1. Shortly before this farbrengen, we davened Malariv and counted Sefiras HaOmer. At that time, we mentioned that tonight’s Sefirah is connected to “Tiferes sh’eb’Tiferes,”[74] the day that commemorates the birthday of the Rebbe Maharash. In his Sichos, the Previous Rebbe explained the significance of a birthday. On that day. a person’s “Mazel (Trans. note: spiritual source of influence) shines.”[75] This concept surely applies in the case of the Rebbe Maharash, a Tzaddik and a leader of the entire Jewish people.

The Rebbe Maharash described his own service with the adage, “If faced with an obstacle, people generally try to crawl under. If that’s impossible, they try to climb over. My first impulse is to climb over.” In fact, the Maharash followed this pattern in every aspect of his behavior. He directed the Chassidic community in a “Baal Shemska”[76] manner; i.e., in a manner transcending the natural order, revealing open miracles.

Since the Alter Rebbe writes in his Siddur[77] that it is proper to have in mind the particular Sefirah of the day and “rectify the blemish I have caused in it,” it is obvious that each of us can relate to the service of the Rebbe Maharash. In Tanya, the Alter Rebbe explains that after his death, the energy of a Tzaddik is drawn down to all of his followers.

In the Siddur, the Alter Rebbe writes that the counting of the Omer[78] causes “The Merciful One (G-d) to restore the Bais Hamikdosh, in its place, speedily in our days” and also causes “abundant bounty to be bestowed in all the worlds.”

May we witness the fulfillment of all these promises with the coming of Moshiach. Then we will count the Omer in Yerushalayim, in the third Bais Hamikdosh.[79]

2. The,day of Tiferes shlb’Tiferes, the second of Iyar, is connected with the day preceding it, Rosh Chodesh Iyar. Rosh Chodesh Iyar is a significant date in Jewish history, since it marks the beginning of the census taken in the desert (and recorded in the beginning of the Book of Bamidbar[80]).

The Zohar writes that the month of Iyar is called the month of “Ziv” (ray), a month in which G-dly energy shines in all matters. It is an appropriate time to begin the census of the Jewish people. Rashi writes that the census shows the dearness G-d feels for the Jewish people. He compares them to stars[81] which G-d counts when He brings them in and takes them out.[82]

Furthermore, the importance of the census can be understood from the phraseology the Torah uses in expressing the command. It uses the term “lift up the heads of Israel,” implying that through the census, the heads, representing the most elevated powers of a Jew, can be raised to an even higher level.

At this point the question arises: Why does the census have such a great power? Counting does not produce anything new or different. It merely reveals the sum total of the energies and or objects possessed. Why does the Torah consider it so important? Why does it name an entire book, the Book of Bamidbar, Numbers?

The same question can be asked about Sefiras HaOmer.[83] As mentioned above, Sefirah brings about “abundant bounty” and also hastens the rebuilding of the Bais Hamikdosh. Why? The day would pass whether we counted it or not. How can our counting have such powerful effects?

The answer to these questions can be understood in terms of a principle of Halachic law. Torah teaches us that if non-Kosher foods had been accidently mixed in with Kosher ones, the dish may be eaten if there is an overwhelming ratio of Kosher to non-Kosher (in most cases 60:1, in others 100:1). Then the non-Kosher food is considerd “butel” (of negligible importance). However, an object that is normally counted (e.g. eggs) is considered important to the degree that it never becomes butel. From this example we see that counting endows an object with an everlasting importance and value.

This concept applies in a personal sense as well. We are confronted with a world that has many non-Torah influences. Sometimes it might appear that Kedushah — holiness — is “butel” in the face of such an environment. The census addresses itself to this feeling. It teaches a Jew that once he’s been counted (or regarding Sefirah, he has counted the day) the Kedushah will never be considered insignificant. on the contrary, it will always remain a power and eventually bring about “abundant bounty” from G-d Himself.

