1. Humility Is Not Worthlessness.

In[539] the maamar of Shavuos[540] that begins with the verse,[541] "The humble ones shall increase [their] joy in G-d," my late revered father-in-law, the Rebbe [Rayatz], clarifies the relation between humility and joy: not only do they not conflict, but moreover they encourage each other.

Essentially, as is explained there, "a humble person (anav) is strong in his convictions and in whatever he consequently does," because "his lowliness is not a submissiveness that results from being in fact lowly, for the humble person recognizes his own qualities and their considerable worth. However, since he knows the truth, he does not consider these qualities to be his own." Rather, "he knows the truth -- that whatever is positive within himself is not of his own doing, but has reached him as a heritage from our forefathers; accordingly, he is humble. This bittul of his is not a sense of personal lowliness, but rather (since he recognizes the truth) a setting aside of his own self to the point that he does not take himself into consideration at all," because he regards his own self as nothing. And this bittul -- humility -- is a means to attaining an elevated degree of joy.

2. Mortal Initiative: A Divine Gift.

Let us examine the relation between humility and Shavuos.

Discussing the change of direction brought about by the Giving of the Torah, the Midrash[542] offers a parable: "A king once decreed, 'The inhabitants of Rome shall not go down to Syria and the inhabitants of Syria shall not go up to Rome.' In the same way, when G-d created the universe He decreed,[543] 'The heavens are G-d's, but the earth He gave to the children of man.' When He later desired to give the Torah He annulled that original decree and declared, 'Those who are below shall ascend to those who are above, and those who are above shall descend to those who are below.' "

In other words, before the Giving of the Torah there was a chasm -- for the root of gezeirah ("a decree") also means "to cleave" -- between those who are above and those who are below. This is the meaning of "Rome" and "Syria" in the parable. The exalted state of the heavenly realm is suggested by the very name "Rome" (romi in Hebrew, suggesting romemus, which means "exaltedness"), while "Syria" [as its opposite] stands for the lowly state of the worldly realm. With the Giving of the Torah, the chasm between the heavenly realm and the worldly realm was bridged, so that the worldly realm became connected and related to the heavenly realm.[544]

Let us express this more specifically in the terms of Chassidus. As explained in the first maamar of Shavuos [5697][545] (which begins with the verse,[546] "And all the people witnessed"), with the Giving of the Torah a new direction in divine service was brought about -- a heavenward uplifting initiated from below.[547] For all the revelations until the time of the Giving of the Torah resulted from Divine initiative,[548] rather than from an initiative generated by the worldly avodah of man,[549] because man at that time had no connection with this. Even the Patriarchs, who[550] "observed the entire Torah even before it was given," did so in spiritual terms. And even those commandments which they did fulfill on the material plane did not draw down holiness into the actual materiality of the objects with which they observed those mitzvos. This materiality thus remained after the performance of the mitzvah exactly as it was before its performance; holiness was elicited only on a spiritual plane.[551] At the time of Matan Torah, however, when the Torah and the commandments were given materially, the possibility was created for an upward elevation initiated by man -- so that the "arousal from above" should result from an "arousal from below," for mortal man below was henceforth to be related and connected to the heavenly realm above.

Even after this time, however, it should be realized that ascent initiated by mortal man below is made possible not by virtue of his innate worth, but by virtue of the heavenly Partner (by way of a gift or bequest), Whose Will it is -- that as a result of an arousal from below there should be a reciprocal arousal from above.[552] This realization is the essential meaning of the above-mentioned humility (anavah): one "knows the truth -- that whatever is positive within himself is not of his own doing, but has reached him as a heritage," and so on.

3. Delaying the Redemption.

What does the above realization teach us? We need to know that whatever qualities and strengths we have are only what my revered father-in-law, the Rebbe [Rayatz], has granted us. We should therefore be in a state of utter bittul (self-effacement), in order to fulfill his mission in the most determined way possible. For, as stated above, a humble person is essentially strong in his convictions, undeterred by any interference or obscurity.

The mission with which the Rebbe has entrusted us must be carried out without taking anything else into consideration. One should not consider any of the questions and queries: Why is Kaddish being said, Why is "May I serve as an atonement for his resting place"[553] being written after his name, and so on. One should conduct himself like an anav, a truly humble person, who is strong in his convictions and allows nothing to distract him.

A certain chassid wrote me that since the histalkus he is very brokenhearted, and sometimes, when he is alone, be breaks into tears.

The question remains, however: What did he accomplish by his weeping? Is this the Rebbe's intention -- that he wants him to cry?! It is almost certain that his tears accomplish nothing, besides fulfilling the teaching of the Sages[554] that "when one sheds tears over [the passing of] an upright man (and how much more so in our case), G-d counts them and stores them in His treasure-house." In the meantime, however, the work of fulfilling the mission given by the Rebbe is not being done!

Or, to express it in the Rebbe's own words (in the sichah of Shavuos[555]): "What are people waiting for? The Redemption is being held up! It's already past noon on erev Shabbos!"

By his lack of avodah the above-mentioned individual is (G-d forbid) delaying the Redemption; delaying the Holy One, blessed be He; delaying the Rebbe; -- and because of this the Jewish people are being detained in galus one moment longer!

