In The Garden of Torah 2 PDF

‫בס״ד‬
IN THE QARDEN
OF THE TORAH
Insights of the
Lubavitcher Rebbe
Rabbi Menachem M. Schneerson
on the weekly Torah Readings
Volume 2
‫הועתק והוכנט לאינטרנט‬
www.hebrewbooks.org
- ^"‫ע״י חיים תשם‬
Sichos In English
788 Eastern Parkway
Brooklyn, New York 11213
5754 • 1994
‫הי׳ ת ה א ש נ ת נ פ ל א ו ת ה ג א ו ל ה‬
IN THE GARDEN OF THE TORAH
Volume II
Published and Copyrighted © by
Sichos In English
788 Eastern Parkway • Brooklyn, New York 11213
Tel. (718) 778-5436
All rights reserved. No part of this publication may be

reproduced in any form or by any means, including
photo-copying, without permission in writing from the
copyright holder or the publisher.
ISBN 1-8814-0008-5
5755 • 1995
TABLE OF CONTENTS
Table of Contents
PUBLISHER'S FORWORD v
ACHAREI
Souls Afire 1
KEDOSHIM
What Does Being Holy Mean? 1
EMOR
Inspiring Light 13
BEHAR
Pride That Runs Deeper Than Self 19
BECHUKOSAI
Real Growth 25
BAMIDBAR
The Fruit of a Barren Land 31
NASO
A fulcrum by which we can move the world 31
BEHAALOS'CHA
A Path of Light 43
SHELACH
Choosing Our Mission 49
KORACH
Korach's Positive Import 55
CHUKAS
Beyond the Ken of Knowledge 61
BALAK
Remembering What Should Be Forgotten 61
PINCHAS
Touching the Core 13
IN THE GARDEN OF THE TORAH
MATOS
True Strength 19
MASEI
Forward Movement 85
DEVARIM
A Mortal Mouth Speaking G-d's Word 91
VAES'CHANAN
To Plead with G-d 91
EIKEV
When the Heel Becomes a Head 105
RE'EH
The Power of Sight 113
SHOFTIM
Judgment and Its Application 119
SEITZEI
War and Peace 121
SAVO
Entering Deeper and Deeper 133
NITZAVIM
Standing Before G-d 139
VAYEILECH
Looking Forward 143
HAAZINU
Close To The Heavens 149
V'ZOS HABERACHAH
A Fountain of Blessing 155
Founders of Chassidism & Leaders of Chabad-Lubavitch 161
Glossary and Biographical Index 163

PUBLISHER'S FOREWORD V
Publisher's Foreword
This volume of In the Garden of the Torah is being pub¬

lished in the days associated with Yud Shvat. There is an
obvious connection between the two, because Yud Shvat is
associated with the maamarim authored by the Previous
Rebbe, and the Rebbe, entitled Basi LeGani, " I came into my
garden."
As emphasized by the Rebbe on many occasions, a
garden is a place of pleasure and relaxation, a place where a
person lets down his inhibitions and takes delights in his
surrounding and in his company.
The Midrash on which the maamar is based states that
our world is G-d's garden; it is a beautiful world which He
shares with His beloved, the Jewish people.
This concept is complemented by the name "In the
Garden of the Torah," for it is the Torah which serves as the
medium to bring out those dimensions of our existence
which offer the spiritual repose and enjoyment befitting
G-d's garden. It is the responsibility of mankind to perform
the Divine service necessary to transform the world from its
presents state, where — to continue the analogy — there
are patches of weeds and filth which mar the garden to its
ultimate state of fulfillment when the good and truth
invested by G-d in our world will bloom fully in the Era of
the Redemption.
The maamarim of Yud-Shvat (and particularly, the
maamar delivered by the Rebbe on Yud Shvat, 5711)
VI IN THE GARDEN OF THE TORAH
underscores the immediacy of this vision, seeing it not only

as an abstract hope for the future, but rather a goal for our
lives in the present. Indeed, this maamar has been
interpreted as a mission statement for Lubavitch, em¬
phatically stating that the goal of our efforts are to quote
the maamar:
We are in the midst of the period called ikvesa
diMeshicha (the time when the approaching footsteps of
Mashiach can be heard. Indeed, we are at the conclusion of
this period. Our task is to complete the process of drawing
down the Divine Presence... so that it should rest within our
lowly world.
This goal was at the heart of the Rebbe's efforts
throughout all his years of leadership. And it is this goal
which motivates his followers to continue in his path,
spreading his message of vision, purpose, and love.
This is also the goal of the publication of this volume.
When the Baal Shem Tov asked Mashiach: "When are you
coming?" Mashiach answered, "When the wellsprings of
1
your teachings spread outward." For the teachings of
Chassidus are the teachings of Mashiach, and their study
and application prepares the world for his coming.
May the teachings of this volume spur us to do our part
in shouldering the spiritual mission with which the Rebbe
has charged us. And may this in turn lead to overtly
apparent good and blessing, including the ultimate blessing,
the coming of the Redemption, and the fulfillment of the
2
prophecy, "And those who repose in the dust will arise and
sing."
Sichos In English
Yud Shvat, 5755
1. The renown letter of the Baal Shem Tov to his brother-in-law, R. Gershon
Kitover, printed at the beginning of Kesser Shem Tov.
2. Isaiah 26:19.
ACHAREI 1
Acharei ‫*חרי‬
souls Afire
Adapted from
Likkutei Sichos, Vol. XXX.II, p. 98ff;
Sefer HaSichos 5150, p. 428ff
A Moment of Drama
The seven-day dedication of the Sanctuary was over,
and despite the expectations of the Jewish people, the Di¬
vine Presence had not become manifest. Even after the
sacrifices were offered on the eighth day, the hopes of the
1
people had not been fulfilled.
Aware of the people's disappointment, Moshe and
Aharon entered the Sanctuary and prayed, and then "G-d's
glory was revealed to all the people. Fire came forth from
2
before G-d and consumed the burnt offering." In grateful
1. See Rashi, commenting on Leviticus 9:23.

2. Leviticus 9:23-24.
2 IN THE GARDEN OF THE TORAH
acknowledgment, "the people saw this and raised their

3
voices in praise."
Then two individuals sought an even deeper bond with
G-d. "Aharon's sons, Nadav and Avihu, each took his fire¬
pan, and placed fire and then incense upon it, and offered it
before G-d. It was strange fire which [G-d] had not com¬
manded [them to offer]. Fire came forth from before G-d and
4
consumed them, and they died before G-d."
Moshe praised them in their death, telling Aharon: "This
is [the meaning of] what G-d said: ' I will be sanctified by
those close to Me and I will glorified before the entire
5 6
nation.' " Rashi explains that Moshe told Aharon: "I knew
that the Sanctuary would be consecrated by those in
communion with G-d. I surmised that this would be either
me or you. Now I see that they are greater than we are."
Insatiable Yearning
The passage is paradoxical. On one hand, the conduct of
Aharon's sons appears undesirable, as obvious from the
7
punishment they received and as reflected in our Sages'
discussion of "the sin of Aharon's sons."
But it also appears that there was a positive dimension
to their efforts. For Nadav and Avihu had been designated
8
for unique Divine service, and Moshe himself stated that
3. Ibid.
4. Ibid. 10:1-2.
5. Ibid.:3.
6. In his commentary to this verse, based on Toras Kohanim, commenting on
Leviticus 9:24; Midrash Tanchuma, Shemini, sec. 1, et al.
7. Toras Kohanim, commenting on Leviticus 10:1; Vayikra Rabbah 12:1, 20:6,8,9, et
al.
8. Moshe represented the embodiment of the attribute of truth (Midrash Tan-
chuma, Shmos, sec. 28). As such, he did not make this statement out of hu¬
mility, but rather, as an honest appreciation of the spiritual level of Aharon's
sons.
ACHAREI 3
they were greater than he and Aharon, and that it was

through their sacrifice that the Sanctuary was consecrated.
This difficulty can be resolved based on the commen¬
tary of the Or HaChayim, who explains the death of Nadav
9
and Avihu as follows:
They came close to a sublime light with holy love,
and died because of it. This is the mystic secret of
"[G-d's] kiss" through which the righteous die. Their
death was equivalent to the death of the righteous,
[but] there was one distinction: It is the kiss which
approaches the righteous, while in their instance, it
was they who approached it Although they
understood that they would die, they did not hold
back from coming close, and clinging [to G-d] in a
sweet [bond] of love... to the extent that their souls
departed.
10
Chassidic thought develops this concept, stating that
our love for G-d must involve two phases: ratzu, a powerful
yearning for connection with Him, and shuv, a commitment
to return and express G-d's will by making this world a
11
dwelling for Him.
As the Or HaChayim explains, Aharon's sons had
reached an all-encompassing level of ratzu, a longing to
cleave to G-d. This should have been followed by a turn
12 13
toward shuv, expressing this bond in their lives. Their sin
9. One of the interpretations he offers to Leviticus 16:1.

10. See the maamar entitled Acharei, Sefer HaMaamarim 5649, p. 237ff and Lik-
kutei Sichos, Vol. III, p. 987ff. See also the essay entitled "After Yom Kippur," in
Timeless Patterns in Time, Vol. I, p. 52.
11. Cf. Midrash Tanchuma, Parshas Bechukosai, sec. 3.
12. On this basis, we can understand our Sages' statement (Avos 4:22): "Against
your will, you live." The natural desire of a Jew's soul is to abandon material
existence and cling to G-d. Living in this world is thus "against your will" —
contrary to this desire. The soul remains within the body only out of a
commitment to fulfill G-d's will. See the commentary to this mishnah in In the
Paths of Our Fathers p. 141 (Kehot, N.Y., 1994).
was not the closeness they established with G-d, but the
fact that the connection did not bear fruit; they died without
having expressed this bond in the realm of ordinary
14
experience. For G-d's intention is that the deepest levels of
love for Him be demonstrated in an appreciation for the
G-dliness that inhabits every element of creation, and in
serious efforts to enable this G-dliness to become manifest.
The positive dimension of Nadav's and Avihu's striving
is alluded to in the phrase "a strange fire which [G-d] had
not commanded [them to offer]." Their Divine service was
"strange" — and on such a high level that G-d could not
command the Jewish people to seek such a rung.
The closeness to G-d which resulted from this Divine
15
service "dedicated the sanctuary," endowing it with the
potential to inspire others to similar heights. For this rea¬
son, our Torah reading begins by mentioning "the death of
the two sons of Aharon, when they drew close to G-d." The
Torah reading focuses on the Divine service of Yom Kippur,
the day on which every Jew "draws close to G-d." As an
introduction, the Torah cites the closeness achieved by
Aharon's sons, for their act opened a channel enabling all
Jews to connect to G-d with such intensity.
Two Lessons, Two Names

