Adapted from Likkutei Sichos, Vol. V, p. 132ff.;

Sichos Yud-Alef Nissan, 5722

A Feast And The Questions It Raises

The Talmud[18] relates:

When Rav Yosef reached sixty years of age, he made a feast for the scholars, saying: "I have passed [the age when one dies due to] kareis."[19]

Abbaye told him: "Although the master has passed [the age when one dies due to] kareis [over the course of one's] years,[20] has the master passed [the possibility of dying due to] kareis immediately?[21]

[Rav Yosef answered him]: "Having half is also significant."

This narrative raises several difficulties:

1. We look to our Sages as exemplars whose conduct we seek to emulate. Nevertheless, the Shulchan Aruch does not mention the practice of making a feast when one attains the age of 60.

   The Talmud[22] quotes Abbaye as saying: "I am worthy of reward, because whenever I saw that a sage concluded a tractate, I would make a feast for the scholars." Now the expression "I am worthy of a reward," implies that the behavior referred to is pious conduct beyond the measure of the law.[23] Nevertheless, on the basis of Abbaye's act, the Ramah rules[24] that when one concludes the study of a tractate, "it is a mitzvah to celebrate and to make a feast." Seemingly, on the basis of Rav Yosef's conduct, it would be appropriate for a similar ruling to be made with regard to making a feast when one reaches the age of 60. Nevertheless, we do not find any of the halachic authorities advising such conduct.[25]

2. Rav Yosef was in the third generation of Amoraim.[26] Thus many other great Sages who also attained the age of 60 preceded him.[27] Nevertheless, we do not find that any of them made a feast to mark their sixtieth birthday.

3. Generally, when one makes a feast, one invites all of one's friends, why did Rav Yosef invite only scholars?[28]

4. Abbaye's question appears justified. Since the possibility remained that Rav Yosef could die suddenly because of a sin, what difference does it make that the possibility of him dying suddenly before 60 had passed?

5. Also, Rav Yosef's answer is problematic. Even if one would accept that there is a distinction between the two types of kareis, it would seem appropriate for him to have said: "Having one is also significant." "Having half..." implies that the two types of kareis are part of one larger concept.

A Change In Spiritual Settings

The above questions can be resolved based on the explanation given by the Alter Rebbe[29] why we find many individuals in the present generations who have committed sins punishable by kareis and yet have continued living long and pleasant[30] lives.

The Alter Rebbe explains that in the era of the Beis HaMikdash, a person who committed a sin punishable by kareis would in fact die before his time.[31] For at that time, the spiritual influences which control our world were more openly revealed. When a person committed a sin punishable by kareis, his soul would be "cut off," and he would actually die before his time. His death was a direct consequence of his sin, for through his sin, he cut off the "line of Divine influence"[32] which would bring life-energy to his soul.[33]

In the era of exile, the Alter Rebbe, continues to explain, spiritual influences are less openly revealed. To borrow an expression: The Shechinah is also in exile,[34] and the life-giving influence it imparts is conveyed through kelipas nogah, the gestalt which gives rise to the material consciousness of our world. Since the life-energy becomes enclothed in such an intermediary, even a person who sins is able to continue to derive the vitality which maintains his existence.

Where One's Vitality Stems From

On this basis, we can explain why the halachic authorities do not advise making a feast to mark one's sixtieth birthday. For in the present era, reaching that age is not an indication that one is not liable to have died because of kareis. Instead, it is possible that the person continues living, because he receives his life-energy from the forces of kelipah. And that is not a factor for celebration.

For the same reason, the other Sages who lived after the destruction of the Beis HaMikdash,[35] but before Rav Yosef, did not make feasts to celebrate reaching this milestone in their lives. Being humble people, they were not certain that their life-energy had its roots in a holy source.

Unquestioned Virtue

Rav Yosef was the epitome of humility.[36] Nevertheless, he held such a feast, because in his instance, there was no doubt that his life-energy stemmed from the realm of holiness.

To explain: After Rav Huna passed away, the Sages desired to appoint Rav Yosef as the head of the Talmudical academy, because he was "Sinai," the repository of Torah knowledge. Nevertheless, out of his humility, Rav Yosef refused the appointment and it was given to Rabbah. The Talmud[37] concludes: "For the 22 years during which Rabbah headed the academy, a doctor did not have to pass [the entrance to] Rav Yosef's home." Neither Rav Yosef, nor any of the members of his household became ill.

Now illness is, unfortunately, a common factor in our lives. For that reason, our Sages forbid[38] a scholar from living in a town that does not have a doctor. Nevertheless, Rav Yosef did not fall ill for such an extended period of time. This indicates that his life was not ordinary physical life, but rather an expression of spiritual vitality, as it is written:[39] "The awe of G-d brings life." His life-energy was certainly not rooted in unholiness.

