I Am the Lubavitcher Rebbe

Table of Contents

Schedule: Shabbos Gimmel Tammuz 5775 ...... 3 About this Guide ...... 4 Yahrtzeit Observance: A Letter from the Rebbe ...... 5 Chassidic Discourse: VeAtah TeTzaveh ...... 8

Part II ...... 9

Part III ...... 9

Part IV ...... 10

Part V ...... 12

Part VI ...... 13

Part VII ...... 14

Part VIII ...... 14 Part IX ...... 15

Part X ...... 17

Part XI ...... 18

Part XII ...... 20 Tanya Study ...... 21 Mishna Study ...... 28 Reflections: Who Sat Shiva for the Rebbe? ...... 34 Reflections: Windows ...... 37 Reflections: I Am the Lubavitcher Rebbe...... 39

Schedule: Shabbos Gimmel Tammuz 5775

Friday, 2 Tammuz - June 19

6:40pm Mincha

7:00pm Kabolas Shabbos

Shabbos, 3 Tammuz - June 20

8:20am VeAtah Tetzave-Chassidic Discourse, with Rabbi Shmuel Lotman (page 8)

9:00am Shacharis

11:45am Kiddush Sponsored by Alex and Regina Shister in Memory of Alex’s Father

1:00pm Mishnayos with Rabbi Shmuel Lotman (page 28)

1:35pm Mincha

7:30pm Farbrengen and Learning

9:40pm Maariv followed by Havdala

About this Guide Erev Rosh Chodesh Tammuz, 5775

Dear Friends,

One of the most powerful ideas within the family-dynamic of our people is our mutual responsibility and interdependence. In the words of our sages “kol yisrael arevim ze baze” – All Jews are combined and responsible for one another.

While this is true for every single Jew, it is even more apparent in the relationship between a tzaddik and his flock. Like inseparable parts of a single entity, they are completely bound up with one another. Thus we find that when the Jewish people sinned by creating a golden calf, although it was done in Moses’ absence (after all, he was up on the mountain receiving the Torah), G-d tells him, “go, descend, for your people have sinned”, which our sages understand to mean: “descend from your greatness”, because Moses’ spiritual status was negatively affected by their sin - distant as he was from that act.

The same is for good. The Jewish people are compared to a single body. The head, that directs the person’s footsteps, is the tzaddik, while the rest of us are likened to limbs. And “just as the feet bring the head to a place it could not reach on its own, so the Jewish people help Moshe Rabbeinu to attain heights that he would be unable to on his own”. (See attached Maamar on page 8.)

And even after the passing of a tzaddik, the Talmud teaches that Rabbi Yehuda, the author of the mishna, would visit his bereaved family (from the world of Truth) to be with them, saying “I need my children”.

***

This provides an incredible insight into the relevance of observing customs on the Rebbe’s Yahrtzeit: No doubt, on each Yahrtzeit the tzaddik’s soul ascends to new heights. But for that ascent to be truly rewarding to him; for it to reflect his life’s calling of absolute devotion and connectedness to the Jews of his generation, his elevation must be replicated – nay, brought about - by their elevation. Each of us must play our part in the process.

So when each of us – regular, everyday individuals who were affected by the Rebbe’s teachings, writings - observe the Yahrtzeit customs, it is not only a matter of our personal choice or piety; rather, it actually affects the way in which the Rebbe experiences his own elevation.

That’s how absolutely connected we are.

To help in the Yahrtzeit study, we’ve gathered a part of the relevant texts in English. May we merit the fulfillment of the prophet’s words (“those who repose in the earth will arise and rejoice”) through the coming of Moshiach, may it be soon.

We’ve also added a number of personal reflections on the Rebbe and his Yahrtzeit. A big thanks to Chabad.org for their always thought-provoking material. The Shul

Yahrtzeit Observance: A Letter from the Rebbe

[Editor's note: The following is a free translation of a public letter written by the Rebbe shortly before the first yahrtzeit (anniversary of passing) of his father-in-law and predecessor, Rabbi Yosef Yitzchak Schneersohn of Lubavitch, in which the Rebbe directs the chassidim on how to observe the yahrtzeit. Chassidim observe the customs of the yahrtzeit on the date of the Rebbe's passing, in accordance with the customs instituted by the Rebbe for the yahrtzeit of his father-in-law and predecessor. Today, chassidim follow these customs on the Rebbe's anniversary of passing, on the Third of Tammuz. The letter is dated Rosh Chodesh Shevat, 5711 [January 8, 1951].

By the Grace of G-d Rosh Chodesh Shevat, 5711 Brooklyn, N.Y.

To the members of our community, the Temimim1, and to all who are bound or in any way connected with my revered father-in-law, the saintly Rebbe, of blessed memory,

G-d bless you all.

Greeting and Blessings:

In response to the many requests for a detailed schedule for the upcoming Tenth of Shevat, yahrtzeit of my revered father-in-law, the Rebbe, hareini kaparat mishkavo2, I hereby suggest the following3:

On the Shabbat before the yahrtzeit, each should try to be called up to the Torah for an aliyah.

If there are not enough aliyot, the Torah should be read a number of times in different rooms. However, no additions should be made to the number of aliyot per reading4 .

The one who is honored with Maftir5 should be the most respected convergent, as determined by the majority; alternatively, the choice may be determined by lot.

The congregation should choose someone to lead the prayers on the day of the yahrtzeit. It is proper to divide the honor, choosing one person to lead the evening service (Maariv), a second to lead the morning service (Shacharit), and a third – the afternoon service (Minchah). In this way a greater number of community members will have the privilege.

A yahrtzeit candle should be lit that will burn for the entire twenty-four hours. If possible, the candle should be of beeswax6.

[Editor's note: Yahrtzeit candles are available in the Shul office.]

Five candles should be lit throughout the prayer services7.

After each prayer service (in the morning service—following the reading of Psalms), the one leading the prayers should study (or at least conclude the study of) the following selections from the Mishnah: Chapter 24 of Keilim and chapter 7 of Mikvaot. He should then recite the mishnah "Rabbi Chananyah ben Akashya...," followed silently by a few lines of Tanya8, and Kaddish deRabbanan.

[Editor's note: These two chapters can be found in the Siddur on pages 461 and 463.]

After Maariv, part of the discourse (maamar) entitled Basi LeGani, which the Rebbe released for the day of his passing, should be recited from memory. If there is no one to do this from memory, it should be studied from the text. This should be continued after Shacharit, and the discourse should be concluded after Minchah.

[Editor's note: See Editor’s note on page 8.]

Before Shacharit, a chapter of Tanya should be studied. This should also be done after Minchah.

[Editor's note: Chapter 27of Tanya – Igeres HaKodesh can be found on page 22.]

In the morning, before prayer, charity should be given to causes associated with our Nasi, my revered father- in-law, of sainted memory. Donations should be made on behalf of oneself and on behalf of each member of one's family. The same should be done before Minchah.

[Editor's note: When the yahrtzeit coincides with Shabbat, the charity should be given prior to Shabbat.]

After Shacharit and the recitation of the maamar, each individual should read a pidyon nefesh9. (It goes without saying that a gartl10 should be worn during the reading.) Those who have had the privilege of being received by the Rebbe in yechidut11, or at least of seeing his face, should—while reading the pidyon nefesh— envision themselves as standing before him. The pidyon nefesh should then be placed between the pages of a discourse maamar or other pamphlet of the Rebbe's teachings, and sent, if possible on the same day, to be read at his graveside.

[Editor's note: When coinciding with Shabbos, the Pidyon Nefesh is written, and faxed or emailed prior to Shabbos – www.ohelchabad.org]

In the course of the day one should study chapters of Mishnah that begin with the letters of the Rebbe's name.

[Editor's note: page 29]

In the course of the day one should participate in a chassidic gathering (farbrengen).

[Editor's note: Farbrengen is scheduled for 7:30pm on Shabbos]

In the course of the day one should set aside a time during which to tell one's family about the Rebbe, and about the spiritual tasks at which he toiled throughout his life.

In the course of the day, people (to whom this task is appropriate) should speak at synagogues and houses of study in their cities and cite a saying or an adage from the Rebbe's teachings. They should explain how he loved every Jew. They should make known and explain the practice that he instituted of reciting Psalms every day, studying the daily portion of Chumash with the commentary of Rashi, and (to appropriate audiences) studying the Tanya as he divided it into daily readings throughout the year. If possible this should all be done in the course of a farbrengen.

In the course of the day, people (who are fit for the task) should visit centers of observant youth — and, in a neighborly spirit, should make every endeavor to also visit centers for the young people who are not yet observant — in order to explain to them the great love that the Rebbe had for them. It should be explained to these people what the Rebbe expected from them, his hope for them and the trust that he placed in them that they would ultimately fulfill their task of strengthening Judaism and disseminating the study of Torah with all the energy, warmth and vitality that characterize youth.

* * *

If prevailing conditions allow, all the above should of course be continued during the days following the yahrtzeit, and particularly on the following Shabbat.

* * *

May G-d hasten the coming of our Redeemer, and then "Those who dwell in the dust will awaken and rejoice." And our Nassi among them will give us wondrous tidings, and lead us along the path that leads up to the House of G-d.

[Signed:] Menachem Mendel Schneerson

FOOTNOTES 1. Students of Tomchei Temimim, the Lubavitch network of yeshivot. 2. "May I be the atonement of his rest" - traditionally added to the mention of one's parent or teacher within a year of his or her passing. 3. This footnote appears in the original: See also my father-in-law's letter about the first yahrtzeit for his father, the Rabbi Shalom Dov Ber of blessed memory (printed in Chachmei Yisrael Baal Shem Tov, p. 33). 4. This footnote appears in the original: This, in accordance with my father-in-law, the Rebbe's instruction in the name of his father. See response of Tzemach Tzedek, Orach Chaim, section 35. (Editor's note: In certain communities, it is customary to add to the original number of individuals called to the Torah, when the need arises, by breaking up the reading into smaller segments. It is not, however, the custom of Chabad to do so, as per the above sources.) 5. The last person to be called to the Torah, who also reads the selection from the Prophets. 6. This footnote appears in the original: In Hebrew, the word sha'avah (beeswax), is an acronym for the phrase (Isaiah 26:19) "Those who dwell in the dust will awaken and rejoice." 7. This footnote appears in the original: See Kuntreisim for Nissan 2 in the years 5708 and 5709. 8. This footnote appears in the original: Such was my father-in-law, the Rebbe's custom. 9. Literally, "Redemption of the Soul" -- a chassid's request to the Rebbe to intercede On High for his soul. 10. Belt worn during prayer. 11. Private audience.

Chassidic Discourse: VeAtah TeTzaveh [Editor's note: The following Chassidic Discourse was said by the Rebbe on Purim Katan 5741 (1981). In 5752 (1992), just days before the Rebbe’s stroke, the Rebbe edited the discourse in written form and directed that it be published. Upon returning from his prayers at the Ohel on Purim Katan later that day, the Rebbe personally distributed this discourse to thousands of men, women, and children. 13 days later, while praying at the previous Rebbe’s resting place, the Rebbe suffered a stroke.

Although not explicitly identified as such by the Rebbe, chassidim see in this discourse and its strikingly relevant message a sort of spiritual will and instruction to guide and empower us during these times. The text of this discourse follow and is studied at the times specified in the Rebbe’s yahrtzeit observance letter.]

Published in Honor of Purim Katan, 5752 (Sefer HaMaamarim Meluket VI, p. 129ff)

By the Grace of G-d

Shabbos Parshas Tetzaveh, 5741

“And you shall command the children of Israel and they shall bring you pure olive oil, crushed for the light, to keep a constant lamp burning.”1

The explanation of the various details of this verse are well known.2 [Among the points discussed:] The Torah generally [introduces] the commandments [it conveys] with the expression, “Command the children of Israel,” or with a similar phrase. The verse in question, by contrast, states, “And you shall command the children of Israel.”

This question revolves upon more than a choice of wording, but rather on the intent [of the message conveyed]. The phrase “And you shall command” implies that Moshe is the one issuing the command. This requires explanation, for Moshe was merely an agent to transmit G-d’s commandments to the Jewish people. Why then does the verse say, “And you shall command”?

