Shabbos Parshas Haazinu, Shabbos Shuva, 8th Day of Tishrei, 5740 (1979)

1. This Shabbos is described by two different names. It is called, “Shabbos Shuva” (a name derived from the Haftorah that begins Shuva Yisroel) and also Shabbos Teshuva (since it is one of the ten days of Teshuva).1 Each of these names teaches us a different lesson about the service of G‑d.

The word “Teshuva” means return to G‑d. Therefore the name “Shabbos Teshuva” implies that the service of that day is devoted to that goal. The word “Shuva” also means return. However, it implies that in addition to our own return or working with someone else to return, the service of Shabbos Shuva involves fusing both activities together in a single service. The concept of returning alone, as an individual, is particularly relevant to the ten days of Teshuva. The Talmud explains that during these days the prayers that we recite individually have the same power as those normally recited in a communal service. Nevertheless, even during these days, communal prayer has still a higher quality.2 For that reason, Torah law advises that even when it is impossible to pray with a Minyan, one should at least try to pray at the same time as a Minyan is praying.3

Since the name Shabbos Shuva” is derived from the Haftorah, while the name “Shabbos Teshuva” results from the entire period during which the Shabbos takes place, it follows that the day can be divided into two periods: 1) The time from the beginning of Shabbos until the reading of the (Torah and) Haftorah, then the name “Shabbos Teshuva” applies and our service is centered on one aspect of returning (to return ourselves or to cause that others should return[in general when the Rebbe spoke about one of the two aspects mentioned he usually was referring to the aspect of one returning himself and not taking out time to help another person return]); 2) the time after the reading of the Haftorah at which point the “Shabbos Shuva” assumes prominence and our service is extended to include both aspects of Teshuva — to return oneself and to see that others return as well.

The division revolves around a central principle. In order to reach out and work with someone else, we need added strength and power. That strength is derived from the Torah (or in this case, the Haftorah).4 Torah unites the Jewish people. Therefore our Sages declared: “One should not depart from his friend except with a point of Halachah.” Chassidic thought explains that the point of Halachah serves to insure that “one should not depart” i.e. that even though physically the two will be separated, they will still be united and bound together spiritually.

That oneness is emphasized by the reading of the Torah and Haftorah. In general, the Torah is divided into two realms: Torah Sheba’al peh, (the oral law) and Torah Sheb’ksav (the written law). Concerning Torah Sheba’al peh, each individual is obligated to study it according to the nature of his own intellectual abilities. This reflects the fact that differences exist between one person and another. On the other hand, concerning Torah Sheb’ksav, all Jews read the same passages.5 Even someone who doesn’t understand the meaning of the words he reads has merit equal to that of a scholar.6 Therefore, even though before the Torah reading each of us is a separate entity, the reading of the Torah and Haftorah unites us as a people and fuses one’s individual Teshuva and that of another Jew into one act of Teshuva. The power of Torah brings about self-nullification and self-transcendence which takes us beyond ourselves and into contact with our fellow Jews. The Torah not only produces unity between one Jew and another; it also unifies their service. Doing Teshuva oneself and working with someone else no longer remain two separate realms, but become fused into a single form of service.

How is this possible? Torah has the power to change the world. Our Sages declared, “The deeds of Tzaddikim are greater than the creation of heaven and earth.” In creating heaven and earth, G‑d created something from nothing. However, a Tzaddik takes something — a world of separation — and through the power of Torah brings about unity.7

The reward which G‑d bestows for this service is also great. In the introduction to Tanya, the Alter Rebbe writes that through working with someone else, “G‑d illuminates the eyes of both persons.” A higher level of light beyond the capabilities of either individual is attained. This can be seen from a point of Talmudic law. The Talmud (Sotah 34a) states that one person can lift up only one third of the weight he can carry when assisted by someone else. In our case as well, through working with others, we can reach heights beyond our own powers.

To bring the above to a practical message. In previous farbrengens and in previous years, I mentioned the stress the Rebbeim had placed on spreading Chassidus, spreading Torah and Mitzvos, spreading Judaism in general. Nevertheless, someone might think that in the ten days of Teshuva, it is better for us to be occupied with our individual service, with doing Teshuva ourselves. Shabbos Shuva teaches that while our personal Teshuva is important, we must in addition reach out to others. Furthermore, these two kinds of service should be regarded as one single activity and not two separate entities.

