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    Sichos In English, Volume 21: Iyar-Tammuz, 5744
    Sichos In English, Volume 21: Iyar-Tammuz, 5744
    Sichos In English, Volume 21: Iyar-Tammuz, 5744
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    Sichos In English, Volume 21: Iyar-Tammuz, 5744

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Iyar-Tammuz, 5744

    LanguageEnglish
    PublisherSichos In English
    Release dateAug 20, 2015
    ISBN9781311017581
    Sichos In English, Volume 21: Iyar-Tammuz, 5744

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      Sichos In English, Volume 21 - Sichos In English

      Sichos In English, Volume 21 — Iyar-Tammuz, 5744

      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

      5745 - 1985

      Sichos In English, Volume 21 — Iyar-Tammuz, 5744

      Published by Sichos In English at Smashwords

      Copyright 1985 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 9-781-3110-1758-1

      Chapter 1: Publisher’s Foreword

      This volume is the fourth volume of 5744, covering the Sichos delivered by the Lubavitcher Rebbe, Shlita, at the Farbrengens that took place during the period from Iyar to Tammuz of 5744. Every Farbrengen held during that time is included, and the sichos are adapted and translated into English, in a free style.

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

      A major theme running through the Sichos delivered in this period is that this year is a leap year. The Rebbe explained at length the lessons to be derived from the sun and moon, from the solar and lunar years, and from a leap year which reconciles the two. A further point stressed by the Rebbe was that this year is of the longest possible duration for a year — 385 days.

      Another major topic was initiated by the Rebbe during this period and became a regular feature of every Farbrengen. Having introduced the custom of studying Rambam daily, during the Farbrengens of Pesach 5744, the Rebbe cited and analyzed a segment of Rambam at each Farbrengen. Following the cycle established of completing the Rambam’s Mishneh Torah in one year, the Rebbe regularly chose an Halachah from the Rambam according to the division of three chapters a day. In addition to his Halachic insights and commentaries on these Halachos, the Rebbe always derived a moral lesson from the daily Rambam section.

      Sichos In English

      Yud Aleph (11th) Nissan, 5745

      Chapter 2: Shabbos Parshas Bechukosai, 17th Day of Iyar

      1. Today’s farbrengen is connected with Lag B’Omer, for the concept of Lag B’Omer starts from minchah of the previous day (which this year, since Lag B’Omer is Sunday, starts from minchah of Shabbos — today). As the Alter Rebbe writes in his Siddur: According to the Sephardic custom, Lamnatzeach Ya’ancho and Tefillah L’Dovid are omitted on those days when Tachnun (confessional prayer) is not said, namely ... Lag B’Omer ... Tachnun is also omitted in minchah on the day before ... Lag B’Omer. And the fact that we don’t say tachnun, shows that the concept of Lag B’Omer begins from minchah of the preceding day.

      The idea of omitting tachnun in minchah on erev Lag B’Omer applies even when erev Lag B’Omer is on Shabbos, as this year (although we do not say tachnun on Shabbos any way), for we do not say Tzidkoscho Tzedek in minchah on this Shabbos for the same reason — that it is erev Lag B’Omer. Indeed, the minchah prayer of Shabbos is loftier than minchah of weekdays: Besides the greatness of the minchah prayer in general, as our Sages say, A person should always be meticulous in [reciting] the minchah prayer, for Eliyahu was answered only in the minchah prayer, the minchah prayer of Shabbos is especially lofty, for then we say, As for me, my prayer is to You, L-rd, at a propitious time ...

      In addition to the general connection between Lag B’Omer and the time of minchah of the preceding day, there is a special connection between Lag B’Omer and Shabbos. Lag B’Omer is the yartzeit of Rabbi Shimon bar Yochai (Rashbi), his day of joy, for on this day all his service of his lifetime is elevated to its highest source — as Rashbi said of his day of passing, I am one with Him, I have a passion for Him, I cleave to Him, — and is then revealed below. Of Rashbi it was said, His Torah is his sole occupation — and a Torah scholar is termed Shabbos. Indeed, Rashbi was called Shabbos.

      True, all Jews are of the level of Torah scholars, as written, All your children are learners of the L-rd, meaning all Jews are G-d’s disciples — and therefore Torah scholars. However, there are obviously different degrees in Torah scholarship, and Torah scholars are a special category who are engaged primarily in the study of Torah, the apogee of which is one whose Torah is his sole occupation. Such a person is termed Shabbos, for just as there is no weekday work on Shabbos, so one whose Torah is his sole occupation has nothing to do with weekday work — his entire business is Torah study. The permission to engage in weekday work was granted only because one must make a living to eat and drink; Rashbi and his colleagues, however, whose sole occupation was Torah, did not need to engage in weekday work, for concerning them the verse, Strangers shall stand and pasture your sheep was fulfilled.

      Thus, when erev Lag B’Omer is Shabbos, the connection between Shabbos and Lag B’Omer is emphasized by virtue of the similarity in their concepts.

      The above connection between Lag B’Omer and Shabbos (Lag B’Omer — yartzeit of Rashbi, who, because Torah is his sole occupation, is called Shabbos) is further emphasized in this week’s parshah, Bechukosai. On the verse (Vayikra 26:3), If you will walk in My statutes, Rashi comments, You shall toil in [the study of] Torah; similarly, on the following words of the verse, and you will keep My commandments, Rashi comments, Toil in [the study of] Torah for the purpose of observing and fulfilling [the mitzvos]. In other words, Rashi interprets the verse if you will walk in My statutes and you will keep My commandments to refer to a special level of Torah study: Toil in [the study of] Torah.

      This is the connection between Bechukosai and Rashbi, whose Torah was his sole occupation. Every Jew is obligated to learn Torah. There are, however, those who learn Torah in a loftier fashion; they toil in Torah, reaching the highest level of Torah being their only occupation.

      Further, the reward for fulfilling the command, You will walk in My statutes is I shall give your rains in their season ... and I shall give peace in the land, etc. All these blessings enumerated in this parshah — the reward for toiling in Torah study — and also connected with Rashbi. How?

      True reward for fulfillment of mitzvos, Rambam writes (Laws of Repentance, Chapter 8), is not material things, but life in the World to Come. It is incomparably greater than material recompense in this world, to the extent that it is written of it, Eye has not seen beside You, 0 G-d, what He has prepared for him that waits for Him: Not only can one not appreciate the greatness of a mitzvah itself, but none can appreciate even the reward for a mitzvah.

      Rambam continues to say (9:1): Now that it is known that the reward for fulfilling mitzvos ... is life in the World to Come ... what is the meaning of the statement found everywhere in the Torah that ‘if you obey, it will happen to you thus, and if you do not obey, it will happen to you thus;’ and all those things which take place in this world, such as plenty and famine, war and peace ...? Rambam answers that all these promises of material good mean that He will remove from us all obstacles that hinder us in the observance [of Torah and mitzvos], such as sickness, war, famine and other calamities; and He will bestow upon us all the material benefits which strengthen our ability to observe the Torah, such as plenty, peace, and abundance of silver and gold — so that we will not be engaged all our days in providing for our bodily needs, but will have leisure to study wisdom and fulfill the commandment, thereby attaining life in the World to Come.

      Blessings for abundant material benefits (allowing one to engage freely in Torah and mitzvos) is particularly associated with Rashbi, who said, I am able to absolve the whole world from punishment. When there is no punishment, the blessings for material benefits are bestowed with greater abundance. Indeed, through Rashbi, these blessings are drawn into the world in a manner transcending the limits of nature — in a miraculous fashion. Rashbi was totally divorced from weekday work, for in his case, the promise Strangers shall stand and pasture your sleep was fulfilled; he engaged only in Torah study (Torah is his sole occupation). Such conduct transcends the regular way of life, transcends nature, and thus he was able to perform miracles, as the Talmud relates, that Rashbi was experienced in miracles.

