1. This farbrengen is connected with the date of Chof (the 20th of) MarCheshvan, the birthday of the Rebbe Rashab. The Previous Rebbe who was the successor of the Rebbe Rashab,[110] revealed[111] the significance of a birthday, based on the Yerushalmi (Rosh Hashanah Ch. 3 Hal. 8) that explains that it is a day when “one’s Mazel (the spiritual source of the soul) shines powerfully.”[112] From this event, as in every occurrence that we encounter, we must derive a lesson in our service of G-d. This lesson should be connected with the unique characteristic that distinguished the Rebbe Rashab.

In trying to find that unique characteristic we are faced with a major difficulty. Every Jew, by virtue of his eternal G-dly nature, possesses an infinite number of different qualities. This particularly holds true for one whose service paralleled that of Rav Shimon Bar Yochai[113] — a level described as, “With one bond I am tied with G-d.” On such a level the infinity of one’s personality is more powerfully revealed. This particularly applies to the Rebbe Rashab’s case. He lived in a time of darkness. Just as an olive brings forth its oil only when pressed, the pressures of the times brought out his true nature. From the darkness, a higher quality of light was revealed in a great spread of Pnimiyus HaTorah (Torah’s inner aspects).[114]

Despite these factors, the lesson that we derive from his birthday must be applicable to all Jews, even the most simple. Furthermore, it must be able to be acted upon and brought down into deed, since “Deed is the most essential.”[115]

The unique aspect of the Rebbe Rashab from which we can all learn a lesson was his effort to spread Torah — the Torah of Chassidus, Pnimiyus HaTorah as well as Nigleh (the realm of Torah study that deals with Torah law and practice). This effort was epitomized in the founding of Yeshiva Tomchei Temimim.

The Alter Rebbe had directed the study of a number of students in his Chadarim. Likewise, the Tzemach Tzedek had sent young men to study under the tutelage of various Chassidim. Also, the Rebbe Maharash had Yoshvim (among them, my grandfather) who studied under him. Nevertheless, the founding of Tomchei Temimim symbolized a major step in the spreading of Torah. It was opened with the intention of attracting students from all over the world, even far-off places. This included students from distant countries who were far-off physically, and those who were far away in spiritual terms: who by nature would not necessarily want to learn in the yeshiva. Therefore, the Rebbe Rashab’s distinguishing characteristic can be defined by the spreading of Torah. Even though the Rebbeim who preceded him were also active in this field, his achievements, particularly the establishment of the Yeshiva, stand out as unique.

The establishment of the Yeshiva is connected with the concept, “Grandchildren are the glory of the elders.”[116] The Yeshiva was founded in 5657, the same year (and time) as the Previous Rebbe’s wedding. Then, the potential for grandchildren came into being. This brought “the glory of the elders” to the Rebbe Rashab and gave him the potential to found a yeshiva that would produce students who were “shining candles.”

It is obvious from the above that the lessons we can derive from the Rebbe Rashab’s birthday are connected with spreading Torah study. The opportunity has been given to make good resolutions and carry them out and bring them into action.

2. The above is relevant to the celebration of Chof MarCheshvan every year. However, each year teaches us a particular lesson of its own. This year, Chof MarCheshvan is connected with Shabbos. It falls on Shabbos itself. In addition, the entire year is a Shemitah year, a year which is “a Shabbos unto G-d.” Furthermore this year Rosh Hashanah, the head of the year, also came out on Shabbos.[117]

Shabbos has two aspects.

1) It is a day of rest. The Shulchan Aruch states that on Shabbos we must consider all our work as completed.

2) It is a day of pleasure, as the prophet Isaiah declares, “You shall call the Shabbos a delight.” (58:13) These factors are particularly connected to the study of Torah. Our Sages declared, “The Torah was given only to those who ate the manna.” In the desert, the Jews were not bothered by any material worries. All their needs were met by the manna, Miriam’s well, and the clouds of glory. Similarly, in order to appreciate Torah properly now, one should be like those who ate the manna: totally above the worries of the world.

From the above it is understood, that since on Shabbos “all your work is completed,” a Jew has no worries from worldly matters and can therefore learn Torah as he should — in a manner that “my entire being shall declare” the words of Torah.

