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The Talmud relates two opinions regarding creation: Though we celebrate Rosh HaShanah in accordance to Rabbi Eliezer's opinion which states that the world was created in Tishrei, Rabbi Yehoshua maintains that the world was created in Nissan. Just as according to Rabbi Eliezer, creation began of the 25th of Elul, according to Rabbi Yehoshua, it began on the 25th of Adar.

The two opinions are reconciled as follows: In thought, creation began in Nissan. The actual process of creation, which came into being through G-d's speech, did not begin until Tishrei.

Thought and speech are always connected. In particular, for the Jewish people,[157] these two potentials must be united. This is also evident from the fact that both the first of Nissan and the first of Tishrei are referred to as Rosh HaShanah and the entire year is influenced by them.

Each of us, men women, and children, must derive a lesson from the above: Since the 25th of Adar is a preparation for Rosh Chodesh Nissan, each one of us must review his thought, speech, and, how much more so, action and take stock of them, accepting the strong resolution to increase in all aspects of Torah and mitzvos.

This is particularly true in the present age when the wellsprings of Torah have spread further than ever before, including the printing of many Chassidic texts which, in previous generations, were available only to a select few.

Hachai yitain el libo. "Those alive must meditate."[158] This phrase implies that the meditation must be "alive," full of true energy and light. This, as all aspects of the service of G-d, must be carried out with joy and happiness. In particular, this is true since we are in the month of Adar and "when Adar commences, we increase our rejoicing." This implies not just happiness, but "increased happiness," a happiness which continually grows, each day being greater than the day before.

In this context, a lesson can be taken from the weekly Torah portion which fuses together the two parshiyos, Vayakhel and Pekudei. The union between the two is further emphasized on the present day (Wednesday) when the aliyah associated with the day includes portions from both parshiyos.

The Hebrew for 25, (äï), koh, is connected with the revelation of prophecy. Many of the prophecies begin, koh omar Hashem, "Thus, G-d has spoken." There is, however, a higher level of prophecy,[159] when the prophet says, zeh, "This is the word of G-d."

May we soon merit the fulfillment of the prophecy, "Behold, this is (zeh) our G-d in whom we have put our trust that He will deliver us. This is (zeh) the L-rd for Whom we have hope. Let us rejoice and celebrate in His deliverance," with the coming of the Messianic redemption, and even before the Messianic redemption, the revelation of His oneness throughout the world.

   

Notes:

157. (Back to text) The Jews are called Adam, "man," which relates to the word Adamah, which means, "I resemble," i.e., "I resemble the one Above."

158. (Back to text) Translator's note: The 25th of Adar is the birthday of the Rebbetzin, Æ"É. During the year after her passing, the Rebbe Shlita constantly referred to this verse, Hachai yitain el libo. "Those alive must meditate."

159. (Back to text) Conversely, there are also certain advantages to the revelation through the medium of koh over revelation through the medium of zeh.