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    Sichos In English, Volume 17: Nissan-Elul, 5743
    Sichos In English, Volume 17: Nissan-Elul, 5743
    Sichos In English, Volume 17: Nissan-Elul, 5743
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    Sichos In English, Volume 17: Nissan-Elul, 5743

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Nissan-Elul, 5743

    LanguageEnglish
    PublisherSichos In English
    Release dateAug 19, 2015
    ISBN9781311622433
    Sichos In English, Volume 17: Nissan-Elul, 5743

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      Sichos In English, Volume 17 - Sichos In English

      Sichos In English, Volume 17 — Nissan-Elul, 5743

      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

      5749 - 1989

      Sichos In English, Volume 17 — Nissan-Elul, 5743

      Published by Sichos In English at Smashwords

      Copyright 1989 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 978-1-3116-2243-3

      Chapter 1: Publisher’s Foreword

      The guiding philosophy and modus operandi of Sichos In English since its inception has been to present the talks and discourses of the Lubavitcher Rebbe to the broad English-speaking Jewish public. To the best of our abilities we have succeeded through the years, in translating and publishing the Sichos of the Rebbe within a fortnight of the Farbrengen at which they were delivered.

      When an entire year of Sichos is completed we then set about to publish the volumes of Sichos In English that contain all the Farbrengens held during that period of time. These volumes have appeared regularly for the past ten years. During this decade on several occasions, we have had to postpone the publication of several volumes. Postpone but not forget.

      The publication of volume 17 is witness to our ongoing commitment to our mandate, to bring the teachings and philosophies of Chassidus as expounded by the Rebbe to the ever widening community of interested and committed English-speaking Jews who thirst for authentic Jewish learning.

      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 they facilitate 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, for which we humbly apologize.

      The period covered in this volume begins on the 13th of Nissan, the yahrzeit of the Tzemach Tzedek and concludes with the Farbrengen held on Erev Rosh Hashanah, which is the day on which the Tzemach Tzedek was born. All of the Farbrengens held during that period are covered in this volume.

      During this period the Rebbe had the opportunity to speak several times to gatherings of children, at the Lag BaOmer Parade, at Tzivos Hashem rallies and to the campers of the local day camps and overnight camps. During Pesach the Rebbe urged the children to undertake signing a petition that would be sent to the President of the U.S.A. asking for a moment of silence in public schools, and for the government to extend aid to Yeshivos. Just before Shavuos he reminded everyone of the importance of bringing all the children to hear the reading of the Ten Commandments in Shul on Shavuos. At a children’s gathering after Shavuos the Rebbe spoke in Russian for the sake of the children of Tzivos Hashem in the U.S.S.R. and he told them that their observance of Torah and mitzvos despite the difficulties involved would speed the redemption.

      In his talk to the campers on the second day of Elul and the 21st of Elul the Rebbe urged the children to foster the attribute of honesty and truth in spite of the negative attempts of the yetzer hora, and to remember that during Elul the King is in the field, very close to each and everyone. This is so even when a person is not actually performing mitzvos. He also directed each child to have a Siddur, Chumash and pushkah of his/her own.

      The Rebbe also used several opportunities to address the women on vital issues of the day and in his talk to the annual N’shei convention he stressed the overwhelming importance of large families and categorically rejecting the idea of family planning. He urged women to use their innate talents to strengthen Jewish education, etc. He again elaborated on the subject of the woman’s role in Jewish education in his address to the young ladies — the graduates of Bais Rivkah and the staff members of the various girls camps. In his annual pre-Rosh Hashanah address to N’shei uBnos Chabad the Rebbe also touched upon the role of women in the mitzvah of Hakhel.

      The theme of spreading Yiddishkeit and Torah to far off places of the world was discussed by the Rebbe in the context of the story of the spies sent by Moshe to reconnoiter the land.

      The plight of Russian Jews was alluded to in the context of a discussion of the role of the U.S. Government in arranging the liberation of the Previous Rebbe — and the Rebbe urged the present administration to use its influence in a quiet way to bring about the emigration of more Soviet Jews.

      Several Sichos dealt with the importance of Tzedakah and the significance of making pledges to charity all through the year. The Rebbe explained why the fund-raising-Melaveh-Malkah has become popular in America in the context of the special significance of Tzedakah for American Jewry and for this generation in particular. As in the past we have included several communal letters issued by the Rebbe for special occasions.

      It is with a special sense of pride and awe that we publish Volume 17 on Yud Shevat, 5749. The Gematria of 17 is Tov — good — and on Yud Shevat this year we enter the fortieth year of the Nesius — the leadership of the Rebbe No doubt many of the Rebbe’s works will be published during the coming year and we are proud to be among the first to usher in this new era with the publication of Volume 17 — Tov of the Sichos of the Rebbe in English.

      There is a well-known answer given by the Rebbe Rashab to an individual who at Yechidus said that he wanted to be bound (Mekushar) to him: All hiskashrus is through the study of Torah. Study the Chassidus which I expound and you will become Mekushar. Sichos In English provides a venue through which a Chassid may become mekushar to the Rebbe.

      In the coming weeks — on the 22nd of Shevat — we will observe the first yahrzeit of Rebbetzin Chaya Mushka, the Rebbe will conclude the year of mourning. It is our prayerful wish that this will usher in a time of true gladness and joy and that we will see the fulfillment of the prophecy: Arise and sing, you who dwell in the dust... and the Rebbe will lead us to greet our righteous Mashiach, speedily and truly now!

      Sichos In English

      10th Day of Shevat, 5749

      40th Year of Nesius of the Rebbe

      Chapter 2: Motzaei Shabbos Parshas Tzav, Eve of the 13th Day of Nissan

      1. The 13th of Nissan is the Yahrzeit (day of passing) of the Tzemach Tzedek, in the year 5626. In Tanya, the Alter Rebbe explains the special quality of a tzaddik’s Yahrzeit: the spiritual accomplishments of his entire lifetime are revealed, and they effect salvation within the world.

      Spiritual revelations of this kind are, as the verse (Esther 9:28) expresses it, remembered and done. This means that through proper preparation (remembered), the spiritual influence present on that day can have its full influence and effect (done).

      This revelation repeats itself, in an ever-increasing manner, from year to year. The reason is our continuous study of the Tzemach Tzedek’s works since the time of his passing, increasing both in quantity and quality. This constitutes an additional preparation, and brings with it a greater revelation.

      Although the ability to effect salvation within the world applies to the Yahrzeit of all tzaddikim, this is especially true regarding the Tzemach Tzedek, since his entire life was devoted to bringing salvation. How do we see this?

      The true salvation will occur only when Mashiach arrives and the 3rd Temple is built. Then the salvation will also be within the world, i.e. the essence of Hashem will be revealed within the physical universe. At that time the goal of making a dirah b’tachtonim, a dwelling for G-d here below, will be fulfilled. For just as the entire person lives in his dwelling, so too the essence of Hashem will dwell down here.

      Obviously such a tremendous revelation needs the appropriate preparation. As Mashiach himself revealed to the Baal Shem Tov, this preparation is spreading out the wellsprings of Chassidus.

      How does Chassidus lead to the coming of Mashiach? In order for Hashem’s essence to be revealed (as will be in the era of Mashiach), the world must first become a fitting vessel. This is done through spreading Chassidus throughout the entire world, even to the outermost reaches; every place is then fit to be His dwelling.

      The central point of the Tzemach Tzedek’s life was spreading the teachings of Chassidus. He therefore has a special connection with the idea of effecting salvation within the world, because spreading out the wellsprings of Chassidus leads to the ultimate salvation of Mashiach.

      * * *

      2. To increase our ability to draw down and internalize the revelations of this day, we must strengthen our bond with the Tzemach Tzedek. This is done both by studying his Torah and following his righteous conduct. We will first discuss three Torah concepts relating to the month (Nissan), the day of the month (the 13th), and the weekly Torah portion (Shemini).

      NISSAN: The Midrash calls this the month of redemption. Just as we were taken out of Egypt (Mitzrayim) in this month, so too we are given the ability to rise above any boundaries and limitations (Meitzarim).

      We see this clearly from the fact that the redemption from Egypt was the preparation for and beginning of the revelation at Mt. Sinai. At that time, the normal order of creation — that a gap should stand between the upper and lower realms — was changed.

