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In The Garden of Torah 1 PDF
In The Garden of Torah 1 PDF
IN THE QARDEN
OF THE TORAH
Insights of the
Lubavitcher Rebbe
Rabbi Menachem M. Schneerson
on the weekly Torah Readings
Volume I
ה ו ע ת ק והוכנט ל א י נ ט ר נ ט
www.hebrewbooks.org
ט"ז1ע ״ י חיים תע
IN THE GARDEN OF THE TORAH
Volume I
Published and Copyrighted © by
Sichos In English
788 Eastern Parkway • Brooklyn, New York 11213
Tel. (718) 778-5436
ISBN 1-8814-0007-7
5754 • 1994
TABLE OF CONTENTS
Table of Contents
PUBLISHER'S FOREWORD v
BEREISHIS
"In the beginning"; A Dwelling for G-d 1
NOACH
Genuine Satisfaction; Noach's Legacy 7
LECH LECHA
A Journey To One's True Self: Avraham's Odyssey As A
Lesson For His Descendants 13
VAYEIRA
Seeing Truth: The Nature of the Revelation to Avraham 21
CHAYEI SARAH
Ongoing Life: The Continuing Effects of Sarah's Influence 27
TOLDOS
Inwardness: The Path To Posterity 33
VAYEITZEI
Yaakov's Journey: Transition, Challenge, and Achievement 39
VAYISHLACH
Empowerment And Its Purpose 45
VAYEISHEV
The Desire For Prosperity 51
MIKEITZ
An End And A Beginning 57
VAYIGASH
Inspiring Change 63
VAYECHI
True Life 69
SHMOS
Challenge, Growth, and Transition 75
IN THE GARDEN OF THE TORAH
VA'EIRA
Seeing And Believing 81
BO
Confronting Pharaoh 87
BESHALLACH
The Expression of Inner Good 93
YISRO
Ripples of Inner Movement 99
MISHPATIM
After Sinai; Making the Torah a Part of Ourselves 105
TERUMAH
A Dwelling Among Mortals 111
TETZAVEH
A Paradigm Of Leadership 117
KI SISSA
Towards A Purpose Beyond Our Conception 125
VAYAKHEL
More than Gathering Together 133
PEKUDEI
The Power of the Individual 139
VAYIKRA
The Dearness of Every Jew 145
TZAV
Making Connections: The Message of Mitzvos 151
SHEMINI
Transcendence and Immanence 157
TAZRIA
Conceiving New Life 163
METZORA
Mashiach's Name 169
Founders of Chassidism & Leaders of Chabad-Lubavitch 175
Publisher's Foreword
What's In a Name
The above endeavor is challenging, for the Torah is
multifaceted, and every Torah reading provides a multitude
of different lessons. Frequently, the Rebbe would resolve
this challenge by highlighting the lesson to be derived from
Proceeding Together
Writing a foreword to a collection of the Rebbe's works
is very different after Gimmel Tammuz. There's a lot that
could be said, so much that the foreword could be turned
into a volume of its own.
But that would blur the focus. And the processing of
focusing — telescoping multidimensional ideas into prac¬
tical applicable truths — was one of the fundamental
dimensions of the Rebbe's leadership.
During 5748-5749 (1988-1989), the year which followed
the passing of his wife, Rebbitzin Chayah Mushka, the
Rebbe gave chassidim focus by continuously referred to the
6
Biblical phrase, "And the living should take it to heart."
This is what is necessary at present — to take the Rebbe's
message to heart, to apply it vigorously in our own lives,
and to share it with our families, our friends, and all those
with whom we come in contact.
And this will enable us to go forward with heads held
high, in touch with ourselves, with the world around us, and
with our spiritual purpose, and to dedicate ourselves to the
task the Rebbe set out for us: To make the world conscious
6. Ecclesiates 7:2.
PUBLISHER'S FOREWORD IX
Bereishis ,שי£כר
1. Genesis 1:2.
2. Midrash Tanchuma, Parshas Bechukosai, sec. 3; See Tanya, chs. 33 and 36.
BEREISHIS 3
Two Beginnings
To ensure that the "lower realms" would be capable of
transformation into a "dwelling" for Him, G-d embedded two
distinct elements within creation from the outset. Thus,
with regard to the Torah reading, Bereishis, Rashi
5
comments:
It is as if this word [( בראשיתbereishis, "In the begin¬
ning")] begs: "Extrapolate upon my meaning!" [The
word can be read as "( ב׳ ראשיתtwo entities which are
called 'beginning' ").] As our Sages commented:
[Creation is] for the sake of the Torah — which is
6
referred to as "the beginning of His path" — and for
3. 11:9.
4. To cite a parallel: our Sages (Yoma 21a) relate that the place taken up by the
ark was not included in the measurement of the Holy of Holies. Although
there were 10 cubits from each wall to the ark, and the ark itself was two and
a half cubits long, the width of the entire Holy of Holies was only 20 cubits.
5. Genesis 1:1.
6. Proverbs 8:22.
4 IN THE GARDEN OF THE TORAH
8
the sake of the righteous^ who are referred to as
"the beginning of His crop."
9
In a similar context, our Sages state that both the Jew¬
ish people and the Torah predate the world. This is not to
say that there was a precedence in time, for time — like
10
space — did not exist before creation. Rather, the concept
of precedence highlights the unique spiritual potential of
the Jewish people and the Torah.
As opposed to the world at large, which appears to exist
independent of its G-dly source, "Israel, the Torah, and the
11
Holy One, blessed be He, are all one." Every Jew's soul is
12
"an actual part of G-d," and the Torah is G-d's will and
13
wisdom.
Since the Torah and the Jewish people are one with G-d,
observance of the mitzvos by the Jews expresses the
purpose of creation. "A mitzvah is a candle, and the Torah,
14
light." By the light of Torah, Jews can thus reveal the G-dly
intent with which the world is imbued, and demonstrate
that it is G-d's dwelling.
Partners in Creation
The above emphasis on Torah and the Jewish people is
not explicit in the word Bereishis. On the contrary, the
simple meaning of the word is "In the beginning," indicating
that creation is only the first phase in an ongoing process.
Noach }ח
Genuine Satisfaction;
Noach's Legacy
Adapted from
Likkutei Sichos, Vol. XX, p. 285ff;
Vol. XXV, p. 23ff
Our Potential
1
The Maggid of Mezritch interpreted our Sages' state-
2
ment: "Know what is above you," as: "Know that everything
'above' — all that transpires in the spiritual realms — is
'from you,' dependent on your conduct. Each of us has the
potential to influence even the most elevated spiritual
realms."
3. Genesis 10:9.
4. The name Noach ( )נחmeans "rest" in Hebrew, and is associated with the word
nachas ()נחת, which means "pleasure." See Bereishis Rabbah 30:5. Zohar Vol. I ,
p. 58b.
5. Were the name to have been given merely because "Noach" is one of the first
words of the portion, this reading should have been called Toldos, for this
word appears before Noach, and the subsequent portion, which is called
Toldos, should have been named Yitzchak.
NOACH 9
Waters of Blessing
7
Then it started to rain. On the verse: "And it rained for
8
forty days and forty nights," our Sages commented: "At the
outset, the water descended with mercy, so that if they had
repented, the rains would have been rains of blessing. Since
they did not repent, the rains became a flood."
The flood waters, then, were intended to be waters of
blessing. For the blessing to be manifest, however, mankind
had to make itself fit to receive G-d's influence, and
therefore teshuvah — a return to G-d — was necessary. As
the rain began to fall, humanity continued to ignore this
opportunity, refusing to make such efforts.
But even though mankind did not turn to G-d in teshu-
9
vah, the rains remained waters of blessing. The forty days
10
of rain resemble the forty seah of a mikveh. Just as
immersion in a mikveh is associated with re-experiencing
11
the act of creation, so too the forty days and forty nights
of rain brought about the dawning of a new age: "Noach saw
12
a new world."
6. Genesis 10:11.
7. Genesis 7:10.
8. Zohar Chadash 22a, quoted in Rashi's commentary on the verse.
9. This is implied by the wording of the verse, "And it rained for forty days," i.e.,
the entire forty-day period was intended to be one of "rains of blessing."
10. Torah Or, Noach 8c.
11. Sefer HaChinuch, Mitzvah 174, explains that just as initially, all creation
emerged from a watery mass, so too, after immersion in a mikveh, a person
becomes a new entity, charged with new spiritual vitality.
12. Bereishis Rabbah 30:8.
10 IN THE GARDEN OF THE TORAH
13. Isaiah 54:9, included in the Haftorah of Parshas Noach. The Haftorah expresses
the fundamental intent of the Torah reading.
It is often explained that the flood waters are called "the waters of Noach"
to indicate that Noach bears a certain responsibility for the Flood. For he did
not try hard enough to reach out to the people of his generation and motivate
them to do teshuvah.
14. Genesis 7:23.
15. Avos 5:2. See the explanation in Likkutei Sichos, Vol. III, p. 753.
16. Sanhedrin 109a.
17. Sotah 10a ff.
18. In contrast, as mentioned in the mishnah from Avos cited previously, Noach
did not receive the reward for the generations which preceded him. There are
NOACH 11
two reasons for this: a) the conduct of these people did not generate reward,
for they did not show love to their fellow men; b) as mentioned in footnote 13,
Noach did not reach out to his contemporaries, nor did he endeavor to teach
them as Avraham did.
19. Isaiah 11:6.
20. Sefer HaMaamarim, Eshaleich Liozna, p. 57. Likkutei Sichos, Vol. XXV, Parshas
Noach, et al.
21. Mishneh Torah, Hilchos Melachim 12:5.
22. Vol. I, p. 72b.
LECH LECHA 13
1. See Bereishis Rabbah 38:13, Tana d'bei Eliyahu Zuta, ch. 25.
2. Referring to him with his initial name Avram.
3. Genesis 11:26-31.
14 IN THE GARDEN OF THE TORAH
4. Genesis 12:1.
5. Nedarim 32a; Bereishis Rabbah 30:8.
6. Kiddushin 31a.
7. See Likkutei Torah, Parshas Bechukosai 45c.
8. There is also another dimension to this point of transition. Previously,
Avraham's service was primarily inner-directed, focused on his own spiritual
discovery and growth. His journey to Eretz Yisrael began a phase in which he
worked with others. These two concepts are interrelated, for the infinite
power of a mitzvah allows a person to go beyond his own individual limits.
LECH LECHA 15
between G-d and the Jewish people for all time. Our
connection to G-d is not dependent on our love, under¬
standing or belief, but comes as a response to G-d's initia¬
tive.
9
Our Rabbis underscore this concept, stating that
Avraham's service anticipated the bond with G-d made
possible for everyone by the giving of the Torah.
New Vistas
Lech also means "proceed," referring to the beginning of
a journey. This concept is alluded to in the Torah's
description of Avraham "continuing on his way, steadily
10
progressing southward," i.e., in the direction of Jerusa-
11
lem, the place where G-d's presence is most manifest.
