Media

A Polish Chassid once asked: “What can we derive for our Divine service from the telephone?” That what is said “here” is heard “there,” was the response. “And what about the telegraph?” That every single word costs, in a very practical and real sense. “And what about the train?” If you are one minute late, you may miss the entire journey.

(Sichot Kodesh 5739, vol. 3, p. 101.)

The inner essence of Chabad Chassidut is the prevalence of form over matter, through the service of ‘the brain ruling the heart,’ i.e. that one’s understanding should rework the heart’s emotions. First and foremost, one must look at everything with intellect and understanding, without the ‘heat’ of emotion. The many decades of Chassidim’s toil accomplished that the very substance of the physical brain and heart have been imprinted with value of helping one another.

It was in the winter of 5663 (1902-3). My father (Rabbi Shalom DovBer of Lubavitch) was in poor health, so he traveled to visit a famous professor in Vienna. In order to establish the treatment regimen, the professor wanted to know the details of my father’s daily schedule — how many hours he worked per day, in what, etc. The professor stopped my father with a question: “Chassidut. What kind of study is that?”

My father responded: “The study of Chassidut is that the brain must explain to the heart what it should desire, and the heart must actualize in real life what the brain understands.”

“How can one do that?” asked the professor. “The brain and the heart are two separate continents, with a great ocean in between.”

“The job is to create a bridge between these two continents, or at least to stretch between them telephone and electricity lines, so that the illumination in the brain can reach the heart. I must say,” said my father, “after a lot of research and various experiments and experiences, those that were born with this (i.e. Chassidim) are — both with regard to spiritual readiness, and the very makeup of their brains and hearts — fit and ready for this study and work.”

In cases where Jewish law obligates us to hear a person’s voice, such as hearing the Megilla reading and the like, we cannot fulfill our obligation by hearing it through a telephone or radio, etc. Those Rabbis that did permit this, for the most part, did not have proper knowledge of the way such electronic devices work, as is obvious from their responsa on the issue. They explained that these instruments work in the manner of a pipe, which — while strengthening a person’s voice — does not change it at all.

The truth is, however, that there is a major distinction between regular sound waves and the sounds that these electronic instruments produce. In the case of regular sound waves, the air near the person who is talking vibrates. That, in turn, causes a vibration in the air around it, and so on, until it reaches the ear of the listener. The air next to the person speaking is not the same air as that reaching the person hearing; only the vibrations are identical. However, we must remember that Jewish law recognizes air as a true entity, as in the halacha2 that one may not place a vessel over a burning Shabbat candle unless there is enough air inside for the candle to continue burning. Therefore, the movement of the vibrations from one person to the next is recognized halachically as a “human voice” and when hearing it, one has fulfilled his obligation.

On the other, in the case of communication devices such as a telephone or microphone, on the other hand, the situation is completely different:

First, a membrane made of metal or plastic registers the vibrations from the person’s voice. Then, these vibrations create changes in an electrical current. After that, the receiver translates these changes in current into vibrations of a membrane in an amplifier. This moves the air around it, which creates a sound that is a copy of the original one.

It is evident that this sound is not a person’s voice, nor even a direct result of it. This cannot even be compared to one who pours water, which causes a mechanism to turn, which moves a knife connected to it, which slaughters an animal.3 In that case, it was ultimately a direct effect of the person’s own input. Here, the voice of the person talking into the telephone or radio — besides being a “result of a result of his input” — has undergone an essential, double change: from human voice to electronic impulses, and from there to a synthesized voice which is a copy of the human voice. It is only the latter that reaches the listener.

The same is true with regard to hearing aids: Those that merely amplify the sound mechanically would still be considered the direct human voice. However, those that amplify it electronically would be halachically considered no more than a sound created by metal.

Nevertheless, one may respond amen upon hearing someone conclude a blessing on the telephone or radio, if it is live and simultaneous. This is because responding amenis not at all dependent on hearing the person’s voice.4 The Talmud relates5 that in the main synagogue in Alexandria, in Egypt, the sanctuary and the crowd were so large that the congregants could not hear the leader. They therefore used to lift a kerchief when the leader concluded each blessing, so that everyone would know to say amen.

