1. Living with the Weekly Torah Reading.

My[429] revered father-in-law, the Rebbe [Rayatz], recounted in one of his talks:[430]

"The Alter Rebbe once said that 'one should live with the times.' His chassidim toiled to grasp the meaning of this statement, until it was clarified by his brother, Maharil:[431] 'One should live with the weekly Torah reading.'[432]

"The week of Parshas Bereishis is mainly a happy week, even though the end of the weekly reading isn't all that pleasant. The week of Parshas Noach is a dismal week, because that's when we learn about the Flood, the dispersion following the Tower of Babel, and the like. Parshas Lech Lecha, in contrast, is the really cheerful week, because we live each day with Avraham Avinu, the first Jew to open the conduit of self-sacrifice,[433] the mesirus nefesh which he bequeathed to all succeeding generations of Jews.

"(This potential for self-sacrifice which Avraham Avinu bequeathed to his heirs is also present in converts, for they, too, are [considered] his descendants.[434] They are deemed sons of Avraham, as Rambam writes in his well-known responsum[435] (based on a teaching of the Talmud Yerushalmi[436]): Converts, too, are able to speak of 'the Land which G-d swore to our forefathers to give us,'[437] since Avraham Avinu is the father of all converts.[438] They too, therefore, are expected to observe the Torah and its mitzvos with full-powered intensity, which entails mesirus nefesh.[439])"

2. Circumcision as a Spiritual Catalyst.

Accordingly, we may assume that the week following Parshas Lech Lecha is certainly a happy one, for at this point the Torah speaks of Avraham Avinu's spiritual state after his circumcision, which elevated him incomparably.

Now even before the circumcision, and even before the command to[440] "go forth from your land," Avraham Avinu was at a lofty level. In the words of my revered father-in-law, the Rebbe [Rayatz], in the sichah of Simchas Torah, 5710 [1949],[441] Avraham Avinu was then a Jew of 75, master of many estates and master of all areas of his conduct. He had attained all the levels that he could have possibly attained by his own efforts, including even the level [in the apprehension of Divinity] known as[442] shekol hane'elam mikol ra'ayon.

And at that point he was commanded to "go forth from your land," i.e., to elevate himself to an even loftier level, and then he was commanded further concerning the circumcision. From this we may gain some notion of the sublime level which his circumcision enabled him to attain.

To explain: All of his spiritual levels and accomplishments before the circumcision were secured by dint of his own avodah, because they were of a kind that stand in some proportion to finite created beings. The mitzvah of circumcision, in contrast, elicits a flow of divine lights so sublime that they utterly transcend the created universe and Seder Hishtalshelus, the chainlike scheme of orderly descent by which divine light is progressively contracted. These are lights so sublime that they cannot be drawn downward by mortal avodah: they are granted from above as a gift. Of this divine gift it is written,[443] "And the L-rd your G-d will circumcise your heart."[444] In such a case, the function of man is merely to remove the screen that intercepts the divine light, to remove the foreskin that derives from the kelipos. This preparation makes it possible for the divine lights to then descend spontaneously.[445]

(A parallel case may be found in today's daily reading of Tanya:[446] Secrets of wisdom (i.e., supernal sparks and lights), which had been in bondage in the exile of the kelipos, are revealed by the prior activity of terrestrial beings; these are each garbed in a body stemming from kelipas nogah, whose strength they weaken by crushing the passions; as a result, the celestial beings[447] come to hear innovative insights into the Torah from the terrestrial beings.)

Furthermore, the mitzvah of circumcision upgrades the individual out of all proportion to his former spiritual state -- like birth.[448] A newborn infant is a new entity, a manifestation in this nether world of the infinite power of the Ein Sof (as is explained in Chassidus[449]).

From this we may grasp how great is the joy of the week following Parshas Lech Lecha, when we live with Avraham Avinu after he had attained the heights made accessible by the mitzvah of circumcision. This joy continues in the following weeks and throughout the entire year as well, just as joy for the entire year is elicited by Simchas Torah. (As explained by my revered father-in-law, the Rebbe [Rayatz],[450] the transcendent spiritual energy drawn down on Simchas Torah is the makkif elyon haklali which incorporates all the makkifim of the whole year.)

3. Worldly Shackles, Holy Shackles.

As a preparation for the circumcision (which signifies a birthlike revelation and elicitation of sublime spiritual lights), Avraham Avinu was commanded: "Go forth from your land," and so on.440 I.e., in order to arrive at the level of such lights, he first had to step out of his present bounds, even holy bounds.

The way to break out of the bounds and restrictions imposed by the animal soul is to conduct oneself according to the Shulchan Aruch and to study ethical writings. This enables a person to realize that materiality is utterly worthless.[451] As a result he will free himself of the restrictions of the animal soul, and of course from the restrictions of the body. However, when it comes to freeing oneself from restricting bounds in holy matters, that's quite a different story.

4. Trussed up in a Mindset.

Exactly what are the latter restraints?

Concerning the study of Torah a man might argue: It's enough for me that I am one of the[452] "supporters of the Torah"; it's enough that I study[453] "one chapter in the morning and one chapter in the evening"; the shiur after davenen will suffice; studying without exerting the soul or the flesh will be quite enough; it's enough that I study nigleh, the revealed plane of the Torah: do I have to study Chassidus as well?!"

Concerning avodah, i.e., davenen, the same individual argues that it's quite enough that he arrives at shul in the middle of davenen; according to the Shulchan Aruch he can then skip most of Pesukei DeZimrah, the psalms of praise -- i.e., three-quarters of the davenen -- so long as he prays together with the congregation.[454] Surely it's enough that he hastily churns and chops his way through the words,[455] without taking time off to think what they mean.[456] If he does think about what the words mean, without meditating for a moment on Whom he is addressing,[457] then surely that's more than enough. As to the earnest frame of mind[458] that is supposed to precede prayer, he discharges this obligation by clasping his hands like a servant before his master;[459] now, having done that, he can allow his thoughts to fly hither and thither....