There are other points that require explanation: [The verse states,] “And they shall bring to you,” seemingly implying that the oil should be brought to Moshe.3 Since the lamps were in fact lit by Aharon, [it would appear appropriate that the oil be brought to him]. Why was it necessary to bring it to Moshe?

Similarly, the phrase “...oil, crushed for the light (lama'or),” requires explanation: On the surface, “crushed to illumine” (l'hair), would be more appropriate.

Also, requiring explanation is [the apparent contradiction between the phrase] “to keep a constant lamp burning” [in the verse in question] and the following verse4 [which states that the lamps must burn,] “from the evening until the morning.”

FOOTNOTES 1. The opening verse of Parshas Tetzaveh, [Shmos 27:20]. 2. See Or HaTorah, Tetzaveh p. 1541; the maamar VeKibeil HaYehudim 5687, sec. 3(Sefer HaMaamarim 5687 p. 113; Sefer HaMaamarim 5711 p. 182). 3. See the commentary of the Ramban. 4. Shmos 27:21.

Part II

(In his renowned maamar, VeKibeil HaYehudim,1 Purim Katan, 5687,2) the Previous Rebbe explains that tzivui, the Hebrew for command relates to the word tzavsa, which means “connection” or “bond.”3 Thus the verse “And you shall command the children of Israel” [carries with it the implication that] Moshe binds and connects the Jewish people with the Or Ein Sof, G-d’s infinite light.4

Moshe’s [efforts to] influence the Jewish people (connecting them with the Or Ein Sof,) increases and enhances Moshe’s [own spiritual power]. {For [the relationship between] Moshe and the Jewish people [can be described using] the analogy of the head and the feet [of a human body] as it is written,5 “Here I am in the midst of 600,000 people on foot.” [Implied is that] the Jewish people are the feet of Moshe as it were and that he is their head.

In human terms, [we find that] the feet conduct the head to places which it could never reach on its own. Similarly in regard to the relationship between Moshe and the Jewish people — through the Jewish people (Moshe’s feet), Moshe is advanced to a higher level.

[The above concepts allow for an extended interpretation of] the above verse. [The word the verse uses for “I” is Anochi, the level of G-dliness so transcendent that it cannot be given a name.] The verse can be interpreted to mean, “Because of the 600,000 people on foot, the revelation of [the level of] Anochi is drawn down in Moshe’s midst.}6

Based on the above, we can understand the verse, “And you shall command the children of Israel and they shall bring you pure olive oil.” Moshe’s efforts to connect and bind the Jews with the Or Ein Sof cause the Jews to bring olive oil to Moshe (“and they shall bring you”), bringing about an increase of light for Moshe.

FOOTNOTES 1. The connection between the concepts implied by “And you shall command,” and VeKibeil HaYehudim are explained from sec. 9 onward. 2. Printed in HaTamim, Installment 7, p. 35c {336c} ff; Sefer HaMaamarim 5687 p. 110ff; Sefer HaMaamarim 5711 p. 180ff. [Published in English translation by Sichos In English, 5751.] See sec. 4 [of that maamar in regard to the concepts under discussion]. 3. Similar concepts are explained in Torah Or, Tetzaveh 82a, commenting on the phrase VeAtah Tetzaveh. See also the different sources mentioned in Sefer HaMaamarim Meluket III, p. 72, note 55. 4. This concept is explained in the maamar, VeAtah Tetzaveh 5679 (Sefer HaMaamarim5679 p. 254) and in other sources. In the beginning of sec. 4 of [the Previous Rebbe’s]maamar, VeKibeil HaYehudim 5687 (and similarly, at the beginning of sec. 15), [he mentions a similar, but not identical concept,] that Moshe connects the Jewish people. [The Previous Rebbe] does not, however, mention [that Moshe connects the Jews] with the Or Ein Sof. It is possible to explain that in [the Previous Rebbe’s] maamar, [the emphasis is on] the connection Moshe establishes within the Jewish people as will be explained in sec. 11 of this maamar. 5. Bamidbar 11:21. 6. See the explanation of similar concepts in the maamar, VeKibeil HaYehudim 5687 sec. 5.

Part III

To explain the above: In the maamar [VeKibeil HaYehudim],1 the [Previous Rebbe] prefaces [the above concept with an explanation of our Sages’] description2 of Moshe Rabbeinu as Raya Meheimna

There are two interpretations of this term: a) “a faithful shepherd,” and b) [“a shepherd of faith,” i.e.,] that he sustains and nurtures the faith of the Jewish people.

The Jewish people have inherent resources of faith, for the Jews are “believers and the descendants of believers.”3 It is, [however,] possible for this belief [merely to serve as] an encompassing [force, without being internalized within a person’s conscious thought processes]. Moshe Rabbeinu nurtures the faith of the Jewish people, enabling them to

9 internalize [this potential]. Similar concepts are echoed by the Zohar which states4 “This supernal faith will be sustained and nurtured by you (Moshe).” This nurturing process involves internalizing the potential of faith.

The maamar, [VeKibeil HaYehudim] continues, emphasizing that the designation of Moshe as “a shepherd of faith,” [applies not only to MosheRabbeinu who led the Jews out of Egypt, but to] “the extension of Moshe in all generations,”5 the heads of the thousands of the Jewish people in every generation who reinforce the faith of the Jews (of their generation), enabling them to internalize their faith.

For example, Mordechai6 served as “the extension of Moshe” in his generation, as reflected in our Sages’ statement,7 “Mordechai in his generation, as Moshe in his generation.” Even in the time of Haman, when the study of the Torah and the observance of its mitzvos involved mesirus nefesh, self-sacrifice, [Mordechai] called together clusters of people [who studied Torah] communally to strengthen the Jews’ faith in G-d and [motivate them] to stand strong in the study of the Torah and the observance of its mitzvos.

After [the maamar] explains at length that Moshe — and the extension of Moshe in every generation — strengthens the faith of the Jewish people, it proceeds to explain8 the verse’s choice of wording, “crushed for the light” (“for the light” and not “to illumine”). It explains that in the era of exile, when everyone is “broken and crushed,” we are able to approach (the essence of) the source of light from which light emanates. It is, however, necessary to understand the connection between (the maamar’s) interpretation of the phrase “crushed for the light” and (the maamar’s) explanation of the function of Moshe {and the extension of Moshe in every generation} in sustaining and nurturing [our people’s] faith, enabling it to be internalized.

FOOTNOTES 1. Sec. 4. 2. [We find the Hebrew original of this term (intb vgur) in the Pesichta to Eichah Rabbah, sec. 24. The Aramaic version of the term, also alluding to Moshe Rabbeinu, serves as the title of one of the component parts of the Zohar. See also Torah Or, Ki Sissa 111a.] 3. Shabbos 97a. 4. III, 225b. 5. Tikkunei Zohar, Tikkun 69 (p. 112b, 114a). 6. See the conclusion of the third and fifteenth chapters of the maamar, VeKibeil HaYehudim5687. 7. Esther Rabbah 6:2. 8. The conclusion of sec. 15.

Part IV

The interpretation of the verse “And you shall command...” in the maamar comes in continuation to the concepts explained at the beginning of the maamar, which interprets the verse,1 “The Jews accepted what they had already begun,” [to mean that at the time of the Purim miracle,] the Jews accepted what they began at the time of the giving of the Torah.2 The giving of the Torah represented merely a beginning and, the time of Achashverosh(and [more particularly,] at the time of Haman’s decree), represented the acceptance.

{We find a parallel concept in our Sages’ explanation3 of the verse,4 “The Jews established and accepted.” [Our Sages understand this to mean,] “they now established what they previously accepted.” [The Jews’ statement “We will do and we will listen,”5 and, in particular,] the fact that they recited “We will do” before “We will listen,”6 represented merely the acceptance [of the Torah]. And in the days of Achashverosh,7 they established what they had accepted.8}

As the maamar explains, on the surface, this is an inconceivable statement.9 At the giving of the Torah, the Jews were on the loftiest [spiritual] peaks and received revelations of G-dliness of the most sublime levels. {In addition to the extremely great revelations the Jews were granted before the giving of the Torah, the revelations associated with the Exodus and particularly, those of the splitting of the Red Sea, the revelations that accompanied the giving of the Torah reflected a very sublime level.}

In the times of Achashverosh, by contrast, the Jews experienced the ultimate of descents. Every exile is associated with a veiling and concealment of G-dliness. {For all exiles follow the paradigm of the Egyptian exile,10 of which it is

10 written,11 “They did not listen to Moshe because of their dwindled spirits and hard toil.” Similarly, [all subsequent] exiles present several challenges with regard to [the observance of] the Torah and its mitzvos.} In particular, then (in the time of Haman), there was an even greater veiling and concealment [and the very lives of the Jewish people were endangered].

Nevertheless, the time of the giving of the Torah when the Jews were on the sublime peaks was merely a beginning (“they had begun”). And it was in the time of Haman’s decree, when, [apparently, the Jews] were at their lowest depths, that they “accepted” what they had begun at the giving of the Torah.

[The maamar continues,] explaining that at the time of [Haman’s] decree, the Jew’s [observance of] the Torah and its mitzvos was inspired bymesirus nefesh, “self-sacrifice.” {They exhibited self-sacrifice in not denying [G-d and the Torah]. (For as explained in Torah Or,12 had they forsaken their faith, nothing would have been done to them. For the decree was issued merely against the Jews, [i.e., those who held firm to their faith]. Nevertheless, the thought of anything outside [the context of our faith], heaven forbid, did not occur to them.)

Moreover, they exhibited self-sacrifice in the observance of the Torah and its mitzvos13 to the extent that they congregated to study Torah communally with self-sacrifice.14}

It was Mordechai, the Moshe of the generation, who inspired this self-sacrifice. [On this basis, we can understand the verse] “The Jews accepted what they had already begun,” that the giving of the Torah was merely a beginning and their acceptance came at the time of Haman’s decree. For their actual expression of self-sacrifice in the observance of the Torah and its mitzvos elevated them (in this regard) to a level above that experienced at the giving of the Torah. Therefore, this was when the acceptance of the Torah took place, “the Jews accepted.”

[The above] appears [to provide us with an explanation of the phrase] “crushed for the light,” i.e., that through being “crushed,” one approaches the light. This explains why in the time of [Haman’s] decree, the Jews were able to attain these peaks of self-sacrifice.15 These [high levels of] self-sacrifice stem from the essence of the soul, [a level which] transcends revelation, “the [source of] light” (from which light emanates). Thus because the Jews were crushed, the essence of their souls, “the light,” was revealed.

[This explanation is frequently found in Chassidic texts.] Nevertheless, from the context and structure of the [Previous Rebbe’s] maamar which explains the phrase “crushed for the light” following the explanation of [Moshe’s contribution as] a “shepherd of faith,” it would appear that [the two concepts are interrelated]: The concept of “crushed for the light” shares a connection with the concept that Moshe sustains and nurtures the faith [of the Jewish people, enabling] it to be internalized.

FOOTNOTES 1. Esther 9:23. 2. Similar explanations are found in the beginning of the maamar, VeKibeil HaYehudim in Torah Or, Megillas Esther 96c, and in other sources. [These are] annotated in the beginning of the maamar, VeKibeil HaYehudim 5711 (Sefer HaMaamarim Meluket III, p. 67, note 4). 3. Shabbos 88a. 4. Esther 9:27. 5. [Shmos 24:7.] 6. [The significance of this order is explained by our Sages, Shabbos, loc. cit.] 7. From [the Previous Rebbe’s] maamar, and from the maamar, VeKibeil HaYehudim inTorah Or, p. 99a, and from other sources, it appears that the Jews’ acceptance of the Torah came at the time of [Haman’s] decree. Note, however, Rashi’s commentary to Shabbos, loc. cit., that explains that their acceptance came about because of their “love for the miracle.” It is possible to resolve this conflict by explaining that there are two dimensions [to this acceptance]. See sec. 9 [of this maamar]. 8. We find a similar association of these two verses in the maamar, VeKibeil HaYehudim inTorah Or, p. 98a, although seemingly, they represent two different concepts. See note 4 in Sefer HaMaamarim Meluket, loc. cit. 9. The precise intent of the Hebrew words tkp rcs, translated as “inconceivable statement,” is explained in the maamar, VeKibeil HaYehudim, Purim Katan, 5738, sec. 1 (Sefer HaMaamarim Meluket I, p. 317). 10. See Bereishis Rabbah 16:5, “All the ruling kingdoms can be referred to as Mitzraim,Egypt, because they cause anguish (metziros) to the Jews.” 11. Shmos 6:9. 12. Megillas Esther 91b, 97a, 99b. See also the sources mentioned in Sefer HaMaamarim Meluket III, p. 68, note 12.