Television and radio serve as fitting analogies for aspects of Torah and Mitzvot. They teach us how there is “an eye that sees and an ear that hears”:6 The fact that in the physical world there exists the possibility to instantaneously see and hear sights and sounds that take place in far flung locations allows us to more realistically extrapolate to G-d’s capabilities, the Heavenly “eye” and “ear.” “Shall He who implants the ear not hear? Shall He who forms the eye not see?”7 G-d’s abilities are of course not limited at all. Anything that someone says or does, even in the most private of rooms, is simultaneously recorded above. “And all your deeds are transcribed in a book,” as the Mishna concludes.

This analogy enables us to better serve our Creator. This article of faith (as the Alter Rebbe writes in Tanya, “G-d stands over him and watches him, and analyzes his kidneys and heart to see if he serves him properly,”8) has now been transformed from a barely imaginable theoretical concept to an eminently reasonable notion well exemplified by perceived reality. Then, by meditating on this concept, we can control our emotional state as expressed through our thoughts, speech, and actions.

Accordingly our behavior becomes “at least the way it is out of fear of human beings,”9 i.e., the way a person behaves when he knows that someone else is standing next to him. Moreover he would feel himself even more accountable were he to realize that there is a great king standing and watching everything he does or says, and who can even read his thoughts.

The above discussion of media as analogy to omniscience, while useful, is limited to using the idea of media for a higher purpose. This is similar to the enjoinder that “All your actions should be for the sake of Heaven,”10 i.e., that the actions themselves are yours, i.e., a matter of personal choice, and it is just that they are used for the sake of Heaven.

A greater achievement however is when we reach the level of “In all your ways, know Him,”11 that within “your ways” themselves there is knowledge of Him. This level is attained when one uses the medium itself for disseminating Torah and enhancing our fulfillment of Mitzvot.

CommUNIcation

As discussed above, just as one can respond amen to a blessing made on the radio — an action that includes all of the spiritual implications, including all that one “draws down” from the spiritual realm to our physical world through this response — so too, when one studies Torah by way of the radio or telephone, etc., it has the advantages of public Torah study. This can be compared to the preference to pray “at a time when the public is praying.”12

At such a time, many Jews throughout the world have an opportunity to study together. This creates a connection and unity between them, since they are all engrossed in the same study, despite the distance between them. In truth this distance is merely physical. Spiritually, all Jews are always close to each other; we are called “brothers,” since our G-dly souls are “all equal, and all share the same source.” Although this is only said regarding the G-dly soul, yet by their innate nature, Jews “consider their souls primary, and their bodies secondary,” as the Alter Rebbe explains in Tanya.13

Sometimes, the distance is greater than a mere physical distance, since some Jews cannot be reached except through these radio broadcasts. The listener hasn’t had to change; he’s in his own environment, his own home, and very possibly only turned on the radio in order to hear a different program. It was only by Divine providence that he tuned in exactly at the time when he will hear words of Torah. When Chassidut is disseminated in this fashion, it is a fulfillment of Moshiach’s words to the Ba’al Shem Tov,14 who promised that he will come “when your wellsprings will be disseminated to the outside.” (After all, one who comes on his own to a class in Chassidut, can no longer be considered on the “outside,” in contrast to most radio listeners.)

Praiseworthy is their lot and great is the merit of those who are involved in disseminating the wellsprings in ways that reach all corners of the globe, until the very furthest “outside.” This also includes those who do so through the radio — a new instrument that did not exist in the days of Moshe, nor in the times of the Mishna or Talmud, nor even in the generations of the Baal Shem Tov or the Alter Rebbe. Yet, they utilize this instrument as a conduit for the dissemination of the wellsprings, reaching every individual in the broadest possible listening public, even such people who could not possibly be reached in any other way (since their doors are “locked” to such things).

They should continue these broadcasts with ever increasing vigor, and they should teach both the exoteric and esoteric teachings of Torah, in a manner that inspires “study which leads to deed.”15 May these words have an effect on the speakers, the listeners, and even the supporters, to the extent that “like the new heavens and the new earth, so should your children and your name stand.”16 May all those involved merit good, long life and may they be amongst the first to go out and greet our righteous Moshiach, speedily in our time.