In retrospect, the Divine service of Aharon's sons pro¬
vides us with two lessons: a) a positive one — that every
13. The Hebrew word for sin, chet, can also be rendered as "lack." (See I Kings
1:21.)
14. The Or HaChayim explains that this concept is underscored by the opening
verse of our Torah reading (Leviticus 16:1): "And G-d spoke to Moshe after the
death of the two sons of Aharon, when they drew close to G-d and died." Why
does the verse say "and died"? To emphasize the negative dimension of their
service. The closeness they achieved was desirable, but "they died" without
advancing G-d's purpose in creation.
15. In this context, the death of Aharon's sons can be compared to a sacrifice, for
they gave up their lives to cling to G-d.
ACHAREI 5
Jew has the potential to draw as close to G-d as they did;

and b) a negative one — that such service alone lacks the
vital element of shuv, application within the context of our
world.
There are some who refer to this Torah reading as
16
Acharei and others who call it Acharei Mos. It is possible to
say that the use of one name or the other depends on which
of the dimensions is chosen for emphasis.
Acharei means "after." The height of connection reached
by Aharon's sons generated the potential for similar
closeness in the Jewish people "afterwards". Acharei Mos
("after the death of"), by contrast, places the accent on the
negative outcome that resulted from the failure to
complement closeness to G-d with a commitment to
17
develop an awareness of Him in this material world.
A Single-Minded Bond
Lubavitch custom is to call the Torah reading Acharei,
highlighting the closeness with G-d that can be achieved by
every Jew. For the core of every Jewish soul is at one with
G-d, inseparably linked. This bond surpasses that
established through the observance of mitzvos, for although
mitzvos create a bond between the commanded and the
Commander, the two remain separate entities. In essence,
16. See the names of the Torah readings in the Rambam's Seder Tefilos L'kol
HaShanah, at the conclusion of Sefer Ahavah.
17. Within this context, the connection can be drawn between the mention of
Aharon's sons and the description of the sacrificial service of Yom Kippur in
the remainder of the Torah reading. On Yom Kippur, the High Priest enters
the Holy of Holies, drawing close to the Divine Presence. He must remember
the importance, not only of entering the Holy of Holies, but of departing, and
drawing this spiritual closeness into everyday life.
however, the Jews and G-d are absolutely at one, and this is
18
the level of consciousness which surfaces on Yom Kippur.
On this plane, a Jew's obedience to G-d is not a matter of
choice — for which there is reward or punishment — but a
purely natural response, a simple expression of the inner
self. As Rabbi Levi Yitzchak of Berditchev would say, it is
not a commitment to observance which prevents a Jew
from eating on Yom Kippur. On Yom Kippur, which Jew
wants to eat?!
And from Yom Kippur, this connection can be continued
Acharei, "afterwards," shifting the entire spectrum of
observance to a higher level. The inner connection between
a Jew and G-d can suffuse every aspect of life. When it does,
the struggle of day-to-day existence cannot threaten
dedication to the Eternal, for in this state, a mortal is
continuously connected to G-d, with no possibility of
separation.
Mankind as a whole will experience such continuous
connection in the Era of the Redemption, when the
G-dliness which permeates the world will be revealed: "The
world will be filled with the knowledge of G-d, like the
19
waters that cover the ocean bed." Surrounded by manifest
G-dliness, mankind will naturally, and spontaneously choose
to obey His voice.
18. This level of connection transcends ratzu and shuv, uniting one with G-d in a
simple and constant bond. See the essay entitled "A Time to Take Stock,"
Timeless Patterns in Time, Vol. II, p. 147ff.
19. Isaiah 11:9, cited by the Rambam, Mishneh Torah, Hilchos Melachim 12:5, at
the conclusion of his discussion of the Era of the Redemption.
KEDOSHIM 7
Kedoshtm ‫קדושיס‬
What Does
Being Holy Mean?
Adapted from
Likkutei Sichos, Vol. I, p. 254ff; Vol. XII, p. 91ff;
Sichos Shabbos Parshas Acharei-Kedoshim, 5745
Is There Any Gray?

When many people start thinking about a religious code,
they almost automatically envision a list of "Do's" and
"Don'ts." Defining things in black and white like this makes
Divine service an easier challenge. When a person knows
what he is commanded to do and what is forbidden, his task
is straightforward. True, he may face hurdles, but the
knowledge of what is "right" and "wrong" makes it easier to
overcome them, and the determination to do what is "right"
arouses powerful inner potentials.
Moreover, even if one fails, knowing what is "right" is

important. There is always the ability to correct one's
conduct through teshuvah, sincere repentance. When a
person has an absolute code of right and wrong, he will be
conscious of any transgressions he has committed. This will
prompt him to sincerely regret his conduct, and endeavor
to rectify it.
But life is not all black and white, and neither is the
Jewish conception of Divine service. To take a simple ex¬
ample, the choice of kosher food constitutes merely the
beginning of our Divine service with regard to eating. Even
when food is kosher, a person must eat with the intent of
using the Divine life energy contained in it to serve G-d.
It is the same with life as a whole; even a person in¬
volved only with permitted matters, and who takes pains
not to violate any prohibitions, may be overindulgent and
self-oriented. To guard against this, the Torah commands
1
us: "Be holy," i.e., conduct ourselves with thoughtful res¬
ervation, making certain that "All [our] deeds are for the
2
sake of Heaven." And on an even higher level, we should
3
endeavor to "Know G-d in all [our] ways."
This approach is fundamental to Chassidic thought. In
4
Tanya, the Alter Rebbe identifies "every act... that contains
no forbidden aspect... but is not performed for the sake of
Heaven... even when it is a need of the body, [necessary] for
its very preservation and life" with kelipah. This term
1. See the commentary of the Ramban on Leviticus 19:2, the beginning of our
Torah reading. See also Sefer Charedim, which interprets the charge "Be holy"
as one of the Torah's positive commandments. Note also the Rambam's
introduction to his Sefer HaMitzvos, shoresh 4, where he explains that "Be
holy" is an all-encompassing command, referring to our Divine service in its
entirety.
2. Avos 2:12.
3. Proverbs 3:6. See In the Paths of Our Fathers, p. 61 (Kehot, N.Y., 1994), which
discusses the distinctions in the paths of Divine service implied by this verse
and the teaching from Pirkei Avos mentioned previously.
4. Ch. 7.
KEDOSHIM 9
literally means "shell" or "husk," and is employed by the

Kabbalah as the term for evil. For just as a person may
involve himself with the shell or husk of a fruit, instead of
with the fruit itself, so too, a person may be concerned with
the superficial, material aspects of the world, and ignore its
G-dly core. And since he is thus not serving G-d, he is — at
5
that moment — separate from Him.
Involvement, Not Asceticism

This concept sheds light on the Jewish conception of
holiness. The Hebrew word kedosh, meaning "holy," implies
6
separation; a distinction must be made between the Jewish
approach and a secular approach to any particular matter,
7
as is stated at the conclusion of our Torah reading: "You
shall be holy unto Me, for I , G-d, am holy, and I have
separated you from the nations to be Mine."
Such a distinction is unnecessary with regard to the
ritual dimensions of the Torah and its mitzvos. These are
clearly distinct; there is no need for man to do anything
further. Instead, the focus of our Torah reading is on con¬
cerns shared by all mortals. Thus the reading relates laws
involving agriculture, human relations, business, and sexual
morality. For it is in these "mundane" areas that the
8
holiness of the Jewish people is expressed.
Judaism does not understand holiness to be synony¬
mous with ascetic abstention. Instead, it demands that a
5. See Tanya, ch. 6.

6. See Ibid., ch. 46.
7. Levitcus 20:26.
8. See the Rambam's Introduction to the Mishneh Torah, which explains that the
name Sefer Kedushah ("The Book of Holiness") was given to this text which
concerns itself with forbidden sexual relations and forbidden foods, "for it is
with regard to these matters that G-d has endowed us with holiness and
separated us from gentile nations."
person interact with his environment, and permeate it with

9
holiness.
"You Can Be Like Me"

On the other hand, kedushah, "holiness," also refers to a
level above material existence — to the G-dly light which is
by nature separate and distinct from our human frame of
reference. But although this holiness cannot be perceived
by our mortal senses, it is not entirely beyond our grasp.
This concept is reflected in a Chassidic interpretation of
10
the following Midrashic passage:
11
It is written: "Be holy." Does that mean that you can
be like Me [G-d]? The verse continues: "since I, G-d,
your L-rd, am holy"; My holiness is greater than your
holiness.
12
Chassidic thought, however, interprets the Hebrew
wording ‫ — יכול כמוני‬translated as "Does that mean that you
can be like Me?" — as "This means that you can be like Me";
i.e., every human being can achieve a level of holiness
13
equivalent to that of G-d Himself. Since every one of us
14
possesses a soul which is "an actual part of G-d," and " I ,
G-d, your L-rd, am holy," every one us can attain the highest
peaks of holiness.
Indeed, mankind can even enhance G-d's holiness, in a
15
manner of speaking, as our Sages state: "If you make
9. See Rambam, Mishneh Torah, Hilchos De'os 3:1.

10. Vayikra Rabbah 24:9.
11. Leviticus 19:2.
12. Meor Aynaim and Or HaTorah (Kedoshim 105ff), commenting on the above
verse.
13. This interpretation is also reflected in the commentary of Rashi to Leviticus
11:44: "Just as I am holy... so you shall be holy."
14. Tanya, ch. 2.
15. Toras Kohanim, commenting on Leviticus 19:2.
KEDOSHIM 11
yourselves holy, I will consider it as if you have sanctified

Me."
Inside Out
These two concepts are interrelated. Because a person
possesses an "actual part of G-d" within his being, it is
possible for him to appreciate — and express — holiness on
all levels, even within the confines of material existence.
Moreover, this inner potential drives every individual to
continually seek higher rungs of holiness. Just as G-d is
unbounded, transcending all levels, so too, every person
can ascend to ever-more-refined and elevated levels.
Holiness Afterwards
Parshas Kedoshim is often read together with Parshas
16
Acharei. As explained, Acharei underscores the develop¬
ment of an inner connection with G-d. But Acharei also
speaks of what happens afterwards — that this bond should
not be an insular experience, but should continue and
spread outwards.
This is complemented by the lesson of Kedoshim, which
highlights the possibility of living a life connected with G-d
amidst the realities of ordinary existence. To do this, a
person must focus on the G-dly life force which maintains
existence, and which is manifest within its physical
elements. This enables one to infuse holiness into every
aspect of one's life.
The above concepts are particularly relevant in the
present age — brief moments before Mashiach's coming. In
the Era of the Redemption, the G-dly core within every in-
16. See the previous essay, entitled "Souls Afire."

17
dividual will be exposed, as our Sages comment: "In the
18
future age, all of the righteous will be proclaimed as holy,
as G-d is proclaimed holy."
The attainment of this state depends on our efforts to
show refinement and holiness within our lives at present.
For these efforts serve as catalysts, precipitating the Re¬
demption's dawn.
17. Bava Basra 75b.

18. And this refers to all members of our people, as Isaiah 60:22 states: "Your
people are all righteous."
EMOR 13
Emor ‫זןסדר‬
Inspiring Light
Adapted from
Likkutei Sichos, Vol. XXVII, p. 159ff;
What Happens When a Wise Man Talks

1
The Rambam writes: "Just as a wise man can be rec¬
ognized through his wisdom and his character traits, for in
these he stands apart from the rest of the people, so too, he
should be recognized in his conduct."
The Rambam's intent is that the Jewish approach to
knowledge must be more than theoretical. Instead, a per¬
son's knowledge must shape his character, and more im¬
portantly, influence his behavior. This is what distinguishes
him as wise.
1. Mishneh Torah, Hilchos De'os 5:1.

