Sichos In English, Volume 3: Nissan-Elul 5739

By Sichos In English

Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Nissan-Elul 5739

• Language: English
• Publisher: Sichos In English
• Release date: Jul 7, 2015
• ISBN: 9781310031427

Book preview

Chapter 1: Publisher’s Foreword

This volume contains a free translation of Sichos delivered by the Lubavitcher Rebbe Shlita in the Farbrengens held between Nissan of 5739 and Tishrei of 5740. It includes excerpts from every Farbrengen held during that period.

These 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. Rather, they are presented, with slight changes and revisions, in the form and thought style in which they were originally recited. One major innovation has been made. The concepts which appear to be somewhat parenthetical, have been taken out from the body of the text and presented as footnotes. Hence, both the text itself and the footnotes are the Rebbe Shlita’s words. From time to time, the translators have added their own notes of explanation which are labeled as such. Great effort has been made to ensure the accuracy of these translations; however, it carries no official authority. As in all translations, the possibility for inadvertent errors exists.

This volume is the third of its kind published by Sichos In English. We hope that our previous publications, and those that will follow will make available the teachings of Chassidus and of the Rebbe Shlita to many who were previously unable to study them.

The publication of this volume took place in the days preceding Yud-Alef Nissan. May this text lead to the fulfillment of Then we, Your nation and the sheep of Your pasture, shall thank You forever, For generation after generation we shall relate Your praise.

Sichos In English

Yud-Alef Nissan, 5740

Chapter 2: The Letter Sent by the Rebbe —Yud-Alef Nissan

FREE TRANSLATION

By the Grace of G-d, Erev Shabbos-Kodesh, Shabbos Hagodol, 5739

To the Sons and Daughters of Our People Israel, Everywhere —

G-d bless you all!

Greeting and Blessing:

The month of Nissan, as also its central feature, the Festival of Pesach, Chag HaMatzos, are firsts: The month of Nissan is designated as It shall be unto you the first of the months of the year, while Pesach is the first of all our Festivals. As such, it is understandable that both the month and its Festival encompass more, and more comprehensive, teachings than any of the other special days of the year, as is also emphasized by the fact that many moments in Jewish life are related, and serve as memorials to Yetzias Mitzraim — the Liberation from Egyptian bondage.

One of the basic significances of the Pesach Festival is that it represents the birthday of our Jewish nation; hence it directly relates also to every Jew, as part of the nation.

In general, every person’s life is two-faceted: that of an individual, and as a member of society — the nation, country, city, community, and environment in which he lives. Although, at first glance, these two aspects of a person’s life are at opposite ends, with conflicting interests, human life is so ordered that both aspects — the individual and social — rule side-by-side in a more or less harmonious coexistence; the goal, however, is to achieve a state where the two aspects complement each other to the degree of constituting one entity.

For Jews — whose way of life is mandated and geared to wholeness and completeness in all aspects of the everyday life — the said strives assumes the force of an essential and basic imperative —

* * *

The above mentioned two aspects are also reflected in the Korban-Pesach (Pesach Offering) about which the Jewish people in Egypt were Divinely commanded at the beginning of the Month of Geuloh, on Rosh Chodesh Nissan, as an essential prerequisite to Yetzias Mitzraim.

The Korbonos (Offerings) comprise two general categories: Korbonos Yochid (Individual Offerings) and Korbonos-Tzibbur (Collective Offerings), i.e. offerings of individuals as individuals, and offerings brought by, and in behalf of, a collective (Tzibbur) of many individuals, wherein the individual is represented by his personal contribution to the Fund which was annually raised for this purpose.

Now, we find that the Korban-Pesach combined both aspects, for it was at the same time both a Korban-Yochid and, in a sense, a Korban-Tzibbur, since it was brought by kenufia (collective of individuals). And both aspects have a distinct emphasis which is not found in other Korbonos:

As a Korban-Yochid, the Korban-Pesach was individualized and restricted to the Menuyim — the specially counted-in participants who had united into a single entity to bring and partake of this Korban Pesach — to the exclusion of all others, for none but the Menuyim had, or were permitted to have, any part in it; this was not the case with any other Korban-Yochid (such as the Peace Offering, etc.), where anyone could be invited to partake thereof.