At All Times; By All Means

Our Sages relate17 that at the time of the giving of the Torah “an ox did not low, a donkey did not bray, a bird did not chirp.” The call of “I am the L_rd your G-d” penetrated all of Creation.

In this is a lesson for the Divine service of each and every Jew, for the giving of the Torah continues constantly, every generation and every day. Indeed, in our daily blessings we refer to G-d as “He Who gives the Torah,” in the present tense. This is one of the reasons why the verse states “And G-d spoke all of these words, saying”18 — that they shall be said also to the generations yet to come. From then on, the giving of the Torah is continually renewed at all times. This is why we are told:19 “Just as then — at the giving of the Torah — the recipients stood with awe and fear, with trembling and sweat, so too now — when one studies Torah today — it should be with awe and fear, with trembling and sweat.”

The directive from the giving of the Torah must impact not only upon the “human being within man,” but even upon the “animal” within him: ox, donkey, and bird, etc. Every person knows about himself that there are times when he is not (only not angelic, but even not) quite human. Even in those degraded areas and at those low times, he must feel the effect of “I am the L_rd your G-d”; and “In all your ways, know Him.20” (Until, as mentioned, your ways themselves are transformed to holiness.)

Tangentially, this is one of the reasons why the Previous Rebbe (Rabbi Yoseph Yitzchak) wanted Chassidic books to be published in a nice, even beautiful, format. Although that is only an external aspect, even external physical things must be utilized for holy purposes.

This is also one of the reasons why we have implemented that Tanya be taught on the radio. All natural energies, even those that are used by others (mainly) for undesirable endeavors, must be utilized for holiness. When one studies Torah, even the inner dimension of Torah, through the radio, the Torah is not at all affected by the fact that other people use the radio for negative things. Torah is compared to fire: “For behold My words are like fire. Just as fire cannot be rendered ritually impure, so too the words of Torah cannot be made impure.”21 On the contrary, purification is essentially effected through immersion in fire.22

An Argument23

There are those who argue, “Our fathers did not imagine these:”24 In generations gone by, they studied Torah, and they taught it to disciples, etc., in a proper and perfect fashion. And, they didn’t feel the need to use radios and the like! Similarly, they argue: How can you advertise in newspapers about Tefillin, Mezuzot, and other Mitzvot? The grandparents of the readers put on Tefillin, etc., without newspapers. There was even a time when there were no newspapers!

And they have many other such complaints about using modern means to promote Judaism.

A Refutation

All of these arguments are countered by the final Mishna in the Ethics of our Fathers: “All that G-d created in His world, He created solely for His honor.”

The terminology is not “All that G-d created in His world, He created for his honor,” which would be simpler, but rather “He did not create them except for His honor.” With this wording, the Mishna is negating any other possible purpose or interpretation, implying only for His honor and for no other purpose.

In our case, since radio waves have been created by G-d as one of the phenomena of nature, we are mandated to use them only for higher purposes.

Things have not been created in order for us to question their value, despite the fact that King David did so, asking about spiders and flies.25 Rather, we must utilize them to honor G-d in the context of a mitzvah or some other positive activity — in conformity with the Baal Shem Tov’s famous dictum that from everything a person sees or hears he must derive a lesson for his service of G-d.

This is true not only with regard to tangible objects — such as animal skin, which was created so that we should make it into Tefillin, etc. — but rather “all that G-d created.” Even non-Jews with their wisdom and knowledge must be employed for the glory of G-d, since they too are G-d’s creations. Thus we are obliged to find use for their innovations as well.

Don’t Shame or Waste

If a Jew goes out into the world and does not see how one of G-d’s creations can be utilized for G-d’s glory, it is not because it has no use; after all, the Mishna clearly states that it must have this potential. Rather, it is because “it is empty — from you”;26 i.e., something is lacking in this Jew’s Divine service, and therefore he cannot recognize how things can serve a G-dly purpose.

This is comparable to the case of a person to whom the king gave a gift of diamonds, and yet he used them as one would copper pennies. This would be considered disrespectful to the king, for his precious gift has been devalued and frivolously squandered.