It’s possible to devote oneself to Torah out of feelings of Kabbalas Ol (acceptance of G-d’s will). After all, Kabbalas Ol is the foundation of all service.[118] However, that Kabbolas Ol should be permeated with will and with pleasure. Why? Because implicit in our obligation to study Torah is the responsibility to study in a manner that will bring the most success. Success will come only when our full being is involved. Therefore, our Sages stated, “A person should always learn in a place that his heart desires.”[119]

Therefore, this year, when Chof MarCheshvan comes out on Shabbos, we must appreciate the importance of spreading Torah and doing so with pleasure. When it is done with pleasure, it will bring about a greater expansion and success in all matters. Pleasure by nature brings about expansion. The Talmud explains how the bones of a grown man actually expanded when he heard good tidings. The same applies in our case. Shabbos will bring about pleasure[120] in the work of spreading Torah, and that pleasure will bring success to the work.

3. Chof MarCheshvan teaches an additional lesson this year. Each year on Rosh Hashanah a new and higher aspect of light shines than did the year before. Therefore, all the events of the year become elevated from year to year. However, in this general process of elevation there are certain years that stand out as turning points.[121]

‘This year begins the 120th[122] year since the Rebbe Rashab’s birth. In general, each ten-year period brings out new aspects and qualities (Note Pirkei Avos, Ch. 5, Mishnah 22). In particular the 120th year marks a level of completion and perfection. The first reference to the number 120 is in the Biblical narrative of the flood. G-d gave man 120 years to do Teshuvah before He brought the flood upon the world. Rashi explains that when the flood rains first descended, they “came down mercifully, for if they (the people) would do Teshuvah, they would become rains of blessings. only after they did not do Teshuvah did they become flood waters.” From this we see the power of 120 years: how it can wipe away the decree of a flood.

The 120th anniversary of Chof MarCheshvan is connected to Psalm 120.[123] That psalm begins the 15 psalms that are entitled “Shir HaMalalos” — a song of ascension. Those psalms share a unique connection with Chof MarCheshvan. As mentioned above, Chof MarCheshvan is related to the service of Yaakov (Footnote G). Yaakov in turn, shared a unique tie with the Shir HaMaalos. The Medrash (Bereishis Rabba 68:11) relates that during the entire 20 years that Yaakov spent with Laban, he didn’t sleep. If so, what did he do at night? R. Yehoshua ben Levi answered, ‘He would recite the 15 Shir HaMaalos’... R. Shmuel ben Nachman answered, ‘He would recite the entire Tehillim.’”

‘Yaakov’s stay with Laban is particularly relevant to us. In Laban’s house, he, too, was in Golus. He had fled from the house of Yitzchok and taken refuge with Laban. While with Laban he was occupied in tending the sheep.[124] He also suffered a descent on the spiritual realm to the point where he considered deceit — to the degree where his ability to deceive equaled Laban’s (note Rashi Bereishis 29:12). While staying with Laban, he stepped beyond the realm of holiness: in order to elevate and refine the G-dly sparks there. The family and fortune that he amassed in those 20 years represent the fruit of his work. When Laban declared, “The daughters are my daughters, the sons are my sons, the sheep are my sheep,” he was correct. He was the source for all these. However, Yaakov through his service of refinement, had brought them all into the realm of holiness.

This service is connected with great pain, as is obvious from the Biblical narrative that declares, “In the day, the drought consumed me, and the frost by night. My sleep fled from my eyes.” How could Yaakov endure and withstand these challenges. He derived his strength from reciting the Shir HaMaalos (or the entire book of Tehillim, according to the second opinion).

Such behavior provides us with insights relevant to our own service. We have to contend with a bitter Golus, a darkness that is complete and total, times that are crushing for our people. Naturally, the question arises: How can we endure this challenge?[125] The answer is that we should learn from our forefather, Yaakov and derive our strength from Shir HaMalalos, and the entire book of Tehillim. The book of Tehillim is able to bring G-dliness down into the world. On the verse, “And you, Holy One, are seated upon the praises of Israel,” the Baal Shem Tov commented: “You, Holy One” i.e. the aspects of G-d which are holy, removed from, and transcendent beyond the worlds are drawn down into the world; they “become seated” through the praises of Israel.[126] Then we know where our strength will come from, “My strength will come from the L-rd”

Furthermore, the Shir HaMaalos are “songs,” and song is connected with joy.[127] This joy demonstrates that the purpose of Golus is the “higher quality of light that comes from (the transformation of) the darkness.” Even if we find ourselves in darkness, we should realize that the intention for our being there is to reach a higher quality of light. While in the midst of the darkness, we should look for and focus our attention on its purpose: the light that will result.[128] That way, even while in Golus, we will be happy and sing. And that way, the 15 Shir HaMalalos of Golus will lead us to the rebuilding of the Bais HaMikdash, which had 15 (Maalos) steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the 15 Shir HaMalalos in Tehillim (Talmud Sukkah 51b). May we merit its revelation, speedily in our days.

