Sichos In English, Volume 24: MarCheshvan-Shevat, 5745

By Sichos In English

Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, MarCheshvan-Shevat, 5745

• Language: English
• Publisher: Sichos In English
• Release date: Oct 14, 2015
• ISBN: 9781310516986

Book preview

Sichos In English, Volume 24 — MarCheshvan-Shevat, 5745

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

5746 - 1986

Sichos In English, Volume 24 — MarCheshvan-Shevat, 5745

Published by Sichos In English at Smashwords

Copyright 1986 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 978-1-3105-1698-6

Chapter 1: Publisher’s Foreword

With a prayer of gratitude and thanksgiving to the Al-mighty we proudly present to the English speaking public volume 24 of Sichos In English. This volume covers the period from Shabbos Parshas Chaye Sarah up to and including Yud Shevat of the year 5745.

The free-style translations of the Sichos are structured to appeal to the English-speaking reader who has some basic familiarity with the teachings of Chassidus. The original contexts of the Sichos are generally maintained, and the form and style in which they were said is adhered to. Only slight adaptations or omissions have been permitted, when it facilitates the smooth flow of the translation. As always, great effort has been made to ensure the accuracy of the translations; however, they carry no official authorization. As in all works of this nature the possibility of inadvertent error exists.

During the period covered in this volume the Rebbe emphasized, on several occasions, the importance of teaching the Seven Noachide Laws to the gentile nations and the importance of instituting a Moment of Silence in the public school systems of the nation. In a Sicha to senior citizens he spoke of the need for more activity as a person grows older and the importance of influencing the government to show kindness and mercy to all who are in need.

There was a Sicha addressed to the women, stressing that a woman’s gentle nature gives her the greater ability to influence and educate children.

On the Rambam’s Yartzeit the Rebbe elaborated on the Rambam’s rule concerning cities of refuge, and showed that even an unworthy student can be helped with the light of Torah.

In addition to the regular Sichos we also include in this volume the essay What is a Jew? which discusses the importance of Torah in Jewish life, and the essay Shalom Aleichem — Aleichem Shalom which emphasized the importance of bringing unity out of diversity.

The publication of this volume gives witness to the selfless and untiring efforts of the devoted director of Sichos In English, Rabbi Yonah Avtzon. During the last year, following the call of the Rebbe Shlita, Sichos In English has greatly expanded its activities and has undertaken the project of translating Rambam’s Mishneh Torah and Sefer Hamitzvos on cassette tapes as well as setting up telephone Rambam study lines in 35 cities, worldwide. This is in addition to the regular publications of Sichos In English — Sefer Hama’amarim and Likkutei Dibburim in English translation.

All of these monumental tasks are under the personal supervision of Rabbi Avtzon.

It is therefore fitting and appropriate that dear family friends from Los Angeles, California, have undertaken to dedicate this volume of Sichos In English to the memory of the late Reb. Cheyena Avtzon the beloved mother of Rabbi Yonah Avtzon, may her memory be a blessing for us all.

Sichos In English

27th Day of Sivan, 5746

Chapter 2: Shabbos Parshas Chayei Sarah, 22nd Day of MarCheshvan

1. Every Shabbos effects an improvement in, and completion of, the days of the preceding week, which is the connotation of the term Vayechulu — were completed. This also casts the preceding days, and especially the three days from Wednesday to Friday in the role of erev, or eve, of Shabbos, meaning that they lead into Shabbos and that they are a time of preparation for Shabbos.

Today is the third day since the 20th of MarCheshvan, and as such it incorporates the aspects of the 20th of MarCheshvan, the birthday of Rabbi Sholom DovBer, the Rashab, in the manner just mentioned. Today’s farbrengen is also in sequence to the farbrengen of the 20th of MarCheshvan.

Shabbos also radiates its blessing to all ensuing days, thus the superior qualities attained on this Shabbos, which are related to the 20th of MarCheshvan, will continue to influence the future weeks. It is therefore appropriate to continue dealing with the subjects connected to the 20th of MarCheshvan, with the purpose of taking a directive for our divine service of the entire year.

The theme of a birthday is that it is a day of ‘ascending fortune’; that even at the spiritual root of the essence of the soul, there is an overpowering surge of energy. It might seem that this would apply only to the individual who celebrates the birthday. However, when we speak of a Nassi of the Jewish people, this increase of strength applies to everyone, for the Nassi is the whole. This is especially so in relation to those activities which were initiated at the directive or incentive of the Nassi. How do we utilize this prodigious power, which is added on the day of ‘ascending fortune’?