13. The [adherence to the Torah and its mitzvos in the face of challenge] reflects a greater level of service [than the refusal to deny one’s faith]. For belief in G-d [is an essential part of a Jew’s being, to the extent that] even the most unworthy member of our people is willing to sacrifice his life [rather than forsake his faith] (Tanya, ch. 18 and other sources). 14. As can be understood simply, this represents an even greater level. 15. See the previous notes.

Part V

The [interrelation of these concepts can be resolved] based on two different explanations [of the uniqueness] of the Jews’ belief in G-d, i.e., that they believe with simple faith and do not require [any] proof:1 a) To borrow an expression,2 “His mazal3 perceives,” i.e., the soul as it exists in the spiritual realms sees [G-dliness] (indeed, [the soul’s] perception transcends the power of thought). This, [in turn,] affects the soul as it is enclothed within the body, [imbuing] it with faith. b) Faith is rooted in the essence of the soul (a level above that of “his mazal perceives”). The essence of the soul is connected with G-dliness through an essential bond (a connection that does not depend on any external factors whatsoever, above even the quality of perception that transcends thought). [Since this is true of the essence of the soul, even the soul as it exists within the body is connected with G-dliness by bonds of faith.]

It is possible to explain the difference between these two [causes of faith] as follows: The faith experienced by the soul as it is enclothed in the body which stems from the perception of the soul in the spiritual realms serves as [merely] an encompassing [light]. Since the soul as it exists in the spiritual realm is too elevated to be enclothed within the body, its effect on the soul as it is enclothed within the body [cannot be internalized, and can serve only] as an encompassing light.

[In contrast,] the potential for faith to be internalized (within the soul as it is enclothed in the body) stems from a revelation of the essential connection [with G-d shared by] the essence of the soul. For the essence of the soul is the essence of the soul as it is enclothed within the body. [Since an entity will ultimately reflect the truth of its existence,] the faith that stems from the essence of the soul can be internalized within the soul as it is enclothed within the body.

Based on the above, we can explain the connection between the concepts expounded in the [Previous Rebbe’s] maamar, [VeKibeil HaYehudim]:that the concept of “(crushed) for the light (may'ir)” comes as a continuation of the concept of “a shepherd of faith.” For Moshe’s [endeavor to] nurture and sustain the faith [of the people, enabling] it to be internalized, is possible because he reveals the essence of the soul. [This level] (is above the mazal which perceives), i.e., it is the source of light (Ma'or) which is above the light [which emanates from it].

The expression “crushed for the light” indicates that the feelings of being “crushed” experienced in exile are necessary to reach “the light.” For the fundamental revelation of the essence of the soul (“the light”) is throughmesirus nefesh, (which is expressed primarily in the time of exile,) as will be explained.

FOOTNOTES 1. See the series of maamarim 5672, [entitledBeShaah SheHikdimu,] Vol. I, sec. 61 (p. 114). In that same source, see also Vol. II, p. 1182, “Faith [stems from the fact that]... ‘His mazalperceives,’ i.e., the soul as it exists in the spiritual realms sees [G-dliness].... Similarly, there is a dimension of faith [that stems] from the essence of the soul.” 2. The source being the Talmud, Tractate Megillah3a. 3. [In this context, the word mazal means “source of influence,” referring to the soul as it exists in the spiritual realms. Although we are speaking of the soul as it exists in the spiritual realms, its influence affects our feelings and conduct as we function in the material world.]

Part VI

To explain the above: The willingness of a Jew to sacrifice his life for his faith stems (primarily) from the faith rooted in the essence of the soul. For the faith that stems from sight (“its mazal perceives”) [does not motivate such a commitment].

[The faith inspired by this perception] is very forceful, {for the impression created by sight is extremely powerful1}. Nevertheless, since this faith comes from [an external] factor, ([the soul’s] perception,) and is not connected with the essence of its being, it does not necessitate mesirus nefesh.

Why will a Jew give up his life for his faith? Because faith in G-d is the very essence of his being. And therefore, it is impossible that he will, heaven forbid, deny [G-d].

Based on the above, we can explain the statement in the maamar, [VeKibeil HaYehudim,] that Moshe’s function as a “shepherd of faith” (that he sustains and nurtures the faith [of the Jews]) applies also to the “shepherds of Israel” (“the extensions of Moshe”) in every generation. For they strengthen the faith of the Jewish people, inspiring them to self- sacrifice for the sake of the observance of the Torah and its mitzvos.

On the surface, [the above statement is problematic]. (In several sources2and in the maamar, [VeKibeil HaYehudim] itself,3) it is explained that Moshe’s efforts to sustain and nurture the faith of the Jewish people is accomplished by infusing them with the knowledge of G-d. This enables the faith [of the Jewish people] to be internalized.

[In contrast,] (in the maamar, [VeKibeil HaYehudim,]4) it is explained that the shepherds of Israel in every generation strengthen the faith of the Jewish people, motivating them to self-sacrifice. [And as explained above, this comes about not through imparting knowledge, but rather by bringing to the fore the connection to G-d shared by the essence of the soul, a bond that transcends knowledge].

[This difficulty can be resolved] as follows: The primary activity of a “shepherd of faith” is to sustain and nurture faith itself, i.e., to lift our faith above the influence of our revealed powers ([the peak of the latter being] the soul’s perception of G-dliness), and to have [our faith] reflect the essence of the soul.

[In this context,] Moshe’s achievements in internalizing faith, (bringing it within the realm of knowledge and compre- hension,) is an outgrowth of his efforts to sustain and nurture faith itself, (to draw down and reveal the dimension of faith that stems from the essence of the soul) as explained above (in sec. 5). For the [possibility for] faith to be internalized ([and drawn into the realm of] knowledge) comes from the revelation of the essential bond [between G-d and] the essence of the soul.

Based on the above, it can be explained that in the generations in which actual mesirus nefesh was required [and people indeed risked and gave up their lives], the shepherds of Israel (“the extensions of Moshe”) who strengthened the faith of the Jewish people, inspiring them to self-sacrifice, expressed the qualities of a shepherd of faith (in this context5) to a greater extent than did Moshe himself. For the essence of the expression and the revelation of the [dimension of] faith which stems from the essence of the soul (which is [inspired] by Moshe and “the extension of Moshe in every generation”) is in actual self-sacrifice.

FOOTNOTES 1. Indeed, because [the impression sight creates is so powerful], “a witness may not serve as a judge” (Rosh HaShanah 26a). See Likkutei Sichos VI, p. 121 and consult the references noted there. 2. Torah Or, Mishpatim 75b and other sources. See also the beginning of ch. 42 of Tanya. 3. Sec. 11. 4. In contrast to Torah Or, loc. cit. which states that “sparks from the soul of Moshe Rabbeinudescend... to impart knowledge to the people.” 5. See note 63.

Part VII

[The paradigm of] actual self-sacrifice for the sake of [the observance of] the Torah and its mitzvos on the part of the entire Jewish people took place during the Purim [saga] (at the time of Haman’s decree). In contrast to the saga of Chanukah, when mesirus nefesh ([in the face of] the decrees of the Greeks) was displayed (primarily) by Mattisyahu and his sons, at the time of Haman’s decree, the entire Jewish people displayedmesirus nefesh. [And this was the product of Mordechai’s efforts.]

Based on the above, it is possible to explain the citation in the maamar, [VeKibeil HaYehudim,]1 of the statement of the Midrash:2 “Mordechai, in his generation, was equivalent to Moshe in his generation.” Although there is an extension of Moshe in every generation, the Midrash states in regard to Mordechai (only) that “in his generation, he was equivalent to Moshe in his generation.”

It is possible to explain [this distinction as follows]: The unique quality of Mordechai was that he served as a shepherd of faith (in an [open and]revealed manner) for all the Jews of his generation, just as Moshe served as a shepherd of faith, drawing down knowledge to all the Jews of his generation.

[Moshe’s contribution to] his generation as a whole [is reflected in the fact that] (all the members of the generation) are referred as “a generation of knowledge.”3 {Moshe served in this capacity, (i.e., as the shepherd of faith of the entire Jewish people,) by infusing every member of his generation with knowledge. Mordechai served in this capacity [i.e., as a source of influence for every member of the Jewish people] by revealing the quality of mesirus nefesh in every member of his generation.}

It is possible to say that by citing the quote “Mordechai, in his generation, was equivalent to Moshe in his generation,” in the maamar, [the PreviousRebbe] described his own function,4 i.e., that (in an [open and] revealedmanner,) he served as the shepherd of faith for all the members of [his] generation.

FOOTNOTES 1. Sec. 3. 2. Esther Rabbah 6:2. 3. See Vayikra Rabbah 9:1, Bamidbar Rabbah19:3 and consult the references noted there. 4. [This concept can be understood] through the interpretation of the wording chosen by our Sages in the Mishnah (Avos 3:1) “judgment and accounting” (with “judgment” being stated before “accounting”). [It is explained that] first a person passes “judgment” — on a colleague and then an “accounting” is made with him. [I.e., a person makes a value judgment regarding a colleague’s conduct without thinking that he himself possesses the same fault — or in the case cited in the maamar, virtue. Afterwards, an “accounting” is made and that judgment is applied to him, himself.] This explanation also enables us to understand the wording of Avos 3:16, “the collectors... exact payment from man with or without his knowledge.” [On one hand, the “payment” exacted from a person is “with his knowledge,” for the judgment is one which he himself rendered. Conversely, however, it is “without his knowledge,” for he rendered the judgment about a colleague without thinking that it would be applied to himself.] (See Likkutei Sichos VI, p. 283 and consult the references noted there.) [To apply this concept in the context of themaamar: The statements the Previous Rebbemade about Mordechai apply to the PreviousRebbe himself. For in his generation, he served in the same role as Mordechai, inspiring the Jews to self-sacrifice in the observance of the Torah and its mitzvos in the face of mortal danger.]

Part VIII

Based on the above, it is possible to explain the connection (and the sequence) of the subjects ([discussed] in the maamar,) [VeKibeil HaYehudim]. In the beginning, [the Previous Rebbe] explains the interpretation of the verse, “And you shall command the children of Israel,” that Moshe connects and binds the Jewish people (to the Or Ein Sof, G-d’s infinite light) through sustaining and nurturing their faith.

Afterwards, he explains that, in every generation, the shepherds of Israel (the “extensions of Moshe”) strengthen the faith of the Jewish people. For example, Mordechai (the Moshe of his generation) reinforced the faith of the Jews to stand firm in the study of the Torah and the observance of themitzvos.

Then, he explains the phrase “crushed for the light” (in the verse “And you shall command,” [and as explained above, “you”] apparently refers to Moshe himself). For Moshe’s potential to reveal “the light” [within every] Jew (i.e., the essence of the soul) is expressed primarily by the extension [of Moshe] in the times of exile ([when the Jews are] “crushed”). [For these leaders] arouse the power of mesirus nefesh within the Jewish people. This is the fundamental revelation of the essence of the soul, [the level described as] “the light.”