4. All these concepts must produce a practical directive for action. We must become involved in the spreading of Torah: both Nigleh and Pnimiyus. This effort must begin on the level of the individual — by learning more ourselves — and must be extended to include others as well. Practically speaking, everyone here at this farbrengen (and all those who will hear a report on what was said) should find at least two Jews[129] and teach them Nigleh and Pnimiyus HaTorah in a manner where both studies become fused into one Torah.[130]

Likewise, concerning the Yeshiva Tomchei Temimim (and all other institutions whose names are connected with Torah), the Yeshiva’s present institutions should be enlarged (both qualitatively and quantitatively) in order to be able to accept new students. Also, new branches of Tomchei Temimim should be established in those places which presently do not have branches.

We should consider how many years have passed since the Rebbe Rashab was born, how many years have passed since he established the Yeshiva, and how many years since the Previous Rebbe brought Tomchei Temimim to America. On one hand, we can rejoice and be happy, because we have achieved a lot. On the other hand, we could do so much more; and we must do more, for we have to reach a state of “the entire Earth will be filled with knowledge of G-d.” (Isaiah 11:9) Therefore, now on the Rebbe Rashab’s birthday, the potential has been given for this spreading of knowledge.

Furthermore, the necessary money is ready. There is no reason to worry if it is necessary to go into debt temporarily, since we will not remain in debt. Just as was said in connection with giving Tzedakah — that through giving one part to Tzedakah, four parts will remain for you — similarly through opening new institutions and enlarging the existing institutions, we have the promise, “Four parts will remain for you.” From a spiritual perspective, we will not remain in debt, and even from a material perspective, all debts will be met. Therefore, we must devote our selves to fulfilling these goals: that each individual bring at least two other Jews to the study of Nigleh and Pnimiyus HaTorah, that the existing branches of Tomchei Temimim be enlarged, and that new branches be opened.

Another point, and an aggravating point, must be mentioned at this time. There are those Chassidim who think they should be involved only with Jews who fulfill all 613 Mitzvos carefully and follow all the Chassidic customs in a precise manner. If someone is not yet on that level, they will attack him and negate his importance, telling him there is only one way to pray — the Nusach Ari (the order of prayers used by Chabad)., there is only one set of customs — those spelled out in Sefer HaMinhagim (the text that describes all Lubavitch customs) — and that there is only one Yeshiva — Tomchei Temimim.

They should know that their actions are directly opposite to the guidelines set down by the Rebbeim. They may be motivated by good intentions. However, they don’t realize how they are acting opposite to what the Rebbeim taught. They should learn Kuntres Heichaltzu and see how much stress is placed on closeness and unity between the Jewish people.

Furthermore, when it comes to themselves, they are not so careful and precise about behaving as Chassidus demands. They do not attack themselves — so — how can they attack another Jew, an only son of G-d Himself?

We can’t tell a Jew that there is only one Nusach. That is not true. When the Alter Rebbe chose our Nusach, he selected it by composing the most precise and choice Nusach out of 60 different Nusachim. Since he was working with 60 different Nusachim, it follows that all 60 were comparable to the one he chose. If not, of what use would they be? The one he chose was simply the “most choice.”

The same applies to Chassidus in general. Our Rebbeim possess the advantage that Chassidus Chabad has in comparison to Chassidus Chagas. In holiness, however, there are many levels, and until one has reached a higher level, his lower level must also be looked upon as a rung on the ladder of truth.[131] Therefore, we should not negate the importance of any Jew. This type of zealousness is totally improper at the present time. Now is a time which calls for efforts to bring Jews together and not the opposite.

In this context, it is fitting to mention another painful matter. A number of years ago, I spoke about the need for Mashpi’im (those who guide and instruct others in the study and practice of Chassidus). During the years, there has been a decline in those efforts to the point where now they are not as they should be. In the beginning, there were those who started to work as Mashpi’im and were successful, but afterwards, it seems that they went to sleep. Perhaps it is because of humility. They would ask themselves: “Who am I to take on this task?” However, this false modesty has caused those who must receive to suffer. May we now see an increase in that activity. This in turn will bring an increase and success in the areas of “children health, and prosperity” in both their physical and spiritual connotations.