Concerning tzedakah, this individual argues that the Shulchan Aruch[460] itself lays down limits. There is a certain quota required by the Torah, deoraysa, and there is a certain quota required by the Sages, deRabbanan -- and surely he is not obliged to give away more than the prescribed minimum. As to giving away more than a fifth of his income, then this is not only not obligatory, but (he argues) forbidden! For did not the Sages say that[461] "he who gives freely should not give away more than a fifth"...?[462]

Besides, this individual argues, in no area of his life should a man make more stringent demands on himself than the Torah requires him to. For this stance he quotes the Talmud Yerushalmi:[463] "Let the Torah's prohibitions suffice for you!" "Tell me," he protests, "am I expected to be more pious than the Yerushalmi...?!" In similar vein such a man contends that it is not proper to expect him to do things that go beyond the letter of the law:[464] if only he would conduct himself according to the law, he says, according to the Shulchan Aruch....

These arguments derive from the limitations of one's mindset -- including the limitations of one's mindset in holy matters.

5. Are You Allowed to Eat Meat?

My revered father-in-law, the Rebbe [Rayatz], once remarked[465] that in America there is an illness called "you're allowed to."

On a number of occasions, by way of contrast, he related that chassidim are accustomed to say:[466] "What you're not allowed to do, you're not allowed to do, and what you are allowed to do, you don't have to do."

Along these lines it is taught that[467] "an ignoramus is forbidden to eat meat." This does not signify an actual prohibition,[468] for something that is actually forbidden (assur) is irredeemably bound (assur) in the clutches of the kelipos,[469] and one cannot pronounce a blessing over it. In contrast, meat eaten by an ignoramus is not bound in the clutches of the kelipos; moreover, the ignoramus is obliged to pronounce a blessing before and after eating. Rather, the brakes applied above to the ignoramus echo the traditional advice: "What you are allowed to do, you don't have to do."

6. Who Are You to Tread on Me?

Chassidus discusses the question[470] of whom eating is mainly intended to benefit. Eating is not primarily intended to serve the needs of man by enabling him to be a recipient and derive his nourishment from it, for man's spiritual standing is higher than that of the food he eats. Rather, eating is mainly intended to serve the needs of the food. The food desires and waits for man to eat it, so that he can sift its materiality and discover the divine sparks embedded in it and thereby elevate it.

In this spirit my revered father-in-law, the Rebbe [Rayatz], once related that one day a morsel of food fell from his father's fork into his plate. The Rebbe Rashab smiled and remarked: "He's not yet agreeable...."

When does the food desire that a man should eat it? -- Only when he eats it not for the sake of his own desire but for the sake of the food's desire; i.e., he eats in order to elevate the food. If, however, he eats because of his own desire -- i.e., he eats the food for his own need, since he wants to be a recipient and derive his nourishment from it -- then not only does he not elevate the food, but in fact the food downgrades his spiritual standing. This in turn downgrades the standing of the food itself, because through it the man stumbled.[471]

Along similar lines, my revered father-in-law, the Rebbe [Rayatz], once stated in a sichah:[472] While walking down the street one should think about words of Torah. (The subject matter varies from person to person -- Chassidus, Gemara, Mishnayos, Ein Yaakov, or at least[473] a verse of Chumash or Tehillim.) If he does not think about words of Torah, the cobblestone on which he steps cries out to him: "Clod! Who are you to tread on me?"

It is true that the man is more elevated than the stone -- a medaber, an articulate human, as against a domem, an inanimate object. However, the medaber is superior only when his conduct is directed by his intellective soul.[474] But when a spirit of folly[475] enters him, so that he does not fulfill his function as a thinking being and is therefore called a clod, then the cobblestone protests: "Clod! Who are you to tread on me?"

7. How to Survive the Trek through Galus.

Nevertheless, even after all these reasoned explanations have been made, the mortal mind (including the mind of a Jew) is still bothered by a question: Granted that what the Torah forbids is forbidden -- but when it comes to things that are permitted according to the Torah and the Shulchan Aruch, why should a person be told that these too should not be done?

In response to this question: One should not debate it by means of human logic, because here one will find a kashe (a logical query) based on a statement in the Talmud Bavli, and there one will find a kashe based on a statement in the Talmud Yerushalmi, and so on and so forth. Rather, the approach that is called for is kabbalas ol, an unquestioning acceptance of the yoke of heaven, and mesirus nefesh, self-sacrifice. What is required in the early stages of one's avodah is kabbalas ol; at a higher level this becomes mesirus nefesh -- for, as Chassidus explains, mesirus nefesh (lit., "surrendering one's soul") basically means mesiras haratzon ("surrendering one's will"), because nefesh [also] means "will". This surrender of one's will also includes one's will in matters of kedushah (which is a Jew's real will, as Rambam states as a psak din in the course of a halachic decision[476]). Such a surrender of the will obligates one to leap out of all his inhibiting restraints, including those involving kedushah.

This approach is especially required in the time of galus (now that[477] "because of our sins we were exiled from our Land") -- because at a time like this, avodah that follows the dictates of reason and commonsense will not suffice. What is needed is mesirus nefesh, for this is what gives Jews the stamina to survive the trek through galus. (Tanya[478] explains why "Moshe Rabbeinu... commanded... to the generation that entered the Land that they recite the Shema twice daily in order to acknowledge the Sovereignty of Heaven with self-sacrifice" -- but this explanation speaks only of potential self-sacrifice, whereas the era of exile requires actual self-sacrifice.) One of the proofs for this is the fact that it is specifically during the era of exile that self-sacrifice is present and manifest.

