Attaining
A Grasp Of Our Teacher’s Knowledge
Sichos
in English
Shabbos
Parshas Bo; Yud Shvat, 5750
“And
it came to pass in the fortieth year on the eleventh day of the eleventh
month...” This year, Yud Shvat marks the fortieth anniversary of the Rebbe
Rayatz’s passing, the day when “all
of his deeds, teachings, and service in which he labored throughout his
lifetime...are revealed and shine from above to below and...bring about
salvation in the midst of the land.”
Our
Sages associate the significance of forty years with Moshe Rabbeinu telling the
Jewish people that G-d grants them at that time “a knowing heart, eyes that
see, and ears that hear.” Similarly, our Sages state, “After forty years, a
man attains [full grasp of] his teacher’s knowledge.” Thus, at present, we
are given the potential to comprehend the inner intent and the essence of the
Rebbe Rayatz’s service. This should bring about a new era in the comprehension
of his teachings and the fulfillment of his directives.
The
statements of Moshe Rabbeinu mentioned above were made in the fortieth year
after the exodus from Egypt and the giving of the Torah. Then, the Jewish people
were given the potential to comprehend, “all that the L-rd did in the land of
Egypt...the great wonders...and profound miracles.”
The
exodus from Egypt and the giving of the Torah (and subsequently, the entry into Eretz
Yisroel) are of fundamental importance to the Jewish faith. With the exodus
from Egypt, the Jewish people became G-d’s people. This distinction was
reinforced at the giving of the Torah when G-d gave His Torah to the Jewish
people. G-d’s intent was that they would study the Torah and fulfill the mitzvos
and, in this manner, refine the world and transform it into a dwelling for G-d.
The
full potential for this service was granted in the fortieth year, when G-d
granted the people “a knowing heart, eyes to see, and ears to hear,”
enabling them to comprehend in full “the knowledge of the Teacher, G-d
Himself.”
The
Zohar explains that the fulfillment of the first commandment, to know
G-d, contains two dimensions: a) a general awareness of His existence and b) the
knowledge of G-dliness in all His particular manifestations.
The
wonders of Egypt enabled the Jewish people to attain an initial awareness of
G-d, as the verse states, “And I will take you to Me as a people...and you
will know that I am the L-rd your G-d.” This was intensified at the giving of
the Torah, when “You have been shown to know that the L-rd is G-d.”
The
completion of this service of knowledge, the comprehension of the particular
dimensions of G-dliness, came in the fortieth year, as the Zohar continues:
The
Jewish people had applied themselves for forty years to the commandments of the
Torah as Moshe had taught them, “And you shall know this day and take unto
your heart.”
Thus,
G-d’s granting “a knowing heart” to the Jewish people in the fortieth year
represents the completion of the service associated with the exodus from Egypt
and the giving of the Torah. This prepared them to enter Eretz Yisroel,
where the fulfillment of the mitzvos and the construction of the Beis
HaMikdash generated the potential to realize the intent of the giving of the
Torah, to transform the world into a dwelling for G-d.
This
sequence of events is more than a historical chronicle.
It provides a lesson for us at all times. We recall the exodus from Egypt
twice each day, emphasizing how each person must consider it as if he left Egypt
himself. Similarly, when we bless G-d as “the Giver of the Torah,” we use
the present tense, implying that the giving of the Torah is always relevant.
Similarly, G-d’s granting a “knowing heart” in preparation for the entry
into Eretz Yisroel is of eternal significance.
Thus,
when a period of forty years of service is completed, a Jew derives the
potential to attain full grasp of his Teacher’s (G-d’s) intention. This is
especially so regarding the present time, since according to all signs, ours is
the last generation of exile and, through “attaining [full grasp] of our
teacher’s knowledge,” we are preparing to enter Eretz Yisroel in the
Messianic redemption.