Real spiritual progress requires that one leaves one's
current state behind. Yet as long as an individual's growth
depends entirely on his own power, his progress will be
12
limited; nobody can exceed the bounds of his own under¬
standing. When, by contrast, one's progress is guided by
G-d, there are no limits to the potential for growth. The
Torah and its mitzvos can take a person far beyond his
natural horizons. To accentuate this point, G-d tells Avra-
ham to proceed "to the land which I will show you," without
specifying a destination.
9. Torah Or, Parshas Lech Lecha 11c. Sefer HaArachim Chabad, erech Avraham,
sec. 4.
10. Genesis 9:12.
11. Bereishis Rabbah and Rashi on this verse.
12. In this vein, chassidic thought interprets the command, "Go out of your land,
your native country, and your father's house," as a charge to abandon one's
ordinary way of thinking. In this context, it is significant that this charge was
addressed to Avraham. Avraham's habits and way of thinking were already on
a high plane. Nevertheless, he was instructed to proceed to a higher level,
one which transcends the limits of mortal potential.
16 IN THE GARDEN OF THE TORAH
Self-discovery
The expression "I will show you," arecka in Hebrew, can
also be rendered "I will reveal you," i.e., through the journey
to Eretz Yisrael, Avraham's true self was revealed to him.
This is also indicated by the expression Lech Lecha, which
13
literally means "go to yourself," i.e., "to your essence."
Avraham's willingness to put his individual will on the
side and respond to G-d's command allowed a more direct
connection between the Creator and the created. And in the
process, a boundless potential was unleashed, for every
14
Jew's soul is "an actual part of G-d." This is the essence of
every man's spiritual journey: to transcend his ordinary way
15
of thinking, and to tap this G-dly core.
As we proceed through life, each of us is given the
chance to discover who he is, what G-d is, and that the two
are one.
13. Alshich on this verse, Or HaTorah, Lech Lecha, Vol. IV, p. 680b et al.
14. Tanya, ch. 2.
15. This also relates to teshuvah, which chassidic thought interprets, not as
"repentance," but as a "return" to one's G-dly core. See the essay entitled
"Teshuvah — Return, not Repentance" in Timeless Patterns In Time, Vol. I ,
(Kehot, N.Y., 1993).
16. Cf. Makkos 8a.
LECH LECHA 17
Vayeira £רר
Seeing Truth:
The Revelation to Avraham
Adapted from
Likkutei Sichos, Vol. X, p. 49ff;
Sichos Shabbos Parshas Vayeira 5749, 5750, 5751, 5752
A Child's Tears
When Rabbi Sholem Dov Ber, the fifth of the Lubavitcher
Rebbeim, was a young child, he was taken to his
grandfather the Tzemach Tzedek for a birthday blessing.
When he entered his grandfather's room, he began to cry.
After calming him, his grandfather asked him the reason
for his tears. The child replied: "In cheder, we learned that
G-d revealed Himself to Avraham. Why doesn't He reveal
Himself to me?"
22 IN THE GARDEN OF THE TORAH
1
The Tzemach Tzedek replied: "When a Jew who is 99
years old recognizes that he must circumcise himself, he
2
deserves that G-d reveal Himself to him."
Redefining Landmarks
3
The Zohar highlights Avraham's circumcision as a
turning point in the nature of the revelations he received.
When describing the revelations Avraham was granted
4
before the circumcision, the Torah states: "And G-d
appeared to him in a vision," using the Aramaic term
machezeh ( )מחזהfor the word "vision." In contrast, Parshas
5
Vayeira begins "And G-d appeared to him," using the
Hebrew term ()וירא, which implies direct revelation.
Hebrew is Lashon HaKodesh, "the holy tongue," the
language which G-d employs to express Himself. Other
languages, by contrast, are human inventions. By using an
Aramaic term, the Torah implies that the revelations
Avraham experienced before circumcision were clothed in
the trappings of our material world. He could conceive of
G-d only in human terms; he could not appreciate Him as He
truly is.
A great gap separates mortal man from G-d's infinity. By
definition, any human conception can be only a restricted
view. The act of circumcision transformed Avraham,
enabling him to perceive G-d as He is. Therefore the
revelation of Vayeira was direct, without veils or con¬
straints. G-d manifested Himself for Avraham openly,
spanning the gap separating every created being from its
Creator.
11 12
49. Our Sages speak of the "50 gates of understanding"
which grant man knowledge of G-d. Within the scope of
mortal knowledge, it is possible to "enter" only 49 of these
gates. The fiftieth is by definition above our grasp.
A person who has attained the forty-ninth level appre¬
3
ciates his inadequacy^ and wants to rise above it. The fact
that his very humanity prevents him from doing so makes
him sick at heart. King Solomon alluded to this malady with
14
his allegory, "Support me with the stout trunks; let me rest
among the apple trees, for I am lovesick."
Such a sickness is healed through the consummate
revelation of Vayeira. Only the direct manifestation of G-d
fulfills this yearning, and remakes a person's nature, allow¬
ing him to realize his innate G-dly essence and function
15
beyond his mortal limitations.
16. In addition to the lesson the story holds for us as individuals, it communi¬
cates a lesson for us as parents: we must appreciate the unique sensitivity of
our children and educate them in a manner that makes G-d a real and
powerful force in their lives. They should desire a bond with G-d with an
intensity that brings them to tears.
17. Isaiah 30:20; see also Tanya, ch. 36.
18. Genesis 18:1.
19. Rashi on this verse.
20. Thus after providing them with food and drink, Avraham insisted that his
guests bless "He from whose bounty you have eaten... He who spoke and
brought the world into being" (Sotah 10a).
26 IN THE GARDEN OF THE TORAH
21
Because he extended himself to bring others closer to G-d,
G-d showed him a supreme expression of closeness.
"Days are coming..., [when people will be] hungry, but
not for bread; thirsty, but not for water, but to hear the
22
word of G-d." Only at times, as in the story of the Rebbe
Rashab, is this thirst consciously expressed. In most
instances, a person will be unaware of his own thirst. Nev¬
ertheless, when we emulate Avraham's example and extend
ourselves to others, we will discover an eager readiness to
respond that reflects their inner need.
And as in the example of Avraham, these outreach
efforts will benefit not only the recipients, but also the giv¬
ers, precipitating a deeper connection to G-dliness. This
bond will continue to blossom until it reaches perfection in
the Era of the Redemption. May this be realized in the
immediate future.
21. Avraham's dedication can be seen in the fact that he sought guests despite
the fact that he was: a) 99 years old; b) recovering from circumcision; and c)
exposed to the heat of the day.
22. Amos 8:11.
CHAYEI SARAH 27
Ongoing Life:
Sarah's Influence
Adapted from
Likkutei Sichos, Vol. V, p. 338ff; Vol. XV, p. 145ff
1. Taanis 5a.
28 IN THE GARDEN OF THE TORAH
2. See Iggeres HaKodesh, Epistle 27. Although the Alter Rebbe's statements apply
to tzaddikim, that is because a tzaddik realizes this potential and devotes his
life to these spiritual goals.
3. Rashi, Genesis 18:4.
4. See Or HaTorah, Chayei Sarah 120a ff based on Bava Basra 58a.
5. Genesis 17:18.
CHAYEI SARAH 29
6. Ibid..19.
7. Note Rashi's commentary to Genesis 22:2, which states that, from Avraham's
perspective, the phrase "your son, your only one whom you love" could also
have referred to Yishmael.
8. Op. cit. 21:10.
9. Eruvin 53a.
30 IN THE GARDEN OF THE TORAH
Avraham's Heir
Even the final element of the Torah reading, Avraham's
fathering of other children, shows Sarah's influence. For
although Avraham fathered these children, "he gave eve¬
14
rything he owned to Yitzchak." To these children "he gave
10. Rashi, Genesis 24:67; Bereishis Rabbah 60:15. These three signs reflect the
three mitzvos granted to women: the kindling of the Sabbath candles, the
separation of challah (and by extension the entire realm of kashrus), and the
observance of taharas hamishpochah (the Torah's guidelines for marital life).
See Likkutei Sichos, Vol. XV, p. 163ff.
11. Genesis, loc. cit.
12. Rashi, Genesis 24:39, Bereishis Rabbah 59:9.
13. Moreover, she would have to show these virtues in her conduct. This explains
the sign chosen by Eliezer: acts of hospitality. This would show that the
maiden would be an appropriate wife for Yitzchak, and fit to take up her role
in the household of Avraham (Rashi, Genesis 24:14).
14. Genesis 25:4.
CHAYEI SARAH 31
Ongoing Influence
The name Sarah ( )שרהis associated with the Hebrew
18
word שררה, meaning "dominion." For Sarah's lifework was
to show the supremacy of Avraham's spirit, and to reveal
that the purpose of his existence was to express that spirit.
Her death did not end her influence. As the events in the
Torah reading indicate, her "tree" continued to bear fruit;
she was possessed of true life.
19
The deeds a person performs in life precipitate others.
Thus the goodness with which a person endows his family
and environment creates an ongoing dynamic toward good.
15. Ibid.:5.
16. See the gloss of the Baalei Tosafos and the Kli Yakor.
17. See Rashi, Genesis 21:10, Bereishis Rabbah 53:11.
18. See Rashi, Genesis 17:15, Berachos 13a.
19. Thus our Sages (Sanhedrin 104a) comment that when a person brings merit to
others, the merit the recipients generate afterwards is also credited to him,
for he is the source of this good.
32 IN THE GARDEN OF THE TORAH
Toldos ,ולדו,
Inwardness:
The Path To Posterity
Adapted from
Likkutei Sichos, Vol. XV, p. 191ff; Vol. XXV, p. 123ff
A Lasting Legacy
All of us want to be remembered. We want our lives to
bring something lasting into the world. This is the message
of Parshas Toldos: that a person can leave a legacy that will
continue to thrive after his passing.
Our Rabbis offer two definitions of the word Toldos:
1
a) Progeny, this includes a person's biological children
and his "spiritual children," i.e., individuals whom he has
2
taught. Both types of children perpetuate a person's influ¬
ence.
3
b) The chronicles of one's life and experiences. When a
person's life is filled with inner meaning, stories about his
life provide inspiration for people in coming generations.
8. Tanya, ch. 2.
9. Bereishis Rabbah 64:3.
10. Genesis 26:2.
11. Ibid. :28.
36 IN THE GARDEN OF THE TORAH
16. This provides every parent with a lesson in relating to children, even if, חייו,
their conduct — like Esav's — is lacking. A parent should never give up, and
should continue trying to develop his child's inner potential foreover.
Since "all Jews are responsible for one another" (Shavuos 39a), this lesson
applies not only to our children, but with regard to every member of the
Jewish nation. We must, to quote the Mishnah (Avos 1:12): "Love the created
beings and bring them close to the Torah."
