Sichos In English, Volume 26: Nissan-Sivan, 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, Nissan-Sivan, 5745

• Language: English
• Publisher: Sichos In English
• Release date: Oct 15, 2015
• ISBN: 9781310786976

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Sichos In English, Volume 26 — Nissan-Sivan, 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

5747 - 1987

Sichos In English, Volume 26 — Nissan-Sivan, 5745

Published by Sichos In English at Smashwords

Copyright 1987 Sichos In English

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ISBN 9-781-3107-8697-6

Chapter 1: Publisher’s Foreword

Prayers of gratitude and thanksgiving to the Al-mighty fill our hearts on reaching this exciting milestone — the publication of volume 26 of SICHOS IN ENGLISH. This volume includes the English translation of the discourses of the Lubavitcher Rebbe, Shlita, which were spoken at all the Farbrengens from the Eleventh of Nissan, through Shabbos Parshas Shelach (26th of Sivan) in 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.

The importance of studying Rambam’s Mishneh Torah was again emphasized by the Rebbe during this period, and he also pinpointed the lesson to be gleaned from the Rambam’s self-sacrificing service to his fellow Jews and to all humanity. The gentile Nations of the globe, too, recognize the important role that Maimonides played in the world of the 12th century, as attested to by the programs and celebrations organized in Egypt, Morocco and Spain in honor of the 850th anniversary of the Rambam’s passing. The Rebbe also urged that Siyum celebrations should be organized wherever possible and the lectures should be published and disseminated.

During the period covered by this volume the Rebbe had opportunity to speak twice to the children of Tzivos Hashem, during Chol HaMoed Pesach and prior to Shavuos. He also addressed the annual convention of N’Shei uBnos Chabad in which he praised the womanly attributes of caring for the physical and spiritual beauty of the home and its corollary — the ability to see how all G-d does is for the good. He also extolled the importance of the Jewish family and the need of proper childhood education.

One of the highlights of the Rebbe’s discourses during the summer months each year is his penetrating analysis of the weekly chapter of Pirkei Avos. Several of those discourses are presented in this volume. The 13th day of Iyar also presented the opportunity for the Rebbe to speak about his late brother, R. Yisrael Aryeh Leib, and the different levels of Divine service of Tzaddikim and penitents.

An enlightening and novel thought emerged from the Rebbe’s Siyum of the Tractate Sotah, on the 5th day of Sivan, when he deduced that the title page of the Tractate Sotah is counted as page 1 and included in the custom of studying 49 pages during the 49 days of the Omer.

From time to time during the year, the Rebbe discusses topics which have special significance to the general Jewish public in areas of current Jewish events, Torah study, philosophy or the enhanced observance of Jewish life. We give special attention to such subjects and issue timely essays devoted solely to the particular topic of importance.

In this volume we have included two such essays: Pride and Humility — which discusses the different approaches in Divine service epitomized by the Torah portions of Behar and Bechukosai; and the essay: Prisons and Reform — A Torah View. This essay includes the Rebbe’s thoughts on this important subject which we have gleaned from the Sichos of Purim 5736, Purim 5743 and Shabbos Parshas Naso 5745. The Rebbe, shows his concern for the needs and rights of Jewish prisoners as well as what we may all learn from life in prison.

With the publication of this volume, Sichos In English takes a quantum leap forward in the field of in-house publishing. The entire book was typeset on the new state of the art computer and laser printer now operating in the offices of Sichos In English.

The procurement of this modern equipment was made possible by a grant from the well-known supporter of Torah, Rabbi & Mrs. Yossel Gutnick of Melbourne Australia, to whom we wish to express our sincere thanks and appreciation.

In addition to the increased dissemination of the fountains of Chassidus by the written and printed word — Sichos In English has also become an aggressive pioneer in the area of audio Torah tapes. No sooner was the monumental task of recording the English translation of Rambam’s Mishneh Torah and Sefer HaMitzvos completed, with the help of the Al-mighty, then Sichos In English undertook the recording and disseminating of Tanya tapes in English and the weekly Torah portion, expounded in the light of Chassidic philosophy. These tapes are heard on call-in telephone lines around the world and are also available to the public.

