The
Need For A Man Of G-d
Sichos in English
Shabbos
Parshas Tzav, 8th Day of Nissan, 5751
1. Nissan is called the Month of Redemption, because the entire month
revolves around Pesach, the season of our freedom. Nissan is also connected with
the concept of miracles, "nissim" in Hebrew. The two concepts
are interrelated, for it was with great miracles and wonders that G-d took the
Jewish people out of Egypt.
The
connection with miracles receives greater emphasis this Shabbos, Shabbos HaGadol
(the Great Shabbos), because of the great miracle that occurred then.
What
was this miracle? As the Alter Rebbe relates in his Shulchan Aruch, the
firstborn of Egypt learned that G-d would slay them, so they tried to convince
Pharaoh to release the Jewish people. When he refused, they revolted against
him, as alluded to by the verse, "strike Egypt with their
firstborn...." This represents the beginning of the miracles of the
redemption.
We
must understand: Why do our Sages attach so much importance to the miracle of
striking Egypt with their firstborn? Why is this considered as a great miracle
and the beginning of the redemption?
Also,
it is necessary to understand the association between this miracle and the
Shabbos, i.e., it occurred on Shabbos and is commemorated on Shabbos.
There
is another significant dimension related to the above. The redemption from Egypt
is associated with Moshe Rabbeinu. He was the one chosen by G-d to redeem the
Jewish people from Egypt. When he requested that G-d send another person
instead, G-d refused, for it is Moshe who has the power to redeem the Jewish
people.
The
purpose of the exodus from Egypt is for the Jewish people to appreciate G-d’s
providence, as it is written, "And I will take you unto Me as a people...so
that you will know that I, G-d, your L rd, is He who took you out of the bondage
of Egypt. As the Jewish people exist within our material world, they should come
to an awareness of G-d and accept His commandments (i.e., the acceptance of the
Torah), and through their service reveal G-dliness in the world at large (as
reflected in the construction of the Sanctuary).
The
Sanctuary was, however, temporary in nature, and in a more permanent manner,
this goal was realized in the Beis HaMikdash. Since the first and the
second Batei Mikdashos were destroyed, the ultimate vehicle for the
revelation of G-dliness in the world will be the Third Beis HaMikdash, which
will be an eternal structure. Then, in the Era of Redemption, the glory of G-d
will be revealed and all flesh will together see that the mouth of G-d has
spoken; i.e., there will be an open revelation of G-dliness which will be
appreciated by all mankind.
Since
the goal of the exodus was the revelation of G-dliness, it is associated with
miracles that surpass the boundaries of nature. The Hebrew word for nature,
"teva," also means submerged, i.e., the G-dly power invested in
the world is submerged within the natural order, which obscures our appreciation
of Him. Miracles, in contrast, break through the natural order and allow us to
openly appreciate G-d’s infinite power.
Witnessing
these miracles endows the Jewish people with strength to leave Egypt, to go
beyond the boundaries and limitations of worldly existence and experience
freedom. In the same manner, the future Redemption will be characterized by
miracles, as it is written, "As in the days of your exodus from Egypt, I
will show you wonders," wonders that will transcend the natural order
entirely, and which will be greater than those that accompanied the exodus from
Egypt. Furthermore, G-d Himself will show us these wonders, revealing them
openly.
As
mentioned, the potential for redemption is associated with Moshe Rabbeinu. The
nature of Moshe Rabbeinu’s influence and contribution to the Jewish people and
to the world at large is expressed in Chapter 90 of T’hillim, "A
prayer of Moshe." (There is a unique connection between this psalm and the
present days, as reflected in the custom, initiated by the Baal Shem Tov, to
recite the psalm which corresponds to the years of one’s life each day.)
This
Psalm concludes, "May the pleasantness of G-d, our L-rd, be upon us;
establish for us the work of our hands; establish the work of our hands."