17. Examples of the realization of Esav's spiritual potential can be seen in the
converts from among his descendants: the prophet Ovadiah, Onkelos, and
Rabbi Meir (Torah Or, Toldos 20c).
18. Ovadiah 1:21.
19. Shabbos 89b.
38 IN THE GARDEN OF THE TORAH
Vayeitzei £רצ
Yaakov's Journey:
Transition, Challenge,
and Achievement
Adapted from
Likkutei Sichos, Vol. X, p. 88ff; Vol. IX, p. 26ff;
Vol. XV, p. 231ff, 243ff;
Sefer HaSichos 5748, p. 125ff
Vayishlach דשלח
Empowerment
And its Purpose
Adapted from
Likkutei Sichos, Vol. IX, pgs. 323-324;
Sefer HaSichos 5748, p. 138ff;
Sichos Simchas Torah, 5748
2. Kiddushin 41b.
3. See the Kuntres Acharon to Shulchan Aruch HaRav 263:25.
4. Mishneh Torah, Hilchos Shluchim 1:2; Shulchan Aruch, Choshen Mishpat 182:2.
5. As a reflection of this concept, Gittin 23a states that an agent must be an
intellectually mature individual, able to accept and discharge responsibility.
6. See Likkutei Torah, Vayikra 1c.
VAYISHLACH 47
9. In this sense, the mitzvos are also referred to as shluchim (agents), for their
observance is a G-dly act (Midrash Tanchuma, Vayigash, sec. 6).
10. Chagigah 27a.
11. Tanya, ShaarHaYichud VehaEmunah, ch. 1.
VAYISHLACH 49
Vayeishev דשכ
The Desire
For Prosperity
Adapted from
Likkutei Sichos, Vol. XXX, p. 176ff
1. Genesis 37:2.
2. Commentary to the above verse.
52 IN THE GARDEN OF THE TORAH
3. The positive nature of the desire for prosperity is indicated by the slight
differences between Rashi's text and his apparent source, Bereishis Rabbah
84:3. The Midrash states: "When the righteous... desire to dwell in prosper¬
ity... " Rashi, however, states: "The righteous desire to dwell in prosperity... "
indicating that this is the natural and proper course of behavior for a person
who is "righteous."
4. Mishneh Torah, Hilchos Teshuvah 9:2.
5. Ibid., Hilchos Melachim 12:4.
VAYEISHEV 53
6. Berachos 17a.
7. Eruvin 22a.
8. Similarly, our Sages' state (Menachos 53b, Shmos Rabbah 36:1) that just as an
olive releases its oil when pressed, so too, the Jewish people attain their
greatest spiritual heights when put under pressure.
54 IN THE GARDEN OF THE TORAH
10
Come] in your lifetime." Just as the nature of the World to
11
Come cannot be comprehended by mortals, so too, this
foretaste transcends our understanding.
Yaakov asked for a level of prosperity that could be
conceived by mortals. G-d granted this to him, and thus for
nine years he enjoyed success and happiness in Eretz Yis-
12
rael. But G-d also wanted Yaakov to appreciate a higher
level of prosperity, and therefore subjected him to the trials
beginning with the sale of Yosef so that Yaakov would
13
become worthy of this greater Divine favor.
10. Berachos 17a. See also Bava Basra 17a, which states that the Patriarchs were
granted a foretaste of the World to Come.
11. See Rambam, Mishneh Torah, Hilchos Teshuvah 8:7.
12. In this context, the opening verse "And Yaakov settled in the land of his
father's wandering," can be interpreted to mean that in the land where his
fathers, Avraham and Yitzchak, were forced to wander, Yaakov was able to
dwell in prosperity. See Likkutei Sichos, Vol. XVI, p. 316.
13. Significantly, this higher level of prosperity was granted to Yaakov in Egypt.
Although Egypt was "a foreign land (Genesis 15:13)" and a morally decadent
country (see Toras Kohanim and Rashi, commenting on Leviticus 18:3), Yaakov
and his descendants enjoyed material and spiritual prosperity there. This
paradox was possible because of the transcendent nature of the Divine favor.
14. For as the verse states (Genesis 37:34), for all the years he was separated
from Yosef, Yaakov was in a state of mourning, and "the spirit of prophecy
56 IN THE GARDEN OF THE TORAH
departed from him" (Zohar, Vol. I , p. 180a, see Rashi, Targum Onkelos, and
Targum Yonason to Genesis 45:27).
15. Yevamos 64a.
16. And therefore, despite our requests for its coming, the advent of the
Redemption will be בהיסח הדעת, "unexpected" (Sanhedrin 97a).
MIKEITZ 57
Mikeitz מקץ
infinity in Shackles
These concept are reflected in this week's Torah read¬
ing, Parshas Mikeitz, which focuses on the release of Yosef
from prison. Yosef serves as an analogy for the entire Jew¬
4
ish people. For the name Yosef, meaning "increase," refers
5
to an infinite and unbounded potential for growth, i.e., the
soul we all possess, which is "an actual part of G-d from
6
above."
2. Asarah Maamaros, Maamar ChakorHaDin, sec. 3, ch. 22; Shaloh, p. 13b, 161a.
3. See Zohar, Vol. III, p. 152a, which states: "Woe to the sinners who say that the
words of the Torah are just ordinary stories."
4. Therefore the entire Jewish people are at times referred to by the name
Yosef, as Psalms 80:2 states: "You lead Yosef as [a shepherd leads] sheep."
See Rashi and Metzudas David to that verse.
5. See Toras Chayim, Bereishis, 87b.
6. Tanya, ch. 2.
MIKEITZ 59
An End to Limits
These concepts are alluded to in the opening phrase of
this week's reading: Vayehi mikeitz shenasayim yamim, "And
it came to pass at the end of two years." "Two years" refers
to the Torah, which contains two elements, the Written Law
10
and the Oral Law. As the Torah exists within the confines
of material existence, its power appears to have a ketz, an
end and a limit. Nevertheless, because Yosef — in analogy,
the Jewish people — is essentially unlimited, the ketz, the
restrictions of worldly existence, ultimately become vayehi,
a thing of the past. Yosef leaves prison and becomes the
ruler of Egypt.
In the analog: a Jew is sent into this world to reveal
G-dliness. This is the purpose of his being, and eventually
this purpose will be achieved. The material nature of
worldly existence may initially restrict the expression of a
Jew's true nature, but the constraints will be temporary.
Ultimately, just as Yosef became the ruler of Egypt, every
7. Genesis 30:24.
8. See Or HaTorah, Vayeitzei, p. 202a.
9. Tanya, ch. 4.
10. Torah Or 31b.
60 IN THE GARDEN OF THE TORAH
11. See the gloss of Rav Avraham Ibn Ezra to Numbers 13:25, Deuteronomy 15:1,
31:10, Psalms 119:96. See also the gloss of the Maharsha to Niddah 58b.
12. Rashi in our Torah reading.
13. Zohar, Vol. I, p. 193b.
14. Zohar, Vol. I, p. 54a; cf. the conclusion of the Book of Daniel.
15. Likkutei Dibburim, Vol. I, p. 68a, b [English trans. p. 150].
16. This enables us to appreciate the interrelation between the name Mikeitz and
the Torah reading which follows. Even according to the interpretation that
mikeitz refers to the last two years of Yosef's imprisonment, it is still
appropriate that it serve as the name of the reading dealing with his
redemption. For it was the final challenges of his imprisonment that brought
about his redemption.
MIKEITZ 61
Vayigash דגש
Inspiring Change
Adapted from
Sefer HaSkhos 5750, p. 212ff;
Sefer HaSkhos 5751, p. 206ff
1. Siddur Tehillat HaShem, p. 12. This practice has its source in the teachings of
the AriZal (Shaar HaKavanos). Nevertheless, attention is drawn to the Alter
Rebbe's inclusion of it in his Siddur because this indicates its universal
relevance.
2. Leviticus 19:18.
64 IN THE GARDEN OF THE TORAH
3
ment to all of mankind requires true selflessness, and this
is the approach which should characterize our relationship
with G-d. But why is a verbal declaration required? Why
isn't the emphasis placed on contemplating the concept,
rather than making a statement?
It can be explained that on an essential level, oneness
exists among our entire people: "They are all complemen¬
tary, and share one Father. Because of this common root in
the One G-d, all Israel are called 'brothers' in the full sense
3
of the word."
All too often, however, that oneness is not manifest in a
person's relations with his fellowmen. By actually making a
statement, a person has activated this potential, bringing it
4
into expression within our material world.
The importance of this statement exceeds by far its few
measured words. The objective is that one deed lead to
another, in a self-reinforcing cycle that will motivate a per¬
son to express love for his fellowmen and stir his fellowmen
to reciprocate in kind. Making a statement of purpose opens
a channel to our inner feelings of love^ with the intent that
these feelings will become manifest in activity on behalf of
others.
Bonding Power
A similar paradigm applies to this week's Torah reading.
Vayigash means: "And he approached;" Yehudah
6
approached Yosef. But Yehudah's approach was intended
7
to establish more than physical closeness. Rashi explains
8. This concept explains why Vayigash is the name of this Torah reading. For the
establishment of unity — within Yaakov's family and within the world at large
— is the theme which characterizes all the events mentioned in the Torah
reading.
9. Genesis 45:1.
10. Ibid.: 15.
11. In this light, we can understand the famous adage of the Alter Rebbe (Igros
Kodesh of the Previous Rebbe, Vol. III, p. 413ff): A chassidic farbrengen can
generate greater blessings than the Angel Michael.
12. Vol. I, p. 205b.
13. Deuteronomy 4:4.
14. See Shulchan Aruch, Orach Chayim 61:6 and commentaries.
66 IN THE GARDEN OF THE TORAH
Uncovering Identity
The relevance of the above concepts is not confined to
periods when G-dliness is openly apparent. Quite the con¬
trary, the narrative begins in the ultimate of concealment.
Yehudah did not know he was speaking to Yosef. He
thought he was addressing the Egyptian viceroy, and he had
to plead for Binyamin's freedom after the youth had been
discovered in a compromising situation. Despite the
weakness of his position, Yehudah advanced in the direc¬
20
tion of oneness, and his approach led to the revelation
that the Egyptian ruler was Yosef.
with G-d, established through prayer, that brings success to all one's activi¬
ties.
21. Midrash Mishlei, commenting on Proverbs 21:1.
22. Genesis 46:3-4.
23. Note Torah Or (beginning of Parshas Shmos), which interprets the repetition
in G-d's promise אעלך גם עלהas reflecting two states of ascent: a) the
redemption from Egypt, and b) the ultimate Redemption to be led by
Mashiach.
68 IN THE GARDEN OF THE TORAH
24. There is also a connection between the theme of Redemption and the concept
of unity emphasized by Vayigash. For the destruction of the Second Temple
came about because of unwarranted hatred (Yoma 9b, Gittin 55b). Removing
the cause, hatred, will make the effect, exile, disappear.