Our fervent hope is to make the light of Torah accessible to a much wider circle of Jewish readers, to disseminate the wellsprings of Chassidus and to bring new inspiration and vitality into the daily lives of English-speaking Jews. The accomplishment of this goal will be our greatest satisfaction and reward.

Sichos In English

Purim, 5747

Chapter 2: Yud-Aleph Nissan, 83rd Birthday of the Rebbe

1. The Alter Rebbe taught us the rule: We begin with a benediction. Why? Look into the Torah, you will see that the Torah starts with the letter beis, which is the initial letter of the word berachah — blessing. Thus our opening salutation tonight is:

Let him who comes be blessed with the Name of the L-rd; we bless you from the House of the L-rd. (Tehillim 118:26)

In this verse the first blessing is said in the singular form and the second blessing is plural. As each Jew arrives he receives the blessing of G-d as an individual. As the individuals join together to form a community, a kahal gadol, the blessing is increased in quantity and quality.

And as the purpose of gathering is unity: ... and they will all form a single band to carry out your will with a perfect heart (Amidah, Rosh Hashanah), the blessing is then bestowed in plural and in a much greater measure, the great assemblage (kahal gadol), engenders blessings from the aspect of G-d is great (Tehillim 48:2).

This relationship of the great assemblage to the aspect of G-d is great should be viewed through the perspective of Chassidic philosophy.

Generally when the concept of great is spoken of, it means to indicate the loftiness of G-d and His infinite distance from all creation. In essence worldly matter bears no relationship to the existence of G-d.

Of course from our perspective we fathom the greatness of G-d only through His creations — as it says: How great are Your works O L-rd (Tehillim 92:6). From creation we extrapolate the greatness of G-d. The Rambam puts it this way:

When a person contemplates His great and wondrous works and creatures and from them obtains a glimpse of His wisdom which is incomparable and infinite ...,

all this leads one to exclaim G-d is great.

But a deeper contemplation will reveal that this greatness is itself a diminution of the infinite, as it must deal with finite reality, which brings the realization that G-d voluntarily concealed Himself in order to allow the force of tzimtzum (restriction, concealment) to make place for the temporal world.

Hence in relation to G-d, the Ein Sof, (infinite) all existence is very far away.

The Torah tells us how the process of creation took place: And G-d said there shall be ... etc... and it was....

The Ten Utterances which created the world were actually all included in the first word Bereishis — At the beginning. The initial point of creation was brought into being by one expression, one word. See now how insignificant all existence is in relation to G-d!

The Alter Rebbe elaborates on this point in Tanya, Chapter 20:

When a man utters a word, this utterance in itself is as absolutely nothing even when compared only with his general articulate soul ... its faculty of speech, which can produce speech without limit or end; all the more so ... its faculty of thought which is the source of speech and its life-force; not to mention when it is compared with the essence and entity of the soul."

Do you begin to fathom the greatness of G-d?!

So why did the Holy One, Blessed be He, lower, conceal and restrict Himself, as it were, in order to create the worlds? Torah tradition teaches us: The Holy One, Blessed be He, desired to have an abode in the lower worlds (Tanya, chapter 36). To which we should connect a verse from Iyov: (You) should have a desire to the work of your hands (14:15). G-d wants our actions to make an abode for Him in the lower worlds, and I will dwell in their midst — and in all creation.

The Jew can rise to the level of great by performing mitzvos and studying Torah. This then reveals the aspect of G-d’s greatness.

Thus when there is an increase in the greatness of Jews — when a great assemblage gathers, this engenders a revelation of, and effulgence from, the greatness of G-d; a bestowal of blessing on all existence.

This will help elucidate the difference in the source of the blessing mentioned earlier:

... blessed with the Name of the L-rd; we bless you from the House of the L-rd.