This lesson gives us an added insight into the power of a Jew and the power of Torah. It shows how each Jew, with a slight activity — such as counting — can produce great effects. This lesson in turn, demonstrates how important it is to encourage each Jew to use the powers he has and to increase his observance of Torah and Mitzvos.

3. “Tiferes” literally translates as beauty. Kabbalah teaches that it represents the fusion of opposites, e.g. the combination of Chesed (the quality of kindness) and Gevurah (the quality of severity). Through this combination, true beauty is revealed.

This concept can be explained further and understood in personal terms as well. Kabbalah explains that G-d has many different attributes. Each attribute relates to a specific name of G-d7 e.g., Chesed relates to the name IIE-1,11 Gevurah to the name “Elo-him,” etc. However, this correlation applies only to the effects and revelations of that quality in the world. All of G-d’s qualities and attributes in essense, as they are for themselves, relate to G-d’s name — “Yud-Hay-Vov-Hay,” — that describes His true infinite nature. The unique aspect of the attribute of Tiferes is that even its expression in the world — its revealed state — is connected with “Yud-Hay-Vov-Hay,” total infinity.

The same concept applies to the service of each Jew. We all posssess an unlimited, infinite soul, that is “truly a part of G-d.” Yet, in our day to day service, we use and express particular, limited qualities. The unique aspect of our quality of Tiferes is that within the realm of our revealed qualities, the infinite essence of the G-dly soul can be expressed. our unlimited G-dly nature, can prevade and permeate our entire personality.[84]

This same principle applies not only with regard to the revealed qualities of the soul but to the body and to the surrounding environment as well. Often they will be regarded as opposite, and even contradictory in nature to the soul. However, from the standpoint of Tiferes, the body is considered holy and one’s surroundings, a place to express G-dliness. This perspective brings us to fuller, more complete service of G-d and paves the way for the coming of Moshiach speedily in our days.

4. The farbrengen coincides with the Melave Malkah Seudah, the time when each Jew accompanies and shares the presence of[85] the King and Queen. This is the influence with which the Jew begins his week of work. This influence helps him concentrate on his true task, the service of G-d through Torah and Mitzvos. Then, the Shabbos atmosphere is drawn down into the entire week. In the physical sphere, the Jew feels that “all his work is accomplished” and no obstacles stand in front of him. This perspective allows him to focus his major energies on Torah and Mitzvos. Then G-d gives him full blessings in all his affairs.

This point is illustrated by a story of the Baal Shem Tov. Once when the Baal Shem Tov needed a large sum of money, he went to the house of a rich man, knocked on the window and walked away. The rich man ran out, caught up with the Besht, and gave him the money he needed. Afterwards, the Besht’s students confronted him: “If you wanted something from that man,” they asked, “why didn’t you wait to speak to him? If you didn’t want anything from him — why did you knock on his window?”

The Besht answered (according to Chassidus): Torah teaches G-d will bless you in all your deeds. A Jew must realize that G-d is the source of all his blessings, even the material ones. However, he must appreciate the need for his activity. G-d’s blessings come “in your deeds,” and the knocking on the window was also a deed.

Chassidic thought explains that wealth comes from G-d’s blessings. However, that blessing needs a “garment” of physical activity in order for it to be brought down from the spiritual realms to the physical. The metaphor used, “garment,” was carefully chosen. A garment is useful only if it is cut to size. if is is too small or too large, it detracts and sometimes entirely cancels out its usefulness. If we really desire so, we can follow the Besht’s example. “Knocking on a window” will be enough. We will be able to secure an income with little physical effort, and devote the larger portion of the day to Torah and Mitzvos.

5. The third Mishnah of the second Perek of Pirkei Avos reads: “Be wary of those in power,[86] for they befriend a person only for their own benefit. When it is to their advantage, they seem to be friends, but they do not stand by a man in hour of need.”