The same is true with us. How great a shame it is when a Jew takes even one thing in this world and uses it for purposes other than the glory of G-d, whether mundane (or worse, profane) purposes. This was the case with Job, who could have been completely healed by G-d, but instead foolishly chose to be satisfied with “a potsherd to with which to scrape himself.”27

Conversely, how great is the glory we create for G-d when we succeed to utilize His creations for His honor. This is within the scope of every single Jew, as evidenced by the fact that it is recorded in the Mishna anonymously, i.e. without qualifying it as the opinion of one specific sage. The fact that this statement is the conclusion of the tractate Avot serves to underscore its importance and centrality. In fact, according to Sefer Yetzirah28 that “the beginning is connected with the end, and the end with the beginning.” As such, the concluding statement of Avot is on a par with its opening statement, “Moshe received the Torah from Sinai.”

In Chassidic terms, the world’s purpose and our purpose in it is to utilize every venue to “make a dwelling place for Him in the lower realms,” as fitting preparation for the Messianic era when G-d’s presence will be revealed throughout creation, the ultimate manifestation of “all that G-d created in His world, He created solely for His honor.”

The Radio – A Negative Entity?

There are those who claim that the radio is a tool of the “other side,” the side opposing holiness, and must therefore not be used to disseminate Judaism. However, even something that presently serves undesirable purposes should not be viewed as inherently negative.

It is absolutely out of the question to think that the forces of evil could create anything at all. Our Sages said:29 “If everything in the world were to combine forces to create even a simple flea, they would not succeed.”30 This is because “only the Essence of the Emanator Himself, blessed be He, has the capability and power to create ex nihilo — something from nothing.”31 On the verse “In the beginning of G-d’s creation of the heavens and the earth” — in Hebrew et hashamayim v’et ha’aretz — our Sages explain that the (untranslatable) word et is always intended to include or add something: “et”the heavens — to include all that is within them, and “et” the earth — to include all that is within it.”

The ancestors of the person making these arguments believed this with simple and sincere faith; so much so that they felt no need to point it out! The fact that nowadays people do pose such arguments is merely an outer projection of their inner shallowness of belief, as alluded to in the verse:32 “The matters will be ascertained and crystallized, and many will be clarified.”

It is written in Kohelet: “There is nothing new under the sun.”33 Nothing in this world is completely new; inventions and discoveries are merely revealing latent capabilities that were hidden within nature. They are discovered when their time comes to be revealed to humankind, as the verse states:34 “He has made everything beautiful in its time.”

Each entity, as one of G-d’s creations, is included in the dictum35: “G-d did not create anything in His world for naught.” Indeed, at the very beginning of Bereishit, Rashi states that the entire world was only created for Torah and for Israel. Consider: If even a flea was created by G-d for His honor and for these purposes, this awesome power of the radio that G-d implanted in nature — which can transmit a speaking voice instantly throughout the world — was certainly also destined for great endeavors.

Of course, one does not use things for negative purposes, but it is not sufficient do withhold from negatives; we must also pursue positive purposes. As long as the radio itself is limited only to “permissible” matters, it has not yet fulfilled its purpose in creation — to assist directly in areas of holiness, such as spreading Torah and Mitzvot. [Of course, someone who uses the media for his business needs or for pleasure, cannot then argue — when discussing Torah programming — that the radio belongs to the “other side.”]

Even if there are fools use something for an unholy purpose, G-d will not destroy something good just because of them, as any child could understand from the Mishna in Avodah Zarah,:36 “They asked the elders in Rome: If G-d does not desire the idols, why does He not destroy them? They replied: They worship the sun and the moon. Should He destroy His world because of idiots?!”

However, the hecklers still “ask”: The sun and moon were at first created in order to “illuminate the world,” and they did indeed fulfill this purpose. Only later did idol worshippers begin to serve them. Therefore, G-d does not destroy the sun and moon because of those fools. When something is in the first place intended for a negative use, however, it would be very different!