To revert to Avraham Avinu: We can now appreciate why, when he began his period of exile, G-d commanded him to "go forth from your land," to step beyond his accustomed limits.[479] This would empower him to go "to the land," to go out to the world. He knew that though[480] "travel lessens three things," not only would nothing be weakened with relation to himself, but, moreover,[481] "I shall make your name great" -- i.e., Your Name, the Divine Name Havayah, the Name of G-d's Essence (as is expounded in Chassidus[482]). Moreover, Avraham Avinu's self-transcendence would empower him to attain the level of the circumcision -- the revelation of sublime spiritual lights, a revelation that resembles birth.[483]

8. Nine Months After the Histalkus.

As was explained above, the mitzvah of circumcision elicits a flow of divine lights so sublime that their revelation resembles a birth. (To prepare oneself for this, moreover, one must first fulfill the Divine command to "go forth from your land" -- to outgrow one's innate and habituated limits.)[484] This concept is especially relevant to today's date, the tenth of Cheshvan, which marks nine months since the histalkus of my revered father-in-law, the Rebbe [Rayatz].[485]

As is explained in the maamar which he issued for that date,[486] the word histalkus [commonly translated "passing"] signifies an ascent. The lights that are called forth in the wake of a histalkus are thus exceedingly lofty; because they diffuse upward, eliciting them is called (cf. the Aramaic verb, estalek[487]) histalkus.[488] And because they are so lofty, their revelation (which is brought about by histalkus) resembles a birth.[489]

This theme is particularly significant today, nine months after the histalkus, because a birth follows nine months of preparation.

9. The Function of Pregnancy.

To consider this more closely:[490] Pregnancy and birth span three possible periods -- seven months, nine months and twelve months. (The latter period follows the view of Rabbah Tosfaah.[491] Though Tosafos[492] states that this is not the accepted view, Rama[493] rules as a halachah that pregnancy can extend even to twelve months.)

What do these periods signify?

Broadly speaking, the function of pregnancy is to differentiate between the elements that relate to the head, the torso and the lower limbs. The seminal drop comprises the entire body, from head to toenails, collectively (as is discussed in Tanya[494]). Pregnancy separates out its component elements, so that those that belong to the head will relate to the head, those that belong to the torso will relate to the torso, and those that belong to the lower limbs will relate to the lower limbs.

Accordingly, the longer the pregnancy, the more is the body of the fetus sifted and refined. Hence the body of Moshe Rabbeinu, who was born after a pregnancy of seven months, had to be buried, whereas the body of Eliyahu HaNavi, who was born after a pregnancy of twelve months, did not have to be buried: his body was so extremely refined that he was able to soar aloft in a stormwind heavenward.[495]

The usual period of pregnancy is nine months. Those whose main task in life is the refinement of the body require a pregnancy of twelve months. For those whose avodah is mainly focussed on the soul (whose light will illuminate the body, too), seven months suffices. Others have to work on both body and soul. This is the way of Beinonim, which is relevant to every man, for, as the Alter Rebbe writes,[496] "The rank of Beinoni is attainable by every man, and every man should strive after it." For such people the period of pregnancy is nine months.

10. Calculating the Date of Birth.

On the definition of this period there are two views:[497]

1. Nine complete months; i.e., 271 days (nine months of 30 days, with the birth on the first day of the tenth month); or 272 days (if fertilization did not take place on the first day it can take place on the second day); or 273 days (if not on the second day it can still take place on the third).

2. Nine incomplete months; i.e., once Rosh Chodesh has passed nine times since conception, this period counts as nine months and birth can take place.

Let us now relate this model to the nine months from the day of the histalkus [of the Rebbe Rayatz], which leads up to a new, birthlike revelation of sublime lights.

According to the view that nine incomplete months suffice, this spiritual birth already took place on Rosh Chodesh. According to the view that nine complete months (271-273 days) are required, this birth will take place next Wednesday. That day is connected with today, Shabbos, which grants energy to all the days (including Wednesday) of the coming week.[498]

11. Straight from a Baal Shem Tov Story.

If we look at the daily readings of Tanya that were allotted to the three days (271-273) which complete the nine months since the histalkus, we perceive something so wondrous that it recalls the Baal Shem Tov.[499]

My revered father-in-law, the Rebbe [Rayatz], divided the Tanya into daily readings, for a regular year and for a leap year. According to this division, for both a regular and a leap year, the Biur (Elucidation) of Epistle 27 in Tanya -- Iggeres HaKodesh (which discusses histalkus)[500] is divided into three readings, which are to be studied in the course of three days. This division was made seven years before the histalkus. Yet remarkably, as if in a story of the Baal Shem Tov,499 the Tanya readings for the three days which complete the nine months since the histalkus (viz., 14-16 Cheshvan in a regular year) are the Biur to Epistle 27 -- the precise source that explains the meaning of histalkus!

12. Constructive Consolation.

This Epistle is unique: it is the only one on which the Alter Rebbe himself wrote an Elucidation, and his sons appended it to the Epistle itself when they first published [the selection of pastoral letters entitled] Iggeres HaKodesh as part of Tanya.

Two letters in this collection discuss histalkus -- the above one (with its Biur) and Epistle 28.[501] The latter is a letter of condolence addressed to the saintly R. Levi Yitzchak of Berditchev on the passing of his son; the former is a letter of condolence [addressed to the chassidic brotherhood] on the passing of the saintly R. Menachem Mendel of Horodok [or Vitebsk].