25. Ezekiel 37:21-22.
26. Ibid.:25.
VAYECHI 69
Vayechi דחי
True Life
Adapted from
Likkutei Sichos, Vol. X, p. 160ff; Vol. XV, p. 422ff;
Sichos Shabbos Parshas Vayechi, 5751
1. Genesis 47:28.
2. Baal HaTurim on the above verse. This is reflected in the fact that 17 is
numerically equivalent to the Hebrew word טוב, meaning "good" (Or HaTorah,
Vayechi p. 354a).
70 IN THE GARDEN OF THE TORAH
10
describes him as "a simple man, dwelling in tents," i.e., the
11
tents of Shem and Ever, the leading houses of study of that
age. In these domains, Yaakov's character was shaped and
molded.
And yet Yaakov did not remain in these houses of study
forever. His life encompassed a variety of circumstances and
challenges, allowing him the opportunity to prove that the
connection to G-d he established through Torah study was
genuine.
Light in Darkness
Yaakov reached the pinnacle of this lifetime journey in
Egypt. There he was presented with challenges of a different
nature than he had experienced previously, for he dwelt in
fabulous wealth amid a land of decadent people. But as
mentioned, even before Yaakov entered Egypt, he anticipated
these difficulties by sending Yehudah to establish a yeshivah
there. By this act, he set the tone for his future in Egypt.
Moreover, not only did Yaakov himself study, he involved
his children and grandchildren. Rather than accept the
values of the surrounding culture, Yaakov's descendants
joined him in study. For them, the descent to Egypt
represented a radical transition; the majority of their adult
lives had been spent in Eretz Yisrael. Yet motivated by
Yaakov's example and guidance, they were able to extend the
holy atmosphere of Eretz Yisrael into Egypt.
Yaakov's unchanging and uninterrupted commitment to
the Torah demonstrates the true life with which the Torah
endowed him. His connection with G-d was all-encompassing.
Shmos ,שמו
Challenge, Growth,
and Transition
Adapted from
Likkutei Sichos, Vol. Ill, 843ff; Vol. XVI, p. 36ff;
Vol. XXVI, p. 301ff;
Sefer HaSichos 5751, p. 240ff
Confronting Challenge
On one hand, people shy away from challenges. There is
a danger of failure — were there not, it would not be a
challenge — and no one likes to fail. On the other hand, we
seek challenge, for confronting a challenge lifts us out of the
doldrums of ordinary experience.
Similar concepts apply with regard to our Divine service.
G-d does not want our Divine service to be merely routine.
And so, He presents us with challenges. Some of these
challenges are limited in scope, and some are more daunt¬
ing, forcing us to summon up our deepest resources.
76 IN THE GARDEN OF THE TORAH
6. And yet a person with insight can see how an individual's name tells volumes
about his character. In that vein, Yoma 83b relates that Rabbi Meir could
deduce a person's character from his name.
7. ShaarHaYichud VehaEmunah, ch. 1.
8. Likkutei Torah, Behar 41c.
78 IN THE GARDEN OF THE TORAH
9. Genesis 32:29.
10. Kiddushin 36a; Rus Rabbah, Pesichta 3; see also Likkutei Sichos, Vol. XI, p. 3
and sources cited there.
11. Song of Songs 5:2.
12. Zohar, Vol. III, p. 95a; see ShirHaShirim Rabbah on the verse.
13. This concept also gives us insight into the nature of redemption: redemption
does not require the creation of anything new, but the revelation of a
potential which already exists.
Similarly, this idea points to the manner in which we can endeavor to bring
this potential into expression by all Jews. What is necessary is to call the
person by his name Yisrael, and to give him an opportunity to reveal who he
is. Since he is a Jew and by nature "desires to fulfill all the mitzvos and
separate himself from sin" (Rambam, Hilchos Gerushin 2:20), he will respond,
expressing his inner nature.
SHMOS 79
14. Shmos Rabbah 1:3 (quoted by Rashi in his commentary to Exodus 1:1) explains
why the names of the tribes are repeated in this Torah reading after having
been mentioned in the Book of Genesis.
15. Zevachim 73a, Shulchan Aruch, Yoreh De'ah 110:1.
16. See also Pe'ah 7:1 (and Rambam, Hilchos Matanos Aniyim 5:23), which states
that no entity with a name is ever considered forgotten. The fact that its
owner gave it a name indicates its constant importance in his eyes.
17. Midrash Tanchuma, Bechukosai, sec. 3. See Tanya, chs. 33 and 36.
80 IN THE GARDEN OF THE TORAH
Va'eira jn$Ol
An End to Exile
And yet, although man may not be able to free himself,
G-d refuses to allow exile to continue indefinitely. The first
step of redemption is a direct revelation of G-dliness. Since
the fundamental characteristic of exile is the concealment of
G-d's presence, the nullification of exile involves a clearer
2. Midrash Tanchuma, Parshas Bechukosai, sec. 3. See Tanya, chs. 33 and 36.
3. Tanya, ch. 2.
4. In this context, the concept of Mitzrayim — Egypt — becomes personal.
Everyone has his "Egypt" which confines him and from which he must be
redeemed. For one person, the forces preventing his inner G-dly nature from
being expressed may be his unchecked physical desires, and for another they
might be the reservations of his intellect.
There is even an "Egypt of holiness," which constrains a person who is
devoted to the study of the Torah and the observance of its mitzvos, but who
is held back by an unwillingness to make an unrestrained commitment. The
nature of our personal "Egypts" may differ, but the obligation to struggle to
transcend these limits is universal. This is the meaning of the requirement to
recall the exodus from Egypt every day.
5. Mechilta quoted in Rashi, Shmos 18:9.
6. Berachos 5b.
VA'EIRA 83
A Rich inheritance
It is, however, natural for a person to ask: "When have I
seen G-dliness? Perhaps there were miracles in the past, but
of what relevance are they at present?
7. Exodus 7:4-5.
8. Ibid. 5:2.
9. Ibid. 8:15.
10. The effect of sight is reflected in Jewish law: a witness cannot serve as a judge
(Rosh HaShanah 26a). Once a person has seen the commission of a crime, he
is unable to fairly appreciate an argument advanced on behalf of the
defendant.
84 IN THE GARDEN OF THE TORAH
13
ing how Moshe approached G-d, and asked: "O G-d, why
do You mistreat Your people?"
Moshe's question did not reflect a lack of faith.
Undoubtedly, Moshe believed; and so did all the people, for
Jews are by nature "believers, and the descendants of
14
believers." But Moshe realized that his responsibility was
15
to be a shepherd of faith, to nurture the people's faith until
it affected their thinking processes. This is why he asked.
18
Our prophets have promised: "As in the days of your
exodus from Egypt, I will show you wonders." Just as the
miracles which G-d wrought in Egypt heralded the exodus,
so too, may the miracles we have witnessed — and will
witness in the future — foreshadow the ultimate Redemp¬
tion. And may this take place in the immediate future.
Bo ja
Confronting Pharaoh
Adapted from
Likkutei Sichos, Vol. XXI, p. 48-49; Vol. XXXI, p. 32-33;
Sichos Shabbos Parshas Bo, 5733, 5751
A Twofold Challenge
1
"[G-d] placed the world within [man's] heart." The
mission of mankind — to transform the world into a dwell¬
ing for G-d — mirrors the challenges confronted by every
individual in cultivating the G-dly nature of his own char¬
2
acter. For every person is a world in microcosm.
There are two dimensions to our personal task of self-
refinement: First, we must use the abilities we have been
granted for a positive purpose. For example, our ability to
feel love should be expressed in love for G-d, and selfless
1. Ecclesiastes 3:11.
2. Midrash Tanchuma, Pekudei, sec. 3.
88 IN THE GARDEN OF THE TORAH
3
love for our fellow man. And our potential for achievement
should be directed to making contributions that are lasting
in nature. Each of our abilities should be dedicated toward
the most comprehensive good possible.
But there is a challenge which is more fundamental.
Every person should ask himself: What am I living for? Is my
goal merely self-gratification, or am I living for a higher
purpose?
4
Chassidus explains that we have two souls. One is an
animal soul, concerned only with its own needs and drives.
It is not necessarily bad, but it cannot see beyond itself. The
second soul is "an actual part of G-d," and its fulfillment
comes through service, encouraging the expression of this
G-dly nature and revealing the G-dliness invested in the
world at large.
The appearance of conflict between these souls reflects
the challenge which man faces: to break through his self-
concern and reveal his G-dly core. When this is
accomplished, the first task mentioned above — making
positive use of the potentials and opportunities we are
granted — can be achieved with far greater ease.
5. Keilim 2:1.
6. See the previous essay entitled "Seeing and Believing."
7. Exodus 11:2.
8. Ibid. 11:36.
9. Ibid. 10:2.
10. Ibid. 5:2.
90 IN THE GARDEN OF THE TORAH
11
it," denying G-d's influence in our world. The fundamental
purpose of the plagues was to shatter this illusion, to
manifest G-dliness so that all could see, and in doing so, to
break the pride of Pharaoh and his nation.
G-d persisted in this endeavor until Pharaoh's pride was
crushed, and he came in his nightclothes to Moshe,
12
entreating G-d's mercy. Personally, Pharaoh would have
been prepared to release the Jews much earlier; he was
held back (and the plagues continued) because G-d hard¬
13
ened his heart.
Why was this necessary? Had Pharaoh released the Jews
earlier, he and his nation would not have been sufficiently
humbled. The refinement of the G-dliness concealed within
Egypt would have been accomplished, but some of the
power which opposed G-d would have remained intact. The
14
plagues continued until "Egypt [knew] that I am G-d," and
the self-oriented approach which their leader personified
was shattered utterly.
Come With Me
The command to confront Pharaoh and negate his
influence is given to Moshe, representative of mankind,
because the negation of selfishness is a fundamental
dimension of man's service. Man was given the mission of
making this world a dwelling for G-d, and this is possible
only when selfishness is nullified. Haughty self-interest
17
prevents the Divine Presence from being manifest.
And yet, this nullification of self cannot be accomplished
by man alone; it requires G-d's power. For this reason,
Moshe shrank at G-d's command; he realized that the task
was beyond him. That is why G-d instructed him: "Come to
Pharaoh," i.e., come with Me, and not "Go to Pharaoh." G-d
would confront Pharaoh together with Moshe.
Moshe was not shirking responsibility. He was willing to
go, but not with his own resources alone. By hesitating, he
invited G-d's assistance, emphasizing that he would be
acting only as an agent, and that the power to nullify Phar¬
aoh's pride would be G-d's.
Beshallach כשלח
The Expression
of inner Good
Adapted from
Likkutei Sichos, Vol. VII, p. 188ff;
Sichos Shabbos Parshas Beshallach, 5732, 5735
4
purification;" i.e., only when they are broken will their
positive nature be revealed.
This concept is highlighted by prophecies of the
5
Redemption which state: "And I will rid the land of dan¬
6
gerous animals." Our Sages interpret this to mean, the
animals will be transformed, so that they will no longer
7
cause harm, as it is written: "The wolf will dwell with the
lamb." In the era of ultimate good, predators will continue
8
to exist, but "they will neither prey, nor destroy." Their
negative tendencies will be eliminated.
G-d's intent in creation was not merely to reveal the
unbounded spiritual light within material existence. Were
this His purpose, He would not have created a material
9
world, for revelations in the spiritual realms are far greater.
Nor is His purpose merely to nullify the influence of those
entities which oppose holiness, for then their creation
would not have contributed anything. Instead, G-d's desire
is that every aspect of existence become part of His
dwelling. And just as a mortal's dwelling reveals the
character of its owner, every element of G-d's dwelling is
intended to reveal a different facet of His Being.
10
As a foretaste of this ultimate state, the name of our
Torah reading focuses on the transformation of Pharaoh.
The other miracles mentioned also involve the negation of
undesirable influences and/or the expression of wondrous
spiritual forces, but by directing our attention to Pharaoh's
role in sending forth the Jews, the name Beshallach
4. Keilim 2:1.
5. Leviticus 26:6.
6. Toras Kohanim on the above verse.
7. Isaiah 11:6.
8. Ibid.:8.
9. For an explanation of this and the concepts to follow, see Likkutei Sichos, Vol.
VI, p. 18ff, and the sources mentioned there.
10. This was indeed only a foretaste, for the transformation of Pharaoh was not
fully complete at the time of the exodus. Shortly afterwards, he experienced
yet another change of heart and pursued the Jewish people.
96 IN THE GARDEN OF THE TORAH
11. See Likkutei Sichos, Vol. XII, p. 33ff and other sources which offer a similar
explanation in interpreting the reason the Alter Rebbe (Shulchan Aruch
HaRav, ch. 430) gives for the observance of Shabbos HaGadol ("the Great
Shabbos," the Shabbos preceding Pesach). The Alter Rebbe states that this
Shabbos commemorates the miracle of the Egyptians' firstborn rebelling
against Pharaoh and demanding that he release the Jews. What was so great
about this miracle? The transformation of darkness to light it represents, that
the Egyptians themselves demanded the Jews' release.
12. Rosh HaShanah 11:1.
13. Genesis 47:6.
14. Exodus 12:35-36. See also Rashi's commentary.
15. Yoma 28b.
16. Mechilta, quoted by Rashi, Exodus 13:18; see Likkutei Sichos, Vol. XI, p. 1
footnote 10 and sources cited there.
BESHALLACH 97
Gentle Force
Beshallach is also a lesson in our relations with others.
Every Jew possesses an inner desire to follow the Torah and
21
its mitzvos. Nevertheless, for this desire to manifest itself
Yisro njr
Ripples of
inner Movement
Adapted from
Likkutei Sichos, Vol. XI, p. 74ff; Vol. XV, p. 379ff;
Vol. XVI, p. 198; Sichos Shabbos Pashas Yisro, 5751
Yisro's identity
Few of the weekly Torah readings are named after indi¬
viduals, so whenever such an association is made, it com¬
mands special attention. And if this is true with regard to
other Torah readings, it surely applies to Parshas Yisro, the
story of the giving of the Torah. Naming the reading Yisro
indicates a connection between him and the event.
100 IN THE GARDEN OF THE TORAH
1
Who was Yisro? The Torah describes him as the kohen
of Midian. Our Sages offer two definitions for the word
2
kohen:
a) "Ruler." Yisro governed the land of Midian.
b) "Priest." He led the Midianites in their worship.
3
Indeed, our Sages relate that Yisro had recognized all the
false divinities in the world.
The connection between the first interpretation and the
giving of the Torah is obvious, for it reflects the extent of
Yisro's commitment. Although he lived amidst wealth and
comfort, he was prepared to journey into the desert to hear
4
the words of the Torah. But the second interpretation is
5
problematic. Our Sages teach that it is forbidden to tell a
convert: "Remember your previous deeds."
1. Exodus 18:1.
2. See the Mechilta to this verse.
3. Mechilta to Exodus 18:11; Zohar, Vol. II, p. 69a; Rashi, Exodus 18:9.
4. Rashi, Exodus 18:5.
5. See Bava Metzia 58:13, quoted in Mishneh Torah, Hilchos Mechirah 14:13.
6. Mishneh Torah, Hilchos Avodas Kochavim 1:1.
YISRO 101
7
Our Sages comment: "There is not a blade of grass on
this [material] plane that does not have a spiritual force
compelling it to grow." Idol worshippers, however, attach
independent authority to these intermediaries, thinking
they have control over the influence they disperse. In truth,
8
these "gods" are merely "an ax in the hand of a chopper,"
with no importance or will of their own, and therefore it is
9
wrong — and forbidden — to worship them.
By saying Yisro had recognized all the false deities in
the world, our Sages implied that he was aware of all the
different media through which G-d channels energy to the
world. Despite his knowledge of these spiritual powers, he
10
rejected their worship, declaring: "Blessed be G-d.... Now I
know that G-d is greater than all the deities."
Mishpatim trypan
After Sinai;
Making the Torah
a Part of Ourselves
Adapted from
Likkutei Sichos, Vol. III, p. 896ff; Vol. XVI, p. 242ff;
Sefer HaSichos 5749, p. 243ff.
1. Exodus 19:16-18.
2. Ibid. 20:15.
106 IN THE GARDEN OF THE TORAH
3. Shabbos 88b.
4. Shmos Rabbah 29:9.
5. Exodus 21:1.
6. See the Ramban on Deuteronomy 6:20, SeferHaMaamarrim 5700, p. 51ff.
7. Cf. Yoma 67b.
8. Rashi to Numbers 19:2;cf. Yoma 67b, Midrash Tanchuma, Chukas, sec. 7.
Seemingly, our Rabbis should have said "you have no permission to disobey."
By stating "you have no permission to question," they implied that the
devotion to G-d's will expressed by chukim must be internalized to the point
where not only is the mitzvah observed, but it is fulfilled with unquestioning
obedience.
MISHPATIM 107
9. Rashi, Exodus 21:1, based on Shmos Rabbah 30:3, and the Mechilta to this
verse.
10. The fact that the Torah speaks of entities on the material plane does not
diminish its G-dly core. To borrow an analogy from Tanya, ch. 4, it is like
embracing a king who is wearing garments. It doesn't matter how many
garments the king is wearing; what is significant is being in the king's
embrace.
108 IN THE GARDEN OF THE TORAH
Back to Sinai
Parshas Mishpatim concludes with a description of some
14
of the details of the giving of the Torah, including the
18. In the context of the Torah reading, the study and the practice of mishpatim
lead to an internalized appreciation of the experience at Sinai.
19. Jeremiah 31:33.
TERUMAH 111
Terumah רומה,
A Dwelling
Among Mortals
Adapted from
Likkutei Sichos, Vol. III, p. 902;
Vol. XVI, p. 286ff; Vol. XXI, p. 146ff
A Contradiction in Terms
When dedicating the Beis HaMikdash, King Shlomo
1
exclaimed in wonderment: "Will G-d indeed dwell on this
earth? The heavens and the celestial heights cannot contain
You, how much less this house!" For the Beis HaMikdash
was not merely a centralized location for man's worship of
2
G-d, it was a place where G-d's Presence was — and is —
1. I Kings 8:27.
2. For even in the present age, when the Beis HaMikdash is destroyed, G-d's
Presence rests upon its site. See Rambam, Mishneh Torah, Hilchos Beis
HaBechirah 6:16.
112 IN THE GARDEN OF THE TORAH
3 4
manifest. Although "the entire earth is full of His glory,"
G-d's Presence is not tangibly felt. He permeates all
5
existence, but in a hidden way. The Beis HaMikdash, by
contrast, was "the place where He chose to cause His name
6
to dwell." There was no concealment; His Presence was
openly manifest.
This seems impossible; there is no apparent way that
spirituality can be openly manifest in our material world.
For material existence to come into being, G-d condensed
and contracted His light and life-energy so that it could
become enclothed in material entities. This is absolutely
necessary; were G-dly light to be revealed without restraint,
it would nullify all matter.
To allow for our world to continue in a stable manner,
G-d structured this process of self-containment with laws
and principles as binding as those governing nature. He
brought into being an entire framework of spiritual worlds
whose purpose is to convey Divine energy from level to
level until it undergoes the degree of contraction necessary
to be enclothed in material form. An open revelation of
G-dliness runs contrary to this entire pattern, defying the
limits which He Himself established.
Nevertheless, although G-d limited the extent of His
revelation when structuring the world, He did not limit
Himself. He created a world with set bounds, but He Himself
is not bound by them, and can alter them at will. He can
invest His Presence in our material realm, and did so in the
Sanctuary and in the Beis HaMikdash.
3. See the essay entitled, "G-d's Chosen House" in Seek Out the Welfare of
Jerusalem (S.I.E., N.Y., 1994), where these concepts are explained.
4. Isaiah 6:3.
5. In human terms, concealment means that one object is obscured by another.
With regard to G-d, there is nothing which can conceal Him. Instead, His
concealment is a willful act on His part. See the maamar Adam Ki Yakriv in the
series of discourses entitled, Yom Tov Shel Rosh HaShanah, 5666.
6. Deuteronomy 12:11.
TERUMAH 113
7. Yoma 21a.
8. See the essay entitled, "A Dwelling Place for G-d in Our World" in Seek Out the
Welfare of Jerusalem (S.I.E., N.Y. 1994), which elaborates on this concept.
9. Exodus 25:8.
114 IN THE GARDEN OF THE TORAH
Two Phases
The above concepts are highlighted by the name of the
16 17
Torah reading. Terumah, meaning "lifting up" or
18
"separation," puts the focus on man's attempts to estab¬
19
lish a dwelling for G-d. The Torah proceeds to state that
20
this terumah must involve 13 different articles: gold, silver,
brass This indicates that man's task is to incorporate the
21
various elements of worldly existence into G-d's dwelling.
More particularly, the double interpretation of the name
Terumah reflects two factors necessary in creating a
dwelling for G-d. First, a person must designate his gift,
separating it from his other worldly property. And then
through its consecration, its nature becomes elevated
22
above the ordinary material plane.
16. The choice of the word Terumah as the name of the Torah reading is signifi¬
cant because it is further from the beginning of the reading than most of the
other names chosen.
17. Zohar, Vol. II, p. 147a.
18. Rashi, Targum Onkelos, and others commenting on the opening verse of the
Torah reading.
19. Exodus 25:3-7.
20. This follows the interpretation of Rashi (Exodus 25:2). Rabbeinu Bachaye and
others reckon 15 items donated for the Sanctuary.
21. These concepts indicate a sequence to the readings of Yisro, Mishpatim, and
Terumah. Yisro focuses on the Giving of the Torah, when the division between
the physical and the spiritual was nullified. Mishpatim reflects the extension
of the bond between the spiritual and the physical into human reason.
Moreover, it provides us with guidelines for living spiritually within the
material world. With the command for the construction of the Sanctuary,
Terumah represents the consummation of the process, the transformation of
material existence into a dwelling for G-d.
22. This concept has halachic ramifications. Once an object is consecrated, it can
no longer be used for mundane purposes. The concept of elevation that
results from the transfer of an article to the Sanctuary is reflected in
Genesis 23:20 which states: "And Efron's field in Machpelah ascended to
Avraham." Rashi explains that the word "ascended" is used because through
116 IN THE GARDEN OF THE TORAH
Not an island
The Beis HaMikdash was not intended to be an isolated
corner of holiness. Instead, its windows were designed to
25
spread light outward. For the holiness of the Beis HaMik-
dash was intended to illuminate the world.
The most complete expression of this concept will come
26
in the Era of the Redemption. From "the mountain of G-d's
27
house" will spread forth light and holiness, motivating all
28
people to learn G-d's ways and "walk in His paths."
These revelations are dependent on our efforts to en¬
courage the manifestation of the Divine Presence. Making
our homes and our surroundings "sanctuaries in micro-
29
cosm" will cause G-d to reveal His Presence in the world.
the transfer the field became elevated, departing from the ownership of an
ordinary person and entering Avraham's possession.
23. Psalms 34:15.
24. Likkutei Torah, Balak 70c.
25. Menachos 86b, Vayikra Rabbah 31:7. See the essay entitled "The Design of the
Menorah" in Seek Out the Welfare of Jerusalem, where this concept is
explained.
26. See the maamar entitled Gadol Yiheyeh Kavod HaBayis HaZeh in Anticipating
the Redemption (S.I.E., N.Y., 1994).
27. Isaiah 2:2.
28 Ibid.:3.
29. Yechezkel 11:6; see the essay of this title in Sound the Great Shofar (Kehot,
N.Y., 1992).
TETZAVEH 117
Tetzaveh יוה5,
A Paradigm
Of Leadership
Adapted from
Likkutei Sichos, Vol. XV, p. 34ff;
Vol. XVI p. 204ff; Vol. XXI, p. 173ff;
Sefer Maamarim Melukat, Vol. VI, p. 129ff
A Leader's Commitment
Leadership involves self-sacrifice. Everyone understands
that to receive you have to give, but true leadership is
above this type of barter. A genuine leader rises above self-
concern entirely. He identifies totally with his people and
their purpose, and is willing to give up everything for them.
Moshe Rabbeinu epitomized this type of leadership.
When G-d told him that He would destroy the Jewish people
1
because of the sin of the Golden Calf, Moshe responded: "If
1. Exodus 32:32.
118 IN THE GARDEN OF THE TORAH
8. Zohar I, 67b; See Likkutei Sichos, Vol. XV, p. 40 and sources cited there.
9. Aggadas Bereishis 1:2.
10. And therefore the Flood is referred to as "the waters of Noach" (Isaiah 54:9),
indicting him for his failure to influence the people of his age.
11. Genesis 13:4.
12. Sotah 10b.
13. Genesis 18:23-25.
120 IN THE GARDEN OF THE TORAH
interrelated Bonds
These concepts are reflected in the opening phrase of
16
the Torah reading: VeAtah tetzaveh es bnai Yisrael, "And
you shall command the children of Israel." Tetzaveh, trans¬
lated as "command," relates to the word tzavsa, which
means "connection." The verse charges "you," the very
17
essence of Moshe, to connect with every Jew.
to 501. With regard to the number 500, our Sages state (Koheles Rabbah, ch. 7,
1:2): "[G-d] traveled a distance of 500 years to acquire a name." Thus 501
refers to the essence which transcends the name.
18. This concept is explained in the maamar, VeAtah Tetzaveh, 5679 (Sefer
Maamarim, 5679, p. 254) and in other sources. The Previous Rebbe's maamar,
VeKibeil HaYehudim, 5687 (ch. 4), mentions a similar but not identical
concept. In that maamar, the Previous Rebbe does not, however, mention
that Moshe connects the Jews with the Or Ein Sof.
19. We find the Hebrew original of this term רועה נאמןin the Pesichta to Eichah
Rabbah, sec. 24. The Aramaic version of the term, also alluding to Moshe
Rabbeinu, serves as the title of one part of the Zohar. See also Torah Or, Ki
Sissa 111a.
20. In the Previous Rebbe's maamar, VeKibeil HaYehudim, 5687, the emphasis on
Moshe's efforts as a "shepherd of faith" is on his infusing the Jewish people
with knowledge that allows them to bridge the dichotomy between their G-dly
potential and their conscious thoughts. This activity, however, is possible
only because Moshe sparked the expression of the essence of the Jewish soul.
21. See Tanya, ch. 32.
122 IN THE GARDEN OF THE TORAH
K i Sissa ta, f
Towards A Purpose
Beyond Conception
Adapted from
Likkutei Sichos, Vol. XVII, p. 410 ff;
Sichos Shabbos Parshas Ki Sissa, 5751, 5752
1. Exodus 30:12. Within the context of the Torah reading, the verse should be
rendered: "When you take a census of the children of Israel."
126 IN THE GARDEN OF THE TORAH
2. Shabbos 146a; Zohar I, 52b, II, 193b; Likkutei Sichos, Vol. IX, p. 9.
3. Sanhedrin 102b; Rashi, Exodus 32:35.
4. Tanya, ch. 2.
KI SISSA 127
14
Moreover, our Sages teach that teshuvah transforms
even sins which a person commits intentionally into merits.
This elevates the lowest aspects of existence — which
derive sustenance from the realm of kelipah — and brings
them into a bond with G-d.
Why does a baal teshuvah have the potential to elevate
aspects of existence which are by nature distant from
G-dliness? Because in order to strive for teshuvah, a person
must tap his deepest spiritual resources, that soul which is
"an actual part of G-d." When he reaches this point, he is
able to appreciate that nothing is apart from Him. And in his
life, he is able to show how every element of existence
expresses His Truth.
This process is an example of the pattern, "a descent for
15
the purpose of an ascent." Our climb to those peaks which
our intellect cannot reach on its own involves a descent to
levels which our intellect would normally reject.
Three Phases
Based on the above, we can appreciate the sequence of
parshas Ki Sissa. The purpose — the ascent of the Jewish
people — is stated in the opening verse. Afterwards, the
reading continues with the final commands for the con¬
struction and dedication of the Sanctuary, the incense
offering and the giving of the First Tablets. All these sub¬
jects reflect a connection to G-d above the limits of ordinary
experience.
In order for that connection to penetrate the worldly
realm, and to have it permeate even the lowest aspects of
existence, follows the narrative of the Sin of the Golden Calf
and the breaking of the Tablets. This terrible fall motivated
the Jewish people to turn to G-d in teshuvah, evoking a third
16
phase — the revelation of the Thirteen Attributes of Mercy
— a totally unbounded level of G-dliness that encompasses
even the lowest levels.
This highest peak finds expression in the giving of the
17
Second Tablets and the final event mentioned in this
week's Torah reading, the shining of Moshe's counte-
18
nance.
The shining of Moshe's face manifested the ultimate
fusion of the physical and the spiritual. G-dly light shone
from Moshe's physical body.
16. Based on the above, we can also draw a connection to the three pilgrimage
festivals mentioned in this Torah reading. These festivals also follow a similar
pattern of three: Pesach represents a G-dly revelation beyond the limits of
worldly experience. Afterwards comes Shavuos, a holiday associated with the
wheat harvest — an emphasis on man's service. And then Sukkos, the harvest
festival, which alludes to the ultimate Ingathering.
17. Although the First Tablets were the "work of G-d," while the Second Tablets
were hewn by Moshe, the latter reflect a more encompassing union between
G-dliness and our world. This is reflected in the very fact that the First Tab¬
lets were broken, for their holiness could not coexist with the crass realities
of worldly existence, while the Second Tablets are eternal (Rambam, Mishneh
Torah, Hilchos Beis HaBechirah 4:1), representing the fusion of holiness with
material existence.
Not only are the Second Tablets associated with a deeper bond, they also
represent a more complete treasury of Torah knowledge. Our Sages relate
(Nedarim 22b) that if Moshe had not destroyed the First Tablets, we would
have received only the Five Books of the Chumash and the Book of Yehoshua.
In contrast, the Second Tablets are associated with the Oral Law, the aspect
of Torah which is truly boundless.
18. In this context, we can appreciate why Parshas Ki Sissa follows the parshiyos
Terumah and Tetzaveh — which describe G-d's commands to Moshe regard¬
ing the construction of the Sanctuary — although the events described in
Parshas Ki Sissa took place first. The construction of the Sanctuary represents
the transformation of the world into a dwelling for G-d, the ultimate purpose
of the world's existence. Therefore, after the commandment to create such a
dwelling is given, but before Moshe communicates it to the people, the Torah
relates the three-phased pattern through which the Divine intent for this
world can be fulfilled.
KI SISSA 131
19. Isaiah 11:9, quoted by the Rambam (Mishneh Torah, Hilchos Melachim 12:5) at
the conclusion of his discussion of the Era of the Redemption.
20. Isaiah 54:7.
21. Mishneh Torah, Hilchos Teshuvah 7:5.
22. Psalms 84:8.
VAYAKHEL 133
Vayakhel kne°n
More than
Gathering Together
Adapted from
Likkutei Sichos, Vol. XXI, p. 250ff;
Sefer HaSichos 5749, p. 292ff;
Sichos Shabbos Parshas Vayakhel, 5752
1. Exodus 35:1.
2. See Tzafnas Paneach, Klalei HaTorah VehaMitzvos, entry tzibbur.
134 IN THE GARDEN OF THE TORAH
Oneness as a Dynamic
The fact that the Sanctuary was constructed by the
5 6
Jewish people in a spirit of unity caused the finished
structure to be permeated by oneness. This is reflected in
7. See Rambam, Mishneh Torah, Sefer HaMitzvos, pos. mitzvah 20, Hilchos Beis
HaBechirah 1:6. See the essay "A Guardrail for the Roof of the Beis HaMikdash"
in Seek Out the Welfare of Jerusalem, which discusses the halachic
ramifications of this concept.
8. Our prayer service parallels the worship in the Sanctuary and the Beis
HaMikdash. As such, the concept of the subordination of the individual to the
collective is reflected in prayer.
Prayer is essentially a request for the fulfillment of personal needs
(Rambam, Mishneh Torah, Hilchos Tefillah 1:2). Nevertheless, our requests are
always made in the first person plural, emphasizing that one is joined to all
Jews.
The stress on oneness was further underscored by the custom of the Alter
Rebbe, who placed the declaration, "Behold I accept upon myself the
fulfillment of the mitzvah, 'Love your fellowman as yourself,' " at the very
beginning of the prayer service (Siddur Tehillat HaShem p. 12).
9. Cf. the Jerusalem Talmud, Berachos 4:5.
10. IISamuel 7:23.
11. Maamar Issa B'Midrash Tehillim (Sefer HaMaamarim 5708, p. 271, English
translation, S.I.E., N.Y., 5753).
136 IN THE GARDEN OF THE TORAH
Pekudei "H^g
The Power
of One
Adapted from
Likkutei Sichos, Vol. XXI, p. 250ff;
Sefer HaSichos 5749, p. 313ff;
Sichos Shabbos Parshas Pekudei, 5743;
Sichos Shabbos Parshas Vayakhel, 5752
of the gold, silver, and brass donated for the Sanctuary, and
1
the inventory of all its utensils and services.
Any reckoning involves an interplay of antithetical
concepts. The fact that a reckoning is required presumes
the existence of a multitude of elements. The focus of a
reckoning, however, is not the multitude, but rather the
individual entities which comprise it. And yet the ultimate
importance of each individual element stems from the fact
that it exists as a part of a whole.
On one hand, the Sanctuary is dependent on its indi¬
vidual elements. If one of those elements, no matter how
tiny, is lacking, the Sanctuary as a whole is incomplete, and
unfit to serve as G-d's resting place.
Simultaneously, the whole which is forged by the com¬
bination of these elements is far more than the sum of its
parts. When brought together, the different elements of the
Sanctuary are granted a measure of importance that
surpasses their individual value. By being a part of the
Sanctuary, each element fosters the revelation of G-d's
Presence.
True Accomplishment
Every person's heart is described as "a sanctuary in
2
microcosm," and every act of worship in the Sanctuary is
3
reflected in our Divine service. Similarly, with regard to the
above concepts, every individual must appreciate that he is
far greater than his individual self. He contains the potential
to serve as part of klal Yisrael, the Jewish people as a whole
8. Exodus 38:21.
PEKUDEI 143
No End to Growth
Parshas Pekudei does not conclude with the construc¬
tion of the Sanctuary, but mentions two further points:
a) That "the cloud rested upon it, and the glory of G-d
9
filled the Sanctuary," i.e., the Sanctuary had become a
resting place for the Divine Presence, and
b) "When the cloud arose... the children of Israel set
10
forth on all their journeys" — that our Divine service
requires constant progress.
These two points are fundamental to the reckoning that
every person must make. Each must know that the ultimate
goal is the revelation of G-d's Presence. And each must
realize that it is impossible to rest on one's laurels; the
ongoing revelation of G-d's Presence involves continual
advancement.
11
Ultimately, as we "proceed from strength to strength,"
we will "appear before G-d in Zion," in the Third Beis
HaMikdash with the coming of the Redemption.
9. Exodus 40:35.
10. bid.:36.
11. Psalms 84:8.
VAYIKRA 145
Vayikra £דקר
The Dearness
of Every Jew
Adapted from
Likkutei Sichos, Vol. VII, pgs. 24-26;
Vol. XVII, pgs. 12-15;
Sefer HaSichos 5750, Vol. I, p. 327ff
1
Sages comment that just as the faces of no two people are
alike, so too, their thought processes differ.
This variety does not, however, obscure the fundamen¬
tal oneness that links every member of our people in every
country and in every age. Every Jew — every man, woman,
2
and child — has a soul that is "an actual part of G-d," and
which permeates every dimension of his being. Of this
3
people, G-d says: "I created this nation for Myself; they will
recite My praise."
Every Jew is heir to the entire spiritual legacy of our
people. There is a golden chain extending throughout the
generations, reaching back to our forefathers, Avraham,
Yitzchak, and Yaakov, and to our Matriarchs Sarah, Rivkah,
Rachel, and Leah. Every Jew in the present generation is a
representative of the entire collective as it has existed and
evolved throughout history. As such, G-d cherishes every
4
Jew as a father cherishes an only son.
1. Sanhedrin 38a.
2. Tanya, ch. 2. The expression "a part of G-d" is taken from Job 31:2. The Alter
Rebbe adds the word "actual," for two reasons: a) to emphasize that our souls
are truly a part of G-d, as it were, and not merely a ray of His light; b) to
underscore that even as the souls are "actual," enclothed in the material
world, they remain "a part of G-d," for the word ממש, translated as "actual,"
also means "material." (Igros Kodesh of the Previous Rebbe, Vol. IV, p. 404,
407.)
3. Isaiah 43:21; the beginning of the Haftorah for Parshas Vayikra.
4. The Baal Shem Tov as quoted in Keser Shem Tov, Hosafos 133.
5. Leviticus 1:1.
6. When mentioning the call to Moshe, the Torah does not refer to any of the
different names of G-d. For every name represents a reflection of only one
aspect of His Being, while the call to Moshe expressed a connection to G-d's
essence, a level which transcends all names.
VAYIKRA 147
7
unique measure of endearment. G-d did not call Moshe to
impart information; on the contrary, He called him to express
the fundamental love He shares with our people. (For
although it was Moshe alone who was called, this call was
8
addressed to him as the leader of our people as a whole.)
The inner G-dly nature which we possess constantly
"calls" to us, seeking to express itself. This is reflected by
the subject of the Torah reading, the sacrificial offerings.
The Hebrew word for sacrifice, korban ( ) ק ר ב ן, shares a root
with the word kerov ( ) ק ר ב, meaning "close." Sacrifices bring
9
the Jews' spiritual potential to the surface, carrying our
10
people and each individual closer to G-d.
Loving Outreach
The above concepts are fundamental when it comes to
relationships with fellow Jews, even those whose conduct
11
(at present) is estranged from our heritage. First and
foremost, we must appreciate who the other person truly is.
When speaking to a Jew, we must be aware that we are
speaking to a soul that is "an actual part of G-d."
There is no need to focus on the negative aspects of the
other person's conduct. Instead, one should highlight his
positive potential, making him conscious of the G-dly spark
12. HaYom Yom, entry 25 Tammuz; Igros Kodesh of the Previous Rebbe, Vol. IV, p.
384.
13. See Isaiah 6:5-7.
14. Cf. Midrash Tanchuma, Parshas Toldos, sec. 5.
VAYIKRA 149
Ultimate Praise
The G-dly potential within every Jew and within our
people as a whole will not remain dormant. Its blossoming
will lead to an age when the G-dliness latent in the world at
large will become manifest, the Era of the Redemption. At
that time, the Jewish people will "relate [G-d's] praise" in a
complete manner, showing our gratitude for the miracles
16
performed on our behalf.
Herein we see a connection to the month of Nissan,
during which Parshas Vayikra usually falls. Our Sages
17
associate Nissan with miracles. Further, Nissan is the
18
month in which the Jews were redeemed, and the month
19
in which we will be redeemed in the future. At that time,
our entire nation will proceed to our Holy Land and "relate
[G-d's] praise" in the Beis HaMikdash. May this take place in
the immediate future.
15. Moreover, most non-observant Jews today are generally not responsible for
their lack of practice. They are like "children captured by the gentiles," who
were never given an opportunity to learn about their heritage.
16. See the commentary of the Radak to Isaiah 43:21. See also Rashi's commen¬
tary to that passage, and the Midrash Leckach Tov, Bo 12:2.
17. Berachos 57a.
18. Shmos Rabbah 15:11.
19. Rosh HaShanah 11a.
TZAV 151
Tzav IS
Making Connections:
The Message of Mitzvos
Adapted from
Likkutei Sichos, Vol. VII, p. 30ff;
Vol. VIII, p. 232ff; Vol. XXXII, p. 1ff
To Leap a Chasm
From the earliest ages, men have been aware of a reality
beyond the material — a reality which transcends man's
senses and intellect. And yet, that very awareness is
confounding, for this spiritual reality is on a higher plane than
we can comprehend.
Some kinds of religious practice attempt to resolve this
difficulty by attempting to reach beyond our limited world.
There are, however, two fundamental difficulties with these
approaches:
152 IN THE GARDEN OF THE TORAH
1. Shir HaShirim Rabbah, commenting on the Song of Songs 1:3, speaks of the
material and the spiritual as discrete planes. Synthesis between them became
possible only because G-d said: "I will take the initiative," and gave the Torah
to man. See the essay entitled "What Happened at Sinai" (Timeless Patterns in
Time, Vol. II, p. 91ff) where these concepts are explained.
2. Bereishis Rabbah 44:1.
3. There are certain mitzvos, e.g., the love and fear of G-d, which involve service
within our hearts and souls. These, however, represent a distinct minority;
the overwhelming proportion focus on deeds. Moreover, even the mitzvos
which deal with thoughts and feelings must be fulfilled in a manner which
affects our bodies. Our hearts must beat faster because of the love of G-d, and
the physical phenomena associated with fear must accompany our awe of
Him (Sefer HaMaamarim 5697, p. 215 and sources cited there).
TZAV 153
Three Approaches
There is a deeper dimension to the above concept. It is
G-d's command — not man's fulfillment of it — which es¬
tablishes a connection between the two. Man has the choice
to obey or disobey, but by giving him a command, G-d has
already entered his world. If man chooses to fulfill the
command, he affirms the connection, and if he refuses, he
denies it. But regardless of man's decision, G-d has already
established a relationship. Man's option lies in the extent of
his willingness to recognize and develop that bond.
Herein lies a connection with the weekly Torah reading,
Parshas Tzav. The name Tzav means "command," and is
5
taken from the opening verse: "And G-d spoke to Moshe:
'Command Aharon....' "
Throughout the Torah, three terms are used to introduce
a commandment: emor — "tell," dabber — "speak to," and
tzav — "command." All three terms communicate G-d's will,
but the term tzav is most closely related — conceptually as
well as etymologically — to the concept of mitzvah explained
above.
The terms "tell" or "speak to" appear to leave the option
in the hands of the listener. Yes, he has been given a
directive, but the tone used implies that he has a choice. He
has been told what he should do, but the decision whether to
do it or not remains his.
When, by contrast, the word "command" is used, the
6
implication is that the matter is imperative. In these
instances, the initiative which G-d has taken is so encom¬
passing that it propels man toward fulfillment of the charge.
5. Leviticus 6:1.
6. This does not mean man's free will is taken from him. He still has the choice
to fulfill the mitzvah or not. Nevertheless, when a mitzvah is communicated
using the term tzav, the command itself spurs man to its observance.
7. Mechilta and Rashi, commenting on Exodus 19:3, Sifri and Rashi, commenting
on Numbers 12:1.
8. Makkos 11a; Sifri and Rashi, loc. cit.
TZAV 155
Shemini שמי}י
Transcendence
and immanence
Adapted from
Likkutei Sichos, Vol. Ill, p. 973ff;
Vol. XVII, p. 92ff;
Sefer HaSichos 5749, p. 475ff
1. There are two explanations for this concept: a) In Hebrew, letters correspond
to numbers. Since G-d created the world through speech, the numerical
patterns created by the letters of the Ten Utterances of Creation reflect the
interplay of G-d's creative forces (Tanya, ShaarHaYichud VehaEmunah, ch. 1).
b) The Hebrew word for number is mispar ()מספר. Accordingly, the
statement of Sefer Yetzirah (1:1) that the world was created bisofar, bisefer,
ubisippur (ובספור, בספר, )בסופרis interpreted as referring to the merging of
numerical patterns.
158 IN THE GARDEN OF THE TORAH
2. See the commentary of the Ramban to Genesis 2:3. Note as well the maamar
Issa BiMidrash Tehillim (SeferHaMaamarim 5708, p. 272ff.)
3. The cycle upon which the agricultural laws observed in Eretz Yisrael are
based.
4. Rosh HaShanah 31a.
5. Mechilta, quoted in Rashi, Shmos 20:9.
6. Kli Yakar, commenting on Leviticus 9:1, the opening verse of our Torah read¬
ing. See also the Responsa of the Rashba (Vol. I , Responsum 9), which
explains that eight refers to a rung of holiness that transcends the limits of
nature.
7. Leviticus 9:1.
SHEMINI 159
erected and took down the Sanctuary each day, and taught
Aharon and his sons the order of sacrificial worship.
The Kli Yakar asks why the Torah employs the term, "the
eighth day." For this day is not one of the seven days of
dedication, and indeed represents a totally different plane.
For it was on this day that G-d's presence manifested itself in
the Sanctuary: "G-d's glory was revealed to the people and a
8
fire came forth from before G-d."
In resolution, he explains that the day is associated with
this number to highlight its uniqueness. For the number eight
is "set aside for G-d," representing a transcendence of the
world's natural limits.
But this resolution is itself problematic. Since the number
eight reflects such a high level, how can it be associated with
the seven days that precede it? Calling it "the eighth day"
implies the continuation of a sequence. Thus the very term
used to accentuate the day's uniqueness points to its
connection with the previous days.
8. Ibid..23-24.
9. Gittin 50b, et al.
160 IN THE GARDEN OF THE TORAH
10. We find a similar motif with regard to Sefiras HaOmer — the Counting of the
Omer, a mitzvah which in many years is associated with the time when Par-
shas Shemini is read. We are obligated to count 49 (7x7) days to observe this
mitzvah. Each day involves an effort to refine a specific dimension of our
characters. The fiftieth day marks the celebration of Shavuos, which is
associated with Divine light. See the essay entitled "Counting More than Days"
(Timeless Patterns in Time, Vol. II, p. 63ff).
11. This reflects the fact that the name Shemini is associated with the entire
Torah portion, and not merely the opening verse.
12. Leviticus 10:1-2.
13. See the commentary of Rashi to the above verse, Eruvin 63a, Toras Kohanim,
commenting on Leviticus 16:1, Vayikra Rabbah 20:8-9.
14. Or HaChayim, commenting on Leviticus 16:1; Likkutei Sichos, Vol. III, p. 987ff;
Timeless Patterns in Time, Vol. I, p. 52ff.
SHEMINI 161
A Fusion of Opposites
This fusion of transcendence and immanence is also
alluded to by the name Shemini. Shemini shares a root with
the Hebrew word shemen, meaning "oil." Oil has two
16
tendencies. On one hand, it floats above other liquids, to
the extent that if an impure person touches oil floating on
another liquid, the lower liquid is not rendered impure, for
17
the two are not considered to be joined.
On the other hand, oil permeates the entities on which it
is placed. Therefore, if a non-kosher substance which is fat or
oily is roasted together with other food, it makes the entire
quantity of food non-kosher, although ordinarily only the
food actually touching the non-kosher substance would be
18
tainted.
Similarly, with regard to the subject at hand, the essential
light associated with the eighth day transcends the limits of
our material realm. Nevertheless, G-d's intent is not that this
light remain in a sublime state, but that it permeate the
material world, endowing it with holiness.
15. See Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, chs. 33 and 36.
16. See Inyano Shel Torah HaChassidus (English translation, "The Essence of the
Teachings of Chassidus"), sec. 7.
17. Tivul Yom 2:5. Mishneh Torah, Hilchos Tumas Ochalin 8.10.
18. See Chulin 97a; Shulchan Aruch, Yoreh De'ah 105:5.
162 IN THE GARDEN OF THE TORAH
19. Archin 13b. See Likkutei Torah, Vayikra 21d. Note also the connection to this
concept in the commentary of the Kli Yakar cited previously.
20. Isaiah 40:5.
21. In the series of maamarim entitled BeShaah Shehikdimu, Vol. II, p. 930, it is
explained that this level refers to the dimension of Malchus within the Ein Sof
as it exists before the tzimtzum.
22. Ch. 37.
TAZRIA 163
Tazria תזריע
Conceiving
New Life
Adapted from
Likkutei Sichos, Vol. I, p. 236ff; Vol. VII, p. 78-79;
Vol. XII, p. 70ff; Vol. XXII, p. 70ff;
Sefer HaSichos 5749, p. 379ff;
Sefer HaSichos 5751, p. 490ff
2 3
one" — joined in an ardent bond. Indeed, the prophet uses
the simile, "Your Maker is your mate."
On the mortal plane, physical intimacy is more than a
4
connection between man and woman; new life is conceived.
Similarly with regard to the bond between G-d and the Jewish
people, the relationship propagates vitality.
Planting Seeds
The opening verse of our Torah reading alludes to this
concept, stating: "When a woman conceives and gives birth."
The "woman" refers to the Jewish people, who bring new life
into the world.
More particularly, tazria, the term translated as
"conceives" means "gives seed." This term also is of meta-
phoric significance. For after a seed is planted in the earth, its
shell must decompose. Only then will the growth potential of
the earth be expressed.
This motif applies to our people as a whole, and to every
individual. Our lives center around material concerns. Even
with regard to our Divine service, it is the actual observance
of the mitzvos, not the feelings they arouse, which is of
5
primary importance. Yes, "G-d desires the heart." But if one
meditates on the Shema all morning with love and fear, yet
doesn't actually recite the words, or if one is inspired with
heartfelt compassion for a poor person, but fails to actually
12
Chassidic thought explains that the potential to create
something from nothing lies with G-d alone. Since He is not,
Heaven forbid, dependent on any other cause, it is within His
ability to create something — material existence — out of
absolute naught.
G-d has imparted His essence to man, and thus the core
13
of every soul is "an actual part of G-d." As such, man also
has the power of creation, but in reverse. He lives in this
material world, and makes "nothing from something,"
revealing the G-dly potential that exists within himself and his
ephemeral environment. This is the power of conception
possessed by "the woman," mankind. Through the
expression of this potential, we become G-d's "partner in
14 15
creation," fashioning the world into a dwelling for Him.
18
world... a Divine sign and a wonder for the Jewish people to
warn them against speaking Lashon Hora [gossip and
slander]."
Secondly, the punishments prescribed by the Torah are
not for the sake of retribution, but rather to absolve a
19
person's sin and enable him to correct his faults. Tzaraas
clearly expresses this principle. Because a person creates
strife and friction between others, he becomes afflicted with
.20
tzaraas, and as a result is required to remain alone Only
when he has removed the influence of friction from himself it
is possible for his body to be purified and for him to rejoin
society.
Thus tzaraas is a Divine instrument intended to prod an
individual towards personal refinement and encourage the
spread of peace and love. As such, it is an extension of the
theme of Tazria, focusing on our efforts to bring something
new and pure into ourselves and our environment.
21
Tzaraas is employed as an analogy to describe the
status of our people in the present age, for we are in exile —
22
"alone, with [our] dwelling outside the camp." Yet our
Divine service centers on Tazria, sowing seeds of G-dly
influence through our observance of the mitzvos. And we will
reap the harvests of these efforts with the coming of
Mashiach; may this be in the immediate future.
18. Therefore, in the present age, when the spiritual level of the Jewish people
has descended, they are not fit for such Divine wonders to be openly revealed
in their flesh. Hence, the phenomenon of tzaraas is no longer present (Likkutei
Torah, Vayikra 22b).
19. See Berachos 5a. Note also Kuzari, Discourse II, ch. 44.
20. Erchin 16b, Rashi, commenting on Leviticus 13:46.
21. Vayikra Rabbah, the conclusion of sec. 17.
22. Leviticus 13:46.
METZORA 169
Metzora מצורע
Mashiach's Name
Adapted from
Likkutei Sichos, Vol. VII, p. 100ff;
Vol. XXII, p. 77ff; Parshas Tazria, 5751;
Sefer HaSichos 5751, p. 491ff
1. Sanhedrin 98b.
2. See also Rashi, Sanhedrin 98a, who states that Mashiach will be afflicted by
tzaraas and will sit among others who share this affliction. See the comments
of the Maharal in his Chiddushei Aggados (Sanhedrin, loc. cit.:a,b), which state
that just as a leper must be separate from all other people, so too, a king —
and how much more so Mashiach — is distinguished from others.
170 IN THE GARDEN OF THE TORAH
Mashiach's Burden
The Jewish people as a whole are compared to a human
body. This applies within every generation, and also to the
3. Nedarim 64b. See the commentary of the Maharsha in his Chiddushei Aggados.
4. Vayikra Rabbah, the conclusion of ch. 15.
5. See Zohar, Vol. III, p. 48a.
6. See the Mishneh Torah, conclusion of Hilchos Tzaraas, where the Rambam
states that tzaraas is not a physical disease, but a Divine sign above the
natural order.
METZORA 171
7
entire nation throughout history. All Jews — those of the
past, present, and future — are part of a single organic
whole.
8
Since good is eternal, while evil is only temporary, our
people's spiritual level has been constantly advancing. A
vast reservoir of good has been filling up over the centuries.
The Jewish people as they exist in ikvesa diMeshicha, the
age when Mashiach's approaching footsteps can be heard,
have attained the level of perfection mentioned in Likkutei
Torah.
Nevertheless, there are still blotches of evil "on the
periphery," for the world is still scarred by injustice and
strife. And thus the light of redemption cannot yet become
manifest; this is reflected in the leprous blemishes which
9
are visited on Mashiach himself. For as the prophet states:
"He has borne our sicknesses and endured our pain... with
blemishes, smitten of G-d, and afflicted." Mashiach endures
suffering, not for his own sake, but for the Jewish people as
a whole.
Positive import
There is still a difficulty. Although the above passage
explains why Mashiach must endure suffering, it does not
show why that suffering is identified with Mashiach.
Mashiach's name — who he is — should be positive.
This difficulty can also be resolved on the basis of the
passage from Likkutei Torah cited previously. For that
passage explains that leprous blemishes reflect "very high
10
levels," their source being transcendent spiritual light that
7. See Tanya, ch. 2, Iggeres HaKodesh 7, based on Zohar, Vol. II, p. 141b and other
sources.
8. See Tanya, ch. 25.
9. Isaiah 53:4.
10. This is reflected in the fact that the Hebrew word for leprous blemish, נגע, has
the same letters as the Hebrew word ענג, meaning "pleasure" (Zohar, Vol. I, p.
172 IN THE GARDEN OF THE TORAH