On the other hand, the Korban-Pesach was also, in a sense, a Korban Tzibbur, since all the Jews had to bring it at the same time and in the same manner (roasted on fire); with the added emphasis that unlike other Korbanos-Tzibbur, where the Tzibbur was represented by proxy-emissaries, the Anshei-Maamad — the Korban-Pesach was brought in kenufia, so that the Tzibbur was there in person, as also later at the eating, all having to eat of the Korban-Pesach at the set time, etc. — which was not the case with any other Korban-Tzibbur.

* * *

In the Korban-Pesach itself there is yet another point which indicates the inter-connection of the individual with the Tzibbur, in that the Korban Pesach had to be prepared whole, with its head, its legs, and its inwards. The difference and distance between the head and legs, etc. is obvious; yet it was required that all components be prepared together and in like manner. The symbolic inference from it is that although a Tzibbur consists of different individuals, of widely ranging levels, from that of head to that of foot, they nevertheless join together to constitute a Tzibbur and contribute, each his full share, to the Tzibbur.

* * *

How is unity between one individual and another, and between an individual and the collective, achieved? This, too, is indicated in the name Pesach, one meaning of which is to pass over, more precisely to leap over, indicating, among other things, leaping over partitions separating Jew from Jew and individual from community, until all are united and merged into the single organic entity that constitutes the Jewish nation.

To be able to do this, one must first break through the confines of one’s own rational and emotional limitations, and rise above all hindrances and distractions, from within and without, in order to attain the fullest spiritual liberation: the liberation of the very essence of the Jewish self — his Pintele Yid, as it is often characterized; this is the way that a Jew aligns himself with his root and source, and with his fellow-Jew and all the Jewish people.

Which is the well-known concept of Yetzias Mitzraim in the realm of the spirit.

In practical terms this means that every Jew has been given the capacity, and is expected, to rise above his narrow personal interests for the sake of the overriding interests of the community in which he lives and of Klal Yisroel. On their part, the Tzibbur and Klal Yisroel intervene in behalf of each individual, so that not a single Jew should be lost, G-d forbid, helping each and all to free themselves from their Mitzraim, in whatever form it may be. And the Geuloh of the Klal is contingent upon the Geuloh of the individual as an individual.

* * *

Our Sages declare that the Geuloh from the present Golus will be in the manner of the Geuloh from Egypt, when all Jews — with our young and our old, with our sons and with our daughters — without exception, came out of Egypt, not a single Jew was left there; unlike other Geulos — from Babylon, Persia, and Greek oppression — when some Jews remained in Golus. The coming Geuloh through our Righteous Moshiach will be as in the days of your coming out of Egypt I will show you wonders — that no Jew will remain in Golus. This underscores again that the Geuloh of Klal Yisroel is bound up with the Geuloh of each individual Jew.

* * *

May G-d grant that, inasmuch as it is the highest time to prepare for the true and final Geuloh, every Jew and Jewess should become involved in this preparation in the fullest measure; the first step being the same that was called for in connection with the first Korban-Pesach, in Egypt: Draw and take — to draw back and away from Avodoh Zoroh (idolatry), including Avodoh Zoroh in its subtle aspects, namely, anything that is Zor — alien to the spirit and way of Torah-Yiddishkeit, and pursuing this endeavor in regard to both oneself and those around, and more widely, in regard to the environment, the Tzibbur; to help every Jew that can be reached and involved in the said preparation for the Geuloh, through personal commitment to Torah and Mitzvos. For He established testimony (the Mitzvos) in Jacob, and gave the Torah in (and for everyone in) Israel, and made these the channels through which to receive His blessings. And be certain of Hatzlocho in all the above because I will remember Your wonders of old (at the time of Yetzias Mitzraim) and will meditate on all Your work, and talk of Your doings.

And this profound meditation, translated into action as mentioned above, will hasten still further our welcoming Moshiach Tzidkeinu, together with our young and our old, with our sons and our daughters," at the true and complete Geuloh.