Among the types of conduct mentioned by the Rambam

as appropriate for a wise man is refined speech, as he
2
continues: "A Torah scholar should not shout or shriek
while speaking Instead, he should speak gently to all
people.... He should judge all men in a favorable light,
speaking his colleague's praise, and never mentioning any¬
thing that is shameful to him."
The wording employed by the Rambam — "judging... in a
favorable light" and "never mentioning anything that is
shameful" — imply that a Torah scholar may recognize
faults within a colleague's character. Even so, he will "speak
his colleague's praise." When speaking to his colleague
privately, he may patiently and gently rebuke him for his
3
conduct. But when speaking to others — and when viewing
his colleague in his own mind — he will think and speak
favorably of him.
This is not only a reflection of the scholar's own re¬
finement. By continually highlighting the other person's
positive qualities, he actually encourages their expression.
For thought and speech can bring about appreciable
changes within our world. For this reason,, the Maggid of
Mezeritch would at times recite concepts which he knew his
listeners could not understand. His intent was to "draw the
idea into our world," so it would be possible for it to be
4
comprehended by others later.
To cite a similar concept in the realm of human rela¬
5 6
tions: Our Sages state that lashon hora (malicious gossip)
2. Ibid.:7.
3. See ibid., 6:7.
4. Maamarei Admur HaZakein HaKetzarim, p. 464. See also Keser Shem Tov, sec.
256.
5. Vayikra Rabbah 26:2. See also Erchin 15b; Hilchos De'os 7:3.
6. This is the exact opposite of the subject mentioned previously, speaking
positively about a colleague despite the fact that he possesses faults. For as
emphasized by Hilchos De'os 7:2, lashon hora does not refer to inventing lies
— that transgression is referred to as motzi shem ra. Lashon hora refers to
making deprecating statements about another, even if they are true.
EMOR 15
kills three people: the one who speaks it, the one who lis¬
tens, and the one about whom it is spoken. We can under¬
stand why such conversation affects the one who speaks
and the one who listens — both are party to a sin which our
7
Sages consider equivalent to the combined effects of idol
worship, murder, and adultery. But why should the person
about whom the gossip was spoken be affected? He did not
take part in the transgression!
In resolution, it can be explained that speaking about a
person's negative qualities spurs their expression. Although
the person might not even be aware that he is being spoken
about, the fact that his character faults are being discussed
fans the revelation of these qualities. Had these faults not
been spoken about, there is a greater probability that they
would have remained hidden.
"Positive attributes are more powerful than the attrib¬
8
utes of retribution," and similar concepts apply with regard
to speaking about a person's positive character traits. The
consistent mention of the good a person possesses — and
within every individual there are unfathomed reservoirs of
good — will facilitate the expression of that good in the
person's conduct.
A Command to Speak
The above concepts relate to our Torah reading, which
is called Emor. Emor is a command, telling one to speak. In
the context of the Torah reading, this command has an
immediate application: to communicate laws pertaining to
the priesthood. Nevertheless, the fact that this term is used
7. Erchin, loc. cit., Hilchos De'os 7:3.

8. Sotah 11a.
as the name of the reading indicates a wider significance: A

9
person must speak.
10
And yet, we find our Sages counseling: "Say little," and
" I . . . did not find anything better for one's person than si-
11
lence," implying that excessive speech is not desirable.
Nor can we say that the charge emor refers to the com¬
mandment to speak words of Torah, for there is an explicit
12
command, "And you shall speak of them," encouraging us
to proliferate the Torah's words. Instead, emor refers to
13
speaking about a colleague's virtues, as explained above.
Learning With Light

14
Our Sages associate the command emor with the obli¬
gation of chinuch, the education of children, commenting:
15
[It is written:] "Speak" and [it is written,] "tell
them." [Why the redundancy in the same verse?] To
adjure the adults concerning the children
9. The connection of the Torah reading to proper speech is also emphasized by

its conclusion — the narrative of the blasphemer, which provides an example
of the opposite approach. See Vayikra 24:11ff and commentaries.
Parshas Emor mentions the Counting of the Omer, and is always read
during this period of the year. The Counting of the Omer also shares a con¬
nection to proper speech, for this period is marked by certain customs of
mourning over the death of Rabbi Akiva's students (Shulchan Aruch HaRav
493:1). As the Maharsha (in his Chiddushei Aggados to Yevamos 62b) states,
the spiritual source for the plague which killed Rabbi Akiva's students was
their inability to respect each other, and the lashon hora which they would
speak.
10. Pirkei Avos 1:16.
11. Ibid.:17.
12. Deuteronomy 6:7.
13. The importance of speech is also expressed by the Midrash (Vayikra Rabbah
26:1, commenting on the opening verse of our Torah reading) which focuses
on the difference between G-d's speech, which brings existence into being,
and ordinary human speech, which has no lasting effect in this world. Nev¬
ertheless, since "the righteous resemble their Creator" (Bereishis Rabbah
67:8), even mortal speech can effect change, as explained above.
14. Yevamos 114a, quoted by Rashi in his commentary to Leviticus 24:1.
15. Leviticus, ibid.
EMOR 17
Lihazhir, the Hebrew word translated as "to adjure,"

shares the same root as the word zohar, meaning
"radiance." This teaches a fundamental lesson with regard
to education; it must be characterized by radiant light. In
general, there are two ways to persuade children to reject
undesirable behavior: to emphasize how base it is, or to
show the positive alternative. Lihazhir underscores the
importance of spreading light, for "a little light repels much
16
darkness," and by shining light, one will kindle the inner
17
light which every person possesses.
As Light Kindles Light

There is a deeper dimension to the above concept. In a
complete sense, the chinuch of one's children — and by
18
extension, everyone whom one influences — should not be
viewed as an obligation beyond one's own Divine service —
another task to be accomplished — but rather as a natural
outgrowth of that service.
When a person's Divine service reaches a consummate
peak, and in keeping with the thrust of ahavas Yisrael and
achdus Yisrael (the love and unity of the Jewish people), he
joins together with others, his contact with them will foster
their personal growth. The light that shines forth from his
conduct will illuminate and educate all those with whom he
comes in contact.
16. Tanya, ch. 12.

17. This approach is also emphasized by the word emor itself. The word dabber
also means "speak," but it is associated with harsh tones (Makkos 11a; Sifri
and Rashi, commenting on Numbers 12:1). Emor, by contrast, is associated
with gentle words (Mechilta and Rashi, commenting on Exodus 19:3; Sifri and
Rashi, commenting on Numbers, loc. cit.), an approach of giving.
18. For students are also referred to as children (Sifri, Vaes'chanan 6:7).
And this kindling of light by light will lead to the era in

which "the wise will shine as the splendor of the firma-
19 20
ment," and "Israel... will leave their exile with mercy."
19. Daniel 12:3.

20. Raya Mehemna, Zohar III, 124b-125a. This teaching explains that the Re¬
demption will come in the merit of "this book of yours [i.e., of Rabbi Shimon
bar Yochai], the Zohar, the Book of Radiance." Significantly, Lag BaOmer, the
yahrzeit of Rabbi Shimon, is usually celebrated in the week before or the week
after the reading of Parshas Emor.
BEHAR 19
Behar ‫כחד‬
Pride That Runs

Deeper Than Self
Adapted from
Likkutei Sichos, Vol. I, p. 276ff;
Vol. XXII, p. 159ff
The Inner Message of Our Sages' Debate

We find the following difference of opinion recorded by
1
the Talmud:
Rav Chiyya bar Ashi states in the name of Rav: "A
Torah scholar should have 1/64 part [of pride], [so
that the lightheaded will not act arrogantly towards
him, and so that his words will be accepted by them
(Rashi).]"
1. Sotah 5a.
Rav Huna the son of Rav Yehoshua says: "[This small

measure of pride] adorns him as the bristle adorns
the ear of grain."
Rava declares: "Whoever possesses [pride] deserves
to be placed under a ban of ostracism. [Conversely,]
whoever lacks [this quality] entirely deserves to be
placed under a ban. [If he does not possess a small
degree of pride, his townsmen will not be in awe of
him, and he will not have the power to rebuke them
(Rashi).]"
Rav Nachman bar Yitzchak states: "Neither it [pride]
nor any part of it. Is it a small matter, what is
2
written: 'All those who are proud of heart are an
abomination unto G-d' "?
What is the rationale for the prooftext cited by Rav
Nachman bar Yitzchak? Pride comes from an appreciation
— sometimes realistic and sometimes not — of one's deeds
and potentials. When a person feels proud of his
achievements, even when his pride is justified, he denies
G-d's providence to some degree. For by taking pride, the
person is ascribing his success to his own efforts. If he
would realize the truth — that all his success is a gift from
G-d, and it is He who grants him the potential to succeed —
3
he would not be proud. Instead, he would thankfully
acknowledge the working of G-d's hand.
This is not to minimize the importance of a person's
4
endeavors. It is written: "And G-d will bless you in all you
do," which implies that a person's efforts are necessary.
Without them, he is lacking the medium through which
G-d's blessings are to be channeled. But his efforts are no
more than a medium; the source of success remains G-d's
2. Proverbs 16:5.
3. See Deuteronomy 8:17-18.
BEHAR 21
blessings. And when success comes from G-d's blessings,

there is no reason for an individual to feel personal pride.
Tapping a Deeper Potential

Nevertheless, as indicated by the other Sages mentioned
above, there is an advantage to having a small amount of
pride, for unless a person asserts himself with confidence,
his words will not be heeded. And without a fair measure of
self-assurance, the person himself will not be able to
persevere in the face of challenge. Moreover, feelings of
satisfaction and pride encourage joy, which is a
5
fundamental component of Divine service.
One can, however, reap the advantages of pride without
its drawbacks. For there is a deeper source of pride than
one's own self, one's abilities, or one's achievements. G-d
has "made us holy through [His] commandments, and...
6
drawn us near to [His] service," endowing us with a bond
of closeness with Him, and a mission to elevate and refine
the world at large. Consciousness of this bond and
identification with this mission generates inner pride, sat¬
isfaction, and fulfillment.
Synthesis, Not Conflict

This approach allows humility and pride to be seen as
complementary qualities. Developing selfless humility en¬
courages a person to heighten his connection to G-d and His
service. This in turn provides him with deeper resources of
pride and esteem.
Indeed, this kind of pride is more powerful than that
generated by an appreciation of one's virtues. Self-centered
5. See the conclusion of Hilchos Shofar, Sukkah, ViLulav in the Rambam's

Mishneh Torah.
6. Festival liturgy, Siddur Tehillat HaShem, p. 252.
pride is limited, and can be dampened by a formidable

opponent or challenge. The personal strength derived from
a commitment to fulfilling G-d's will, by contrast, reflects the
infinite nature of its objective. No obstacle is able to stand
in its way.
7
Our Sages alluded to this concept in their statement:
"The servant of a king is like the king himself." A servant is
not considered a separate entity from his master; it is as if
8
he is an extension of his master's person. Therefore the
self-assurance manifested by the servant is not his own, but
his master's, and conveys all the power of his master's
position.
A person who is totally committed to G-d's service thus
uncovers far more powerful resources of inner strength
than he possesses by virtue of his self alone. He radiates
drive and energy, and displays the mature control neces¬
sary to channel these energies into productive endeavors.
Principles Personified
This type of self-assurance was exemplified by Moshe
9
our teacher. He himself told the Jewish people: "It is I who
stand between G-d and you," and it was he who wrote the
10
verse: "And there never arose in Israel a prophet like
Moshe." Nevertheless, he was "more humble than all the
11
men on the face of the earth."
7. Shavuos 47b; Sifri and Rashi commenting on Deuteronomy 1:7.