4. Acting with Certainty.

Further to the fulfillment of the Rebbe's mission without being deterred by questions and queries, there is a directive to be learned from the unique quality of the Diaspora's Second Day of Shavuos as compared to the Diaspora's Second Day of Yom-Tov[556] in the case of the other festivals.

In the case of the other festivals, an additional day is observed in the Diaspora as Yom-Tov in order to maintain the custom of our forefathers, who instituted its observance because of a doubt as to which day the festival was to fall on,[557] since they did not know which day [at the beginning of that month] had been declared Rosh Chodesh in Eretz Yisrael. Shavuos alone does not fall on a specified date in a month: it falls on the fiftieth day of the Omer [as counted from the second night of Pesach]. By that time Jews everywhere had heard which day had been declared Rosh Chodesh Nissan and consequently when Pesach had begun, so that there was no doubt whatever as to which was to be the fiftieth day. An additional day is nevertheless observed for Shavuos because the Sages ordained that such a distinction should not be made between the various festivals.[558]

This means that the additional day of the other festivals is the result of a doubt; the additional day of Shavuos, by contrast, is not the result of a doubt: from the outset it is a Yom-Tov with certainty (by virtue of an ordinance of the Sages). The holiness of this Yom-Tov day is thus not hinged on a doubt, but anchored in certainty.[559]

This distinction recalls the difference between the Diaspora's Second Day of Yom-Tov545 and the Second Day of Rosh HaShanah. The Second Day of Rosh HaShanah was not instituted because of a doubt, but because[560] "even the rabbinical court itself which used to declare a particular day sanctified as Rosh Chodesh on the strength of the sighting[561] [of the New Moon by witnesses who testified before them in Jerusalem] used to sometimes observe two days [as Rosh HaShanah].... These two days together constitute one [period of] sanctity, as if they were one long day."[562]

It could be argued that the Second Day of Shavuos (and likewise the Second Day of Rosh HaShanah) is a Yom-Tov in its own right which is not dependent on the First Day (through a doubt concerning the day). The difference becomes a practical issue in the case of a minor who becomes bar-mitzvah on the Second Day. If the Second Day is dependent on the First Day, then since he is [technically] exempt from observance of the First Day he will likewise be exempt from observance of the Second Day. (In this he would resemble a minor who attained his majority between Pesach[563] and Pesach Sheni,[564] who would be exempt from the observance of Pesach Sheni according to the view of those who hold that it serves as compensation[565] for Pesach proper.[566]) If, on the other hand, the Second Day of Shavuos is a Yom-Tov in its own right, independently of the First Day, then the minor who becomes bar-mitzvah on the Second Day will be obligated to observe that day as Yom-Tov.

What does this discussion teach us about man's service of G-d?

As is well known,[567] the letters that spell safek ("doubt") total the numerical equivalent of the letters that spell "Amalek". The role of Amalek is to cool holy ardor,[568] to raise doubts in matters of holiness. This kelipah of Amalek needs to be annulled, so that one will not be over-impressed by problematic queries that arouse doubts. Instead, one should engage in all matters relating to kedushah (in our context: in the fulfillment of the mission set by the Rebbe [Rayatz]) with the determined vigor that springs from certainty.

This is what we learn from the Second Day of Shavuos, whose holiness is certain.

5. Degrees of Authoritativeness.

Moreover, the observance of the Second Day of Shavuos as Yom-Tov, which is based not on a doubt (concerning the date) but on a certainty, is obligated not by an explicit command in the Torah,[569] but by an ordinance of the Sages.[570] Nevertheless, this Second Day enjoys the same degree of sanctity as a Yom-Tov explicitly commanded in the Torah, because the fulfillment of an ordinance of the Sages is in itself a mitzvah prescribed by the Torah. Thus we are commanded,[571] "According to the law which they [i.e., the judges of your generation] will teach you... shall you act; you shall not turn aside from that which they will tell you...." Likewise,[572] "Ask your father and he will recount to you, your elders and they will tell you."

The same kind of principle applies to the fulfillment of a directive given by the Rebbe. At first glance, it might seem appropriate to investigate whether such a directive should be rated as an obligation explicit in the Torah,558 or an obligation ordained by the Sages,[573] or an obligation which the Sages derived from a meticulous scrutiny of the Scriptural text,[574] or a praiseworthy [but technically optional] way of fulfilling a mitzvah as perfectly and lovingly as possible.[575] However, just as the two last-named levels of obligation -- the dikdukei Sofrim and the hiddur mitzvah -- are covered by the Torah's command to act "according to the law which they will teach you" and not to "turn aside" and to "ask your father," so, too, does the same principle apply with regard to a directive of the Rebbe, which thus comes to enjoy the same degree of authority as an obligation commanded by the Torah.

6. A Rare Opportunity.

With the approach of Shavuos, 5700 [1940], my revered father-in-law, the Rebbe [Rayatz], wrote a letter addressed to the yeshivah students,[576] which includes the following passage:[577]

Shavuos is a time of Divine favor:[578] G-d confuses the Prosecuting Angel[579] who accuses the Jewish people,[580] just as He confuses him at the time of the Sounding of the Shofar on Rosh HaShanah, and on the Holy Day, the Fast of Yom Kippur. This means that Shavuos is an auspicious time to concentrate one's endeavors in Torah study and avodah as inspired by the awe of heaven, and to engage in teshuvah as it relates to Torah [study] -- without being disturbed by Satan, the Prosecuting Angel, just as at the time of the Sounding of the Shofar on Rosh HaShanah, and on the Holy Day, the Fast of Yom Kippur.