With esteem and blessing for Hatzlocho in all above, and for a Kosher and joyous Pesach,

/Signed: M. Schneerson/

Chapter 3: Motzaei Shabbos Parshas Tzav, Yud Alef Nissan

1. This Shabbos¹ is singled out by Jewish tradition and labeled as Shabbos HaGadol² — The Great Shabbos. Its celebration is connected with and serves as a preparation for the holiday of Passover.³

In the Shulchan Aruch, in his description of Shabbos HaGadol, the Alter Rebbe writes This was the day which the Jews selected and took the lamb for their Pascal sacrifices. How do we know this? Since we know that the Exodus took place on Thursday, the 15th of Nissan, and the Pascal sacrifice was to have been selected on the 10th. We can conclude that the day was Shabbos.⁴ He continues describing how a great miracle took place in consequence to the Jewish people’s action that, The Egyptians gathered around them and asked ‘Why are you doing this?’ They answered that it was a Passover sacrifice to G-d, who would slay the Egyptian first-born. Then the first-born went to their parents and to Pharoah and demanded that the Jews be released. Pharoah refused and in response, they attacked him and fought a battle in which many Egyptians were killed. This battle is referred to in the verse in Tehillim You smote the Egyptians with their first-born. The commemoration of this miracle was fixed for the Shabbos before Passover and that Shabbos is called Shabbos HaGadol.

The great miracle which happened because of the Jewish people taking the Pascal sacrifice,⁵ served as a preparation for the Exodus from Egypt. The nature of this preparation can be understood, through a deeper understanding of the Exodus from Egypt.

The Sefer HaChinuch calls the Exodus one of Torah’s general principles. Torah and Mitzvos are our life and the length of our days and are intrinsically related to the Exodus from Egypt, therefore a Jew must bring every aspect of his life into connection with the Exodus from Egypt. Awareness of the Exodus must permeate a Jew’s entire existence, therefore, we are commanded to recall it twice daily, in the morning and evening.⁶

In a personal sense, the Exodus from Egypt refers to each individual’s personal departure from all the restrictions and constraints on his G-dly soul. The Hebrew word for Egypt — Mitzrayim — is related to the word meitzorim meaning boundaries or limitations. That transcendence is accomplished through Torah and Mitzvos. Torah and Mitzvos take a Jew beyond the limits of the physical world and bring him into connection with G-d.

At this point a question arises: The Talmud quite often repeats the principle a prisoner cannot free himself from jail. With this concept in mind, how can we ask a Jew, whose whole life is made up of boundaries and limitations, to leave Egypt and transcend those confines?

The redemption from Egypt demonstrates an answer to that question. There, I, the L-rd, your G-d, took you out of the land of Egypt. Similarly, in terms of each person’s individual exodus from Egypt, G-d helps him. Each Jew possesses a spark of G-dliness within his soul, his Pintele Yid. This point of soul is truly a part of G-d. From it, stem all the Jew’s G-dly powers. This level of the soul was never subjected to Golus and it was never placed under the constraints of the law of your country is your law. Therefore, within it lies the potential to leave Egypt, rise above all restrictions and limits.⁷

Even though the ability to leave Egypt, i.e. transcend all limitations stems from a Jew’s G-dly soul, the command to do so is addressed to his personal self. Hence he has the responsibility of activating the G-dly energies he possesses. He must try to spring forth (the meaning of the word Pesach) of all of his personal boundaries. Then he gives room for his G-dly essence to effect all of his powers, even his thought, speech, and action making him a truly free man.

The above is intrinsically related to Torah study. The Mishnah proclaims There is no free man except one who is involved in Torah study.⁸ A Jew’s state of freedom is connected with his Torah activity. The Medrashic narrative of the Exodus reflects this concept. When Moshe asked G-d, Because of what merit will the Jews be redeemed? G-d answered, When you take the Jews out of Egypt, you will serve G-d on this mountain, i.e. the redemption of the Jewish people was dependent on their future acceptance of the Torah. Then they truly achieved freedom from slavery.

As explained earlier the Exodus from Egypt was preceded and prepared for by the great miracle of Shabbos HaGadol. Even though generally Torah prescribes an order of steady, systematic growth (as evident from the verse Shemos 23:30 Little by little I will drive them out before you,) nevertheless in this case a great miracle was necessary.⁹

All miracles represent a step beyond the limitations of nature, the Hebrew word for miracle Nais also means masthead implying an uplifted state. However, within miracles themselves a certain order exists. Some miracles represent a greater departure from the limits of nature than others. A great miracle implies the achievement of a totally unlimited state.