Our Sages interpret this as a prayer in connection with the construction of the
Sanctuary in the desert, offering a wish for the Divine presence to rest in the
work of our hands. With this prayer, Moshe – and this was his unique
contribution – established in a fixed manner, the dwelling of the Divine
presence among the Jewish people. The ultimate expression of this process of
indwelling will be in the Era of Redemption, with the construction of the Third
Beis HaMikdash, which will be an eternal structure.
To
focus on this Psalm in greater depth: The literary structure of repetition is
employed both at the beginning, where it is written: "The prayer of Moshe,
the man of G-d," and at its conclusion: "Establish for us the work of
our hands; establish the work of our hands."
This
repetition is intrinsically related to the concept of establishing G-d’s
dwelling within the Jewish people in a permanent manner. For this, two qualities
are necessary: a) One must have a power that is greater than the natural order,
that can infuse a revelation of G-dliness into this world, which is
characterized by concealment. This involves changing the nature of the world, as
it were, making it into a vessel to receive G-dliness in a permanent way. b)
This power must descend to the extent that it can invest itself within the world
(for in order for one thing to refine another it must be on its level). Only in
this way will it be able to transform the world into a vessel that can receive
G-dliness permanently.
These
two qualities are alluded to in the repetition of the beginning and conclusion
of the above Psalm, because both these qualities were present within Moshe.
Moshe served as a "connecting intermediary," binding the Jewish people
to G-d.
The
two qualities that an intermediary must possess are reflected in the phrase
"the man of G-d." Our Sages commented, "His upper half resembled
G-d; his lower half was like a man." More particularly, however, it is the
phrase "Moshe, the man of G-d," which brings out these two dimensions.
The name for G-d used in the above phrase is Elokim, which is numerically
equivalent to the word "ha’teva," nature; i.e., Elokim refers
to the level of G-dliness that brings the natural order into being. The
"man of Elokim" refers to a person who has been able to establish a
oneness with this G-dliness. It does, however, represent a limitation, for one
unites only with the G-dliness that invests itself within nature and not with
the essential G-dliness that transcends the natural order, represented by the
name Havaya.
In
contrast, the name Moshe refers to a higher level. The Torah states that he was
given this name because "I drew him from the water." The water refers
to the name Havaya, the level of Mah, the G-dliness that
transcends Creation. Moshe’s soul is rooted in these high levels of G-dliness,
and from these levels it was drawn into this world. Furthermore, even as Moshe
existed within this world, his soul was united with its source in the spiritual
realms, like fish that live in constant contact with their source of life.
Thus
the phrase "Moshe, the man of G-d," represents the two qualities
mentioned above: Moshe represents the connection with the levels of G-dliness
that transcend nature. Since this connection continued even as Moshe existed
within the material world, he had the potential to reveal G-dliness within the
world and transform its nature permanently.
"The
man of G-d" emphasizes the other dimension, the connection with the world
which allows G-dliness to be drawn down within the world in an internalized
manner, allowing for a permanent change. In this way the revelation of G-dliness,
which is above nature, can be drawn into Creation.
A
similar concept is reflected in the conclusion of the psalm, "Establish for
us the work of our hands; establish the work of our hands." The expression
"for us" in the first phrase indicates that the revelation is rooted
in a level above our own. The second phrase, however, indicates that this level
has become internalized within us to the extent that it is the work of our hands
that is being established.
Our
Sages relate the concept of repetition to the Redemption and to the aspect of
eternity within the Redemption. Similarly, repetition is related to Shabbos for
each Shabbos is twofold in nature, reflecting a rest from the difficulties of
the world (which parallels G-dliness that is invested within nature) as well as
the essential dimension of rest (G-dliness that transcends nature). The two are
interconnected, as our Sages comment on the Psalm, "A song for the Shabbos
day," "A song for the era which is all Shabbos and rest forever,"
referring to the Era of Redemption, in which the concept of permanence and
eternity (the contribution of Moshe) will be given full expression.
In
that era, "The pleasantness of G-d, our L-rd, will be upon us," i.e.,
the essential pleasure will be revealed, and it will be, "Established for
us – the work of our hands."
***
2.
