Sichos In English, Volume 5: Shvat-Iyar 5740

By Sichos In English

Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Shvat-Iyar 5740

• Language: English
• Publisher: Sichos In English
• Release date: Jul 8, 2015
• ISBN: 9781310820298

Book preview

Sichos In English, Volume 5 — Shvat-Iyar 5740

Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English

Published by Sichos In English

5741 - 1981

Sichos In English, Volume 5 — Shvat-Iyar 5740

Published by Sichos In English at Smashwords

Copyright 1981 Sichos In English

****

This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

****

ISBN 978-1-3108-2029-8

Chapter 1: Publisher’s Foreword

This volume contains a free translation of Sichos delivered by the Lubavitcher Rebbe Shlita in the Farbrengens held between Shabbos Parshas Yisro and Erev Rosh Chodesh Sivan, 5740, with excerpts from every Farbrengen held during that period.

The translations are structured to appeal to an English speaking reader who is somewhat familiar with the teachings of Chassidus. The Sichos are not adapted or altered in context, but are presented, with slight changes, in the same form and thought style in which they were originally presented. Great effort has been made to ensure the accuracy of the translations; however, they carry no official authority. As in all translations, the possibility of inadvertent error exists.

Two major innovations are present: the footnotes and the index. The footnotes (which are in previous volumes) consist of those ideas which appear to be parenthetical to the text and are thus presented as separate ideas at the bottom of the page. All footnotes, except those specifically labeled as translator’s notes are the Rebbe Shlita’s words.

The index lists those concepts which are not expected within the concept of a Sicha of the Rebbe. For example, Shabbos, Pesach, etc. are all topics which are usually discussed at the appropriate times and are thus listed in the table of contents. Topics such as children, Russia, Mesirus Nefesh, etc. do not fit into a universally accepted context. Therefore these topics are found in the index for quick reference, as well as general topics within a more unusual context.

This volume is the fifth of its kind published by Sichos In English. Our intention is to make the teachings of Chassidus and in particular of the Rebbe Shlita available, through our previous publications and all those that follow, to many who were formerly unable to study them.

Sichos In English

Erev Rosh Chodesh Adar II, 5741

Chapter 2: Shabbos Parshas Yisro, 22nd Day of Shevat

1. The Alter Rebbe explained that we must live by the lessons of the weekly portion. This week’s portion Yisro,¹ describes the giving of the Torah. The Haftorah adds further emphasis,² in describing Isaiah’s vision of the Divine Chariot; when the Torah was given, G-d descended upon Mt. Sinai and revealed Himself and His chariot (Shemos Rabbah 29:2).

Three times each year we read the description of the giving of the Torah: in Parshas Yisro, on Shavuos, and in Parshas Vaeschanan.³ Though they are similar in context, we derive different lessons from each of these three readings.

On Shavuos, which is a Yom Tov (festival), special prayers and customs apply to us, and work is forbidden. The words Yom Tov mean a good day; that is, it is a day singled out for rejoicing. Therefore, when reading the description of Mattan Torah on Shavuos, it is with a festive air.

Not so the other two readings. Parshas Vaeschanan is read directly after the three weeks of mourning, when the service of .the Jewish people is characterized by Teshuvah. On the other hand Parshas Yisro is read when the Jewish people are immersed in their daily service of G-d; that is, a service related to that of Tzaddikim (rather than Baalei Teshuvah).

Parshas Yisro describes the events directly before the giving of the Torah, when the Jewish people were on the level of Tzaddikim. This occurred before the sin of the golden calf.

Parshas Vaeschanan, on the other hand, describes the service of Baalei Teshuvah, following the sin of the golden calf. Therefore it is a description of the giving of the second tablets.

The first tablets were given with thunder and lightening, with noise.⁴ Our sages proclaimed that "just as there (at Mt. Sinai), there was awe and fear, trembling and sweating, so now (in our Torah study) there must also be awe and fear, trembling and sweating. The Alter Rebbe explains that, although there were open miracles at Mt. Sinai, which are not present during our Torah study, still that fear must remain with us, since the Torah that we receive is G-d’s Torah.⁵ Our approach to Torah must parallel that of the Jews at Mt. Sinai, and also be accompanied by noise."