However, our Torah — the Torah of truth — clearly tells us the opposite:

Why Gold was Created

In the Midrash we find, “There are many creations that G-d created which the world does not deserve. They should have been concealed. The only reason they weren’t is for G-d’s glory.” One of these is gold, as is explained there: “The world was not deserving of the use of gold. Why, then, was it created? For the Tabernacle (that the Jews built in the desert), and for the Holy Temple.”37

[The Lubavitcher Rebbe writes:] My grandfather, Rabbi Meir Shlomo Yanovsky — Rabbi of Nikolaiev in Russia — spent some time studying at the court of the Rebbe Maharash, Rabbi Shmuel of Lubavitch. When he returned home, some of the townspeople who were ignorant of Chassidic philosophy asked him why the Rebbe used gold vessels in his home, so much so that even his cigarette case was solid gold. “Fool!” he responded. “Who do you think gold was created for, if not for him?!”

In the merit of the righteous, everyone else in the world is able to use gold as well.

Although gold is very valuable, it is something that is open and revealed. All that had to be done was to mine it from the ground, and refine it properly. How much more so is this true of the radio, which is an amazing power hidden in the nature of the world; it was definitely revealed only for holy purposes, and only through them can it reach its own fulfillment and purpose. Its purpose is fulfilled when it is used as a medium through which to transform the world into a “vessel” and “Temple” in which G-d can dwell, as our Sages stated:38 “From the day the Holy Temple was destroyed, G-d has nothing in His world other than the four cubits of halacha.”

Radio waves have existed since the world was created. For thousands of years we knew nothing about them, and suddenly they were revealed to us. Since everything happens by Divine providence, certainly these (and other) waves were revealed to us specifically now, in order that we use them for purposes of good and holiness. Once we have done so, we can use them for other permissible purposes as well.

Despite it all – Free Choice

Despite all of the above, twenty-six generations passed from when gold was first discovered and used39 until work began on the Tabernacle. During that entire span, gold was utilized in completely negative ways, such as for the idols that were worshipped from the generation of Enosh40 through the time of Abraham. Such idol worship continued to be prevalent event into the generation that the Torah was given, as the prophet states41 “and they made gold for the Ba’al.”

Why? Because “even the world He gave into their hearts.”42 G-d put everything in control of man’s free choice, as Moshe declares,43 “Behold I have placed before you today life and good and … (the opposite); therefore choose life.” In order that man’s service of his Maker be entirely as a result of his own choice between good and evil, he was given the opportunity to use gold (and everything else) for non-obligatory pursuits as well. In fact, he can even use it in an undesirable fashion. This is why gold was given to the entire world, even though its purpose of creation was for the Temple alone.

Thus, there is no need to abstain from using the radio for good and holy uses — which are the purposes of its creation — just because some people harness its potential for negative purposes. This is no different than, for instance, riding on a donkey. Even though a donkey may be used for negative purposes — viz., the fact that its flesh is forbidden to be eaten, and Bilaam’s use of his donkey to travel to curse the Jewish people44 — still, that does not preclude its use for holy purposes, as the verse says45 “Yissachar is as a loaded donkey.” Indeed, Avraham used a donkey on his way to the binding of Yitzchak; Moshe placed his wife and children on a donkey on his way to lead the Jewish people out of Egypt; and Moshiach will arrive to redeem the Jewish nation as a “poor man, riding on a donkey.”46

In fact, the concept of free choice is expressed even in the very manner in which a radio works. If one shuts off the switch, the program is no longer heard. Every person has a similar choice. He can, Heaven forbid, shut off the “switch” in his soul, so that G-d’s word will no longer be heard and he will be free to transgress His will. If the “switch” in his soul is on, however, he is capable of hearing and feeling G-d’s word just as it was felt at the giving of the Torah on Mount Sinai.

Superseding Time and Space

Theoretically, how could anyone hear and feel G-d’s word just as it was felt at the giving of the Torah at Mount Sinai? G-d, after all, “dwells on high.” The Torah was given from the heavens, specifically over Mount Sinai, in the desert far away from any civilization. How could G-d’s commandments continue to resonate as strongly in every place? The same question applies to the distance in time: How can one feel the commandments of the Torah — which was given more than 3,300 years ago — nowadays, and with the same feeling and excitement, as our Sages demand?47 In their words, “Just as then — at the giving of the Torah — the recipients stood with awe and fear, with trembling and sweat, so too now — when one studies Torah today — it should be with awe and fear, with trembling and sweat”

As a response to this query, Heaven shows us a power within our physical reality which is (almost) completely unaffected by time and space: At the very moment when words are said over the radio, they are heard throughout the entire world. Even wood, stone, or thick walls, do not stop or disturb the transmission. It isn’t weakened at all, and it reaches the far ends of the globe just as strong as when it left the speaker’s mouth.

