Women as Partners in the Dynamic of Creation

It would be superficial to say that the message of the present essay1 is simply the role of a Jewish woman within her own home. Opening our eyes to a richer perception of this subject as seen from the perspective of Chassidus, the Rebbe Shlita enables us here to appreciate that this seemingly mundane role echoes a parallel dynamic that is inherent in the entire cosmos. For just as the ultimate function of humanity is to transform the entire created universe into a dwelling place for the Divine Presence,2 so too the keen intuition and the informed mind with which a woman fashions the environment within her home transforms it too into a sanctuary in microcosm.3

Moreover, as this essay outlines briefly, it is specifically the feminine role — corresponding, in Kabbalistic terms, to the Sefirah of Malchus — that elicits a downflow of Divine blessings into a particular home and, simultaneously, into that larger dwelling place, the universe at large, which all of humanity is building together. This role thus not only echoes, but moreover activates the ongoing creative process that animates the universe.

Seen from this perspective, homemaking for a Jewish woman casts off any outmoded connotations of mindless and soul-destroying drudgery; at long last, it proudly claims its birthright. For whether she is judiciously guiding the growth of her children, or discreetly lending strength to her husband; whether she is tactfully reminding her peers of their sacred tasks, or warmly sharing her heart and her home and her learning with a lone stranger in whom she instinctively sees a longlost sister; — it is the Jewish woman who every day of her life brings spiritual harmony into her home and into the universe at large.

The Feminine Dimension

Our Sages teach that Shir HaShirim should not be taken at face value. Rather, it should be understood as an allegory describing the ongoing relationship between G‑d and His bride, the Jewish people. The different phases of closeness and separation described in that sacred text serve as analogies for the states of exile our people have suffered and the redemptions that they have experienced, and will yet experience.

The very concept of redemption is intrinsically related to women. In Kabbalistic terms,4 it is explained that the Sefirah of Malchus (“sovereignty”) reflects the feminine dimension. During the periods of exile, Malchus is in a state of descent and does not receive direct influence from the other Sefiros. Metaphorically, this condition is described as a woman in an enforced state of separation from her husband. Conversely, in the Era of the Redemption, “a woman of valor [will be] the crown of her husband”;5 the higher source of Malchus will be revealed. The direct bond between Malchus and the other Sefiros will be reestablished6 and Malchus will become a source of vital influence, renewing the totality of existence.

These concepts have been reflected throughout Jewish history. Our Sages7 relate that “In the merit of righteous women, the Jews were redeemed from Egypt.” Similarly, the Sages associated subsequent redemptions with the merit of Jewish women.8 We have been promised,9 “As in the days of your exodus from Egypt, I will show you wonders.” The AriZal10 emphasizes that the Future Redemption will follow the pattern of the exodus, and thus will also come as a result of the merit of the righteous women of that generation.11

A Home for a Family: A Sanctuary for G‑d

The role of the Jewish people, G‑d’s bride, and in particular of Jewish women, in preparing the world for the Redemption, is analogous to the role of a woman in her own home. Our Sages12 teach that G‑d created the world so that He would have a dwelling place among mortals. This ideal will be realized in the Era of the Redemption.13

To develop this analogy: A person desires not merely to possess a dwelling, but that his dwelling be attractive and tastefully furnished. Generally, this task of shaping the home environment is the province of the woman of the house. Similarly, in the mission of making this world a dwelling for G‑d, it is Jewish women who make His dwelling attractive and radiant.

This greater role played by women within the world should also be mirrored in the activity of every woman within her own home. It is largely through the efforts of the woman of the house that every home is transformed into “a sanctuary in microcosm,”14 a place where G‑dliness is revealed in a way which parallels and leads to the revelation that will permeate the entire world in the Era of the Redemption.

These efforts are reflected, not only in the spiritual influences which a woman instills within the home, but also in the manner in which she structures its interior design, for example, making sure that every member of the household possesses a Siddur, a Chumash, a Tanya, and a tzedakah pushka (charity box) which is proudly displayed.15 Even the rooms of infants should be decorated with Jewish symbols, e.g., a shir hamaalos.16 These efforts mirror the way in which Judaism permeates even the material environment in which we live.