A similar point is brought out by the Tanya which declares that Torah must rest within all 248 limbs of the body. On the surface, Torah is an intellectual study. It must be approached with peace of mind and peace of body. An effort to integrate it within the entire body would disturb one’s concentration. Yet, Torah teaches that my entire being shall declare it. Torah must permeate the totality of our existence. A story in the Talmud (Shabbos 88a) relates that Rava, while once studying, was so involved in his learning that he placed his fingers of his hand under his feet and ground them down until his fingers spurted blood. Similarly, Torah must affect us to the point where we are totally involved with our studies.⁶

From the above, we can learn an important lesson. We must become involved with spreading Torah, particularly the wellsprings of Chassidus, and we must do so with noise, with excitement and tumult. One might argue that the words of the wise are heard with quiet, that we must consider carefully, and begin working slowly, step-by-step, when we are involved in spreading Torah.⁷ However, such an approach runs contrary to that of the Previous Rebbe, who stressed immediate action. He pointed out that we have only a few moments left before the coming of Mashiach and that now is the time to grab and eat, grab and drink. We must utilize every moment possible, creating a great commotion and tumult for Torah.⁸ Furthermore, this commotion and tumult is not only applicable on holidays, but even during weekdays. To emphasize this point, Parshas Yisro, which speaks about the giving of the Torah, is read not only on the holiday of Shavuos, but also during the present week.

The Midrash tells us that the noise of Mt. Sinai brought an undesirable effect, the influence of the evil eye. In view of that influence, how can we then demand noise in regard to spreading Torah? The answer lies in the concept of the sin of the tree of knowledge, the source of all undesirable influences in the world. The Midrash (Bereishis Rabbah 21:7) relates that Adam’s sin was in the eating of the fruit the wrong time. Had he waited three hours he could have made wine from the fruit of the tree of knowledge, and used it for Kiddush. That is, the eating of the fruit, at the right time, would have been a positive act.⁹ The same principle applies to the noise that must accompany the spreading of Torah. We are now at a time when such an approach is necessary. We must learn Torah and spread Torah, particularly the wellsprings of Chassidus, with noise, with excitement. If an objector argues that the source of noise is in Yisro, i.e., that only Tzaddikim, but not Baalei Teshuvah should be involved with noise, then we must point out the declaration of Isaiah the prophet: Your nation are all Tzaddikim. Further, one who objects to the spreading of Torah in such a manner should visit the Previous Rebbe’s grave, or should consult a Ray. He will surely be told that Your nation are all Tzaddikim, and that the Torah must be spread with noise to the point where it effects, not only those whom one knows, but even those with whom one has no connection.

We must be careful, however, not to derive false pride and egotism from our activities;¹⁰ and when others are accomplishing something valuable, we must not react negatively. Rather, the task must be approached with true unity. In short, we must work to spread Torah with enthusiasm and excitement, through joint effort and with common goals. These efforts will hasten the revelation of the third Temple, the Temple that was built by G-d, with the coming of Mashiach speedily in our days.

* * *

2. Parshas Yisro is read in the weeks following the Previous Rebbe’s Yahrzeit. This year, the lesson of the Parshah is enhanced by a connection with the thirtieth anniversary of the Rebbe’s Yahrzeit. There is a particular relationship between Yud Shvat and Parshas Yisro. The Midrash (Shemos Rabbah 30:4) states that the Torah is called the Torah of Moshe. Why is it connected with him personally? Since he sacrificed his soul for it. Similarly, the Previous Rebbe sacrificed his soul for all matters of Torah and Mitzvos. Not only did he sacrifice his body and his animal soul, but he also gave up his G-dly soul. He went as far as to send others to sacrifice their lives — a step that requires even greater self-sacrifice. There were certain Rabbis who maintained that one’s life need not be sacrificed at that time, since the Russian government did not ask the Jews to commit either murder, adultery, or idol worship. Nevertheless, the Previous Rebbe was willing to sacrifice his life, in order to spread Torah. He knew that he might be imprisoned for his activities, and that, in prison, he would be prevented from doing certain Mitzvos;¹¹ yet, he continued his efforts unceasingly.

Each year since the Previous Rebbe’s passing, a new light... higher than any light that has descended until now is revealed, enhancing the effect produced by the Previous Rebbe’s service. This is particularly true this year, the 30th anniversary of his passing. This year must lead to new breakthroughs in the spreading of Torah and the wellsprings of Chassidus.

