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It is always customary to begin with a matter related to the present time. This is particularly appropriate when doing so also fulfills the directive, "Begin with blessing."

Within the concept of blessing itself, there are many levels, nevertheless, all of these blessings -- even the hundred[218] blessings which we are required to recite each day -- have limitations.

Even the Priestly Blessing which has an unlimited dimension, for it is connected with G-d's promise, "And I will bless them," is still limited for it is dependent on the service of the Priests which is limited in nature.[219]

In contrast, the blessings associated with a wedding celebration -- and tonight is the anniversary of the wedding of the Previous Rebbe -- are above all concept of limitation. Even though we see that in actual fact, there are limits even to such a celebration, they are in essence unlimited. For we associate these weddings with the era when "Speedily, there will be heard in the cities of Judah and the outskirts of Jerusalem... the voice of a groom and the voice of a bride," the celebration of the Redemption and the rejoicing of that era will surely be above all limitations.

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There is also a connection to this week's Torah reading which begins "If you go out to war." By beginning with the word "if," which implies merely a possibility, but not an inevitable event, the Torah points out that war is alien to a Jew's nature. In essence, a Jew has no connection to war, for he should be granted G-dly blessings in a manner of peace and happiness, and indeed, unbounded happiness, from G-d's "full, open, holy, and generous hand."

Although the phrase describes G-d's hand with four adjectives, since the subject is G-d's hand, the influence granted is unlimited. Why are these four adjectives necessary? Because our world is limited in nature and G-d's influence must therefore be drawn down within the limitations of our world which is structured according to a set of four spiritual potentials.

Similarly, mankind is structured according to this set of four potentials, for each person is a microcosm of the world at large.[220] This is reflected in a Jew's wearing tzitzis which shows how he includes all four corners[221] of the world within him.[222]

[This is of present relevance, as reflected in the ingathering of the exiles from the four corners of the earth. Now is a time when we must study this subject as it is explained in Nigleh (the revealed aspect of Torah) and P'nimiyus HaTorah (Torah's mystic realm).]

A Jew is essentially above all limits, even the limits of four, for in essence, his existence is one with G-d's. Therefore, entering these limits involves a departure ("If you go out...") and also in a figurative sense, an aspect of war.

And when making such a departure, a Jew must -- as the Torah reading continues -- "take captives," i.e., transform aspects of the worldly environment which he enters. And this will reveal how he is -- as the reading continues, "the first of his strength. To him, belong the rights of the firstborn."[223] Through the descent into the frame of limitation, ultimately, a Jew will rise above all limits and confines.

The above will be enhanced by connecting it with the distribution of money for tzedakah, for tzedakah -- like the fusion of finiteness and infinity -- involves a combination of opposites. Tzedekah must be given by a person who has means, a mashpia, to a person who lacks means, a mekabel. Indeed even if a person possesses a minimal financial base (two hundred zuz), he should not receive tzedakah and instead should give to others.

(This will also continue in the Era of the Redemption. The Torah states, "the poor will not depart from the land," and thus even in this Era, we will give tzedakah. It is only in the second period of the Era of the Redemption that we will witness fulfillment of the prophecy, "And there will be no poor among you.")

The relationship between a mashpia and a mekabel also relates to the concept of a bride and groom mentioned above. The bride is a recipient. Therefore, she is not "to eat from property which belongs to her," i.e., her needs are to be provided by the groom.

This is also mirrored in the wedding relationship between G-d and the Jewish people. For every Jew is "the bride of G-d," as it were. The giving of the Torah represented the betrothal and the consummation of this wedding bond, will be in the Era of Redemption. Then oneness[224] will be established among all entities.

May this be realized in the immediate future. Although a Jew is found in exile, he hates the exile, and indeed, hates it with a deep-seated hatred. What is the source of this hatred? Because in exile (golah in Hebrew), the manifestation of G-d (the Alef) is lacking.

A Jew is constantly involved in the effort to transform exile into redemption. For G-d also hates the exile, since He knows that in the exile the Jews are lacking -- and indeed, He understands their lack better than the Jews themselves. Even though a Jew has been informed of the ultimate state that will occur after the exile, since he lives within the confines of a physical body and is limited within the confines of this world, he cannot understand these concepts fully. Nevertheless, since a Jew knows that G-d hates the exile, he also hates the exile.

May we transcend all limitations and proceed to the Redemption immediately. And this will be enhanced by our presence in a house where good deeds are performed, prayers are recited, and Torah is studied. And from this house, we will proceed to the ultimate house the Beis HaMikdash, where we will stand on the roof and announce -- "Humble ones, the time for your Redemption has come."[225]

To emphasize the connection to the Previous Rebbe's wedding, it is proper that the marriages which are being held at the present time should be held with increased celebrations. And these celebrations should be coupled with charity, by making a special "feast for the poor," as is customary. And this day, the thirteenth of Elul,[226] should serve to inspire greater wedding celebrations.

May all of the above concepts be actualized in deed. And may they lead to the ultimate deed, the coming of the Future Redemption. May it take place in the immediate future.

   

Notes:

218. (Back to text) Even according to the interpretation that one hundred is not a limit, but the ultimate in numbers (see Sichos Parshas Vaeschanan), in actuality there is a limitation to the blessings recited by a Jew each day as the Alter Rebbe mentions in his Shulchan Aruch.

219. (Back to text) Even the service of the High Priest in the Holy of Holies had a certain limitation as reflected in the precise instructions governing his bringing the incense offering. He was not allowed to add to or to detract from the strict rules regarding his service there. This reflects a fundamental limitation.

220. (Back to text) This is reflected in our Sages' statement: "A person is obligated to say, 'The world was created for me.' "

221. (Back to text) There are spiritual levels, the world of Tohu, which are structured in a manner of Iggulim, "spheres." Nevertheless, on the highest spiritual planes, the very first tzimtzum (constriction of Divine light), was structured as a square. (Significantly, this tzimtzum is not discussed frequently in Chassidus. It is, however, frequently discussed in Kabbalah.)

222. (Back to text) For this reason, even when a garment has more than four corners, tzitzis are placed on only four corners.

223. (Back to text) Here also there is a connection to the Era of the Redemption. For the Tzemach Tzedek writes that in the Era of the Redemption, the firstborn will serve as Priests (as they did before the sin of the Golden Calf). Although in Tanya, the Alter Rebbe writes that the Levites will serve as Priests in the Era of the Redemption, this inconsistency can be explained by taking into consideration the concept of two periods in the Era of the Redemption.

224. (Back to text) The nature of this oneness will be sublime, above the oneness associated with the level of echad. And indeed, it will even surpass the level of yochid, for yochid is also a limitation when seen in comparison to G-d's essence.

225. (Back to text) A different conjugation of the word "have come," hagiya in Hebrew, is used in connection with Esther's touching the scepter of Achashverosh. As explained by the commentaries, Achashverosh is an allegory for G-d, the King to whom "belongs the beginning and the end (achris and reishis)." And every Jew is "the servant of Achashverosh" in this ultimate sense.

226. (Back to text) Thirteen is the numerical equivalent of the Hebrew word echad, "one." This should also inspire us to increase our concentration on G-d's Oneness in the recitation of the Shema.