In addition, there is a difference here between Rosh HaShanah and Yom Kippur. On Rosh HaShanah, G-d merely confuses and distracts Satan, the Prosecuting Angel, whereas on Yom Kippur, he simply does not exist. As the Gemara writes,[581] "The numerical value of the name Satan is 364. For 364 days [Satan] is permitted to accuse; on Yom Kippur he has no permission to accuse." Accordingly, since the Rebbe [Rayatz] likens Shavuos to Rosh HaShanah and Yom Kippur, it would appear that on Shavuos G-d confuses the Prosecuting Angel to such a point that at that time he does not exist.

The above-quoted letter needs to be studied, and to be publicized among those who do not know of it.

7. The Rebbe Before Our Eyes.

Another vital point: The Rebbe's letter (and so too all his teachings) should be studied in the spirit of the directive of our Sages, that[582] "Whoever cites a teaching in the name of its author should visualize that mentor standing before him."

First of all, it should be noted that the Tzemach Tzedek explains[583] that this directive of our Sages applies to Torah study in general, for since "the Torah comprises the teachings of the Holy One, blessed be He," one should therefore keep in mind "that Mentor (viz., the Holy One, blessed be He) standing before him." This means that when studying Torah one should remember that the Torah is G-d's wisdom and His will; moreover, as our Sages teach,[584] whenever a man studies the Written or Oral Law, G-d is (as it were) opposite him, and studies in pace with him.

The plain meaning of the Sages' directive relates, however, to the mortal mentor whose teaching is being cited: one should visualize his face as if he were standing before him.

As is well known,[585] the Tzemach Tzedek once asked his chassidim to sing the Alter Rebbe's Niggun of Four Themes,[586] and quoted the above directive of the Sages that571 "Whoever cites a teaching in the name of its author should visualize that mentor standing before him." Then, as he went on to sing the melody, all the chassidim present found themselves looking around the room in search of the Alter Rebbe....

As far as we are concerned, then, it is clear that when one is studying a maamar or a sichah or a memorandum or a letter written by the Rebbe [Rayatz], one should meditate and recall the appearance of the Rebbe -- and this includes those who never saw him, who should visualize him by means of a picture -- as if he were standing before him.

The Alter Rebbe once asked his son the Mitteler Rebbe with what theme for meditation he had prayed on Rosh HaShanah. The Mitteler Rebbe answered that he had prayed with this theme in mind -- that[587] "all that stand erect shall prostrate themselves before You."

"And you, father," asked the Mitteler Rebbe, "with what meditation did you daven?"

"I davened with the lectern....,"[588] replied his father.[589]

These matters are beyond our reach, but at least we can look at the stender at which the Rebbe davened....

8. The Rebbe Is Distilled In His Teachings.

There is another thought to keep in mind when studying the Torah teachings of the Rebbe.

The Sages state:[590] "Whenever a teaching is cited in this world that was handed down from a certain talmid chacham, his lips murmur in the grave."

Commenting on this, the author of Meor Einayim[591] writes in the name of the Baal Shem Tov: "It could be said that this is the same concept as prostrating oneself[592] at the graves of tzaddikim -- for a tzaddik lies buried in his teachings, and in them his entire vital essence lies hidden. Hence, when a disciple studies those teachings, and thereby enters with all of his own vitality and mental power into the vitality and mental power which the tzaddik hid in his teachings, spirit cleaves to spirit as the lips of that tzaddik murmur in the grave."

This teaching opens up a fresh insight into a comment of the Sages. On the verse,[593] "And no man knew his burial place," the Sages explain:[594] "To those who stood at the top [of the mountain] it appeared to be below, and to those who stood below it appeared to be above." This means that none of them (neither those who stood above nor those who stood below) had grasped his essence (his "burial place"), the place where he himself was to be found (as it is written,582 "And He buried him"), and this is -- in the Torah. In the words of the Zohar,[595] "His burial place is the Mishnah."

This matter is especially relevant to those who for various reasons are unable to visit the holy resting place of the Rebbe. These people should realize that studying his teachings is akin to prostrating oneself at his tziyun.

Moreover, since the Rebbe invested his very essence in his teachings, through studying those teachings one generates a bond with him. And if anyone should wonder what kind of connection could he, in his present spiritual state, possibly have with the Rebbe, let him know that this connection is not set up by virtue of his own power, but by the Rebbe: in every word and subject that the Rebbe said or wrote he invested his very essence. As a result, when one studies his teachings one becomes connected with him.[596]

This means of connection through study includes (for those who received it) his directive to teach alef-beis. Teaching alef-beis because the Rebbe so directed may also be considered as studying his teachings -- though of course this should not be allowed to suffice, and one should in addition actually study his teachings.[597]

9. Connected To the Rebbe and Through the Rebbe.

One does not cultivate a bond with the Rebbe because of this or that particular quality, but because he is a Rebbe.

The Rashbatz[598] was once asked whether the Rebbe Rashab was Divinely inspired by ruach hakodesh.