Now, we are in the midst of Shabbos Shuva, and the Haftorah has been recited. The potential for such unified service has been given. May we make the firm resolve to carry out this service. In Torah a firm decision is regarded with the same strength as actual deed.8 As a result, that service of Teshuva will bring the Messianic redemption, as the Rambam writes, “The Torah has promised that in the end of the Galus the Jews will do Teshuva, and then Moshiach will come immediately.”9

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(Trans. note: At this point the Rebbe elaborated on a number of points mentioned in the Siyum (concluding discourse) of the Tractate of Ediyot that he had made on Vav Tishrei. That Siyum and this sicha will be printed separately.)

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2. On the verse in Devarim (32;39), “I kill and I make alive, I wound and I heal; and none can save from My hand,” Rashi comments on the last phrase, “None can save from My hand” “those who sin against me” i.e. they are the people who cannot be saved. This commentary raises a number of questions. First what did Rashi gain by his addition? It’s self-understood that those who don’t sin need not to be saved from G‑d and those who do sin will be punished. What question or supposition did Rashi intend to answer with his comments. Furthermore, Rashi’s commentary is meant to answer all the questions that a beginner learning Chumash for the first time would ask. In this case, the verse, “None can save from My hand” is a continuation of the previous verses describing the punishment for sins. On the surface. a question arises. Nowhere does it find the necessity to add the reminder, “None can save...” Why in this instance is such an addition necessary? Why doesn’t Rashi comment on this fact?

Likewise, the first clause of the verse also seems to require added explanation. The Talmud (Pesachim 68a) explains that the phrase, “I kill and I make alive, I wound and I heal” is a reference to the rebirth of the dead. To prove that point, it explains that from the statement, “I kill and I make alive” the concept, “I wound and I heal” could logically be derived. If so why does the Torah state it explicitly? To teach that the phrases “I wound and I heal” and “I kill and I make alive” both deal with the same person. This demonstrates how the Torah itself refers to the rebirth of the dead. Such a logical progression as this is far to complicated for a beginner to understand without explanation. Why doesn’t Rashi deal with this concept at all?

The answer to the latter question brings up a basic concept in understanding Rashi’s approach to learning Chumash. Rashi intends to convey the Pshat (simple meaning) of each verse. [That Pshat might and often does differ with the interpretation of the verse in the Talmud. Such a difference is acceptable, since the guidelines governing the two modes of study also vary. In the present case, as well, Rashi (in Pshat) interprets the verse differently from the Talmud.] The Book of Exodus (21:19) states, “V’Rapoh Yirapay” (he shall be thoroughly healed). On the doubling of the word “Rapoh,” Rashi comments, “From here we learn that a doctor was given permission to heal.” If so, then the verse, “I wound and I heal” in fact introduces a new concept. It teaches that healing can come from G‑d directly without the intermediary of a doctor.

This concept does not contradict the principle that, “Permission is granted to a doctor to heal.” G‑d heals directly when “I (G‑d) wound”: when the sickness comes through supernatural means. However, when the sickness comes from natural means, then the healing is brought about through an intermediary, a doctor.10

This concept helps explain the reason for Rashi’s addition, “Those who sin against Me.” Rashi wanted to emphasize that the punishment came for rebellion against G‑d. Therefore, when the punishment comes from powers beyond the natural order, it can only be healed by similar powers.

Regarding the other issue mentioned above, how will the beginning student appreciate the proof for the revival of the dead? This matter is also self-understood according to the governing principles of the study of Pshat. The beginning student doesn’t need any proof that G‑d is the source of life. He has learned the verses, “In the beginning, G‑d created the heaven and the earth,” “Hear 0 Israel, G‑d is our G‑d; G‑d is one,” “There is nothing else besides Him,” etc. From these he appreciates that G‑d gives life. If so, the verse, “I kill and I give life” must be dealing with a different concept, namely that the same person dies and comes alive, i.e. the revival of the dead.

This line of logic cannot be accepted by the student of the Talmud. The Talmud teaches that in many matters G‑d controls the world through intermediaries. In fact, the Talmud states that there are only three keys that G‑d didn’t give over to intermediaries. For this reason, the idea that “I make alive,” that life comes directly from G‑d, would also have been considered a new concept. Therefore, without the support of “I wound and I heal”, it would have been impossible to arrive at the concept of the revival of the dead. However, the study of Pshat is meant for a beginner. He does not know about the existence of intermediaries and needs no proof that life comes directly from G‑d.