This
capacity is particularly relevant to the passage of forty years since the histalkus
of one of the Chabad Rebbeim. Chabad stresses comprehending the inner
dimension of the Torah with wisdom, understanding, and knowledge. Thus, there is
a greater connection to “a knowing heart” and “one’s teacher’s
knowledge.”
There
are a number of questions raised by “G-d’s granting to you a knowing heart,
eyes that see, and ears that hear”:
a)
Why must these abilities be granted by G-d?
b)
What is the significance of mentioning that these abilities are granted “to
you”?
c)
What do the three concepts “a knowing heart, eyes to see, and ears to hear”
allude to?
d)
What is the significance of their order?
Similarly,
our Sages’ statement, “After forty years, a man attains [full grasp of]
one’s teacher’s knowledge,” provokes certain questions:
a)
The expression “attains” (kai) is somewhat problematic. On the
surface, an expression like “comprehends” or “perceives” would seem more
appropriate.
b)
The word used for “man” here is inish. Chassidus explains that of the
different terms used for man in Lashon HaKodesh, inish refers to
the lowest of levels, enosh, a weak person who cannot master his nature.
Therefore, it appears inappropriate when speaking about a person who “attains
[full grasp] of his teacher’s knowledge” to use the word inish.
The
intent of the exodus from Egypt and the giving of the Torah is the establishment
of a dwelling for G-d in the world. When a Jew unites with G-d through studying
Torah and fulfilling mitzvos, he can establish a dwelling for Him. There
are two dimensions to these efforts: a) the revelation of G-dliness from above,
and b) the manner in which it will be received and accepted within the world.
Thus,
the general awareness of G-dliness established through the exodus from Egypt and
the giving of the Torah is a reflection of the revelation of G-dliness from
above, while the deeper, particular understanding achieved after forty years
reflects the internalization within the world.
This
explanation relates to the teaching of the Mitteler Rebbe that in prayer, there
are two levels of meditation, a general meditation – “Know before Whom you
stand” — and a particular meditation of the meaning of the prayers.
The
general meditation has the advantage of relating to the essence of the G-dly
light. In contrast, the particular meditation brings the matter closer to the
individual person. The general meditation can cause a person to deceive himself
into thinking that he is close to G-d even when, in truth, he is distant. In
contrast, a person who develops a particular conception of the matter will not
deceive himself in this manner. Understanding the details will lead him to a
deeper understanding of the whole. The general understanding, however, is
beneficial because it gives direction to the particular meditation that follows.
This
concept can be compared to the two levels of the knowledge of G-d described
above. The general meditation parallels the knowledge of G-d achieved through
the exodus from Egypt, the revelation from above, while the particular
meditation is associated with the internalized knowledge achieved after the
forty years in the desert.
Similarly,
the knowing heart granted after forty years is the internalization of the
revelation of the giving of the Torah. Therefore it, like the revelation itself,
relates to the following two ideas: a) the revelation of the name Havaya, which
transcends the world, and b) the giving of the Torah to the Jewish people in
this world. From the giving of the Torah onward, “the Torah is not in the
heavens.” Indeed, the Jewish people have a certain measure of dominion over
the Torah.
These
two dimensions are associated with the level of fulfillment achieved by the
Jewish people in the fortieth year. Therefore, the verse which describes the
Jewish people’s attainment of “a knowing heart...” relates that it is
being “given by the L-rd,” emphasizing the aspect of revelation from above
and that the revelation is being granted “to you,” indicating that it will
be internalized within the Jewish people.
In
this manner, the Jewish people will be able to reach a complete level of
comprehension. Not only the general knowledge which comes about through the
revelation from above, but also the appreciation of all the particulars that
come about through a person’s use of his own intellectual capacities. The full
use of our intellectual potential is alluded to by the three expressions: “a
knowing heart, eyes that see, and ears that hear,” which refer to our three
intellectual powers. “Knowing” refers to the power of daas
(knowledge). “That see” refers to the power of chochma (wisdom), the
mind’s eye. And “that hear” refers to the power of bina
(understanding), the potential to internalize ideas.