The goal of a Jew is to reach true greatness, i.e. a state which is not confined by any limits. Any restraints (no matter how much room they give) would confine and fetter the unbounded potential of his G-dly soul. On Pesach, a Jew must spring forth and attempt to reach such a level of unlimited freedom. As a preparation, in order to stimulate his potential, on the Shabbos before G-d performs a great miracle revealing a state of total limitlessness.

2. The Midrash describes the state of the Jewish people in Egypt as naked and uncovered, they had no merit to deserve redemption.¹⁰ For this reason, G-d commanded them to bring the Pascal sacrifice.

The bringing of the Pascal sacrifice demanded a total transition of character from being naked and uncovered, they had to progress to the highest levels of self-sacrifice and devotion to G-d. The selection of the lamb for slaughter involved a very real threat to their lives, as Moshe himself told Pharoah If we sacrifice the Egyptians’ god before them, surely they will stone us. Nevertheless, after the selection of the Pascal sacrifice, the lamb was tied to the bed posts of the Jewish people, to excite the Egyptian curiosity. They wanted the Egyptians to ask and then learn that it would be slaughtered, roasted, and eaten. Despite the tremendous gap between their present state (naked and uncovered) and the service demanded of them, the Jews were able to summon up their power of Mesirus Nefesh (self-sacrifice) and make a public display of selecting the lamb. This total transition, in turn, brought about the great miracle of you smote the Egyptians with their first-born.

These days are to be remembered and celebrated. Our sages explained that through proper remembrance, they are celebrated with the same intensity as the first time, i.e., the same G-dly energies are generated. By reliving the process of bringing the Pascal sacrifice, a Jew causes G-d to bring about a great miracle, and bring closer the exodus from our present state of Egypt."

So may it be for us. May our firm decision to draw away and take the Pascal sacrifice — in line with our sages’ comment draw away your hands from idol worship¹¹ — bring about the complete redemption led by Moshiach. May he come soon and lead us to our land.

* * *

3. As mentioned above, each day we must not only remember but also relive the Exodus from Egypt. We must be involved in a constant process of trying to rise above the limitations we face. In every aspect of Torah and Mitzvos, which we perform, we must seek to rise above our boundaries¹² and those of the world around us, viewing Torah as truly unlimited, transcending all the limits of the world.

Furthermore, this awareness must be achieved in the mornings and in the evenings, — in spiritual terms when G-dliness shines in his life and when it doesn’t. Constantly, all of us must be springing forth from our personal Egypt’s and utilizing G-d’s help in accomplishing this service. If so, if this service must be constant and continued throughout the entire year, what importance does the celebration of Shabbos HaGadol and the festival of Passover do?

The potential for the reliving of the Exodus from Egypt in the entire year to come is derived from the proper celebration of the holiday of Passover. This concept can be better illustrated through the example of the holiday of Shavuos, the celebration of the Giving of the Torah. On one hand during every moment of every day a Jew is obligated to study Torah. However, on Shavuos the whole day is permeated with Torah. The Rambam writes that a wise man is appreciated by the way he eats, drinks, sleeps, walks etc. Similarly on Shavuos every aspect of our behavior is infused with Torah. During the rest of the year, Torah is also important, but then the main emphasis is placed on how Torah is connected with the deed. A Jew wants to eat, drink; and in order to do so he studies Torah, learns the laws of the meal, of washing hands, etc. and finds out how he should conduct himself. On Shavuos, the Torah is received and accepted in a manner above any connection to deed.

The same concept can be applied to the Exodus from Egypt. During the entire year we must experience the Exodus in terms of (and in relation to) mundane activities. On Pesach, our entire experience for eight straight days is focused on the Exodus from Egypt. To that end, we destroy all Chometz and all remnants of Egypt, taking care to annihilate every trace. This experience of total involvement adds strength and power to the Yetzias Mitzrayim we will undergo in all the days following Pesach.