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3. [Trans. note: Within the context of the Rebbe Shlita’s discussion of his father’s commentary on the Zohar, he mentioned some fundamental points about the study of Gematria (Torah numerology).]

Gematria is a unique method of Torah study. Like any other method of study, it is governed by certain fundamental principles. One of the foremost basic rules is that Gematria can only be used when an intrinsic connection exists between the two objects. Gematria cannot simply be derived by anyone who is clever and is good with figures. Such people will make connections between concepts that are very far apart.

In Tanya, the Alter Rebbe writes-that the Hebrew word “Aven” (stone) in Gematria (53) equals the Divine name “Ban” (52) with an ‘Aleph’ (1) added to it from another name for a reason known to its Creator. An internal connection exists between these two concepts. “Ban” is the same of G‑d that refers to the Sefirah of Malchus . [Trans. note: Often, the ten Sefiros are broken up into four categories which parallel the four forms of being: inert matter, the plant kingdom, animals, and man.] In that classification, Malchus corresponds to the realm of inert matter; hence the connection between “Aven” (stone) and “Ban.” Similarly, all other Gematrios must have an internal connection.

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4. Today is a unique day in the Jewish calendar. It is the eighth of Tishrei, the day on which King Solomon initiated the dedication of the Bais Hamikdosh in Yerushalayim.11 The Temple is connected with the service of Teshuva. For that reason it was constructed of stone, showing the relationship to the service of “the elevation from below.” The First Temple, whose construction was aided by Chiram King of Tyre, emphasized that quality of elevation. His participation demonstrated (even the) elevation of the gentiles.

This concept is also obvious in comparing the Bais Hamikdosh to the Sanctuary built in the Desert. The Sanctuary represented the service of Tzaddikim; therefore, its dedication was in Nissan, a month of revelation from above. The Bais Hamikdosh represented the service of Ba’alei Teshuva; therefore, its dedication was in Tishrei, a month which emphasizes man’s service.12

The service of Teshuva brought about the great joy and celebration which marked the dedication of the Bais Hamikdosh. In fact the joy was so great that the Jewish people ate and drank on Yom Kippur. Later, when they questioned their behavior, a heavenly voice answered, “A portion for all of you is reserved in the world to come.” Their celebration with food and drink was able to bring about a greater effect13 than the normal service of fasting.

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Footnotes

There are always seven days between Rosh Hashanah and Yom Kippur. Therefore, that period will always contain a Shabbos and only one Shabbos.

In fact, this higher quality provokes a question: how can one’s service be restricted to oneself? However since we see that the name Shabbos Teshuva has spread throughout all sectors of the Jewish community, it is obvious that the service which that name implies is acceptable.

The Zohar brings out this higher quality in communal prayer in its commentary on the dialogue between Elisha and the Shanomite women that is quoted in the Book of Kings. Elisha asks her, “What can be done for you? Should I speak to the King...” The King in this verse refers to G‑d, King of Kings. Elisha was asking her if she wanted to be mentioned in his prayers. She answered, “I dwell among my people.” She did not desire to be considered as an individual, but as part of the entire collective. Why? Because she was afraid that if she was considered an individual, she would be judged more closely and perhaps found wanting in certain particulars. (It is important to note that this story took place on Rosh Hashanah, demonstrating how even during the ten days of repentance the service as a collective entity possesses an advantage.)

A strong connection exists between the Torah and the Haftorah. The word “Haftorah” comes from the word “Maftir,” meaning to come after; i.e., its importance is that it comes after the Torah reading. Furthermore, the entire institution of the Haftorah was to take the place of the Torah reading. There was a time when the ruling government had made a decree against reading the Torah, and in place of that reading our Sages established the practice of reading the Haftorah. A question might be raised: why didn’t the Jews of that age show Mesirus Nefesh (self sacrifice) and read the Torah despite the decree? That question is inappropriate here. Mesirus Nefesh has no place in the case of a decree prohibiting fulfillment of a positive commandment. If the gentiles would (as was possible at that time) prevent fulfillment of the command, the Jews couldn’t perform the Mitzvah. In such a case what would be gained by Mesirus Nefesh? With regard to a negative commandment, Mesirus Nefesh has an effect — a sin is not committed. Here however, Mesirus Nefesh does not enable the Mitzvah to be fulfilled.