8. See Rashba, Kiddushin 23a.
9. Deuteronomy 5:5.
11. Numbers 12:3. Significantly, Moshe also wrote this verse in the Torah. Just as
his appreciation of his other virtues did not lead to pride, so too, he was able
to remain humble despite his awareness of his own humility. See also the
conclusion of the tractate of Sotah, which relates that Rav Yosef described
himself as the epitome of humility.
BEHAR 23
Moshe did not see pride and humility as conflicting

tendencies. Although he knew the greatness of the mission
he had been given, and realized that he had been granted
unique personal traits to enable him to fulfill this mission,
the knowledge did not lead to ego-conscious pride. On the
contrary, he realized that he had been endowed with these
potentials by G-d; they were not the fruit of his own efforts.
Moreover, he believed that if these gifts had been given to
another, that person might have achieved even more than
12
he.
Precisely because of this humility, Moshe was able to
make full use of the potentials he had been granted.
The Symbolism of Sinai

The above concepts are reflected in the name of this
week's Torah reading: Behar. Behar means "on the moun¬
13
tain." More particularly, as the verse continues, it refers to
Mount Sinai, on which the Torah was given.
Mount Sinai represents the synthesis of the two poten¬
tials mentioned above. For on one hand, it is "the lowest of
14
all the mountains," a symbol of humility, and yet it is a
mountain, exemplifying pride and power. It is the fusion of
these two opposites which made Sinai, "the mountain of
15
G-d," the place which G-d chose to manifest His presence
16
and convey His teachings.
There is, however, a slight difficulty. The Torah reading
is not named Behar Sinai, "On Mount Sinai"; it is called
12. Sefer HaMaamarim 5689, p. 217ff.

13. Leviticus 25:1.
14. Midrash Tehillim on Psalms 68:17. Indeed, the very name Sinai is derived from
the Hebrew word sneh ("bramble", Ramban commentary to Deuteronomy 1:6),
which is "more humble than all the trees in the world" (Shmos Rabbah 2:5).
15. Exodus 3:1, 18:5, et al.
16. See the essay entitled "The Revelation at Mt. Sinai," which develops these
concepts [Timeless Patterns in Time, Vol. II, p. 109ff (Kehot, N.Y., 1994)].
Behar, "on the mountain." The qualities of pride and forti¬

tude are emphasized, but not the modulating influence of
the humility of Sinai, "the lowest of all the mountains."
In resolution, it can be explained that the phrase Behar
Sinai, "On Mount Sinai," refers to a person who reminds
himself of the need to subdue his self-importance. The very
fact that these efforts are necessary indicates that his
humility does not entirely encompass his being.
When, by contrast, a person has totally sublimated his
identity to the mission with which G-d has entrusted him, he
does not need to remind himself of the need to be humble;
self-concern is of no importance to him. This is the intent of
the name Behar, "on the mountain" — that a servant of G-d
stands proud, firmly rooted in the power endowed by the
strength of his purpose.
This strength of purpose will enable our people to
overcome all the challenges confronting us during these last
moments of exile, and go on to greet Mashiach. May this
take place in the immediate future.
BECHUKOSAI 25
Bechukosai ‫כחקוך‬
Real Growth
Adapted from
Likkutei Sichos, Vol. III, p. 1012ff;
Vol. VI, p. 112ff; Vol. XVII, p. 313ff;
Vol. XXII, p. 163ff
Satisfying Thirst
One characteristic of the human condition is a desire for
1
growth. This is a positive trait, an expression of the nature
2
of man's soul. For the soul of man is "an actual part of G-d."
As such, no substitute for genuine meaning will ring true.
Moreover, even when a person achieves an understanding
of authentic truth, he will constantly seek to expand his
awareness. For G-d is unlimited, and the G-dly potential
1. At times, this desire is consciously appreciated — and therefore systemati¬

cally developed. In other instances, a person will experience undefined feel¬
ings of restlessness and a longing for change. At the core of these feelings is
the soul's desire for spiritual growth. Note Likkutei Sichos, Vol. IX, p. 25.
2. Tanya, ch. 2.
within us reflects this boundlessness, never remaining

content with any given situation, but rather striving to
3
"proceed from strength to strength."
Although this desire for growth is universal, its expres¬
sion varies from individual to individual. For though we all
want to continue advancing, many do not know how to
start, and this lack of knowledge prevents personal growth
from beginning.
How does an individual find the never-ending path to
personal growth? Answers to this question can be derived
4
from our Torah reading, which begins with the phrase: ‫אם‬
‫בחוקותי תלכו‬, generally translated as "If you follow My stat¬
utes." ‫ תלכו‬translated as "follow," also means "proceed," and
is used in several sources as an allusion to personal
5
growth. ‫בחוקותי‬, "My statutes," refers to a particular cate¬
gory of mitzvos, referred to as chukim. What is implied is
that personal growth depends on internalizing the lessons
of the chukim.
Hewn Into Our Hearts

The word ‫ חוק‬means "engrave." Contrasting the differ¬
ence between writing and engraving allows us to appreciate
the inner meaning of the chukim, and the influence they
6
have upon us. Firstly, in contrast to writing, engraving
involves strenuous labor. Writing is also considered one of
7
the 39 categories of labor, but the amount of effort
required to write cannot be compared to that necessary to
8
engrave.
3. Psalms 84:8.
4. Leviticus 26:3.
5. Psalms, loc. cit., Zachariah 3:7, et al.
6. See Likkutei Torah, Bamidbar 45a.
7. Shabbos 7:2.
8. Such an approach to study is of virtue in its own right, as explained in Tanya,
ch. 15.
BECHUKOSAI 27
In this context, Rashi interprets ‫ אם בחוקותי תלכו‬as mean¬

ing "If you labor in Torah study," i.e., if you do more than
merely study, and arduously apply yourself to the Torah.
When a person dedicates himself in this fashion, the words
of the Torah will become "engraved" on his heart. Even if
his heart is as rigid as stone, the gentle, inexorable pressure
9
applied by the "water" of the Torah will penetrate.
This is the first key to personal growth. There is no such
thing as spirituality without sacrifice. A field will not yield
crops unless one plows and sows. In order to make the
Divine potential each of us possesses grow and blossom, an
investment of hard work must be made.
Without a Dichotomy
There is another difference between writing and en¬
graving. When one writes, the surface upon which one
writes and the ink which one uses remain two separate
entities. When, by contrast, letters are engraved in stone,
the writing and the stone form a single entity; they are in-
10
separable.
This points to the importance of internalizing the Torah,
making its teachings part of one's own being. There is an
advantage to compelling oneself to observe the Torah even
11
when doing so runs contrary to one's nature. But the
9. Cf. Avos d'Rabbi Nosson 6:2. This concept is quoted with regard to the story of
Rabbi Akiva, who was inspired to study Torah by seeing how a small stream
of water had — tiny bit by tiny bit — worn through a rock. From this he
learned that every "drop" of Torah study must change a person, even though
the initial signs of change may not be recognized.
10. See also the interpretation of the phrase (Avos 3:11): "Even though he pos¬
sesses Torah and mitzvos." The Hebrew words translated as "possesses" are
‫יש בידו‬, literally, "he has in his hand." This person may observe the Torah and
its mitzvos, but his observance is "in his hand," separate from his inner self
[In the Paths of Our Fathers (Kehot, N.Y., 1994)].
11. See Basi LeGani (SeferHaMaamarim 5710), sec. 1.
deepest commitment to G-d's service involves remaking

12
one's nature to reflect His will.
This is the second lesson of the chukim — that a person
13
and the Torah should not be separate entities, but rather a
14
single whole.
This approach leads to true growth, for one proceeds
beyond the limited vistas of his own perception, and enters
the unlimited horizons to which the Torah introduces him.
Above the Limits of Intellect

The above leads to a third interpretation of chukim: that
the term refers to the dimensions of Torah which surpass
our understanding. Toiling in the study of the Torah brings
one to an awareness that its every facet, even those which
appear to be within the grasp of mortal intellect, is in fact
unbounded. For the Torah is G-d's wisdom, and "just as it is
impossible for a created being to comprehend his Creator,
15
so too, it is impossible to comprehend His attributes." "He
16
is the Knower... and He is the Knowledge itself. All is one."
Moreover, such a commitment to study does more than
engender an awareness of the infinite dimension of the
Torah's wisdom; as mentioned above, it enables this
dimension to be internalized. In the process, a person's way
of thinking changes, and the infinite dimension of the Torah
becomes one with his own being.
12. See Avos 2:4, and the explanation of the mishnah offered by In the Paths of Our
Fathers.
13. The two lessons are interrelated, for as explained above, dedicated toil in the
study of Torah will enable its truth to penetrate one's heart.
14. This level was personified by Moshe our teacher, as reflected in the verse
(Deuteronomy 11:15): " I will give grass in your fields for your cattle," in which
he speaks in the name of G-d. This is possible because "the Divine presence
spoke from his throat" (Zohar, Vol. III, p. 232a); he was totally at one with the
Torah which he taught.
15. Tanya, ShaarHaYichud VehaEmunah, ch. 4.
16. Rambam, Mishneh Torah, Hilchos Yesodei HaTorah 2:10.
BECHUKOSAI 29
Fusing Conflicting Tendencies

Parshas Bechukosai is often read in conjunction with
Parshas Behar. On the surface, the two readings represent
opposite approaches, for Behar communicates the message
of personal strength and fortitude, while Bechukosai focuses
on the theme of self-transcendence. Nevertheless, as a
person endeavors to apply the lessons of each reading in
his life, he realizes that the messages are complementary.
When the strength of Behar stands upon the self-tran¬
scendence of Bechukosai, one uncovers deeper and more
powerful reserves of strength than one normally pos-
17
sesses.
Conversely, the self-transcendence of Bechukosai is
possible only when a person possesses the inner strength of
purpose needed to make the required efforts.
To Know G-d's Goodness

The majority of this Torah reading focuses on the re¬
wards granted for observance of the Torah, and the pun¬
ishments ordained for failure to observe. One might ask:
When a person has internalized the self-transcendence of
Bechukosai, of what interest is reward? As the Alter Rebbe
18
would say: " I don't want Your World to Come. I don't want
Your Gan Eden. All I want is You alone."
In truth, however, only a person who genuinely "wants
You alone" can appreciate the full measure of reward G-d
has associated with the Torah and its mitzvos. As long as a
person is concerned with his individual wants and desires,
he will interpret the reward received for observance in that
light. When, by contrast, a person has transcended his
17. See the previous essay, entitled "Pride That Runs Deeper Than Self."
18. As quoted in Derech Mitzvosecho, Shoresh Mitzvos HaTefillah, ch. 40. See also
Rambam, Hilchos Teshuvah, ch. 10.
individual will, instead of these petty material concerns, he

will appreciate the essential good and kindness which G-d
19
conveys.
This will create a self-reinforcing pattern, for the pur¬
pose of the rewards granted by the Torah is to enable an
20
individual to further his study and observance.
As this pattern spreads among mankind, we will merit
the full measure of blessings mentioned in the Torah read¬
ing, with the return of our people to our land, led by
Mashiach. Then "Your threshing season will last until your
grape harvest You shall eat your bread with satisfac¬
tion I will grant peace in the land, and none shall make
21
you afraid."
19. See Likkutei Sichos, Vol. XV, p. 312.

