1. The Rebbe Maharash (whose Yahrzeit is marked by this farbrengen) would frequently say: “(If presented with an obstacle,) generally people try to crawl under; if they cannot crawl under, they climb over, my approach is to climb over from the beginning.” This statement was publicized by the previous Rebbe. There were many parallels between the two. On a strictly physical level, they looked alike. This was true to the extent that once, when the previous Rebbe visited Eretz Yisrael, an older Chassid entered his room for Yechidus and immediately, before a word had been spoken, fainted. When he became conscious, he explained that he had been a Chassid of the Rebbe Maharash and he was so struck by the facial resemblance between him and the previous Rebbe that he felt as if he was having Yechidus with the Maharash. Likewise, they both dealt with the Russian government as spokesmen for the welfare of the Jews in a strong and confident manner, adopting a stance of, to quote, the above expression, “to climb over from the beginning.”[25]

It follows that the above should also serve as a lesson to us. We can adopt the approach taken by the world — trying to “crawl under” — or we can follow the example of the Rebbe Maharash, “to climb over as a first impulse.” This applies to our service of G-d in general — in the study of Torah and the fulfillment of Mitzvos — and in particular to the matters of present concern. Also, it is understandable that the lesson that can be drawn from this statement is applicable in the areas where its author was most involved. one of the areas in which the Rebbe Maharash was most active towards this goal he undertook many official visits in Russia and made many journeys[26] outside Russia — was the improvement of the status of the Jews of that country in regard to both material and spiritual matters. This relates to the present time, the days before Sukkos, when the Jewish people are preparing for that holiday, “this one involved with his Sukkah, this one with his Lulav,” etc. There are many spiritual and physical needs facing the Jewish people. On one hand, we ask ourselves how we can compare ourselves to the Rebbe or hope to emulate his service. On the other hand, since he was a Nasi, his service reflects a point of commonality with every Jew, for each Jewish soul possesses a spark of the soul of the Nasi. Furthermore, having heard this statement of his, a connection has been established which allows us, should we make a firm decision to desire it, to act in a manner of “climbing over upon first impulse.” Hence, this rung of service is accessible to us.

This should be seen in regard to the preparations for Sukkos. Though all the holidays are referred to as “festivals for rejoicing,”[27] Sukkos is specifically called “the season of our rejoicing.”[28] Hence, we must ensure that all Jews are provided with their holiday needs, for the rejoicing of Sukkos must also be on the physical plane. Hence, in order to provide every Jew with his holiday needs, effort must be made now during the days before the holiday.[29]

An additional characteristic is emphasized this year, a Hakhel year. In a spiritual sense, the lessons from Hakhel are applicable even in the Diaspora, even in the time after the Temple’s destruction. Hakhel involves gathering together all Jews: men, women, and children. Hence, it is appropriate that everyone — men, women, and children — take part in assembling all the Jews. Men must try to influence men; women, women; and children, children to gather together. Furthermore, in certain ways — in accordance with the laws of Tznius, of course — men can influence women and vice versa. Likewise, children can influence adults, as mentioned throughout the summer in regard to the concept of “turning the hearts of the fathers through the children.”

May it be G-d’s will that the men, women, and children all accept good resolutions in regard to all the above and that then, through the approach of climbing over on first impulse, we will climb over all the boundaries and limitations of exile and proceed to the true and ultimate redemption. Then we will hear Mashiach read the Torah in the Temple courtyard when he has gathered together the entire Jewish people. May we proceed with true joy to witness all the above in the present Hakhel year, 5741.

2. There is a special stress on the above this year since the Rebbe Maharash’s Yahrzeit takes place on Tuesday, the third day of the week. As has been explained many times, Tuesday is referred to as the day on which the expression, “And G-d saw it was good” is repeated twice. Likewise, it is linked to a specific portion of Chumash, the section that relates Moshe’s blessing to the tribe of Yosef, which begins, “His land shall be blessed by the L-rd.”[30] Yosef’s land had a greater blessing than that of the other tribes. Moreover, the blessing was as that of the third day: “Good to heaven” — with the precious things of heaven” and “Good to the creatures”[31] — “and with the waters that lie in the deep.”

Yosef’s two sons Ephraim and Menasheh and the approaches to the service to G-d they symbolize relate to the aforementioned statement of the Rebbe Maharash. The approach of Menasheh — “G-d has made me forget all my toil and all my father’s house” (Bereishis 41:51) — is one of crawling under, while that of Ephraim — “G-d has caused me to be fruitful in the land of my affliction” (41:52) — is a high level, that of “climbing over upon first impulse.” Even while in exile, he is able to be fruitful and transcend all boundaries. Therefore, even though Menasheh was great, Ephraim was considered greater, and in the journeys of the Jewish people in the desert, Menasheh was included in Ephraim’s camp under his flag.

Menasheh was the firstborn. His behavior also reflects a high level. With G-d’s help, he was able to overcome all his difficulties, forget the obstacles that faced him, and carry out G-d’s will. Nevertheless, the negative factor, the fact that he had to forget, is mentioned in his very name itself. This reflects an approach of crawling under. In contrast, Ephraim’s service was that of “being fruitful,” transcending all limitations even in the land of affliction. Therefore, the Torah refers to “the thousands of Menasheh,” but “the multitudes of Ephraim.”[32]

The above lesson from the portion of the Torah connected with the present day must add vitality and energy to our service of G-d, in particular to the specific service of Hakhel mentioned above. This relates to the two Mitzvos of Sukkah and Lulav. Though in general there is an obligation to carry out all Mitzvos in a beautiful manner, there is special stress laid on beautifying the Sukkah. However, the most beautiful Sukkah is one in which, in the words of the Talmud, “all Israel is fit to sit in.” One must invite others into one’s Sukkah in a pleasant manner (and likewise, the guests must act in a manner that encourages unity).

