By the Grace of G‑d
Shabbos Parshas Vayakhel-Pekudei,
Parshas HaChodesh,Adar 25, 5735
החודש הזה לכם ראש חדשים
“This month shall be the head of the months for you.”1
The Midrash (cited by Rashi at the beginning of his commentary to Bereishis)states:2
Rav Yitzchak said: “It would have been proper for the Torah to have begun with the verse: ‘This month shall be...’. Why did it open with ‘In the beginning’? Because ‘The power of His works He communicated to His nation to give them the heritage of peoples.’”3
According to the principle that even a question in the Torah is itself a lesson,4 a part of “the Torah of truth,” it is possible to explain that the statement of the Midrash (which is part of the “the Torah of truth,”) teaches a concept that is indeed true: There is [a dimension of] the Torah which begins from “This month shall be.”5 {Certainly, the wording of the original Hebrew used by the Midrash indicates this, because it uses phrases that imply that the necessity of starting from “This month” is fundamental.6 }
In this vein, the Rebbe Rashab, in his maamar of this title,7 states that this passage is the primary beginning of the Torah. This concept (— that the Torah begins with “This month” —) reflects [the Torah’s] inner dimensions. It is only on an apparent level that the Torah begins with “In the beginning, G‑d created....”
An association can be made between the above concepts and the well-known explanation8 given in regard to the date of the creation of the world.9 Rabbi Eliezer maintains that the world was created in Tishrei (more specifically, on the 25th of Elul10 ), while Rabbi Yehoshua maintains that the world was created in Nissan (more specifically, on the 25th of Adar).11
[According to that explanation,] in actual fact, the creation took place in Tishrei, but the thought to create the world arose in Nissan.12 Thought represents the inner intent (the purpose and the goal) of the deed it motivates. Thus [when saying that] the actual creation took place in Tishrei, [we mean] the external dimensions of the creation, while the inner intent of the creation took form in Nissan.13
Similarly, with regard to the beginning of the Torah: The Torah actually begins with “In the beginning, G‑d created” ([telling the story of] the creation which actually took place in Tishrei). [But this refers to] the external dimension [of the creation]. With regard to the inner dimension, the beginning of the Torah is “This month shall be...” (which refers to the month of Nissan).
II
The above can be better understood in view of the contrast that exists between [the spiritual thrusts of] Tishrei and Nissan. In Tishrei, Divine influence is drawn down through “an arousal from below,” while in Nissan, Divine influence is drawn down through “an arousal from above” that comes on its own initiative.14
This is reflected in the fact that on Shemini Atzeres ([which is in] Tishrei) we recite the prayer for rain, while on Pesach ([which is in] Nissan), we recite the prayer for dew. [It is explained in Chassidus]15 that rain is granted as [a response to] an arousal from below, while dew descends by virtue [of G‑d’s] initiative.16
There is another difference between Nissan and Tishrei. The life-energy drawn down on Rosh HaShanah (Tishrei) for the entire year is limited and contained (for in general, this refers to the Divine life-energy that is enclothed in the inner dimensions of the created beings). This is the source for the natural order.
Nissan serving as “the head of the months” {i.e., that from Nissan, life-energy is drawn down to all the months like life-energy is drawn down from the head to all the limbs of the body} points to the downward flow of [G‑d’s] infinite light which transcends the worlds; a miraculous order that transcends nature is drawn down.17
On this basis, we can understand why the [actual] creation took place in Tishrei, while the exodus from Egypt took place in Nissan. The creation involves bringing into being a limited, defined world that is controlled by natural law. The exodus from Egypt, [by contrast,] represents a step beyond the constraints and the limits of the world because of the revelation of an infinite light which transcends the worlds.
It is possible to explain that these two concepts are interrelated. The influence which is evoked by an arousal from below (the Divine service of the created beings) is limited and defined according to the nature of [those created beings]. When, by contrast, influence stems from [G‑d’s] own initiative, it is [infinite and unbounded] as He is.