20. Rambam, Mishneh Torah, Hilchos Teshuvah 9:1.
21. Leviticus 26:5-6.
BAMIDBAR 31
Bamidbar ‫כמד־כר‬
The Fruit
of a Barren Land
Adapted from
Likkutei Sichos, Vol. VIII, p. 236ff;
Vol. XXVIII, p. 22;
Sichos Shabbos Parshas Bamidbar 5745
What the Background Says

In the art of communication, the choice of setting is very
important. Indeed, the setting itself imparts a significant
portion of the message, for a message's application should
not be separated from its content. Choosing an appropriate
setting not only facilitates the comprehension of a concept,
it can point to — and actually begin — its application.
Similar concepts apply with regard to G-d's choice of a
1
location for the giving of the Torah. Our Sages ask: "Why
1. Bamidbar Rabbah 19:26.

was the Torah given in the desert?" G-d was not compelled
to give the Torah in any given place. As such, His choice of
location can provide us with insights.
This significance, moreover, is relevant, not only for the
Jews who received the Torah at Sinai, but for man in every
generation. For we praise G-d as Nosain HaTorah, "the Giver
2
of the Torah," using the present tense. The insights we can
derive from the setting of the giving of the Torah teach us
how to approach the Torah at all times, and in all places.
Where No Ownership Exists

The first of the explanations given by our Sages in re¬
sponse to the above question is that a desert does not be¬
long to any individual. The same holds true for the Torah. It
is not the exclusive possession of any particular individual,
tribe, or type of personality. On the contrary, "The crown of
the Torah is set aside, waiting, and ready for every Jew
3
Whoever desires, may come and take it."
The ownerless nature of the desert also provides a key
to understanding how a person can apply the above lesson
and take possession of the Torah. As our Sages continue, a
person must "make himself like a desert, relinquishing all
concerns" i.e., he must remove the constraints which hold
back his commitment to the Torah.
The Torah is G-d's will and His wisdom, and is thus as
infinite and unbounded as He is Himself. Therefore ap-
2. The text of the third blessing recited before Torah study (Siddur Tehillat
Hashem, p. 10) and the blessings recited before and after the communal
Torah reading (loc. cit., p. 70).
3. Sifri, commenting on Numbers 18:20.
BAMIDBAR 33
proaching the Torah requires a person to step above him¬

4
self and accept a different framework of understanding.
This was reflected in our ancestors' pledge: Naaseh
5
VeNishmah, "We will do and we will listen." The order of
the promises is significant. Instead of first listening to G-d's
commandments and then deciding whether to accept them
or not, they promised to obey Him regardless of what was
6
entailed. Rather than have their understanding shape their
commitment, they promised to have their commitment
7
shape their understanding.
A Declaration of Dependence
When a person makes such a commitment, G-d molds
8
his environment so that the commitment can be expressed.
This is also alluded to by giving the Torah in the desert, as
1
our Sages say : "Just as a desert is not sown and not tilled,
so too, when a person accepts the yoke of Torah, the yoke
of worldly concerns is removed from him." In the desert,
our ancestors had to depend on G-d for every element of
their existence. There were no natural resources on which
they could rely.
Nevertheless, this was not a cause of anxiety or worry.
On the contrary, despite the barrenness and desolation of
the desert, our ancestors entered it with loving trust, as the
9
prophet declares: "I have remembered for you the kindness
4. In this context, Likkutei Torah, Bamidbar 4c, uses the barrenness of a desert
as an positive analogy, interpreting it as reflecting a level of revelation too
great to be confined within ordinary existence.
5. Exodus 24:7.
6. See Shabbos 88a.
7. Thus instead of man interpreting the Torah according to his mortal limita¬
tions, this approach establishes a bond between man and G-d as He is in His
infinity.
8. See Rambam, Mishneh Torah, Hilchos Teshuvah 9:1.
9. Jeremiah 2:2.
of your youth, the love of your bridal days, your following

after Me in the desert, in an uncultivated land."
And G-d responded with loving care. Their food, their
water, even their clothing, were all granted the Jews mi¬
raculously. G-d provided everything they needed, giving
them the opportunity to devote themselves solely to the
Torah. So perfect was the setting in which our ancestors
lived that our Sages declared: "The Torah was given... solely
10
to those who partook of the manna."
This is not merely a story of the past. Even when we
seem to have natural means of deriving our own livelihood,
the truth is that nature itself is a series of miracles. Because
of their constant recurrence, we no longer see these
11
miracles as special. But this should not obscure the truth
— we must realize that at all times, we are relying on G-d.
This awareness should motivate an ordering of priori¬
ties. Instead of giving primacy to our material concerns, we
should give precedence to the Torah. When we do so, we
can be confident that G-d will provide us with our needs, as
He provided for our ancestors. Even when, like our
ancestors in the desert, we see no natural means to provide
for our livelihood, we should persevere in our commitment
to the Torah and rely on Him.
For the Desert to Bloom

The barrenness of a desert can also serve as an analogy
for a person's spiritual state. Although a person feels empty
and desolate — and perhaps with good reason, for he has
been living in a spiritual desert — there is no need for
despair. G-d descended into the wilderness to give man His
most precious possession, the Torah. And the same is true
10. Mechilta, commenting on Exodus 16:4.

11. Chacham Tzvi, Responsa 18; See also Sefer HaMamaarim 5698, p. 167.
BAMIDBAR 35
today; regardless of a person's spiritual level, G-d offers him

the opportunity of establishing a connection through the
medium of the Torah.
12
Encouraging us to emulate this initiative, our Sages
urge us to "be the students of Aharon,... loving the created
13
beings and bringing them close to the Torah." In Tanya,
the Alter Rebbe explains that this statement teaches that we
must reach out and love every Jew, even one who is as
barren as a desert, and whose only redeeming characteris¬
tic is that he is G-d's creation.
1
Our Sages relate that during the Jewish people's 40
years of wandering, they were able to transform the desert
into "settled land" to the point that trees flowered and gave
fruit. Our study of Torah can produce a similar effect.
Aspects of ourselves and of others that appear barren can
become productive through the influence of Torah.
The Ultimate Flowering

Parshas Bamidbar, "In the desert," is always read before
14
the holiday of Shavuos. The Jewish holidays do not merely
commemorate events of the past, but also provide us with
15
an opportunity to relive them. To relive the Sinai
experience, we first have to pass through the desert and its
lessons — at least in a spiritual sense. This is the message
communicated by our Torah reading.
12. Pirkei Avos 1:12. Note the explanation of this mishnah in In the Paths of Our
Fathers (Kehot, N.Y., 1994).
13. Ch. 32.
14. Rambam, Mishneh Torah, Hilchos Tefillah 13:2; Shulchan Aruch (Orach Chayim
428:4). In most years, Parshas Bamidbar is read on the Shabbos directly
preceding Shavuos. Even in those years when Parshas Naso is also read before
Shavuos, and Parshas Bamidbar is read a week earlier, the lessons it conveys
serve as spiritual preparation for the holiday.
15. Although the giving of the Torah is renewed every day, as mentioned above,
the renewal is more encompassing on Shavuos, the anniversary of the giving
of the Torah.
These lessons are particularly relevant today, for our

generation is awaiting a new phase in the revelation of
Torah — the era in which "new [dimensions of the] Torah
16
will emerge from Me."
17
The giving of the Torah will never be repeated, as the
18
Rambam writes with regard to the Era of the Redemption:
"The essence of the matter is: This Torah, with its laws and
statutes, is everlasting. We may neither add to them or
19
detract from them." Nevertheless, our Sages have said that
the Torah teachings of the present age are "as nothing
compared to the teachings of Mashiach." For in that era, the
G-dly dimension of the Torah will be openly revealed, and
everyone will be able to appreciate its spiritual message.
Just as the Jews eagerly prepared themselves for the
revelations at Mount Sinai, anxiously counting the days until
20
they would receive the Torah, we too should prepare for
the revelation of Mashiach's teachings with excitement and
joy.
And then, with the coming of the Redemption, "the
pastures of the desert will sprout, and the tree will give its
21
fruit." May it be in the immediate future.
16. Vayikra Rabbah 13:3, commenting on Isaiah 51:4.

17. See the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666, p. 23.
18. Mishneh Torah, Hilchos Melachim 11:3.
19. Koheles Rabbah 11:8.
20. Rabbeinu Nissim, end of tractate Pesachim.
21. Joel 2:22.
NASO 37
Naso tab
A fulcrum
by which we can
move the world
Adapted from
Why Rav Yosef Would Celebrate

When describing the new dimension of Divine service
1
brought about by the giving of the Torah, the Talmud
states that Rav Yosef would hold a unique celebration, be¬
cause:
If it were not for that day which caused [a radical
change]... how many Yosefs would there be in the
marketplace?
1. Pesachim 68b.
Rashi explains:
If it were not for the day on which I studied Torah
and became uplifted... behold, there are many peo¬
ple in the street named Yosef. What difference would
there be between me and them?
Rav Yosef was speaking in allegoric terms. The mar¬
ketplace serves as an analogy for our material world, high¬
lighting three aspects of our existence:
a) In the marketplace, there are many separate domains;
each storekeeper has his own shop or place of business;
b) It is a place of intense activity, every individual
eagerly striving to make a profit;
c) These profits are made through business transac¬
tions.
In the analogue: our world is characterized by plurality.
Every element of existence is a separate entity, with no
2
obvious connection to the others. It is, however, in this
3
realm — in contrast to the World to Come — where the
soul can truly advance and profit. Therefore, our worldly
4
activities are charged with excitement and energy.
The "business exchanges which generate profit" involve
bringing entities from one domain to another; causing
material entities which appear to be separate to join in
entering G-d's possession, as it were, by revealing their
inner spiritual core.
2. See Tanya, the conclusion of ch. 33.