Every intelligent person understands, and it is really elementary, that there is no purpose in indefinitely remaining on the same level or in the same situation in life. Rather, one must strive to rise to a higher level and plane.

This logic is obvious, and it is clearly and simply deduced from what we see in the natural world around us, specifically in the realm of the zoological and botanical kingdoms. The flora and fauna of the world occupy a level below that of humans, yet they do not remain the same as they were, they constantly grow. This is true in the animal world as well as the world of vegetation.

The growth that we are discussing applies to each category in its own peculiar and different way. Animals are higher than vegetables because their life is animated, you see that they are more ‘alive.’ While it is true that the botanical species live, their life is not animated. Human beings, of course represent the highest form of physical life because in addition to mobility, people have intellect and can think and speak.

But in addition to these distinctions in the natural world we can discern a basic difference in the particular growth process for each level and the system of growth is different in an ascending fashion.

In simple terms.

When you ask a small child what is the difference between the animal kingdom and world of vegetation he replies: What do you mean, what is the difference, there is a tremendous difference, vegetation is always connected to the earth, while animals are mobile, they can move from place to place. In other words, in the case of flora, growth proceeds from small to large but only in the same position or location as before, the flower or tree cannot leave its place. The fauna however not only grow larger, but they also move around and may proceed to new places. Thus their growth is multifaceted. The human species also grows and has mobility, but being on the high level of the cognitive, humanity’s growth is more complex, and therefore much loftier than the lower forms of life. So much so that even the fundamental force of growth in humans is higher than that same growth force in the lower life forms.

This concept is also expressed in the general rule of the spiritual ‘order of development’ of the worlds, regarding which we are taught that the posterior of the higher state is above the anterior of the lower state. As the Alter Rebbe says in Tanya, chap. 13: The quality which is, as it were, the ‘head’ and intellect of lower grades is inferior to the so-called ‘soles’ and feet of the grades above them.

It would appear then, that this system of growth, this phenomenon of development and advancement in the human species, is of a higher calibre and intrinsically different from the growth pattern of the other, lower forms of life.

When speaking of people, the Talmud tells us, that the term adam used in Torah, which means man, may be applied only to Jews and not to idol worshipers. This term adam is related to the concept of adameh — compared to the Most High, which is not just a simile, but rather a word which evokes the intrinsic nature. Consequently we can say that among humans the Jew also has a unique growth pattern which is also the concept of what we say in the Havdalah, that there are separations in the world, among them the Jews being separated from the other nations.

Of course, this same idea of varying degrees and levels, even in simple common phenomena, extends also into the Jewish people proper. The distinct roles of Kohen, Levi and Yisroel create an inequality regarding life’s responsibilities and bestow certain responsibilities and restrictions on Kohanim and Levi’im vis a vis the rest of the Jewish people. Does all this mean that in common aspects and areas, there is also some different, albeit, perhaps, indescribable manner, or way of development and growth? The answer is yes! The Ragotchover Gaon explained that the argument of Korach was: Why should there be differences in activities common to Kohanim and Levi’im such as the guarding of the Mishkan? Nevertheless, we know that Moshe was right, and G-d had instituted the differences and had wanted the distinctions.

Growth, which as we said is a universal phenomenon, is however, specifically relative to the species, class or genus and will show different characteristics in each group. Similarly, when we speak of the growth and advancement engendered by the experiences of a particular day, such as a birthday when there is an overpowering ascension of the mazel — fortune, there too we understand that there will be unique and special aspects relating to growth of that day specifically. The potential and energy given will be tremendously increased especially in all aspects of the activities and teachings connected with the Rashab — the celebrant — whose fortune is ascending. Here too, the qualities attained will not only be apparent in the upper regions or levels of the person’s psyche, but there will be an across-the-board increase and ascent. Even the most fundamental and mundane areas of the personality of the individual will rise, grow and improve; all this by virtue of the ascending fortune of the birthday of the Nassi. The Rambam also alludes to this when he says in his laws of ethical conduct, chapter 5: Just as a sage is recognized by his wisdom and moral principles, which distinguishes him from the rest of the people, so ought he to be recognized in all his activities, in his food and drink...."

The superiority of man over beast is not, necessarily, manifested in matters of eating and drinking — animals do that too, even plants ingest and transpire. The superiority of man over beast is clearly in the realm of the intellect. The sage excels over other men in matters of intellect, yet he must also have a factor of superiority in mundane matters as well. Although they are universal to all life — in the sage these functions are different and loftier. This means that not only does he say a blessing before and after eating but also the physical act of food ingestion is on a loftier plane.