Based on this conceptual foundation, explanation is necessary: Why did the idea to create the world arise in Nissan? What connection is there between the creation of the world (which is limited and defined) and Nissan (which is associated with the revelation of infinite light)?
III
The difference of opinion between Rabbi Eliezer and Rabbi Yehoshua also involves the time of the Future Redemption.18 Rabbi Eliezer maintains that the Jews were redeemed in Nissan, but in the Future, they will be redeemed in Tishrei. Rabbi Yehoshua, by contrast, maintains that just as [the Jews] were redeemed in Nissan, so, too, they will be redeemed in Nissan in the Future.
The Tzemach Tzedek explains19 that this difference of opinion follows the line of reasoning of these Sages with regard to the nature of the Redemption.20 Rabbi Eliezer maintains that “if the Jews turn [to G‑d] in teshuvah, they will be redeemed, but if they do not turn [to G‑d] in teshuvah, they will not be redeemed.” Therefore, he maintains that they will be redeemed in Tishrei, for then teshuvah is accepted more powerfully.21
The redemption from Egypt came about as a result of a revelation from above. Therefore it took place in Nissan. The Future Redemption, by contrast, will be precipitated by the Divine service of the Jewish people. And therefore, it will take place in Tishrei.
{This also explains why the redemption from Egypt (and all the subsequent redemptions) were followed by exile — and therefore, described with the analogy of a woman22 — while the Future Redemption will not be followed by exile — and therefore, is described with the analogy of a man.22 For when a man gives seed first, a female will be conceived, while when a woman gives seed first, she conceives a male.23
[To explain the analogy, when the arousal from above comes on its own initiative (the male) — i.e., G‑d grants influence independent of the Divine service of the Jewish people — a weaker, more temporary influence (compared to a female) is evoked. But when the arousal from above is preceded by an arousal from below — i.e., the Jews evoke G‑d’s influence by their Divine service — a stronger and longer lasting influence (compared to a male) is produced.]}
Rabbi Yehoshua, by contrast, maintains that “they will not be redeemed with silver,”24 i.e., the Redemption will not be precipitated by teshuvah and good deeds. {Even if the Jews do not repent, they will be redeemed.25 } Therefore, he maintains that the Redemption will come in Nissan, [the month associated with revelation stemming from G‑d’s initiative].
Although the Future Redemption will come about because of a revelation from above, it will, [nevertheless,] be a lasting redemption, “male” in analogy. [This seems to run contrary to the concepts explained above. Nevertheless,] the revelations of the Era of the Redemption [are exceptions to the above principles, because they] will emanate from a very high level. Therefore even if the man gives seed first, a male will be conceived.
[This is alluded to by a non-literal interpretation of] the verse:26 “And to Zion, it will be announced: ‘This man and this man were born there;’ and He, the Most High, will establish it.” [This can be interpreted to mean that] when a revelation comes from a very high source, “and He, the Most High, will establish it,” then “This man and this man was born.” Even when “this man” [initiates], [i.e., the first phase is a revelation from above,] “the man gives seed first,” “this man [will be] born,” a male will be conceived, [i.e., the revelation will be of a permanent and lasting nature].
Explanation is, however, necessary. With regard to the nature of the Future Redemption, we follow the view of Rabbi Eliezer, as reflected in the Rambam’s ruling27 that “Israel will be redeemed solely because of teshuvah.” And yet, with regard to the time when the Redemption will occur, it is mentioned in several maamarim28 that the Midrash29 has decided according to Rabbi Yehoshua’s position, that the Redemption will take place in Nissan.30
It is possible to explain the resolution of this concept based on the statement in Tanya,31 that all of the revelations of the Era of the Redemption are dependent on our deeds and Divine service during the period of exile. This concept is accepted by both opinions.32 Rabbi Yehoshua maintains that the fact that we will be able to draw down the revelations of the Era of the Redemption through our deeds and Divine service in the era of exile is (not by virtue of their power, but) because our deeds and Divine service in the era of exile have been endowed with the power of a revelation from above (as will be explained in sec. V).33
Accordingly, it is possible to explain that [there is no contradiction] between the two rulings mentioned above that: “Israel will be redeemed solely because of teshuvah” and yet, the Redemption will come in Nissan. For the potential for the Jews to turn to G‑d in teshuvah and thus be redeemed immediately34 comes from a revelation from above, the motif of Nissan.