The lesson from the thirty years can be explained in terms of the Baal Shem Tov’s commentary on the Mishnah — Reflect upon three things... before whom you are destined to give a judgment and accounting. The Besht explained that before a judgment can be made on a Jew, he is given the chance to judge another person in a similar situation; that same judgment is then carried out in regard to himself. The same concept applies to the Previous Rebbe who declared, in regard to his liberation of Yud-Bais Tammuz, that G-d did not redeem me alone but also the entire Jewish people, even those of us on the furthest extreme of Jewish commitment.¹² Likewise, he wrote concerning his father, that a shepherd of Israel will not leave the sheep of his pasture. These same judgments now apply to the Previous Rebbe himself. The Talmud (Sotah 13b) states that Moshe Rabbeinu, even thousands of years after his passing, is standing and serving the Jewish people, just as during his lifetime. The same applies to the Previous Rebbe.

The Mishnah declares At thirty — one achieves strength. We might assume that, since it is thirty years since the Rebbe’s passing, we are now able to stand on our own. The reply, is no; a shepherd will never leave his flock. His connection with us now is just as strong as it was in the first moment after his passing. We must merely hold fast to his doorknob, and especially to his open door: go to his graveside, write Pidyonos (letters that a Chassid writes to a Rebbe asking for blessings), and ask for mercy and blessing.

Hence, when we approach a Jew in the middle of his business day, urging him to devote time to Torah study, we should not be discouraged if he answers that his present circumstances do not allow it. We must bring him to realize that the Previous Rebbe — the Nassi of the generation — asks him to do so; and we may all take courage from the Previous Rebbe’s devotion to Torah study, even under severe persecution.

May it be G-d’s will that, in the near future, the promise that those who lie in dust will arise and sing, will be fulfilled, with him among them, with the coming of Mashiach speedily in our days.

Chapter 3: Shabbos Parshas Mishpatim, Mevarchim Chodesh Adar, 29th Day of Shevat

1. This Shabbos is significant for a number of reasons. First of all it is Shabbos Parshas Mishpatim. The Alter Rebbe teaches us that we must live with the times, i.e., apply the lessons of the weekly portion to our lives and adapt them accordingly. It is also Shabbos Mevarchim Chodesh Adar (the Shabbos on which we bless the month of Adar). It is also Machor Chodesh (the day before Rosh Chodesh), which serves to further accentuate the connection this Shabbos has with the coming month. This Shabbos also bears a unique phenomenon — it is Shabbos Parshas Shekalim (the Shabbos during which there is a special Torah reading describing the annual donation of a half-shekel which every Jew gave toward the communal offerings in the Temple).

The Baal Shem Tov teaches that everything we encounter should serve us as a lesson in our service of G-d. Hence, each of the above factors must provide us with a lesson. Additionally the combination of these four factors can provide us with lessons many times the number that can be derived from each factor individually. Even though all of these concepts are general in nature, nevertheless, each one embodies a particular lesson that applies to our service of G-d.¹³ Since we are in the month of Shvat, it follows that all of the above is influenced by the central aspect of the month, the Yahrzeit of the Previous Rebbe, which occurred on the tenth of Shvat.¹⁴

The Previous Rebbe’s has a profound effect on each and every individual Jew, including those who did not have a personal relationship with him. Moreover, what took place on Yud Shvat many years ago continuously effects our lives and the lives of every Jew, including those who do not know what happened on that date. The Previous Rebbe writes about his redemption from prison saying that it is an experience which effects all who cherish our sacred Torah, who observe the Mitzvos, and all those who are called by the name Israel. Similarly, the day of his passing effects the totality of our people, for, a shepherd will not leave his flock. These effects are particularly poignant at this time since the thirtieth anniversary of his Yahrzeit has passed.

The lessons we shall derive from the above will surely bring about the revelation of G-d’s kindness. The Previous Rebbe requested that all matters connected with his position as Rebbe be carried out in a manner of kindness. (Everything connected with Torah is kindness, however, that kindness is not always obvious. The intent of the Rebbe’s request was that the kindness be openly revealed to us.) Bringing about the ultimate kindness, the revelation of an era when the Mishpatim — judgments of the Torah — will be delivered by the Sanhedrin in the courtyard of the Temple, with the coming of the true and complete redemption, speedily in our days.

2. The four matters which are related to this Shabbos are also connected with the four tractates which were discussed in the Siyum during the Yud Shvat farbrengen. There it was mentioned that four tractates — Berachos, Kerisus, Nazir, and Yevamos — conclude with the exact same statement: Talmidei Chachamim [Torah scholars] increase peace in the world, for it is said: ‘And all your children shall be learners of the [Torah of the] L-rd, and great will be the peace of banayich (your children). (Do not read banayich, but bonayich — your builders.) i.e., Talmidei Chachamim build and increase the peace of the world. These traits are also uniquely connected to Yud Shvat for the Previous Rebbe sacrificed his life in order to spread Torah, Mitzvos and Chassidus throughout the world.¹⁵

The tractate of Berachos (blessings) and Shabbos Mevarchim are related because both are involved with blessings. The relationship between the two is profound, as we see from examining the details. The Halachah regarding making a blessing over food allows one Berachah — SheHakol N’heyah B’dvoro — by whose word all things came to be — to cover all foods. However, it is Halachicly preferable to make an individual blessing for each different type of food. A parallel situation exists regarding blessing each of the months. The same blessing is used; however, for each particular month there are different intentions which are appropriate.