Normally the blessing from above comes from the Name of G-d. Just as a king rules by the invocation of his name, so too the rule of G-d emanates from His Name, hence it is the source of blessing. But there is a higher level.

What is the House of the L-rd? We have just explained that the true Divine service of a Jew is to provide an abode for G-dliness in the world; then the true intrinsic greatness of G-d will be manifest. At that point the blessing emanates from the House of the L-rd.

Thus when many Jews gather with the purpose of increasing Torah and mitzvos — making an abode for the Holy One, Blessed be He, then the additional blessing invoked will descend from the House of the L-rd.

Now this blessing is given in those areas which need it: children, life-health, and sustenance, and certainly G-d bestows with a good eye — benevolently — as a father who bestows blessings on his child with true loving care.

When we gather together in the Month of Redemption, after Shabbos HaGadol, within the four days preceding Pesach, and on Tuesday, which always has the double blessing of good for heaven and good for the creations, the blessing which G-d bestows will be permeated with the physical and the spiritual benevolence.

To this another point may be added: the connection to the Torah portion of the week Shemini, when Moshe noted to the Jewish people that the Shechinah would dwell in their handiwork — the Tabernacle — in a revealed way. Tuesday of Shemini emphasizes that the work we do and the G-dly presence it causes will bring blessing in material and spiritual areas. Connected to this is the blessing of ... we bless you from the House of the L-rd, in each aspect of abundance in children, life and sustenance. For example, children who are healthy in body and spirit, from whom you will merit to see true nachas. Certainly, there will be no generation gap, rather a positive relationship:

And He shall turn the heart of the fathers to the children and the heart of the children to their fathers. (Malachi 3:24)

So that the youth and elders will be united in a great assemblage.

And yet, after attaining all of the above blessings in the fullest measure possible in galus, in a benevolent society, unhampered by difficulties and restrictions, Heaven forbid, where we are fully able to be involved in all aspects of holiness and light, without problems, we are still in Mitzrayim (Egypt). There are limitations and straits — and every day, all day, we hope for the true and complete redemption through our righteous Mashiach.

Our sages assure us that we were redeemed in Nissan and the future redemption will be in Nissan. So if we increase the aspect of unity to receive an increase in G-d’s blessings:

Bless us, our Father, all of us as one with the light of Your countenance, (Amidah, Sim Shalom)

it will include the blessing of the true redemption. As the Rambam rules, immediately they are redeemed.

When we proceed with our youth and elders, our sons and daughters, we become one great multitude and return there to our Holy Land.

It is a land constantly under G-d your L-rd’s scrutiny; the eyes of G-d your L-rd are on it all the time, from the beginning of the year until the end of the year, (Devarim 11:12)

and there to Yerushalayim the Holy City, The great city of a mighty king and to the Holy Mountain, the Temple Mount, and to the Bais HaMikdash, the Sanctuary which Your hand O L-rd, has established. May this all be actual and immediate: Come with the clouds of heaven (Daniel 7:13), speedily and truly in our time.

2. There is a topic that should have been clarified a long time ago but it was thought to be self-evident. Nevertheless, since there might be a slight possibility of misconception, it should be clarified.

What is the reason for the farbrengen?

In the branches of Torah known as Mussar and Chassidus, the characteristic most negated is the trait of vanity, which is portrayed as being the source of all evil attributes.

The Rambam rules:

Under a ban be he who is proud, even in the smallest degree ... he must be shunned to the extreme.... (Laws of Ethical Conduct 2:3)

They also said that anyone who permits his heart to swell with haughtiness [it is as if he] has denied the essential principle of our religion, as it is stated: And your heart will be proud and you will forget the L-rd your G-d (Devarim 8:14). Truly shocking.

Is it possible that we would allow so many people to gather for a farbrengen associated with honoring a person? Even more shocking when it is associated with a Chassidic theme and in a holy place of prayer and Torah. In the month of redemption we should be redeemed from any negative aspect that smacks of Egypt, or Amalek — pride and vanity.

In truth however, the answer is elementary, and there really should be no room for misinterpretation or misunderstanding.