There is, [however,] a need for clarification: According to the above explanation, the concept “crushed for the light” is related to the concept, “And you shall command the children of Israel,” i.e., that Moshe — and the extension of Moshe in every generation — connect and bind the Jewish people with the Or Ein Sof. Nevertheless, in the verse itself, the phrase “crushed for the light” comes after the phrase “and they shall bring you pure olive oil.” This phrase (which relates how the Jews bring oil to Moshe) [alludes to the potential] the Jews have to [augment] Moshe’s [power,] bringing him additional light (as explained in sec. 2). [What connection does it share with the concept “crushed for the light”?] Part IX

[This difficulty can be resolved through the preface of another concept:] According to its (simple) meaning, the verse “And the Jews accepted what they had already begun” refers to the time after the Purim miracle [and not to the time of Haman’s decree as explained above].1 It is possible, however, to apply the interpretation of the maamar that “And the Jews accepted what they had already begun” refers to the acceptance of [the process] that began at the giving of the Torah even according to the simple meaning of the verse, that this acceptance came after the miracle.

According to this interpretation, there are two dimensions to the acceptance at the time of Achashverosh of the process which was begun at the giving of the Torah: a) the acceptance at the time of [Haman’s] decree as expressed by their self-sacrifice (as stated explicitly in themaamar [VeKibeil HaYehudim]); and b) the acceptance which came after the miracle of Purim which is on a higher plane than the acceptance during the time of the decree (as will be explained).

A similar explanation can be offered in regard to the phrase, “crushed for the light,” pointing to two different patterns that reflect how through being “crushed” in the era of exile, one reaches “the light”:

[As explained in the Previous Rebbe's maamar,] when the Jews are “crushed,” because [of the oppression of other nations who pass] decrees against the observance of the Torah and its mitzvos (as was the case at the time the maamar [VeKibeil HaYehudim] was delivered), through theirmesirus nefesh, they reached “the light.”

There is, however, another dimension to the phrase “crushed for the light”: Even when the Jews are living in a state of prosperity, both in a material and spiritual sense, [they feel “crushed,”] because of the very fact that they are living in exile.2

{[To apply this concept within the context of the Purim narrative:] After the Purim miracle, “the Jews enjoyed light and joy, gladness and honor,”3 in the literal as well as in the spiritual sense.4 (Moreover, “Haman’s house was given to Esther,”5 and thus, they also possessed the advantages associated with [the task of] transformation.) [Nevertheless, they were still in exile, to borrow a phrase from our Sages:6] “We are now servants of Achashverosh.”}

And this very fact, that the Jews are in exile, [is sufficient to bring them to a state where] they feel “crushed.” And through this crushed state, they reach “the light.”

To explain: The very fact that a Jew is in exile, (even when he is blessed with material and spiritual prosperity) makes him feel broken [and crushed]. For the true desire of every Jew is that there be a revelation of G-dliness. Indeed, this [desire for] the revelation of G-dliness affects the very essence of his being.

Therefore, the fact that in the time of exile, G-dliness is not revealed to the same extent as in the time of the Beis HaMikdash jolts every fiber of his being, er iz ingantzen tzutreiselt; he is crushed. {This is particularly true when one considers our Sages’ statement,7 “Whoever did not [merit to have] the Beis HaMikdash built in his time should consider it as if it was destroyed in his time.”}

Even when an individual is on such a lofty spiritual plane that G-dliness is revealed for him in a manner which resembles the revelation during the times of the Beis HaMikdash,8 the fact this revelation is not expressed throughout the world at large is a clear indication that even the revelation granted him is limited in nature. For when the infinite dimension of the Or Ein Sof is revealed, that revelation [will permeate] every place. As long as there is one place (even a far-removed corner) where G-dliness is not revealed, the revelation is limited ([and that limitation affects] even the place where the light shines).

{This is implied by the statement in the Alter Rebbe’s maamar 9 that theTikkunei [Zohar]10 relates that if even one tzaddik in a generation would turn [to G-d] in perfect teshuvah, Mashiach would come. For perfectteshuvah draws down the revelation of the infinite dimensions of the OrEin Sof, and [when this light is revealed], the revelation will permeate the totality of existence.}

And when [a Jew — and these feelings are inherent to all Jews —] does not perceive the revelation of the essence of the Or Ein Sof, he is broken and crushed. {This relates to the concept that choleh [the Hebrew word for “sick,”] is numerically equivalent to 49. [There are 50 “gates of understanding.”11 Even] when a person attains 49 of these gates and is lacking merely the fiftieth, [he is not content with his achievements. Rather,] he is “sick” [with yearning for the revelation of G-dliness].12}

[In a similar vein, it is worthy to mention] the renowned statement of theTzemach Tzedek:13

We would hear from our teacher and master o.b.m. (i.e., the Alter Rebbe): “I do not want anything. I do not want Your Gan Eden. I do not want Your World to Come. I want nothing else but You Yourself.”

The fact that the Alter Rebbe made such a statement {— [moreover,] from the expression “We would hear,” we can infer that he did not make this statement only on unique occasions, but rather would say this frequently —} and particularly, the fact that the Tzemach Tzedekpublicized it, endows each and every Jew with the potential to have a similar desire, i.e., for his fundamental desire to be that there be a revelation of G-d’s essence.

[Moreover, this desire is so powerful] that when such a revelation does not shine forth — and how much more so in the time of exile when we are lacking [even] the revelation (of light) that existed in the time of the Beis HaMikdash, the person is “crushed.” And he requests three times (or more) every day, “May our eyes behold Your return to Zion in mercy,” i.e., that there be a revelation of G-dliness, and [indeed,] a revelation of G-d’s essence.

This is meaning of the phrase “crushed for the light,” that the feelings of being “crushed” that stem from our being in exile bring us to “the light.” For the desire of every Jew for the revelation of G-dliness — and the fact that this desire affects the very essence of his being {to the extent that he is broken and “crushed” in the time of exile when there is no revelation of G-dliness} — is an expression of the essence of the soul, the soul’s “light.” The connection shared with G- d at this level is essential in nature, [i.e., it is not a bond between two different entities, but a single essential union].

FOOTNOTES 1. [See note 25, above which quotes Rashi, Shabbos 88a, who explains that the verse “The Jews established and accepted” which conveys a similar concept refers to the circumstances after the Purim miracles.] 2. Significantly, the text of the maamar [VeKibeil HaYehudim] mentions that the Jews are “crushed” because of “the time of exile.” In the synopsis, however, it mentions “the time of exile and [oppressive] decrees.” 3. Esther 8:16. 4. See Megillah 16b. 5. Esther 8:1. 6. Megillah 14a. 7. See the Jerusalem Talmud, Yoma 1:1 (4b),Midrash Tehillim on Tehillim 137:7.

8. To cite a renowned [example]: “For... Rabbi Shimon bar Yochai, it was [as if] the Beis HaMikdash was not destroyed at all (Pelach HaRimon, Shmos, p. 7, in the name of the Alter Rebbe). 9. Maamarei Admur HaZakein HaKetzarim p. 403. 10. The Alter Rebbe’s maamar cited in the previous note [mentions this as the source]. [The exact source in the Tikkunei Zohar is, however, a matter of question.] See the conclusion of Parshas Noach in the Zohar Chadash (23d): “If the head of the community or one member of the community will turn inteshuvah, the entire diaspora will be gathered in.” 11. R. Chaim Vital, Ta’amei HaMitzvos, Parshas Vayeira. 12. Ta’amei HaMitzvos of the AriZal, Parshas Vayeira; Likkutei Torah, Berachah 97b; the series of discourses entitled VeKachah 5637, ch. 63 (p. 99). 13. Quoted in the maamar, Shoresh Mitzvas HaTefillah of the Tzemach Tzedek, ch. 40 (p. 138a).

Part X

It is possible to explain that the dimension of “the light” of the soul which is revealed when a Jew feels “crushed” from the very fact that he is in exile reflects a higher level than the dimension of “the light” of the soul which is revealed through mesirus nefesh.

To clarify this point: Among the explanations given for the fact that the giving of the Torah is considered merely the beginning of the process (“what they had already begun”), while the acceptance [of the Torah] was consummated in the time of Achashverosh (“And the Jews accepted”) [is the following]: The Jews [accepted the Torah,] declaring “We will do” before “We will listen,” because the spiritual revelations1 they received [were so powerful that they had no other choice. It was as if, to borrow an expression of our Sages,2] G-d “hung the mountain over their heads like a tub.” In the time of Achashverosh, by contrast, the Jews accepted [the Torah] on their own volition.

[A similar contrast can be explained in regard to the faith of the Jewish people.] The faith that comes about because, in the spiritual realms, the soul perceives G-dliness (i.e., faith that stems from an external cause) can be compared to [the willingness to accept the Torah] because of a revelation from above.3 In contrast, the [Jews’] acceptance in the time of Achashverosh came on their own volition, for at that time, the connection with G-dliness that stems from the essence of their souls was revealed, i.e., an essential bond that reflects the essence of their being.

[To develop the latter concept further:] In a more particular sense, there is a (parallel) to these two dimensions in regard to the revelation of the essence of the soul. [In chassidic thought, it is explained that our day-to-day functioning is controlled by our revealed powers, i.e., the ten powers of the soul which comprise our intellectual and emotional makeup. These ten powers, and their compounds and derivatives which produce the variety of the more specific powers that we express in our conduct, are all limited in nature. For example, Chochmah (“wisdom”), the highest of these powers, has a specific definition and scope, as does Binah(“understanding”), and chesed (“kindness”), and similarly all these other powers.]

[The essence of the soul, by contrast, refers to a simple transcendent quality, stemming from and unified with G-d’s essence, and thus unlimited and undefined as His essence is. Mesirus nefesh is an appropriate channel for the expression of this dimension, for it represents a step beyond one’s individual personality and a revelation of the unbounded nature of the soul. When considered in this context,] the revelation of the essence of the soul through mesirus nefesh can be considered as an external influence in relation to a person’s revealed powers, [i.e., it is a different source of influence than that which usually controls his conscious functioning].

We see this concept exemplified in the personal examples of several individuals who displayed mesirus nefesh continuously for many years when they were living in a country where [oppressive] decrees [conflicted with the observance of] the Torah and its mitzvos. When, however, these same individuals came to a country where they could observe the Torah and its mitzvos amidst bounty, the mesirus nefesh which they previously displayed does not stand out (that) obviously [in their present conduct].

[Why is this possible?] Because the mesirus nefesh they expressed throughout the years stemmed from their being granted a revelation of the essence of the soul which transcends their revealed powers. [Thus, although this revelation spurred

17 these individuals to deeds which were truly lofty, it did not elevate the people themselves.] There was no change within their revealed powers themselves.4 [As individuals, they remained on the same spiritual level as before.]

{(As explained in sec. 5), the essence of the soul is (also) the essence of [the soul’s] revealed powers, [and thus, one might think that expressing the essence of the soul would also have an effect on these revealed powers]. Nevertheless, the essence of the soul [transcends the scope of these powers entirely. Although] it is the essence of these powers, it has no [direct] effect on their functioning, i.e., how they operate within their own framework.} [In contrast,] the revelation of the essence of the soul that is expressed in the feelings of being crushed and broken from being in exile makes the revealed powers (as they [function] within their own framework) one with the essence.5

[To treat these concepts on the abstract plane:] The fact that the essence of the soul and the framework of the revealed powers (appear) as two separate matters is because [no two entities which have different qualities and definitions can be joined in total unity. And when looking at] the essence of the soul [from the perspective of the revealed powers, it also appears] to have a specific definition, i.e., that it is on a transcendent plane above the framework of the revealed powers.

When, however, one considers the essence of the soul as it is rooted in G-d’s essence, [it does not have any definition whatsoever]. [On the contrary, G-d’s essence cannot be defined in terms of finiteness or infinity, nor can G-d’s essence be said to be void of either of these dimensions. Similarly, the essence of] the soul [possesses both] a simple, transcendent dimension and a framework of [limited] powers. [Moreover, it combines both these dimensions] in a single, absolute unity.6

Based on this distinction, it is possible to say that “the light” of the soul revealed through mesirus nefesh refers to that aspect of the essence of the soul that is defined as a transcendent entity, above the framework of our revealed powers. The dimension of “the light” of the soul which is revealed through the feelings of being “crushed” because of the exile is a revelation of the essence of the soul as it is rooted in [G-d’s] essence.

