Motzaei Shabbos Parshas Shemini, Shabbos Mevorchim Iyar, 5739 (1979)

1. Shabbos Mevorchim Iyar joins the months of Nissan and Iyar together. There is an intrinsic connection between these two months. Each centers on a festival. Nissan contains the holiday of Pesach; and Iyar, the festival of Pesach Sheni.1 The two holidays indicate that there is a relation between the two months.2

Nissan and Iyar commemorate two stages in the Jews’ early history: Nissan was a month of miracles (in fact, the Hebrew word for miracle, “Nais,” shares the same Hebrew letters as “Nissan”). During that month, the Jews were redeemed from Egypt. Iyar was the first whole month which the Jewish people lived as free men. They were guided by G‑d through the desert and He supplied them with all their needs.

These two stages can be compared to the two basic components of Torah service described in the words of Psalms as “Turn away from evil, and do good.” The Torah also recognizes these two movements, when it classifies its commandments in two categories: positive and negative.

These two services relate to basic questions facing our Torah observance. A look at the world around us provokes the question “How can we make sure to ‘turn away from evil’ completely, even in thought?” The world covers and hides its G‑dly nature. Furthermore, that veil of darkness is powerful and difficult to penetrate.3 Torah service must be constant, in every place, at every time. How can we carry out such a service?4

The question is answered by the month of Nissan. Egypt represented the greatest challenge to Torah, the lowest and most decadent society of that age. The Jews had lived there for over two hundred years, and had become part of Egyptian society in its time. Furthermore, the Jews were slaves and under the direct control and influence of the Egyptians. Nevertheless, they were able to leave Egypt, to break away from their slavery. The month of Nissan communicates this lesson to each Jew in every age. It teaches him that even when an objective view of his situation does not present an encouraging picture — when he sees no chance or possibility for complete Jewish expression — he must realize that his nature is not bound by any limits. He has the potential to bring about miracles. This is the lesson of the Exodus from Egypt. Because of its general relevance, we are commanded to recall it each day.

Furthermore, the Jew’s potential to rise above the limitations of nature is not a one-time event. It has to do with his everyday approach to life. In business, for example, the world around him maintains that the only way to be successful is to work seven days a week. A Jew on the other hand, can achieve success only by resting and not working on the seventh day.

In the other direction — the service of “do good,” — the month of Iyar contributes a valuable lesson. In certain ways, doing good is a more difficult service than “turning away from bad.” When “turning away,” one merely has to stand up to temptations and not to remake anything. Doing good means taking something from the world — the “gold and silver from Egypt,” — and using it to perform a Mitzvah.5 This is the thrust of Iyar’s lesson.6

In Iyar, we find the Jewish people in a desert, a desolate land filled with “snakes and scorpions.” They took no provisions with them from Egypt. All their needs were met by the desert itself.7 There, they carried out G‑d’s mission of elevating the world. (This concept relates to the Hebrew name for the month of Iyar, “Ziv,” which means “ray.” The Jew’s service of refinement produces “rays” of light.8 )

The fact that Nissan precedes Iyar, is significant. Even though the entire purpose of the redemption was to bring about change in the world — (the result of the service of “doing good”) — the service of “turning away from evil” is necessary as a prerequisite. An example given by the Previous Rebbe illustrates this point. “What happens,” he asked, “if you place good food in a dirty container? Not only does its taste diminish, but it becomes spoiled entirely.”

The lesson of the months must be combined together9 and continue to effect us throughout the entire year to come. Then we will have a year of miracles including the ultimate miracle, the complete and total redemption.

* * *

2. The above concepts apply every year. However, according to the Baal Shem Tov’s teaching that we can learn a lesson in the service of G‑d from everything we see or hear, it is necessary to search for a particular point of instruction connected with this year. That instruction is related to the Torah portion of the week10 Parshas Shemini. (The importance of the Torah portion is also emphasized by the Alter Rebbe’s adage “we must live with the times”.)

The main events of Parshas Shemini are the completion of the Sanctuary and the revelation of the Shechinah therein. This revelation was perceived not only by Moshe, Aharon, and the elders, but by the entire Jewish people. They all witnessed the revelation of G‑dliness; they all saw it with their own eyes.