Likewise, the Mitzvah of Lulav stresses the concept of unity. All four of the species used in the Mitzvah bring out and express the concept of oneness. Likewise, the four species each represent a category of Jews: from the Esrog with its taste and smell — those who study Torah and fulfill Mitzvos to the willow which has neither of those qualities and represents a Jew who has neither the attributes of Torah or Mitzvos. The Mitzvah is not complete unless all four of the species are included and joined together. Through these activities the Jews are established as “one nation in the land.” Even in the midst of the land, of Jews’ physical and material involvements, we are one nation. On Sukkos, this unity can be perceived by the non-Jews[33] because the Lulav is an openly visible symbol.

The activities of preparing[34] for the Mitzvos of Lulav and Sukkah while in Golus prepare the way and hasten the fulfillment of the messianic redemption.[35] After this we will make the festival pilgrimage to Yerushalayim.

From all the above, what is important is the practical point: the need for spreading Yiddishkeit and spreading the wellsprings of Chassidus, particularly spreading the Mitzvos connected with the present, those of Lulav and Sukkos and also the ten Mivtzoim: Ahavas Yisrael, Chinuch, Torah study, Tefillin, Mezuzah, Tzedakah, Bayis Maley Seforim, and the three mitzvos for women: the lighting of Shabbos candles, Kashrus, and Taharas Hamishpachah.[36] These will bring about the great Mitzvah to be carried out by G-d Himself: the redemption of the Jewish people.

   

Notes:

25. (Back to text) It is important to hear the stories of Sages even though doing so detracts from one’s study of Torah. From hearing about or observing the conduct of Sages and meditating on its significance, profound lessons can be learned. The Talmud gives a number of examples of Sages who observed the conduct of their masters even at the expense of detracting from their studies, because through this activity they gained knowledge. For example the Talmud states that from the behavior of Rabban Gamliel we learned three things, etc. In general, our Sages have stated, “Greater is the service of Torah than its study.” This principle is clearly emphasized by the behavior of Moshe, who “received the Torah on Mt. Sinai and transmitted it to Yehoshua.” Why? because, Yehoshua was “a youth, who did not depart from the tent.” Because of that devotion, and his involvement with every aspect of Moshe’s activity, he was chosen to be his successor, as the Talmud declares, “He who plants the tree reaps its fruits.”

26. (Back to text) The difficulties caused by extensive travel and journeys are great. The Talmud states that it is difficult for a man to move from place to place. Aside from the physical difficulties involved in such a journey, in the Rebbe Maharash’s case, there were also spiritual considerations. Whenever the Rebbe Maharash had questions that had to be solved, he would say, “Now, I must go to my father and hear what’s happening,” and he would go to his gravesite. (Even though through spiritual means such communication can be established from a distant place, it is in no way similar to the communication at the gravesite itself. The Rebbe Maharash would make the sacrifice and undertake the journey himself.)

27. (Back to text) True happiness cannot be attained when one is alone, but will rather come when “you will rejoice: you, your sons, your daughters, your servants, your maidservants, and the stranger in your gates.” one must reach out to others to attain happiness oneself.

28. (Back to text) This term includes not only the first days, but also Chol HaMoed and the days of Shemini Atzeres and Simchas Torah.

29. (Back to text) Furthermore, the Rebbe’s Yahrzeit has always been celebrated as a festival occasion. This happiness will contribute to the success of the above activities.

30. (Back to text) The importance of this lesson at present is emphasized by the fact that this year, the portion of V’Zos HaBerachah is studied for three consecutive weeks, from Shabbos Shuvah until Simchas Torah.

31. (Back to text) Included in the category of “creatures” are those entities whose only redeeming characteristic is that they were created by G-d.

32. (Back to text) Even though the Hebrew word “Revavos” can be taken to mean 10,000, it can also refer to a boundless multitude.

33. (Back to text) The relationship between the gentiles and the holiday of Sukkos is brought out by the offerings of that holiday: seventy bulls for the seventy nations of the world.

34. (Back to text) The coming of Mashiach is dependent on our service now in the time of exile. Furthermore, the comment of our Sages, “Happy is he who comes here with his study in his hand” applies. That statement is interpreted to mean that the soul, when it arises to Gan Eden after its passing (or, in the case of Tzaddikim, each night during sleep), studies Torah on a higher level than what is possible within the limitations of the body. However, that study is made possible only because they come “with their Torah in their hand.” The Torah which was studied previously becomes a vessel enabling them to accept and appreciate the higher elements of Torah that will then be revealed. Similarly, our appreciation of the great revelations of the Torah of Mashiach depends on our Torah study at present.

35. (Back to text) The Talmud notes there are two prophecies of the manner in which Mashiach will come: 1) riding a donkey 2) riding a cloud. These can be compared to the two approaches of crawling under and climbing over discussed above.

36. (Back to text) The first letters of the terms for these Mitzvos — Challah, Niddah, and Hadlakas Haneiros — spell out the name Chana. Therein lies a connection to the present occasion. Chana the prophetess gave birth to the prophet Shmuel. A parallel exists between him and the Rebbe Maharash (sharing the same name). (See Sefer HaToldos Rebbe Maharash, p. 22.)