He replied: "What does ruach hakodesh matter to me? I know that he's a Rebbe. So if a Rebbe needs ruach hakodesh, then of course he's got it, and if he doesn't need ruach hakodesh, then why get so excited about ruach hakodesh...?"

This suggests a comparison between Adam[599] and Avraham Avinu. On the one hand, the Sages extol Adam to the point of saying that[600] "His heel dimmed the orb of the sun." At the same time, however, the Sages teach that[601] "Until Avraham the world was conducted in darkness; Avraham appeared, and light began to appear."[602] Since what concerns us is how "light began to appear," the subject that concerns us is Avraham Avinu and not Adam, even though "His heel dimmed the orb of the sun." The same principle is true with relation to our Rebbeim,[603] through whom "light began to appear" with the revelation of the pnimiyus -- the inner, mystical dimension -- of the Torah. What concerns us, therefore, is being connected with the Rebbeim, and not whether there exists someone whose heel dims the orb of the sun.

A Rebbe is someone who is connected with the very Essence and Being of the Infinite One, blessed be He.[604] The only thing that concerns us, therefore, is to be connected with the Rebbe, and through the Rebbe we become connected with the very Essence and Being of the Infinite One, blessed be He.

A certain individual recently wrote me a letter lauding the Rebbe's lofty qualities. In the course of his praises he writes that once when he was visiting the Rebbe in Leningrad, the Rebbe stood up, and it suddenly seemed to him that the Rebbe Rashab was standing before him. (Likewise, when the Rebbe [Rayatz] was in Eretz Yisrael he was visited by an elderly Jew who was privileged to have seen the Rebbe Maharash,[605] but when he caught sight of the Rebbe [Rayatz] he fainted. When he came to, he explained that as he entered the Rebbe's room he saw in him the Rebbe Maharash....)

The chassid who had been connected to the Rebbe Rashab or the Rebbe Maharash held it to be to the advantage of the Rebbe [Rayatz] that in him he saw the Rebbe Rashab or the Rebbe Maharash. In truth, however, his similarity or comparison to the Rebbe Rashab or the Rebbe Maharash is of no account. What matters is only that he is the Rebbe, who is connected with the Essence and Being of the Infinite One, blessed be He, and by being connected with him one becomes connected with the Essence and Being of the Infinite One, blessed be He.

A certain chassid recently told me[606] -- quite excitedly -- that the Rebbe [Rayatz] had once said to him, "Be bound to me, and through me you will be bound to Him to Whom I am bound."

The young man thought that the Rebbe intended the last phrase as an allusion to (say) his father, the Rebbe Rashab, and that was what caused his excitement. In truth, however, the Rebbe was speaking of a bond with the Essence and Being of the Infinite One, blessed be He.

10. Two Reasons for Saying LeChaim.

At the farbrengen of Beis Iyar[607] it was suggested that as a means of invigorating one's hiskashrus with the Rebbe [Rayatz], every student present should undertake two things, one with regard to himself and one with regard to others. Now, all those who in fact did so, will please say "LeChaim!"

And those who have not yet made this commitment should also say "LeChaim!" -- and undertake these two things from now on.

11. Seventy Years.

Yud-Beis Tammuz this year will mark seventy years from the birth of my revered father-in-law, the Rebbe [Rayatz] -- 5640-5710 [1880-1950].

Since at age seventy a new stage begins (in the words of the Mishnah: "at seventy -- ripe old age"[608]), a new stage should begin in all matters connected to the avodah of the Rebbe [Rayatz], which continue to proceed so long as the mission with which he has entrusted us has not been concluded. (The conclusion of a man's life work is alluded to in the final words of the same teaching:597 "at one hundred -- it is as if he were dead, passed away and ceased from the world."[609])

The time that is left until Yud-Beis Tammuz should therefore be utilized for tackling the tasks set by the Rebbe, for as Yud-Beis Tammuz approaches we will be held accountable for the time that has elapsed.

12. Tasks for Vacation.

One of those tasks which the Rebbe [Rayatz] wanted the yeshivah students to engage in, is traveling out of town during the summer as emissaries of Merkos L'Inyonei Chinuch.[610]

Last year, for various reasons, this project was somewhat neglected. Efforts should therefore be made this year to compensate for what was lacking then.

In fact, of course, this shlichus cannot be compensated for, just as with the obligation to study Torah. Since the obligation to study Torah applies every day and at every moment, at any time that a person studies Torah he is fulfilling the obligation of that particular time, not compensating for some preceding time. (This has been explained on another occasion.[611])

Instead of crying over spilt milk, today's expectation has to do with the conscientious fulfillment of this year's tasks. As far as compensation for last year is concerned, this year's young emissaries can work more energetically and more extensively.

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13. Three Faces of Shavuos.

[At this point in the farbrengen the Rebbe compared and contrasted three aspects of Shavuos:

1. "The Time of the Giving of Our Torah":[612] This aspect applies at all times (insofar as the Torah is eternal[613]);

2. "The Day of the First Fruits":[614] The mitzvah of bringing one's First Fruits (even though they are not offered on the altar like the Two Loaves offered on Shavuos, but are eaten by the Kohanim) applies only when the Beis HaMikdash is standing;

3. The fiftieth day of the Counting of the Omer: There is a difference of opinion as to whether Sefiras HaOmer in our times (since the Destruction of the Beis HaMikdash) is counted as an obligation explicit in the Torah or ordained by the Sages.[615]

These three aspects of Shavuos were then used as models for three modes of divine service.]