IV
This concept can be understood by the preface of [the explanation of] an analogy employed by the Midrash:35
A king had an only daughter. He did not sway from his love for her36 until he called her: “My daughter.”... He did not sway from his love for her until he called her: “My sister.”... He did not sway from his love for her until he called her: “My mother.”...
In the maamarim,37 it is explained that the three levels
(— “my daughter,” “my sister,” and “my mother” —) are associated with the three pilgrimage festivals. At the time of the exodus from Egypt ([corresponding to the holiday of] Pesach), the Jews’ spiritual state could be described as “naked and bare.”38 Their redemption came about as a result of a revelation from above; “the King of kings, the Holy One, blessed be He, Himself, in His glory revealed Himself to them, and redeemed them.”39 Thus they are described with the analogy “my daughter,” for a daughter is a recipient, possessing nothing of her own, only what is given from above.
At the giving of the Torah ([corresponding to the holiday of] Shavuos), the analogy “my sister” [is more appropriate to] describe the Jews’ spiritual state. For the Torah enables the Jews to become “brothers and friends” with G‑d, as it were. {[This relates to] the well-known interpretation of the statement:40 “Israel, the Torah, and the Holy One, blessed be He, are one,” that Israel is one with the Torah, and this enables them to be one with the Holy One, blessed be He.}
Teshuvah (which surpasses the Torah) [enables the Jews to reach an even higher rung,] “my mother,” [a name which implies] that they draw influence down to the Holy One, blessed be He, as it were.
[This is implied by the interpretation] of the verse:41 “Go forth and gaze, O daughters of Zion, on King Shlomo [as he is crowned] with the diadem conveyed upon him by his mother on his wedding day.” The Mishnah explains42 that “his wedding day” refers to Yom Kippur. [King Shlomo is an analogy for “the King to whom Sholom (peace) belongs,” i.e., G‑d, and “his mother” is an analogy for the Jewish people.] Through the teshuvah [of the Jewish people on] Yom Kippur (for Yom Kippur represents the consummate level of teshuvah43 ), the Jewish people convey a crown to the Holy One, blessed be He, [as it were].
The revelation of the teshuvah and atonement of Yom Kippur comes on Sukkos.44 Therefore the analogy of “my mother” is appropriate to describe the state of the Jewish people on that holiday.
As explained in the maamarim,45 the Future Redemption will take place in Nissan. For although Nissan is identified with the level of “my daughter” (a level which is lower than “my sister” and “my mother”), [it has a distinct advantage of its own].
The positive qualities of “my sister” and “my mother” are connected with the identity of the person carrying out the Divine service. (For it is through his Divine service that he becomes like a brother to G‑d, or on a higher level, is able to draw down influence to G‑d.) Therefore, the Divine service of “my sister” and “my mother” reaches (and becomes “a brother” or “a mother”) only to levels of [G‑dly] light that relate to [the limited scope of] the spiritual cosmos ([which parallel] man’s existence).46
The level of “my daughter” (— who does not possess anything of her own and just receives from above —) thus possesses an advantage — the quality of bittul, which establishes a connection to the essence of the Ein Sof, [a level that is not characterized by any limitations whatsoever].46
On this basis, we can understand the statement “In Nissan, they will be redeemed in the future.” For the Future Redemption will [be characterized by] the revelation of the essence of the Ein Sof, and this level is revealed through the approach of bittul, which is associated with the level of “my daughter.” {In a similar vein, Mashiach is described as47 “a poor man riding on a donkey.” [His state of] poverty [reflects the quality of bittul, which empowers him to achieve his mission].}
V
It is possible to explain that one of the reasons why the revelations of the Era of the Redemption are dependent on our deeds and Divine service in the time of exile is that the Divine service of the time of exile is characterized by the quality of bittul. As explained in other sources,48 in the era of the Beis HaMikdash, the Divine service of the Jewish people involved the comprehension of G‑dliness. Moreover, when [the people] ascended to the Beis HaMikdash for the pilgrimage festivals, they were also privileged to see G‑dliness.49 As a result, the identity of the person who comprehended and saw G‑dliness was also enhanced; [each person felt a certain degree of personal importance].