A “More Spiritual” Voice

An unamplified human voice also spreads throughout the entire world, and affects even the “air of the North Pole.”48 However over time, the more it spreads, the more it continues to weaken, until — once it has traveled a great distance — the human ear can no longer pick it up.

When we talk, some time goes by until the sound reaches the listener’s ear. The syllables that we pronounced affect the air around us, and thus reach the listener’s ear. In this case, the very same letters leave the speaker, traverse the distance and arrive at the listener. Since “space” is related to “time,” time passes; the greater the distance, the more time passes, and the more the sound is weakened.

The power of the radio, however, is that the actual sounds that the person made cease to exist. However, they cause a more “spiritual” and ethereal manifestation of these sounds (similar to sight being more “spiritual” than hearing), which then create (when using the proper tools) a brand new sound. This transmission, and this recreation of the sounds, is not inherently limited by time and space as regular letters and sounds are.

Light as a Metaphor

Since we are, after all, discussing a created entity that exists within our physical world, there is some minimal passage of time — commensurate with the speed of light — until the broadcast reaches the receiver. Practically speaking, this is the closest we can expect to get to infinite speed for physical entities. There is a rule in Halacha49 that within the span of time that it takes to say “Shalom Alecha Rabbi” (“Peace unto you, Rabbi”) we do not consider any time to have passed at all. How much more so in case, where the elapsed time is much shorter.

The special qualities of light may be gleaned from the various interrelated concepts for which it is used as a parable. [This idea — that we may extrapolate the advantages of something based on what other things are compared to it — can be found in the Sages’ statement:50 “How great is a righteous woman, for the Torah itself is compared to one.”]

The verse says:51 “For a Mitzvah is a candle, and the Torah is light.” G-d, too, is called light: “G-d is my light and my salvation.”52 In Chassidut, it is light that is used to explain the concept of the Divine energy that “encompasses all the worlds.” Light remains pure, even when shining on a dump. Qualitatively, light is the highest of all physical creations, which is why it is used as a metaphor for the highest and most ethereal concepts. This is despite the fact that it, too, is restricted by the limitations and boundaries of physical existence.

The Mediterranean Sea is called in halacha53 “waters that have no end,” even though the waters of the sea are finite and measurable. In fact, our Sages state54 that they could calculate the exact number of drops in the sea. Yet since this quantity is practically innumerable, it serves as a meaningful metaphor for the concept of infinity.

The idea of using the finite to exemplify the infinite can be better understood in the context of an interesting explanation by Rama MiPanau.55 Regarding the verse56 “great cities, fortified to the heavens,” our Sages said:57 “The Torah exaggerated.” How can we say that the Torah of truth would use exaggerated — and therefore false — words? The truth is that spiritually there truly exists the exact concept of “great cities that are fortified to the heavens.” “The Torah talks in the supernal realms, and only hints at that which is down below.” The manifestation of this idea in our physical reality is not in its literal sense, but rather merely as an exaggeration.

Nature includes such forms of existence which are virtually infinite. Therefore, the sustaining utterance, the “word of G-d” itself, — the Torah as the blueprint of creation — remains more unbound by the limitations and vicissitudes of time and space. Indeed it is this infinite quality of Torah which allows it to be equally applicable in all times and all places.

Avraham vs. Moshe

Chassidut describes the difference between Avraham our forefather and Moshe our teacher: Avraham’s soul had its source in the chesed (loving-kindness) attribute of the world of Atzilut (Emanation).58 By the time the reflection of this attribute had actually reached his soul in this physical world, it had been extremely distanced and removed from its original supernal source. Thus, when the Torah writes “Avraham, Avraham,” there is a pause between them,59 since there is a great difference between the supernal Avraham and the physical one. However when the Torah says, “Moshe Moshe,” there is no separation between the two. This is because even as Moshe stood before Pharaoh, King of Egypt, the spiritual realm of Atzilut shined through him, precisely as it is “above.”60

With regard to our Divine service: When a person has a hint, an example, or a reminder of something which is beyond time and space within our physical world — something that we can experience with our physical senses — it creates an additional energy and strength to overcome the limitations of time and space, regardless of whether or not those obstacles are real or imagined.