This farbrengen is not tied to an individual or a private person, rather to the total group, and its teachings; the desires, goals, and purpose of its efforts as an ongoing 200-year-old existence. To further the work of the Chabad Chassidus movement and the general Chassidic movement, which dates back even longer.

The leaders of the movement do not constitute the central point, on the contrary, the main thing for us is the health of the movement. In fact, the leaders bear the burden, as the Talmud relates: Do you imagine that I offer you rulership? It is servitude that I offer you (Horayos 10a).

An example of this would be:

There is well-known adage about the joy and singing and dancing of Simchas Torah. Really the Torah itself is joyous and dances. However being that it needs legs, the Jew takes hold of the Torah scroll, with the silent prayer that he is really worthy, and he becomes the legs for the Torah.

Similarly, in other aspects of Torah, since the Torah is here in the physical world it needs Jews of flesh and blood to fulfill its directives.

So too here, there is a need for someone to endeavor, with the help of others, to carry on the golden chain of Chassidus, to effectuate all the details and to fulfill the rule that practice is of the essence. To bring the teachings of Chassidus into reality. In this way the purpose of providing an abode for the Holy One, Blessed be He, will be fulfilled.

In order that the Divine service of the Jewish people be successful — to create an abode for G-d in the lower worlds — it is necessary that we have unity all together as one. The distinctions between the chiefs of your tribes and the wood choppers and water drawers must be eliminated so that they all blend together as one great assemblage, kahal gadol.

The actual Divine service, of course, is to spread the wellsprings to the outside. This means not just teaching but flooding, that it must always be clearly connected to the wellspring — the source — and that as long as there is a spot on the globe where Torah has not yet reached, we must do everything possible to spread the wellsprings out to reach that place.

Why is the unity necessary? Because when we work in unison, then the blessing of G-d is bestowed on us: Bless us, our Father, all of us as one, with the light of Your countenance; most importantly in the work of spreading Yiddishkeit. In order to effect this unity it becomes necessary for someone to unite the disparate forces and individuals who by nature are independent. This person will serve in the role of If you will be a servant to this people (Melachim II, 12:7), and reveal the teachings of G-d as they are given from Sinai, for Even what a faithful disciple would in the future innovate was all communicated to Moshe on Sinai (Megillah 19b). Certainly this includes the leaders and Nesi’im of Chabad up to and including the previous Rebbe, the Nasi of our generation.

In our days, being that our Nasi, the previous Rebbe, is in the World of Truth, he requires arms and legs here in the physical world to be involved in spreading his teachings and bringing them into action. To be successful it must also be organized, therefore there is someone who serves as a servant to this people, whose role is to organize these activities. This being the case, it makes no difference who it is — what is of the essence is to continue the activities and the Divine service of the previous Rebbe, the Nasi of our generation.

In cheder they used to tell the story of one of the truly great rabbinic leaders of Israel who served as Dayan and Rav of a major Jewish metropolis in Europe. He was small of stature and very thin. Once a group of his antagonists ganged up on him and argued, How is it proper that a short, scrawny Jew should be the Dayan and Rav of so large and illustrious a city? He replied to them and said, True, short and thin am I, but the chair on which I preside is very high!

The theme of the previous Rebbe — his teachings, and activities — are very great, it matters not that the one who sits on the chair is small; the chair of the Nasi — the previous Rebbe — is great!

Consequently, the fact that a reason or cause was found, to connect this farbrengen to the birthday of a certain individual, is only a secondary reason and really nonessential; it is however important and helpful in raising and expanding the chair — encouraging more study of Chassidus and spreading the wellsprings to the outside.

Quite naturally, to approach a Jew and say, Come join together with us in a farbrengen where we will hear about spreading Yiddishkeit and Torah and mitzvos, it is only natural, that if it is not connected to some special event some people may participate while others will not.

