A farbrengen on a Shabbos during the first 12 days of Nissan has a special quality. we see this in the law that during this time period Tachnun is not said. On Shabbos, when there is never Tachnun, other prayers (Av Harachamim, Tzidkoschoh) are omitted.
These changes commemorate the inauguration of the altar in the Tabernacle, and the offerings brought during the first 12 days of Nissan by the princes of the 12 tribes.
This is in itself quite remarkable. These offerings were brought only once, many years ago, and were not commanded for all generations. On the other hand, there are many other important events which occurred constantly, or for long periods of time for which no remembrance was established. What is the reason?
The reason is because the offerings of the princes provided the foundation and were the prototype for a Jew's service of G-d throughout the generations. The command "Make for Me a Temple, and I will dwell within it," includes not only making the actual structure, but bringing G-dliness down to the world for all future generations.
Aside from the remembrance of not saying Tachnun, we also read the Torah portion of the offering of that day's particular tribe. Furthermore, we say a prayer that contains many elements unparalleled by any other prayer. The prayer reads in part,
"May it be Your will, L-rd my G-d, and G-d of my fathers, that in Your great kindness You will shine upon the holy souls that renew themselves as `birds' and sing and praise and pray on behalf of the holy people Israel...
"May it be Your will, L-rd my G-d, and G-d of my fathers, that if I, Your servant, am of the tribe of _____, the Torah section of whose prince I have recited today, then may there shine upon me all the holy `sparks' and all the holy lights which are contained in the holiness of this tribe, to understand and comprehend in Your Torah and in the fear of You, to do Your will all the days of my life I and my children and my children's children, from now and forever. Amen."
Among the striking elements of our requests in this prayer:
- That there shine upon our souls "all the holy "sparks" and all the holy lights" of this tribe.
- This applies not only to one particular tribe, but to all the sparks of all 12 tribes. Since the Jewish people are the purpose of creation, included in their souls are the sparks of the entire creation. Therefore, one requests the benefit of all the sparks of the entire creation!
- This influence does not remain in a state of concealment, but "shines," i.e. has a revealed effect. This reaches the realm of action, affecting us "to understand and comprehend in Your Torah and in the fear of You, to do Your will..." This includes all of Torah and mitzvos in fact all other actions, which should be done "for the sake of heaven."
- The effect lasts forever: "all the days of my life I and my children and my children's children, from now and forever." We then conclude by strengthening the effect through saying "Amen."
- In spite of the fact that the prayer includes such lofty requests, it is said by every single Jew, man, woman, and child, regardless of their spiritual level.
From all this the greatness of the princes' offerings can be understood. Their single act produced an effect which lasts through all generations and reaches every single Jew.
One might raise the objection, however, that the entire prayer is conditional. We say "if" "if I, Your servant, am of the tribe of _____." This implies that if one is not from that particular tribe, that the prayer has no effect. This would mean that the person receives only the sparks from one tribe, not from all 12! Furthermore, this would mean that only one of the 12 prayers uttered is actually correct! The other 11 times are for sure in error, since one can be from only one tribe.
The question is even stronger regarding a Kohen or Levi. At least, an Israelite, who is in doubt, can say "if." But those who come from the tribe of Levi seem to have no doubt to begin with!
This can be understood in view of the instructions of the Rebbe Rashab to his brother-in-law, R. Moshe Horenstein, who was a Kohen. He was told to say this prayer each of the 12 days, since it relates to the Kabbalistic concept of ibur. [That within one's soul there could be an aspect of another soul from another tribe. See Tanya, end of Ch. 14. HaYom Yom, page 41, footnote 3.] He therefore was to say this prayer all 12 days, since he possibly had within him a soul from one of these tribes. Therefore, the same applies to an Israelite. We cannot say that his prayer was false on the 11 days when his tribe wasn't mentioned, for perhaps he too has another soul within him from that tribe.
Actually, each Jew has a definite connection with each of the 12 tribes, since all of them are connected and included with each other. For this reason alone it would be proper to say this prayer all 12 days. Nevertheless we say "If I'm from..." since we want to stress that tribe with which we are directly connected.
Everything mentioned above refers to the general greatness and holiness associated with the offerings of the princes. There is an additional lesson to be derived from the particular prince who offered on that day. This is similar to the Talmud's question, "In which mitzvah was your father especially careful?" The Talmud is speaking about someone who fulfilled all the mitzvos. There is nevertheless one mitzvah which is the special mission of a particular soul. It is through the careful observance of this mitzvah that all other mitzvos take on an added dimension. The same applies to each day of the 12 days of the altar inauguration. The special quality of the day, in this case of the 5th of Nissan, today takes precedence over all others.