Lighting Up the Home: Illuminating the Sanctuary

Shabbos is referred to as a “microcosm of the world to come”17 and conversely, the Era of the Redemption is referred to as “the Day which is entirely Shabbos, and rest for life everlasting.”18 It is the woman of the house who introduces the atmosphere of Shabbos by lighting its Shabbos candles.19 Thus, to recall the analogy of the world as G‑d’s dwelling, it is the women who must usher the light of Redemption into the world.

The very same mitzvah, the kindling of Shabbos candles, is a powerful medium to accomplish this goal. For the visible light which the candles generate reflects how every mitzvah and, in a wider sense, every positive activity a Jew performs, such as a friendly word or an act of kindness, increases the G‑dly light within the world.20

Women as Catalysts of Liberation

The efforts of Jewish women to serve as catalysts for the Redemption have historical precedents. In the Egyptian exile, it was Miriam who communicated the prophecy that a redeemer would emerge.21 Even when the leaders of the generation could not foresee an end to servitude and oppression, she spread hope and trust among her people.22

When her mother was forced to place Moshe, the future redeemer of the Jews, in the Nile, her father Amram approached Miriam and asked her, “What will be the result of your prophecy? How will it be fulfilled?” Miriam remained at the banks of the Nile and “stood at a distance to see what would happen to him.”23 Our Sages explain that, in addition to her apprehension for her brother’s future, she was also concerned about the fate of her prophecy. How indeed would the redemption come about?

In a metaphorical sense, this narrative is relevant to all Jewish women, those living at present and those whose souls are in the spiritual realms. Concerned over the fate of the Jewish people, they anxiously await the Redemption: Ad Masai! How much longer must the Jews remain in exile?24

Celebrating in Advance

The anxious anticipation for the redemption felt by Miriam — and by all of the Jewish women — was paralleled in its intensity by their exuberant celebration when, after the miracles of the Red Sea, the redemption was consummated. After the men joined Moshe Rabbeinu in song, the women broke out in song and dance,25 giving thanks to G‑d with spirited rejoicing which surpassed that of the men.

In the very near future, our people will celebrate the coming of the Redemption, and “The Holy One, blessed be He, will make a dance for the righteous.”26 We can now experience a foretaste of this impending celebration. Although we are still in exile, the confidence that the Redemption is an imminent reality should inspire us with happiness. For the Jewish people have completed all the divine service necessary to bring about the Redemption. To borrow an analogy used by our Sages,27 the table has already been set for the feast of the Redemption, everything has already been served, and we are sitting together with Mashiach. All that is necessary is that we open our eyes.28

The experience of such happiness demonstrates the strength of our trust in the promise of the Redemption, and the expression of this faith will, in turn, hasten its realization. And then, “crowned with eternal happiness,”29 we will proceed together “with our youth and our elders..., with our sons and with our daughters,”30 singing “a new song for our Redemption and the deliverance of our souls.”31

Footnotes

Adapted from talks of the Rebbe Shlita on Shabbos Parshas Bo (see also above the essay entitled “A Lifetime Renewed: Eternal Life in This World,”) and on Parshas Beshallach, as well as on Parshas Yisro.

Midrash Tanchuma, Parshas Naso, sec. 7; Tanya, chs. 33, 36.

Cf. Yechezkel 11:16.

See Likkutei Torah, Shir HaShirim 48b. When considering these Kabbalistic concepts, one must appreciate the nature of the chain of causation involved. It is not that the functioning of these mystic forces is dependent on the situation in the world. Rather, the converse is true. The nature of the functioning of these mystic forces determines the situation in the world at large.

Mishlei 12:4. Yirmeyahu 31:21 also extols the preeminent position that women will have in the Era of the Redemption. Note the commentaries to that verse.

In this context, the Era of the Redemption is referred to as the consummation of the marriage bond between G‑d and the Jewish people (Taanis 26b).

Sotah 11b.

See Yalkut Shimoni, Vol. II, the conclusion of sec. 606.

Michah 7:15.

10.