      The preparation for this was in Nissan. While yet in Egypt, before the Torah was given, there was a revelation of Hashem beyond description or limitation. We see, therefore, that this month provides a unique opportunity to rise above all natural obstacles and boundaries.

      13th: 13 is the numerical value of the Hebrew word echad (one): the alef is 1, the ches 8, and the daled 4. Both 8 and 4 represent the realm of concrete existence. 8 combines the total of the 7 heavens along with the physical world; 4 represents the various directions within the world, north, south, east, and west. The 1 stands for Hashem.

      In the word echad, the alef comes before the other two letters, indicating the primacy of Hashem over the universe. Furthermore, all three letters are combined into one word, indicating how all existence is totally unified with Hashem; there is no existence aside from G-dliness.

      Therefore, the 13th of Nissan has a unique spiritual quality that is not evident in other days of Nissan.

      Shemini: The Torah portion Shemini (lit. 8th) begins with an account of the 8th day of the inauguration ceremony of the Mishkan. In addition, on that day Aharon and his sons were inaugurated into the priesthood and the Divine Presence finally dwelled upon the Mishkan.

      The Tzemach Tzedek quotes the Kli Yakar, who explains the unique quality of the number eight. We find that Moshe Rabbeinu often used the word az (as in az yashir — then he sang), which consists of two letters: an alef (1) and a zayin (7). Here again, the alef precedes the zayin, indicating Hashem’s transcendence of the universe.

      Therefore on the eighth day, Moshe (who often used the word az, or 8) helped bring down a G-dly revelation, which is signified by an alef preceding a zayin (az).

      Of further significance is that on the same eighth day the Jewish people took ten crowns. (cf. Rashi) The numbers 8 and 10 are closely related, as the Tzemach Tzedek explains. The harp in the Bais HaMikdash had 7 strings, while in the Messianic Age it will have 8, and in the World to Come it will have 10.

      The Messianic Age actually has two stages, as hinted to in these two references regarding the harps of 8 and 10 strings. The second stage will have the highest revelations, including the resurrection of the dead. Therefore, we refer to the 10 crowns, a crown indicating the level of sublime perfection.

      In addition to studying the Tzemach Tzedek’s Torah, it is also necessary to emulate his righteous behavior. This is especially true since action is the main thing and, as explained in the Tzemach Tzedek’s discourses, the importance of the realm of action will be fully revealed in the Messianic Age .

      The Tzemach Tzedek exerted great effort in the area of Gemilus Chassadim, and also demanded such from his followers. This is especially timely before Pesach, when one must give Maos Chittim, and insure that the needy have everything necessary for proper celebration of the holiday.

      To summarize, the Tzemach Tzedek’s Yahrzeit is the proper time to resolve to add in study of his Torah (and Torah in general) and emulating his conduct, especially in charitable acts.

      We should do so in a way that goes beyond all imaginable limitations, corresponding to Pesach — literally, leaping. This idea is also stressed in the Talmudic saying that as a result of the intensity of the Pesach celebration, the roofs cracked.

      Certain levels are higher than the person, but still somewhat within his grasp. Others are even more remote, totally beyond his reach. This second level in embodied by a roof, which is not only higher than the person, but beyond his reach as well.

      On Pesach, we have the ability to reach this second level, and furthermore, to break through it (crack the roof) and transcend all limitations in Torah study and in charity.

      * * *

      3. There is a well-known explanation of the Tzemach Tzedek on the verse in which Yosef is named; "May Hashem add (Yosef) for me another son (ben acher). He explains that Yosef represented the ability to take a person who is in the category of other" (acher) and elevate him to the level of a son (ben).

      This is especially relevant on Pesach, when we have all 4 Sons — the wise, the wicked, the simple, and the one who doesn’t know how to ask — attending the Seder.

      This order is somewhat surprising. It would seem that the wicked son should be listed last, rather than the one who doesn’t know how to ask. However, this comes to convey a clear message; ignorance is even worse than wickedness.

      The reason is that the wicked son has at least the ability to change himself. He is knowledgeable in Torah and mitzvos, and therefore can change himself to a Tzaddik in a single moment. This can be illustrated by the AriZal’s explanation of a story in the Gemara. It is related that R. Elazar ben Durdaya was extremely wicked, but did teshuvah at the end of his life and acquired his World in an instant.

