Taanit# 7 rewrite

Review

In post #6 we made an important distinction between two types of Teshuva:

1) Normal, mature ongoing reflection on the implications of Shem Hashem to various decisions of life. This is Mitzvat Teshuva done by individuals in the society of mind.

2) Emergency reflection on the basis of reflection itself- our Mesorah of Shem Hashem. This is Mitzvat Taanit done by a society in danger of degenerating into a dark age of religion.

This distinction explains why there would be different instruments for the two types of teshuva dealt with by Mitzvat Taanit and and Mitzvat teshuva. What the distinction between an emergency and ongoing reflection does not do, is explain the basis of the particular instruments chosen- vidui for teshuva versus zaaka,trumpets and inui for taanit.

Creating the society of mind

To understand the instruments used in Teshuva and taanit, we must understand the enormity of growth involved in establishing a society of mind. A society of mind rests upon a legacy of reflecting upon Chochma. It is this legacy of reflection on Chochma that each successive generation leans upon, in its own reflections, like a dwarf resting upon the shoulders of a giant. Establishing such a legacy of reflection in society is the work of generations from Avraham to Moshe Rabbenu , dismantling the legacy is done swiftly, in a generation or two as in the case of Yeravam.

Most important in the arduous development of the society of mind, was the Midbar experience. It was in the Midbar that the Derech Hashem became inculcated through the Mussar instrument of inui.

וְיָדַעְתָּ עִם לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ

ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם.

טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

Core to the emergence of the reflective legacy of the society of mind, is the education through privation of resources, the inui of Mussar. It is only through experiencing the reality of dependency upon the Chochmas Hashem for our existence, that we acknowledge Him as the source of Creation generally. It is this inui which enables generations of parents in Israel to continue the educational process, applying the legacy of reflection of Avraham Avinu upon their particular material circumstance.
לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