See Shaar HaGilgulim, Hakdamah 20. Since the generation of the ultimate Redemption will be a reincarnation of the generation of the exodus from Egypt, the future Redemption will reflect the pattern of that archetypal redemption.

11.

In this context, we can appreciate the significance of the Previous Rebbe’s efforts to encourage the education of Jewish women. In his era, this was a revolutionary step. He wrote letters to several of the prominent Rabbis of his generation, but his approach was not accepted by all of them. Nevertheless, his efforts and example helped to popularize this approach among all sectors of the Jewish people. Over and above the various socio-economic reasons for such a change, it must be seen as one of the steps which both heralds and hastens the coming of the Redemption.

In this connection, it must be emphasized that a woman’s study of Torah should not be superficial. She should probe deeply into Torah study without reservations or qualms about the restrictions that applied to studying certain subjects in the past. (See the essay entitled, “A Woman’s Place in Torah,” published in Sichos In English, Vol. 45, pp. 16-22.) Moreover, this study should also include pnimiyus HaTorah, the Torah’s mystic truths. (See Sefer HaMinhagim: The Book of Chabad-Lubavitch Customs (English translation; Kehot, N.Y., 1992), pp. 192- 194.)

12.

Midrash Tanchuma, Parshas Bechukosai, sec. 3; Tanya, ch. 33.

13.

See Tanya, ch. 36.

14.

Yechezkel 11:16.

15.

See Sichos In English, Vol. 34, pp. 39-48.

16.

This usually takes the form of a decorative poster including Tehillim 121 and sometimes additional texts. See Sichos In English, Vol. 34, pp. 1-6.

17.

In the original, Mei’ein Olam HaBa, a phrase which appears in the zemiros sung at the Shabbos table. Cf.: “The Shabbos is a sixtieth part of the World to Come” (Berachos 57a). This too, like the phrase quoted in our text, alludes to “the World to Come, which is entirely Shabbos” (in the original, HaOlam HaBa, shekulo Shabbos; in Osiyos deRabbi Akiva, sec. 4).

18.

In the original, Yom shekulo Shabbos.... See the closing words of Tamid 7:4, incorporated in the Sabbath prayer inserted near the conclusion of the Grace after Meals (Siddur Tehillat Hashem, p. 93), which asks that we be privileged to inherit that eternal Day.

19.

This recalls the mystic concepts mentioned above. Shabbos also relates to the Sefirah of Malchus and is associated with the feminine dimension, as reflected in the expression, “the Shabbos Queen.”

20.

Cf. Mishlei 6:23, “A mitzvah is a lamp, and Torah, light.” The analogy of a candle for mitzvos is strengthened by the fact that the Hebrew word for “candle,” ner (נר), is numerically equivalent to 250. There are 248 positive commandments. When one adds the emotions of love and fear of G‑d, which contribute warmth and vitality to the performance of the mitzvos, the sum of 250 is reached.

21.

Moreover, this took place while she was still a child, implying that similar activities can be undertaken by Jewish girls even before they reach full maturity.

22.

See Megillah 11a.

23.

Shmos 2:4.

24.

In this context, note the comments of Rashi (Bereishis 48:7) in reference to Yirmeyahu 31:14, “A voice is heard in Ramah,... Rachel weeping for her children.” This heartfelt concern evokes a response from G‑d. As the prophecy continues, “‘Your efforts will be rewarded,’ and G‑d promises, ‘...your children shall return to their borders.’ ”

25.

The Torah’s description of this celebration (Shmos 15:20) also bears testimony to the deep faith inherent in Jewish women. The commentaries to this verse relate that as they prepared to leave Egypt, the women were so confident that G‑d would perform miracles on behalf of the Jewish people in the desert that they took drums with them so they could rejoice when the time came.

26.

Taanis 31a.

27.

Pesachim 119b.

28.

See the essay entitled “Open Your Eyes and See,” in Sichos In English, Vol. 50 pp. 243-248.

29.

Yeshayahu 35:10.

30.

Shmos 10:9.

31.

The Pesach Haggadah; see also Mechilta, Beshallach 15:1.