The same principle applies in the instance referred to above: a point of Halachah. Halachah, too, is an aspect of Torah that is equally applicable to all Jews. Even where differences exist in the realm of logic and reason, the Halachah is the same for everyone. A story from the Talmud (Rosh Hashanah 25a) illustrates this point. Once Rabban Gamliel and Rabbi Yehoshua disagreed on the day on which Yom Kippur should fall. Rabban Gamliel, whose position as Nasi made him the Jewish people’s chief Halachic authority, ordered Rabbi Yehoshua to appear before him with his staff and money on the day which he (Rabbi Yehoshua) had determined to be Yom Kippur. Rabbi Yehoshua complied with the decree and appeared before him on the appointed date. Why? Because even though each had his own calculations, once the Halachah was established, it was accepted by all.

The same concept is explained concerning the blowing of the Shofar and the recital of the verses Malchios, Zichronos, and Shofros on Rosh Hashanah. Differences exist in our intentions: some of us have simple, complicated intentions like a child; others have more sophisticated intentions. However, we all join in the recitation of the verses and the sounding of the Shofar. In our deed, no difference exists.

The Torah has the power to change the reality of existence. Our Sages commented that a courts’ decision becomes law and affects all aspects of existence, both in the physical and spiritual realms. Why? Because the decision was made with the power of Torah.

Our Sages express this concept concerning the Mitzvah of Bikkurim (first fruits). The Torah promises that the reward for bringing Bikkurim is the entry of the Jewish people into Israel. On the surface, a question arises: Bikkurim could not be brought until the Jews had conquered and settled the land; how, then, can their entry into it be a reward for that Mitzvah? The answer is that since they made the firm resolve to carry out the Mitzvah, it was considered as if they had already fulfilled it.

A question might be asked here: our Sages have taught that there are certain times — for example Shabbos — when Moshiach cannot come. The reason is that Moshiach will collect all the Jewish people together. This is forbidden on Shabbos because of the laws of Techumim (the prohibition to travel more than 2,000 cubits). Likewise, before Moshiach’s coming, Eliyahu the prophet must return. Nevertheless, in many instances the Talmud explains that certain questions will and can only be resolved by ‘Tishbi’ (Eliyahu) in the Messianic times. Therefore, when he comes he will also answer (or G‑d will answer) how he could come on Shabbos, why Moshiach came beforehand. The main thing is that the redemption should be immediately.

10.

Even when the sickness comes from supernatural means, a doctor must try to help heal the patient. His mitzvah is to try to heal. The causes that brought about the sickness — whether natural or supernatural — are not of his concern. In fact, it’s possible that the punishment for the sickness lies in that he must come onto a doctor. This concept is brought out by Chezekiah (who hid the book of remedies) who wanted that his healing should not come through a doctor, but only from G‑d Himself. (i.e. to come onto a doctor would be considered a punishment). [Trans. note: See Ramban Vayikra 26:11 on the concept of coming onto a doctor. To quote a small portion of his words: “And so did the righteous ones act at the time when prophecy (existed), so that even if a mishap of iniquity overtook them, causing them sickness, they did not turn to the physicians, but only to the prophets, as was the case with Chekekiah when he was sick.”

11.

That date can be derived as follows: We know that the celebrations lasted two weeks and ended the day before Shemini Atzeres, the 21st day of Tishrei. From the 8th of Tishrei through the 21st day of Tishrei is 14 days (2 weeks).

12.

Certain texts classify the service of the First Bais Hamikdosh as the service of Tzaddikim and the service of the second as that of Ba’alei Teshuva. Those concepts do not contradict the above because there are many levels within each of these categories. Each category varies according to the nature of the comparison. When compared to the Sanctuary, the service of the First Bais Hamikdosh was that of Ba’alei Teshuva even though when compared to the second Bais Hamikdosh, the First Bais Hamikdosh was more closely related to that of Tzaddikim.

13.

The fasting of Yom Kippur is considered a process of receiving spiritual energy. Generally. we receive our energy from the food which is transported into blood and then pumped by the heart throughout the body. In this way, the heart gives the energy to the brain. While one fasts on Yom Kippur, the life energy is drawn down from the brain and then spread throughout the body. Nevertheless, the eating and drinking on Yom Kippur of that year was considered a higher level than even the latter services.

Another example of a situation in which one is allowed to eat on Yom Kippur is in the case of a threat to life. Why? Because the life of a Jew is of utmost importance. If this statement is true in the physical life, it surely applies concerning spiritual threat to life. From this concept, we can appreciate the importance of our work and efforts to spread Judaism and Torah.

From the writings and talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

A free translation from a talk of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory.

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From the writings and talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson