An Adaptation of a

Public Address of

the Lubavitcher Rebbe

Rabbi Menachem M. Schneerson Ç"êëîÖ,

at the Communal Yechidus,

on the 25th of Nissan, 5751

Publisher's Foreword

Our Sages ordained that whenever a person sees a place where miracles occurred to him or to the Jewish people as a whole, he is obligated to recite a blessing.[67] This law reflects one of Judaism's fundamental ideals -- not to be kefui tovah, unappreciative of the favors one has received. In recognition of the miracles G-d performs, we should express our thanks and praise.

The results of ingratitude can be awesome. Our Sages relate[68] that G-d desired that King Chizkiyahu be revealed as the Mashiach. Nevertheless, when he failed to recite a song of praise after the miraculous defeat of Sancheriv and his armies,[69] G-d withheld this from him and from the Jewish people at large.

As the Lubavitcher Rebbe Shlita emphasizes -- and has emphasized over the entire course of the past nine months -- we have witnessed miracles and, indeed, wonders so great that no one can fail to notice them. These are times of epic proportions; our experiences are of historic import.

As this miraculous sequence continues, it is easy to lose one's awareness of G-d's hand, and to begin to accept today's events as a matter of course. The Rebbe warns against such complacency, and assures us, moreover, that our acknowledgment of G-d's wonders will amplify their effects and lead to new wonders in the near future.

May we see a complete fulfillment of the prophecy, "As in the days of your exodus from Egypt, I will show you wonders"[70] -- in these days, the season of the exodus, with the coming of Mashiach.

In each and every generation, a person is obligated to regard himself as if he personally left Egypt.... It was not only our ancestors whom the Holy One, blessed be He, redeemed; rather, He redeemed us together with them.[71]

The Pesach Seder does not merely commemorate the events of the past. Rather, it offers every individual an active, dynamic experience which brings him to a present awareness of redemption.

We, Too, Witness Miracles

In the midst of this experience, however, a person may ask: How can we compare our individual appreciation of redemption with the redemption of our ancestors? Our ancestors' redemption from Egypt was accompanied by visible miracles and wonders. Why do we not see miracles like our ancestors did?

The answer is that indeed we do! One of the miracles which accompanied the exodus from Egypt was that G-d "smote Egypt through their firstborn."[72] After Moshe informed Pharaoh that the last of the Ten Plagues would be the slaying of the firstborn, the Egyptians' firstborn sons demanded he release the Jews. When he refused, the firstborn waged war against him.[73] This turnabout represented a great miracle: the firstborn -- the symbol of the Egyptians' might -- waged war against them for the sake of the Jews.[74]

In this present year, the year in which "I will show you wonders,"[75] beginning from the days of Purim,[76] we have seen a reenactment of the miracle of "smiting Egypt through their firstborn." Mitzrayim, Egypt in Hebrew, is related to the word meitzarim which means "cause suffering," and thus refers to "those who cause suffering to the Jews."[77] The firstborn of Egypt, i.e., the most powerful forces among the gentile nations, struck out against the tyrant who desired to cause suffering to the Jews, weakening his power, humiliating him, and forcing him to carry out all the directives which they dictated to him, beginning from his acknowledgment of regret for his previous conduct.

The Loving Relationship between G-d and the Jews is Still Vibrant

This miraculous sequence of events cannot be allowed to pass unnoticed. We must realize that it is not only in the distant past that G-d has worked miracles for the Jewish people. Ancient events like the exodus from Egypt or the Purim miracles of Shushan are not the only examples of our unique relationship with G-d.

As we have seen, miracles are happening today. Indeed the miracles of Purim this year surpassed those recorded in the Megillah. Those miracles were disguised within the natural order of political intrigue and took several years to unfold. In contrast, the miracles of the present year were openly revealed. Despite the grim forebodings of the international opinionmakers, we ourselves have seen how the enemy of the Jewish people has been routed and humiliated, and furthermore, how that humiliation has continued and increased until the present day.

Purim was just the beginning of his downfall; his descent has continued from day to day, until at present, in the last days of Nissan, the firstborn (the mightiest forces) of the gentiles (i.e., the United Nations) have given him a detailed list of instructions including: a) the return of all captives, which is to be supervised by the U.N. to insure that this commitment is indeed kept, and b) the payment of reparations for all the damages that he caused, according to a fixed timetable. Furthermore, they are compelling him to reveal and to destroy all the weaponry which he has concealed until the present.

What We Can Do

Everyone knows about all these matters because they have been widely publicized by the media. Indeed, we have been thoroughly saturated with reports of the goings on in the Gulf; and in truth, over-saturated. There is a limit to the extent of interest and involvement a person should invest in these events. There is no objective need to investigate all the particulars, to listen precisely to the statements of all the generals, and then to venture a sage opinion on strategy and tactics.

A person's energies should be directed into areas in which they bear fruit. For in truth, a Jew's direct effect on global crises is very limited. How can he have an effect? By reciting a chapter of Tehillim or by increasing his study of the Torah and enhancing his performance of its mitzvos, and doing the latter behiddur, in a beautiful and conscientious manner. And most importantly, by studying pnimiyus haTorah -- the inner, mystical dimension of the Torah -- which prepares the world for Mashiach's coming. This is where a Jew should devote his energies.

There is, however, positive value in being aware of the above-mentioned current events, for this allows us to appreciate how -- not only in the past, but also at present -- G-d works miracles for the sake of the Jewish people. Surely, we will see more wonders of this nature in the future, and, indeed, in the very near future.

There are individuals who have convinced themselves that nothing special is happening, that everything is carrying on in an ordinary manner. We should reach out to such people, and help them open their eyes to G-d's wonders. After an honest look at the sequence of events that is unfolding before us, they will surely realize that these are indeed miraculous.

A Present-Day Exodus

There is another dimension to the miraculous sequence of events which is taking place at present that resembles the exodus from Egypt. Our Sages relate that when the Jews asked the Egyptians for gifts in partial payment for the labor of centuries,[78] the Egyptians uncovered all the gold and the silver which they had hidden away and, in fact, forced the Jews to take their treasured property.[79]

Similarly, today, after the enemy of the Jews was routed, he was forced to reveal all his hidden treasures and surrender them to other nations. Among the recipients are generous nations who will employ these resources for positive purposes. These include the granting of assistance to Jews who have in a very real way recently experienced an exodus from Egypt, i.e., the Jews who are leaving Russia to settle in Eretz Yisrael, ensuring them the possibility for a safe and flourishing future, both materially and spiritually.

It is noteworthy that, in addition to the assistance rendered by other nations, the entire Jewish people are extending themselves in helping these Russian Jews settle in Eretz Yisrael. Among those offering this assistance are Jews who previously did not have a visible connection to the Torah and its mitzvos. They are now beginning to develop such a connection by helping other people advance in their observance. No doubt, step by step, they and their families will themselves take a further interest and begin studying the Torah and observing its mitzvos, and do so with happiness and joy.

Why be Embarrassed to Celebrate?

May we be privileged to witness a continuation of this miraculous process. And this will start with our appreciation of the miracles which have happened already -- an appreciation so vibrant that we will not be embarrassed to dance in celebration, as befits the overt miracles which we are witnessing every day. Moreover, these miracles will be further amplified when we make an effort to share our awareness of them with others.

This, together with our increase in the study of Torah and the performance of its commandments behiddur, will bring about the time when "the pleasantness of G-d [i.e., the ultimate satisfaction that will be revealed in the era of Redemption] will be upon us" and "the work of our hands will establish it."[80] I.e., this revelation will be earned by our own service of G-d. And may this take place in the immediate future.

Tenth of Teves and Shabbos Parshas Vayechi

12th Day of Teves, 5751

1

Parshas Vayechi[81] which begins, "And Yaakov lived,"[82] is the conclusion of the Book of Bereishis, the first book of the Torah.[83] At the conclusion of this parshah, it is a Jewish custom[84] to declare, Chazak, Chazak, Venischazeik, ("Be strong, be strong, and may we be strengthened"). This statement strengthens and encourages[85] the Jewish people in all their concerns.

With respect to continued, ongoing life, Yaakov is in a way superior to the other two Patriarchs, Avraham and Yitzchak. Commenting on the phrase, "And Yaakov lived," the Talmud states[86] that "Yaakov, our ancestor, did not die." When a protest is raised, "Was it in vain that he was eulogized, embalmed, and buried?" the Talmud replies:

This concept is derived from the exegesis of a verse. It is written,[87] " 'Do not fear, My servant Yaakov,' says G-d, 'Do not become dismayed, O Israel. I will save you from afar and your descendants from the land of their captivity.' " An equation is established between Yaakov and his descendants.

Thus, Rashi explains,[88] "And Yaakov lived," "Yaakov lives forever."

Since our Sages derived the concept that, "Yaakov, our ancestor, did not die," from the equation established between Yaakov and his descendants,"[89] it can be understood that there is an interdependence between the two, Yaakov's continued "life" depends on his descendants. It is because "his descendants are alive," that "he is alive."

This concept of continued life is mentioned in regard to Yaakov and not in regard to Avraham and Yitzchak, because, in a complete sense, the concept that "his descendants are alive" applies only to Yaakov. As the Sages expressed it, "Yaakov's bed was perfect";[90] i.e., all his sons were righteous and their offspring became the Jewish people. In contrast, Yishmael descended from Avraham and Esav from Yitzchak.[91] Thus, the concept that he is "alive" because "his descendants are alive" is appropriate only for Yaakov.[92]

This unique connection with his descendants results[93] from the fact that Yaakov personifies the attribute of truth, as it is written,[94] "You endow Yaakov with truth." The nature of truth is that it descends into and permeates all levels, from the highest peaks to the lowest depths, with consistent integrity. Therefore, all of Yaakov's descendants (including those born in every subsequent generation[95]) are alive: they reveal the eternal dimension of Yaakov's life in this world.[96]

Based on the above, we can appreciate the encouragement, chizuk in Hebrew, (and in a threefold manner -- Chazak, Chazak, Venischazeik,) which the conclusion of the Book of Bereishis grants the Jewish people.[97] Bereishis describes the lives of the Patriarchs,[98] of whom our Sages state,[99] "The deeds of the Patriarchs are a sign for (and endow power to) their descendants." By concluding with Yaakov's life which -- as explained above is dependent on the life of his descendants -- the book alludes to the fact that each of Yaakov's descendants, i.e., each and every Jew in each and every generation,[100] is alive. Wherever and whenever he lives, he enjoys true life, for "You who cleave to the L-rd,[101] your G-d, are alive."[102] This life stems from a connection to His Torah, "the Torah of life,"[103] and its mitzvos, concerning which it is said, "And you shall live in them."[104]

The above premise appears open to question: Within Jewish history, there have always been, as there are today, some members of the Jewish people, who -- at least to outward appearances -- do not conduct their daily lives according to the directives of the Torah and its mitzvos. If so, how can we say that all of Yaakov's descendants are alive because of their connection with the Torah?

The answer to this question is alluded to in the Talmud's exposition of the concept, "Yaakov, our ancestor, did not die." In response to the question, "Was he not mourned, embalmed, and buried?" the Talmud answers, "This concept is derived from the exegesis of a verse. It is written, 'Do not fear, My servant Yaakov....' An equation is established between Yaakov and his descendants." Since "the concept is derived from the exegesis of a verse" from the Tanach, it is surely true. Although the events in this world may give an impression to the contrary, "It only appears that he died: He is alive."

The same applies to his descendants. Since the Tanach explicitly states that they are alive,[105] this is surely true. An emphasis on their failure to conduct themselves according to the Torah and its mitzvos represents only a superficial appreciation of their being for, in truth, "they are alive." Furthermore, saying that there is a lack of life in any of Yaakov's descendants detracts from the life of Yaakov himself, for his "life" is dependent on theirs, as it were.

The appreciation of how such individuals are, in truth, "alive" depends on our Sages' statement,[106] "Although a Jew sins, he remains a Jew,"[107] and on the Rambam's ruling that[108]:

"A person whose yetzer hara compels him to negate the performance of a mitzvah or to commit a sin... [still] wants to be part of the Jewish people and desires to fulfill all the mitzvos and separate himself from sin. It is only his yetzer hara which forces him [to do otherwise].

For a Jew, violating one of the directives of the Torah is only a superficial phenomenon: it was against his true will that he was compelled to act as he did. What does he really desire? "To be part of the Jewish people and... to fulfill all the mitzvos...." Therefore, regardless of his actual conduct, he is a Jew and shares a connection to the entire Torah.

This concept is also reflected in the verse,[109] "The Torah which Moshe commanded us is an inheritance for the congregation of Yaakov." The law prescribes that an inheritance is transferred to an heir regardless of his personal standing or conduct. Similarly, because a Jew is a descendant of Yaakov,[110] the Torah becomes his.

There is an allusion to this concept in the final verse of our Torah portion,[111] "And they placed him (Yosef) in a coffin in Egypt." Throughout the Jews' exile in Egypt, Yosef's coffin remained there. When the Jews left Egypt, the Torah relates,[112] "And Moshe took the bones of Yosef with him for Yosef had made the Israelites swear saying, 'G-d will surely recall you; you must [then] take my bones from here with you.' "

The Hebrew word for "bones," Atzamos, relates to the Hebrew for "essence," Etzem.[113] Yosef is also used as the name for the Jewish people as a whole (as in the phrase,[114] "Leader of the sheep of Yosef"). In this context, the placement of Yosef in "a coffin in Egypt," can be interpreted in a positive light. Even when the Jews are in Egypt, i.e., even when there are forces which cause difficulty to the Jews[115] (including the difficulties caused by one's own yetzer hara), the essence of the Jews (Yosef's bones) are intact, protected in a coffin, i.e., closed off on all sides from any undesirable influence.

Furthermore, Yosef's coffin is also connected with the ark of the covenant which held the tablets of the Ten Commandments and a Torah scroll. (In Hebrew, the word Aron is used for both "ark" and "coffin.") Our Sages relate,[116] that throughout the entire time the Jews were in the desert, "these two aronos (Yosef's coffin and the ark of the covenant)... would journey side by side."

There is an interconnection between the two. The ark of the covenant protected the essence of the Jewish people. This is alluded to in the fact that the Ten Commandments were, "engraved on the tablets."[117] This implies that the commandments are part and parcel of the tablets themselves to the extent that it is impossible to separate between them.[118] Similarly, the connection between the Jews and the Torah is engraved within their very being and they are fused into a single entity.

Regardless of a Jew's apparent connection with the Torah (i.e., even when his relationship with the ark of the covenant is hidden[119]), it is impossible to make a separation between a Jew and the Torah. They remain one entity. As the Zohar states,[120] "Israel, the Torah, and the Holy One, blessed be He, are one."

This teaches us a lesson regarding the encouragement to be given the Jews while they are in exile, including this present exile. Indeed, because of the length and difficulty of this exile, such encouragement is particularly necessary. Therefore, the Torah teaches us that "Yaakov is alive," because "his descendants are alive." This emphasizes the true identity of every Jew, i.e., how he is "alive," since he is connected with the "Torah of life." Regardless of his present conduct, he has the potential -- through turning to the path of teshuvah, and subsequently, through the observance of the Torah and its mitzvos -- to reveal his true self. The awareness of this potential strengthens and encourages one to express this essential "life" in an open and revealed manner in his daily conduct.

2

The above also reveals the failing implicit in the approach which criticizes harshly those Jews who at present do not observe the Torah and its mitzvos and threatens them within ominous Divine retribution. Such an approach does not encourage anyone to increased Jewish practice or greater observance of the Torah and its mitzvos. Quite the contrary: it will weaken many people's feeling for Judaism and turns them away from teshuvah. Experience has clearly shown that (particularly in the present generation), the only way to bring a Jew close to G-d is to suggest, in a pleasant and loving manner, that he improve his conduct.[121] Thus, our Sages state,[122] "Let Moshe rebuke them -- for he loves them."[123]

This is particularly relevant in the present generation, for those who do not observe the Torah and its mitzvos are considered to be tinokos shenishbu, individuals who were deprived of a childhood environment conducive to Torah observance. As the Rambam writes:[124]

Each of the children of those errant individuals and their grandchildren who were led astray by their parents and were born among the Karaites and raised with their beliefs,[125] is considered as a tinok shenishba, a child captured and raised by them.[126] Such a person is not eager to uphold the ways of the mitzvos: he is considered as one held back by forces beyond his control. [This applies] even if afterwards, he hears (that he is Jewish and encounters Jews and their faith. He is [still] considered as one held back by forces beyond his control, because he was raised in their errant ways).... Therefore, it is proper to try to motivate them to repent and draw them close with words of peace until they return to the mighty pillar of the Torah.

