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    Sichos In English, Volume 27: Tammuz-Elul, 5745
    Sichos In English, Volume 27: Tammuz-Elul, 5745
    Sichos In English, Volume 27: Tammuz-Elul, 5745
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    Sichos In English, Volume 27: Tammuz-Elul, 5745

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

    LanguageEnglish
    PublisherSichos In English
    Release dateOct 15, 2015
    ISBN9781310565991
    Sichos In English, Volume 27: Tammuz-Elul, 5745

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      Sichos In English, Volume 27 - Sichos In English

      Sichos In English, Volume 27 — Tammuz-Elul, 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 27 — Tammuz-Elul, 5745

      Published by Sichos In English at Smashwords

      Copyright 1987 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 978-1-3105-6599-1

      Chapter 1: Publisher’s Foreword

      How thankful we are to the Al-mighty — our hearts are filled with gratitude and intense appreciation — for we are publishing volume 27 — Zach — of Sichos In English. This volume covers the period from Shabbos Korach, the 3rd of Tammuz through erev Rosh Hashanah of the year 5745, and includes the English translation of the discourses of the Lubavitcher Rebbe, Shlita, spoken at all of the Farbrengens held during that time.

      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.

      In connection with the auspicious day of the 12th of Tammuz the Rebbe took several occasions to speak about the Previous Rebbe. When the Previous Rebbe was sent into exile he expressed his association with all Jews. While on a mission of his father to Petersburg to annul a decree against the Jews of Russia he placed himself in mortal danger but made sure that the decree was annulled. During his incarceration he never showed any intimidation. The liberation of the Previous Rebbe on the 12th and 13th of Tammuz represents a revealed miracle and all who are associated with the Previous Rebbe should celebrate this day.

      The Rebbe noted that on the Tenth of Tammuz Noach sent out the raven to see if the earth was dry, although he had not been commanded to do so by G-d. We, too, must try to speed the coming of Mashiach by proclaiming: We Want Mashiach Now.

      Once again the Rebbe strongly urged the study of the laws of the Beis HaMikdash during the three weeks, for when we study these laws the construction does not cease. The study should include: the book of Yechezkel, Mishnah Middos and Rambam, Laws of the Temple Structure.

      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. In this volume we have included several discourses on chapters 3,4,5, and 6. The Rebbe also had occasion to address the children of Tzivos Hashem on the 24th of Elul and the boys and girls returning from summer camps on the 4th day of Elul. He assured them that just as G-d had watched over them and protected them in the green pastures He would continue to do so in the future.

      The Rebbe also spoke for a special gathering of senior citizens arranged by Kolel Tiferes Z’Kainim Levi Yitzchok and a special gathering of N’shei uBnos Chabad prior to Rosh Hashanah. We have also included the Rebbe’s letters of Chai Elul and Erev Shabbos Selichos.

      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 inspiring and illuminating essays: Tehillim-Tzedakah — which discusses the importance of reciting Tehillim and the Rebbe’s suggestion to collect Tzedakah whenever Tehillim is recited; the combination provides powerful protection for the Jewish people; and the Essay: The Two Great Luminaries which discusses the Baal Shem Tov and the Alter Rebbe and how they provide a model for us to emulate in our activities of disseminating the wellsprings of Torah to the outside.

      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

      12 Tammuz, 5747

      Chapter 2: Shabbos Parshas Korach, 3rd Day of Tammuz

      1. Today, the third day of Tammuz, commemorates the first stage of liberation of the Previous Rebbe from Soviet imprisonment. Today’s farbrengen is in connection with this important date.

      Actually, at the time, it was not known whether being released from prison and ordered to travel to a city of exile was actually the start of his liberation or the beginning of a sentence of exile.

      However, it was known in Heaven, and in fact on the 12th-13th of Tammuz the Rebbe was freed from the city of exile and eventually freed from the fortress-like country of Russia. Thus, now that we do know the true facts, we realize that the third of Tammuz was the beginning of the liberation, which led to the strengthening of his untiring efforts on behalf of Jewry and the spreading of the wellsprings of Torah to the corners of the world.

      The uncertainty of the sentence on the third of Tammuz of that year carried with it a serious concern. They did not know if he would be freed; and there was also the aspect that sometimes exile can be worse than imprisonment.

      In Halachah we find: Four categories of individuals are required to offer thanksgiving (and say the blessing HaGomel, Who bestows benefits): Voyagers on the sea when they have landed, travelers in the desert when they reach settled territory, a person who has been sick and recovered, and a prisoner who has been released from prison. (Rambam, Laws of Blessings 10:8, slight var. in order)

      We do not, however, find liberation from exile as a cause for the blessing of HaGomel. There is an opinion which holds that any situation of danger would necessitate the HaGomel blessing upon becoming free of the danger. But there, too, the reason is because the danger would somehow be similar to the four categories mentioned above. According to this view it would seem that imprisonment would be worse than exile. On the other hand, from a different vantage point, exile would be worse than jail.

      Although the Torah lists different punishments for convicted offenders, e.g. fines, lashes and even capital punishment, it does not prescribe jail. Exile, however, is included. Accidental homicide is punishable by exile to a city of refuge. And exile is considered a terrible punishment.

      It is true that in the city of refuge one is free to conduct his daily life as he wishes. In fact the Gemara states:

      That ... he might live, which means provide him with whatever he needs to live. (Makkos 10a)

      All his needs must be provided for, even to send his teacher along with him into exile! Nevertheless the punishment of exile is clearly described in the Chinuch:

      (It involves) great suffering, nearly as bad as the suffering of death, for the individual is separated from his loved ones and his birthplace, and is forced to dwell all his life with strangers. (Positive Comm. 409)

      At first glance we might assume that the sentence of imprisonment would have been worse in the Rebbe’s case. In prison all of his action and movement would have been restricted. He could do nothing without the approval of the jailors. Thus prison had all the negatives of exile but much worse. While in exile, at least there was a bit of freedom of movement, albeit limited. In fact when the Rebbe was transferred to the city of Kostroma to begin the sentence of exile, he was able during those few days, to arrange for the construction of a local mikveh (ritualarium)!

      However since the punishment of exile is prescribed by Torah, as opposed to jail, which is not, being transferred to exile (by the Bolsheviks) indicated that spiritually the situation was much more serious!

      Another point should be kept in mind. While in prison the final sentencing had not yet been carried out — which provided the hope that it would still be eased. But if the transfer to exile was to be the final sentence, and if in fact it was executed, then it would be much more difficult to effect any lightening of the punishment at that time. So on the third of Tammuz things were really not clear.

      Parenthetically, the fact that prison is not considered a legitimate Jewish punition has been questioned. The questioners have presented several historical and Scriptural references, e.g. Yirmeyahu was arrested and put in jail as well as quotes from various Gaonic responsa. [Note: see Prisons and Reform — A Torah View, Sichos In English Vol. 26 pgs. 269-277.]

      There is of course a klotz-kashe here which will help us to understand this case. All punishments mentioned in Torah are described and carefully studied in the Talmud and in halachic works. Prison is not discussed. Should not Torah take a stand on prisons, after all, if it is not proper it might even be subject to the injunction not to copy the actions of Egypt! If it is permitted, it should describe how and when it does apply.

      We must therefore understand, that in fact incarceration was not, and is not, a Torah prescribed sentence. However, there is a general rule in Jewish jurisprudence: You shall thus rid yourself of evil, (Devarim 13:6) which means that under certain circumstances the court has the right to innovate forms of punishment when the prescribed Torah sentence is not feasible. The Rambam discusses this principle in chapter 24 of Laws of Sanhedrin and says that the power is granted,

      Not to disregard the Halachah but to build a fence around it ... and the judge may ... imprison him.... (Ibid 24:5-9)

      The principle however remains, that jailing is not a punishment prescribed by Torah and its details are therefore not discussed in Halachah.

      On the third of Tammuz the situation was unclear — and even in the spiritual sense there was a level of uncertainty. On that day, as the Previous Rebbe stood on the train platform waiting for the train that would take him to exile in Kostroma, he spoke to his Chassidim:

      We offer a supplication to the Omnipresent, Blessed be His Name, may the L-rd our G-d be with us as He was with our fathers; May He not forsake us nor abandon us. This is both a prayer and a promise — that G-d will be with us as He was with our fathers.

      Clearly this expression of prayer signified the feeling on his part of apprehension, not being sure of what would happen later.

      The Rebbe continued:

      We go into exile not by our will ... and we will return not by our own power ... but all the nations on the face of the earth know, that only our bodies were conveyed into galus and oppression by kingdoms but our souls were never given over.

      He concluded:

      This is our request of the Holy One, Blessed be His Name, do not forsake us, and grant us sufficient fortitude not to fear the physical torture ... and every punishment decreed upon us because of strengthening Torah classes and mitzvos should increase our power and strength in further strengthening Yiddishkeit.

      The Rebbe’s attitude indicated his apprehension and also his hopes — but it was clear that at that point the future was still unknown.

      Later when the sequence of events revealed the ultimate liberation, it became clear that the third of Tammuz was in fact the beginning of the redemption. And as in the example of teshuvah, the negative aspect is completely weeded out and converted to the good, retroactively.

      All of this teaches us an important lesson. The following year the Previous Rebbe issued a letter for 12th-13th of Tammuz in which he wrote:

      It was not only me who G-d freed on the 12th of Tammuz, but also all who love our holy Torah, who observe mitzvos, and also all those who may be called Jews. It would be appropriate to establish this day as a day of gathering and awakening for the purpose of strengthening Torah and Yiddishkeit.

      Since the beginning of the liberation was on the third of Tammuz we do not have to wait for the twelfth to be involved in the Divine service of the auspicious days.

      And if someone should ask, why celebrate a day which the Rebbe himself did not celebrate that year, because the liberation was still unclear? The answer is that later when it all became clear, it acted retroactively.

      When we speak of increasing Torah and mitzvos it is a good idea to recommend a specific mitzvah, so that the enthusiasm will enclothe itself in a practical result. Without getting into a quandary it can easily be said that the Previous Rebbe has already given us the directive to increase the spreading of Torah and strengthening Yiddishkeit and the wellsprings of Torah and Chassidus outside.

      To this the Previous Rebbe extended his blessing of:

      Overflowing life and infinitely abundant blessing ... in all manner of goodness spiritually and materially. Simply, in children, health and sustenance, all in great abundance.

      2. The third day of Tammuz saw the first stage of the liberation of the Previous Rebbe. When we look back into ancient Jewish history we find another important event commemorated on this date, which brings to light the dictum:

      Good things come to pass on an auspicious day. (Taanis 29a)

      In Seder Olam Rabba, chapter 11, we are told that on the third of Tammuz:

      Then spoke Yehoshua ... sun, stand still (Dom) upon Givon; and moon, in the valley of Ayyalon. (Yehoshua 10:12)

      Now if we find that by Divine Providence these two events occurred in the same day, we must say that there is some connection between them.

      The verse goes on to tell us:

      And the sun stood still and the moon stayed until the people had avenged themselves upon their enemies. (Ibid)

      The connection between victory and the sun and moon is a bit puzzling. The commentary Metzudos Dovid approaches this question and gives a relatively simple explanation:

      Yehoshua was afraid that the sun would set and he would not be able to chase his enemies after dark, so he asked the sun to stop moving and shine on Givon where he (Yehoshua) was at the time.

      This commentary still leaves several unclear points. Why did the moon also have to stop moving? And why use the word "dom — which means be quiet, (still) it would have been more appropriate to say amod, which means halt" — stop moving.

      This whole subject is discussed in the Chassidic discourses of the Mitteler Rebbe and the Tzemach Tzedek where the aforementioned questions are elaborated upon. The explanation is presented that Yehoshua’s intention was directed to the spiritual influence that might have been provided to the Emorites, et al, because they worshiped the sun, moon and other celestial bodies.

      Let us first understand the details involved here. In the sun’s daily orbit in the solar system it must traverse tens of millions of miles. In 24 hours it covers vast distances of the heavens. Why does it go so fast? This is truly an amazing wonder and enigma!

      When we take into account the Rambam’s clear Halachah, that:

      Every star and sphere has a soul and is endowed with knowledge and intellect. (Rambam, Laws of Fundamental Principles 3:9)

      Or the Midrashic account that angels control the movement of the sun.... If so, there must be a reason for the alacrity of the sun. And we may ask: why?

      In the Gemara Nedarim and also in Midrash the daily rising of the sun to shine in the heavens is discussed and the dialogue between G-d and the luminaries is related to us. From this we learn of the intellectual arguments of the orbs.

      So why does the sun race across the heavens?

      The explanation expounded in those Chassidic discourses present the movement of the sun as a form of terribly self-nullifying genuflection and prostration. The sun has matter and form, body and soul. The body — the sun orb — circles the heavens in bowed reverence, because its spiritual soul is in a state of spiritual prostration.

      Scripture describes this phenomenon in the following manner, on the one hand:

      And the host of the heavens bow before You. (Nehemiah 9:6)

      This is the physical state. On the other hand:

      When the morning stars sing together. (Iyov 38:7)

      This is the Spiritual bowing (singing).

      Going a step further, when the angel in charge of the sun orbit contemplates on its unique role — having been chosen from among an infinite myriad of millions of angels — it becomes over-emotional — for angels can feel emotion — and it sings G-d’s praise with zealousness. Consequently it causes the sun to zoom through the universe at unbelievable speed. In fact, now it becomes unclear just how it can control that speed and overabundant enthusiasm — for the Seraphim usually lose their whole existence under similar conditions.

      This leads us to why Yehoshua had to stop the sun and the moon to ensure success in battle. The Jews were battling idolatrous peoples who worshiped the sun, moon, and the host of heaven. Scripture refers to this when it says:

      When you raise your eyes to the sky, and see the sun, the moon, stars and other heavenly bodies, do not bow down to them or worship them. It was to all the other nations under the heavens that G-d made them a portion. (Devarim 4:19)

      On this Rashi comments:

      ... as deities, He did not prevent them from erring after them ... (Rashi, loc. cit.)

      Why did the heathens believe in the heavenly bodies? — because of their beneficial influence in the physical world. All aspects of mineral, vegetable, animal and human life receive some form of sustenance from the sun, moon etc.

      ... with the precious crops [brought forth] by the sun, and with the precious fruits put forth by the moon. (Berachos 33:14)

      The early idolators recognized the powerful influence of the heavenly bodies and they declared that these bodies had G-dly powers and must be worshiped. Thus Yehoshua knew that the source of power and success of the heathen armies lay in the heavenly bodies (of course there was no actual effect from their worship — but the actual benevolence was there). Therefore he had to stop the flow of benevolence.

      It is the movement and genuflection of the sun orbit and its songs of praise, which causes the descent of the spiritual life force from above to below — and thus causes all the physical abundance and richness to be generated to all aspects of the world. Thus it all comes about because of the racing through the heavens.

      Therefore, in order to beat the idolaters in war he had to nullify the influence and (physical) power they receive from the sun and moon. By stopping the movement of the sun and the moon — stopping their service of praise and their bowing to G-d — ipso facto — Yehoshua would be victorious in battle against them.

      With this in mind we can understand why Yehoshua said dom — be still (quiet) instead of halt. It was not sufficient to physically stop the movement of the sun. It was necessary to stop the spiritual song and bowing of the sun which generates the movement and which radiates physical benevolence to earth. By stopping the song you stop the progress of the sun and moon in their orbits. Rashi, too, translates,

      Dom — be still — do not say praise ... when the sun is quiet it does not travel, for as long as it moves it recites praise. (Rashi loc. cit.)

      Similarly the Midrash also states:

      From the moment the sun rises until it sets, it sings praise to the Holy One, Blessed be He. So too you find when Yehoshua stood at Givon and prayed that the sun be still (quiet), he did not say halt, but rather "sun, (dom) stand be still upon Givon — for so long as it travels it praises the Holy One, Blessed be He ... therefore Yehoshua said be still." (Yalkut Shimoni loc. cit.)

      In order to supersede and command the sun, Yehoshua had to have unique powers. What was the source of that strength? The Midrash tells us:

      Thereupon he (Yehoshua) took it (Mishneh Torah) and showed it to the orb of the sun which he apostrophized thus: Even as I have not stood still from [studying] this, so do you stand still before me! Straightaway, And the sun stood still.