The reverse is also true. The only way an individual can bring himself to a state of arousal on Shabbos HaGadol and Pesach is if he had worked to gain a full experience of Exodus during the previous year. If during the year his approach to the recalling of the departure from Egypt has been habitual, merely a formality without any feeling, it will be difficult for him to have a full experience of Pesach. Even so, Torah obligates him to perform all the laws, however, it will be harder for him to appreciate the life and vitality of the holiday.¹³

The same process can be seen on a larger scale. Just as the service during the entire year serves as a preparation for Pesach, similarly, the slavery in Egypt served as a preparation for the redemption that followed. Egypt was called the iron furnace, serving to refine the Jewish people and separate them from their impurities.

The same pattern is followed by every particular Jew. He possesses a soul given by G-d. That soul descends from a high peak to a deep pit, and becomes enveloped in the body. Yet, even as it enters that prison the Jew has been given the key to his release. The spark of G-d in his soul is not restricted by the body’s confines, on the contrary, it can despoil the Egyptians, take away all its riches.

And through carrying out this service, may we witness fulfillment of the prophecy as in the days of Egypt I will show you wonders with the redemption from Golus when we will greet Moshiach with happiness and joy.

4. The sicha above described how every aspect of Torah not only performs a function of its own but also effects other elements of service. For example, the Mitzvah of remembering the Exodus each day, besides being a Mitzvah in its own right it contributes to the intensity of the Passover celebration. Likewise, in reverse, the celebration of Passover, besides the fulfilling of all the laws and customs appropriate to that time, it also brings about a deeper experience of the Exodus to all the days of the following year.

This idea relates very closely to the concept of Chinuch (education). The aim of Chinuch is to provide the child with an experience which is simultaneously valuable in its own right in the present and will also shape and mold the child’s character so that he will continue in this path in the years to come.

A unique bond exists between education and the holiday of Passover. The prophet Yechezkel describes Pesach as the birthday of the Jewish people.¹⁴ It is understandable that immediately afterwards, G-d began a process of education, guiding them in the direction that will lead to acceptance of the Torah on Mt. Sinai. This connection brings about a unique stress on education throughout the Pesach celebration. Therefore, the children ask the four questions. Also, the narrative of the four sons is recited where parents even approach the son who does not know how to ask; in order to arouse his desire to learn and teach him to ask questions.¹⁵

5. A question arises: Why does the Maggid (reciting of the miracle) portion of the Haggadah begin with Ma Nishtanah (the four questions)? Why not begin with the narrative of the four sons? Then even the son who does not know how to ask will be aroused and included in the Seder.

Despite the force of this question, we see that the Haggadah does not choose this order. That fact implies that even if the son who cannot ask is not able to verbalize his question, in his own way he asks Ma Nishtanah. His very presence at the Seder, is a sign of his interest and involvement. He must be stimulated and taught how to express his questions. However, his attendance of the Seder allows for that possibility.

Unfortunately though, today there exist other children who do not even attend the Seder, who don’t give their fathers an opportunity to educate them, to open them up to the importance of the Seder. In fact, there are fathers who do not even understand the need to educate their children. They, themselves, must be classified as sons who do not know how to ask. Many of them will not even come to the Seder.

The awareness of this situation should motivate us to work to bring every Jewish child to the Seder table. We must bring them at least to a level of participation of the son who does not know how to ask.

We must spread Mivtza Peach, the campaign to insure that each Jew is provided with the necessities, both physical and spiritual, to celebrate the holiday properly.

This campaign shares a connection with Shabbos HaGadol, as mentioned above — Shabbos HaGadol commemorates the taking of the Pascal sacrifice. The Pascal sacrifice was brought by a group who were specifically registered as its owners. A father, however, had the power of registering his younger children without their knowledge.

This is the connection between Shabbos HaGadol and the Pesach campaign. Now, the registration for Peach begins. It is our responsibility to register all our younger (as the Talmud comments, age and maturity are a matter of knowledge) children (students being also called children) even without their knowledge to bring the Pascal sacrifice.