In the era of exile, by contrast, and in particular, in ikvesa diMeshicha, the age when Mashiach’s approaching footsteps can be heard, our Divine service is characterized by bittul. The identity of the person performing the service is not felt at all; instead the Divine service is prompted by G‑dliness.50
It is possible to explain that the power that exists in these generations to withstand the challenges [in our Divine service] that did not exist (to the same degree) in the previous generations — including the challenge not to be embarrassed when confronted by scoffers,51 which is a very great challenge52 — [stems from the quality of bittul mentioned above].
When a person overcomes a challenge by dipping into his own resources of power, since these resources are limited,53 there are times when he will not be able to summon up enough strength to overcome a particular challenge. In the era of ikvesa diMeshicha, by contrast, our Divine service reflects the quality of “his daughter,” i.e., it does not stem from our own individual power, but rather from our bittul to G‑dliness. Then, since G‑dliness is unlimited, [we are granted unlimited resources to overcome these challenges].
It is possible to explain that this concept (— the advantage of the quality of “my daughter” that exists in the era of exile —) is alluded to in the explanation given above that the three analogies — “my daughter,” “my sister,” and “my mother” refer to the three pilgrimage festivals. The order in which “my daughter” is considered a lesser rung than “my sister” and “my mother” — and the parallel to these levels with regard to the festivals — applies in the era of the Beis HaMikdash. The level of “my daughter” that exists in the era of exile, the bittul that stems from the essence of the soul, is not considered as one of these three qualities,54 and transcends them.
VI
On this basis, we can resolve the two seemingly contradictory rulings with regard to the Redemption — that the Jews will not be redeemed except through teshuvah, and yet, the Future Redemption will occur in Nissan.
For the teshuvah which the Jews will perform at the conclusion of their exile {for within the exile itself, the fundamental concealment and hiddenness will be felt at its conclusion} will [not come from their own personal qualities]. It will be felt that the reason that they are turning to G‑d in teshuvah is not because of the nature of the identity of the person performing teshuvah,55 but that [as the Rambam states]:56 “The Torah has promised that at the conclusion of their exile, Israel will perform [the Divine service of] teshuvah.”57
This relates to the approach of Nissan and the analogy of “my daughter,” one who has nothing of her own and receives everything from above. [For the teshuvah is not the independent achievement of the Jewish people, but is rather evoked by the Torah’s promise.]
The teshuvah performed by the Jewish people at the conclusion of their exile will come from the Jews’ own will and choice,58 as the Rambam states: “Israel will perform [the Divine service of] teshuvah.” [The Hebrew word translated as “perform”] “osim” [also means “do,” implying that] the teshuvah will come as a result of the Jews’ action and efforts {in contrast to teshuvah that comes as a response to the heavenly voices [that resound in] the spiritual realms59 }. Nevertheless, this teshuvah will not come from the nature of [the Jews’] own [personal] identities, but because the Torah’s [promise] inspires them to turn to G‑d in teshuvah.60
[As mentioned,] the teshuvah which the Jews will perform “at the conclusion of their exile” will evoke a response — “immediately they will be redeemed.” [This unique response] is evoked because the teshuvah will be inspired by the “Torah’s promise.”8
When teshuvah comes about because of a person’s own spiritual state (— that his spiritual state is prone to teshuvah —), [there is a limit to the effects of the teshuvah that is produced]. Although in general, teshuvah reflects a leap [beyond the limits of one’s level],61 [within teshuvah itself, when teshuvah stems from one’s personal state,] it is ordered and defined to a certain extent. For since the person himself is limited, even his leap [beyond his personal limits] is confined to certain structures and bounds.62 First he reaches the lower level of teshuvah, then the higher level,13 until he is redeemed entirely from his circumstance (the exile) in which he existed before turning [to G‑d] in teshuvah.