There are differences between them. For example: The son of R. Levi Yitzchak of Berditchev was a man of exemplary stature, a tzaddik, a chassid, and so on -- but he was not a Nasi: he was not the Rebbe of a community of chassidim. R. Menachem Mendel of Horodok did fill this comprehensive role, as a Nasi among Jews. Moreover, he had a particular connection with the spiritual leadership of Chabad Chassidus,[502] for his Nesius extended over Reissin (Belorussia).[503] Indeed, for a time even the Alter Rebbe himself used to travel to visit R. Menachem Mendel of Horodok -- in much the same way as a chassid makes the journey to his Rebbe. (This was related by my revered father-in-law, the Rebbe [Rayatz][504].)

The above distinction may help us understand why the Alter Rebbe added an Elucidation to the letter written after the passing of R. Menachem Mendel of Horodok.

First of all, the Gemara[505] says that the histalkus of any Jew is "like the burning of a Sefer Torah." Here, moreover, we are speaking of the histalkus of a tzaddik (which is likened to[506] "the shattering of the Tablets of the Covenant"). More particularly, we are speaking of a comprehensive soul, one of the[507] "heads of the thousands of Israel." Surely, then, the very possibility of such a histalkus defies all understanding!

The Alter Rebbe sought to bring consolation to his chassidim for the concept of histalkus and particularly for the histalkus of a Nasi in Israel. Indeed, he sought[508] "to console them with redoubled support," so that as a result of the histalkus they would gain in double measure. (In similar vein, the Sages teach[509] that as a result of the shattering of the former Tablets of the Covenant, the latter Tablets were enhanced "with redoubled support.") To console in such measure is a difficult task indeed -- and that is why the Alter Rebbe himself was obliged to add an Elucidation to his letter of condolence.

13. A Conduit for Enlightenment.

Seeing that it would be difficult for us, unaided, to understand the concept of histalkus, and even more difficult to attain the revelations that result from a histalkus, the Alter Rebbe wrote his Elucidation on this subject. Through this he opened up a conduit, so that others, too, would be able to arrive at such levels. (Along these lines, Chassidus explains that by his own self-sacrifice Avraham Avinu opened up a conduit and made mesirus nefesh accessible to every Jew.[510] Similarly, in the words of the Sages,[511] the Holy One, blessed be He, declares: "The entire world is nourished only by virtue of Chanina [ben Dosa] My son." [The word here translated "by virtue of" is bishvil, which also means "in the path." Hence:[512]] "Shvil implies a conduit; [by his virtuous conduct, Chanina ben Dosa] opened up a path, or conduit, for the downward flow of Divine benevolence.")

One might add: Once the Alter Rebbe (by means of his Biur) opened up a conduit for the comprehension of the utterly incomprehensible concept of histalkus, other conduits are automatically opened for an understanding of all difficult subjects in Tanya, and hence, of all difficult subjects in Chassidus. So, too, when a scholar seeks to clarify a series of difficulties in any complex subject, once the most problematic query has been answered, the entire subject is made easier. To borrow the metaphor used in Chassidus:[513] If the walls of a house have to be raised, then the first supporting beam to be raised is the lowest, for then all those that rest on it will be lifted automatically.

14. There's Still Room for Elucidation...

The truth is that even after the Elucidation, I'm not sure that for men of our measure[514] the concept has been elucidated..., especially "with redoubled support." Nevertheless, we can just imagine how things would look if this Elucidation had never existed, even if only in the abstract!

And this Elucidation -- which explains the concept of the histalkus of a Nasi and how it can lead to a veritable birth, to a consolation with redoubled support -- the Rebbe [Rayatz] fixed (seven years in advance) as the daily reading for the days which mark the end of nine pregnant months from the date of his histalkus![515]

15. The Birth that is Now Due.

In terms of practical avodah, what does the present birth signify?

The birth of a daughter and the birth of a son signify two distinct concepts.

In the wording of the prayer which is recited [at the Reading of the Torah] on the birth of a daughter, all printed versions speak of "bringing up the newborn daughter" only "to marriage and to good deeds.". The Rebbe Rashab, however, (in a letter that was released for publication by my revered father-in-law, the Rebbe [Rayatz],) writes:[516] "I have heard it quoted in the name of our saintly forebears... that for a daughter, too, the request should include Torah (as well as marriage and good deeds).[517] This follows a teaching of our Sages:[518] 'How do women earn merit? -- By bringing their sons to study the Written Torah in the synagogue, by causing their husbands to study the Oral Torah in the House of Study, and by waiting for their husbands to return from the House of Study.'" (From this passage, incidentally, we derive some of the obligations of a woman: that she should seek to encourage her husband to set aside times for Torah study, and, when the time comes, she should see to it that her children, too, should study Torah -- and thus she too shares in the merit of their study.)

In terms of avodah,[519] the birth of a son recalls the teaching,[520] "It is in the nature of a man to conquer," i.e., to master and refine his allotted portion in this world. This kind of avodah is related to one's understanding and is directed by it. When it comes to the birth of a daughter, by contrast,[521] "A worthy wife is one who fulfills the will of her husband." This is a model for avodah undertaken by kabbalas ol, by accepting the yoke of heaven without question.

Our Sages teach:[522] "A daughter first is a good sign for sons..., because she brings up her brothers." In the language of avodah: Her help in supervising and caring for the sons signifies that when a man places kabbalas ol as the first of his priorities ("a daughter first"), this precedence supervises and cares for his task of mastering and refining his share in the world ("she brings up her brothers"), ensuring that it should be carried out properly.[523]

From all the above it is clear that once nine months have passed from the histalkus, there should now be a birth -- a renewal of one's avodah in the conquest and refinement of this world, with kabbalas ol as its prerequisite.