      The bestowal of abundant blessings in a manner transcending nature (miracles) is the strength and means wherewith it becomes easy for Jews to engage in Torah and mitzvos in the manner of toil (You shall walk in My statutes). This strength is in addition to that which derives from G-d’s request to Jews to toil in Torah. Our Sages say that ‘If’ is an expression only of entreaty; thus If you will walk in My statutes means that G-d entreats every Jew to toil in Torah — and therefore grants him the powers necessary to do so.

      Thus far the connection between Lag B’Omer and Shabbos, especially Shabbos parshas Bechukosai. If Lag B’Omer were to actually fall on Shabbos itself, the above connection would be stronger than when Shabbos is erev Lag B’Omer. However, Lag B’Omer can never fall on Shabbos, for then the first day of Pesach would be Monday; and the rule of the Jewish Calendar is that the first day of Pesach can never be on Monday, Wednesday or Friday. Thus the closest Lag B’Omer can be to Shabbos is when Shabbos is erev Lag B’Omer, as this year, on which the concepts of Lag B’Omer begin (after midday).

      A further aspect of Lag B’Omer this year is that it is a leap year, in which the solar and lunar years are reconciled. As all things in the world, the sun (solar year) and moon (lunar year) have their roots in Torah. The relationship between the sun and moon — that the moon receives its light from the sun — is paralleled by the relationship between the Oral Torah and the Written Torah: Every concept in the Oral Torah derives from the Written Torah, as our Sages say, There is nothing that is not alluded to in the Torah. Thus everything in the Oral Torah is encompassed in the Written Torah.

      A leap year, then, in which the solar and lunar years are reconciled, bringing them to their full perfection, corresponds to the full perfection of the Written Torah and the Oral Torah. And this is its connection to Lag B’Omer, the yartzeit of Rashbi, whose Torah was his sole occupation — Torah study in perfection.

      2. Since deed is paramount, everything said above must be translated into actual deed. The importance of deed, too, was emphasized by Rashbi. Although Rashbi’s sole occupation was Torah study, the Talmud Yerushalmi tells us that he interrupted his learning not only to fulfill the mitzvah of sitting in a sukkah and taking the lulav and esrog, but also to prepare a sukkah and to prepare the lulav. Although his students or others could have built the sukkah and prepared the lulav, Rashbi himself made these preparations — emphasizing how important is actual deed.

      The above may be connected to the study of Rambam. Rambam’s work, Mishneh Torah, begins with the words, The foundation of foundations and the pillar of all wisdoms is to know that there is a First Being — i.e., knowledge of G-dliness. In the second chapter Rambam talks of What is the way [that will lead] to the love of Him and the fear of Him — attributes and emotions of the heart. Again, Rambam later talks of the laws of teshuvah, repentance, which is principally an emotion of the heart. Indeed, the first book of Mishneh Torah is called The book of knowledge, and the second book is called The book of Love — all things which seemingly are unrelated to actual deed.

      However, besides the fact that the goal of the above is that eventually they will lead to deed, Rambam writes in the Introduction to Mishneh Torah that he writes this book for the reason that a person who first reads the Written Torah and then reads this work, will know from it the whole of the Oral Torah. And the principal element in studying the Written Torah is to actually read it aloud, moving one’s lips — which is considered a deed (a small action). Moreover, the Talmud (Gittin 60b) says, The words which are written, you are not permitted to say by heart, and it is therefore impossible to study the Written Torah without first writing a Sefer Torah — and writing is certainly a full-fledged deed.

      To return to our point, the lesson to be derived from Lag B’Omer as applied in actual deed. Rashbi revealed the Torah’s inner dimension (its secrets), and thus the lesson from Lag B’Omer is that we should increase in the revelation and dissemination of the Torah’s inner dimension. More particularly, we must fulfill the mission given us by the previous Rebbe, leader of our generation, and Rashbi’s successor — the mission of disseminating Chassidus.

      Although Your wellsprings shall spread forth to the outside — the idea of disseminating Chassidus — was said concerning the teachings of the Baal Shem Tov, it applies to the revelation of the inner dimension of Torah in general — the teachings of Rashbi. In Rashbi’s generation, this inner dimension of Torah was revealed in great measure. Afterwards, it was again concealed, until the Arizal’s time, when it became permitted and a mitzvah to reveal this wisdom — and most especially after the revelation of Chassidus in general, and Chassidus Chabad in particular, wherewith the esoteric dimension of Torah was presented in an intellectual framework, enabling it to be understood and assimilated by each person.

      Deed is paramount: We must increase in all apsects of disseminating the wellsprings, beginning with spreading Judaism through the mitzvah campaigns. They are: Ahavas Yisroel and unity of Jews; education; Torah; tefillin, mezuzah; tzedakah; Jewish books; Shabbos and Yomtov lights; kashrus; family purity, and unity of all Jews through the general Sifrei Torah.

      All these efforts to disseminate Chassidus and Judaism — in which we work as emissaries of the previous Rebbe — should be carried out with true Ahavas Yisroel, peacefully and pleasantly. This indeed was the way the previous Rebbe conducted himself, as the following story attests: There was a Jew of Chassidic stock, whose grandfather, a chassid of the Tzemach Tzedek or the Rebbe Maharash, was a great Torah scholar. The grandson, too, was learned and possessed many abilities. He, however, strayed from the right path and became irreligious. Yet, the previous Rebbe once wrote him a letter in which he addressed him with very honorable titles — Chassid, G-d — fearing man, etc.

      Now the previous Rebbe had met this person, spoken to him, and knew exactly what kind of a person he was. Indeed, this person made no attempt to hide his misdeeds and everyone knew his spiritual standing. Some people therefore asked the previous Rebbe how could he write such titles about such a person?

      The previous Rebbe replied that Rambam rules that the true desire of every Jew is to observe all the mitzvos (but that sometimes his evil inclination overpowers him). Thus, the previous Rebbe said, the true spiritual standing of this Jew is as it should be — and therefore it is impossible for him (the Rebbe) to differentiate between Jews, to give one Jew titles and another Jew not!

      We see from this story that the previous Rebbe approached every Jew with love and fond regard, recognizing the qualities of his soul. And it is with such an attitude that we must carry out the mission of disseminating Chassidus and Judaism entrusted to us by the previous Rebbe.

      3. It is the custom that Jewish children play a prominent role on Lag B’Omer: In Jewish communities children would be gathered together, the theme of Lag B’Omer explained to them, and then they would go to forests etc. and be given things to make them happy. Such was the custom in various communities, and it has spread to all places, thereby giving it the legal standing of a mitzvah.

      Lag B’Omer is associated with children, for one of the reasons Lag B’Omer is celebrated has to do with Rabbi Akiva’s students — and our Sages say, ‘You shall teach them to your children’ — these are the students. Because students are called children, Lag B’Omer, which concerns Rabbi Akiva’s students, is associated with students and children.

      Although Lag B’Omer concerns Rabbi Akiva’s disciples, who were of a very lofty spiritual stature, nevertheless, Lag B’Omer is connected with all students, of whatever standing!

      Moreso, Lag B’Omer is celebrated also because it is Rashbi’s yartzeit. Of all Rabbi Akiva’s disciples, Rashbi so towered over them that Rabbi Akiva said of him, It is enough for you that I and your Creator recognize your worth. That is, he was of a level so much loftier than his colleagues that they were not even capable of plumbing his greatness — only Rabbi Akiva and G-d could.

      What were the circumstances under which Rabbi Akiva made the above statement concerning Rashbi’s greatness? The Talmud Yerushalmi relates that when Rabbi Akiva gave semichah to Rabbi Meir and Rabbi Shimon (Rashbi), he said, Rabbi Meir shall sit first. Rabbi Shimon’s face then grew dark, and so Rabbi Akiva told him, It is enough for you that I and your Creator recognize your worth.

      This is puzzling. Since Rabbi Akiva was able to recognize Rabbi Shimon’s worth, why indeed didn’t he seat him first? He should have explained Rashbi’s qualities to his other disciples so that they too would have recognized his worth, and then seated him first. This would also have had an effect on the halachah. In most instances, the halachah is not decided in favor of Rabbi Shimon; had Rabbi Akiva explained to his disciples the greatness of Rashbi and seated him first, they would have taken heed of his opinion, tried to plumb the depths of his views — and then could have ruled according to his opinion.

      We must therefore conclude that Rashbi’s colleagues were unable to comprehend the vast gulf between them and Rashbi. They knew Rashbi was greater than they (and therefore we find they chose him as their representative to Rome to plead for the abolishment of decrees against the Jewish redemption) — but they could not understand it. He was of so lofty a stature that his greatness was totally out of the range of their understanding. And because they only knew that he was greater, but did not understand his greatness, it was impossible for them to plumb the depths of his opinions so as to be able to rule according to him.

      To return to our main point, we see that although Lag B’Omer is connected with the disciples of Rabbi Akiva, and with Rashbi who was incomparably greater than them all, this day is nevertheless associated with all disciples and students regardless of their spiritual standing!

      4. There is a puzzling aspect to the reason for Lag B’Omer which concerns Rabbi Akiva’s disciples. The Talmud (Yevamos 62b) says: Rabbi Akiva had 12,000 pairs of disciples ... and they all died in one period (between Pesach and Shavuos) because they did not accord honor one to another. On Lag B’Omer, they ceased to die — which is why Lag B’Omer is a joyous day.

      Rabbi Akiva obviously did not gain these 24,000 disciples in one day, but over a number of years. When he began to teach, and his fame grew, disciples came to him from all over until eventually they numbered 24,000.

      Now the disciples did not suddenly change their behavior in one day; that they did not accord the proper respect to each other was obviously something which happened over a long period of time. Why, then, did all of them die in one period; what happened during Pesach and Shavuos that caused them to be struck by a plague — obviously they did not all of a sudden start not honoring each other then!

      To answer this question, let us first analyze what they did not accord honor one to another means. Their teacher was Rabbi Akiva, who said, You shall love your fellow as yourself is a great principle in Torah. How could his disciples of all people behave in the exact opposite way — not treat each other respectfully and with honor?

      As proper disciples of Rabbi Akiva, they studied his teachings with the greatest of fervor and enthusiasm. And since people are different one from other, each disciple interpreted Rabbi Akiva’s teachings in his own unique way. When, therefore, a disciple saw that another interpreted Rabbi Akiva’s teachings incorrectly — incorrectly according to his interpretation — he could no longer treat him with honor. And since they were honest men, they did not accord honor of which they did not feel the recipient was worthy.

      It is thus precisely the fact that they were Rabbi Akiva’s disciples which led them to treat each other without honor. An ordinary disciple would not have cared so much if another interpreted their teacher’s words incorrectly. But Rabbi Akiva’s disciples studied their master’s teaching with so much fervor and zealousness that it was abhorrent to them that one would interpret his words incorrectly — and therefore they did not accord honor to each other.

      Now, although the lofty stature of Rabbi Akiva’s disciples demanded that they nevertheless accord honor to each other — i.e., to realize that their colleague’s opinion is also part of Torah (These and these are the words of the living G-d) — it is not a sin which deserves such a severe punishment as death! We must say there was another element that caused them to all die in one period.

      We will understand what that element is by reference to an episode related in the Talmud Yerushalmi, in which the expression they all died in one period is also used. The Talmud Yerushalmi states (Sanhedrin 1:2): It happened that twenty four wagon loads of [disciples of] the Yeshivah of Rebbi went to Lod to arrange the leap year. The evil eye entered them, and they all died in one period.

      We do not find any wrong conduct in this episode; the sole reason for their death was that a large number of disciples — 24 wagon loads — were assembled, and therefore the evil eye entered.

      So too in our case: When the number of Rabbi Akiva’s disciples reached a very large number, 24,000, the evil eye caused that they all died in one period. Interestingly, in both instances the number twenty four figures — 24 wagon loads and 24 thousand disciples — for the number 24 is associated with judgment and severity.

      Even after these tragedies they continued to learn Torah with numerous disciples; they only changed the place. In the episode recounted in the Talmud Yerushalmi, it states, "From then on, they moved from Yehudah and established it in Galil — i.e., they changed the place to where

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