For that reason, when he passed the age of 60, he made a feast, celebrating the fact that he had reached that age without dying because of the violation of a sin punishable by kareis.[40]

Self-Control

The question raised by Abbaye, however, requires resolution. Free choice is one of the fundamental principles of our faith.[41] At any moment, any person has the power to chose good, or heaven forbid, to chose the opposite and commit a transgression. This applies even to individuals on a high spiritual level. For this reason, our Sages counsel:[42] "Do not believe in yourself until your dying day." Since there was a possibility that even as refined an individual as Rav Yosef could commit a sin punishable by kareis and die suddenly, why did he make a feast celebrating the fact that he had not died before the age of 60?

This question can be resolved through the explanations of the Rishonim[43] with regard to another dimension of Rav Yosef's character. Rav Yosef was blind. This infirmity was not congenital, but instead came about as a result of his efforts to restrict his power of sight so that he would not be tempted to sin, as our Sages commented:[44] "The eye sees and the heart desires...."

The fact that Rav Yosef's willingness to avoid sin was so powerful that it affected his physical person indicates that he was in control of his heart. Thus there was little likelihood that he would commit a sin in the future. Nevertheless, out of humility - and because he still had free choice - he did not answer Abbaye that there was no chance that he would sin in the future. Instead, he told him that he was merely celebrating that he had not died because of committing a sin punishable by kareis previously.[45] However, the expression he used: "Having half is also significant" indicates that he viewed the fact that he had not committed a sin punishable by kareis until this date - not as a separate factor[46] - but as part of a comprehensive effort to control his conduct. Attaining this milestone encouraged him to hope that he would continue in this pattern and never commit such a sin.

Choosing One's Guests

On this basis, we can also appreciate why Rav Yosef restricted the attendance of his feast to scholars. By nature, a person's self-interest influences the way he interprets information. We hear what we want to hear. When a message is pleasing, it makes a deep impression on us. If it is disturbing, it may not be grasped as easily.

For this reason, our Sages state[47] that a person fulfills the charge:[48] "This Torah scroll shall not depart from your mouth," by reciting the first verse of the Shema in the morning and in the evening. It is, however, forbidden to convey this teaching to a common person.[49]

Why? Because when a common person hears that, what he will focus on is that reciting the Shema itself is sufficient. No matter how much effort will be spent in explaining to him the importance of studying more, that first impression will not change.

A scholar is different. He has trained himself to look beneath the surface and to seek to gain a total picture of a concept.

Therefore Rav Yosef invited only scholars to his feast. He feared that were he to invite common people, they might misinterpret the matter and think that once a person reaches the age of 60, there is no further need for effort to control one's conduct to refrain from sin. Therefore he invited scholars who would appreciate that only a unique person like Rav Yosef who had trained his body to curb its desires should make such a feast. (Moreover, even in his instance, he remained aware that he is celebrated only "half," keeping in mind the teaching: "Do not believe in yourself until your dying day.")

On this basis, we can appreciate the practice of the author of the responsa Terumas HaDeshen.[50] When he reached his sixtieth birthday, he concluded the study of a tractate of the Talmud and made a celebration with the intent that this would also be in celebration of reaching the age of 60. For when a person makes a celebration associated with the conclusion of the tractate of the Talmud, he may - and indeed, he should[51] - invite others in addition to Torah scholars.[52] This becomes a seudas mitzvah, connecting a mitzvah - a bond with G-d that transcends the limitations of our material world - with a seudah, a celebration with eating and drinking on the material plane, drawing down blessing into even the material dimensions of our experience.

   

Notes:

18. (Back to text) Moed Kattan 28a.

19. (Back to text) Kareis means "cut off." The Torah uses this term to describe the spiritual punishment a person receives for violating certain transgressions. When a person is liable for kareis, he will die before he reaches the age of 50 or 60 (see Moed Kattan, op. cit.). In addition, the person's soul will be cut off and will not merit a portion in the World to Come (Rambam, Mishneh Torah, Hilchos Teshuvah, ch. 8).

20. (Back to text) I.e., since Rav Yosef attained the age of 60, it is obvious that he had not been liable for kareis previously.

21. (Back to text) For there is still the possibility that he could commit a sin punishable by kareis and die immediately.

22. (Back to text) Shabbos 118b-119a.

23. (Back to text) See Bayis Chadash, Orach Chayim 2; Yad Malachi, Klal 646; S'dei Chemed, Maareches Suf, Klal 1.

24. (Back to text) Yoreh De'ah 246:26.

25. (Back to text) See the conclusion of the essay which mentions that, as noted in the Lekat Yosher (Yoreh De'ah, p. 40), when the author of the Terumas HaDeshen reached the age of 60, he concluded a tractate and made a small feast with the intent of fulfilling his obligation for the feast of 60. Nevertheless: a) this is cited as a record of that sage's private conduct and not as a directive for others;

    b) the author of the Terumas HaDeshen also associated this feast with the conclusion of a tractate of the Talmud.