14. The International Dateline.

[The Rebbe then discussed the situation of a person who crosses the International Dateline during the period of the Counting of the Omer. As far as determining Shabbos is concerned, it is obvious that such an individual does not count days independently ("Six days shall you work... and on the seventh day it is Shabbos"[616]); rather, he is ruled by the count that is current at his destination. As far as Sefiras HaOmer is concerned, however, there is room for debate as to whether his own daily count should [be adjusted to] follow that of the Jewish community at his destination, or whether he should continue with his own independent daily count [and hence be obliged to celebrate Shavuos one day earlier or later than they do].[617]

This subject too was discussed from the perspective of man's avodah.]

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15. Tractate Sotah.

It is customary[618] to study Tractate Sotah during the period of the Counting of the Omer, one daf[619] per day. The beginning of the Tractate, which is daf beis,[620] is studied [in the Diaspora] on the first day of Chol HaMoed, which is the second day of Sefiras HaOmer (and not on the Second Day of Yom-Tov, which is the first day of Sefiras HaOmer);[621] on the second day of Chol HaMoed one studies daf gimmel; and so on, until on erev Shavuos one studies daf 49, which is the conclusion of the Tractate.

[The Rebbe then analyzed a debate in Tractate Sotah[622] on the verse [concerning a woman wrongly suspected of adultery],[623] "She will be cleared and will conceive seed." R. Akiva understands this phrase to mean that "if she had been barren, she will now conceive"; R. Yishmael objects, "But if so, then all childless women will have themselves [causelessly] suspected of adultery and then be blessed with children"; and the Gemara concludes that the phrase means that "if the woman had previously given birth with difficulty she would now give birth with ease; if she had previously given birth to dark children she would now give birth to fair children." The Rebbe drew parallels to each of these statements in man's avodah, particularly as it relates to the Counting of the Omer, and then turned to the following theme:]

At the conclusion of Tractate Sotah we learn [that the tanna cited in the mishnah stated]: " 'With the passing of Rebbe [i.e., Rabbi Yehudah HaNasi],[624] humility and fear of sin ceased.' Said Rav Yosef to the tanna: 'Do not say that humility has ceased, for there is [still] me.' (As paraphrased by Rashi, '...for I am a humble man.') Said Rav Nachman to the tanna: 'Do not say that fear of sin has ceased, for there is [still] me.' "

Three questions beg to be answered:

1. Both Rav Yosef and Rav Nachman were amoraim.[625] How, then, is it appropriate for them to disagree with the tanna and tell him, "Do not say that humility has ceased," or "Do not say that fear of sin has ceased"?

2. Rav Yosef's statement -- "Do not say that humility has ceased, for there is [still] me" (or, as paraphrased by Rashi, "...for I am a humble man"), -- does this not appear to be the antithesis of humility?

3. Why is it that Rav Yosef stresses the worth of humility and Rav Nachman extols the fear of sin?

16. Humble Self-Knowledge.

Answers to the above questions may be found by examining once more the statement [of the Rebbe Rayatz] concerning humility:[626] "The humble person recognizes his own qualities and their considerable worth. However, since he knows the truth, he does not consider these qualities to be his own." Rather, "he knows the truth -- that whatever is positive within himself is not of his own doing, but has reached him as a heritage from our forefathers," and so on. He considers, moreover, that[627] "if his gifts and strengths had been given to another man..., that man might have revealed their potential more fully."

This attitude may be applied to our context.

Rav Yosef must certainly have known how he excelled in Torah study. As he expressed it [with regard to Shavuos, the festival of the Giving of the Torah],[628] "If not for this day that brought it about" (Rashi paraphrases, '...insofar as I have studied Torah and have become elevated thereby'), "how many Yosefs would there be in the marketplace!" Indeed, Rav Yosef was known as "Sinai",[629] because[630] "the mishnayos and beraisos [of the Oral Tradition] were ranged in his memory as perfectly as when they had been handed down at Sinai." Yet despite all that, he attributed no credit to himself, for he knew that all his qualities had been granted to him as a gift from above. (As he himself expressed it, "If not for this day that brought it about....")

This was why he was able to say, "I am a humble man" -- for the attribute of humility does not at all contradict a knowledge of one's own qualities, including, indeed, the quality of humility itself.

17. By Virtue of [the] Rebbe.

This concept allows us to understand how Rav Yosef, an amora, could say to a tanna, "Do not say that humility has ceased."

Because of the humility of Rav Yosef, who realized that all his qualities had been given to him as a gift from above, he considered them as belonging not to himself, but to Rebbe [Rabbi Yehudah HaNasi].

It could thus be said that when he told the tanna, "Do not say that humility has ceased, for there is [still] me," he did not intend to disagree with the words of the tanna (that "with the passing of Rebbe [Rabbi Yehudah HaNasi], humility ceased") so that in the absence of Rebbe the quality of humility was no longer to be found; rather, he was saying that the fact that "there is [still] me" (or, in Rashi's paraphrase, "I am a humble man") goes to prove that in truth Rebbe had not died.