Parshas Shekalim is related to the tractate of Kerisus. The Shekalim were primarily used to buy sacrifices for the Temple. The purpose of the sacrifices was to bring about atonement for the Jewish people. Similarly the tractate of Kerisus deals with matters of atonement and sacrifices. The connection between the two concepts is further emphasized by the fact that the conclusion of the tractate of Kerisus deals with the Tamid offering which was bought with the Shekalim — Parshas Shekalim.

The concept of Mishpatim (judgments) is related to the tractate of Yevamos. The conclusion of that tractate deals with the process of judicial inquiry.

The last concept, Machor Chodesh, is related to the tractate of Nazir (one who has taken on certain vows of abstinence). The Haftorah of Machor Chodesh begins with the verse (Shmuel I, 20:18) and you will be missed for your seat will be empty. Similarly, on the day of Machor Chodesh — the day before Rosh Chodesh — the moon is empty. No trace of it is seen in the heavens. A Nazir is involved in a similar type of service — his are vows of abstinence and holding oneself back, not self-expression.

The service of the Nazir presents the following difficult question. The goal of our service is expressed by the first Mitzvah the Torah gives us: Be fruitful and multiply, fill up the earth and subdue it. Our goal is achieved when we elevate the material aspects of the world by using them for a spiritual purpose. When the Nazir abstains from wine he is unable to elevate this material aspect of the world.¹⁶ This abstinence is seemingly contrary to the statement of the Talmud Yerushalmi: It is enough what the Torah has forbidden. A man can elevate wine simply by drinking it in a permitted fashion; how much more so would he be able to elevate it were he to use it for Kiddush or Havdalah.

We can ask the same question is regard to the moon. The purpose of the moon’s creation is to shine upon the earth. If so, how is it possible that there is a time when the moon’s light is hidden?

The answer to these questions is based on the following principles: 1) It is a Mitzvah to take Nezirus (vows). Taking Nezirus is not simply an act of cutting oneself away from the world; according to the Torah it is a path of service in this world. 2) The moon’s concealment on Erev Rosh Chodesh is actually a revelation of its true nature. The moon has no light of its own. During the majority of the month the moon is shining and this is not apparent. However, on Erev Rosh Chodesh it is clearly evident that the moon has no light of its own. This is the service of concealment which brings out the quality of Bittul (self-annulment). It is related to the service of Iscafia (subjugating evil).¹⁷ This also brings about a revelation of G-dliness,¹⁸ as the Zohar declares when the ‘other side’ [the Kabbalistic term for the forces of evil] is subjugated, then the glory of G-d will be revealed in all the worlds.

With an understanding of the above, we can grasp the relationship between Machor Chodesh and the service of a Nazir. The name Machor (tomorrow) Chodesh stresses the fact that the service of Iscafia is followed by a revelation of G-dliness on a higher spiritual place. This concept is more clearly illustrated when we compare the names ‘Erev Rosh Chodesh’ and ‘Machor Chodesh.’ The name Erev Rosh Chodesh emphasizes the service of preparation, as the Talmud states, He who prepares on Erev Shabbos will eat on Shabbos. The word Erev always indicates a preparation for the day that follows; this day itself not having an importance of its own. By contrast the name Machor Chodesh stresses that this day has an importance of its own; not that it is merely a preparation for the day that follows.

In our personal service, the principle of Machor Chodesh is expressed as follows: the services of Iscafia and self-annulment are not ends in themselves. Their purpose is to bring about a Machor; which is the service of Ishopchah (transformation of evil into good). Rather than remain on a level of self-annulment, one must progress to a level of Chodesh, the shining of a new light that will illuminate the darkness in the world.

The same concept is exemplified by the service of the Nazir. His service is one of Iscafia. At first glance, it is impossible to know whether the Nazir will proceed to the service of Ishopchah, or whether his self-annulment, because its source is a desire for personal fulfillment rather than service, will result in evil. [By comparing the service of the Nazir to the concept of Machor Chodesh, we emphasize that the intent of this service is to go beyond the level of self-annulment — to become an entity and shed light in the world.]

