他的生命的好的力量有多遥远。这一看起来困难的启示，实际上使一个人快乐，因为作为一个结果，从他内在一个渴求内在变化的哭求产生了出来。这一对宽恕的祈求正是我们所期望的，而当它来到的时候，它就被（上帝）回应了。
The Third and Fourth Stations: Sukkot and Simchat Torah
第三和第四站：住棚节和Torah快乐节”
“…the festival of Sukkot explains all thequestions, even the hardest and worst….” (The Writings of Rabash, “Letter 36”).
“…住棚节的节日解释了所有的问题，即使是那些最糟糕的和最难的问题…”（Rabash的著作，“Letter36”）。
At the third station on the spiritualjourney, called “Sukkot,” the response to the inner request arrives and we geta special positive force that transforms the evil in us to good. It is writtenin the Talmud: “leave your permanent abode and dwell in a temporary abode”(Sukkah 2a). The change that we must go through is to leave a permanent abode,meaning narcissism, to a new abode, to altruism. Then our picture of reality ischanged. Our senses are apparently reversed. The brain and the heart changedirection—from narcissism to altruism—and the picture of the whole of realityis revealed before our eyes. The person begins to get an answer to the requestin his heart, and all of his desires that were opposed to connection enter the“Sukkah.”
这一精神之旅的第三站，被称为“住棚节Sukkot”，对我们在YomKippur发出的那一内在祈求的回应到来了，并且我们获得了一个特殊的能够将我们内在的邪恶转变为良善的积极的力量。在《Talmud》（塔木德）中是这样写的：“离开你的永久住所，居住到一个临时住所中去”（Sukkah 2a）。我们必须经历的改变是离开一个意味着利己主义的自恋（Narcissism）的永久的住所，去到一个意味着利他主义（Altruism）的新的住所中。那时，我们的现实的图像就会被改变。我们的感觉被彻底反转了。头脑和心在方向上转变了——从利己的自恋到了利他和爱别人的转变——而整个现实的真实图像都在我们的眼前被揭示出来。一个人开始得到了他心中的祈求的回应，而他所有那些反对连接的欲望，进入到了“Sukkah棚舍”中。
The Sukkah symbolizes the complete form that every person will reach in the future. The laws of its construction symbolizethe manner in which the person rises above his ego and acquires the ability tolove and to give. So, for example, the Skhakh (thatch) in a Sukkah leaves moreshade than light, as is written, “Its shade is more than its sun” (MishnahSukkah 2:2). This custom symbolizes an action in which the person “conceals,”restricts, the usage of his ego so he can go out of it toward the Light, toward connection and love.
棚舍（Sukkah）代表每个人都会在将来要达到的完整的形式。它的建造的规则象征着一个人超越自我并获得爱和给予的能力的方式。所以，例如，在棚舍（Sukkah）的Skhakh（茅草）留下的影子比光要多，就像在(Mishnah Sukkah 2:2)写的那样：“它的影子大过它的太阳”。这一习俗象征着一个人的行动：在这一行动中，一个人“隐藏”，限制他的利己主义自我的使用，这样他就可以从黑暗中走出来步向光明，走向连接和爱。
Then he is ready for Simchat Torah—hedevelops the ability to read the texts of Kabbalah and summon upon himself theUpper Light, which is also called the Torah, to raise the connection between usto the head of the ladder of values, and changing his life for the better. Thisis because the Torah is the force that is prepared to correct hatred and separation between us and transform them into connection and love, which is adiscovery that is called “Simchah” (happiness). Then the person senses within himself the entire vast expanse around him, and gains an eternal, whole, and happy life.
然后，他就为Torah的幸福准备好了自己——他发展出了阅读卡巴拉文本和将更高之光——也叫Torah，召唤到他自己身上的能力，将我们之间的连接提高到价值的阶梯的顶端，并使自己的生活变得更好。这是因为Torah是为了改正（Tikkun）我们之间的仇恨和分离并将其转化为连接和爱而赋予我们的，这是一个被称为“Simchah”（幸福）的发现。然后，一个人就在他内在感觉到整个广阔的力量围绕着他，并获得了一个永恒的，完整的，幸福的生命。
I hope, wish, and pray for a year of change, a year of building proper systems of relationships between us.
A good year to all the people of Israel!
我希望，祈求，并祈祷新的一年是一个变化的一年，一个在我们相互之间建立正确的联系的系统的一年。
一个对所有的以色列人民和全世界人民都是美好的一年！
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