The revelation of G‑dliness in the Sanctuary had a broad effect. It gave the potential for each of us11 to make his own home a miniature sanctuary. Furthermore, our service possesses advantages over theirs. It took the Jews in the days of the Sanctuary eight days of preparation to bring about the revelation of the Shechinah, while now we can draw down G‑dliness instantly12 at every moment. Each of us has the potential to make his house a sanctuary for G‑d, a place where G‑dliness can be perceived with our physical eyes.

That lesson must be connected to the lesson of Shabbos Mevorchim Iyar — the fusion of Nissan and Iyar — the combination of the services “turn away from evil, and do good.” On the contrary the Jews must leave Egypt by transcending all confining influences. Furthermore, this perspective must feel natural to him. It must become part of his everyday behavior in a manner similar to the sage, who according to the Talmud, would bow at “Modim” as a reflex action. Torah had been integrated into his natural set of reactions. He didn’t have to think about it.13 Likewise, we have the potential to internalize the freedom of Nissan into our behavior.

We all have the potential to build a sanctuary, an eternal resting place for G‑d’s presence. Furthermore, G‑d Himself, is observing our efforts and helping us in the task. All that is necessary is for us to make a firm decision to relive the events of Shemini — and then G‑d’s presence will be revealed with the coming of Moshiach, speedily in our days.

* * *

3. The ninth Mishnah of the first chapter of Pirkei Avos reads: “Shimon ben Shattach said: ‘Examine the witnesses thoroughly, but be cautious with your words, lest through them they will learn to tell lies’.”

On a surface level, the Mishnah warns a judge not to accept the testimony of a witness immediately, but rather to probe deeper and “examine the witnesses thoroughly.” However, in this process interrogation, it is necessary for the judge to “be careful with his words,” because his line of questioning may tip off the witnesses and bring them to tell lies.

According to this interpretation, this Mishnah’s message is restricted only to judges (and not even to all judges, only those who preside over Bais Din, a very exclusive category, as is obvious from the statements of the Alter Rebbe’s Shulchan Aruch). However, the two principles: 1) the tractate Avos was written to instruct one who wanted to learn how to live piously; and 2) the concept that its study between Pesach and Shavuos was intended to prepare us for the acceptance of the Torah14 imply that the entire tractate is relevant to each of us in our service of G‑d.

The Talmud explains that the testimony of witnesses can apply to our personal lives as well. It states “the walls of one’s house testify about him.” By looking at the books on the shelves, the pictures on the wall, and the absence or presence of Mezuzahs, we can get some idea of who we’re talking to.

In a different sense, our eyes and ears are considered witnesses because they perceived the revelation at Mt. Sinai.15 Just as in Torah law, two witnesses are necessary, in the individual person, both senses — sight and hearing — are important. Each one contributes qualities lacking in the other. Also, our eyes and ears observe our daily behavior. If we ask our witnesses a lot of questions — that is, constantly confront our powers of perception with the question “Am I following Torah?” — we will be able to carry out G‑d’s will. At each doubt, if we look into Torah (a body of unchanging truth) and honestly evaluate our own feelings, we will arrive at a Torah decision.

This applies to a person who is not bribed by self-interest. However, if someone is motivated by self-love and particularly if he has sinned a number of times (in which case, sinning will have become second nature to him and have effected his entire perspective) then we must “be careful with our question.” The witnesses (our own eyes and ears) may lie. We may rationalize our behavior by any means possible.

Each man is given his own particular set of challenges to overcome. In some cases the obstacles are not difficult. In others, we might question ourselves (or understand that others may question) our ability to stand the test. In the latter case, by asking the witnesses many questions — constantly involving ourselves in self-examination — we will be able to overcome the difficulties.

This concept expressed by the Mishnah is closely related to the nature of its author Rabbi Shimon ben Shattach.16 The Talmud relates how he was forced to preside over a Sanhedrin in which all seventy of its members were non-believers (Sadducees). Instead of giving up, he began the slow task of teaching them one by one until he was able to change each one of their beliefs. Rather than give up, he accepted the challenge (and his service of self-confrontation — always questioning his own witnesses; gave him the personal strength and fortitude to bring about a true Torah court.