This Mishnah raises a number of obvious questions: What relevance does it have to the entire realm of Torah and Mitzvos? Why should the Mishnah, particularly, a Mishnah in Avos (the tractate dedicated to teaching pious behavior and preparing us for the acceptance of the Torah) teach us this concept?[87]

Some commentaries try to answer these questions by explaining that this Mishnah is related to the preceding one that deals with those who “Occupy themselves with the affairs of the community.” Many of these individuals are forced to come in contact with the ruling authorities. Therefore, it is imperative for them to know that “they befriend a person only for their own benefit, etc.” However, this explanation is unacceptable because: 1) Not everyone is involved in communal affairs and not everyone who is involved in communal affairs must deal with the government. A proper explanation for this Mishnah must relate to everyone, not just to a restricted minority. 2) The order of the Mishnayos of Pirkei Avos was not structured in this manner. A connection does not always exist between two successive Mishnayos.

To appreciate the relevance of this Mishnah, we must understand it in personal terms. In all of our lives, there are ruling-authorities. The Talmud writes that three powers control our lives: the brain (which controls the intellectual realm); the heart (the realm of feeling), and the liver (the realm of natural desires). A full life is made up of a balanced use of all three. Generally, intelligence must govern our approach. But the coldness of intellect,[88] forces us to look to the heart to contribute life and vitality.[89] The liver, also, plays a necessary role in helping us carry out the normal life procession.

The Mishnah teaches us” “Be wary of the ruling powers.” Of course, it is necessary to use them, but be careful how you use them. This lesson applies to Jews on both extremes of the spectrum: the Jew who has elevated and refined his nature to the point where he wants to follow Torah (a classic example is the Rebbe Rashab who had trained his body to follow Torah as a reflex action) and also a Jew who is still given over to the whims of his animal desires. In both cases, ruling authorities appear to be their friends, but in fact this friendship is “only for their own benefit.” The individual who cannot control his desires must be brought to realize that these desires may seem his friends, but that is only on the surface, “for their own good.” He must learn to appreciate that his true good is a life of Torah and Mitzvos.

Likewise, even someone whose tendency (either by nature or because of his own efforts) is to follow Torah must “be wary of the ruling authorities.” Superfically, it would seem better for him to forget about them entirely. After all, his intellect, feelings, and desires, don’t stand in the way of his Torah service. Why should he bother with them? In fact, straight Torah law would probably support him. However, Pirkei Avos teaches pious behavior, dedication beyond the limits of law. From that perspective, it is necessary to deal with the fuling powers, the body and one’s Yetzer Hora, and elevate and refine them to the point where they, too, feel a love for G-d.[90]

From a deeper perspective, the term ruling authorities can even be interpreted as a reference to the controlling influence of the Yetzer Tov. The Yetzer Tov is also limited, bound by the constraints of creation. The Jew’s true nature is Mesiras Nefesh, total self-sacrifice, devotion to G-d beyond the limits of nature. Therefore, he must regard the Yetzer Tov as a friend, but be careful of him, realizing that he has limited desires in that he still focuses on the self. He defines self in a holy manner, but still remains within his own limitations. Instead of wanting physical things, he desires the rewards promised him in the world to come. This service is still restricted to the confines of the self, and does not approach Mesiras Nefesh, the true goal of a Jew.[91]

A story of the Besht illustrates this difference in perspective. Once the Besht promised a man a son, even though by nature he was to have been childless. Based on the principle “a Tzaddik decrees and G-d fulfills,” the Besht’s brocha came to fruitation. However, since carrying out his promise had caused the natural order to be disturbed, the heavenly court punished the Besht by taking away his share in the World to Come. When he was informed of this decree, the Besht became happy. “At last,” he proclaimed “I can serve G-d without any thought of reward.”

The same concept is expressed by a story of Rav Yosef Karo. Once he was informed from Heaven that he bad merited to be burnt on the stake “Al Kiddush Hashem” (for the sanctification of G-d’s name). After a considerable time had passed and the promise bad not been fulfilled, it was explained to Rav Yosef that his behavior had not been constant and he had lost his privilege. Only afterwards, did Rav Yosef write his great classic the Shulchan Aruch. Though authorship of that text must be considered a great merit, Mesiras Nefesh is nevertheless to be considered a higher service.