When, however, “At the conclusion of their exile, Israel will perform [the Divine service of] teshuvah,” [there will be no need for such a step-by-step progression]. Instead, they “will be redeemed immediately.” For their teshuvah [will not stem from their individual spiritual state, but rather from] (“the promise of the Torah”), i.e., it [their teshuvah] reflects the approach of “my daughter.” The bittul of “my daughter” affects the essence of the Ein Sof, which transcends the spiritual cosmos (as explained above, sec. V). Teshuvah reflecting the approach of “my daughter” [thus evokes “a leap”] that is beyond all limits and structures (even those limits and structures [associated with teshuvah] which involves a leap).63
VII
The fact that the Torah’s promise causes the person to turn to G‑d in teshuvah on his own initiative reflects a fusion of the approaches of Nissan and Tishrei. For the teshuvah which the Jews will perform “at the conclusion of their exile” will stem from their own initiative. (Unlike the exodus from Egypt,) it will represent an ascent from below. {[With regard to the exodus,] the Jews’ desire to depart from the impurity of Egypt and cling to G‑d was evoked by a revelation from above. Therefore at the time of the exodus, “the people fled.”64 } But [at the time of the Future Redemption, because the teshuvah will come through the Jews’ own initiative,] it will possess the advantage of Tishrei.65
Simultaneously, because the teshuvah will be evoked by the promise of the Torah — for which reason the Redemption will come immediately — it will not be confined by any limits, possessing the advantage of Nissan. For as explained above (sec. II), the advantage of Nissan over Tishrei is that [the Divine service of] Nissan involves drawing down an unlimited light.
It is possible to explain that the fact that the Future Redemption will occur in Nissan, although the teshuvah at the conclusion of the exile (which will precipitate the Redemption) will possess the positive qualities of both Nissan and Tishrei, [is because the ultimate intent is to bring about the unlimited revelation associated with Nissan].
[To explain:] The potential to fuse the Divine service of Tishrei and Nissan is granted because the ultimate intent66 of the creation which took place in Tishrei (“In the beginning, G‑d created”) and brought into being a limited and defined world is that through the Divine service of the Torah and its mitzvos, [that limited world] will be [permeated by] the revelation of Nissan (“This month shall be... for you”).
This explains the concept stated above (sec. I), that G‑d’s intent to create the world arose in Nissan. The intent refers to the ultimate motivating purpose for the actions that were motivated by the intent. For the ultimate purpose and intent of the creation of the world in Tishrei (i.e., its definition and limitations) is that it be permeated by the revelations of Nissan that transcend limitation.
Nevertheless, since that intent [involves] the revelation of infinity within the context of finite existence, in actual fact, the creation was brought into being in a manner in which — on an apparent level — its ultimate intent is not revealed. For this makes the world limited [in nature]. [For were the ultimate intent, the revelation of unlimited light, to be apparent, the world could not truly be considered as limited.]
Through our deeds and our Divine service, particularly those of the era of the exile, we reveal the inner (intent and purpose) of the limited existence that was created in Tishrei — that it should be permeated by the revelation of infinity.
On this basis, we can appreciate why the teshuvah which the Jews will perform at the conclusion of their exile (the deeds and action of man who was created in Tishrei) will possess an unlimited dimension (Nissan). For through our deeds and Divine service, we reveal that the inner intent of the limitation created in Tishrei is the infinity of Nissan.