26. (Back to text) The Rambam's Introduction to the Mishneh Torah; Seder HaDoros.

27. (Back to text) Indeed, the very passage in Moed Kattan speaks of Rav Huna reaching the age of 80 and Rav Chisda, the age of 92, and these Sages predated Rav Yosef.

28. (Back to text) We cannot say that "scholars" are mentioned, because all of Rav Yosef's friends were worthy of that title, because if so, the Talmud would not have emphasized that factor. The implication appears that scholars are mentioned, because they possess a degree of understanding that made them worthy of the invitation.

    (As mentioned, Abbaye would make a feast for scholars when a sage concluded the study of a tractate, but a distinction can be made between the two instances. It is appropriate that a feast celebrating the conclusion of study be made for scholars. Rav Yosef's feast, by contrast, celebrated his life, a reason for happiness that seemingly relates to all his friends. As mentioned in the conclusion of the essay, however, it is proper to invite others - not only scholars - to such a celebration.)

29. (Back to text) Tanya, Iggeres HaTeshuvah, ch. 4.

30. (Back to text) By adding the term "pleasant" lives, the Alter Rebbe emphasizes that we cannot say that the punishment of death was not meted out to these individuals, because their sin was expiated by hardship and suffering.

31. (Back to text) Iggeres HaTeshuvah, loc. cit., states that those liable for kareis would die before they reached the age of 50, relying on the Jerusalem Talmud, Bikkurim 2:1, rather than the passage from Moed Kattan, loc. cit., which implies that a person liable for kareis could live to 60. See Likkutei Sichos, Vol. V, p. 134, for an explanation why the Alter Rebbe chose the opinion of the Jerusalem Talmud over that of the Babylonian Talmud.

32. (Back to text) [Trans. Note: The soul exists on several planes simultaneously. It exists in the spiritual planes and derives vitality from its connection to G-d, and it is enclothed in the body and grants life to it. When a person commits a severe sin - and, to a certain degree, whenever he commits any sin - the connection between the soul and its G-dly source is cut off, resulting in death. See the maamar entitled Basi LeGani, 5710, sec. IV.]

33. (Back to text) Even in the era of the Beis HaMikdash, the person would not die immediately and could continue living until the age of 50. This is because a trace of the vitality of the G-dly soul remains, enabling the person to continue living until that age (Tanya, Iggeres HaTeshuvah, ch. 5).

34. (Back to text) See Zohar, Vol. I, p. 120b.

35. (Back to text) With regard to the Sages who lived before the destruction of the Beis HaMikdash, we are forced to say that they did not make a feast to celebrate reaching this age, because of the reason mentioned by Abbaye: that there was still the possibility that they would die due to kareis, because of a sin that they would commit after 60. Despite this possibility, Rav Yosef made such a feast as will be explained.

36. (Back to text) See the conclusion of the tractate of Sotah.

37. (Back to text) The conclusion of the tractate of Horios.

38. (Back to text) Sanhedrin 17b; cited by the Rambam, Mishneh Torah, Hilchos De'os 4:23.

39. (Back to text) Mishlei 19:23.

40. (Back to text) [Trans. Note: This also gives us a deeper understanding of the virtue of humility: that it does not involve a lack of awareness of one's positive qualities. On the contrary, despite Rav Yosef's humility, he made a feast to celebrate his virtue. See the essay entitled "Is True Humility Possible" (Beacons on the Talmud's Sea, SIE, NY, 5757) where this subject is discussed.]

41. (Back to text) See Rambam, Mishneh Torah, Hilchos Teshuvah, ch. 5.

42. (Back to text) Avos 2:4.

43. (Back to text) The Agudah as quoted by the Ran and the Ramban in their commentary to Kiddushin 31a.

44. (Back to text) Jerusalem Talmud, Berachos 1:5; Rashi, Bamidbar 15:39, et al.

45. (Back to text) Of this, he - as opposed to other individuals - could be certain, as explained above.

46. (Back to text) And therefore, he did not say: "Having one is also significant."

47. (Back to text) Menachos 99b.

48. (Back to text) Yehoshua 1:8.

49. (Back to text) See also Shulchan Aruch HaRav 317:6 which mentions other leniencies which should not be taken in the presence of common people lest they receive a wrong impression.

50. (Back to text) Perhaps the author of the Terumas HaDeshen held such a celebration - in contrast to other sages in the era after the destruction of the Beis HaMikdash - because in his instance, like Rav Yosef, it was obvious that his vitality stemmed from holiness.

51. (Back to text) See the gloss of the Shach (Yoreh De'ah 246:27).

52. (Back to text) [Trans. Note: The Rebbe delivered this sichah on the occasion of his sixtieth birthday. On that occasion, he delivered a siyum. With these statements, he explained why he - in contrast to Rav Yosef - was not restricting the celebration only to scholars.]