3. The World to Come represents the reward granted to the souls for their
Divine service. But in that realm there is no service. Therefore, the advances
which the soul makes there are all relative; there is no possibility for radical
change.
4. At times, people are conscious that their excitement stems from their soul's
desire to advance. In other instances, they feel vitality but, unaware of its
source, express it in undesirable ways.
NASO 39
A Lasting Change
Rav Yosef speaks of "Yosefs in the marketplace." The
5
name Yosef is associated with making an increase. Rav
Yosef was saying that even before the giving of the Torah,
there were "many Yosefs in the marketplace," i.e., there
were spiritual leaders able to generate the profit that results
from bringing the material into contact with the spiritual.
Nevertheless, the giving of the Torah made a difference.
Firstly, it established unity. Before the giving of the
Torah, there were "many Yosefs," i.e., the efforts of the
different spiritual leaders, although significant, were di¬
verse; each had a thrust of his own. The giving of the Torah,
however, generates a higher light, one that brings about a
synthesis between different approaches. It allows a level of
oneness which is manifold and all-encompassing.
In addition, as reflected in the words of Rashi quoted
previously, the giving of the Torah generated the potential
for worldly entities to become "uplifted." Before the giving
of the Torah, although spiritual leaders were able to reveal
G-dliness within the world, these revelations did not affect
the world's material substance.
For example, when Yaakov laid out the poplar, almond,
6
and chestnut staves before Lavan's flock, his actions
evoked the same spiritual energies as are drawn down into
the world through our performance of the mitzvah of te-
7
fillin. After this spiritual service was completed, however,
the staves remained ordinary pieces of wood; Yaakov's
8
service left no lasting effect. In contrast, when a Jew puts
on tefillin, the tefillin become sacred; the mitzvah imparts
5. Genesis 30:24.
6. Bereishis 30:37.
7. Zohar, I, 162a.
8. See Likkutei Sichos, Vol. III, p. 757.
9
spirituality into their physical substance, and elevates
them above the worldly plane.
Not Merely History

Although the radical change Rav Yosef described is as¬
sociated with the giving of the Torah at Sinai, the intent is
not merely to recount a historical event. For our nation's
past is not separate from its present. In that vein, on the
10
verse, "these days are recalled and carried out," the AriZal
11
explains that when a holiday is recalled in the proper
manner, it is "carried out" again, i.e., the spiritual influences
12
which distinguished it are felt once more. Thus, each year,
the celebration of the giving of the Torah on Shavuos brings
a person to a deeper connection to G-d, and to a more
elevated plane of oneness.
This is reflected in the name of the Torah reading of the
13
Shabbos which follows Shavuos, Parshas Naso. Naso means
14
"lift up." More particularly, the literal meaning of the verse
15
with which the parshah begins is "Lift up the heads...." The
head, the seat of intellect, is the most developed part of our
physical bodies. And yet the giving of the Torah makes us
able to "lift" our heads to a radically higher rung.
For when a person studies Torah, it is not merely a
matter of man contemplating G-d with mortal eyes. Instead,
9. Thus even when tefillin are not being worn, they must be treated with respect
(Shulchan Aruch, Orach Chayim, sec. 40). See the essay entitled "What
Happened at Sinai" (Timeless Patterns in Time, Vol. II, p. 91ff).
10. Esther 9:28.
11. See Ramaz, Tikkun Shovavim; Lev David (from the Chidah), ch. 29.
12. Indeed, based on the principle (Berachos 28a), "Always proceed higher in holy
matters," we can assume that each year the revelation is on a higher level
than the year before.
13. See the Shelah (Parshas Vayeishev), which explains that even though the
festivals and the weekly Torah readings are governed by seemingly separate
cycles, there is a connection between the two.
14. Numbers 4:22.
15. Within the context of the verse, the intent is that a census should be taken.
NASO 41
man is assimilating G-d's wisdom into his thought

processes. And the knowledge of the Divine which a person
thus gains remains within him, changing and elevating his
16
way of thinking.
Extending the Connection

A question can, however, be raised: The command to
"lift up the heads" was given as part of the charge to count
the Levites. The objects of the command which begins our
Torah reading are "the descendants of Gershon" — the
Levites charged with carrying the curtains which covered
the Sanctuary. It was the descendants of Kehos who were
responsible for the ark which contained the Tablets of the
Ten Commandments, and the menorah, which are both
associated with Torah, and the command to count them was
mentioned in the previous Torah reading, Parshas
17
Bamidbar. If the intent of Parshas Naso is to highlight the
elevating effect of Torah study, why is the charge associ¬
ated with the descendants of Gershon?
The answer is that Torah study should not remain an
isolated spiritual activity. Instead, it should elevate one's
service of prayer (the spiritual activity associated with the
descendants of Gershon) and indeed, every aspect of one's
conduct. Moreover, when a person has raised his spiritual
level in this fashion, he has the ability to elevate the world
around him, bringing it to a deeper level of connection with
G-d.
This is reflected in the conclusion of the Torah reading,
which describes the final stages of the dedication of the
Sanctuary. For the purpose of the Sanctuary was to spread

17. Numbers 4:2.
holiness throughout the world, bringing its material di¬

18
mensions closer to G-d through the sacrificial offerings.
Applying these lessons — dedicating ourselves to Torah
study, and using that study to elevate our conduct and our
environment — will hasten the coming of the time when
mankind and the world at large will reach its ultimate peak:
"The world will be filled with the knowledge of G-d as the
19
waters cover the ocean bed."
18. See the essay (Vol. I , p. 145ff) entitled "The Dearness of Every Jew," which
explains that the Hebrew word for sacrifice, korban (‫)קרבן‬, shares a common
root with the word karov (‫)קרב‬, meaning "close." Sacrifices bring mankind and
our world close to G-d.
19. Isaiah 11:9, quoted by the Rambam, Mishneh Torah, Hilchos Melachim 12:5, in
the conclusion of the discussion of the Era of Redemption.
BEHAALOS'CHA 43
Behaalos'cha ‫בהעלותך‬
A Path of Light
Adapted from
Sefer HaSichos 5749, p. 522ff;
Sichos Shabbos Parshas Matos-Masei, 5743
The Goal of Education

1
In a single verse: "Educate a child according to his way;
even when he grows older, he will not depart from it," King
Solomon communicates several fundamental concepts
regarding the Torah approach to education.
The goal of education is not merely to transmit infor¬
mation, but to mold the student's character, to set his feet
on a path which he can follow all his life.
Every child will set out on a "way," for life does not allow
us to stand still, and as we undergo transitions, a route will
1. Proverbs 22:6.
be forged. But a child should be prepared for these

transitions; they should not take him by surprise. That is
the purpose of education — to give him a standard of values
and principles that teach him how to look ahead, to face
and overcome life's challenges.
Moreover, these guiding principles should be more than
intellectual truths; they should be integral elements of the
child's makeup. This is the core of the learning experience
— to internalize ideas and make them part of oneself,
instead of merely comprehending them in the abstract.
When a child is educated in this manner, he will be
prepared to proceed on his way. Not only will he possess
the focus, direction, and inner strength to confront chal¬
lenges, he will have the initiative to seek them out. For
knowledge empowers and energizes. When a child has
learned principles and values which ring true, he will feel
energy welling up within him which will naturally seek
expression in positive life experiences.
Encouraging Individuality
Important in this process is the realization that every
child has "his way" — a nature of his own. As the Previous
2
Rebbe would say: "Every individual Jew has a spiritual
mission in his life." Although we all share the common goal
3
of transforming our world into a dwelling fit for G-d, each of
us has individual gifts and tendencies. Expression of these
different tendencies allows the Divine purpose to be
manifest in various paths, giving it a more comprehensive
scope.
A teacher should therefore not try to push all his stu¬
dents in a single direction. Instead, he should appreciate the
2. Igros Kodesh of the Rebbe Rayatz, Vol. III, p. 560ff, HaYom Yom, entry 14
Cheshvan.
3. See Midrash Tanchuma, Parshas Bechukosai, sec. 3, Tanya, chs. 33 and 36.
BEHAALOS'CHA 45
4
gifts of each individual and cultivate their expression. Even
when teaching the universal truths of the Torah, a teacher's
goal should not be conformity. Instead, he should try to
enable every student to internalize these truths in a manner
5
that suits his own nature.
Shining Lamps
These concepts are alluded to in this week's Torah
reading which begins with the command to Aharon to kin¬
dle the menorah in the Sanctuary. The menorah symbolizes
6
the Jewish people, for the purpose of every Jew's existence
is to spread Divine light throughout the world, as it is
7
written: "The soul of man is the lamp of G-d." For with "the
8
light of the Torah, and the candle of mitzvos," our people
illuminate the world.
The menorah extends upward in seven branches, which
symbolize seven different paths of Divine service. And yet it
4. This concept is alluded to in the mishnah (Avos 2:9): "Rabban Yochanan been
Zakkai had five [outstanding] students:.... He used to enumerate their
praiseworthy qualities." Instead of trying to show all his students a single
path, Rabbi Yochanan recognized their different qualities and endeavored to
make them flourish as individuals. See the commentary to this mishnah in In
the Paths of Our Fathers.
Significantly, according to the custom — followed in Chabad and other
communities — of studying Pirkei Avos throughout the summer, the second
chapter is often read on Shabbos Parshas Behaalos'cha.
5. We see this principle expressed in the chain of transmission of our Torah
tradition. Both Hillel and Shammai received the Oral tradition from Shemayah
and Avtalyon (Avos 1:12). Nevertheless, there were differences of opinion
between them regarding Torah law. This was not the result of a break in the
tradition, or evidence that various points of law had been forgotten. Instead,
the differences arose because Shemayah and Avtalyon communicated
abstract principles to their students. As Hillel and Shammai sought to apply
these principles to specific instances, Divine inspiration was channeled
through their particular natures. Therefore Hillel's decisions were generally
lenient, while Shammai's were generally stringent. See Zohar III, p. 245a;
Tanya, Iggeres HaKodesh, Epistle 13; Hemshech 5672, Vol. I, p. 20ff.
6. Zachariah, ch. 4.
7. Proverbs 20:27.
8. Proverbs 6:23.
9
was made of a single piece of gold, indicating that the
various qualities of the Jewish people do not detract from
their fundamental unity. Diversity need not lead to division,
and the development of true unity comes from a synthesis
of different thrusts, every person expressing his own unique
talents and personality.
independent Efforts
When relaying G-d's command to Aharon to kindle the
10
menorah, the Torah uses the phrase, Behaalos'cha es
haneiros, literally: "When you raise up the lamps." Rashi
explains that this means the priest should apply the flame
to the wick "until the flame rises on its own," and shines
independently.
Interpreting this concept allegorically, each of the ex¬
pressions Rashi uses reflects a fundamental concept.
"The flame" — Every person is potentially "a lamp." But
a flame realizes the potential, producing radiant light.
"Rises" — A person should not remain content with his
current level, no matter how refined. Instead, he should
seek to proceed further, searching for a higher and more
complete degree of Divine service.
"On its own" — A person must internalize the influence
of his teachers until their light becomes his own. The
knowledge he learns should endow him with the power to
11
"shine" independently.
9. See Numbers 8:2-4.