Extending this principle, we may say, that even when one is asleep his qualities should be recognizable — not only by saying the Shema before retiring and Modeh Ani upon awakening, but also, the sleep itself should be fitting for a scholar.

A man is fully liable in all circumstances for any misdeeds, whether awake or asleep, is a well-known dictum of the Talmud, which means that not only when we are awake and in full control of our senses are we responsible for all our actions, but even while asleep we must exercise control over our powers and senses. This is the power of the human soul, to be a master over itself, always. When one is an adam — a man, he must prepare for sleep and go to sleep in such a way as to be in constant control. The onus is always upon him.

Our understanding of the overpowering power of the mazel is now enhanced, as we realize how far such potential power may reach.

Having ventured to fathom, this relationship between the lofty powers of the soul and mundane physical functions of the body and how both are energized on the day of ascending fortune, let us apply one of the lessons which the previous Rebbe taught us about the Rashab.

In one of his talks the previous Rebbe, the Nassi of our generation, relates how his father, the Rashab, told him — that when he was twelve years old he had refined his bodily impulses to the point that every limb and organ functioned only in accordance with the dictates of the Shulchan Aruch.

This does not mean that he was able to easily remember what a particular ruling was and then mentally command his body to function in that way. Rather he meant that his body had become spiritually reflexive and impulsive. His body automatically functioned and reacted only in accordance with the rules of the Shulchan Aruch!

Clearly not all the activities of the great tzaddikim are revealed to us. Not even the fool could think that the sum total of the Nassi’s greatness has been transmitted through the revealed stories. Yet, as a corollary, we must acknowledge that all the actions and activities of a Nassi are certainly on a lofty plane. It follows then, as it says in Tanya: Who is the man and where is he, who dares presume in his heart to approach.... Nevertheless, a minute portion and particle.... Thus the little bit which is revealed in the few dozen or so stories, which have been transmitted must have a direct relation to us in our real life — in our daily activities.

By being told of the Rashab’s attainment regarding the limbs of his body, which functioned automatically according to Shulchan Aruch, we must take a minute portion and particle, and apply it to each and everyone of us. We too must train ourselves to act properly according to Torah law.

If you will ask, Where do we find the source for this in halachah? Consider for a moment the law of an animal which jumped into a fire, the watchman is not liable, because a normal animal runs away from a fire and this one acted abnormally. The watchman is not responsible to pay for an abnormal behavior. So too, the body of a Jew in its normal state is a holy body, why should it do something against the rule of the Shulchan Aruch?

You may further ponder, Why relate a happening which took place when the Rashab was not yet bar mitzvah, what can it teach those who are much older — many years past bar mitzvah?

One of the main distinctions between a Jew below the age of bar mitzvah or bas mitzvah, and a more mature individual is, that after bar mitzvah, one is commanded to do, which was not the case earlier. This command effects the connection of the commander and the commanded. This detail is lacking before bar mitzvah. The same idea also applies to a mature Jew in his daily service of G-d. We start the day in a manner of a child, i.e. one may not study Torah until after saying the blessing for Torah and then we progress, through the day to the degree of prayer, study, and attaining the highest levels of connection with G-dliness and self-nullification, which is similar to the over-100-year-old person. Thus each day we start off as a newborn child and go through the metamorphosis of the stages of life. Thus it is important for us to know, daily, how one should act before bar mitzvah.

There is yet another concept which is important to us here. The power of teshuvah, repentance, changes the past. If, as the Alter Rebbe says, in Tanya, chap 14: The rank of ‘benoni’ is one that is attainable by every man and in chapter 12: He has never committed, nor ever will commit, any transgression, neither can the name ‘wicked’ be applied to him even temporarily, or even for a moment, throughout his life. How is it then possible for one who has sinned, or blemished, or gone off the way — to become a benoni?! And what about one who never sinned, the Rambam says in the laws of offerings rendered unfit, chapter 15, ... It was impossible that he should not be owing some offering for atonement to Heaven; for there exists no man in Israel who has never transgressed a positive commandment.

The explanation is, that through teshuvah one can mend and repair all deficient matters of the past; they are transformed to his merit. After teshuvah one truly stands in the condition of one who has never sinned.

Now, we must learn from the story of the Rashab, that it is within the purview of every individual of mature years to mend and correct his past-life now, even his life before bar mitzvah!

In our practical application, we must take this point, the idea that the birthday is a day of ascending fortune, to the degree that the mazel is overpowering and it must bring an increase in all areas and aspects of Torah and mitzvos. The improvement must reach the point, that it will affect the physical function of the organs of the body as exemplified by the Rashab.