However, just as then that the registration was not enough but the child had to actually come and eat the Pascal sacrifice, similarly, now, we must undertake efforts to insure that these individuals actually celebrate Pesach. This implies a necessity to work harder in the realm of Chinuch¹⁶ with the goal of bringing every Jew to the Seder and motivating him to at least ask Ma Nishtanah. This simple question opens the way for us to the answer: Avodim Hayinu, to explain all the aspects of Pesach until he reaches and even surpasses the level of the wise son.¹⁷

Likewise, Mivtza Pesach should bring about activity in all the other Ten Mivtzoim: Mivtza Ahavas Yisroel, Mivtza Chinuch, Mivtza Torah, Mivtza Mezuzah, Mivtza Tefillin, Mivtza Tzedakah, Bayis Malei Seforim, Mivtza Neiros Shabbos Kodesh, Mivtza Kashrus, Mivtza Taharas Hamishpachah.

And may the entire Jewish people sit down together at the Seder table with the same desires, purposes, and goals. May we all prepare for the future redemption and as the Talmud states: In Nissan the Jewish people were redeemed, and in Nissan they will be redeemed in the complete and total redemption, led by Moshiach.

Chapter 4: Yud Gimmel Nissan, Yahrzeit of the Tzemach Tzedek

1. In Tanya, Iggeres Hakodesh Chapter 28, the Alter Rebbe writes, all the effort of man, for which his soul toiled during his lifetime becomes revealed...on the day of his passing. This revelation is not limited to that one time alone, but reoccurs yearly on his Yahrzeit. Regarding the verse in the Megillah, these days are remembered and carried out we are told that if they are remembered properly, relived with all their intensity, the same spiritual energies that were revealed the first time will be revealed again. This is particularly so, when the remembrance is carried out in a holy place (both a house of study and a house of prayer), by many hundreds of Jews and in the month of Nissan¹⁸ (the month of redemption — a combination of higher levels in the realms of place, soul and time.

In the same letter, the Alter Rebbe writes that a Tzaddik’s death effects salvation in the midst of the earth to atone for the sin of the generation. He compares the death of a Tzaddik to the sacrifice of the Parah Adumah (Red Heifer).¹⁹ The Parah Adumah has the power to purify even the impurity connected with death, the lowest level of impurity.²⁰ Likewise, the death of a Tzaddik arouses powerful spiritual powers that atone for the sin of the generation. For this reason, a Tzaddik’s passing is called Histalkus. In the Zohar, this term is often used to refer to unbounded revelations that are too powerful to be contained within the limits of the world.

This kind of revelation is associated with the upcoming holiday of Pesach. Pesach means jump — it refers to a transmission of Divine energy that transcends (jumps beyond) the boundaries of this world.²¹

Sometimes a Jew’s service is accomplished through regret, as expressed in the Vidui (confession of sins) in Tachanun. At other times — particularly in Nissan when no Tachanun is said for the entire month — a Jew can cause a spiritual turnabout without the recital of Tachanun. Since he is aided by the sacrifice of the Parah Adumah which was brought on the second of Nissan. Afterwards, on the 13th day of Nissan the Yahrzeit of the Tzemach Tzedek, the above mentioned revelations come about, and effect salvations in the midst of the earth.

In Tanya, the Alter Rebbe writes that a Tzaddik transmits his spiritual powers to those who follow his ways. They are given the power to continue and fulfill his work — the transformation of evil to good — , by uncovering the G-dly sparks held captive in the evil.

May we merit to carry out this service, and through it, hasten the coming of Moshiach, who will redeem the Jewish people and rebuild the Sanctuary. Then we will partake of the sacrifices.

* * *

2. The Tzemach Tzedek’s main aim in his service was to relate to and totally involve the entire Jewish people. Evidence of this can be seen in his ability to achieve unity between Chassidim and Misnagdim.²²

He put a special stress on Chinuch, and stood up against the Russian government and fought their desire to change government policy. His dedication to this cause was so great that he continued to be active even when his efforts presented a tremendous risk. In all the meetings in Petersburg concerning educational policy, the Tzemach Tzedek took a role of leadership. Even though others possessed positions of greater influence, his Mesirus Nefesh (self-sacrifice) brought him the principal status among the Torah leaders.

A further sign of his efforts to relate to all Jews can be seen in his work to maintain contact with the Cantonists (those Jews taken into the Russian army at a young age for the purpose of separating them