10. Ibid.:2.
11. There is a reflection of this concept with regard to the rules of Torah study.
There is a custom within our Torah tradition to cite a teaching in the name of
its author (Avos 6:6). Nevertheless, we find that Torah sages frequently relate
concepts which they have heard from others without mentioning the name of
the author. Based on the above principles, we can understand their conduct.
Until a student is able to fully comprehend and internalize a teaching, he is
required to quote it in the name of its author, for the concept still "belongs"
BEHAALOS'CHA 47
Moreover, he should "rise on his own," i.e., the desire to

proceed should become one's own nature. Even without the
encouragement of others, he should continually seek to
advance.
Similarly, when teaching others, our intent should be
that they also become "a flame which rises on its own" —
independent lamps who spread the "light of Torah"
throughout their environment.
Journeying Forward
Behaalos'cha is not only the beginning of the Torah
reading, it is the Torah reading's name; the lessons it
communicates relate to the reading in its entirety. This is
expressed by the bulk of the Torah reading, which de¬
scribes the preparations for — and the initial stages of —
the journey of the Jewish people through the desert. The
12
Baal Shem Tov explains that these journeys are reflected
in the journeys of every individual through life.
The Jewish people did not remain at Mount Sinai, where
they received the Torah and constructed the Sanctuary.
Instead, they took the Torah and the Sanctuary with them
as they set out on their journey through the desert of the
world. Similarly, the kindling of the light in a person's soul
— the goal of his education — should enable him to take
this "light of Torah," with him in his journeys through the
world. By spreading the light of Torah through these
journeys, every individual contributes to fulfilling the pur¬
pose of all existence — the establishment of a dwelling for
G-d in our material world.
to the teacher. Once he has grasped it completely, however, it is "his"; it has

become a product of his own thought. See the commentary in In the Paths of
Our Fathers (p. 205) to the above beraisa.
12. Degel Machanah Efraim, Parshas Masei.
In that vein, the journeys of the Jewish people through

13
the desert are also interpreted as an allusion of the jour¬
neys of our people through the ages toward the consum¬
mation of that purpose, the revelation of the light of
Mashiach. And then we will join in the rebuilding of the Beis
HaMikdash, where we will see the priests again kindle the
menorah.
13. Likkutei Torah, Parshas Masei.

SHELACH 49
Shelach ‫שלח‬
Choosing
Our Mission
Adapted from
Sefer HaSichos 5749, Vol. II, p. 536ff;
Sichos Shabbos Parshas Shelach, 5745
A Pillar of Our Faith

1
The Rambam writes:
Every person is fit to be righteous like Moshe our
teacher, or wicked like Yerovam.... There is no one
who compels him, decrees upon him, or leads him to
either of these two paths. Instead, it is he — on his
own initiative and thought — who tends to the path
he desires
1. Mishneh Torah, Hilchos Teshuvah 5:2-3.

This principle is a fundamental concept and a pillar

[on which rests] the Torah and its commandment[s],
2
as it is written: "Behold! I have set before you today
life [and good, death and evil,]"... i.e., the choice is
yours.
Any one of the mortal acts which a person desires to
do, he may, whether good or evil.... The Creator does
not compel or decree that people should do either
good or bad. Instead, everything is left to their [own
choice].
G-d did not create man to be an automaton. Instead, He
gave him free choice, which distinguishes him from all other
3
forms of life. All other existence is ruled by the laws of
nature. Man, by contrast, has the power to control his
conduct, and act according to his own initiative.
Two Types of Choice

The exercise of free choice lies at the heart of our Divine
service. We have the option of carrying out G-d's will, or
4
ignoring it, Heaven forbid. Our challenge is to "choose life,"
living our lives as He desires them to be led. In particular, two
types of positive choice are expected of us:
a) Obedience to the mitzvos of the Torah. G-d has given
us a multi-faceted set of deeds which we are obligated to
perform, and others which we are forbidden to perform. At
times, doing the deeds required of us or observing the
prohibitions imposed upon us involves inner conflict, for the
doing or not doing may run contrary to our natural
tendencies and desires. Our power of choice enables us to
control and negate any inner obstacles that hinder the ful¬
fillment of G-d's will.
3. Rambam, loc. cit.:1; see also Likkutei Torah, Vayikra 38b.
SHELACH 51
b) Molding one's character to conform to G-d's will, even

when there is no explicit commandment to do so. To explain:
There is an entire realm of activities referred to as reshus,
"what is permitted." We are not told what we must do, nor
what we must avoid. But that does not mean there is no G-dly
mode of conduct appropriate for these activities. The
initiative, however, is ours. We must strive to discover G-d's
will, and then shape our characters accordingly.
5
These two thrusts are reflected in the mishnah: "Make
His will your will, so that He may fulfill your will as though it
were His will. Set aside your will because of His will, so that
He may set aside the will of others before your will."
Setting aside your will because of His will refers to the
challenge of foregoing one's own desires in order to obey
G-d's commandments. Making His will your will refers to a
greater challenge — the molding of one's character so that it
reflects and expresses G-d's will even in situations where
G-d's command is not specific.
Taking the Initiative

The task of molding one's character represents a more
complete expression of our potential for free choice. When a
commandment has been given, even though man has the
option of obeying or not obeying, the fact that G-d has given
the command spurs obedience, for every Jew has a natural
6
desire to serve G-d.
Moreover, when G-d's will is explicit, the choice facing
man is clear. On the other hand, when G-d has not given an
explicit command, and man has to elevate and refine himself
until he appreciates what is expected of him, the challenge —
7
and the choice — are far more encompassing.
5. Avos 2:4.
6. Rambam, Mishneh Torah, Hilchos Gerushin, the conclusion of ch. 2.
7. The emphasis on free choice when effort is necessary to discover G-d's will is
reflected in the Rambam's wording (Hilchos Teshuvah, loc. cit.). The Rambam
A New Phase
This approach to Divine service represents the new
dimension contributed by this week's Torah reading. The
8
reading begins: Shelach lecha — "You may send...." Rashi
explains that the people had come to Moshe with a request
that spies be sent to explore Eretz Yisrael, and that Moshe
had brought their request to G-d. G-d had replied: "It is up to
you. I am not commanding you. If you desire, send."
This represented a new phase in our people's relationship
with G-d. Previously, the Torah had related the com¬
mandments which G-d had given Moshe for the conduct of
the Jewish people. It also described certain situations, e.g.,
9
the second opportunity to offer the Paschal sacrifice, in
answer to a query relayed by Moshe to G-d. But even in those
instances, G-d responded with an explicit command. This is
the first occasion in which G-d leaves the choice to Moshe.
Building G-d's Dwelling

This new approach to Divine service — that the initiative
be given to man — is associated with the objective of the
spies' mission: our people's entry into Eretz Yisrael. The goal
of life in Eretz Yisrael is to fashion a dwelling for G-d within
the realities of everyday experience.
More particularly, this dwelling should be established by
man's initiative. Were the dwelling to be established by
revelation from above, it would be incomplete. Man as he
exists within his own context, and the power of creativity he
possesses, would not be reflected within it. When, by
contrast, man transforms his own will, and on the basis of
speaks about being "wise or foolish, merciful or cruel, miserly or generous,"

referring to character traits which must be blended in proper proportion (see
Mishneh Torah, Hilchos De'os, ch. 1), and not about the observance of mitzvos,
where G-d's will is spelled out explicitly.
8. Numbers 13:2.
9. See Numbers, ch. 9.
SHELACH 53
this inner metamorphosis proceeds to transform his sur¬

roundings, G-d comes to dwell within our existence.
Facing Failure
Since the focus is on man's initiative, there is a possibility
10
of error. The very term "free choice" implies that one may
make the wrong choice. Indeed, in our Torah reading, the
11
wrong choice was actually made. The spies returned and
spread panic among the Jewish people, making them afraid to
enter Eretz Yisrael.
12
As the narrative indicates, however, this error can be
corrected through teshuvah, a sincere return to G-d. In this
context as well, the emphasis is on man's initiative. For
teshuvah requires a person to summon inner strength in
order to reestablish the bond with G-d that has been severed
through his improper conduct. Indeed, through teshuvah, a
person can surpass his previous level of Divine service. As
13
our Sages teach: "Perfect tzaddikim (righteous men) cannot
stand in the place of a baal teshuvah."
The possibility exists for teshuvah even without sin. As
14
our Sages say: "Mashiach will motivate the righteous to turn
[to G-d] in teshuvah." Through such efforts, the advantage
reached through teshuvah can be accomplished without a
prior descent. This is the ultimate expression of man's power:
to set out on his own initiative, accomplish his objective, and
10. See Rashi's commentary on Numbers 13:2.

11. More particularly, it can be explained that the spies' error came as a result of
the thrust towards establishing a dwelling for G-d within the material world.
As a result, they thought their mission involved not only collecting
information with regard to the best way to enter Eretz Yisrael, but also that
mortals should make the decision as to whether or not to enter.
12. See Moshe's dialogue with G-d, Numbers, ch. 14.
13. Berachos 34b, as cited by the Rambam (Mishneh Torah, Hilchos Teshuvah 7:4).
See the essay entitled "Teshuvah — Return, Not Repentance" (Timeless
Patterns in Time, Vol. I, p. 33ff).
14. Zohar III, p. 153b; see also Likkutei Torah, ShirHaShirim 45a.
turn to G-d with the all-encompassing inner bond that is

established through teshuvah.
Our People's Mission

The above concepts are alluded to in the name of the
Torah reading, Shelach. Shelach means "send," indicating that
every person — and in a larger sense, the Jewish people as a
whole — is sent out, caused to leave their natural
environment and charged with a mission. This mission en¬
ables both the individual and the nation to reach a higher
rung.
In a personal sense, this refers to the mission of every
soul as it is sent down from the spiritual realms to be en-
clothed within a material body. This is "a descent for the sake
15
of an ascent," for by using material entities for spiritual
purposes, the soul progresses to a higher level than that from
which it started.
In a larger sense, this refers to the mission of the Jewish
people — to make our world a dwelling fit for G-d. "Sent out"
from continent to continent, our nation has labored toward
this objective for thousands of years, adding spiritual content
to the world through observance of the Torah and its
mitzvos.
This objective is no longer an abstract goal. On the
contrary, we are standing at the threshold of Redemption,
moments before the consummation of this task through the
coming of Mashiach. And then we will merit the complete
16
fulfillment of the promise of our Torah reading: "I will bring
them [there] and they will know the land." May this take
place in the immediate future.
15. Cf. Makkos 8b.

