A
Heightened Knowledge Of Hashem
Sichos in English
Shabbos
Parshas Yisro, Yahrtzeit of the Rebbetzin Chaya Mushka, o.b.m.; 22nd of
Shvat, 5750
1.
The Aseres HaDibros (Ten Commandments) begin, “I am the L-rd,
your G-d, Who took you out of the land of Egypt.” The commentaries
question why the verse mentions the exodus from Egypt rather than the
creation of the heavens and the earth. On the surface, creation is a
greater miracle than the redemption from exile. This question is
reinforced by the Rambam’s statements at the beginning of the Mishneh
Torah: “The foundation of all foundations and the pillar of
knowledge is to know that there is a Primary Being who brought into
being all existence. The knowledge of this concept is a positive
commandment, as the verse states ‘I am the L-rd, your G-d.’” The
Rambam explains that the mitzva involves believing in G-d as
Creator, which reinforces the question why the verse mentions the exodus
from Egypt instead of creation.
Rashi’s
commentary on the above verse resolves the question. Rashi writes:
“Because I took you out [of Egypt], it is fitting that you subjugate
yourselves to Me.” This statement explains why the Jewish people
should accept G-d’s kingship. G-d’s kingship is especially manifest
upon the Jewish people, as the verse states, “I am...your G-d.”
Thus, the verse refers to the exodus, an event that involved the Jewish
people alone, rather than creation, which involves every being in the
world.
This
resolution, however, is insufficient, because the word “Who” (in,
“I am the L-rd, your G-d, Who took you out of the land of Egypt”)
appears to be a description of who “the L-rd, your G-d” is, rather
than an explanation of why we should serve Him. In this context, the
question remains. After G-d announces, “I am the L-rd, your G-d,”
why is the exodus mentioned instead of creation?
One of
the explanations is that the exodus from Egypt relates to a higher level
of G-dliness than creation. Creation has its source in the name Elokim,
which is used in the Torah’s description of creation. Elokim is
numerically equivalent to the word “ha’teva” (nature),
referring to the G-dly energy that maintains and is invested within the
natural order. The exodus from Egypt, however, involved a step above the
natural order. “The King of kings, in His essence and glory, revealed
Himself to them and redeemed them” — at the time of the exodus there
was a revelation of the name Havaya, the attribute of G-dliness
that transcends nature. This quality was likewise revealed at the giving
of Torah. Thus, to emphasize that it is the aspect of G-d that
transcends nature that was revealed at the giving of the Torah, it is
the exodus and not the creation that is mentioned.
This
explanation, however, does not resolve the difficulty in the Mishneh
Torah mentioned above. For there, the Rambam explicitly associates
the command, “I am the L-rd...” with the creation. To resolve this
problem, we have to understand the nature of the revelation at Mount
Sinai.
The
question has frequently been raised: Why was the revelation accompanied
by thunder and lightning? Why is it considered so unique? On the
surface, the concepts mentioned in the Aseres HaDibros are simple
matters connected with the maintenance of a stable society. In fact,
these basic guidelines were fulfilled before the giving of the Torah (as
the seven Noachide Laws). Indeed, our Sages state that Adam was
commanded to fulfill them. What then was so unique about the giving of
the Torah?
The
explanation is as follows: The intent of the giving of the Torah is for
the light of G-d’s infinity to be revealed. [G-d’s essence] is
invested in the Torah, which is His wisdom, and “He and His wisdom are
one.” The Divine intent is for this revelation to be revealed on the
material plane, in material things. This is the meaning of the verse,
“And G-d spoke all these words saying (in order that) I, Havaya,
will be your Elokim, i.e., your strength and life energy.
Thus,
the new development brought about by the giving of the Torah was that
the decree separating the higher realms from the lower realms was
nullified; the aspect of
G-dliness that transcends creation (the aspect connected with the exodus
from Egypt) could now be drawn down into the physical reality of the
world.
There
are two levels in Torah, which reflect two dimensions of the Giver of
the Torah: One level reflects how the Torah has descended and invested
itself within the material world. This level relates to the aspect of
G-d that creates and sustains our limited existence. The second level in
Torah is the dimension that is united with its source, G-d’s wisdom
and will. On this level, the Torah is “a hidden treasure for You,”
beyond all worldly limitations, beyond even the limits of the spiritual
realms.
At the
giving of the Torah, these two levels were combined. The aspect of Torah
as it is one with G-d became invested within the aspect of Torah as it
interacts with the world. The commandment “I am the L-rd...” is
associated with the exodus, reflecting that the aspect of G-dliness
which transcends existence, can be related, as the Rambam does, to
creation. This, indeed, is the aim of the Torah: to have the dimension
of G-dliness that transcends the limits of creation permeate the
creation itself. Thus, the giving of the Torah and the exodus from Egypt
reveal how the dimension of G-dliness that brings into being a limited
creation is itself not limited.