This concept can be further understood through analysis of his name (in accord with the Kabbalistic principle that a name is a “small prophecy” describing the life force of an individual). The name “Shimon” refers to the sense of hearing — “the ear that heard on Mt. Sinai” and “Shattach” means broad expanses. “Shimon ben Shattach” then, means the ability to express the lessons of Mt. Sinai over the entire expanse of personal experience.17

4. Trans. note: Within the context of the previous Sicha, the Rebbe spoke at length about those who “interpret the Torah in a manner contradictory to Halachah.” He explained the last phrase at great length noting that its Hebrew original “M’galah Panim b’Torah” means “reveal the face of Torah.” “Just as a person has a face,” he explained “which reveals his feelings and character, Torah has a face, as aspect, that reveals its true nature. Not everyone relates to Torah at this level. Much study and effort is necessary. Therefore, he who “interprets the Torah, etc.” — is not a simple person.”

[Parenthetically, the Rebbe recalled a story told by the Previous Rebbe about someone who called himself an ‘Apikoras.’ “You might be unlearned” answered the Previous Rebbe, “but you are not an Apikoras. An Apikoras is someone who knows his master and rebels against him. From ‘snapping seeds’ (a Russian expression for wasting time), one doesn’t become an Apikoras.”]

Yet, because one is bribed by self-love,18 he goes against Torah. He lacks the will-power to correct his behavior. He is afraid to publicly admit that he made a mistake. Therefore, he takes his Torah knowledge and uses it to justify his own weakness of character.

The Rebbe then explained how this weakness is manifested not only individually but must be “justified” by the opinion of committees. And who is chosen for these committees — doctors, psychologists, sport players,19 people who have studied in every type of educational environment except one that teaches how “we must put on Tefillin every day and eat Kosher every day.” These are the people selected to decide on what is correct Halachah.20 The Rebbe also added the Tzedakah monies, funds that could go to support necessary projects in Jewish education, are used to pay for this project.

What are the results of their decision? — That they will drive to shul on Shabbos! They’ll tell their followers to transgress several open Torah commandments! Why, for what purpose? To pray out of Siddurim in which the entire order of prayers has been changed, or to hear a Rabbi’s sermon that centers on a best-Seller.

At this point, the Rebbe attacked those Rabbis who base their sermons on non-Jewish sources rather than on Torah ones. “If you don’t consider Torah of primary importance” he demanded, “give it at least secondary importance. Don’t quote secular sources. Show that the same concepts are present in Torah.”

He also noted a unique difference between Torah and other realms of knowledge. “A doctor may be very knowledgeable but practice poor health habits himself. An architect may be an expert in his field, yet construct his own home improperly. Such a dichotomy cannot exist in Torah. The only way to reach full success in Torah study is to practice Torah and observe all of its laws.”

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Acharon Shel Pesach, 5739 (1979)

Motzaei Shabbos Parshas Tazria Metzora, 5739 (1979)

Footnotes

Trans. note: “Pesach Sheni” means the “second Pesach.” It is a holiday instituted to allow those who were not able to celebrate Pesach in its proper time to compensate for its omission.

Even though Pesach Sheni’s existence is dependent on Pesach, it has unique and independent qualities, as well. This concept is brought out by a decision of the Rambam. He maintains that a minor who was not obligated to bring a Paschal sacrifice in Nissan because of his age must bring one Pesach Sheni if he has reached maturity in the time between.

These points — that the world covers over G‑dliness and that its veil is powerful — can be derived from the word for world in Hebrew — “Olam.” Its root relates to the word “He’elem” — meaning cover, or “Ilam,” meaning power.

Tanya explains that we have the power to control what we think (but not to stop every thought that enters our minds). When living in a non-Torah environment, with our eyes and ears open, it’s difficult to totally control our thoughts.

Even the lesson that a Jew is not bound by the limitations of the world, does not necessarily imply that he can take the world itself and transform it into good.

The service of Iyar is different from that of Sivan and the succeeding months, which the Jews also spent refining the desert. In Sivan, the Torah was given. From then on, the work of elevation was aided by G‑d’s infinite power. In Iyar, this service was carried out by the Jewish people themselves.

Even though the “manna” and Miriam’s well came as gifts from G‑d, still they came about through the medium of the desert. The manna “lay on the face of the field” and the well passed through the desert sands.

The Midrash gives another reason for calling Iyar “Ziv” (ray). It explains that during that month “the beacons of the world (the forefathers) were born.” (Note Talmud Rosh Hashanah 11a, and commentary of Rashi.)

Shabbos serves as an example of this combination. [The positive command “Zachor” — “Remember the Shabbos” — and the negative command “Shamor” — “Guard the Shabbos” — are fused together in one experience.]

10.

This year, the relevance of Shemini was particularly stressed. It was the Parshah of the week for the entire period connected with Pesach — from Shabbos HaGadol until Shabbos Mevorchim Iyar.

11.

The importance of the home (and therefore of the family) can be seen in the Paschal sacrifice. Therein each family was included on one lamb. This is a unique quality, since generally sacrifices were individual or for the entire Jewish community; never was there any middle category. Furthermore, in addition to his own family, he had the potential of including others Jews in his sacrifice. (This desire to share with others emanates from the quality of selflessness ingrained into the Jewish people by the forefathers. Avraham taught his descendents to “carry out righteousness and justice.” On that phrase the Talmud comments “righteousness through justice.” First, you judge yourself as Avraham did, arriving at the conclusion that “I am ashes and dust.” And then because of this humility (justice), you are more willing to help others (righteousness).

12.

A similar concept can be seen in relation to the Pesach holiday. In Egypt, the Jews ate Matzoh twice: once on Pesach eve, before the redemption, as part of the Paschal sacrifice, and a second time when “our ancestors’ dough did not have time to rise” on the day of Pesach, after the redemption. Kabbalah explains that the second level is higher and more eminent than the first. During the Seder, the meal that takes the place of the Paschal sacrifice (the first level), we ask, “Why do we eat Matzoh? Because the dough of our ancestors, etc. — (the second level).” On Pesach Eve, we have the power of experiencing the second level, for which our forefathers had to wait until the day of Pesach. Why? Because the Giving of the Torah elevated and refined the world, and made the higher rung more easily accessible.

13.

A similar concept can be derived from the Talmud. The Talmud writes that no watchman is obligated to reimburse an owner for a goat that jumped into a fire and died. Its’ actions show that it was a mad goat, for which the watchman could not be held responsible. Sin, just like fire, burns, destroys the being of a Jew. Just as the nature of a goat is to stay away from fire, the nature of a Jew should be to follow Torah.

14.

The Talmud says in regard to someone who stole and then was sold into slavery because of his theft: “The ear that heard on Mt. Sinai — ‘Do not steal’ and went out and stole should be pierced.” (It’s interesting to note that in this case, the Torah, which generally prohibits spilling Jewish blood, even the smallest amount — requires the ear to be pierced.)

15.

In a more particular sense the sixth Perek of Avos, called Kinyan Torah, was explicitly added as a preparation for Shavuos. Nevertheless, on a larger scale, the entire tractate serves that purpose.

16.

In general, the Mishnayos of Pirkei Avos describe the character of their authors. The very fact that many Mishnayos are repeated throughout the Talmud without crediting the author implies that those times when the author is specifically referred to, its mention clarifies certain concepts. This is particularly true in Avos.

17.

These explanations even though far from Pshat (simple explanation) have their place in Torah. The Rebbe Rashab wrote that in general, teachers should be very careful in making original explanations of Tanya. However, if they felt that their explanation would contribute to their students service to G‑d, they should use full liberty.

18.

In this context, we can understand the verse “Bribery blinds the eyes of the wise.” They remain wise afterwards, but their wisdom is blinded, pointed in the direction opposite from the truth.

19.

The Rebbe noted the unique prominence given to sports by American society commenting how the highest prestige at college and the largest salaries on the job market go to sport players.

20.

He also added that some genuine believers are added to the committee to make sure it doesn’t look like a one-sided statement. However, the committee’s goals and objectives are set down before hand.

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