On this day, the offering was brought by the prince of the tribe of Shimon. The simplest place to learn about Shimon and it must be a simple lesson in order for all to be able to understand it is where he is discussed in Chumash. In the blessings to the tribes, Ya'akov said, "Shimon and Levi are brothers." This idea of brotherhood clearly points to ahavas Yisrael and achdus Yisrael.
Furthermore, we find that Shimon and Levi allude to opposite sorts of characteristics. "Shimon" is related to the Hebrew word for "hated," referring to a person's whose behavior is hated in the eyes of G-d. The name "Levi," on the other hand, refers to closeness to G-d.
This is the true ahavas Yisrael where two opposites are nevertheless able to combine and become "brothers." In addition, the "Shimon" has been transformed to good to the extent that mention of him even precedes that of Levi: "Shimon and Levi are brothers."
This lesson can be applied internally, to the "Shimon" and "Levi" within oneself. One must keep in mind that even the "Shimon" i.e. the undesirable elements within can be harnessed and used for service of G-d.
The primary lesson, though, is in the simple sense. One must follow the Alter Rebbe's advice in Tanya: that those who are far from the Torah should be drawn close "with strong ropes of love."
This Shabbos follows the 2nd of Nissan, which is the yartzeit of the Rebbe Rashab. Tzaddikim do not really leave the world when they pass away; all Tzaddikim put their essence into their Torah, similar to the way G-d put His essence into the Torah. This is alluded to in the first word of the Ten Commandments, anochi. Our Sages tell us that this word is an acronym for anoh nafshi k'sovis y'hovis, or "I wrote and put My Soul [into it]."
We see this point stressed by the Rebbe Rashab. Before he passed away, he said, "I am going to heaven, but the writings I am leaving for you." By this he meant to say that through his writings, he himself was remaining with them, since he put his essence into his Torah.
The 2nd of Nissan also marks the beginning of the nessius of the Previous Rebbe. In the first maamar said after he became Rebbe ("Reishis Goyim Amalek"), he gave a wondrous explanation of this point the eternal aspect of the tzaddik's effect on the world.
In the maamar he explains that the spiritual impurity of Amalek has no absolute value or lasting existence. This is in contrast to holiness, which, since it has an open connection with G-d, is similar to Him in terms of its absolute and constant existence. He speaks of the fact that G-dliness penetrates not only the lights, but also the vessels of the world of Atzilus. Furthermore, he continues, anything that G-d designates as a mitzvah, i.e. as a fitting receptacle for holiness, also acquires this quality. Therefore, "The physical parchment, the wool of the tzitzis, etc...exists as an absolute existence."
He continues by saying that with Tzaddikim, everything they use becomes absolutely holy. Regarding this he told the story of his father, the Rebbe Rashab, who after the passing of the Rebbe Maharash, entered into the room for yechidus, stood next to the table and chair, and, in effect, relived yechidus. This was brought as an example of how even the physical objects in the room had become holy. In fact, not only a table which was used directly for a mitzvah, such as for writing Torah, becomes holy, but even objects used for everyday tasks, done by the tzaddik for the sake of heaven become holy.
The reason for this is that everything holy stems from G-d, whose Holiness is totally unlimited. It is not bound to space or time, and remains unchanged under all conditions. Fro this reason, when connected with the holiness of a tzaddik, even mundane objects become holy and as explained in the maamar, similar to the absolute holiness of the vessels of the world of Atzilus.
This all applies even when there is no change in the object after the tzaddik's passing. We see, for example, that in many cases, the table upon which the tzaddik studied, etc. was made into the casket in which he was buried. But even when this does not happen, and the table remains a table, it still maintains this eternal quality of holiness.
On the verse (Lev. 4:22), "A Nassi who sins..." (Asher Nassi Yechetoh) Rashi explains, "This [the word asher] comes from the word `fortunate'; fortunate is the generation whose Nassi pays attention to bringing atonement for his unintentional sins. How much more so in the case of an intentional sin!"
A number of things are puzzling about this Rashi. First of all, why does Rashi bring such an explanation that seems to have little to do with the simple sense of the verse? Other commentaries do explain this phrase in its simple sense, but Rashi who specializes in "the simple meaning of Scripture" brings a drash apparently unrelated to the verse.
Secondly, why does he say, "fortunate is the generation"? The verse speaks about the Nassi, not the generation!
The explanation lies in determining Rashi's question on the verse. Rashi's student is not puzzled regarding the meaning of the verse. This is easily understood, as pointed out by the other commentaries. The question arises when this verse is viewed in the context of the other commands which are mentioned. In all of them, the word asher is not used; instead it says "if (im) a kohen..." "if the congregation ..." and so on. The question therefore arises, why is this verse different? But the question is not on the meaning of the phrase, but on the expression used in the phrase.
Therefore, Rashi's explanation has nothing to do with the translation of the verse, since that is self-understood. He speaks about the generation (which is not mentioned in the verse) and about how fortunate they are (which is also not directly referred to). And there is no question as to why his explanation does not relate directly to the verse, because that wasn't his question in the first place.
It is also customary to discuss the daily portion of Rambam, and to try to derive a practical lesson in living our daily lives. The laws of chometz and matzah immediately allude to the two types of service performed by a Jew: keeping away from unholy things (similar to chometz) and doing good things (similar to matzah). The ultimate level is to transform the bad so that it too becomes good. This is indicated on the holiday of Shavuos, when a meal offering of chometz is brought. The rest of the year, all meal-offerings had to be matzah. However, once one has gone through Pesach and the Counting of the Omer, one has the ability to transform kelipah into kedushah. Therefore, one must bring chometz instead of matzah.
There is a discussion among the later commentaries as to whether the idea of "making a fence around the Torah" is strictly of Rabbinic origin, or an idea we see even in laws which are m'd'oraysa. In these laws, we see an example of the Torah itself "making a fence."
Unlike even the most severe prohibitions, the Torah prohibited even to have chometz in one's possession. The Ran (Rabbeinu Nissim) explained the reason for this: since people are accustomed to eating chometz the entire year, the Torah made an especially severe prohibition in order to make sure people do not make an error. We see clearly that the Torah itself "made a fence" around the prohibition of eating chometz by prohibiting even the ownership of chometz.
This leads us to the idea of nullifying the chometz of the entire world, i.e. the exile. This was stressed by Torah giants throughout the ages. we see that the Rambam, R. Saadia Gaon, and many others established kitzin, times when Moshiach should have come. Then in the days of the Previous Rebbe, he announced the keitz of 5703. Nevertheless, all these dates have passed and Moshiach has still not yet come!
All of these Torah greats, and all of the Rebbeim are demanding, how long must we wait? And since this has been written into the Torah, the Torah itself also demands to know, "how long?"
The only possible answer to this is the arrival of Moshiach. We can no longer find excuses and explanations for G-d's not bringing Moshiach! From where do we derive that we have the right to demand Moshiach so strongly? From a story which happened with the Previous Rebbe. Once a great Torah scholar came to visit the Previous Rebbe, and they began to discuss the Holocaust. The person said "certainly G-d must have had a reason; certainly everything was just..." The Previous Rebbe answered, "don't find excuses for G-d." From this we see that although we certainly have perfect faith in G-d's wisdom and justice, we still must do our utmost to ask for and demand the immediate redemption.
In conclusion, it is a proper time to once more mention the importance of making every Jewish home into a "miniature Sanctuary" of Torah, prayer, and good deeds. This has a special connection with Pesach, when G-d saw the holiness of Jewish homes and therefore "passed over them."
In particular, the childrens' rooms should be made into "miniature Sanctuaries" through having a Chumash, Siddur, and charity box for each individual child. And since Pesach is approaching, each should have his or her own Haggadah, as we have mentioned in the past. In this way, the children will be intrigued to ask many questions, including the Four Questions, which, as explained in the writings of the AriZal, correspond to the four worlds.
The main thing is that G-d should finally answer the big question of the entire Jewish people, and bring us out of exile with the arrival of Moshiach.
By the Grace of G-d
Erev Shabbos Kodesh,1 Shabbos HaGodol,2 Tzav3
11 Nissan, Nassi: Asher4
5747. Brooklyn, N.Y.
To the Sons and Daughters of
Our People Israel, Everywhere
G-d bless you all!
Greeting and Blessing:
Pursuant to the letter of Erev Shabbos-kodesh Mevorchim Chodesh Nissan, in which the discussion centered on the concept of Ċàċöç ("haste") that is connected with Yetzias Mitzrayim and is one of the special features that distinguish the Pesach festival from all other festivals, as this is also emphasized in the name of the festival Pesach (in the meaning of "passing over"); and particularly as to how this concept is actualized and expressed in terms of äÖàâùâ Ċàċöç ("haste in the realm of holiness") in everyday Jewish living according to Torah and Mitzvos
It is well to consider several additional points in connection with the above.
It has often been discussed that the Torah pervades the world in all its aspects. This is what our Sages taught where they said: "The Creator looked into the Torah and created the world."5 In other words, the Torah is, so to say, the Divine "blueprint"6 according to which the entire world was created and exists. Most explicitly and clearly this is manifested in the Jewish life, down to the individual Jew,7 in every detail.
In light of the above it is more readily understandable why all matters and aspects of Jewish daily life are connected with Torah and Mitzvos; and certainly more so during the holy days of Shabbos and Yom Tov, including the preparations they entail; and particularly so in all matters relating to Pesach the first (and foremost) of all our Festivals.
The said connection expresses itself in all activities of the mind and heart and body, and most importantly in actual deed,8 namely, the performance of Mitzvos and customary practices, since Jewish customs also have the force of Torah,9 whether they are customs followed by all Jews (Klal Yisroel), or customs that are followed by many Jews, or by a "holy Jewish congregation," and so forth.
In regard to Pesach the emphasis is on "haste" and alacrity. Thus we see, for example, how Jews particularly Yiddishe housewifes, also children big and small, involve themselves enthusiastically in the preparations for Pesach many days in advance. Even in exceptional cases of Jews who relocate10 for Pesach to a ready "Pesachdik abode,"11 they, too, nevertheless find an ample array of preparations for Pesach and carry them out eagerly and enthusiastically.
A similar connection exists in relation to the two topics on which special attention has been focused recently, both orally and in writing.12
The three "quality indicators" discussed, namely, humility, compassion, and benevolence,13 are not limited to, or by, a particular place or time. In a truly humble person, humility is reflected in his conduct wherever he or she is and at all times. The same is true of the pertinent qualities of compassionate and benevolent individuals.
As for the second topic, namely, that of the month of Nissan, it has been emphasized that this "Month of Geula"14 is related to, and connected with, the Geula Shlema, the complete, final,15 and eternal Geula16 of ìëÄëä Üë˙çÇ,17 the "Latter Days," of which Torah declares: At the time of the End (Ketz), many shall clear themselves and cleanse themselves and purify themselves.18
This process has become clearly discernable in our age19 an era which shows signs (indicated in Torah) of the "Latter Days," with its extraordinary phenomena and developments in various areas and directions: in the direction of the positive displaying uncommon "strength and speed"; as well as in the direction of undesirable things that have to be refined and purified to their completeness and perfection. It is an ongoing process that has been accelerated by leaps and bounds, in a manner of Ċàċöç, with suddenness and wonderment.
Now comes the Month of Geula, and from the beginning of Nissan to Erev-Pesach we are reminded daily that we are approaching the end of the "Mitzrayim" of the Golus, in the last days of clarification, to determine what is "Chametz" and what is "Matza," and it is necessary to make haste to search and clean out the Chametz "by the light of a candle,"20 i.e., by the light of the soul21 which is "G-d's Candle":22 to search out even hidden "Chametz" and to throw out and nullify anything that is the opposite of goodness and holiness.
There is need for an increasing effort to strengthen within and around one's self, and in the world at large, the urgency of kedushah and soulsearching illumination. This will hasten still more the complete Geula through Moshiach Tzidkeinu as we pray with David, the Sweetener of the Melodies of Our People Israel:23
A prayer by David24 ..I am but a poor and wanting man though he is David the King he is humble and deeply feels his spiritual inadequacies. And what does he pray for to HaShem: Guard Your servant25 (in the realm of "do good"); all this in such complete measure that he can say: Bring joy to the soul of Your servant27 through serving HaShem with joy and gladness of heart;28
And being concerned also in behalf of all humanity,29 David goes on to predict confidently: All the nations30 that You have created will come and worship before You, O G-d
Because by our actions and service31 we will hasten the fulfillment of HaShem's commandment through Moshe (quoted by Rabbeinu Moshe Ben Maimon, the Rambam)32 that makes it obligatory for Jews to promote the Seven Noahite Laws (with all their ramifications) among all the nations of the world.
May HaShem help and grant Hatzlocho that all preparations for Pesach, including those that have been touched upon in this letter and the foregoing one, should be carried out in a way that will effectively and manifestly permeate all the days of the year in all matters, "in all your actions," and "in all your ways"33 with a sense of urgency and eagerness. And the urgency and eagerness in the realm of holiness here on earth will bring forth a corresponding34 urgent and speedy end of the Golus, followed immediately by the Geula, without delay as much as even an eye wink,35 as in the days of your going out of Mitzrayim36 (in a manner of) manifest wonders,37
With the true and complete Geula through Moshiach Tzidkeinu in our very own days, immediately.
With blessing for Hatzlocho in all above,
and for a Kosher and Joyous Pesach,
/Signed: Menachem Schneerson/
Mevorchim HaChodesh Nissan, 5747