16. The Wellsprings are Waiting.

This renewal applies especially to one's avodah in the dissemination of Chassidus to the utmost. There is a hint of this in the wording of the Gemara[524] which cites the sage who holds that pregnancy takes nine complete months (271-273 days): "He follows the view of the early chassidim."

To begin with: Everything, especially a matter connected with Jews and Torah and mitzvos, takes place by hashgachah, Divine Providence, and not by accident. This is especially evident in a matter which one might expect, according to the order of nature, to take place otherwise.

In the present case, the name "chassidim" -- which in the Shas and Midrashim signifies particular kinds of Jews -- is used by all of Israel, irrespective of affiliation, to describe the disciples of the Baal Shem Tov, the Maggid, the Alter Rebbe, and so on.

My revered father-in-law, the Rebbe [Rayatz], once remarked[525] that it is the chassidim who should really have been called by the name by which their opponents are known [viz., misnagdim], and the misnagdim should have been called "chassidim"... -- because it was the chassidim who introduced the innovations (to which in turn there was opposition). In fact, however, the opponents themselves called chassidim by the name "chassidim", and themselves by the name misnagdim! Now, everything takes place by hashgachah peratis. Hence, once the creed of Chassidus was revealed, all factions deferred: they gave it the name Chassidus [lit., "pietism"], and its followers the name "chassidim" [lit., "pietists"]. And[526] "once he has spoken he cannot speak again...."

Chassidus does not belong to a particular party. As my revered father-in-law, the Rebbe [Rayatz], wrote:[527] The Alter Rebbe instituted the teachings of Chassidus for all of Israel. And since this was his will, then this will surely take place. (A tzaddik has the authority to have his desires fulfilled:[528] "A tzaddik decrees and G-d fulfills"; moreover,[529] "Even if G-d issues a decree, he [i.e., the tzaddik] can annul it.") The power to make all of Israel chassidim has no doubt been given from above, thus bringing about, already, the fulfillment of the verse,[530] "Your wellsprings [i.e., the teachings of the Baal Shem Tov] will be disseminated far and wide."

The remote places -- the chutzah, both in relation to the Torah in general and to the teachings of Chassidus in particular -- already exist; the wellsprings -- maynosecha -- also exist; all that is missing is yafutzu, the dissemination. It's time, then, to go out and arouse our fellow Jews and bring them close to Chassidus.

17. Why Me?

Accordingly, I would like to mention once again the suggestion made on Shabbos Bereishis[531] -- that by Yud-Tes Kislev each and every individual should try to exert a positive influence on ten fellow Jews (a minyan), whether in the area of thought, speech or action, or all three.

There are people who think that this suggestion was not directed to them. Everyone agrees that something should be done to fortify Yiddishkeit in general and Chassidus in particular, but there are people who argue, "That doesn't mean me." And the same applies to this particular suggestion. Many people (I won't say most people) hold that it is not intended for them: a worthy suggestion indeed, but let someone else act on it.

There are those who think that this kind of task belongs to simple and unlettered folk, whereas they themselves are above it. Others do not mistakenly hold that they are above it, but they argue the opposite: a task such as this requires the talents of people who are superior to themselves; they themselves are not suited to influence others; they barely manage to look after themselves....

In fact both arguments are mistaken. The Rebbe Rashab writes that in the present era no one fully understands the mystic principle of beirurim.[532] Accordingly, every individual is obliged to engage in all the instances of beirurim that present themselves to him by Divine Providence. The fact that he is given power from above to do so proves clearly that this is what is demanded of him from above. After all,[533] "In all that G-d created in His world, there is no item that He created in vain." Indeed, if he does not do this, he does not utilize the strength with which he has been endowed, and thereby he introduces a regrettable innovation in G-d's universe -- something created in vain.

18. Outreach -- For Your Own Sake.

In fact, the particular task demanded of such an individual will assuredly be fulfilled even without him. The fellow Jew who was destined to be brought near to Yiddishkeit by his intervention will come close even without him. The universal task of disseminating the wellsprings, likewise, will certainly be brought to fruition even without him. What this individual should do, however, is to make an effort -- for his own sake -- to fulfill his task.

Someone wrote to me that though he has a son of marriageable age, he does not want to take any initiatives regarding a match for him because he is afraid that he may not hit the target; he wants to wait until he is approached with a readymade proposal, for this will prove that the proposal comes from heaven. Obviously this attitude is the opposite of desirable. As our Sages teach,[534] "It is the way of the man to seek the woman." Moreover, there is room for concern[535] "lest someone else overtakes him, in prayer."

So too in our case: The individual who seeks to absolve himself of responsibility for outreach work should be anxious "lest someone else overtakes him, in prayer." For his own sake, therefore, he should seek to do whatever he can to fulfill his task and to work with others.

19. How to Earn the Name "Chassid."

Further to what was said above on the subject of Lech Lecha, moving out of one's current spiritual status: In a maamar first delivered on Shabbos Parshas Lech Lecha, 5686 [1925],[536] (20 years after the year 5666,) my revered father-in-law, the Rebbe [Rayatz], quotes a teaching of the Sages:[537] "Four things rend a decree issued against a man -- tzedakah, a cry from the heart, a change of name and a change of action.... Others hold: Likewise a change of place, as it is written, 'And G-d said to Avram, 'Go forth etc.'" The Rebbe [Rayatz] concludes there by following the view of Rabbeinu Nissim537 that these measures avail even with relation to a decree that results from sinfulness.

What do these measures signify in terms of a man's spiritual avodah?