FOOTNOTES 1. See Torah Or, Megillas Esther, 98d ff and other sources. See also the conclusion of the second chapter of the maamar, VeKibeil HaYehudim 5687. 2. Shabbos 88a. 3. Note also the concepts explained in the series of maamarim 5672, [entitled BeShaah SheHikdimu,] Vol. 2, p. 996. 4. See the maamar, BaLailah HaHu 5725, ch. 8, note 49 (Sefer HaMaamarim Meluket IV, p. 188). 5. A similar concept applies in regard to the process of internalizing faith (drawing it down into knowledge). The fact that faith affects knowledge reflects an advantage — and represents a higher level than the expression ofmesirus nefesh. [There is, however, a difference between internalizing faith and the feelings of being “crushed” because of the exile.] When faith is drawn down into knowledge, what is drawn down on a revealed level is the faith that stems from the fact that “his mazal perceives.” (This relates to the encompassing light of the soul described as chayah*). The fusion of faith, a power which transcends intellect, with the power of intellect comes from drawing down the essence of the soul. [For it is only the essence of the soul that can bring about a fusion of these opposite potentials.] {[Nevertheless,] the revelation of the essence of the soul merely generates the potential for the faith that stems from the encompassing light of chayah to be fused with knowledge. [This fusion] does not reflect the essence of the soul itself.} In contrast, [the yearning for] the revelation of G-dliness that affects the very essence of one’s being — and therefore, one is broken and crushed from the fact that G-dliness is not revealed in the time of exile — represents a revelation of the essential connection [with G-d] shared by the essence of the soul. For when the revelation of G-dliness affects the very essence of one’s being, {not only is there power generated, but also} there is an open revelation of the essential bond of the soul {resembling the revelation [of the essence of the soul] that is expressed through mesirus nefesh}. And [when these feelings of yearning are aroused], the revelation (of the essence of the soul itself) is fused with the framework of the functioning of our revealed powers. * See Sefer HaMaamarim 5670, p. 154, and other sources. 6. See Sefer HaMaamarim Meluket IV, p. 378.

Part XI

The above concepts can be related to [the concepts explained] in themaamar, [VeKibeil HaYehudim]1 in the interpretation of the verse, “And you shall command the children of Israel and they shall bring you pure olive oil.” After Moshe Rabbeinu connects the Jewish people [with the Or Ein Sof], the Jews will bring Moshe olive oil, i.e., they will add to the revelation of light on Moshe’s level.

To explain this concept in terms of our [individual] divine service: Moshe’s [endeavor to] connect the Jewish people [with the Or Ein Sof] involves sustaining and nurturing faith, [i.e., bringing out a higher dimension of faith], that our faith should not only come from the revealed powers of the soul ([the ultimate of this being,] the perception of G-dliness by the soul in the spiritual realms), but that our faith be an expression of the essence of the soul.

{Based on the above, it is possible to explain that the expression “And you shall command [tetzaveh — which as explained above means “connect”] the children of Israel” means that Moshe will establish bonds of connection among the Jewish people themselves. For from the standpoint of the essence of the soul, the entire Jewish people are a single entity.2}

Through the divine service of the Jewish people (after the revelation of the essence of the soul has been drawn down to them through Moshe’s [efforts]) and [their striving] that even their revealed powers (i.e., the framework of their functional powers) should reflect the essence of the soul, this causes an increase an advantage in [the influence from] the essence of the soul drawn down to them and revealed within through Moshe. ([This increase in Moshe’s influence is allude to by the phrase] “And they shall bring to you.”) For in this manner, the true source [of the essence of the soul] as it is rooted in G-d’s essence is revealed.

{[Divine service of this nature] will also increase the unity of the Jewish people. The unity within the Jewish people that stems from the revelation of the essence of the soul is like an additional matter, something apart from their [ordinary] selves. Therefore, this unity comes about through considering one’s soul of primary importance and one’s body as subordinate.3 [In contrast,] the revelation of the essence of the soul as it is rooted in [G-d’s] essence affects the revealed powers as they exist within their own framework and is one with G-d’s essence. This brings about oneness among the Jewish people in all matters, even those matters involving material concerns.}

Based on the above, it is possible to understand the statement of themaamar [VeKibeil HaYehudim],4 that through the Jews’ (divine service), they increase Moshe’s level, causing it to serve as “a constant light.” On the surface, the lamp of the soul (“the lamp of G-d is the soul of man”5)6 shines constantly (in a consistent, unchanging manner) because of the revelation of the essence of the soul that is drawn down by Moshe (“And you shall connect”). For in regard to the essence of the soul, there is no concept of change.

The maamar, [VeKibeil HaYehudim,] however, states that [the potential for] “a constant light” comes about because of the [divine service of] the Jewish people who enhance the level of Moshe, “And they shall bring to you.” [On this basis,] it is possible to explain that with regard to the revelation of the essence of the soul from above that [comes through Moshe’s influence,] “And you shall command,” there is a difference between day and night. For the fundamental revelation of this quality comes when there is concealment and veils (“evening”), for this arouses and reveals the power of mesirus nefesh.

[In such an instance, it is possible that,] as explained above (sec. 10), when those who displayed mesirus nefesh in the face of [oppressive] decrees (“evening”) come to lands where it is possible for them to observe theTorah and its mitzvos amidst prosperity, the [uplifting] effects of their previous service of mesirus nefesh will not seen. In contrast, the true concept of a “constant light” (i.e., that there is no possibility for change) comes about through the divine service of the Jewish people that reflects how their revealed powers have become one with the essence of the soul, “And they shall bring to you.”

Based on the above, it can be explained why the phrase “crushed for the light” comes after the phrase “And they shall bring to you.” For in the phrase “crushed for the light” is also included the concept that the Jews are broken and “crushed” from the very fact they are in exile. This in turn evokes an approach to divine service in which the Jews’ revealed powers reflect the essence of the soul. [In this manner,] “the light” of the soul which is revealed is the essence of the soul as it is rooted in G-d’s essence.

FOOTNOTES 1. Sec. 4, quoted in sec. 2 of this maamar. 2. See the series of discourses 5672, [entitledBeShaah SheHikdimu,] Vol. 1, sec. 61, which explains that [even] in regard to the perception [of the soul in the spiritual realms], there are different levels. The fact that faith is shared by all Jews equally stems from the fact that the source [of our faith] is the essential bond of the essence of the soul (which transcends the perception of the soul in the spiritual realms).

3. See Tanya, ch. 32. 4. Sec. 4. 5. Mishlei 20:27. 6. See the conclusion of sec. 15 of the maamar, [VeKibeil HaYehudim].

Part XII

The (simple) meaning of the verse “And you shall command the children of Israel and they shall bring to you” is that Moshe will command the Jewish people and thus evoke their [service], “And they shall bring to you.” For it is Moshe who connects the Jewish people [to the Or Ein Sof] and thus generates the potential for them to carry out the service of “And they shall bring to you.”

This concept can be applied in regard to the Moshe of our generation, the Previous Rebbe. His service involved arousing and revealing the faith that stems from the essence of the soul possessed by each and every Jew in a manner that afterwards, they will be able to continue to carry out their divine service on their own initiative until they shine as “a constant light,” without any change [or variation] even from the perspective of the revealed powers.

And through efforts of these nature we will merit the true and ultimate Redemption in the very near future. Then the revelation of G-dliness will permeate even [this] lowly realm. And at that time we will bring the oil and kindle the menorah (“And they shall bring oil to you... to keep burning a constant light”) in an actual physical sense in the Third Beis HaMikdash,with the coming of the true and ultimate Redemption led by Mashiach. May this take place in the near future.

Tanya Study [Editor’s note: As instructed in the Rebbe’s Yahrtzeit letter printed above, it is customary to study a chapter of Tanya before morning and afternoon services.] Tanya, Igeres HaKodesh, Epistle 27

The Alter Rebbe wrote this letter of condolence to his chassidim in 1788 after the passing of his colleague and mentor, the saintly R. Mendele of Vitebsk (or Horodok), who had settled in the Holy Land in 1777. It concludes by rousing them to the mitzvahof tzedakah in general, and particularly of maintaining the family of R. Mendel.

The Alter Rebbe is here addressing chassidim who in the past had benefited from their connection with the tzaddik both through his advice and blessings on material matters, and through his guidance in matters of the spirit. He comforts them, therefore, with the teaching of the Zohar that a tzaddik is to be found in this world after his passing to a greater extent than while he was physically alive. His disciples are thus able to receive his guidance in their Torah study and divine service to an even greater degree than before. Materially, too, the tzaddik protects this world after his passing even more effectively than he did during his lifetime.

מה שכתב ליושבי ארצנו הקדושה, תבנה ותכונן במהרה בימינו, אמן

This letter was written [by the Alter Rebbe] to the [chassidic] inhabitants of the Holy Land (May it speedily be rebuilt and reestablished in our own days, Amen!),1

לנחמם בכפליים לתושיה to console them with redoubled support2

על פטירת הרב הגאון המפורסם, איש אלקים קדוש, נר ישראל, עמוד הימין, פטיש החזק, מורנו הרב ר׳ מנחם מענדל, נשמתו עדן over the passing of the celebrated rabbi and Gaon, holy man of G-d,3 “lamp of Israel, pillar of the right hand, mighty hammer,”4 our mentor R. Menachem Mendel (May his soul rest in Eden!).

* * *

אהוביי אחיי ורעיי אשר כנפשי כו׳

My beloved, my brethren and friends, who are [as dear] and so forth [to me] as my soul.

Likkutei Haggahot on Tanya likens the opening three terms of address to the three Scriptural terms of endearment successively addressed by a king to his beloved daughter in the parable cited by the Midrash:5 “My beloved” recalls the paternal love expressed by the phrase “my daughter”; “my brethren” recalls the fraternal love expressed by the phrase “my sister”; and “my friends” recalls the filial love expressed by the phrase “my mother.” The further phrase “as my soul” indicates the love that one has for his own life, as in the phrase of the Zohar,6 “he called her by his own name”; while “and so forth” indicates a love even greater — a bond with the ultimate soul-level of Yechidah.

ה׳ עליהם, יחיו חיים עד העולם

May [the Name of] G-d be upon you,7 and may you live forever,

According to the above interpretation of Likkutei Haggahot, the Alter Rebbe’s blessing that “the Name of G-d be upon you” is intended to elicit a transcendent mode of Divine benevolence, while the blessing “may you live forever” is intended to draw down this transcendent benevolence so that it can be internalized within its finite recipients. (Or, in the terms of Chassidut, it is intended “to be mamshich the makkifinto the pnimi.”)

וצאצאיהם אתם, זרע אמת and your children with you, the seed of truth;

ברוכי ה׳ המה, מעתה ועד עולם may you be blessed by G-d for evermore.

אחרי דרישת שלומם, כמשפט לאוהבי שמו

Having first duly inquired after the welfare of those who love [G-d’s] Name,

באתי לדבר על לב נדכאים, הנאנחים והנאנקים, ולנחמם בכפליים לתושיה

I have come to speak to the heart of the smitten, who are sighing and groaning over the passing of R. Mendele, and to console you with redoubled support

אשר שמעה אזני, ותבן לה with what my ear has heard from others and with what I have understood myself,8

על מאמר רז״ל, דשבק חיים לכל חי regarding the idiom used by our Sages9 to signify the passing of a tzaddik, “He has left life for all the living.”

If this simply means that others have remained alive after his passing, what are we to make of the expression “left life”? Did he leave them life? Surely, the life they are living is their own.

The Alter Rebbe will explain below that the idiom means quite literally that thetzaddik left something of his own life to others. For the true core of a tzaddik’s life is not fleshly; rather, it comprises the spiritual qualities of faith, awe and love of G-d. When a tzaddik departs from this world he leaves over his faith, fear and love to all those who are bound to him, so that they will be able to receive even more than they received from him while he lived his physical life together with them. All three qualities are alluded to as “life” in the verses enumerated below:

כי צדיק באמונתו יחיה

For10 “a tzaddik lives by his faith,”

וביראת ה׳ לחיים and by11 “the awe of G-d [which leads] to life,”

וברשפי אש שלהבת אהבתו מחיים and by12 the flashing and fiery sparks of his love [for G-d, that is even greater] than life,

לכל בהן חיי רוחו ]ונשמתו[ כל ימי חלדו investing in them — in his faith and awe and love — the life of his Ruach [13V.L.: and,moreover, of his Neshamah] throughout his life.