      The phrase his World indicates that there was something awaiting him even before he did teshuvah. This, explains the AriZal, was because R. Elazar was a reincarnation of R. Yochanan Kohen Gadol, who went away from the Torah after serving as Kohen Gadol for 80 years. The mitzvos performed by R. Yochanan were later acquired by R. Elazar. Therefore we see that teshuvah alone is insufficient; there must be something to back it up.

      So, too, in our case. The wicked son has the knowledge and therefore is only lacking teshuvah. The ignorant son, however, does not yet even have a World to acquire. He must start from scratch and learn about Torah and mitzvos.

      To apply this practically to our generation, there are no longer any wicked sons. Our generation consists of those who are like babies kidnapped by heathens, so to speak — completely lacking proper Jewish education. Many years ago, there were people who actually chose to be wicked. In the last 50-70 years however, particularly in this country, lack of observance is caused by ignorance. Either the person received no Jewish education whatsoever, or one that left him firmly convinced that Judaism is not to be taken seriously. Many are raised to view their Bar or Bas Mitzvah — the speech, the gifts, the blessing over the Torah, or (in the case of the extremely advanced) the reading of the Haftorah — as their final exit from Judaism.

      In short, today — due to woefully inadequate Jewish education — the streets are filled with children who don’t know how to ask. The truth is that these children do not even fit into such an advanced category. Not only do they not know how to ask, they don’t know anything at all. They don’t even know that Pesach and the Seder are coming this Monday night. Everything is alien to them. They constitute a sort of Fifth Son, who doesn’t even attend the Seder.

      Every generation has its particular problems. When the Bais HaMikdash was in existence, for example, there was a powerful urge to worship idols.

      [Parenthetically, the Gemara mentions that King Menashe, in whose generation idolatry was widespread, was very knowledgeable in Torah. We learn in particular of his expertise in the first section of the Shulchan Aruch — Orach Chaim.

      In our generation, however, even the most diligent and learned do not study Orach Chaim. It is difficult to convince them to change; they are too busy learning the tractates and laws regarding financial matters which, as the Gemara says, make you wise.

      A great furor must be made to bring study of Orach Chaim into the yeshivos. Even should the administration not allow it into the normal study schedule, they must insure its study outside the regular schedule.

      The importance of learning Orach Chaim is obvious. A person might go through an entire lifetime without having to rule in a question regarding financial matters. The laws of saying shema, the amidah, modeh ani, constantly remembering Hashem, however, — all discussed in Orach Chaim — are of daily importance and contain many details needing close study.]

      One of our generation’s special problems is an excessive desire for money, which must be subdued by extra donations to charity. So too, our generation faces this tremendous problem of ignorance, which must be directly combated. Ignorance must be erased from the Jewish people, and there is only one way to accomplish this: through insuring that each and every Jewish child is enrolled in a proper Jewish school.

      Giving large sums of money, erecting buildings, entreating Hashem’s help by reciting Tehillim — all have their place and one receives reward for them all. However, they do not replace direct efforts to enroll the children in schools.

      Even in a city like New York, which has many, many yeshivas, tens of thousands of Jewish children are unaware that there will be a Seder this Monday night or that we are celebrating the redemption from Egypt.

      To educate them to the extent that they will be Wise Children takes some time, but making sure that each of them attends a Seder is possible to accomplish even with a few hours of effort.

      This Education Campaign leads to the other Mitzvah Campaigns, and will culminate in the fulfillment of the statement of our Sages, in Nissan we were redeemed, and in Nissan we will again be redeemed — may it be Hashem’s will that it come true this Nissan, 5743.

      * * *

      4. The 13th of Nissan is not only the Yahrzeit of the Tzemach Tzedek, but the beginning of the reign of his successor, the Rebbe Maharash. On this day, we therefore have the added influence of the Rebbe Maharash, whose slogan was, "Everyone else says, ‘if you can’t get under [an obstacle], then go over.’ I say, lechat’chilah ariber — go straight over to begin with!" This idea parallels the idea of Pesach which, as mentioned above, represents leaping over and beyond all boundaries when serving Hashem. All of this bears special significance this year, which is the 100th anniversary of his passing.