Tzedakah: Here this alludes to prayer, which is a component of gemilus chassadim; as Rashi writes,[538] "Concentration in prayer comes under the heading of gemilus chassadim." Chassidus[539] likewise understands the teaching of the Sages:[540] "Whoever says that he has nothing but Torah study..., does not have even Torah study...; rather, he should engage in both Torah and gemilus chassadim." Here Chassidus understands gemilus chassadim as signifying prayer.

A cry from the heart: This signifies a superrational dedication of oneself.

A change of action: Relative to us in particular, this means studying Chassidus with a view to one's own situation.[541] Those who are already studying should begin to study more; yeshivah students should study not only during the scheduled hours but beyond them as well, and with themselves earnestly in mind.541

This "change of action" will automatically lead to a "change of place" -- a change in one's spiritual place (which means, as Rambam writes,[542] one's spiritual rung); i.e., a change in one's state and level.

In turn, this kind of "change of place" will bring about a "change of name," enabling the individual concerned to be genuinely called by the name "chassid".

My revered father-in-law, the Rebbe [Rayatz], used to say[543] that some people think that by clicking a finger during davenen and understanding a morsel of Chassidus, one automatically becomes a "chassid". A chassid is someone who studies Chassidus with himself earnestly in mind, who davens with measured meditation, and who vigilantly observes the times set aside for study.

As a result of a "change of action," which also brings about a "change of place," viz., a change of level, there will automatically follow a "change of name": people will then be rightfully called chassidim, Chabad chassidim. To them the land has been given in order to "disseminate the wellsprings" throughout it -- to bring about the victory of Chassidus, which is the theme of Yud-Tes Kislev.

When the suggested task is fulfilled by Yud-Tes Kislev, then just as the original Yud-Tes Kislev saw the victory of Chassidus -- Didan natzach: "Our side is victorious!"[544] -- this victory will take place on this Yud-Tes Kislev, too. And soon and speedily in our own days the Rebbe will lead us to greet Mashiach. Amen, may this be G-d's Will!

   

Notes:

429. (Back to text) The above account of the farbrengen of Shabbos Parshas Lech Lecha, 10 MarCheshvan, 5711 [1950], appears in Likkutei Sichos, Vol. I, p. 22ff., and in the Hosafos (Addenda) to Vol. II, pp. 453ff. and 470ff.

430. (Back to text) From this point until the end of sec. 1 is taken from Sefer HaSichos 5702 [1942], p. 29ff. (which is also the source for HaYom Yom, entry for 3 Cheshvan).

431. (Back to text) R. Yehudah Leib, known as Maharil of Yanovitch, author of She'eris Yehudah; biographical notes are appended to the Kehot edition (Brooklyn, 5717 [1957]).

432. (Back to text) In the original, parshas hashavua. Elsewhere (see HaYom Yom, entry for 2 Cheshvan) the Rebbe Rayatz said that Maharil added: "...and with the particular parshah of the day" (e.g., shlishi on Tuesday).

433. (Back to text) Sefer HaMaamarim 5678 [1918], p. 283; Sefer HaMaamarim 5688 [1928], p. 102; see also Likkutei Sichos, Vol. XX, p. 74ff., and references listed there.

434. (Back to text) As to Yitzchak and Yaakov, in contrast, only Jews who are physically descended from them are considered their descendants.

435. (Back to text) In the Shulsinger edition of Rambam (N.Y., 5707 [1947]), see the Hosafos (Addenda) to Vol. I, sec. 19; Teshuvos HaRambam (Jerusalem, 5720 [1960]), Vol. II, sec. 293.

436. (Back to text) Bikkurim 1:4.

437. (Back to text) I.e., when bringing their First Fruits to the Beis HaMikdash; Devarim 26:3.

438. (Back to text) See Bartenura on Bikkurim 1:4 (in the Talmud Bavli).

439. (Back to text) Tanya, end of ch. 25.

440. (Back to text) Bereishis 12:1. As this command is expounded by Chassidus word by word, it demands that a Jew shake off his own stultifying desires, habits and mindsets.

441. (Back to text) Published in Kuntreis Shemini Atzeres-Simchas Torah (and reprinted in Sefer HaMaamarim 5711 [1951], p. 98).

442. (Back to text) Torah Or and Toras Chaim on the beginning of Parshas Lech Lecha.

443. (Back to text) Devarim 30:6; the metaphor "to circumcise the heart" means to remove its spiritual insensitivity.

444. (Back to text) At the end of the maamarim in Torah Or and Toras Chaim on our parshah, this verse is applied specifically to the higher level of circumcision, as in the case of Avraham Avinu, where the circumcision in the world below is accomplished from above (milmaalah lematah).

445. (Back to text) This concept is explained at length in: Likkutei Torah, Parshas Tazria, in the maamar beginning LaMenatzeiach al HaSheminis (p. 20d ff.); Sefer HaMitzvos (i.e., Derech Mitzvosecha) of the Tzemach Tzedek, s.v. Mitzvas Milah (p. 5a ff.); and elsewhere.

446. (Back to text) Tanya -- Iggeres HaKodesh, Epistle 26, from v'hinei haelyonim to ha'umos (in Lessons In Tanya, Vol. V, pp. 148-152).

447. (Back to text) The term that appears unqualified in this text in Tanya is haelyonim – "the celestial beings" (i.e., the souls of the higher worlds). In several sources, however, the Sages state explicitly that even the Holy One, blessed be He, comes to hear chiddushei Torah taught by mortals. (See: Zohar III, 173a; Talmud Yerushalmi, Rosh HaShanah 1:3; Devarim Rabbah 2:14.) The reason: the Torah "is not in the heavens" (Devarim 30:12). Moreover, [following a celebrated debate in the Gemara where this phrase is cited to assert the primacy of the decisions of the earthly courts,] Eliyahu HaNavi reported that G-d approvingly "smiled and said, 'My children have overruled Me.'" (See Bava Metzia 59b; see also: Kesef Mishneh on Hilchos Tumas Tzaraas, end of ch. 2; Likkutei Torah, end of Parshas Tazria.)