This is why the Future Redemption will take place in Nissan — to show that the inner dimension of the limitation of Tishrei is the infinity of Nissan.67
VIII
On this basis we can understand [the quote mentioned at the outset]: “Rav Yitzchak said: ‘It would have been proper for the Torah to have begun with the verse: “This month shall be....” ’ ” For in truth [“This month shall be... for you”] represents [the Torah’s] beginning (as mentioned in the first portion of the maamar).
The Torah represents the transmission and revelation of the unbounded dimension of Or Ein Sof, G‑d’s infinite light, that transcends our worldly frame of reference. Nevertheless, it opens with “In the beginning, G‑d created,” because the intent of the Torah is to convey the unbounded dimension of Or Ein Sof within that limited frame. For this reason, the Torah includes the narrative of the creation, for this makes it possible to draw the unlimited dimension of the Torah into the world and transform it into a dwelling for G‑d.68
Nevertheless, for the unlimited dimension of the Torah to [affect] the world as it appears as an [independent] entity (outside the sphere of the Torah, as it were), it was necessary for the Torah to “open with ‘In the beginning.’ ” The narrative of the creation (and the narratives which follow in the subsequent parshiyos) [are told] before the passage beginning “This month shall be...” although the latter contains “the first mitzvah which the Jews were commanded.”69 This makes it possible for the study of the Torah and the observance of the mitzvos to cause the unbounded revelation of the Torah to permeate the world as it existed before the observance of the Torah and its mitzvos.70
Thus the intent of “opening with ‘In the beginning’” is that the revelation of the infinite dimension of the Torah and its mitzvos (“This month shall be... for you”) will also permeate the creation as it exists before the revelation of “This month shall be... for you....”
Thus from an inner perspective, “This month shall be... for you...” represents the beginning [of the Torah]. For the inner intent of [the narrative of] creation (which precedes “This month shall be for you...”) is [the unbounded revelation associated with] “This month shall be for you....”
IX
It is well known71 that the creation of the world took place on the twenty-fifth of Elul. Twenty-five is the numerical equivalent of the letters כה which mean “so.” On the day Adam, the first man, was created (the first of Tishrei), G‑dliness was revealed in the world, manifesting the level of זה.72 Nevertheless, the revelation brought about by Adam was incomparably [less] than that brought about by the giving of the Torah.73
Based on the above, it is possible to say that the concept that “This month shall be for you...” is the inner dimension of “In the beginning, G‑d created” represents a higher level than the unlimited dimension of teshuvah brought about by man (described in sec. VII). For the fusion of infinity and limitation reflected in the teshuvah brought about by man evokes an unlimited dimension, revealing the infinite dimension of the Torah and its mitzvos within the world as it is on the level of זה.74
The concept that “This month shall be for you...” is the inner dimension of “In the beginning, G‑d created,” by contrast, reveals the infinite dimension of the Torah and its mitzvos within the world as it was created on the twenty-fifth of Elul, and as it relates to the level of כה.75
It is possible to explain that the revelation of this level will come primarily in the [Era of the] Redemption that comes after the teshuvah performed by the Jews “at the conclusion of their exile.” For the revelation of an infinite [aspect of Divine light]within the world as it is on the level of זה ([i.e., within] man) through the teshuvah performed by the Jews “at the conclusion of their exile” will lead (“immediately”) to the revelation of an infinite [aspect of Divine light]within the world76 as it is on the level of כה. This will complete the [ultimate] intent [of creation], establishing a dwelling [for G‑d] in the lower realms, [in this material world,] below which there is no lower level.77
This concept is also implied [by our Sages’ statement that] “in Nissan, [the Jews] will be redeemed.” {For this refers to the Redemption that will follow our people’s teshuvah.}For even the revelation within the world that will characterize the revelation (which will be precipitated by the teshuvah which preceded it), will reflect the approach of Nissan, i.e., infinite G‑dly light that transcends the worldly sphere. And yet this revelation will also permeate the inner dimensions of the world itself, as will become manifest in the true and complete Redemption, led by Mashiach; may this take place in the immediate future.
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