There are additional reasons for which we should not to rebuke our fellow Jews by threatening them with Divine retribution and calamities. (In fact, such possibilities should never even be mentioned, in keeping with our Sages' directive, "Do not utter words which empower the Satan."[127]) In addition to the negative repercussions such an approach brings about, such statements are the direct opposite of the truth, the direct opposite of respect for G-d, and the direct opposite of respect for the Jewish people. To explain:

Statements threatening calamitous Divine retribution are the direct opposite of the truth.

The Rambam writes:[128]

The reckoning [of sins and merits] is not calculated on the basis of the mere number of merits and sins, but also [considers] their magnitude. Some particular merits can outweigh many sins. The weighing of sins and merits is carried out according to the wisdom of the All-Knowing G-d. He alone knows how to measure merits against sins.

In particular, this is relevant in the present generation, since those who do not observe the Torah and its mitzvos are tinokos shenishbu. Thus, they are considered as being prevented from observance by forces beyond their control. Our Sages state[129] that "the Merciful One" absolves such a person of responsibility.

Conversely, we must acknowledge these same tinokos shenishbu fulfill many mitzvos (for, as our Sages note,[130] every Jew has numerous mitzvos to his credit). How dearly must these acts be cherished by G-d![131]

Furthermore, in the last decades, we have witnessed a new awakening on the part of many of these individuals to return to the Torah and its mitzvos. Tens of thousands of Jews have become fully observant, and this movement is continuing to grow and increase.

In consideration of all the above, who would dare to think (with merely mortal wisdom) of making an account of the generation's inadequacies. Who, furthermore, would dare utter the thought that because there are some individuals today who at present do not observe the Torah and its mitzvos, this generation is worthy of the most extreme and horrible retribution, Heaven forbid. This is the direct opposite of the decision rendered by "the All-Knowing G-d" in His Torah, which states that these individuals are tinokos shenishbu and are pardoned by "the Merciful One."

Statements threatening calamitous Divine retribution are the direct opposite of respect for G-d.

It is blasphemous to describe G-d as one who counts sins, waiting (Heaven forbid) until the measure is full, visiting retribution for all these sins, and then beginning a new account and waiting (Heaven forbid) until the measure becomes full again. This pictures Him as a cruel king who wants to punish His people.

The very opposite is true. G-d is "the All-Merciful Father." The Torah and our Sages abound in references to His merciful nature, beginning with the Thirteen Attributes of Mercy[132] which begin, "The L-rd, the L-rd,[133] benevolent G-d,[134] compassionate and gracious, slow to anger and abounding in kindness... forgiving iniquity, transgression, and sin."

Our Sages relate[135] that rather than counting sins, G-d is involved with activities that bring joy and happiness to mankind. They state: What does He do since Creation? He arranges marriages. (This, in turn, leads to further happiness, the birth of sons[136] and daughters.) Similarly, these weddings relate to the joy of the ultimate redemption[137] since the bond to be established between G-d and the Jewish people at that time is also described by the metaphor of marriage.[138] The connection between the two is alluded to in the wedding blessings, "May there speedily be heard in the cities of Judah and the courtyards of Jerusalem, the voice of joy and the voice of happiness, the voice of a groom and the voice of a bride."[139]

Furthermore, even if after patiently waiting for repentance, G-d feels it necessary to visit retribution upon His people,[140] the punishment is not delivered out of vengeance, but rather for the sake of man's welfare, to cleanse and purify him from sin;[141] to quote the Alter Rebbe,[142] "like a merciful, wise, and righteous father who punishes his son,... or like a great and awesome king who loves his son so dearly that he personally cleanses him from his filth."

Furthermore, even though the punishment is for the sake of man's welfare and is an expression of G-d's great love for him, since the punishment brings discomfort to man, G-d also feels discomfort, as it were, when administering it.[143] Thus our Sages relate,[144] "When a person suffers, the Divine Presence... says, 'My head hurts, My arm hurts.' "[145] Likewise there is a verse in which G-d promises, "I will be with them in their distress;"[146] "Whenever [the Jewish people] suffer difficulty, He also suffers."[147]

Statements threatening calamitous Divine retribution are the direct opposite of respect for the Jewish people.

The Jewish people are G-d's children, as it were, as it is written,[148] "You are children to the L-rd, your G-d"; it is written, furthermore,[149] "Israel is My firstborn son." Accordingly, G-d loves them, as it is written,[150] " 'I love you,' declares G-d"; and, as is written elsewhere, "Israel is a youth and I love him."[151] Indeed, as the Baal Shem Tov taught,[152] "G-d loves every Jew more than parents love an only child born to them in their old age."

Accordingly, G-d cannot, as it were, bear hearing any unfavorable talk about His children. Furthermore, such talk hurts Him as implied by the verse,[153] "One who strikes you is like one who strikes [G-d] in the eye." Indeed, even the prophets, "through whom spoke the spirit of G-d, and His words were on their tongue,"[154] were rebuked and punished from speaking harshly against the Jews. In this context, our Sages teach,[155] "G-d does not approve of one who slanders Israel." as an example, they cite Yeshayahu, the greatest of the prophets.[156] When he told G-d, "I am dwelling among a people of unclean lips,"[157] G-d responded: "Yeshayahu, you are entitled to speak about yourself and say that you have impure lips. How can you make such statements about [My] people?"[158] What is written after that? "One of the angels flew to me with a fiery coal in his hand."[159] The Hebrew for coal, ritzpah, resembles the words, retzotz peh, meaning, "Destroyed be the mouth [of one who slanders My children]."[160] Similar messages were given to other prophets of Israel.

Commenting on this passage, the Rambam writes:[161]

If the pillars of the world [i.e., the prophets]... were punished in this manner for making some slight statements about the Jewish people, how much more so [does this apply] when an unworthy person from among the worthless ones of the world lets his tongue speak loosely against the Jewish people by calling them transgressors and wicked men.

Similarly, the Rambam writes:[162]

It is not proper for a person to speak to the people until he has reviewed what he intends to say several times... How much more so, when a person writes, should he review his work one thousand times to see if it is correct. This man, however,... wrote these severe matters in a document... and had them circulated through every city and state. In doing so, he dimmed the hearts of the people, sending forth darkness.

3

There is an added dimension to the severity of threatening the Jewish people with Divine retribution. Our Sages teach us,[163] "Do not utter words which empower the Satan." To illustrate this principle, our Sages quote the following two verses, and explain their connection:[164] "We should have been like Sodom," and, "Listen to the word of G-d, captains of Sodom." Yeshayahu compared[165] the Jews to the people of Sodom and, at that suggestion, the Divine attribute of judgment replied that the comparison was in place, that they were fit to be judged like Sodom.[166]

From this, we can also infer a positive lesson regarding how important it is to speak favorably about our fellow Jews. Indeed, our Sages teach[167] that G-d's benevolent attributes may be more readily aroused than those associated with retribution.

If a mere unfavorable comparison arouses the Divine attribute of judgment and empowers the Satan to accuse the Jews -- although G-d will surely not listen to the Satan, and indeed, He will rebuke the Satan[168] -- how much more so will positive statements, words which emphasize the virtues of the Jewish people, have a powerful effect. G-d wants us to emphasize the virtues of our people and, when we do so, He will no doubt listen to our words and help them.[169]

Our Sages relate[170] that, in the time of Gideon, when the Midianites were oppressing the Jews, G-d sought a person who would speak about the Jews' virtues. When Gideon did so,[171] an angel of G-d[172] appeared to him and told him, "Go with this, your power;"[173] "Go with the power of speaking positively about the Jewish people."[174] "The Holy One, blessed be He, told him. 'You have the power to speak in defense of the Jewish people. Through your merit, they will be redeemed.' "[175]

Similarly, throughout the history of the Jewish people, the leaders of our people have always sought to speak favorably about our people, extolling their virtues even when the people were on a lowly spiritual level. If they would do so even when it was necessary to search for the people's virtues, surely this pattern should be followed in the present age, when our people's virtues are openly apparent. As explained above, they are not to be held responsible for their lack of Jewish observance, because they are like tinokos shenishbu and are held back by forces beyond their control. Conversely, despite the negative influences of their environment, they have the great merit of performing mitzvos, including as mentioned the growing movement to teshuvah which we have witnessed in the last decades.