448. (Back to text) See the Alter Rebbe's Shulchan Aruch, Orach Chayim (Second Recension), end of sec. 4.

449. (Back to text) Likkutei Torah on Shir HaShirim, p. 39d ff.; Sefer HaMaamarim -- Kuntreisim, Vol. III, p. 11; Sefer HaMaamarim -- Melukat, Vol. I, p. 54.

450. (Back to text) Sefer HaMaamarim 5702 [1942], p. 49.

451. (Back to text) In the original Yid., gashmiyus iz gornisht -- lit., "materiality is nothing."

452. (Back to text) In the Aram. original, tamchin l'oraisa; Zohar III, 53b.

453. (Back to text) Menachos 99b.

454. (Back to text) Tur Shulchan Aruch and the Alter Rebbe's Shulchan Aruch, Orach Chayim, sec. 52.

455. (Back to text) In the Yid. original, brokn nochanand.

456. (Back to text) In the Heb. original, peirush hamilos.

457. (Back to text) In the Heb. original, lifnei mi atah omed.

458. (Back to text) In the Heb. original, koved rosh.

459. (Back to text) In the Aram. original, ke'avda kamei marei. See: Shabbos 10a; Tur Shulchan Aruch (and the Alter Rebbe's Shulchan Aruch), Orach Chayim, sec. 95:3 (and 95:4).

460. (Back to text) Yoreh Deah 249:1.

461. (Back to text) In the original, ham'vaz'veiz al y'vazveiz yoser m'chomesh; Kesubbos 50a, and see references there; Rama in Yoreh Deah, loc. cit.

462. (Back to text) In response to this pious argument the Alter Rebbe explains that the above restriction applies to one who has not sinned, or has rectified his sins; as to others, healing the soul (by giving tzedakah) is no less urgent a need than healing the body (by buying medicine). See Tanya -- Iggeres HaTeshuvah, towards the end of ch. 3; Tanya -- Iggeres HaKodesh, towards the end of Epistle X.

463. (Back to text) In the original, deicha mah she'asrah luch haTorah; Nedarim 9:1; Rambam, Hilchos De'os 3:1; see also Shemoneh Perakim by Rambam, ch. 4.

464. (Back to text) In the original, lifnim meshuras hadin -- lit., "within the line of the law."

465. (Back to text) In the sichah of Chai Elul, 5701 [1941] (published in Sefer HaSichos 5701), ten years before the present farbrengen.

466. (Back to text) In the original Yid., Vos men tor nit, tor men nit, un vos men mog, darf men nit; in Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. IV, p. 74 (and reprinted in HaYom Yom, entry for 25 Adar II); and elsewhere.

467. (Back to text) Pesachim 49b.

468. (Back to text) See Sdeh Chemed -- Klalei HaPoskim 16:12, and references indicated there.

469. (Back to text) See Tanya, ch. 7, and elsewhere.

470. (Back to text) See Sefer HaLikkutim (Dach, by the Tzemach Tzedek), s.v. achilah (p. 1150ff.), and references there.

471. (Back to text) Similarly it is written (Vayikra 20:15), "and you shall kill the animal" (even though the animal has no free choice) – "because," as Rashi explains there (based on Sanhedrin 7:4), "through it a man came to grief."

472. (Back to text) Likkutei Dibburim, Vol. IV of the original Heb./Yid. edition, p. 1410 (reprinted in HaYom Yom, entry for 7 Adar II).

473. (Back to text) Even if he does not know the meaning of what he is saying.

474. (Back to text) In the original, nefesh hasichlis.

475. (Back to text) In the original, ruach shtus.

476. (Back to text) Hilchos Geirushin 2:20.

477. (Back to text) Siddur Tehillat HaShem, p. 258.

478. (Back to text) End of ch. 25; see Lessons In Tanya, Vol. I, pp. 340-341.

479. (Back to text) See footnote 12 above.

480. (Back to text) Rashi on Bereishis 12:2.

481. (Back to text) Bereishis, loc. cit.

482. (Back to text) See the conclusion of the second maamar beginning Lech Lecha in Hemshech 5666 [1906], p. 398; and elsewhere.

483. (Back to text) See sec. 2 above.

484. (Back to text) See sec. 2 above and footnote 12 there.

485. (Back to text) On Yud Shvat, 5710 [1950].

486. (Back to text) See sec. 1 of the maamar entitled Basi LeGani 5710 [1950], which appears in Sefer HaMaamarim 5710, p. 112; in English, see Basi LeGani: Chassidic Discourses (Kehot, N.Y., 1990). See also sec. 7 of the maamar of the same name, 5711 [1951], in Vol. IV of the present work.

487. (Back to text) As in the phrase, istalek yikra d'kudsha brich hu l'eila; Tanya, ch. 27.

488. (Back to text) Accordingly, in order to receive these lights in this world below, one needs to sensitize one's receptors exceedingly (lit., "one needs lofty vessels").

489. (Back to text) This metaphor recalls the language of Tanya -- Iggeres HaKodesh, Epistle XXVII, and its Elucidation, i.e., Part (b): "successive generations of offshoots from the light implanted [...]"; "the good deeds born [of this illumination]..." (in Lessons In Tanya, Vol. V, pp. 170-171, 183).