A Jew must express both types of service in his life. He must find out who he is and carry out a service appropriate to his particular nature and also realize that if necessary, he must rise above that nature and express Mesiras Nefesh.[92]

Particularly now, in the time of “Ikvas HaMoshiach” (the period directly before Moshiach’s coming), there is a tremendous need for Mesiras Nefesh. So many obstacles stand in the way of complete observance that the only way to overcome them is with Mesiras Nefesh.[93]

Emphasis on this quality is a proper preparation for the holiday of Shavuos. At Mattan Torah, the Jew’s promised “Nalaseh V’Nishmah” — “we will do and we will listen” (implying a commitment to do before hearing what the prescribed deeds will be). The Talmud calls this reply “wildness” but explains that precisely this wildness leads to full acceptance of the Torah.

   

Notes:

74. (Back to text) Trans. note: According to Kabbalah, each soul possesses seven emotional attributes. Each of those seven includes within itself all of the other six plus itself. (For example, the quality of Chesed (kindness) also possesses Gevurah (severity) as is evident in the case of a father who because of his love (Chesed), reprimands (Gevurah) his son. Hence 7 x 7 = 49. Each day of Sefirah is given over to purifying a specific attribute of each Sefirah. Today focuses on Tiferes sh’b’Tiferes.

75. (Back to text) In Tanya, the Alter Rebbe explains how every Torah activity brings about a union with G-d that remains constant and everlasting in the spiritual realms.

76. (Back to text) Note Sicha of Acharon Shel Pesach, footnote L (p. 20).

77. (Back to text) The Siddur was specifically structured as a text to be used by everyone. Therefore, the Alter Rebbe deleted many mystical “Kavanos” (intentions) that were not accessible to the common man. Furthermore, the Tzemach Tzedek was displeased when he noticed that (in accordance with Kabbalistic texts) the printer had used different vowels in the spelling of G-d’s name “Yud-Hay-Vov-Hay” each time it appeared in Shemone Esrei. Based on this principle, we may conclude that any Kavanos the Alter Rebbe left in the Siddur could be appreciated by all Jews.

78. (Back to text) Despite the fact that today, Sefirah is only a Rabbinical commandment, its fulfillment can still have these powerful effects.

79. (Back to text) When Moshiach comes, Sefirah will revert to its original status as a Torah (and not Rabbinic) law. The Achronim (later generation Torah sages) pose the following question: “What will happen if the third Bais Hamikdosh is built between Pesach and Shavuos? What status (Torah or Rabbinic) will the Mitzvah of Sefirah have then?” Most conclude that even though Sefirah must be one continuous unit and the first days of Sefirah were fulfilled as a Rabbinic command, nevertheless, the counting of the last days, will have the weight of a Torah law.

80. (Back to text) Our sages also record another significance that occurred on Rosh Chodesh Iyar. Then the construction of the first Bais Hamikdosh began. This event is also related to Sefirah, since, as mentioned before, after Sefirah we pray “May the Merciful One restore the Bais Hamikdosh.” Also the other aspect mentioned above — the fact that through Sefirah “abundant bounty is bestowed on all the worlds” relates to the Bais Hamikdosh, since the Bais Hamikdosh was the source of blessing for all worlds.

81. (Back to text) Trans. note: The comparison teaches a powerful lesson in Ahavas Yisroel. A star appears very small. However, in reality, it possesses enormous size. What accounts for the divergence between appearance and reality? Distance. The further away we are the smaller it appears. The same applies to every Jew. The only reason he will appear to be small is because of our distance from him.

82. (Back to text) The Torah uses two metaphors — stars and dust — to describe the unlimited number of the Jewish people. Though on the surface, these two metaphors seem to be on opposites (heaven and earth) a connection can be found between them. When the Jewish people humble themselves like dust, then G-d helps them shine like stars.