Therefore, having found a cause and reason which will motivate many Jews to gather in order to increase and strengthen the spreading of Yiddishkeit, we may utilize these reasons in the manner that our sages prescribed:

A man should always occupy himself with Torah and good deeds, though it is not for their own sake, for out of doing good deeds with an ulterior motive there comes doing good for its own sake. (Pesachim 50b)

Thus, our main goal is to increase the study of Chassidus, and the observance of mitzvos with zeal and splendor. This means doing not only the basic requirement of Halachah, but also going beyond the rule of the law, with the measure of piety, in Chassidic fashion.

So when we speak of the birthday of an individual, we are merely introducing an irrelevant, extrinsic aspect which will explain even to the non-Jew what is special about this day. Why are these Jews suddenly gathering together to speak of spreading Yiddishkeit to the outside? An explanation has been found and presented, and at that point it may be discarded and forgotten.

If on the other hand there had been opposition to use this reason — out of genuine humility — true, that it would have screened away the potential for pride, but on account of that much would have been lost in spreading Torah.

In such a case the story of the Mitteler Rebbe applies. He used to urge his disciples and followers to review for others, the Chassidic discourses they heard from him, at every opportunity. One of the bright young men who constantly followed this request, felt that he might grow proud by continuing this practice, so he placed his dilemma before the Mitteler Rebbe. To which the Rebbe replied: Become an onion, but continue to repeat the Chassidus. What did he mean? An onion cannot be eaten whole at once; it is used as a spice or condiment to lend flavor to other food — a little at a time. It is true that you might be a spice for others by teaching them — and even if this brings you pride — it is a worthwhile price to pay for the dissemination of Torah, Chassidus and increasing the strict observance of mitzvos.

Actually though, there was no need for any explanations for today’s farbrengen — the greatest and most important reason is that today — tens, hundreds, thousands of Jews all over the world completed learning Rambam’s Mishneh Torah, therefore we have gathered here to hold a siyum — completion celebration and to participate in a banquet in honor of completing the Torah.

Must we elaborate on the greatness of the Rambam? It will suffice to repeat one line which serves as the epitaph at his tomb in Tiveriah — From Moshe to Moshe, none arose like Moshe!

There is simply no greater praise to be said for anyone. From the days of Moshe our teacher till Moshe ben Maimon of Spain — a period of 50 generations which saw Yehoshua, Elders, Prophets, Tannaim, and Amoraim, no one reached so lofty a level to be compared to Moshe, except for Moshe ben Maimon. This approbation is attested to by the fact that all of the greatest sages of Israel have agreed with the epitaph From Moshe to Moshe.... Scholars who have debated many other points all agreed on this. Similarly, the Rambam’s Mishneh Torah fulfilled his own prophecy that he would be accepted by small and great alike who study and respect his Halachos. Similarly, it is about Tiveriah that the Rambam writes, that the Sanhedrin is destined to be reconvened in the future; how appropriate that his epitaph is engraved in stone in Tiveriah.

How fitting that we should all gather on this day to celebrate this completion of Torah and rededicate ourselves to start again in learning anew the code of the Rambam.

May G-d grant that this good action will speed the fulfillment of the promise with which the Rambam concludes his work:

For the earth will be filled with the knowledge of G-d, as the waters cover the sea. (Yeshayahu 11:9)

Then everyone will increase their study of Rambam and observance of all the Torah and mitzvos, starting with the mitzvah: To know there is a G-d, of which the Rambam says:

The basic principle of all principles and the pillar of all sciences is to realize that there is a First Being. (Laws ... Basic Principles of the Torah 1:1)

In other words, not only irrational faith but also belief which penetrates into the level of conscious intelligence. This is knowledge! To know:

... that there is a First Being who brought every existing thing into being. All existing things, whether celestial, terrestrial, or belonging to an intermediate class [the smallest mosquito in the bowels of the earth] exist only through His true Existence." (Ibid)

This of course is the same theme as the conclusion of the Rambam:

For the earth will be filled with the knowledge of G-d as the waters cover the sea. (Laws of Kings 12:5)

By studying this Torah principle it will affect the reality, as the Zohar states:

The Holy One, Blessed be He gazed into the Torah and created the world ... when