Ninety is a significant number. Ninety is three times three times ten, which is
a complete expression of the concept of chazaka, a threefold sequence
associated with strength and permanence.
Ten
represents a state of perfection (the Era of Redemption is associated with the
number ten); 30 (3x10), a chazaka of that perfect state, and 90 (3x30), a
chazaka of that chazaka, the fullest possible expression of this
concept.
Ninety
is represented by the letter Tzadi. Based on the concept that all aspects
of Torah should provide us with a lesson in the service of G-d, we can also
derive a concept from the name of this letter.
Tzadi
means "My side," alluding to the following idea: G-d created the world
with two sides: one opposite the other – the side of holiness and its opposing
forces; the good inclination on the right side and the evil inclination on the
left side. Since "The Torah Moshe commanded us is the inheritance of the
congregation of Yaakov," it can be understood that a Jew’s domain is the
side of Torah and mitzvos, and he has no relation to the other side at
all.
Nevertheless,
since a Jew still has freedom of choice, the Torah and its mitzvos are
called "My side," not "My existence"; i.e., he has to use
this potential and choose to identify with the Torah. The material nature of the
world conceals G-dliness, allowing the possibility that a Jew will not
appreciate the need to listen to the Torah’s directives.
What
is the intent behind the creation of such circumstances? So that the Jew will
transform the world, even those aspects that on the surface oppose the Torah and
its mitzvos, and have the Torah internalized within it. The question then
arises: How is it possible for a Jew to cause the Torah to be internalized
within the world? He cannot be objective about the matter. On the contrary, he
shares a connection with the Torah, for the existence of the Torah depends on
the Jewish people, and the Torah was given only because of the Jewish people.
This
question is also answered by the name Tzadi, "My side," i.e.,
as a Jew exists within this material world, he is standing to the side. His
connection to the Torah and its mitzvos does not compel him to conduct
himself accordingly. On the contrary, as mentioned above, he has free choice.
Ultimately,
however, he will choose Torah and mitzvos, making them "My
side." And since this identification with the Torah comes about through his
own free choice, he will have the potential to cause the Torah to be
internalized within the world.
(Here
we see a parallel to the concepts of "Moshe, the man of G-d,"
described above. Since a Jew has free choice, he is "the man," he
resembles mankind at large. However, since his soul has its source in the
transcendent levels of G-dliness, as mentioned regarding Moshe, he has the
potential to draw G-dliness down in a revealed manner within this world, making
this world a dwelling for G-d and transforming his human potential so that it
becomes "the man of G-d."
A
question remains: The service of Tzadi, drawing G-dliness down into even
the mundane and natural aspects of the world, should be complete, involving the
transformation of every aspect of the world into a permanent dwelling for G-d.
This must involve also the opposite side, the potential which is by nature
opposed to G-dliness. How can these aspects of existence be transformed into a
dwelling for G-d?
The
resolution of this difficulty is based on the concept that often the letter Tzadi
is called Tzaddik, adding a Kuf. A Kuf resembles the letter
Hei. They both are made up of three lines, corresponding to the three
realms of existence: Bria, Yetzira, and Asiya, or our three means of
expression: thought, speech, and action.
The
top and right lines that are joined refer to the realms of Bria and Yetzira,
or to thought and speech. Each of these pairs shares a close bond. The third
line, which is separated by a gap, corresponds to the realm of Asiya, or
to deed, which are each separated from the pairs mentioned above by a drastic
difference.
Our
Sages state that the world was created with the letter Hei, which implies
that there is a gap between the third line – i.e., our world – and the other
two, the spiritual worlds. This gap allows for concealment, which calls for the
service of Tzadi, to make the Torah and its mitzvos one’s
"side."
From
this level one proceeds to the service of Kuf as it exists with the realm
of holiness. The left leg of the Kuf extends below the line, indicating
how one’s service must be extended to even the lowest levels. In this manner,
one becomes G-d’s partner in the work of Creation, refining and elevating even
the lowest levels of existence and making them part of G-d’s dwelling.
3.