83. (Back to text) The Ran, a noted Sephardic sage, writes that the counting of the Omer dates back to the Exodus from Egypt. Then the Jewish people knew that G-d had promised them the Torah and anxiously awaited its revelation. They counted each day in anticipation of Mattan Torah. In that case, their activity helped bring about Mattan Torah. But now, our counting is not directed at Shavuos. Rather, we count how many days have passed since the Omer offering in the Bais Hamikdosh.

84. (Back to text) This explains why the Rebbe Maharash (Tiferes sh’b’Tiferes) declared “My first impulse is to climb over” and why he revealed open miracles. After hearing about a wonder he had performed, his father, the Tzemach Tzedek, remarked, “For Tiferes sh’b’Tiferes that’s no wonder.”

85. (Back to text) Kabbalah explains that during Melave Malkah a Jew accompanies the King and Queen (the Shabbos). However, he is not granted entrance into their palace. Nevertheless, this fact should not detract from his appreciation of the king. A palace is secondary. The joy of being in the king’s presence is of primary importance.

86. (Back to text) In the Rambam’s explanation of the Mishnah, he writes that this refers to the ruling authorities of ancient times. I had always thought this was an unnecessary addition, put in only to please the censors. However, I had never seen proof of this opinion. Recently, a new translation of the Rambam’s commentary has been produced by Rav Kopoch. He also agrees with my opinion explaining that the addition was made because of fear of reprisals.

87. (Back to text) Perhaps because of these questions there are those who interpret the word “Reshus” (translated above as “those in power”) to mean “permitted things.” However, from the Alter Rebbe’s text and from the comparison to the Mishnah in the first Perek — “Do not seek intimacy with the ruling powers,” it appears the proper interpretation must be as above.

88. (Back to text) The Talmud describes the sages of the Mishnah with the accolade: “The least among you has the power to bring the dead to life.” This statement was applied to Chassidim who with their fervor and excitement have the power to bring the dead (cold intelligence) to life.

89. (Back to text) With this foundation, we can also understand the Mishnah from the first chapter “Do not.seek intimacy with the ruling powers.” We must stay in contact with them, but we should not become intimate — become to closely related with them.

90. (Back to text) In the Shema, we are commanded to love G-d “B’Chol Levavecha” — with all your heart. However, the word “Levavecha” has an extra “Vais” (in proper Hebrew the word should have been “Libcha”). Our sages interpreted that addition to mean with all your hearts (plural) — Yetzer Tov and Yetzer Hora.

91. (Back to text) This concept is further clarified by that fact that no explicit command is given in the.Torah for Mesiras Nefesh. Since Torah is meant to be understood and comprehended by our rational faculties and is therefore limited, it did not deal with the unlimited infinite service of Mesiras Nefesh.

92. (Back to text) This concept is further illustrated by two stories concerning R. Zusia from Anapoli, one of the students of the Maggid of Mezeritch.

    The first story describes Rav Zusia’s dedication to finding his own personal place in Torah. It explains that he would frequently say, “When I die, the heavenly court will not ask me why wasn’t I Avraham; why wasn’t I Yitzchok; etc. They will ask me: “Why wasn’t I Zusia?”

    However, the second story explains how from time to time it is necessary to rise above our own level of service. It relates how a number of the Maggid’s students were engaged in analyzing a difficult Talmudic portion. None of them could discover a proper interpretation. R. Zusia, who was on a much lesser rung of excellence, listened to their discussion and then retreated. He opened the ark and began to cry: “G-d,” he called, “Help me. Zusia does not understand your Torah...” At this point, the proper interpretation was revealed to him.

93. (Back to text) The Torah says that Moshe was “more humble than any man on the face of the earth.” Kabbalah explains that the words “any man on the face of the earth” refers to the generation before the Messianic Era. G-d showed Moshe every generation of Jews and their service. When Moshe saw the tremendous struggle necessary to overcome the challenges of that age, when he perceived the Mesiras Nefesh expressed in our service, he forgot his own high level, and became humble.