490. (Back to text) See also Igros Kodesh (Letters) of the Rebbe, Vol. III, p. 288ff.; p. 292ff.; p. 318 (concerning a woman's three-month waiting period before remarriage, in order to establish the paternity of a possible fetus).

491. (Back to text) Yevamos 80b.

492. (Back to text) Niddah 38a, s.v. shipura.

493. (Back to text) Even HaEzer 4:14, and see Pis'chei Teshuvah there; Etz Chayim, Shaar 28, ch. 2.

494. (Back to text) Ch. 2.

495. (Back to text) II Melachim 2:11. See Sefer HaMaamarim 5708 [1948], p. 211ff.; see also Or HaTorah on Shmos, p. 59 (on the distinctive quality of the pregnancy preceding the birth of Moshe Rabbeinu).

496. (Back to text) Tanya, beg. of ch. 14.

497. (Back to text) Niddah, loc. cit.

498. (Back to text) See Zohar II, 63b; 88a.

499. (Back to text) In the Heb./Yid. original, a Baal Shemsker inyan.

500. (Back to text) See Lessons In Tanya, Vol. V, p. 173ff.

501. (Back to text) Ibid., p. 186ff.

502. (Back to text) Furthermore, his erudition in nigleh, the revealed plane of the Torah, was awesome. Thus, when a meeting with the Gaon of Vilna became necessary, he was dispatched together with the Alter Rebbe. (See Beis Rebbe, Part I, ch. 6.)

503. (Back to text) See Beis Rebbe, Part I, end of ch. 4ff.

504. (Back to text) See Sefer HaMaamarim 5711 [1951], p. 243; Likkutei Dibburim, Vol. I, p. 30a [and in English: Vol. I, p. 69]; op. cit., Vol. II, p. 276a ff. [and in English: Vol. II, p. 213ff.]; and elsewhere.

505. (Back to text) Moed Katan 25a.

506. (Back to text) Talmud Yerushalmi, Yoma 1:1; cited by Rashi on Devarim 10:6, and elsewhere.

507. (Back to text) Bamidbar 1:16.

508. (Back to text) In the original, l'nchamem b'kiflaim l'toshia; from the introductory lines to Epistle 27.

509. (Back to text) Shmos Rabbah 46:1.

510. (Back to text) See footnote 5 to section 1 above.

511. (Back to text) Berachos 17b, and see references there.

512. (Back to text) Keser Shem Tov, sec. 5.

513. (Back to text) Torah Or on Bereishis, p. 4a; and elsewhere.

514. (Back to text) In the self-effacing original, anashim ke'erkeinu.

515. (Back to text) See sec. 11 above.

516. (Back to text) Kovetz Michtavim, Vol. I (Kehot, 5702 [1942]), Letter #7; reprinted in Igros Kodesh (Letters) of the Rebbe Rashab, Vol. I, p. 210, and see references there; also in HaYom Yom, entry for 25 Menachem Av.

517. (Back to text) See Siddur Tehillat HaShem, p. 186.

518. (Back to text) Berachos 17a, and Rashi there.

519. (Back to text) See also the above farbrengen of Shabbos Chol HaMoed Sukkos, sec. 3, and the farbrengen of Shabbos Mevarchim Teves, sec. 14.

520. (Back to text) Yevamos 65b.

521. (Back to text) Tanna dvei Eliyahu Rabbah, sec. 9, cited by Rama on Even HaEzer, end of sec. 69.

522. (Back to text) Bava Basra 141a.

523. (Back to text) See: Torah Or on Shmos, p. 79a; Likkutei Torah on Shir HaShirim, p. 67a.

524. (Back to text) Niddah 38a.

525. (Back to text) Igros Kodesh (Letters) of the Rebbe Rayatz, Vol. VIII, p. 504; see also Sefer HaSichos 5701 [1941], p. 32.

526. (Back to text) Kesubbos 18b, and references there.

527. (Back to text) See: Sefer HaMaamarim 5711 [1951], p. 136; Likkutei Sichos, Vol. IX, p. 344; and elsewhere.

528. (Back to text) See: Taanis 23a; Zohar II, 15a; Shabbos 59b.

529. (Back to text) Shabbos 63a, and references there.

530. (Back to text) Cf. Mishlei 5:16; see Likkutei Dibburim (in English translation), Vol. II, p. 227.

531. (Back to text) See the above farbrengen of Shabbos Bereishis, sec. 21.

532. (Back to text) I.e., one cannot know for certain exactly where to direct one's efforts in the refinement and elevation of this world. See Igros Kodesh (Letters) of the Rebbe Rashab, Vol. I, p. 266, and references there; reprinted in the Introduction to Kuntreis U'Maayan (Heb. edition only), p. 22.

533. (Back to text) Shabbos 77b.

534. (Back to text) Kiddushin 2b.

535. (Back to text) Moed Katan 18b.

536. (Back to text) Sefer HaMaamarim 5686, p. 90ff.

537. (Back to text) Rosh HaShanah 16b.

538. (Back to text) Shabbos 127b.

539. (Back to text) Sefer HaMaamarim 5708 [1948], p. 266 (and see footnote there).

540. (Back to text) Yevamos 109b.

541. (Back to text) In the Aram. original, aliba d'nafsheih.

542. (Back to text) Hilchos Yesodei HaTorah 2:6; Moreh Nevuchim, Vol. I, ch. 8. See also, at length, Sefer HaChakirah by the Tzemach Tzedek, p. 74b ff.

543. (Back to text) See Sefer HaMaamarim 5685 [1925], p. 84; see also Sefer HaMaamarim 5711 [1951], p. 152.

544. (Back to text) Vayikra Rabbah 24:3.