What we must constantly point out is the merits of our people, merits that are surely worthy of hastening the future redemption. For, as our Sages declared,[176] "All the appointed times [for the coming of Mashiach] have passed." Furthermore, this statement was made in the Talmudic era. How much more relevant is it today after more than 1900 years of the difficulties of exile -- and he has not yet come!....

As to the continuation of the above declaration of the Sages, that "the matter now depends on teshuvah alone," G-d's people have already turned to Him in teshuvah. For teshuvah is an instantaneous process, which transpires "in one moment, in one turn."[177] Furthermore, a single thought of teshuvah is sufficient to alter one's entire spiritual status. This is reflected by our Sages' ruling[178] that when a person consecrates a woman as his wife on the condition that he is a (completely[179]) righteous man, the marriage bond is established even though he was known to be wicked. We assume that, at the time he made that condition, he had thoughts of teshuvah and those thoughts were powerful enough to change his spiritual status from one extreme to the other at that very moment.

Since on more than one occasion every Jew has had thoughts of teshuvah, the coming of the future redemption is surely imminent. Indeed, because of this statement of the Jews' virtue itself, it is worthy that Mashiach come. Furthermore, many rabbanim and halachic authorities have issued rulings -- and "the Torah is not in the heavens[180]" -- that Mashiach must come. These rulings obligate the Heavenly Court to act accordingly. And this will indeed be so.

4

A positive appraisal of every one of our fellow Jews is all the more appropriate since our generation is "a firebrand saved from the blaze,"[181] the remnant preserved after the horrors of the Holocaust in which six million Jews died al Kiddush HaShem, in sanctification of the Name of G-d.

The prophecy of Zechariah (read as the Haftorah of Shabbos Chanukah) relates:

And G-d told Satan: "G-d rebukes you, O Satan; G-d, Who chooses Jerusalem, rebukes you, for behold this man is a firebrand saved from the blaze."

G-d Himself rebukes Satan who acts as an adversary against the Jewish people. Why? Because G-d "chooses Jerusalem." The Hebrew for Jerusalem, Yerushalayim, is a combination of two Hebrew words, yareh ("awe") and shalem ("complete").[182] Jerusalem thus indicates a state in which a person stands in complete awe of G-d.[183] This quality is possessed by every Jew, who is chosen by G-d.

If this innate virtue is not sufficient, when rebuking the Satan G-d emphasizes, "This man is a firebrand saved from the blaze." As our Sages explain: "That is to say, only a small remnant of Israel has survived,... and you dare to point out their faults so that I should destroy them?!"[184]

In our days, soon after the Holocaust, who can dare point an accusing finger at the remnants of the Jewish people, "a brand saved from the fire," and tell them that their conduct will bring about a second Holocaust, heaven forbid? May such calamities never be repeated.

Such statements are more severe when, in addition to pointing an accusing finger at our generation, one desecrates the honor of the martyrs who perished al Kiddush HaShem, by justifying the Holocaust as if it were punishment for their sins.

Heaven forbid that one utter such words. Undesirable events sometimes occur, not as punishment for sins, but because of an unfathomable Divine decree, a dictate which transcends any and all explanation. Thus our Sages relate[185] that when Moshe protested the cruel death suffered by Rabbi Akiva, G-d answered, "Be silent. This is what arose in My thought."

To explain: In general, when we confront undesirable events, we must realize that, "The Holy One, blessed be He, does not render judgment without a reason";[186] i.e., these events result from faults in our conduct. There are, however, also exceptions to this rule. The classic example is G-d's covenant with Avraham at which He informed him that his descendants would be enslaved and oppressed for four hundred years.[187] Far from being a result of our people's sins, this exile was preordained by an unfathomable Divine decrees.[188]

The same applies to the Holocaust. The awesomeness of the cruelty to which the six million martyrs were subjected was unparalleled. No one, not even Satan himself, could find sins which would justify such suffering. There can be no explanation within the Torah for such a Holocaust. All we can do is realize that, "This is what arose in My thought"; "It is a decree from Me."[189]

G-d did not desire -- as an expression of His inner will -- such suffering to happen. On the contrary, as mentioned above, when the Jews suffer, He suffers with them. Rather, this was an instance in which "I have abandoned you for a brief moment."[190] In no manner, can this be justified as a punishment for sins.[191]

On the contrary, all those who perished in the Holocaust are holy martyrs (and, indeed, it is common practice to refer to them in this manner).[192] The fact that they were killed for being Jewish causes their death to be considered al Kiddush HaShem.[193]

G-d will surely avenge their blood, as we say in the prayer beginning Av HaRachamim:

Remember... the holy communities who gave their lives for the sanctification of the Divine Name.... As it is written in the Torah of Moshe,[194] "He will avenge the blood of His servants." And in the Holy Writings it is said,[195] "Let it be known among the nations, before our own eyes, the retribution of the spilled blood of Your servants."

Thus, G-d declares that these martyrs are His servants.[196] (This definition is significant, for a servant has no existence independent of that of his master and is considered an extension of him.[197]) Moreover, G-d here promises that He will avenge their blood, for their death was against His will, as it were.

The very fact that they died al Kiddush HaShem, regardless of any other virtues they had -- and they were indeed virtuous, for, on the whole, it was the most refined and the most righteous of our people who perished in the Holocaust -- elevated them to such a level[198] that "no creature can stand in their presence."[199]

It is utterly out of the question to use the Holocaust as an example of people who were punished for their sins, and particularly unthinkable to use their memory as a rod with which to threaten today's generation, heirs to the legacy of holiness that they left.

Surely, these words will have no effect at all, and we will instead witness the fulfillment of the remainder of Zechariah's prophecy: "I have removed your sin from you and I have dressed you in festive garments....[200] And the angel that had spoken to me aroused me... and I said, 'I see a menorah entirely of gold.' "[201] The menorah is the symbol of the entire Jewish people.[202] Similarly, we will see how each member of our people shines with "the lamp of mitzvah and the light of Torah."[203]

---

5

A connection can be established between the above and between the fast of the Tenth of Teves. That date commemorates Nebuchadnezzar's placing Jerusalem under siege. It marks the first of the four fast days connected with the destruction of the Beis HaMikdash, and is therefore more severe in one respect than the others, even than Tishah BeAv. This is reflected in the ruling[204] that if the Tenth of Teves were to fall on the Sabbath, the fast would not be postponed, for it is written,[205] "On that selfsame day...."[206]

The above verse continues, "The king of Babylon placed Jerusalem under siege." Significantly, the verb it uses to communicate this concept, samach, is usually employed in a positive context, and means "support"; in our prayers, for example, we use the expression Somech noflim -- "He supports those who fall." It is difficult to conceive why the prophet uses a term with a positive connotation for such an undesirable event, the beginning of the sequence of destruction and exile.[207]

This difficulty can be resolved as follows: G-d prefaces the prophecy to the prophet Yechezkel with the following instruction: "Son of man, write down the name of this day"; implying that the prophet's description (in contrast to the way the narrative is related in Melachim and in Yirmeyahu) does not merely chronicle the historical events which transpired, but rather, communicates the inner meaning of destruction and exile.

Although these were outwardly undesirable occurrences, they were intended, not to punish the people as an act of vengeance, but rather to elevate them to a higher level of service. By using the term samach in connection with Jerusalem (which, as above, can be interpreted as a reference to the Jewish people, who possess the quality of being complete in their awe of G-d), the prophet implied that the Divine intent in the siege was to elevate the city and its people to a higher level than they had attained previously.