      Torah study is loftier than the songs of praise of the celestial bodies and the heavenly angels so that Yehoshua’s study of Torah (Mishneh Torah) could quiet the sun.

      There is an important parallel to this in the Haftorah of Shavuos, where the Prophet tells us: ... they stood and their wings were stilled. (Yechezkel 1:24)

      On this verse the Midrash explains:

      When they stood their wings were still, is there any sitting above? ... Above Him stood the Seraphim, again, and all the hosts of the heaven standing by Him ... yet you actually say when they stood? Then what is the meaning of Beamdom? Ba’Am’Dom’! (When the people of Israel come, be silent), when Israel say Hear O’ Israel ... the angels are silent and drop their wings. (Midrash Rabbah Bereishis 65:21)

      Thus the word Beamdom becomes an acrostic form and tells us that the angels are stilled when the Jews recite the Shema.

      It is described by saying that their wings are still. This is because the movement of the wings generates their song (see Pirkei d’R. Elazar, chap. 4). Thus, when the unity of G-d is proclaimed by the Jewish people the angels are quiet and their wings rest.

      So too, in the case of the sun at Givon. Yehoshua’s Torah study superseded the song of the sun which stopped its praise thereby stopping its movement, just as the angels stop flapping and fluttering their wings.

      Now we can return to the connection between the miracle of stopping the sun and the miracle of the beginning of the liberation of the Previous Rebbe which both took place on the 3rd of Tammuz.

      The gist of Yehoshua’s miracle was supernatural, that he was able to rise above and control all aspects of nature, the sun and moon, stars and heavenly hosts. He commanded their spiritual source and the angels which control them — to the degree that they came to the aid of the Jewish people. Thus they were able to destroy their enemies, who worshiped the celestial bodies. The success was so great that the Jewish causalities were almost nil.

      The Previous Rebbe’s liberation was also supernatural to the point that those who had condemned and sentenced him were forced to agree to his release — the order came from above without explanation. Thus, these two miracles have similarities in general and also in their details.

      The directive is clear, we must increase our activities in strengthening and spreading Torah and Yiddishkeit and not be intimidated by any obstacles or opposition.

      Even in this country — which thank G-d is a benevolent and just society and does not interfere with our religious work, sometimes it even enhances our opportunities — we must do everything in our power to see to it that the powers that be, give more strength and more potential to the forces of Torah and Yiddishkeit so that Jews may advance from strength to strength.

      And may we merit the ultimate redemption, the true and complete redemption, through our righteous Mashiach. Then the essence of the world will be revealed, that the world was created for the sake of the Torah and for the sake of Israel, and

      ... the glory of the L-rd shall be revealed and all flesh shall see it together, for the mouth of the L-rd has spoken it. (Yeshayahu 40:5)

      The coming of our righteous Mashiach is connected to Moshe, our teacher, and to the leaders and princes of every generation till our generation and our Nasi, the Previous Rebbe.

      And may the redemption come in reality speedily and truly in our days as the Rambam rules: and thereupon immediately be redeemed. (Laws of Teshuvah 7:5)

      * * *

      3. At the beginning of the seventh reading section in the portion of Korach we find:

      To the descendants of Levi, I am now giving all the tithes in Israel as an inheritance. This is in exchange for their work, the service that they perform in the Communion Tent ... that among the children of Yisrael they have no inheritance ... instead the inheritance that I am giving the Levi’im shall consist of the tithes of the Israelites which they separate as an elevated gift. I have therefore told [the Levi’im] that they shall not have any inheritance among the Israelites. (Bamidbar 18:21-24)

      In the last verse of the sixth reading section we find G-d’s word to the Kohanim:

      You will not have any inheritance in the land [of the Israelites] and you will not have a portion among them. I Myself shall be your portion and inheritance among the Israelites. (Ibid:20)

      The intention of these verses is that when the Jewish people will conquer the Promised Land, the Tribe of Levi will not receive a portion in that land. Similarly they will not take a share in any spoils of war. In exchange, G-d bequeaths to the Kohanim, the Kohanic gifts and to the Levi’im, the tithes.

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