The
potential to unite these two opposites (limitation and transcendence)
stems from G-d’s essence, which is above both limitation and
transcendence. Since the Torah is one with G-d’s essence, unity is
established between the aspect of Torah that descends into this world
and deals with worldly matters, and the aspect of Torah that transcends
worldly existence.
Based on
the above, it can be explained that two new developments characterize
the difference between the Torah as it was possessed by the Avos,
and the Torah as it was given on Mount Sinai: a) the Avos
possessed only the aspect of Torah that is connected to this world, and
b) their fulfillment of Torah and mitzvos was primarily a
spiritual service that did not affect the material nature of the world.
Conversely,
when the Torah was given on Mount Sinai, the essence of Torah, which is
one with G-d’s essence, was transmitted. Therefore, the potential was
also granted to elevate and refine the material nature of the world,
infusing holiness into the physical substance of the world, and uniting
it with the transcendent aspects of G-dliness.
These three dimensions of G-dliness
— a) the aspect of G-dliness that creates heaven and earth, 2) the
aspect of G-dliness that transcends the limits of creation, and 3) the
essence of G-d, which is above both limitation and transcendence and has
the potential to fuse the two together — are reflected in the verse
that introduces the Aseres HaDibros, which reads: “And G-d
spoke all these words, saying, ‘I am the L-rd [Havaya],
your G-d [Elokim].’” In this context, “G-d” refers to the
essence of G-dliness, the level that is beyond definition. From this
level emanates speech, i.e., a revelation that expresses G-d’s
essence, saying “I.” This allows for Havaya, the aspect of G-dliness
that transcends nature, to be “your Elokim,” your strength
and life-energy.
The
awareness of these three levels of G-dliness clarifies the Rambam’s
statements about the knowledge of G-d mentioned in the Mishneh Torah.
As mentioned above, in the first halacha, the Rambam mentions our
obligation “to know that there is a Primary Being who brought into
being all existence.” In the next halacha, the Rambam adds a
second point: “If one were to presume that He does not exist, no other
being could possibly exist.”
This
statement raises several questions:
a) How
is it possible for a Jew to arrive at such a thought? Furthermore, why
are we (as part of the mitzva of Torah study) obligated to learn
about such a presumption?
b) The
Hebrew term translated as “presume” (yaaleh al ha’daas) is
somewhat cumbersome. Why did the Rambam choose it over other expressions
with the same meaning?
c) On
the surface, this halacha is merely restating, in a negative
form, the same content communicated by the first halacha — that
G-d is the source for the existence of all creation. What new idea does
it teach?
To
explain: The first halacha describes the aspect of G-dliness that
has limited and contained itself, becoming manifest on the level where
He is a “Being,” the Creator.
In the
second halacha, the Rambam describes a higher level of G-dliness.
Therefore, he uses the expression, “yaaleh al ha’daas,”
which literally means, “raises up one’s knowledge.” A person
becomes conscious of a level of G-dliness that is above the level of
“existence.” From the standpoint of this level, the entire creation
cannot exist.
The
awareness of this level of non-being represents a process of growth and
development over and beyond the awareness of G-d achieved through the
comprehension of the first halacha.
As
a preface to these concepts, the Rambam begins, “The
foundation of all foundations and the pillar of knowledge.” The first
letters of these words [in the original Hebrew] spell out the name Havaya,
referring to G-d’s essence.
Since this level is above both the levels of existence and
non-existence, it has the potential to fuse the two together, causing
the level of G-dliness in which He limits Himself to become a
“Being,” to be infused with the transcendence of the level of
non-being.
Thus,
these halachos allude to three levels of knowledge: G-d as He is
manifest in creation, G-d as He transcends creation, and the essence of
G-d, which is above both these levels and fuses the two together. These
three levels parallel the three levels described above in the
explanation of the first of the Aseres HaDibros.
The
above concepts give us a deeper insight into the verse which introduces
the Aseres HaDibros, “And G-d spoke all these words,
saying.…” G-d reveals Himself in “all these words,” which refer
not only to the Aseres HaDibros, but to the entire Torah, the
Written Law and the Oral Law, and “every new concept to be developed
by an experienced sage.” Thus, each Jew has the potential to have this
revelation reflected in his own Torah study.
The
latter point is implied by the word, “saying.” Throughout the Torah,
the word “saying” implies a statement or command given with the
intention that it be communicated to others. In this instance, however,
the entire Jewish people (even those of future generations) were present
at the giving of the Torah and, therefore, that implication is not
appropriate. The Alter Rebbe explains that, in this instance, the word
“saying” implies that whenever a Jew recites a Torah concept, the
revelation of Mount Sinai is repeated. The words of Torah spoken by a
Jew are “the words of G-d.” Similarly, Tehellim states, “My tongue
will relate Your words;” i.e., the words of Torah recited by a Jew are
“Your words,” and the person is merely relating them.