As the Alter Rebbe will soon say, disciples receive their influence from the soul-level of the tzaddik which is called Ruach. In addition, as explained in Likkutei Haggahot, those disciples who are also [as close as] children receive their influence from the higher soul-level called Neshamah.

ויהי בהעלות ה׳ רוחו

When, at the time of his passing, G-d elevates his Ruach

ונשמתו אליו יאסוף and gathers up his soul unto Himself14

ויעלה בעילוי אחר עילוי, עד רום המעלות and he ascends from one elevation to the next, to the very highest of levels,

שבק חיי רוחו he [then] leaves over the life of his Ruach,

פעולתו אשר עבד בה לפנים בישראל the deeds in which he has formerly labored with Israel, i.e., the faith, fear and love which he drew down to them from his Ruach,

On a less literal level, the Hebrew word lefanim (here translated “formerly”) can also be understood to mean “to the inwardness”; i.e., the tzaddik infused and integrated this faith, fear —׳and love into the innermost core of his disciples, this being

פעולת צדיק לחיים

“the labor of a tzaddik for life,”15

Or, less literally, “a tzaddik’s labor for the living,” to provide them with life. At any rate, at the time of his passing, the tzaddik bequeaths the fruit of his lifelong labors —

לכל חי, היא נפש כל חי to every living being, that is, to the soul of every living being who lives a life of Torah and mitzvot,

הקשורה בנפשו בחבלי עבותות אהבה רבה ואהבת עולם, בל תמוט לנצח

23 who is bound to his soul by the thick ropes of a magnanimous love, and an eternal love, that will not be moved forever.

אשר מי האיש החפץ חיים, לדבקה בה׳ חיים

For any man who eagerly desires life16 [and who seeks] to cleave to the living G-d,

בעבודתו תדבק נפשו through his service (i.e., through the divine service of the tzaddik) his soul will cleave

והיתה צרורה בצרור החיים את ה׳ and will be bound up in the bond of life with G-d,17

בחיי רוח אפינו in the life of the Ruach (literally, the life-giving “breath”) of our nostrils

אשר אמרנו: בצלו נחיה בגוים of which we have said, “In its [protective] shadow we shall live among the nations.”18

This alludes to the Chayah of the tzaddik, the soul-level which is even loftier than the soul- level called Neshamah, and which infuses the followers of the tzaddik with a transcendent mode of life-force which enables them to withstand challenges from non-Jewish (i.e., unholy) sources.

אשר שבק לנו, בכל אחד ואחד

[This] he left unto us, in each and every individual,

כפי בחינת התקשרותו באמת, ואהבתו אהבת אמת הטהורה, מקרב איש ולב עמוק corresponding to the degree of his genuine alliance with the tzaddik and his true and pure love of him, from the innermost core of man and from the depths of his heart.19

To the extent of each individual’s bond with the tzaddik, so does the tzaddik share with him his Ruach, and his faith, fear and love of G-d.

כי כמים הפנים וכו׳

For20 “as in water, face [answers to face, so is the heart of man to man]”: the individual’s love for the tzaddik reflects back to him, eliciting a love of the tzaddik for him,

ורוח אייתי רוח ואמשיך רוח and21 “spirit rouses spirit and brings forth spirit” — the spirit of love that one has for thetzaddik draws down the Ruach, the superior spirit of the tzaddik.

ורוחו עומדת בקרבינו ממש

For his Ruach remains truly in our midst, within those of us who are bound to him,

כי בראותו ילדיו, מעשה ידיו בקרבו, יקדישו שמו יתברך when he sees his children, i.e., his disciples,22 who embody the work of his hands, sanctifying [G-d’s] blessed Name.

אשר יתגדל ויתקדש, כאשר נלך בדרך ישרה אשר הורנו מדרכיו

For [His Name] is magnified and sanctified when we walk in the straight path that he has shown us of his paths,

ונלכה באורחותיו נצח סלה ועד and we will walk in his ways forevermore.

With regard to the above sentence, the Rebbe notes that the Zohar (Part II, p. 215a; and Part III, end of Parshat Kedoshim) distinguishes between a “path” (derech)and a “way” (orach). “Path” signifies a well-trodden track which the tzaddik has cleared for common use, while “way” suggests a trail that is presently being blazed, according to the spiritual needs of the individual’s divine service. The Rebbe refers the reader to Likkutei Torah, Shir HaShirim (12b).

The reason that the Alter Rebbe characterizes the tzaddik’s life as consisting of faith, fear and love, is that (as explained in the very first Epistle in this series) faith is the underpinning, the “loins” that support the entire body of a man’s divine service, and this finds expression in his fear and love of G-d, his “arms”.

* * *

וזהו שכתוב בזהר הקדוש, דצדיקא דאתפטר אשתכח בכלהו עלמין יתיר מבחיוהי

This, then, is the meaning of the statement in the sacred Zohar,23 that “When atzaddik departs he is to be found in all the worlds more than during his lifetime.”

Surely this should only apply to the higher worlds. How can this be true of this world? How is he to be found here to a greater extent than while he was alive?

דהיינו שגם בזה העולם המעשה

That is, even in this world of action, in the mundane world of which it is written,

היום לעשותם

“this day — to do them,”24

As the Gemara states,25 “Today is the time to do them; tomorrow is the time to receive their reward.” Man’s primary task in this world is the actual fulfillment of the commandments, while the receipt of rewards or anything akin to rewards belongs to “tomorrow”, to the World to Come.

In any event, even in this “world of action,”

אשתכח יתיר

[the departed tzaddik] is found more [than during his lifetime],

כי המעשה גדול גדל והולך, גידולי גידולין because the action of his disciples continues to produce successive generations of offshoots,

מן אור זרוע לצדיק בשדה אשר ברכו ה׳ from the26 “light implanted for the righteous” in27 “the field which G-d has blessed,” i.e., in the Garden of Eden.

As will soon be explained, this refers to the illumination that is drawn down into theSefirah of Malchut in the World of Atzilut, which is known as “the field which G-d has blessed.” The Torah and mitzvot of the tzaddik draw down into the Sefirah of Malchutan additional flow of Divine energy from the six higher Sefirot (collectively known asZ"a of Atzilut). This current arouses within his disciples thoughts of repentance and good deeds, which the Alter Rebbe calls “successive generations of offshoots” — harvests of the second generation.

המאיר לארץ וחוצות

[This light] radiates to the earth and to the outside places, i.e., to the Holy Land and outside the Holy Land,

וגם אנחנו אלה פה היום, כולנו חיים בדרכיו and also to us, those who are here this day, all of us who live in his ways,

דרך הקדש יקרא לה

“the holy way shall it be called.”28

זאת בעבודת ה׳, במילי דשמיא

The above, regarding the increased presence of the departed tzaddik, relates to the service of G-d, to heavenly i.e., spiritual matters; in these areas his disciples can now receive even more guidance and benefit from him than they did during his lifetime.

ובמילי דעלמא, בפירוש אתמר בזוהר הקדוש, דצדיקיא מגינין על עלמא, ובמיתתהון יתיר מבחייהון

As for mundane matters,i.e., the flow of material blessings which tzaddikim draw down to this world, it is stated explicitly in the sacred Zohar29 that the tzaddikim shield the world, and after their death even more than during their life;

ואלמלא צלותא דצדיקיא בההוא עלמא, לא אתקיים עלמא רגעא חדא moreover, were it not for the prayer of the tzaddikim in the other world, this world would not endure a single moment.

וכל הקרוב קרוב אל משכן ה׳ בחייו, קודם לברכה

And whoever is closer to the habitation of G-d30a [through being close to the tzaddik] during his lifetime, has precedence to the blessing that comes from and through thetzaddik.

——— ● ———

FOOTNOTES 1. Malachi 3:18. 2. Chagigah 9b. 3. The significance of the 101st revision will be explained further in this chapter. 4. Kohelet 9:14; Nedarim 32b; and see above, ch. 9. 5. See ch. 12. 6. See ch. 1. 7. See chs. 12 and 13. 8. Tehillim 69:37. 9. Chs. 18, 19, and 44. 10. Chagigah 9b. 11. He must employ at least his hidden love of G d to motivate him to study Torah, for although he may be studious by nature yet he still desires his bodily comforts more than the constant study that displaces them.

Mishna Study [Editor’s Note: Each of the following mishnas below begin (in the Hebrew original) with a successive letter of the Rebbe’s name, together spelling out his complete name and is customarily studied during his Yahrtzeit.] מסכת ברכות פרק א מאימתי קורין את שמע בערבין: משעה שהכהנים נכנסין לאכול בתרומתן, עד סוף האשמורת הראשונה, דברי רבי .אליעזר. וחכמים אומרין, עד חצות. רבן גמליאל אומר, עד שיעלה עמוד השחר

מעשה שבאו בניו מבית המשתה, ואמרו לו, לא קרינו את שמע. אמר להם, אם לא עלה עמוד השחר, חייבין אתם לקרות ולא זו בלבד, אלא כל שאמרו חכמים עד חצות, מצותן עד שיעלה עמוד השחר. הקטר חלבים ואברים, מצותן עד שיעלה .עמוד השחר; כל הנאכלים ליום אחד, מצותן עד שיעלה עמוד השחר

.אם כן, למה אמרו חכמים עד חצות- כדי להרחיק את האדם מן העבירה . Mishnah Berakhot, chapter 1(1) From which time are we to recite the shema in the evening? From the time when the priests return home [i.e., priests who have become impure and have immersed themselves in a mikvah, must wait until the stars have appeared in order to be considered, once again, ritually pure, enabling them to return home] to partake of the terumah [i.e., the priestly dues and one may recite the shema] up until the end of the first watch [the night is divided into three shifts, referred to by the Mishnah as “watches;” (during each watch different groups of Angels sing shirah — praise to God, Rashi 3a) thus the conclusion of the first watch would be the end of the first third of the night]. This is the opinion of Rabbi Eliezer, but the Sages say, [One may recite the shema] until midnight. Rabban Gamliel says, Until dawn [since it states “and speak of them ... when you lie down” (Deuteronomy 6:7) the intent being all night]. It once occurred that his sons returned [late] from a feast and said to him, “We have not yet recited the shema.” He told them, “If dawn has not yet broken it is your duty to recite it [even according to the view of the Sages].” And not only in this case, but in all cases [of obligations] where the Sages say, “Until midnight,” the obligation referred to may be carried out until dawn; [for instance,] the burning of fat and limbs may be performed until dawn, and all [the sacrifices] which must be eaten on the same day have their deadlines until dawn. If this is so, why then did the Sages say, “Until midnight?” In order to prevent a person from transgressing [since he may procrastinate in the fulfillment of his obligation, which may cause him to miss its deadline]. מסכת שבת פרק כא נוטל אדם את בנו והאבן בידו, כלכלה והאבן בתוכה. ומטלטלין תרומה טהורה, עם הטמאה ועם החולין. רבי יהודה .אומר, אף מעלין את המדומע באחד ומאה

28 and the father automatically pick it up] or [one may pick up] a basket [containing fruit that would spoil if dumped on the ground] with a stone in it; and defiled terumah may [only] be handled [when they are] together with pure [terumah] or with hullin. [If terumah fell into other produce the admixture is all treated as terumah and may only be eaten by a priest, except where one part terumah got mixed into a hundred parts produce of hullin. It then becomes neutralized and may be eaten after one part is removed and later given to the priest.] Rabbi Yehudah says; One may also remove the [one part] admixture [of terumah in hullin] when one [part is neutralized] in one hundred [parts. Rabbi Yehudah maintains that we view distinctly the extra part to be removed and therefore, it is not considered as fixing the produce on the Sabbath; the Tanna Kamma argues and maintains that it is considered fixing and is thus prohibited; the halahah follows this view]. מסכת שבת פרק כב חבית שנשברה--מצילין ממנה, מזון שלוש סעודות, ואומר לאחרים, בואו והצילו לכם: ובלבד שלא יספוג. אין סוחטין את הפירות להוציא מהן משקין; יצאו מעצמן, אסורין. רבי יהודה אומר, אם לאוכלין, היוצא מהן מותר; ואם למשקין, .היוצא מהן אסור. חלות דבש שריסקן מערב שבת--יצאו מעצמן, אסורין; רבי אלעזר מתיר

Mishnah Shabbat, chapter 22 (1) If a barrel [of wine or other produce] broke [on the Sabbath before he had any of his meals], one may save from it food [sufficient] for three meals [only. The Rabbis feared that, in a panic to save what he could, he would carry into a public domain. Therefore, the Rabbis limited what he can save to three meals, if collected in several utensils, or with one utensil, as much as fits into it] and he [the owner] can say to others; Come and save for yourselves [three meals' worth], provided that he does not sponge it up [and then let it drip into a container. Even though he may have a sponge with a leather handle which will not squeeze the sponge, this is still considered a weekday activity and therefore prohibited]. Fruit may not be squeezed in order to extract their juice [this is prohibited under the labor category of threshing]; and even if they flowed of their own accord, they are [still] prohibited [the Rabbis prohibited this in the case of mulberries and pomegranates as a precaution, lest he come to squeeze out the juice]. Rabbi Yehudah says; If [they, i.e., all fruit including mulberries and pomegranates were intended] to be eaten [as fruit], then that which flows from them is permitted [since he wants to eat them, he will not come to squeeze out the juice, (with the exception of olives and grapes for even if he wants to eat them, one may yet come to squeeze them, since their primary purpose is for squeezing)]; but if [the mulberries and pomegranates were] for liquids [he intended to drink them], then that which flows from them is prohibited. [The Gemara explains that, in the case of fruit usually used for eating, the Rabbis also agree that juice which flowed on its own, is permitted. The dispute between the Rabbis and Rabbi Yehudah is only regarding mulberries and pomegranates, since sometimes they are used for their juice]. Honeycombs which are crushed [to release their honey] before the Sabbath and it [the honey] then oozed on its own [on the Sabbath, the honey] is forbidden [lest one come to crush the honeycomb on the Sabbath]; but Rabbi Eliezar (see Tosfot Rabbi Akiva Eiger) permits it [the halachah follows Rabbi Eliezar and we do not fear lest someone crush it on the Sabbath].

מסכת ברכות פרק א

מאימתי קורין את שמע בערבין: משעה שהכהנים נכנסין לאכול בתרומתן, עד סוף האשמורת הראשונה, דברי רבי .אליעזר. וחכמים אומרין, עד חצות. רבן גמליאל אומר, עד שיעלה עמוד השחר

.אם כן, למה אמרו חכמים עד חצות- כדי להרחיק את האדם מן העבירה Mishnah Berakhot, chapter 1(1) From which time are we to recite the shema in the evening? From the time when the priests return home [i.e., priests who have become impure and have immersed themselves in a mikvah, must wait until the stars have appeared in order to be considered, once again, ritually pure, enabling them to return home] to partake of the terumah [i.e., the priestly dues and one may recite the shema] up until the end of the first watch [the night is divided into three shifts, referred to by the Mishnah as “watches;” (during each watch different groups of Angels sing shirah — praise to God, Rashi 3a) thus the conclusion of the first watch would be the end of the first third of the night]. This is the opinion of Rabbi Eliezer, but the Sages say, [One may recite the shema] until midnight. Rabban Gamliel says, Until dawn [since it states “and speak of them ... when you lie down” (Deuteronomy 6:7) the intent being all night]. It once occurred that his sons returned [late] from a feast and said to him, “We have not yet recited the shema.” He told them, “If dawn has not yet broken it is your duty to recite it [even according to the view of the Sages].” And not only in this case, but in all cases [of obligations] where the Sages say, “Until midnight,” the obligation referred to may be carried out until dawn; [for instance,] the burning of fat and limbs may be performed until dawn, and all [the sacrifices] which must be eaten on the same day have their deadlines until dawn. If this is so, why then did the Sages say, “Until midnight?” In order to prevent a person from transgressing [since he may procrastinate in the fulfillment of his obligation, which may cause him to miss its deadline].

מסכת ברכות פרק א מאימתי קורין את שמע בערבין: משעה שהכהנים נכנסין לאכול בתרומתן, עד סוף האשמורת הראשונה, דברי רבי .אליעזר. וחכמים אומרין, עד חצות. רבן גמליאל אומר, עד שיעלה עמוד השחר

.אם כן, למה אמרו חכמים עד חצות- כדי להרחיק את האדם מן העבירה

Mishnah Berakhot, chapter 1(1) From which time are we to recite the shema in the evening? From the time when the priests return home [i.e., priests who have become impure and have immersed themselves in a mikvah, must wait until the stars have appeared in order to be considered, once again, ritually pure, enabling them to return home] to partake of the terumah [i.e., the priestly dues and one may recite the shema] up until the end of the first watch [the night is divided into three shifts, referred to by the Mishnah as “watches;” (during each watch different groups of Angels sing shirah — praise to God, Rashi 3a) thus the conclusion of the first watch would be the end of the first third of the night]. This is the opinion of Rabbi Eliezer, but the Sages say, [One may recite the shema] until midnight. Rabban Gamliel says, Until dawn [since it states “and speak of them ... when you lie down” (Deuteronomy 6:7) the intent being all night]. It once occurred that his sons returned [late] from a feast and said to him, “We have not yet recited the shema.” He told them, “If dawn has not yet broken it is your duty to recite it [even according to the view of the Sages].” And not only in this case, but in all cases [of obligations] where the Sages say, “Until midnight,” the obligation referred to may be carried out until dawn; [for instance,] the burning of fat and limbs may be performed until dawn, and all [the sacrifices] which must be eaten on the same day have their deadlines until dawn. If this is so, why then did the Sages say, “Until midnight?” In order to prevent a person from transgressing [since he may procrastinate in the fulfillment of his obligation, which may cause him to miss its deadline]. מסכת אבות פרק ג עקביא בן מהללאל אומר, הסתכל בשלשה דברים, ואין אתה בא לידי עבירה--דע מאין באת, ולאן אתה הולך, ולפני מי אתה עתיד ליתן דין וחשבון: מאן באת, מטפה סרוחה. ולאן אתה הולך, למקום עפר רימה ותולעה. ולפני מי אתה .עתיד ליתן דין וחשבון, לפני מלך מלכי המלכים הקדוש ברוך הוא Akavia the son of Mahalalel would say: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgement and accounting. From where you came--from a putrid drop; where you are going--to a place of dust, maggots and worms; and before whom you are destined to give a judgement and accounting--before the supreme King of Kings, the Holy One, blessed be He.

מסכת שבת פרק כא נוטל אדם את בנו והאבן בידו, כלכלה והאבן בתוכה. ומטלטלין תרומה טהורה, עם הטמאה ועם החולין. רבי יהודה .אומר, אף מעלין את המדומע באחד ומאה

Mishnah Shabbat, chapter 21 (1) A man may pick up his son [in a private domain such as his house, even though] he has a stone in his hand [and is, in effect, moving the stone which is muktzah. However, had there been a coin in his hand, this would be prohibited lest the child drop the coin and the father automatically pick it up] or [one may pick up] a basket [containing fruit that would spoil if dumped on the ground] with a stone in it; and defiled terumah may [only] be handled [when they are] together with pure [terumah] or with hullin. [If terumah fell into other produce the admixture is all treated as terumah and may only be eaten by a priest, except where one part terumah got mixed

31 into a hundred parts produce of hullin. It then becomes neutralized and may be eaten after one part is removed and later given to the priest.] Rabbi Yehudah says; One may also remove the [one part] admixture [of terumah in hullin] when one [part is neutralized] in one hundred [parts. Rabbi Yehudah maintains that we view distinctly the extra part to be removed and therefore, it is not considered as fixing the produce on the Sabbath; the Tanna Kamma argues and maintains that it is considered fixing and is thus prohibited; the halahah follows this view]. מסכת סנהדרין פרק א דיני ממונות, בשלשה; גזילות וחבלות, בשלשה. נזק וחצי נזק, תשלומי כפל, ותשלומי ארבעה וחמשה, האונס והמפתה והמוציא שם רע--בשלושה, דברי רבי מאיר; וחכמים אומרין, המוציא שם רע--בעשרים ושלשה, מפני שיש בו .דיני נפשות

(1) Monetary cases [i.e., admissions of liability and testimony regarding loans are heard] by three [plain] judges [or one ordained judge (there are judges who are semuchin — i.e., ordained by a judge, who himself, was ordained by a judge, this procedure going back each generation, all the way to Moshe Rabbeinu. Then there are those who were not ordained and are referred to as plain judges. For monetary cases, which concern acts of kindness such as loans, the Rabbis instituted that they don't require ordained judges, so that if disagreements were to arise they should be handled expeditiously], cases of theft and personal injury [are judged], by three [ordained judges], claims for full or half- damages, the repayment of the [kefel] double or four or five-fold restitution [of stolen goods, must מפתה ,rape אונס be judged] by three [ordained judges], as must cases [of punitive damages] of libel, so says Rabbi Meir; but the Sages say: A case of libel requires a מוציא שם רע seduction, and Court of twenty-three, since it may involve a capital charge [infidelity, in certain cases, carries the death penalty and capital charges require 23 ordained judges]. מסכת סוכה פרק ג לולב הגזול והיבש, פסול. של אשרה ושל עיר הנדחת, פסול. נקטם ראשו, נפרצו עליו--פסול; נפרדו עליו, כשר. רבי .יהודה אומר, יאגדנו מלמעלן. וציני הר הברזל, כשרות. וכל לולב שיש בו שלושה טפחים, כדי לנענע בו--כשר

— ולקחתם לכם (A stolen lulav or a withered one is not valid [the verse states: (Leviticus 23:40 (1) “You must take for yourselves,” this excludes one that is stolen; another reason for invalidating a פרי עץ הדר :stolen lulav is that it is a mitzvah made possible by a transgression. The verse continues — “The fruit of the tree hadar” the word hadar also means beautiful, thus disqualifying any one of the four species that were withered]. One that came from an asheirah [idol tree (see Deuteronomy 12:3)] or from a condemned city [whose majority strayed and worshipped idols (see Deuteronomy 13:16)] is not valid. [The reason being is that in both instances the lulav must be burned and in fact is already halachikally considered as burned and thus lacking the halachikally required dimensions.] If its top was broken off [it is not considered beautiful] or if its leaves were detached [and are only connected by being retied to the spine] it is not valid. If its leaves are [connected to the spine but are] spread apart it is valid. Rabbi Yehudah says: [It is only valid if] he ties them together at the top [the halachah does not follow Rabbi Yehudah]. The thorn palms of the Iron Mountain [a species of palm that has very short leaves, if the top of one leaf reaches the bottom of the leaf on top of it,

32 they] are valid. A lulav that has three handbreadths [corresponding to the minimum size of the myrtle — hadas] and [has an additional handbreadth which] is long enough to wave is valid.

Reflections: Who Sat Shiva for the Rebbe?

[Editor’s Note: Words are simply inadequate to capture the Rebbe’s personality, teachings, or impact--they are engraved in the hearts and minds of the millions he touched. A sampling of these reflections follow.]

By Haskel Lookstein

Who sat shiva for the Lubavitcher Rebbe? Technically, no one; in reality, almost everyone.

Due to a technicality – a tragic one, at that – there was no formal shiva for Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, of blessed memory.

He left no family and, therefore, no obligated mourners.

He did, however, leave a bereaved Jewish world, which lost a man of great spiritual and intellectual intensity, a heroic human being of incalculable strength but, most of all, an uncompromising and unconditional lover of Jews individually and the Jewish people as a whole.

Most of what has been written and said since the Rebbe's passing focused on what will happen after: How will Chabad chassidism survive? What will be the fate of the Lubavitcher movement? Will there be another Rebbe and, if so, who?

In the period of mourning, however, our focus ought properly to be on what we lost and, therefore, what he was.

What he was is epitomized by the following story.

One of his great admirers and devoted followers, George Rohr, who created and conducts the beginners service in our congregation, Kehilath Jeshurun, came to the Rebbe three years ago, right after Rosh Hashanah. Rohr told him proudly, "Rebbe, you will be pleased to know that we had 180 people for Rosh Hashanah services, Jews with no background." The Rebbe's eyes flashed and he responded: "You're wrong; they have a background. Go tell them that they are the children of Abraham,Isaac and Jacob, Sarah, Rebecca, Rachel and Leah!"

This response encapsulates a worldview with love of your fellow at its core.

The Rebbe saw every Jew as family, as having the same background, that of our Patriarchs and Matriarchs, and, therefore, as having the same potential for a full Jewish life.

To help each of us realize that potential, the Rebbe reinvented outreach, a philosophy that is fundamental to Chabad chassidism—"And you shall expand outward to the west and east, to the north and south" (Genesis 28:14)—and made it into a powerful movement which literally moved people all over the world.

The Rebbe's outreach, which spawned a variety of similar efforts by various Jewish groups, expressed itself on four levels. The first was outreach to the abandoned. The Rebbe sent emissaries all over the world to Jews who otherwise would have been forgotten.

These emissaries went simply because the Rebbe told them to go.

They entrenched themselves in communities and usually brought about the most blessed results.

I saw three of those emissaries 10 years ago in Casablanca; they had been there for between 25 and 30 years.

It is impossible to imagine Jewish life in Morocco without these three rabbis and their families.

I saw Lubavitcher emissaries in Russia during the early days of the Soviet Jewry movement, working feverishly to bring about a spiritual revival.

These were people who under other circumstances would have left to go toIsrael or other places. They remained because the Rebbe told them to remain.

I saw Lubavitcher emissaries creating a religious life in Ladispoli, outside of Rome, where tens of thousands of Russian Jewish émigrés passed through on their way to the West or to Israel.

They literally had no background except for their own origin with Abraham, Isaac and Jacob.

The Lubavitchers created a school and a network of social and educational institutions to bring to these people for the first time in their lives the knowledge, the feeling and the spirit of Judaism.

On a visit with the UJA Rabbinic Cabinet to Ladispoli, one of my colleagues from another movement expressed annoyance that the Lubavitchers seemed to have a monopoly on Jewish life there.

I asked him: "Are there Reform rabbis here? Are there any Conservatives? How about Modern Orthodox? No one is here," I said, "except the emissaries of the Rebbe."

It was the Rebbe who reached out to the abandoned.

The second level of outreach was to the uninformed and the uninitiated. The Rebbe created "mitzvah tanks" which roamed the streets of New York and other places. How many of us were stopped on Fifth Avenue and asked, "Did you put on tefillin today? Did you make a blessing on the lulav today? Would you like to come in to our mobile sukkah and make a blessing?"

There was a philosophy here, a philosophy which said that it is our job to get a Jew to do one mitzvah. One never knows the infinite significance of one righteous act, and where it will lead—and it led many people to a much fuller expression of their Judaism than before.

The outreach to the uninformed and uninitiated was extended to the college campuses where Chabad Houses are frequently found, campuses which we all know constitute a disaster for Jewish continuity.

Lubavitch is in El Paso, the Hamptons and the far-flung reaches of America.

Sometimes, these outposts create problems in the community. Not always do they bring people together. Occasionally, they even create divisiveness. No movement is without its failures and blemishes. But, on the

35 whole, Chabad is where Jews are and, particularly, Jews with little background except for Abraham, Isaac and Jacob, Sarah, Rebecca, Rachel and Leah.

A third level of outreach is to the religiously committed. To this group the Rebbe called for greater commitment. Learn the Rambam (Maimonides), he said, and he started a whole program to achieve it. Write Torah scrolls. Give charity.

He was once known to tell an observant Jew that he should think about G-d while engaged in business during the week.

The Jew was surprised. "How can I think about G-d while I am working in business?" The Rebbe, with his wonderful sense of humor, responded, "Many people don't seem to have a problem thinking about business while they are in synagogue. Why not think about synagogue and G-d when in business?"

There was hardly one of us who was not touched and inspired by the Rebbe's call and outreach to the committed religious community.

Finally, there was his personal outreach.

Beyond the movement, beyond the calls to action, there was a man who was ready to meet any Jew, day or night.

How many of us were privileged to stand before him, if only for two minutes, and see those deep blue, sparkling eyes focus on us individually, somehow to see through our masks, understand, and offer a word and a dollar for charity, to give us comfort, encouragement and inspiration.

I remember such an opportunity on a Sunday morning, the first day of the Jewish month of Sivan.

There were 3,000 people on line waiting to meet the Rebbe.

What I only learned afterwards was that it was reportedly the practice of the Rebbe not to sleep Friday nights or on the night of the first day of the month.

Therefore, when he stood and focused on me and my needs and was preparing to do the same for 3,000 others, he had not slept for over 48 hours.

He was 87 years old at the time.

This was nothing short of an heroic act of strength on the part of a man who was inspired by his unquenchable love for all Jews – the abandoned, the disaffiliated, the affiliated – all Jews, a love expressed in his programs, his policies and most of all, his person.

Who sat shiva for the Rebbe? Technically, no one; in reality, almost everyone.

Reflections: Windows By Tzvi Freeman My mother, G-d bless her, told me there are men and women that come to this world, but stay above it. My mother's mother told stories of the tzaddikim of Baghdad, where she was born.

If your mother never told you these things, let me tell it to you now: A world without holy men and women is a house without windows. A tightly plastered cistern of a universe that offers no escape.

Of course, you could always paint pictures on the walls. Perhaps even illuminate them from behind. Or use mirrors, even a battery of television screens. You would imagine you see beyond while staring at your renditions of what is within.

And so we need our precious mothers and other pure souls of simple faith to tell us, "Don't be a fool. There are windows, and you can tell them easily from paintings on the wall."

Your mother may have told you this as well, as mine did: That the most important quality of a window is how there is nothing there. It shelters you, as a mother bird shelters her infants from the great blue sky for which they are not yet prepared. But it provides of itself only that which you need. If it screams out, "Here I am! I am a window! I am teaching you about the great outside!" it is a painting on the wall. A painting is a statement that someone felt a need to make. A window is no more than a passage of light.

There are windows and there are windows. Windows to the north, to the south. To the future, to the past. A window could be a lens, finely shaped without distortion, to magnify the details before you. Another window projects your vision to the details of the distant hills. Yet together, the many windows present a single, consistent view. One may show you the rain that bounces off its surface while the other filters the rays of the sun. One looks out over a magnificent precipice, while another to the truth of your own backyard. But together, it is all one view. Because all the windows share a single truth. The truth of what is there.

So too, all the holy men and women, they are all one. They receive from one another, passing down a holy fire that has never extinguished since they received it fromAbraham and Sarah, and they from Noah and Na'amah, and they from Adam andChava. From them we know what is beyond and where we are going, where we stand and what we must do to move ahead. Without them we might as well be those blind creatures who are born and die beneath the earth and never see the light of day. With the guidance of those holy souls, we look outside and know our journey, an amazing odyssey through a vast, fantastic cosmos.

I knew there must still be windows to our universe, that not all the shutters had been sealed. I found many paintings, perhaps a few apertures in the wall, but when I found a window I sat before it and soaked in its light, its warmth, its panorama. Its stunning revelation of what is. What is beyond and what is within--for the tiny capsule that held me had transformed as well.

Let me tell you about the Rebbe's words: They are not poems for the lips. They are not pretty ideas for intellectual games. They are not necessarily nice, nor particularly palatable. They are answers. They are meant

37 to drive people into life with all they've got, squeezing out every moment and facing every challenge. To show purpose in each thing.

They are answers because they are for someone who has a question. Someone who experiences life and comes up against brick walls, things that seem futile and pointless. They are meant to open windows, to shine light on each of those things and reveal its meaning.

Answers are never easy, they come to those who make room for them.

Eventually everybody asks, What now after the Rebbe has passed on?

First of all, you must know--even though it doesnt answer our question--that the Rebbe is still here with us. Just as a parent who leaves this world is still with his or her children--but much, much more so. Just as any tzaddik, for whom death is no more than a passing from the confines of the body to a freedom to work within this world without such limitations. But even more so.

For a tzaddik as transcendent as the Rebbe, none of the events of this world, not even death, effect any real change. His life is truth, and truth is constant. He guides those who are bound to him as he guided them before, and continues to channel light and blessing into our world and for those in need, as he always has. The only change is for us, that our flesh eyes looking out of a coarse world, cannot see a tzaddik before them. And that is our question: How can we be expected to carry on with our window shades down?

The question is really a larger one: Where are all the tzaddikim when we need them most? Once upon a time, people lived a simple life and had clear direction from their teachers and parents. They believed with simple faith that wonders and miracles could happen, and that G-d could speak with Man. What need did they have for tzaddikim? Now, with our disillusion, confusion and apathy, now we need someone transcendent to show us that G-d is still possible. Yet now we are more alone than ever.

The answer is that each one of us must find our window now. The tzaddik within. The place where the tzaddik and the student are no longer two beings.

That is the whole purpose. For all of time and all of creation was directed to this point: a point when the people no longer look above for G-dliness to pour down from the heavens but search for that G-dliness within themselves, within the people of the earth who belong to the earth. When heaven has reached earth and speaks from within it. From within each one of us.

The tzaddik has shown us where to look. Now he hides so we may discover.

Soak in the wisdom of the Rebbe, not as words, not as ideas, but in attempt to feel the tzaddik within them. Find a place where the teacher and student merge.

Once enough of us have done this, it will be time for the blind to be pulled from over our eyes, for all the walls to be dissolved and we will see the world for what it truly is. We will know wisdom once again from the Rebbe's mouth--until there will no longer be a teacher and a student. We will have arrived.

May that be sooner than we can imagine.

Reflections: I Am the Lubavitcher Rebbe

By David Gold, VosIzNeias.com

I am the son of a Communist victim. I am the brother of a Holocaust martyr. I am the Lubavitcher Rebbe.

I am a voracious talmid chochom (Torah scholar). I am versed in the secular. I am the Lubavitcher Rebbe.

I am the Old Country. I am the New World. I am the Lubavitcher Rebbe.

I am a Rogachover musmach (rare rabbinical ordination). I am a college graduate. I am the Lubavitcher Rebbe.

I am European. I am American. I am the Lubavitcher Rebbe.

I am the son-in-law of a tzaddik (pious person) in a shtreimel and black coat. I am a U.S. Navy civilian engineer in a suit and tie and gray hat. I am the Lubavitcher Rebbe.

I am a mysterious mystic. I am salt of the earth. I am the Lubavitcher Rebbe.

I saw the past. I see the future. I am the Lubavitcher Rebbe.

I am fiercely tradition-true. I am an innovator. I am the Lubavitcher Rebbe.

I am an open-minded tolerant liberal fanatically bent on communicating my unimpeachable Torah absolutes. I am the Lubavitcher Rebbe.

I dispense down-to-earth advice to the intellectual. I direct divine blessing to the infertile. I am the Lubavitcher Rebbe.

I am a dozen, a hundred, a thousand young rabbis worldwide. I am one rabbi in Brooklyn. I am the Lubavitcher Rebbe.

I am a man who made a movement. I am a man who rarely moved. I am the Lubavitcher Rebbe.

I am a beard and yarmulke in Pleasanton. I am a mikvah in Baranquilla. I am the Lubavitcher Rebbe.

I am a sheitel in Daytona Beach. I am a chupah (wedding canopy) in Moscow. I am the Lubavitcher Rebbe.

I am a sefer Torah in Oxford. I am a black hat and kapotah in Berlin. I am the Lubavitcher Rebbe.

I am a young murdered couple in Mumbai. I am the tears of millions. I am the Lubavitcher Rebbe.

I am generations restored to G-d. I am the Jewish world redefined. I am the Lubavitcher Rebbe.

I am a Chosid. I am a Rav. I am a Rosh Yeshivah (dean of rabbinical school). I am frum. I am not yet frum. I am a Jew. I am the Lubavitcher Rebbe.

I am whatever a Jew needs, wherever a Jew is. I am Ahavas Yisroel, I am Klal Yisroel. I am the Lubavitcher Rebbe.

I am part of you. I am the Lubavitcher Rebbe. And so are you.