True humility -- an awareness of one's own qualities, on the one hand, and on the other hand utter self-effacement deriving from the realization that one's qualities are not one's own, -- this is possible only by virtue of [the] Rebbe.[631]

18. The Gift of Sublimation.

Along similar lines one can understand the words of Rav Nachman, "Do not say that fear of sin has ceased, for there is [still] me." First of all, however, let us compare Rav Yosef, and his connection to humility, with Rav Nachman, and his connection to the fear of sin.

Since Rav Yosef was blind,[632] the Evil Inclination had no hold on him. Having no relationship with sin[633] he had no need for a fear of sin, and focused instead on the attribute of humility. As to Rav Nachman, the Gemara[634] relates that "astrologers told his mother, 'Your son will be a bandit!' Thereafter she never allowed him to be without a head covering. She would tell him, 'Cover your head so that the fear of heaven will be upon you.' " In his case, the focus was thus on the fear of sin.

(It could be argued that even after he kept his head covered in order that the fear of heaven be upon him, the "bandit" motif continued to be part of him -- but as an attribute to be utilized in the realm of holiness. This would parallel the concept appearing in the Gemara[635] at the beginning of the above discussion: "A person born under the sign of Mars will be a shedder of blood..., either a bloodletter or a bandit or a shochet or a mohel" -- i.e., he may utilize his particular nature for the purposes of kedushah.)

The ability to do this -- i.e., "that the fear of heaven be upon you" -- derives from Rebbe.

Among Rebbe's distinctive virtues, the Gemara[636] records that "he never put his hand below his belt." In other words, with him there was no distinction between lofty things that belong to the heavens and lowly things that belong to the earth.

(To illustrate the opposite conception, the Gemara[637] recount that "a certain sorcerer once said to Ameimar: 'Your upper half belongs to Hormiz but your lower half belongs to Ahormiz.' " As understood by Maharsha,[638] this means that the sorcerer "inclined to the polytheistic view that whoever created spirituality did not create materiality. This was why he said that 'your upper half' (the site of the more spiritual organs, those of breathing) is G-d's part, while 'your lower half' (the site of the more physical organs, those of digestion and reproduction[639]) belongs to some other [demonic] power.")

With Rebbe, material matters ('your lower half') likewise belonged to heaven. Indeed, even though [his wealth was such that][640] "legumes... were never missing from his table, summer or winter," nevertheless[641] "at the time of his passing... he held up his ten fingers and said..., 'I did not derive pleasure [from this world] even to the extent of a little finger.' "

It was thanks to Rebbe, all of whose being and all of whose dimensions (including the lower ones) belonged to heaven, that Rav Nachman -- by nature "a bandit" -- was able to attain a fear of sin.

This was why he told the tanna, "Do not say that the fear of sin has ceased, for there is [still] me." He did not intend thereby to disagree with the words of the tanna (that "with the passing of Rebbe [Rabbi Yehudah HaNasi], the fear of sin ceased") so that in the absence of Rebbe this quality was no longer to be found; rather, the very fact that he possessed a fear of sin -- thanks to Rebbe -- proved that in truth Rebbe was not dead.

19. Chassidus and Mussar.

[The Rebbe spoke of humility and the fear of sin as being the very foundations of avodah.

Contrasting the approaches of Chassidus and Mussar to the fear of sin, the Rebbe observed that if one studies Chassidus, whose subject matter is Elokus, then even if one's study did not bring about the desired results [in distancing him from sin], at least one's time has been spent being immersed in Elokus; this is not the case if one did not achieve the desired results from studying Mussar.[642]]

20. Tehillim and Chassidus.

[The Rebbe compared the Baal Shem Tov to King David, both of whom passed away on Shavuos.

The Sages teach[643] that David HaMelech prayed that the recital [by Jews over the ages] of Tehillim [which he had written] should be reckoned to be as praiseworthy in the eyes of heaven as the study of Nega'im and Ohalos,[644] these being matters of great import in the Torah.

The Rebbe spoke of a parallel request of the Baal Shem Tov with regard to the teachings of Chassidus [which he had revealed].]

21. An End to Exile.

[At the conclusion of the farbrengen the Rebbe said the following:] May G-d grant that my revered father-in-law, the Rebbe [Rayatz] come, garbed in a body (and then people won't have to make requests for the delivery of [original maamarim of] Chassidus[645]), and take us out of exile!

(The sequence, it is true, is that the Resurrection of the Dead will take place after the coming of Mashiach,[646] but certain privileged individuals will be resurrected before the coming of Mashiach.[647])

And above all, my revered father-in-law, the Rebbe [Rayatz]: May he be garbed once more in a body, and come (it doesn't matter how, whether through the door or the window or the roof), and gather together all the Children of Israel, and proclaim, "The time has come to leave galus! Let us go to our Holy Land!"

   

Notes:

539. (Back to text) The above sichah dates from the Second Day of Shavuos, 5710 [1950]. Sec. 1-5 were checked and approved by the Rebbe.

540. (Back to text) Sefer HaMaamarim 5710 [1950], p. 237; the maamar was originally delivered on the Second Day of Shavuos, 5697 [1937].

541. (Back to text) Yeshayahu 29:19.

542. (Back to text) Tanchuma, Parshas Vaeira, sec. 15; Shmos Rabbah 12:3; and elsewhere.