This principle is expressed in the world at large. A person may say, I want to sit in my own corner and study Torah diligently. I cannot effect others. Even when this person sees the Jewish world being destroyed he will argue: What can I do? I cannot do anything about other people. Therefore isn’t it better that I work with myself? We must tell this person that this person that this kind of self-annulment destroys the Jewish people. One must take a strong stand, reach out and try to influence others toward Torah and Mitzvos. Even though self-annulment is an important quality, and pride is the source of evil, still, once one has already begun the service of G-d [through Bittul] pride is necessary. This is the concept of Machor Chodesh — that the entire point of self-annulment is to come to a higher level of light.

On the surface this stress on ‘Machor’ seems counter productive. A person must always live in the present, as the Zohar declares, Each day performs its service. One must always concentrate on what he is doing at the moment, and not live in the future. The Rashba personified this type of service. Each day he was involved in three major endeavors. He was a practicing doctor, he wrote Responsa, and he gave classes in the Yeshiva. Each of these occupations demands complete involvement. Despite his rigorous schedule the Rashba took a stroll through the gardens each day, an activity that brings about pleasure. He was completely devoted to each of his tasks, yet he still found the peace of mind to relax and walk through the gardens. The Rashba was totally involved with what he was doing at the moment. He lived fully in the present. For this reason he was able to act with great flexibility.¹⁹ What then is the significance of calling a day Machor Chodesh where the stress appears to be on the following day and not on the present? The reason is that for our service of Iscafia to be true it is necessary that we have a feeling of Ishopchah. Although the light of ‘Chodesh’ does not come till later, and presently the situation is one of darkness, we know that in the immediate future our service will approach the level of Ishopchah. Then even when we are at the level of Iscafia our service is a Torah service.

Thus, the lesson is clear: Even if one is truly humble by nature, and he has spent his entire life in the study of Torah, and never has he been involved in community affairs, nonetheless, because G-d has sent him down to a physical world, in a physical body, we know that he has a mission to fulfill in the world. His mission is to refine and elevate the world in holiness. Now is the time when our service must be in a manner of Grab and eat, Grab and drink. I.E., we must seize every possible opportunity to elevate the world and make it holy. This is particularly true after Yud Shvat, the time when we derive strength from the Previous Rebbe who is a faithful shepherd, who will not leave his flock. We must work to spread Torah and Chassidus throughout the world, and then, when the wellsprings of your teachings spread outward, Mashiach will come. Then we will merit the fulfillment of the prophecy and those who lie in dust will arise and sing with the Previous Rebbe among them, speedily in our days.

* * *

3. Trans. note: In the Rebbe Shlita’s explanation of his father’s commentary of the Zohar he dwelt on the fact that milk and meat represent the spiritual qualities of kindness and severity respectively. Because they are different in nature they must be kept separate and cannot be eaten together. This same reason is given for the prohibition of Shatnes — mixing wool and linen — and for the prohibition of Kilai’im — mixing different plants. However, there are differences between these prohibitions. Shatnes was permitted in Tzitzis and in the garments of the priests, while milk and meat and Kilai’im were never permitted.

In explanation the Rebbe Shlita stated that there were two general principles that allowed for the combination of kindness and severity: 1) that the possibility for their elevation exist, and, 2) that severity be included in kindness — and not vice versa — thus making kindness dominant. [This is accomplished when a light which is more powerful than either of the two qualities brings about their combination.] The clothes of the priest in the Temple is one illustration. It was the Temple’s influence that allowed for the combination. Similarly, the power of the Mitzvah of Tzitzis also makes a union of wool and linen possible. Another example is that mixing milk and meat becomes permissible when someone’s life is in danger. (From the Alter Rebbe’s statement that it becomes completely permitted it appears that he holds that the nature of the food changes and it is permitted.) Because of the importance of a Jewish life these two opposites can be combined.

Chapter 4: 1st Day of Rosh Chodesh Adar

1. Our sages (Berachos 31a) declared, A man should not take leave of his friend except through a statement of Halachah, because through that statement he will remember him. The simple explanation of that principle is — that when two Jews part, each one going to fulfill his particular mission in the service of G-d, they should connect themselves to a statement of Halachah. Thereby, this will cause them to remain at one in a spiritual sense.

At this point, a question arises. If in a spiritual sense the two individuals remain united, why is there a fuss made over their actual parting? However, even though we know