After
this preparation, the Aseres HaDibros were given. The first two
commandments are of a general nature; they represent the totality of the
Torah. The commandment, ‘I am the L-rd,’ includes all the positive
commandments, and the commandment, ‘You shall have no other gods,’
includes all the negative commandments. As will be explained, these two
commandments reflect the two dimensions of G-d, being and non-being,
mentioned above.
Afterwards,
the Aseres HaDibros continue with simple concepts, laws
associated with maintaining the existence of our material world,
relating the elements of our material existence to the transcendent
revelation of G-dliness. We see this union in the first commandment,
“I am the L-rd,” which, as explained above, involves the knowledge
of — and not merely the belief in — G-d. Man comprehends within the
scope of his limited human intellect the existence of G-d, relating also
to the transcendent levels described above.
When a
Jew realizes that by studying Torah, he recites G-d’s words, that the
words of Torah which he studies are the same as the words of Torah given
on Mount Sinai, he will approach Torah study with awe. Each day, he will
consider the Torah he studies as new, and approach it with “awe and
fear, shaking and trembling,” reliving the experience of the Jewish
people at Mount Sinai.
Although
these concepts are true throughout the year, they receive special
emphasis on Shabbos Parshas Yisro, when we read the Aseres HaDibros
in the communal Torah reading. “A Jew must live with the times,”
i.e., center his life around the weekly Torah portion. Thus, on Shabbos
Yisro, we live with the giving of the Torah and the revelation of the
transcendent dimensions of G-dliness within the world.
The
giving of the Torah is reflected in the revelation of light in our G-dly
souls and offers the potential to refine and elevate the lowly elements
of our material world, particularly, our individual animal souls. To
explain this in the context of the passage from the Mishneh Torah
quoted above: The revelation of G-d as the Primary Being — the level
of G-dliness associated with creation — leaves room for the existence
of a world in need of refinement. In contrast, the elevation of one’s
knowledge to the rung that appreciates G-d above existence — the level
of G-dliness associated with the giving of the Torah — gives us the
potential to carry out this service of refinement. The revelation that
G-d is the true existence and that our world is essentially nothingness,
brings about the nullification of selfishness within our world.
… 3.
The above discussion can be related to the uniqueness of the present
day, the yahrtzeit of a tzidkanis. Such a day also
involves the fusion of two opposites, the ascent of the soul to higher
levels in the spiritual realms and influence descending to the lower
planes, “bringing about salvation in the midst of the earth.” In
particular, a lesson can be derived from the name Chaya Mushka. Chaya is
related to the word “chayim,” (life). The ultimate source of
life is G-d’s essence, which channels life-energy to the soul, “an
actual part of G-d from above.” The final letter, Hei, alludes
to the five organs of speech, which in a spiritual sense refer to the
potential for creation (for the world was created through G-d’s
speech).
The name
Mushka is a Yiddish term. The use of a language other than Lashon
HaKodesh alludes to the elevation of the lowest aspects of our
existence. Thus, we see many leaders of the Jewish people had two names,
one in Lashon HaKodesh, and one in a secular tongue, e.g., the
Alter Rebbe, Shneur Zalman; the Tzemach Tzedek, Menachem Mendel; the
Rebbe Rashab, Sholom Dov Ber. The second name alludes to the service of
refinement of the lowest aspects of the world, which brings about the
highest revelations. In particular, Mushka signifies perfume. Our Sages
explain that smell is a sense that brings pleasure to the soul; pleasure
being the highest of our spiritual capacities.
Also,
Chaya Mushka is numerically equivalent to 470, which is also the
equivalent of the Hebrew word eis, (time). Koheles mentions 28
different “times,” some whose positive nature is open and revealed,
and others must be transformed into good through our service. This
relates to the name of the Rebbetzin’s father, Yosef Yitzchok, which
alludes to the service of the transformation of the estranged and also
to the service of happiness.
The yahrtzeit
should, as is Jewish custom, be connected with deeds undertaken in
memory of the departed. In this context, it is worthy to mention the
gathering of women organized in connection with the yahrtzeit.
Surely, this gathering will involve resolutions for increased efforts in
spreading Yiddishkeit, in particular, spreading the three mitzvos,
lighting Shabbos candles, kashrus, and taharas ha’mishpacha,
which are associated with Jewish women.
Similarly,
institutions should be established in memory of the Rebbetzin, in
particular, institutions for the education of Jewish girls. Until the
previous generation, Jewish girls received their education from their
mothers and grandmothers. In the previous generation, however, the
leaders of the Jewish people began establishing institutes of Jewish
education for girls; for example, the Rebbe Rayatz, the Rebbetzin’s
father, established Bais Rivkah.
It is
also proper that gifts be given to charity in multiples of 470, the
numerical equivalent of the Rebbetzin’s name. May these efforts bring
about the fulfillment of the prophecy, “May those that lie in the dust
arise and sing,” with the coming of the true and complete redemption.
May it be in the immediate future.