Based on the above, we can understand the uniqueness of Moshe Rabbeinu and why
it is he who was chosen as the redeemer of the Jewish people. Since Moshe was
"The man of G-d," he had the potential to draw the revelation of the
unlimited dimensions of G-dliness into the world. This granted him the potential
to take the Jewish people out of the limitations of exile – from even the
lowest limitations, the klipa of Egypt.
Similarly,
it is this potential which ultimately will lead to the era when "As in the
days of your exodus from Egypt, I will show you wonders," the revelation of
miracles, not only miracles invested within nature, but miracles transcending
the limits of nature entirely. This will be a redemption that will not be
followed by exile. The entire world will be permanently established as a
dwelling for G-d.
The
above also enables us to understand the greatness of the miracle of
"Smiting Egypt with their firstborn." The transformation of the
firstborn of Egypt into a force that acted on behalf of the Jewish people
represents an elevation of the lowest elements of existence (paralleling the
service of the Kuf mentioned above). This – to a greater extent than
the miracles that happened to the Jewish people themselves – revealed the
infinite dimension of G-dliness within the limits of our material world.
For
this reason, this miracle is associated with Shabbos, for Shabbos is associated
with the Redemption, "The day that is all Shabbos and rest for
eternity." Indeed, the commemoration of this miracle enhances the nature of
Shabbos, making it Shabbos HaGadol (the Great Shabbos.)
There
is also a connection between the above and this week’s parsha, Parshas
Tzav. Our Sages explain that Tzav refers to an encouragement effective
immediately and for all time. Here we see the eternal dimension mentioned above.
The verse relates how G-d tells Moshe to command Aharon, who serves as the
medium, to communicate to the entire Jewish people. Aharon is characterized by
the qualities of "Loving peace and pursuing peace, loving the creations and
bring them close to the Torah." The command given in the above verse
encourages this service in a manner that is effective immediately and for all
time.
The
above is enhanced by the unique nature of the present year, a year when "I
will show you wonders." As we have seen in a clear and manifest wonder, it
has been a wondrous year and we can be sure that these wonders will continue and
include the greatest wonder, the coming of Moshiach, as mentioned in the Yalkut
Shimoni.
The
miraculous nature of the present year should be reflected in the conduct of
every Jew. Each one of us should increase his study of the Torah and fulfillment
of mitzvos b’hiddur, in a manner that appears truly miraculous
when compared to his previous efforts. There is a unique potential for this
service granted by Moshe’s prayer, "May it be G-d’s will that the
Divine presence rest in the work of your hands."
Moshe
grants each Jew the power to reveal the service of Tzaddik in his
service, for "Your people are all tzaddikim." This begins with
the service of Tzadi, making the Torah "My side," giving
oneself over to the Torah to the point that there is no possibility for the
existence of another side. Similarly, this approach must be communicated to
others, spreading the study of the Torah and the performance of its mitzvos
among Jews and spreading the observance of the seven universal laws commanded to
Noach and his descendants, to all mankind.
Here
we see a unique working of Divine providence. The numerical equivalent of the Tzadi,
when spelled out, is 104. Here we see a direct connection to resolution 104 of
the Senate, which declared Yud-Alef Nissan as a national Day of Education.
The
above activities should also involve an emphasis on providing each individual
with his Pesach needs. One should not wait until the poor come asking. Instead,
efforts should be made to discover who is needy beforehand and supply them with
all that they require.
This
leads to a second point. In this country, it is customary to arrange communal
sedarim. Generally, however, only one communal seider is arranged and
not two. It is important that all those who hold communal sedarim should
hold communal sedarim for both nights.
Often,
the reason while only one seider is held is that there are not enough
funds for two. If necessary, the first seider should be held in a simpler
manner to allow for a second seider to be held. Furthermore, there is
enough time that, if the proper efforts are made, enough funds can be raised to
allow both sedarim to be celebrated in the proper manner.
May
we merit the ultimate fulfillment of the prayer of Moshe, that the Divine
presence rest in the work of our hands in the Third Beis HaMikdash, the
Sanctuary of G-d, established by Your hands.
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