Why was Nebuchadnezzar, the king of Babylon, able to place Jerusalem under siege? Only because ultimately, there was a positive intent to the sequence, which would ultimately benefit the Jewish people. The gentile nations are only "an axe in the hands of the Mason."[208] There is no way that "the king of Babylon" can approach Jerusalem, G-d's city, nor have an influence on the Jews, G-d's children, unless the ultimate intent is positive.

In that era, however, this positive intent manifested itself in siege, destruction and exile, because there was the need to atone for sins. In our era, in contrast, after G-d has already expended His anger on the Beis HaMikdash and, particularly, after our service of Him throughout the exile,[209] and especially, after the merit of the suffering and oppression to which our people have been subjected throughout the generations, including the legacy of martyrdom of the Holocaust, there is no further need for such measures. On the contrary, the activities of the king of Babylon will lead to the most literal meaning of samach, positive and revealed good for the Jews. To quote the Midrash,[210] G-d will tell the Jews, "My children, do not be afraid. All that I have wrought,[211] I have performed for your sake. Do not fear; the time for your redemption has come."

In our generation (particularly, in the present year, a year when "I will show you wonders"[212]), the central emphasis on the Tenth of Teves (as on other fasts) must be directed towards teshuvah,[213] by strengthening and encouraging each and every Jew, stressing that G-d loves him as he is. This love gives every individual the potential, regardless of his present level of observance, to reach complete fulfillment in the Torah and its mitzvos. Similarly, we must reinforce the faith of our people in the imminence of Mashiach's coming, and emphasize how we can hasten his coming through our service of G-d. To quote the Previous Rebbe, "Immediately, let us proceed to teshuvah; immediately, we will proceed to redemption."[214] "Israel, return to the L-rd, your G-d. Prepare yourself and your family to greet Mashiach, who will come in the very near future."[215]

This emphasis on the above concepts is reflected in the different practices connected with the observance of a communal fast -- the Torah reading, the Haftorah, and the additions to our prayers -- and in particular, with the first of those fasts, the Tenth of Teves.

The Torah Reading

On a fast day, we read (both in the morning and the afternoon services), the passage in the Torah that includes the Thirteen Attributes of Mercy.[216] In this context, our Sages relate:[217]

The Holy One, blessed be He, wrapped Himself [in a tallis] like a chazan and showed Moshe the order of prayer.[218] He told him, "Whenever the Jews sin, let them follow this practice, and I will forgive them."

There is a covenant established in regard to these Thirteen Attributes, that [if the Jews will enumerate them in prayer on their fast days,] they will not return unanswered. This is [implied by] the verse [which is read in the later portion of this Torah passage], "Behold, I am establishing a covenant...."[219]

Similarly, the conclusion of this passage, "I will perform wonders[220] before your entire people which have never been wrought before... and all the people will see...," relates to the present year, a year when "I will show you wonders."

The Haftorah

The Haftorah begins,[221] "Seek the L-rd while He may be found, call on Him while He is near," emphasizing that G-d is "near" to every Jew. Awareness of His closeness to each individual encourages "the wicked [to] abandon his way... and [to] return to the L-rd who will have compassion on him and to our G-d, for He will pardon abundantly."[222]

The Haftorah continues,[223] "For My thoughts are not your thoughts, nor are My ways, your ways." Anyone who advocates criticizing an unworthy person harshly and threatening Him with Divine retribution must realize that "My thoughts are not your thoughts"; G-d has His scales for evaluating merits and sins, scales that transcend the scope of mortal wisdom. Similarly, such a person must recognize that "nor are My ways, your ways," for the ways of G-d, our "All-Merciful Father," are the ways of peace, friendship, and happiness.[224]

The Haftorah also teaches how G-d encourages the Jewish people to perform mitzvos, by informing them of the imminence of the redemption: "Keep justice and practice righteousness, for soon My deliverance will come and My righteousness [to you] will be revealed."[225] Here G-d tells His people that the redemption is at hand so that they will prepare themselves for it.[226]

The conclusion of the Haftorah focuses directly on the Redemption, describing how G-d promises to bring the Jews "to My holy mountain and make them rejoice in My house of prayer; their burnt offerings and their sacrifices will be favorably accepted on My altar."[227] Not only "will [the prayers of] our lips compensate for [the offering of bulls,]"[228] but we will be able to offer the sacrifices themselves in the Beis HaMikdash.

The final verse[229] describes G-d as Him "Who gathers the dispersed ones of Israel," and conveys His assurance, "I will yet gather others to him besides those already gathered"; i.e., G-d will gather the "dispersed ones of Israel,"[230] not only the people as a whole, but each individual, as it is written,[231] "You will be gathered up one by one, O children of Israel."

Our Prayers

The imminence of the Future Redemption is also reflected in the special Selichos prayers instituted for a fast day (besides the addition of the blessing Aneinu in Shemoneh Esreh[232]). On the Tenth of Teves, these prayers begin with the following verses:

For with the L-rd, there is kindness, and with Him, there is abounding deliverance.[233] G-d, redeem Israel from all his afflictions.[234] And He will redeem Israel from all his sins.[235]

We recite the verses in this order -- which differs from the order in which they are found within the Book of Tehillim, where the first and the third verse are consecutive[236] -- in order to emphasize that first, G-d will redeem the Jews from their difficulties, including the severest affliction of all, the exile. Only afterwards will He[237] redeem them from their sins. This implies that G-d will redeem Israel even before they repent;[238] "Sins will not hold back the Redemption, for He will redeem Israel from sin."[239]

This concept is reflected in the verse, mi E-l kamocha,[240] "Who is a G-d like You, Who pardons iniquity and forgives transgression for the remnant of His heritage? He does not maintain His wrath forever, for He desires [to practice] kindness." The commentaries explain that "the remnant of His heritage" refers to "those who remain after chevlei Mashiach (the birthpangs which precede Mashiach's coming)."[241] For that generation -- to use the phrase employed previously, for "the firebrand saved from the blaze" -- G-d will "overlook iniquity without meting out retribution for it, proceeding forward without taking any notice whatsoever."[242]

"Those who remain at the time of the Redeemer's coming... will not be worthy of being redeemed because of their unworthy conduct. Nevertheless, He will not consider their deeds for 'He desires to practice kindness.'... His kindness will overcome their sins when the time of the redemption comes."[243]

The above is surely appropriate now, when "all the appointed times for Mashiach's coming have passed," and, as explained above, our people have already turned to G-d in teshuvah. Thus, surely, He will immediately fulfill the requests of the Jewish people, and "redeem Israel from all his afflictions."[244]

The virtues of the Jewish people and the imminence of the redemption are also emphasized in the Amidah prayers (which are enhanced[245] by the influence of a fast day, "a day of Divine gratification"[246]). We begin the Amidah by "joining[247] redemption to prayer." Immediately thereafter[248] we say, "My L-rd, open my lips, and my mouth shall recite Your praise."[249] It is G-d, and not the person himself, Who opens his mouth, and it is G-d's words which he is reciting.[250]

After this, we bless "our G-d, the G-d of our fathers, the G-d of Avraham... Yitzchak... and... Yaakov." Since these are "the fathers" of the Jewish people, G-d will "bring a Redeemer to their descendants."

Furthermore, several of the blessings of the Amidah speak of the redemption; for example: "Blessed are You, L-rd, the Redeemer of Israel," "... Who builds Jerusalem," "...Who causes the power of salvation to flourish," "...Who restores His Divine Presence to Zion." Were there to be any doubt that He would fulfill these blessings, it would be forbidden to recite them.[251]

In conclusion: May the discussion of the Redemption and our people's prayers for the Redemption hasten its coming, so that we may indeed "join redemption to prayer," with the coming of the Future Redemption. And may this take place in the immediate future.

   

Notes:

67. (Back to text) Berachos 54a.

68. (Back to text) Sanhedrin 94a.

69. (Back to text) See II Kings, ch. 19.

70. (Back to text) Michah 7:15.

71. (Back to text) The Haggadah; Pesachim 116b.

72. (Back to text) Tehillim 136:10.

73. (Back to text) Shulchan Aruch HaRav 430:1.