These
intellectual processes affect the heart, causing an emotional response affecting
the levels of thought, speech, and action. This gives us the potential to
“attain [full grasp of] our teacher’s knowledge.”
The
latter expression implies that a person renews his entire being and bases his
activity on a new foundation. He no longer acts within the context of his own
limited existence; the basis for his efforts is “his teacher’s knowledge.”
To
emphasize how this changes one’s entire being, our Sages use the expression,
“kai inish” (a man attains). “Kai” literally means stands.
This term implies that the activity is not only intellectual, but lifts up
one’s whole being. The term inish, referring to the lowest rung of
humanity, indicates that even the most underdeveloped parts of our being will be
raised to the level of “the teacher’s knowledge.”
Furthermore,
“his teacher’s knowledge” refers to the teacher’s comprehension of the
concept, not the way he communicates it to his students. The Jewish people
attained “[full grasp] of their teacher’s (G-d’s) knowledge” after forty
years in the desert. This implies that the Jewish people were able to perceive
the G-dliness associated with the creation of the world, and the transcendent
aspects of G-dliness above creation. This revelation was invested in the Torah,
which is “G-d’s wisdom,” and “He and His wisdom are one.” Although
this level was given to the Jewish people at Mount Sinai, it was not until forty
years later that they “attained full grasp of their Teacher’s knowledge”
and were able to internalize this potential and make it part of themselves.
This
achievement fulfilled the intent of the giving of the Torah: the establishment
of unity between the world and G-d. Through the knowledge of the Torah, a
perfect unity is established between a Jew and G-d raising the Jew’s whole
being (even the lowest elements, inish, as above) to “one’s
teacher’s knowledge.”
These
two levels of knowledge of G-d, knowledge of Him as Creator and knowledge of Him
as He transcends the creation and is manifest in Torah, are reflected in
Rambam’s Mishneh Torah. Mishneh Torah begins with the following
passage: “The foundation of all foundations and the pillar of wisdom is to
know that there is a Primary Being who brought into being all existence.” (Hilchos
Yesodei HaTorah 1:1)
Rambam
describes a number of principles relating to G-d as Creator in order to give us
the potential to “recognize He who spoke, and [thus] brought the world into
being” (Hilchos Yesodei HaTorah
2:2). However, he does not confine himself to a description of the knowledge of
G-d as He is manifest in creation; he also describes how: “The Holy One,
blessed be He, recognizes His truth and knows it as it is. He does not know with
a knowledge which is external to Him...Rather, regarding the Creator, may He be
blessed, He, His knowledge, and His life, are all one...He is the Knower, He is
the subject of knowledge, and He is the knowledge itself.” (Hilchos Yesodei
HaTorah 2:10)
This
knowledge will ultimately be attained by the Jewish people as well, as the
Rambam states in the conclusion of this text: “The occupation of the entire
world will be solely to know G-d. Therefore, Israel will be great sages and know
hidden matters, attaining knowledge of their Creator to the [full] extent of
human potential, as it is stated, “And the earth will be filled with the
knowledge of G-d as the waters fill the ocean bed.”
It
is difficult to ascribe man’s potential to comprehend these dimensions of G-dliness
to the Rambam’s statements, since the Rambam writes: “The truth of this
concept cannot be grasped or comprehended by human thought, as implied by the
verse, “Can you find the comprehension of G-d? Can you find the ultimate of
the Almighty?”…It is not within the power of a living man...to comprehend
this matter in its entirety.” (Hilchos Yesodei HaTorah 1:9-10)
Based
on these statements, it is difficult to understand the Rambam’s perspective,
how one can “attain [full grasp] of his Teacher’s (G-d’s) knowledge.”
Although he negates the possibility of comprehending G-d as He exists for
Himself, he, nevertheless, gives a description of G-d’s knowledge (as quoted
above). Plus, he writes these words in a text written “for the limited and for
the great.”