543. (Back to text) Tehillim 115:16.

544. (Back to text) See also: the maamar beginning VaYeired Havayah that was first delivered on Shabbos Parshas Yisro, 5643 [1883]; the maamar based on the same verse that was first delivered on Shabbos Parshas Lech Lecha, 5654 [1893]; and elsewhere.

545. (Back to text) Sefer HaMaamarim 5710 [1950], p. 223.

546. (Back to text) Shmos 20:15.

547. (Back to text) In the original, haalaah milematah lemaalah.

548. (Back to text) In the original Aram., isarusa dil'eila (lit., "an arousal from above").

549. (Back to text) In the original Aram., isarusa dilesata (lit., "an arousal from below").

550. (Back to text) Yoma 28b, and sources enumerated there.

551. (Back to text) See Sefer HaMaamarim 5706 [1946], p. 95ff.; and elsewhere.

552. (Back to text) See Torah Or, end of Parshas Vayeitzei; Toras Chayim, loc. cit.; the maamar beginning LeRoka 5562 [1802], which appears as an Appendix to Derech Mitzvosecha by the Tzemach Tzedek.

553. (Back to text) Abbreviated as hakam.

554. (Back to text) Shabbos 105b, and see the Chiddushim of the Maharsha there.

555. (Back to text) From a sichah of the Second Day of Shavuos, 5709 [1949], sec. 19, appearing in Sefer HaMaamarim 5710 [1950], p. 245.

556. (Back to text) In the original, Yom-Tov sheni shel galuyos.

557. (Back to text) In the original Aram., sfeika deyoma (lit., "a doubt concerning the day").

558. (Back to text) Rambam, Hilchos Kiddush HaChodesh 3:12.

559. (Back to text) See the Responsa of the Chasam Sofer on Orach Chayim, end of sec. 145.

560. (Back to text) The Alter Rebbe's Shulchan Aruch, Orach Chayim 600:4.

561. (Back to text) In the original, mekadshin al-pi hare'iah.

562. (Back to text) Tzafnas Paneiach on the Rambam (loc. cit.) compares Shavuos to Rosh HaShanah; see also the Alter Rebbe's Shulchan Aruch (loc. cit.).

563. (Back to text) In the original, "Pesach Rishon" (lit., "the first Pesach"); i.e., Pesach proper, in the month of Nissan, as distinct from Pesach Sheni.

564. (Back to text) See footnote 256 above.

565. (Back to text) In the original, tashlumin.

566. (Back to text) Pesachim 93a.

567. (Back to text) Hosafos (Addenda) to Keser Shem Tov, sec. 93; and elsewhere.

568. (Back to text) Cf. Rashi on Devarim 25:18.

569. (Back to text) In the original, min haTorah.

570. (Back to text) In the original, takkanas chachamim.

571. (Back to text) Devarim 17:11; see also Rambam, Hilchos Mamrim 1:1.

572. (Back to text) Devarim 32:7; see also Shabbos 23a.

573. (Back to text) In the original, mideRabbanan.

574. (Back to text) In the original, dikdukei Sofrim. (See Rambam, Sefer HaMitzvos, Shorashim, Klal 2.)

575. (Back to text) In the original, hiddur mitzvah.

576. (Back to text) Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. V, p. 76ff.

577. (Back to text) Ibid., p. 78; appears also in HaYom Yom, entries for 3 and 4 Sivan.

578. (Back to text) In the original, eis ratzon.

579. (Back to text) In the original, hamekatreg.

580. (Back to text) See Shabbos 89a, Tosafos s.v. Torah heichan hi.

581. (Back to text) Yoma 20a; and elsewhere.

582. (Back to text) Talmud Yerushalmi: Shabbos 1:2; Shekalim 2:5; Kiddushin 1:7.

583. (Back to text) Yahel Or, p. 148.

584. (Back to text) Cf. Tanna dvei Eliyahu Rabbah, sec. 18; Yalkut Shimoni on Eichah, Remez 1034.

585. (Back to text) Likkutei Dibburim, Vol. III, p. 1000 (and in English translation: Vol. III, p. 283); see also ibid., Vol. I, p. 204 (and in English translation: Vol. I, p. 213ff.); Sefer HaSichos 5702, p. 138; Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. II, p. 210ff.

586. (Back to text) See Sefer HaNiggunim (Nichoach, N.Y., 1948), Vol. I, p. 1 (Notation 1), and explanatory notes (Heb.) on p. mem gimmel.

587. (Back to text) Siddur Tehillat HaShem, p. 167.

588. (Back to text) In the Yid. original, stender.

589. (Back to text) Kuntreis Toras HaChassidus, p. 7.

     Chassidic tradition understands that the Alter Rebbe's reply alluded to his direct perception (while davenen) of a classic insight discussed in the teachings of Chassidus -- that ultimately, the real essence of Divinity (Yesh haamiti) becomes manifest in material entities (yesh hanivra).

590. (Back to text) Yevamos 97a.

591. (Back to text) In the Likkutim on Tractate Shabbos.

592. (Back to text) In the original, hishtat'chus.

593. (Back to text) Devarim 34:6.

594. (Back to text) Sotah 14a.

595. (Back to text) I, 27b.

596. (Back to text) The term used throughout is hiskashrus.