      Lechat’chilah ariber is certainly a vital lesson for our generation, which must spread Torah Judaism beyond any limitations. On the other hand, some explanation is necessary to prevent this concept from being misinterpreted.

      Chassidus explains the difference between the higher world of Tohu, which shattered as a result of the intense G-dly revelation, and that of Tikkun, where G-dliness dwells in a constant, settled manner. Sometimes people exhibit a tendency of Tohu, such as Nadav and Avihu, whose uncontrolled closeness and love for Hashem led to their demise.

      Although their service of Hashem was certainly very lofty, nevertheless, in this world, our behavior (even that of lechat’chilah ariber) must conform to the realm of Tikkun. Some people, however, have taken lechat’chilah ariber to mean that they should behave in a manner befitting the world of Tohu! For example, they borrow such huge sums of money (for holy purposes) that, even with miracles, they will never be able to pay them back.

      Others go to the other extreme and confine themselves to their own personal affairs; eating, sleeping, doing business, etc. Should they find a tiny stretch of time to spend on Torah and mitzvos, they will then fulfill the idea of lechat’chilah ariber!

      This is certainly improper. On the other hand, however, lechat’chilah ariber must still be over, i.e. have some connection to, the world of Tikkun. The G-dly revelation of Pesach, for example, is compared to leaping over mountains. One must leap over in a way of lechat’chilah ariber, not creep along like an old man. However, one must still be over, i.e. have some connection to, the mountain; otherwise, after leaping, who knows if he will ever land? Perhaps he will remain suspended in the heavens!

      So too, a person involved in communal work must do so lechat’chilah ariber. He should not be afraid to borrow money in order to spread Torah and mitzvos. Any claim that for his spiritual and physical well-being, he can never go into debt, is false. True peace, of mind and of body, comes only when one completely fulfills his mission in spreading Torah and mitzvos in accordance with the instructions of the Previous Rebbe.

      As we saw, the Previous Rebbe did not limit himself to working only within his budget — he was always in debt. As soon as he paid off his loans, he immediately took out new ones in order to broaden his holy efforts.

      On the other hand, one must remain within the confines of the world and not jump off the mountain altogether. This is not what the Rebbe Maharash meant, and is not the Torah’s way of serving Hashem.

      The one who already put himself in this position — since his intentions were pure — will certainly receive Heavenly assistance enabling him to repay his loans, and with money left over. moreover, tavo alav berachah, since as a result of this behavior a large amount of money was spent on holy causes.

      That, however, is as far as the past is concerned. From now on, his lechat’chilah ariber should still be connected to the world; over, but still connected to the mountains.

      Since all G-dly service must be done with joy, it is proper to sing the niggun, lechat’chilah ariber. In addition, the niggun of the Tzemach Tzedek should be song (and it is surprising that everyone ignores the obvious; of all the niggunim sung, that of the Tzemach Tzedek was omitted!), along with the hachono niggun, the Alter Rebbe’s niggun, and the Mitteler Rebbe’s niggun.

      * * *

      [After the niggunim, the Rebbe mentioned saying a berachah acharona, and then added the following.]

      5. Since, as mentioned above, Pesach has a special connection with charity, it is proper to distribute dollars to give to charity through the tankistim.

      One might say that this is not a proper time for this, since R. Yehudah HaChossid ruled that one should not distribute money on Motzaei Shabbos. It is also well-known that the Rebbe Rashab instructed his wife not to ask for money (for the home) on Motzaei Shabbos, but rather to do so either before Shabbos or after Motzaei Shabbos. So too, the Talmud Yerushalmi writes that any giving charity at night is questionable. Why then are we distributing dollars at this time?

      The explanation is that now the situation is different, and we see that the Torah sometimes adjusts to changing circumstances. This is not to say, G-d forbid, that the Torah changes — the Torah is eternal and unchangeable. The Torah is sensitive to changing circumstances and is still eternal. How can both things be true?

      We can understand this through analyzing a statement in Tanya (Iggeres Hakodesh ch. 9), that the Talmudic statement, Torah study outweighs charity, applied only in Talmudic times. In our times,

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