This is the beginning of the Sheloshes Yimei Hagbalah, the three days in which Mount Sinai was set off as the Torah states: "Set off the mountain and sanctify it."
This was said after the Jewish people experienced the emotional arousal associated with their encampment before Mount Sinai where they camped "as one man, with one heart." Since they were prepared to receive the Torah, it was possible that they would "ascend the mountain," i.e., their souls would expire in love for G-d. The intent was that they should remain within the context of the material world. A parallel to this can be seen in the burning bush which was not consumed by its flames. From the time of the giving of Torah, "the Torah is not in the heavens," but rather has descended within our material world.[112]
The above also relates to G-d's designation of the Jewish people as "a kingdom of priests and a holy nation," with the mission to reveal G-dliness within the world. Nevertheless, this mission must be carried out with a desire and yearning for G-dliness. This is brought out by the expression "a kingdom of priests," which relates to the level of the High Priest who lived in the complex of the Beis HaMikdash and never left Jerusalem.
This is reflected in the contribution of the giving of the Torah which nullified the division between the spiritual realms and our material world. Even though before the giving of the Torah, the forefathers studied Torah, there was still an unpassable divide between the spiritual realms and the physical. Though the spiritual realms did influence our physical world, each remained an entity unto itself until the giving of the Torah when peace was established between the two.
The service of the elevation from below to above which is necessary for such "peace" is connected with tzedakah as it is stated: "Tzedakah will elevate the nation." Torah Or[113] states that the entire Torah is called tzedakah. [Accordingly, it is customary to conclude these gatherings by distributing money to be given to tzedakah.]
"These days are recalled and celebrated." Beginning from Rosh Chodesh Sivan, we start preparing for the giving of the Torah. Each year, the days before the giving of the Torah can be considered as comparable to the era before the giving of the Torah[114] and it is with our service that we can bring about the giving of the Torah anew, revealing a higher level of Torah.
This is also connected with the service of counting the Omer, particularly, the present night, the 48th day of the Omer. 48 is two times 24, [the number of books in the Torah]. It is also the numerical equivalent of Cham, implying that through the Torah, Cham can be refined. This leads to the completion of the counting of the Omer tomorrow and then, drawing down the 50th gate of wisdom which lifts us above all boundaries and limitations, reaching the level where G-d, the Torah, and Israel are one.
The ultimate completion of this service will be the coming of Mashiach which is connected with today's portion of Psalms which mentions "the salvation of His Mashiach" and the prayer: "Grant salvation to Your people and bless Your heritage; tend to them and exalt[115] them forever." This will be hastened by the distribution of money to be given to charity at the conclusion of this gathering.
Not only do the Jews believe in the coming of Mashiach, we anxiously anticipate his coming, waiting for it every day. Furthermore, even now in the time of exile, we will taste of the Messianic redemption through the spreading of the wellsprings of Chassidus outward.[116] On the verse, "He relates His words to Jacob," our Sages taught, "What He does Himself, He also commands Israel to do." This is an era where we must spread the wellsprings of Chassidus outward. It is understood that G-d is involved in a similar activity and His spreading of the wellsprings of Chassidus outward enables us to taste of the Messianic redemption. Ultimately, through our gifts to charity, we will hasten the time when we all, men, women, and children, will proceed together with Mashiach to Eretz Yisrael singing happily: Hoshiah es Amecha...
[The Rebbe Shlita concluded by singing the niggun cited above.]
Notes:
- (Back to text) Even when the Holy One, Blessed be He, and the heavenly academy require a halachic decision, it must be reached by a Jew in this world.
- (Back to text) The name Torah Or -- "The light of Torah" is significant. The light of Torah refers to the light of the first days of creation which is above the level of the world and was, therefore, "hidden" in the Torah.
The ultimate purpose of this study is to bring to "the candle of mitzvah," the actual performance of mitzvos. Indeed, to emphasize its priority, the verse gives precedence to "the candle of mitzvah."
- (Back to text) This is surely true in light of the teachings of the Baal Shem Tov which emphasize how creation is a continuous process and that each day and each moment, G-d brings the world into existence from absolute nothingness.
- (Back to text) The word "exalt," v'nasaim in Hebrew is also related to this week's Torah portion, Parshas Naso, whose name means to "lift up."
Naso is also used to mean "take a census." The census of the Jews is associated with the dearness with which they are held by G-d. As Rashi states: "Because they are dear, G-d counts them always."
The statement "counts them always" raises a question: There have only been nine censuses of the Jewish people, the tenth to be carried out by Mashiach. How can this be considered "counting them always"?
This question is relevant even to a younger child who begins studying Chumash. Indeed, a younger child understands the concept of dearness better for it is natural that his parents express their love to him in a more open manner than to older children. For this reason, the Baal Shem Tov describes the dearness with which G-d holds the Jewish people with the metaphor of a young child born to his parents at an advanced age. [The Rebbe Shlita did not answer the question he raised.]
- (Back to text) Though originally there were restrictions against teaching Ma'aseh Merchavah, the Torah's mystic teachings, the AriZal declared, "It is a mitzvah to reveal this wisdom" and after the Alter Rebbe was released from prison, the service of "spreading the wellsprings of Chassidus" outward began.
Rosh Chodesh Sivan, 5749