An example in Jewish law: Even when — through an eruv chatzeirot — an entire city is legally rendered one domain with regard to carrying on Shabbat, we are enjoined to leave at least one part of the city outside of the eruv. This is done so as to remember the sanctity of Shabbat. “It is a recognizance, so that people should know that it is only the existence of the eruv that made it permissible to carry.”61 Through doing so, people will remember that the day is Shabbat, and that it is forbidden for them to carry anything from one domain to another.

This notion finds relevance in our Divine service as well. A Jew needs a reminder in his day-to-day life to make him conscious of things unbounded by the limitations of time and space.

This is the purpose of the radio, and of telegrams, which nowadays are also transmitted by radio waves. In a radio transmission, the very same words are heard instantly all throughout the world.62

Between Parables and Hints

A great scholar who wishes to teach an idea to a simple student must first constrict and harness his own wisdom. Sometimes it is even necessary to go so far as “three thousand parables.”63 The purpose is so that his words can descend to the level of the student’s understanding, and so be accepted by the student’s mind. Obviously, such constraint requires a lot of time, effort, and proper preparation.

Sometimes, however, one may dispense with the use of parables and explanations, and instead transmit the idea to the student in the form of a “hint.” This is a more spiritual vessel; it does not require a change or constriction in the intellect itself. The student receives this message instantaneously, for “a hint is enough for a wise person,” as explained by the Mitteler Rebbe.64 Of course, the hint does not impart the full “light” of the concept itself; rather, it is a movement of the hand or the like, through which it is easier to understand the idea.

When Tanya is studied over the radio waves, both of these advantages are present, that of a “parable” and that of a “hint”:

a) The intellectual concept itself is being explained; a true study, with complete understanding, rather than just a hint.

b) There is also no need for elapsed time or preparations, since the Torah concept immediately reaches every corner of the globe. (The amount of time that does elapse is negligible, and definitely does not constitute a “separation” in Halachic terminology.) Thus, the study is freed of the limitations of time and space. This is comparable to a deep insight which is imparted through a hint, for it reaches the student without the passage of time, without many parables, and without any change.

Preparation for Moshiach

The novelty of the Messianic era is expressed in twin expressions:

a) “The world will be filled with the knowledge of G-d, as the waters cover the sea,”65 and

b) This will be true in such a revealed sense that “All flesh will see together that the mouth of the L-rd has spoken.”66

Similarly, the utilization of technological developments to disseminate the inner dimension of Torah — which is a taste of the Torah to be taught by Moshiach — must also embody these two concepts, as a preparation for Moshiach’s arrival.67

When Chassidut is taught over the radio, the words are physically heard throughout the world. In fact, those words of Chassidut spread throughout the entire globe, even to places where there is no radio receiver. The receiver merely picks them up and changes them in various ways; it does not create the wave.

In other words, using technology to spread the inner dimension of Torah practically accomplishes the following:

a) “The world is filled with the knowledge of G-d,” without any limitations, in every single place;

b) Those who have receivers tuned, hear the voice instantaneously. This is a foretaste of what will happen in the future: “All flesh will see….” Right now, it is limited to only hearing.68

Recording — “Eternity” in this World

When study is recorded, it highlights the concept of eternity as well, to the extent possible within our world: The existence of any object is time-bound and therefore begins to disintegrate immediately. “A baby, as soon as he is born, begins to dry up.”69 The existence of entities that are not affected by the passage of time — that remain as “strong as they were on the day they were created” — teaches us about the eternal nature that G-d created within them. (The fact that the heavenly spheres will cease to exist after 6,000 years is not a limitation. They are today as strong as they were when they were first created. Their cessation will be as a result of a specific will on the part of the Creator to nullify them.)

When study is recorded in such a way that it is possible to constantly review and hear the words again — each and every time with the very same vitality and excitement as the first time — this is a powerful expression of the nature of eternity.