74. (Back to text) Although the war waged by the firstborn inflicted severe losses upon the Egyptians, it did not dislodge Pharaoh from his throne. Even after this war, he retained his authority.

75. (Back to text) Michah 7:15. See the essay, "The Message of the Year 5751," published by Sichos In English.

76. (Back to text) See the essay, "Purim Miracles Today," published by Sichos In English.

77. (Back to text) Bereishis Rabbah 16:4.

78. (Back to text) Sanhedrin 91a.

79. (Back to text) See Berachos 9b.

80. (Back to text) Tehillim 90:16-17. See Sichas Parshas Tzav, 5751.

81. (Back to text) On the Tenth of Teves, as is customary on a fast day, the Rebbe Shlita delivered an address of divrei kivushin, words intended to arouse thoughts of teshuvah. Since the talks of the following Shabbos, i.e., Parshas Vayechi, related to many of the same themes, the talks on these two occasions have been combined here, and are published together as a single unit.

82. (Back to text) Note the Rambam, Seder Tefilos kol HaShanah, printed at the conclusion of Sefer Ahavah, which refers to the parshah by the name, Vayechi Yaakov," "And Yaakov lived." This name is found in other sources as well.

83. (Back to text) The very name Bereishis, which means, "in the beginning," emphasizes the concept of "first."

84. (Back to text) See Shulchan Aruch, Orach Chayim in the conclusion of Chapter 139. See also Likkutei Sichos, Vol. 25, p. 474.

85. (Back to text) The threefold repetition, Chazak, Chazak, Venischazeik, itself creates a chazakah, a threefold sequence of reinforcement. (See Bava Metzia 106b.)

86. (Back to text) Taanis 5b.

87. (Back to text) Yirmeyahu 30:10.

88. (Back to text) Rashi on Taanis, loc. cit.

89. (Back to text) The interdependence between Yaakov and his descendants is further emphasized by the fact that our Sages derived the concept that Yaakov did not die from the equation established between him and his descendants, and not from the verse (Bereishis 49:33), "And he expired and was gathered unto his people." Rashi (in his commentary on that verse, and similarly, Tosafos in their commentary to Taanis, loc. cit.) notes that in contrast to the verses that describe the passing of the other Patriarchs, this verse does not say, "And Yaakov died." This omission teaches us that "Yaakov, our Patriarch, did not die." The fact that the Talmud, by contrast, does not derive the concept in this manner, but instead derives it from the equation that exists between Yaakov and his descendants, implies that Yaakov's ongoing life is dependent on that of his descendants.

90. (Back to text) Rashi on Bereishis 47:31.

91. (Back to text) See Pesachim 56a.

92. (Back to text) Cf. the commentary of Maharsha to Taanis, loc. cit.

93. (Back to text) See also Likkutei Sichos, Vol. 26, p. 8.

94. (Back to text) Michah 7:20. Note the gloss of Toras Levi Yitzchak to Taanis, loc. cit., which states that the Hebrew words "truth to Yaakov" (üùÆëî ÜÄÇ) share the same letters as the Hebrew words, "Yaakov, our ancestor, did not die" (ÜÄ Çî üùÆë).

95. (Back to text) This applies to each and every Jew in each and every generation. If any one Jew lacks this quality, it is not true.

96. (Back to text) The importance of the Talmud's statement is its application within this material world. To teach that, in the spiritual worlds, Yaakov is still alive is unnecessary; that would be self understood. See also the Maharsha's commentary to Ta'anis, ibid.

97. (Back to text) It is the first book of the Torah, and thus, its conclusion represents the first, and thus, the primary encouragement given the Jews.

98. (Back to text) Thus, Avodah Zarah 25a describes Bereishis as " 'The Book of the Just' -- the book of Avraham, Yitzchak and Yaakov who were just."

99. (Back to text) See Midrash Tanchuma, Lech Lecha 9.

100. (Back to text) Yaakov shares a connection with each and every Jew because, as explained in Iggeres HaKodesh, Epistle 7, Yaakov's soul incorporates the souls of each and every member of the Jewish people.

101. (Back to text) On the verse, "And Yaakov lived...," the Zohar (I, 216a) comments: "Your nation are all righteous.... What is the reason for this? -- Because you cling to the body of the King; as it is written, 'You who cling to the L-rd... are alive.' "

102. (Back to text) Devarim 4:4.

103. (Back to text) See Avos DeRabbi Nasan, Chapter 34.

104. (Back to text) Vayikra 18:5.

105. (Back to text) Although the fact that Yaakov is alive is derived "from the exegesis of a verse," the fact that his descendants are alive is explicitly stated in that verse.

106. (Back to text) Sanhedrin 44a.

107. (Back to text) Significantly, the word for "Jew" used by our Sages is Yisrael. There are two names for the Jewish people, Yisrael, the more elevated name, which was given because "[Yaakov Avinu] strove with angels and men and prevailed" (Bereishis 32:29), and Yaakov.

     Yaakov refers to a lower level, as obvious from the fact that it was given because "His hand was holding on to Esav's heel" (Bereishis 25:26). Nevertheless, the fact that the name Yaakov (üùÆë) can be divided into the two components, yud and akev (üùÆ-ë) indicates that even on the level of akev, "the heel," there is a revelation of the yud, the first letter of G-d's Name.

     Our Sages' use of the name Yisrael is also significant because the Hebrew letters of that name serve as an acronym for the phrase meaning, "There are 600,00 letters in the Torah." Each Jew has his place in the Torah, his "letter of the Torah."

108. (Back to text) Mishneh Torah, Hilchos Geirushin 2:20.

109. (Back to text) Devarim 33:4.

110. (Back to text) The connection of Yaakov with the Torah is also emphasized by the verse (Tehillim 78:5): "He established statutes in Yaakov and placed the Torah in Yisrael."

111. (Back to text) Bereishis 50:26. See also Likkutei Sichos, Vol. 25, p. 476 ff., and Vol. 26, p. 85 ff.

112. (Back to text) Shmos 13:19. See Bereishis 50:25, which also mentions this oath.

113. (Back to text) Indeed, the bones can be seen as the essence of the body's structure.

114. (Back to text) Tehillim 80:2. See Rashi's commentary.

115. (Back to text) See Bereishis Rabbah 16:5, which states that all exiles can be referred to by the name "Egypt" (Mitzrayim in Hebrew) because they cause suffering (meitzarim in Hebrew) for the Jews.

116. (Back to text) Sotah 13a.

117. (Back to text) Shmos 32:16.

118. (Back to text) See Likkutei Torah, Parshas Bechukosai and Parshas Chukas, where this concept is explained in detail by contrasting letters engraved into stone with letters written in ink on parchment.

119. (Back to text) An allusion to this state can be found in the entombment of the ark. (See Mishneh Torah, Hilchos Beis HaBechirah 4:1).

120. (Back to text) III, 73a.

121. (Back to text) The need to reprove one's colleagues in a pleasant manner is reflected in the way the subject is dealt with in the halachah. See Mishneh Torah, Hilchos De'os 6:7 ff.; Shulchan Aruch HaRav, Orach Chayim 156:7 ff.; Choshen Mishpat, Hilchos Ona'ah, sec. 30.

122. (Back to text) Devarim Rabbah 1:4.

123. (Back to text) See also the interpretation in Kedushas Levi, Parshas Bereishis, of the statement of our Sages (Bereishis Rabbah 2:5) that G-d "desires the deeds of the righteous and does not desire the deeds of the wicked." R. Levi Yitzchak of Berditchev explains there that "the deeds of the wicked" refers to the service of G-d involved in displaying hatred and anger toward those who transgress G-d's will.

     G-d "does not desire" such service and instead " 'desires the deeds of the righteous' who motivate the entire world to serve the Creator in a pleasant manner... and not with anger. This is the path of G-d who is good and desires that people approach Him through good."

     See also the comments in Parshas Chukas of that text which explain that there is a person who rebukes the Jewish people in a positive manner, i.e., he informs the people of their great spiritual potential. In contrast, there are others who rebuke their colleagues harshly and embarrass them. The former elevates the Jews' souls greatly and he is fit to be a Jewish leader.

124. (Back to text) Mishneh Torah, Hilchos Mamrim 3:3.