The
Raavad objects to the Rambam’s statements about the knowledge of
G-d. In Hilchos Teshuva 5:5, the Rambam attempts to resolve the
apparent contradiction between Divine omniscience and free choice by concluding,
“We have no power to know how the Holy One, blessed be He, knows, ” yet the
Raavad objects to the Rambam’s statements: “He began by asking questions,
but ultimately left them unanswered and returned the matter to a question of
faith. [If so,] it would have been better for him to have [initially] left the
matter to be accepted with simple belief.”
The
Rambam is not telling us that there is a dimension we can understand and deeper
truth that we cannot. Rather, he is teaching how through faith, a person can
lift his knowledge to a level that transcends the potential of human
understanding. Faith does not have to remain a potential, that is, in essence,
above the person. On the contrary, a complete service of faith permeates our
powers of understanding and elevates them, taking them beyond their limits.
When
a Jew’s faith permeates his entire being, he has the potential to “attain
[full grasp] of his Teacher’s knowledge,” to comprehend the dimension of G-d’s
knowledge that transcends the limits of human ability. Our capacity for such
comprehension stems from two factors: a) G-d’s willingness to invest Himself
in the attribute of knowledge, from which is derived our capacity for knowledge,
and b) the internalization of our power of faith, which gives us the potential
to unite with G-d’s knowledge.
Thus,
at the giving of the Torah, the Jewish people were at the level where their
understanding of G-d related only to the dimension of G-dliness manifest in the
creation. During the forty years in the desert, the Jewish people elevated
themselves level after level until, after the forty years, they were complete.
G-d granted them, “a knowing heart, eyes that see, and ears that hear,”
powers that allow them “to attain [full grasp] of their Teacher’s
knowledge,” i.e., to comprehend G-d’s knowledge. Since this potential
transcends the limits of human ability, it had to be granted from G-d.
The
relationship between the giving of the Torah and the “knowing heart...”
received after the forty years in the desert can be explained on the basis of
the exegetical rule, “a general principle that is followed by a specification
and then again by a general principle.”
The
giving of the Torah is an all-encompassing generality, for it was given by G-d,
Who is all-encompassing. Afterwards, during the Jewish people’s forty years of
service, came specifications, particular steps upward through the Jewish
people’s efforts. After forty years, when this service of specifications was
completed, “a man attains [full grasp] of his teacher’s knowledge.” That
is, the specific knowledge becomes united with the all-encompassing revelation,
elevating all the specific aspects of knowledge and service of these forty
years.
There
is a parallel to this sequence in our daily service. We begin the day with
prayer, a general statement of awareness that we stand before G-d, King of
kings. Afterwards, we carry out the particulars of service throughout the day.
We
begin our prayer with a general statement, “Modeh Ani,” an
acknowledge ment that G-d grants us our souls. Afterwards, the different
blessings and prayers we recite bring out particular dimensions of our
connection with Him. At the conclusion of the prayer service, we again make a
general statement, “Ach Tzaddikim,” which relates that “the upright
will dwell in Your presence.” G-d’s presence refers to His essence, the
fundamental point of His Being which includes all existence. Since this general
statement follows all the particular elements of the prayer service, it
represents a higher level than our original statement.
To
explain the above concepts in the context of the forty years since the Rebbe
Rayatz’s passing: A nasi of the Jewish people does not abandon his
flock. Rather, each Jew is given the potential to “attain [full grasp] of his
teacher’s knowledge,” to lift his entire existence up to the level where it
is controlled by “the knowledge of the teacher.”
This
height can be achieved by studying the Rebbe Rayatz’s teachings. In regard to
the giving of the Torah, our Sages explain that the word “Anochi,”
the opening word of the Ten Commandments, is an acronym for the Hebrew phrase
meaning “I wrote down and gave over Myself,” revealing how G-d invested
Himself in the Torah. “The righteous resemble their Creator,” also investing
themselves in their teachings. The Rebbe Rashab remarked before his passing,
“I am going to Heaven, but I am leaving you my writings.”