Making a Siyum on the Radio in the “Nine Days”

We have often discussed70 the fact that during the “nine days” of mourning — the first nine days in Av — one should attempt to hold Siyumim, concluding ceremonies on tractates of the Talmud. This causes the meal being eaten to be considered a “meal of a Mitzvah,” and it creates a permissible form of joy during these days. This may be done in two ways:

a) One can closet himself in a room and conduct an impassioned Siyum in privacy. He may work hard and come up with wonderful novelties, and create a spiritual experience that reaches the heavens, but all alone.

b) Or, one can conduct the Siyum in such a way that it reaches another Jew as well, whether because the other person is there at the time, or through the radio, etc.

Obviously, it is only in the second manner that the trait of “loving our fellow” finds expression — when others too can hear the Siyum and join in the celebration.

When Halacha requires us to hear a person’s voice, one cannot fulfill the obligation at all by listening to it on the radio. However, in order to accomplish a feeling of joy in the listener’s heart through a conclusion ceremony there is no need to actually hear the person’s voice; the main consideration is the content of the siyum. For instance, one can hear the conclusion of tractate Ta’anit: “In the future, G-d will make a dancing circle of all the righteous people, and He will sit amongst them in the Garden of Eden. Each and every one of them will be able to point to G-d, as the verse proclaims:71 "It will be said on that day, behold this is our G-d. We waited for Him and He saved us. This is the G-d for whom we waited, let us be glad and rejoice in His salvation.’” Certainly, it is only the content of these lines that is needed for the listener to be gladdened.

Some protest about listeners to broadcast siyumim not truly participating since they only hear the conclusion of study. The fact that one has heard only the conclusion rather than having studied the entire tractate is a problem that is present not only for one who listens on the radio; it applies equally to one sitting by the table and hearing the conclusion directly. This is especially true according to the recent custom, where the concluder is not even the person who has taught the tractate all along, since upon finishing the tractate they usually honor someone else with actually reading the conclusion.

The reasons one can take part in the celebration anyway are:

First of all, even just hearing a concluding section is a joyous event. Second, the fact that those actually concluding the tractate are celebrating causes the listeners to be glad as well, just as people celebrate a brother’s joyous occasion. Moreover one who is able to finish a tractate on his own must certainly do so. If, however, he is not capable of concluding on his own, he should at least take part in someone else’s siyum, preferably with a quorum of ten present. If an individual, for whatever reason, will not personally take part in a siyum, but will partake of meat and wine which during these days are only permitted at a Mitzvah meal, such as a brit milah or a siyum,72 he should at least hear the siyum on the radio.

In fact there is a custom even on the 9th of Av itself to conclude the tractate that deals with mourning. The tractate of Mo’ed Katan is therefore concluded on that day. But why should one make a siyum, if he will anyway not eat on that day? The reasons are: First, those who must, for health reasons, break their fasts and eat, should at least hear a siyum; and second, the conclusion of the tractate itself, even when not accompanied by a joyous meal, creates joy.

On Tisha B’av, when the sins that caused us to be exiled from our land are laid bare, we wish to minimize as much as possible the feeling of depression and bitterness. Therefore it is worthwhile to conduct a siyum, since this causes joy — at least as much as is possible and permissible on Tisha B’av — similar to our recital of “Comfort us” in the afternoon service.

A third reason to participate is that through conducting a Siyum, we are given the opportunity to learn some additional aspect of Torah.

Sources for this chapter:

Likutei Sichot, vol. 9, p. 336; vol. 15, p. 46; vol. 20, pp. 260, 417; vol. 21, pp. 450, 496; vol. 23, p. 482; vol. 26, pp. 359, 380.

Sichot Kodesh (unedited): 5720, p. 335;5721, p. 123; 5722, p. 290; 5725, vol. 1, p. 363; 5737, vol. 1, p. 533; 5740, vol. 2, p. 160; vol. 3, pp. 595, 672.

Hitvaduyot: 5743, vol. 2, p. 992; 5744, vol. 2, pp. 1006, 1040; vol. 3, p. 1743; 5745, vol. 3, p. 1964.