125. (Back to text) In the Yemenite manuscripts and in an early printing of the Mishneh Torah, the text reads, "The were born into heresy and raised with it."

126. (Back to text) The above versions read, "As a child captured by gentiles and raised by gentiles according to their ways, who is considered as held back beyond his control."

127. (Back to text) Berachos 19a. Note the references to this directive further in the text.

128. (Back to text) Mishneh Torah, Hilchos Teshuvah 3:2.

129. (Back to text) Bava Kama 28b.

130. (Back to text) See the conclusion of Chagigah.

131. (Back to text) See Torah Or, Mikeitz 31c, which mentions the reward given to Nebuchadnezzar for taking three steps in deference to G-d's honor and states: "There is no Jew who has not shown G-d such respect. Thus, he is worthy of all the benefits this world offers." See also the Rambam's Iggeres HaShmad, Chapter 3.

132. (Back to text) Shmos 34:6-7.

133. (Back to text) The repetition of the name "The L-rd, the L-rd" indicates that a Jew's relationship with G-d remains the same after sin as before (Rosh HaShanah 17b, and Rashi on the above verse).

134. (Back to text) As reflected in the present translation, this Name of G-d also relates to the attribute of mercy (Mechilta, Beshalach 15:2, and Rashi on the above verse).

135. (Back to text) Bereishis Rabbah 68:4.

136. (Back to text) This also relates to the celebration of circumcision. See Shabbos 130a.

137. (Back to text) Similarly, the happiness of having children is also related to the future redemption, for our Sages state (Yevamos 62a) that Mashiach will not come until all the souls in the spiritual realms will have descended to this world.

138. (Back to text) Shmos Rabbah, at the conclusion of Chapter 15.

139. (Back to text) The text of the blessing is based on Yirmeyahu 33:10-11.

140. (Back to text) See the Jerusalem Talmud, Taanis 2:1.

141. (Back to text) See the Kuzari, Discourse 2, Chapter 44; Ikkarim, discourse 4, Chapter 38; Likkutei Torah, Korach 53d and Mattos 86b; Likkutei Sichos, Vol. 22, p. 71ff.

142. (Back to text) Iggeres HaKodesh, Epistle 22.

143. (Back to text) See Yirmeyahu 10:19, Pesichah deEichah Rabbah 24.

144. (Back to text) Chagigah 15b.

145. (Back to text) "The Holy One, blessed be He, feels sorrow for the blood of the wicked which is spilled" (ibid.).

146. (Back to text) Tehillim 91:15, and see Taanis 16a.

147. (Back to text) Yeshayahu 63:9. See Taanis, loc. cit., Mechilta at the conclusion of Parshas Beshalach, and the commentaries, particularly Metzudas David on Yeshayahu.

     Significantly, Rashi offers a uniquely positive commentary, explaining that the verse can be interpreted to mean that G-d will prevent the suffering from ever befalling the Jews because of His love for them.

148. (Back to text) Devarim 14:1.

149. (Back to text) Shmos 4:22.

150. (Back to text) Malachi 1:2.

151. (Back to text) Hoshea 11:1.

152. (Back to text) Addenda to Keser Shem Tov, Section 133.

153. (Back to text) Zechariah 2:12.

154. (Back to text) The phrase is borrowed from II Shmuel 23:2.

155. (Back to text) Shir HaShirim Rabbah 1:6. See also Zohar Chadash 58:23.

156. (Back to text) See Yalkut Shimoni, Yeshayahu, sec. 385. See also Chagigah 13b which describes Yeshayahu as "the inhabitant of a metropolis." Compared to him, the prophet Yechezkel could be considered "a villager."

157. (Back to text) Yeshayahu 6:5.

158. (Back to text) Shir HaShirim Rabbah, loc. cit.

159. (Back to text) Yeshayahu 6:6.

160. (Back to text) Shir HaShirim Rabbah, loc. cit.

161. (Back to text) Iggeres HaShmad, Chapter 2.

162. (Back to text) Ibid., Chapter 1.

163. (Back to text) Berachos 19a, Kesubbos 8b. See also its quotation by the Rama, Yoreh De'ah 376:b; and see Shulchan Aruch HaRav, Choshen Mishpat, Hilchos Shemiras HaNefesh, Section 12.

164. (Back to text) Yeshayahu 1:9-10.

165. (Back to text) It can be explained that Yeshayahu made this statement with the intention of receiving this reply, and thus providing us with an eternally relevant lesson of how careful one must be when speaking about one's fellow Jews.

166. (Back to text) See the commentary of Maharsha to Kesubbos, loc. cit.

167. (Back to text) Sotah 11a.

168. (Back to text) See Zechariah 3:2. Note the explanation of this passage in section four of this sichah.

169. (Back to text) Even when Divine retribution has already been decreed against the Jews, it can be nullified by the words of a righteous man who extols the virtues of the Jews (Shabbos 63a).

170. (Back to text) Midrash Tanchuma, Shoftim 4.

171. (Back to text) Gideon emphasized the Jews' virtues with the statement (Shoftim 6:13): "If G-d is with us, why has all this befallen us? Where are all His miracles of which our fathers have told us?"

     Rashi interprets his words as follows: "If our fathers were righteous, perform miracles for us in their merit. If they were wicked, perform miracles for us although we are undeserving, as You did for them."

172. (Back to text) Our text of the Midrash Tanchuma relates that these statements were made by an angel. The simple interpretation of the verse, however, indicates that this statement was made by G-d Himself. This is also reflected in the commentary of Rashi on the verse and in the passage from Yalkut Shimoni cited in Note 95.

173. (Back to text) Shoftim 6:14.

174. (Back to text) Midrash Tanchuma, loc. cit.

175. (Back to text) Yalkut Shimoni, Shoftim, Section 62.

176. (Back to text) Sanhedrin 97b.

177. (Back to text) Zohar I, 129a.

178. (Back to text) Kiddushin 49b; Mishneh Torah, Hilchos Ishus 8:5, Tur and Shulchan Aruch, Even HaEzer 38:31.

179. (Back to text) This addition is made in the Or Zerua's quotation of this passage.

180. (Back to text) Devarim 30:12. See Bava Metzia 59b.

181. (Back to text) Zechariah 3:2.

182. (Back to text) Tosafos, Taanis 16a (based on Bereishis Rabbah 56:10).

183. (Back to text) Likkutei Torah, Re'eh 29d.

184. (Back to text) See the interpretation of Mahari Kra on the above verse.

185. (Back to text) Menachos 29b.

186. (Back to text) Berachos 5b.

187. (Back to text) See Bereishis 15:13.

188. (Back to text) See Shmos Rabbah 5:22 which describes how Moshe Rabbeinu questioned the reason for the Egyptian exile. He tells G-d how he can understand the reason for the Flood, and similarly, the rationale for other punishments in subsequent generations. For the Egyptian exile, however, he could find no explanation.

189. (Back to text) This expression is quoted from the liturgical hymn from the Yom Kippur service that describes the death of the ten martyrs.

190. (Back to text) Yeshayahu 54:7.

191. (Back to text) In Shaar HaTeshuvah, the Mitteler Rebbe explains a statement of the Arizal which states that catastrophes which befell the Jews in previous generations occurred in order to allow those who perished to atone for their sins from previous incarnations. The martyrs who died al Kiddush HaShem had lived in the era of the First Beis HaMikdash and had committed severe sins for which they had to purify themselves. In those eras, the only way in which they could purify themselves was through giving up their lives in expression of their pure faith.

     With the Arizal's revelation of the teachings of Kabbalah, however, a different path of service was opened, and death was no longer called for. Therefore, the Mitteler Rebbe states, such catastrophes will never repeat themselves. This serves as a further support for the statement that the Holocaust did not come as punishment for sins, but as an unfathomable Divine decree.

192. (Back to text) See Yalkut Shimoni on Tehillim, Section 701: " 'To You G-d, I will lift up my soul': This refers to the [martyred] generation of the Shmad who were taken away al Kiddush HaShem."

193. (Back to text) See the Chasam Sofer, Yoreh De'ah, Responsum 333, and Even HaEzer, Responsum 132.

194. (Back to text) Devarim 32:43.

195. (Back to text) Tehillim 79:10.