The
above is particularly relevant since our generation is the final generation of
exile and the Jewish people have already accomplished the refinement of all the
particular sparks of G-dliness invested in the world. In the previous
generations, this service of refinement had not been completed. At present,
however, we have elevated all the sparks of G-dliness within the world and are
ready to proceed to the ultimate and complete redemption.
2.
Since “the Shabbos blesses all the days of the coming week,” the above
concepts are associated with this week’s Torah portion, Parshas Bo. This
portion describes the Jewish people’s exodus from Egypt, “On this very day,
all the armies of G-d (Tzivos Hashem) left the land of Egypt.”
The
key to the Jewish people’s departure from Egypt is their identification as
“armies of G-d.” A soldier stands in absolute self-nullification, giving
himself over beyond the reaches of his intellect. Even when he sleeps, one can
appreciate that he is a soldier.
When
this bittul that transcends intellect permeates and encompasses one’s
entire being, as explained above in regard to faith, a connection is established
with G-d’s essence. “The simple commitment of a common person is connected
with G-d’s transcendent simplicity.” Thus, in the maamer connected
with the Rebbe Rayatz’s passing, “Basi L’Gani,” the Rebbe Rayatz
explains how the king squanders all the treasures of the kingdom on behalf of
the common soldiers, for they are the ones who actively carry out the war.
Thus,
when the Jewish people were identified as “the armies of G-d,” “the King
of kings, the Holy One, blessed be He, revealed Himself to them in His glory and
redeemed them.” Afterwards, for forty years, they internalized this service of
bittul until they “attained [full grasp] of the Teacher’s
knowledge.”
The
Messianic redemption will reflect the redemption from Egypt, as the prophet
declares, “As in the days of your exodus from Egypt, I will show you
wonders.” After the conclusion of this forty year period, the potential is
granted for us to “attain [full grasp] of the teacher’s knowledge” and
enter Eretz Yisroel in the Messianic redemption.
3.
On the basis of the above, we can answer those who have asked: What service is
required at present in the fortieth year after the Rebbe Rayatz’s passing?
This
service must involve making a new manifestation – within ourselves and within
our surrounding environment – which stands on a new foundation, the “full
grasp of our teacher’s knowledge.” All the activities the Rebbe Rayatz
demanded of us: the study of Torah with diligence, fulfilling mitzvos
b’hiddur, and, in particular, spreading the wellsprings of Chassidus
outward, must be carried out with renewed energy, based on a new perspective. We
must begin looking at things, not from our limited perspective, but from the
perspective of “the full grasp of our teacher’s knowledge,” i.e., viewing
things as the Rebbe would have viewed them.
This
means that it is not sufficient to add merely an additional aspect of service,
or even to add a new general body of service. What is required is to establish
ourselves as an entirely new being based on the Rebbe Rayatz’s approach.
Although this is a declaration of a general nature, surely, after consideration,
each individual will appreciate the particular activities that he should carry
out as a new being based on “the full grasp of our teacher’s knowledge.”
Our
Sages stated, “A person must say, ‘The world was created for me.’” This
implies that, in addition to the personal renewal experienced by each
individual, there must be new activities in the world at large. Efforts must be
made to establish new institutions for Torah study, prayer, and deeds of
kindness, permeated by the spirit of Chassidus. In places where an institution
of this nature already exists, efforts must be made to open at least one more
institution, and, in places where, as of yet, no such institutions exist, to
establish one — preferably more — institutions of this nature.
Since
everything in the world begins with Torah, it is proper that effort be made to
publish new collections of Torah in both Nigla and in Chassidus, and in
particular, of the teachings of the Rebbe Rayatz. Similarly, it is appropriate
that on the day of Yud Shvat itself, increases be made in the areas of Torah
study, prayer, and deeds of kindness. Of the latter, donations to charity should
be made in multiples of forty.
May
these activities bring about the fulfillment of the prophecy, “Those who lie
in the dust will arise and sing,” with the coming of the Messianic redemption.
May it be in the immediate future.