This doctrine applies to ourselves and others, for the teachings of Chassidus must reach the outside and influence even a Jew who might be outside! So that when we go out into the world, even if we meet a Jew who does not yet know the holy tongue or the teachings of Judaism, there, in his location he must be taught, and encouraged to practice his Yiddishkeit to the degree that his body will automatically function in accordance with the Shulchan Aruch!

May these words accomplish their goal; happy are they and great is their merit — if they carry out this directive. In virtue of this, they will be blessed with all kinds of good, now and in the future, with children, life and health and prosperity, in this world and certainly in the world to come.

And mainly through collective action in these matters, we speed up and bring closer the true and complete redemption through our righteous Moshiach. Awake and sing, you that dwell in dust, among them also the celebrant of this birthday — speedily and truly in our days.

2. Another subject connected to the theme of the 20th of MarCheshvan is the practice of giving tzedakah.

[Trans. note: The Hebrew word tzedakah means more than mere charity or alms, it also connotes the ideas of justness, mercy, righteousness and much more. Therefore, for the sake of being true to the fullest meaning of the word, in this sicha we shall use the Hebrew term, tzedakah, throughout.]

On several occasions the practice of giving tzedakah on a special auspicious day, in addition to the regular daily donations, has been discussed. Often this has been connected to a specific appeal, being made on a particular propitious day. Although the subject was not discussed this year, there were some exceptional individuals who did take the opportunity and gave tzedakah before the day of the 20th of MarCheshvan. Some did so on the day of the 20th of MarCheshvan and some gave on the morrow. But, they were very few. A small number compared to those who thought about the day and certainly few, compared to those who heard about the day. To carry the point further, relative to the number of those who should have been told about the day, which is definitely no small number, only a very small percentage made contributions for the 20th of MarCheshvan!

What actually happened after the farbrengen of the 20th of MarCheshvan? There were those who promptly went to sleep, being really tired out by the farbrengen. Others went home to eat supper. When a Jew conducts himself in the proper manner his table is compared to the table which is in front of G-d [like the altar] and his eating at night would be comparable to the daily afternoon sacrifice [the limbs of which could be placed on the altar at night].

Then there were those who were truly enthused, so they participated in the review of the farbrengen.

But no one let the thought pass his mind, to give tzedakah in connection with the day of 20th of MarCheshvan, except for those few virtuous individuals!

When I asked someone for the reason, I was told with naive sincerity, that during the farbrengen no mention was made of an appeal! And if I were to rely on the appeal of last year it is quite possible that no appeal was made last year either.

Is it really necessary to remind people of this subject each and every time, without which no one will understand that it must be done?

Are we dealing with small children who don’t make a move without being commanded by their parents or teachers? A small child must be reminded to sit down and eat. That is not the case here. If the subject were eating no reminder would be needed. When the hunger pangs are felt they sit down to eat and ask for food. Likewise in other similar situations. But when we speak of giving tzedakah nothing is done until a reminder and command is issued!

The proper manner of a Jew’s behavior should be, as mentioned earlier, not only to practically do good deeds, but also that his whole being should have an innate sense and feeling of what has to be done.

Having spoken so many times about the importance of tzedakah, it is really amazing that it is still necessary to mention it, again and again. Although I am accustomed to such behavior it still amazes me, for as doctors say, good things we remember, bad things we try to forget!

There are those who reason that the birthday of the Rashab is a propitious day for increased study of chassidic philosophy. So true! Would that they should learn Chassidus! More essentially, increasing the study of Chassidus will be no contradiction, (heaven forbid) to an increase in giving tzedakah on this special day.

The supreme quality of tzedakah is well-known to all. The Rashab in his discourses, discusses the theme of tzedakah and the details associated with its fulfillment.

The previous Rebbe in a discourse on the Zohar’s interpretation of the verse: It is a tree of life for those who hold fast to it, and those who support it are fortunate, brings the esoteric interpretation that the word meushar — fortunate is the same root as rosh, the top, and further explains the verse: ...Rejoice, Zevulun, in your going out, and Yissachar in your tents, as Rashi says, ... it places Zevulun before Yissachar, because the Torah of Yissachar was made possible by Zevulun. This emphasizes the great quality of the supporters of Torah, through the mitzvah of tzedakah.

Similarly the Alter Rebbe sent many epistles which discussed the greatness of the mitzvah of tzedakah. There is no need to delve into these letters, a cursory perusal will suffice to see the astonishing qualities of tzedakah, and its positive after-glow effect in material and spiritual matters.

All this