196. (Back to text) See Sanhedrin 47a, which interprets Tehillim 79:1-2: " 'Gentiles have entered Your inheritance.... They have given Your servants' corpses as food to the birds of the sky.' Who are 'Your servants'? -- Those who were liable in judgment previously. Once they were killed, they are called 'Your servants.' " See also the concluding statement of Rama, Yoreh De'ah 376:4, and Iggeres HaShmad.

197. (Back to text) See Kiddushin 23b and the commentary of Rashba.

198. (Back to text) Note the Maggid Meisharim, which relates that R. Yosef Karo was considered worthy of dying al Kiddush HaShem and then subsequently that privilege was taken from him. (See Likkutei Sichos, Vol. 21, p. 176.) Had he merited such a death, he would not have been able to complete the Shulchan Aruch or his other holy works.

     Note also Yonas Eilem, which states that all the righteous have to undergo purification in the spiritual realms by immersing themselves in the River of Flames, except those who died al Kiddush HaShem.

199. (Back to text) Pesachim 50a makes such a statement in regard to Pappus and Lulianus -- two ordinary men, whose death al Kiddush HaShem raised them to such a spiritual peak.

200. (Back to text) Zechariah 3:4-5.

201. (Back to text) Ibid. 4:1-3.

202. (Back to text) See Likkutei Torah at the beginning of Parshas Behaalos'cha.

203. (Back to text) Mishlei 6:23.

204. (Back to text) Avudraham, Hilchos Taanis, quoted in the Beis Yosef, Orach Chayim 550.

205. (Back to text) Yechezkel 24:2.

206. (Back to text) See the explanation of this concept in Likkutei Sichos, Vol. 25, p. 267.

207. (Back to text) The question is reinforced by the fact that the other sources which mention this siege (II Melachim 25:1, Yirmeyahu 52:4), do not use this term. Rambam, however, when describing the reason for this fast day, also uses the term samach, even though his statements are not a direct quotation from Yechezkel.

208. (Back to text) See Derech Mitzvosecha, Mitzvas Milah, Chapter 3.

209. (Back to text) See Tanya, Chapter 37.

210. (Back to text) Yalkut Shimoni II:499, interpreting Yeshayahu 60:1. There the Midrash describes a crisis in the Persian Gulf which affects the entire world.

211. (Back to text) This includes the activities of "the king of Babylon," who is also only "an axe in the hands of the Mason."

212. (Back to text) Michah 7:15. See the essay published by Sichos In English entitled "The Message of the Year 5751," which explains that this year, not only will G-d perform miracles for the Jewish people, but that these wonders will be openly revealed.

213. (Back to text) See the Mishneh Torah, Hilchos Taanis 5:1.

214. (Back to text) Note the Igrois Koidesh of the Previous Rebbe, Vol. 5, p. 361ff.

215. (Back to text) HaYom Yom, the 15th of Teves.

216. (Back to text) These Thirteen Attributes of Mercy are also recited in the Tachanun prayers of the morning and afternoon services. The effects of their recitation are yet greater on a fast day when even the prayers of an individual are equivalent to those of a community throughout the year. On a fast day, as apparent from the Haftorah, G-d is "near" to every Jew as He is during the Ten Days of Teshuvah. (See Rosh HaShanah 18a.)

217. (Back to text) Rosh HaShanah 17b.

218. (Back to text) This is reflected in the custom according to which each member of the congregation recites the Thirteen Attributes of Mercy aloud before the reader does.

219. (Back to text) Shmos 34:10.

220. (Back to text) The term "wonders" refers to events which cannot be comprehended by the intellect. Through the Thirteen Attributes of Mercy, a covenant is established between G-d and the Jews that will allow the love between them to be aroused at all times. The sins of the people will not interfere.

221. (Back to text) Yeshayahu 55:6.

222. (Back to text) Ibid., v. 7.

223. (Back to text) Ibid., v. 8.

224. (Back to text) This is reflected in a further verse from the Haftorah (ibid. v. 12), "You will go out in joy, and by led forth in peace."

225. (Back to text) Ibid. 56:1.

226. (Back to text) Furthermore, the Haftorah states (ibid.:2), "Happy is the man who does this... who keeps the Shabbos by not desecrating it." This teaches that the way to motivate a person to "turn away from evil" is to emphasize the happiness that such conduct brings.

227. (Back to text) Ibid. v. 7.

228. (Back to text) Hoshea 14:3.

229. (Back to text) Yeshayahu 56:8. See the explanation of this verse in the Sichos of Tzom Gedaliah, 5751.

230. (Back to text) Here this term has a spiritual as well as a geographic connotation. The "dispersed ones of Israel" can refer to those alienated from a Jewish way of life.

231. (Back to text) Ibid. 27:12.

232. (Back to text) In this prayer we ask of G-d, "Do not turn to our wickedness.... Be near to our salvation.... Answer us before we call to You."

233. (Back to text) Tehillim 130:7.

234. (Back to text) Ibid. 25:22.

235. (Back to text) Ibid. 130:8. It is also the Lubavitch custom to recite the latter two of these verses in this order in the Tachanun prayers each day. Significantly, although some texts of the Siddur HaArizal do not include the final verse, the Alter Rebbe did include it in his text of the siddur (Shaar HaKollel).

236. (Back to text) It can be explained that the first verse, "For with the L-rd... there is abounding deliverance," also implies that G-d will redeem the Jews from exile (as an expression of His "abounding deliverance"). Thus, the chapter of Tehillim itself also reflects (albeit not in as open a manner) this pattern -- first, redemption from exile, and afterwards, redemption from sin.

237. (Back to text) The verse uses the pronoun "He," the third person, rather than mentioning G-d's Name explicitly. This choice of phraseology implies that this pattern, redeeming the Jews from exile before redeeming them from sin, has its source in a level of G-dliness which transcends man's perception. We cannot associate this pattern with any Divine Name, merely with G-d's transcendent Self, so to speak.

238. (Back to text) See also the conclusion of Eichah Rabbah:

     Israel said to G-d, "The initiative must be Yours, as it is written, 'Return us to You, O L-rd.' " G-d replied: "The initiative must be yours, as it is written, 'Return to Me, and I will return to you' " (Zechariah 1:3).

     See also Midrash Tehillim, Chapter 85, which quotes this interchange and concludes, "So let us both return together, as it is written, 'Cause us to return, O G-d of our salvation.' "

239. (Back to text) Metzudas David on Tehillim, loc. cit.

240. (Back to text) Michah 7:18. Note the Zohar III, 131b (and the Siddur of the Alter Rebbe) which explains that this verse parallels the Thirteen Attributes of Mercy.

241. (Back to text) Metzudas David on the latter verse.

242. (Back to text) Ibid.

243. (Back to text) Radak on the latter verse.

244. (Back to text) After the Future Redemption, the teshuvah of the Jewish people will be complete. In this context we can appreciate an added insight into the verse, "He will redeem Israel from all his sins." The use of the word "redeem" implies that just as an object which is redeemed can later be used by its owner, when our sins are "redeemed" their nature will be transformed and they will be like merits, as explained in Yoma 86b. Indeed, as explained in Derech Mitzvosecha 186a, these "redeemed" sins will possess a dimension which supersedes ordinary merits.

245. (Back to text) See Zevachim 91a, which explains that just as the advent of Shabbos causes the Mussaf sacrifices to be offered, it also contributes an added dimension to the daily offerings.

246. (Back to text) Yeshayahu 58:5; see the conclusion of Chapter 2 of Iggeres HaTeshuvah.

247. (Back to text) The Hebrew word for "joining" [also] has the root samach, and relates to the concept of support mentioned previously.

248. (Back to text) Berachos 4b.

249. (Back to text) Tehillim 51:17. Berachos, loc. cit., teaches that once the Sages instituted the recitation of this verse, it is considered to be an extension of the Amidah.

250. (Back to text) See Likkutei Torah, Shir HaShirim 41a. Significantly, there is no obligation at present to immerse oneself to attain ritual purity before prayer. Hence, even when a Jew is not pure, he possesses an innate virtue which is so great that G-d will "open [his] lips."

251. (Back to text) See Tanya, Iggeres HaTeshuvah, Chapter 11.