5. The Likkutei Sichos published this week relates a story of the Rebbe Rashab. When he was four or five years old, he went into Yechidus (a personal audience) with his grandfather, the Tzemach Tzedek. As soon as he entered, he began to cry. The Tzemach Tzedek asked why he was crying, and he answered: “Why did G-d reveal Himself to Avraham and not to (me) us?” (That Yechidus also took place in Parshas Vayeira, which begins “And G-d revealed Himself to him (Avraham).”) That Sicha explains how although generally a child is only able to fully enter into Torah study at age 6, the Rebbe Rashab opened up new potential. From then on, it became possible to educate a child of age 4 or 5 to desire spiritual things: so much so that such matters will cause him to cry.

At this point, a question arises: Why was this new development revealed only in the last generation? The same question can be asked about the revelation of Chassidus in general. In the time of Rav Shimon Bar Yochai, the study of Pnimiyus HaTorah was limited to a select spiritual elite. Later, in the era of the AriZal, the situation changed and it became “a Mitzvah to reveal this knowledge.” Then came the revelation of Chassidus by the Baal Shem Tov, and afterwards the revelation of Chassidus Chabad. In this case, as well, the question can be asked: Why did this revelation come in a later generation?

The answer given is that since in the later generations the darkness of Golus is greater, there was a need for additional light and holiness, and therefore Chassidus was revealed.[132] Likewise, because the darkness of Golus became greater, a further increase in holiness was necessary. Therefore, the potential was given to a four or five year old to yearn and desire a revelation of G-dliness.

These revelations in turn serve as preparatory steps for the ultimate revelation, at the time of the coming of Mashiach, speedily in our days.

   

Notes:

110. (Back to text) He was the Rebbe Rashab’s only son. Therefore, he was his sole heir. Furthermore, Torah explains that the transaction of property to an heir is not included like a sale, a transfer from hand to hand; rather, the heir takes the place of the original owner.

111. (Back to text) The Previous Rebbe began the major spread of Chassidus to bring it to the outer reaches. This can be seen by the fact that before he became Rebbe, this concept was only known to a select few. When he revealed it however, he said that it should be printed so that it would be accessible for everyone.

112. (Back to text) Until the Previous Rebbe’s time, the significance of a birthday was known only by a select few. However, the Previous Rebbe revealed the concept in a manner that could be appreciated by all Jews.

     There are those who might ask: Why, if it is such an important principle was it not revealed in the previous generations? The answer is that we can see parallels to this pattern in Torah. Many concepts were scheduled to be revealed at a specific time. Before that time the idea was unknown, and when the time came, the concept was revealed. We can see examples of this in the Torah Shebiksav (the Written Law) and Torah Sheba’alpeh (the Oral Law). In the latter category, we find the principle, “Every new concept that a faithful disciple would discover, was given to Moshe at Mt. Sinai.” For a long time the concept was not revealed although it had been given to Moshe at Mt. Sinai. During that period the Jewish people were not obligated to carry out the practices connected with that concept. However. once that concept was revealed, fulfillment of its directives brought the merit received by “one who is commanded and fulfills.”

     The same principle can be applied to Torah in general. The Medrash declares that the Torah should have been given to Adam, the first man. Torah existed even before creation. “G-d looked into the Torah and created the world” and “The world was created for the sake of Torah.” Therefore, it should have been given immediately. However, G-d has “made everything beautiful in its time” (Koheles 3:11) and did not reveal the Torah until twenty-six generations later. In particular, this principle applies to the concept of a birthday described above.

113. (Back to text) The connection between the two stems from the fact that the Rebbe Rashab worked to spread Pnimiyus HaTorah (the inner aspect of Torah), the same level of Torah taught by Rav Shimon Bar Yochai.

114. (Back to text) The above is also accentuated by the fact that he was the head of the entire Jewish people and “the head includes all.”

115. (Back to text) In Tanya, the Alter Rebbe explains that someone who meditates on all the intentions behind the Mitzvah but does not in fact carry it out has not fulfilled the Mitzvah.

116. (Back to text) The same principle applies to Avraham, Yitzchok, and Yaakov, the forefathers of our people. Avraham and Yitzchok both studied in Yeshivos. However, the essential aspect of Torah study was formulated by Yaakov, Avraham’s grandson. He is described as “one who dwelled in tents” — the tents of Shem and Eber (the Yeshiva of that age).

117. (Back to text) The same applies to the holiday of Chanukah in the upcoming month of Kislev. This year the first and last days, which possess a unique advantage over the other days, come out on Shabbos. (Chanukah shares a unique connection with Chof MarCheshvan. The Chanukah miracle was connected with oil, a metaphor for Pnimiyus HaTorah. On Chof MarCheshvan, the study of Nigleh was united with the study of Pnimiyus HaTorah to the point where they came to be considered one entity.)

118. (Back to text) Therefore, even if G-d commanded us to cut down trees (a seemingly meaningless activity), we should do so with eagerness.

119. (Back to text) We must be motivated not only by the power of desire (Chofetz) but also the power of will (Rotzeh). Will refers to our external feelings; ‘chofetz’ refers to our inner desires. We must want to study not only from the standpoint of our inner desires, but also from that of our external will.

120. (Back to text) One might think that since pleasure is an intrinsic part of Shabbos, the exercise of our powers of achievement is lacking.” However, that pleasure is brought about by our own efforts as is evident from the quote from Isaiah mentioned before, “You shall call the Shabbos a delight.” Through our efforts of “calling,” we bring about pleasure. In Tanya, the Alter Rebbe explains that this call is “like a son calling to his father to come to him.”

121. (Back to text) The Shemitah year serves as an example of this concept. Each year we must increase our study of Torah. However, during Shemitah that increase should be totally without comparison to the years before. (That increase is the purpose for instituting the Shemitah year. It is wrong to suppose that the purpose of Shemitah. is to rest and then in order to spend the time, our Sages called for an increase in Torah study. Rather, the purpose was the increase in Torah study, and in order to make that possible, the Torah commanded us to rest.

122. (Back to text) The commentaries on the Talmud debate the question of whether the passage of time on this earth has any effect on the soul after death. (Note Talmud Kesubos 39a & Zofnas Paneach on Rambam Hil. Teshuvah Ch. 8 Hal. 4). However, in this context it is clear that the soul is affected by the passage of another year. The Previous Rebbe records in his memoirs that one Chof Cheshvan his father appeared to him (in a dream) and declared, “As of today, 84 years have been completed since the descent of my soul to the physical world. At that moment I will have honored guests, and in the proper order each of the Rebbeim will say a discourse on the 84th chapter of Psalms.” (According to the Chassidic custom of each year reciting the Psalm that corresponds to the number of years of life).

123. (Back to text) The Rebbe Rashab would frequently say a maamar connected with the psalm corresponding to his years of life. (Such a maamar is also found in the maamarim from the year 5677, the text of which was scheduled to have been published by Chof MarCheshvan. Unfortunately, that publication has been delayed but hopefully not for very long. When the text does appear, I am sure it will be learned and studied with eagerness and desire as is natural in the case of a new piece of Chassidus).

124. (Back to text) The Hebrew word for sheep, ‘Tzoan,’ is related to the word Yiziah — to go out — outside the realm of holiness.

125. (Back to text) In the Shir HaMa’alos we see a similar question posed. Psalm 121 asks, “From where will my help come?” The fact that the question is asked by Torah itself proves its validity.

126. (Back to text) In a broader sense “the praises of Israel” refer not only to the Book of Tehillim, but to all praises of G-d. Even a Jew’s comment, “Baruch Hashem” — Blessed be G-d or “Giloibt der Aibershter” — Praise be G-d draws down G-dliness. (Even though the latter phrase is in Yiddish and not Hebrew, the holy tongue, it still has the power to reveal G-dliness).

127. (Back to text) Song is connected with revealed joy as evident from the saying of our Sages “a song of praise is sung only over wine.”

128. (Back to text) This principle can be connected with a statement of R. Yosi “I have never called my wife ‘my wife’ or my ox ‘my ox,’ but my wife (I called) ‘my home,’ and my ox ‘my field.’ (Shabbos 118b) i.e. He did not consider the object as an end in itself, but as part of a greater purpose. Here also, one should not consider the darkness as an entity in its own right, but merely a means to reach light.

129. (Back to text) This directive is reinforced by the Alter Rebbe’s statement in Hilchos Talmud Torah (1:8) that “it is a positive commandment from the Torah itself for every sage of Israel to teach all the students (he can).”

130. (Back to text) It is possible to exchange this Mitzvah with another, (and support others who will actually make this addition instead). An example of this principle can be seen from the Alter Rebbe who chose a teacher for his son and told him: “I have a Mitzvah, ‘You shall teach your children’; you have a Mitzvah, to support your family. Let’s exchange Mitzvos.”

131. (Back to text) This concept can also be derived from the verse, “Educate the child according to his way.” (Trans. note: From the fact the verse says his way, it is obvious that it is a way that was adopted to his personal perspective.) However, since the Torah tells us to educate a child in that way, we can be assured that it also is a true Torah path.

132. (Back to text) The same principle explains why the Rebbe Rashab took the step to open Tomchei Temimim. In this instance as well, the added darkness of the time called for an increase in holiness and light.