597. (Back to text) See also the sichah delivered on Chaf Menachem Av, 5710 [1950], sec. 21, in Vol. II of the present work.

598. (Back to text) Acronym for R. Shmuel Betzalel, a revered elder chassid; his biography appears in HaTamim, Vol. I, p. 67ff.

599. (Back to text) In the original, Adam HaRishon (lit., "the first man").

600. (Back to text) Vayikra Rabbah 20:2.

601. (Back to text) Cf. Bereishis Rabbah 2:3.

602. (Back to text) This subject is discussed at length in the memorandum that appeared in the Kuntreis of Shavuos and was reprinted in Sefer HaMaamarim 5710 [1950], p. 248ff.

603. (Back to text) In the original, rabboseinu nesieinu.

604. (Back to text) In the original, Atzmus U'Mehus Ein Sof, Baruch Hu.

605. (Back to text) This incident took place in 1929; the Rebbe Maharash had passed away in 1882.

606. (Back to text) See also the sichah of Beis Iyar, 5710 [1950], sec. 4 (p. 63 above).

607. (Back to text) See the sichah of Beis Iyar, 5710 [1950], sec. 8 (p. 68 above).

608. (Back to text) Pirkei Avos 5:22.

609. (Back to text) See Likkutei Sichos, Vol. V, p. 87; and elsewhere.

610. (Back to text) Organization founded by the Rebbe Rayatz in 1942 for the dissemination of Yiddishkeit and Chassidus and entrusted to the direction of the Rebbe. In Lubavitch parlance, the above-mentioned countrywide itineraries came to be known as "Merkos-shlichus."

611. (Back to text) See the sichah of Lag BaOmer, 5710 [1950], sec. 13 (p. 108 above).

612. (Back to text) Siddur Tehillat HaShem, p. 250.

613. (Back to text) Cf. Tanya, beginning of ch. 17; and elsewhere.

614. (Back to text) In the original, Yom HaBikkurim (Bamidbar 28:26).

615. (Back to text) See the Alter Rebbe's Shulchan Aruch, Orach Chayim 489:2.

616. (Back to text) Shmos 20:9-10.

617. (Back to text) See also the sichah of Lag BaOmer, 5710 [1950], sec. 14 (p. 109 above).

618. (Back to text) HaYom Yom, entry for 7 Iyar.

619. (Back to text) In Rabbinic usage a daf is not a page but a leaf, whose two pages are subtitled amud alef and amud beis.

620. (Back to text) As with all Tractates.

621. (Back to text) In Eretz Yisrael (where Pesach begins with one day of Yom-Tov) the beginning of the Tractate, which is daf beis, is studied on the second day of Chol HaMoed, which is the second day of Sefiras HaOmer. Thereafter, as in the Diaspora, the number of the daily daf continues to correspond to the number of the day counted in Sefiras HaOmer.

622. (Back to text) Sotah 26a.

623. (Back to text) Bamidbar 5:28.

624. (Back to text) I.e., Rabbeinu HaKadosh, the redactor of the Mishnah. His abbreviated title (Rebbe -- i.e., the Rabbi par excellence) is commonly pronounced "Rebbe", and it is in an intentionally dual sense that this title is used in sec. 17 below.

625. (Back to text) I.e., Sages cited [only] in the Gemara, as distinct from tannaim -- Sages cited in the Mishnah, whose teachings enjoy a superior level of authority.

626. (Back to text) Sec. 1 above.

627. (Back to text) See the conclusion of the maamar that begins, VaYar HaAm (in Sefer HaMaamarim 5710 [1950], p. 236).

628. (Back to text) Pesachim 68b, and Rashi there.

629. (Back to text) Conclusion of Tractates Berachos and Horayos.

630. (Back to text) Rashi at the end of Tractate Horayos.

631. (Back to text) See footnote 613 above.

632. (Back to text) Kiddushin 31a, and references indicated there.

633. (Back to text) See Ran and Ramban on Kiddushin, loc. cit.; see also Likkutei Sichos, Vol. V, p. 138.

634. (Back to text) Shabbos 156b, and Rashi there.

635. (Back to text) Ibid. 156a.

636. (Back to text) Ibid. 118b.

637. (Back to text) Sanhedrin 39a.

638. (Back to text) Chiddushei Aggados, ad loc.

639. (Back to text) Chagigah 16a.

640. (Back to text) Avodah Zarah 11a.

641. (Back to text) Kesubbos 104a.

642. (Back to text) For then one is left immersed and preoccupied with one's own weakness, sinfulness, temptation, retribution, etc. etc.

643. (Back to text) Midrash Tehillim 1:8.

644. (Back to text) See footnote 309 above.

645. (Back to text) The parenthetical comment was evidently an allusion to requests made by elder chassidim in the course of the farbrengen that the Rebbe deliver an original maamar of Chassidus. This step, which would indicate his formal acquiescence to the widespread request that he accept the role of Rebbe, was not taken until the first yahrzeit of the Rebbe Rayatz on Yud Shvat, 5711 [1951], with the delivery of the maamar beginning Basi LeGani (English translation prepared by Sichos In English and published by Kehot, N.Y., 1990).

646. (Back to text) See Zohar I, 139a.

647. (Back to text) Ibid., 140a. See also Likkutei Sichos, Vol. II, pp. 517-518.