16. Numbers 14:31.
KORACH 55
Korach ‫קרח‬
Korach's
Positive import
Adapted from
Likkutei Sichos, Vol. VIII, p. 114ff;
Vol. XVIII, p. 187ff;
What Korach Really Wanted

The name of this week's Torah reading, Korach, pro¬
1
vokes an obvious question: It is written: "The name of the
2
wicked shall rot," and on this basis, our Sages state that a
person should not be named after a wicked man. Why then
is an entire Torah reading named Korach? For with this title,
Korach's identity is perpetuated forever, since the Torah is
eternal.
1. Proverbs 10:7.
2. Yoma 38b.
Among the explanations given is that Korach's desire

was, in essence, positive. Korach wanted to be a High Priest,
to experience the absolute closeness with G-d that results
from entry into the Holy of Holies. Indeed, when Moshe
responded to Korach, he did not tell him this objective was
3
unworthy. On the contrary, as Rashi relates, Moshe said he
shared the same desire; he also wanted to be a High Priest.
Moreover, at Mount Sinai, G-d told the Jewish people
4
that they are "a kingdom of priests," and our Rabbis
5
interpret this to refer to the level attained by a High Priest.
6
Every Jew has this potential within him.
As such, Korach's complaint was based on an essential
7
truth: "The entire congregation is holy; G-d is in their
midst." Every member of the Jewish people has a spark of
holiness. Korach and his followers wanted this spark to
flourish. Indeed, they were willing to risk everything, even
their lives, for such a heightened spiritual experience.
Therefore, even after Moshe told them that bringing the
incense offering would mean their deaths, they did not
8
hesitate.
3. In his commentary to Numbers 16:6.

4. Exodus 19:6
5. The gloss of Baal HaTurim to the above verse.
6. This concept can be illustrated on the basis of the Kabbalistic principle
(Shulchan Aruch HaRav, Hilchos Talmud Torah 1:4; Tanya, Iggeres HaKodesh,
Epistle 29) that every Jew will reincarnate until he fulfills all 613 mitzvos. Since
there have only been a limited number of High Priests, how can all 600,000
Jewish souls fulfill these mitzvos? The answer is that the High Priest is a
"comprehensive" soul; he has a connection to all the Jews in his generation.
7. Number 16:3.
8. See Rashi, Numbers 16:7.
We see a parallel with regard to the High Priesthood in the Second Temple.
Our Sages (Yoma 9a; Jerusalem Talmud, Yoma 1:1) relate that the Romans
would sell this office to the highest bidder. Therefore, with few exceptions, it
was occupied by unrighteous men. Because their lack of virtue was
inconsistent with their holy duties, they would die within a year, and the of¬
fice would be sold again.
On the surface, a question arises. This was a pattern which continued over
an extended period of time, and those bidding for the office knew what had
happened to the previous High Priest and why. And they could not have been
KORACH 57
Naming the Torah reading Korach highlights the poten¬

tial for spiritual growth which each of us possesses, and the
desire we should show to make this potential manifest.
intent vs. Action

This explanation is, however, insufficient, for good
intentions are not enough. It is primarily our actions and
not our intent which G-d judges. Whatever Korach's inten¬
tions may have been, he created a controversy which
resulted in the death of thousands of people. It does not
seem proper to immortalize this message as the name of
9
one of our Torah readings.
Moreover, the very name Korach is associated with di¬
vision. The Hebrew root ‫ קרח‬means "division" or "split," and
10
our Sages associate Korach, not only in fact, but also in
source, with these tendencies. Division runs in direct
opposition to the purpose of the Torah, which "was given
11
solely to bring peace to the world." Why does a name
synonymous with division serve as one of the names of the
weekly Torah readings?
totally ignorant of their own spiritual level. Why then were they anxious to
receive this position? Didn't they realize the consequences?
The answer is that they did. But they also treasured the opportunity of
entering into the Holy of Holies and experiencing absolute oneness with G-d.
And for this, they were prepared to give up everything — their fortunes and
their lives. See the essay entitled "The High Priest's Chamber" in Seek Out the
Welfare of Jerusalem (S.I.E., N.Y., 1994).
9. The challenge which Korach presented ultimately resulted in a strengthening
of the High Priesthood, as reflected in the 24 priestly gifts mentioned in the
conclusion of the reading. Nevertheless, this does not represent a positive
contribution by Korach. On the contrary, it was through the negation of
Korach's influence that this advantage was achieved.
10. Yalkut Shimoni, Parshas Re'eh, sec. 991.
11. Rambam, Mishneh Torah, the conclusion of Hilchos Chanukah.
A More Comprehensive Oneness

The resolution of this question depends on the defini¬
tion of unity. Absolute, elementary oneness is impossible in
12
our material world. As Rashi comments: "The Holy One,
blessed be He, has defined limits in His world. Can you turn
morning into evening?" Every entity has its own distinct
nature.
The concept of division need not, however, run contrary
to our endeavors toward unity. On the contrary, unity is
more complete when it encompasses divergent entities, each
with a nature of its own.
This is the intent of the peace which the Torah was
given to establish. Not that differences should not exist, but
that they should merge in synergistic harmony. There is
thus a place for Korach in the Torah — for the Torah
teaches that division can serve a positive purpose, and that
diversity need not lead to strife.
Making Our Own Decisions

Nevertheless, G-d desires man to achieve this multi-
faceted unity on his own initiative. He gives man the power
— and the responsibility — to accomplish this goal, and the
free choice to determine the direction of his efforts. This is
also reflected in Korach's conduct. He saw that after the
sins of the Golden Calf and the spies, Moshe had prayed to
G-d and had averted Heavenly decrees. Similarly, Korach
felt that although G-d had granted Moshe and Aharon their
positions, it might be possible through sincere prayer to
effect a change and achieve his own spiritual ambitions.
He simply made the wrong choice. Rather than further
unity by heightening the people's connection with Moshe
12. Rashi, commenting on Numbers 16:5.

KORACH 59
and Aharon, he took a different course. Instead, of seeing

their potential harmony, he caused differences to clash.
Korach never realized his mistake. His children did,
13
however, proclaiming: "Moshe is true, and his Torah is
true." They realized that the truth which Moshe taught is
the means to bring about unity among our people, and en¬
able every individual to fulfill his potential.
A Matter of Time
14
From a mystic perspective, it is explained that Ko-
rach's desires reflected the spiritual heights to be reached
in the Era of the Redemption. Then the Levites (Korach's
15
tribe) will be elevated to the station of priests, and the
entire Jewish people will reach pinnacles of spiritual expe¬
16
rience, for " I will pour out My spirit upon all flesh."
The rewards of that age cannot, however, be attained
prematurely, but only as a result of our Divine service. It is
only through our selfless devotion to the Torah of Moshe
and the directives of "the extension of Moshe in every
17
generation" — the Torah leaders of our people — that we
can elevate ourselves and the world to the point that "the
18
world will be filled with the knowledge of G-d."
13. Sanhedrin 110a.

14. Likkutei Torah, Bamidbar 54b et al.
15. Likkutei Torah LiHaAriZal, Yechezkel, ch. 2.
16. Joel 3:1.
17. Tikkunei Zohar, Tikkun 69.
18. Isaiah 11:9, quoted by the Rambam, at the conclusion of his discussion of the
Era of the Redemption in the Mishneh Torah.
CHUKAS 61
Chukas ‫חקה‬
Beyond the Ken

of Knowledge
Adapted from
Likkutei Sichos, Vol. XVIII, p. 229ff
What Mortal Knowledge Cannot Grasp

The term Chukim refers to those mitzvos whose ration¬
ale cannot be grasped by human intellect. Within this
category, however, the laws of the Red Heifer stand out as
1
unique. Thus the Midrash quotes King Shlomo (about
2
whom it is written: "And Shlomo was wiser than every man
on the face of the earth"):
I was able to comprehend all the [other difficult
passages in the Torah], but with regard to the pas¬
sage of the Red Heifer, I asked and I sought; "I said: ' I
1. Bamidbar Rabbah 19:3.

2. I Kings 5:11.
will become wise,' but I [saw] that it was far from

3
me."
Indeed, it was only with regard to Moshe that the
4
Midrash states: "The Holy One, blessed be He, told Moshe:
'To you [alone] will I reveal the rationale for the Red
Heifer.' "
On one hand, these quotes imply that the laws of the
Red Heifer do not entirely transcend the realms of intellect,
for Moshe was granted an understanding of their rationale.
Nevertheless, the explanation obviously transcends
ordinary knowledge, and thus could not be perceived by
5
Shlomo, nor did Moshe communicate it to others. Indeed,
even Moshe's appreciation did not come as a result of own
6
powers of comprehension. As the Midrash states: "It is a
chukah, a decree which I have ordained. No created beings
are able to comprehend My decrees."
Why was Moshe able to grasp this rationale? Because he
was granted a unique gift from G-d. G-d is omnipotent —
able to fuse transcendence with limitation — and it was by
virtue of this omnipotence that Moshe was able to
appreciate the explanation.
To Tap the Essence of the Torah

The question arises: Why was the answer given only to
Moshe? If appreciating the rationale of the Red Heifer could
3. Ecclesiastes 7:23.
4. Loc. cit.:6; Midrash Tanchuma, sec. 8.
5. Moreover, we find that pilpulei d'oraisa, the process of didactic reasoning
through which the Oral Law is elucidated, was also given to Moshe as a gift
from G-d. In this instance, however, Moshe taught this method to the entire
Jewish people (Nedarim 38a). The fact that he did not teach the rationale of
the Red Heifer thus indicates that he was unable to — that it represents an
intellectual plateau inaccessible to others.
6. Koheles Rabbah 8:1 (5).
CHUKAS 63
advance one's Divine service, why didn't G-d — or Moshe —

share it with others?
The answer depends on insight into the nature of the
7
Torah. The Torah is one with G-d, an expression of His
essential will. Therefore, just as His will is above intellectual
comprehension, so too is the Torah. Nevertheless, G-d gave
the Torah to mortals, not because He desires their
obedience, but because He is concerned for their welfare.
He wants man to develop a connection with Him, and for
that connection to be internalized within man's under¬
standing, so that G-dly wisdom becomes part of his makeup.
And with that intent, He enclothed the Torah in an
intellectual framework.
This intellectual dimension is, however, merely an ex¬
tension of the Torah. The Torah's essence remains tran¬
scendent G-dliness, and cannot be contained within any
limits — even the limits of intellect. To relate to this
essence, man must approach the Torah with a commitment
that transcends wisdom or logic.
To highlight this dimension, it was necessary for at least
one part of the Torah to remain entirely above intellectual
comprehension. This is the passage describing the laws of
the Red Heifer. These laws, which transcend our
understanding, help us to appreciate that the entire Torah
— in its essence — is also beyond our understanding. This
in turn heightens our sensitivity to its inner G-dly core.
Were the entire Torah to have been clothed in reason,
man would be motivated to rely on his own understanding,
and would have difficulty in rising to a challenge that
requires mesirus nefesh, self-sacrifice. Indeed, limiting our
spiritual commitment to the intellectual sphere would
encourage man's natural, material inclination. There would
be a tendency to follow one's desires, and to rationalize
7. Zohar I, p. 24a; Tanya, ch. 4

8
one's conduct, even when it is lacking. Without making an
unlimited commitment to the Torah, man would not be able
to relate to its unlimited truth.
The laws of the Red Heifer, however, imbue a person
with an awareness of the unlimited nature of the Torah,
stirring him to devote himself entirely to the Torah, both to
9
its observance and its study. Becoming conscious of the
inner G-dly nature of the Torah awakens the inner G-dly
nature of our souls, enabling us to develop a more complete
bond with Him.
To underscore the unique contribution represented by
the laws of the Red Heifer, the Torah refers to them as
10
chukas haTorah ("the decree of the Torah"), rather than
11
chukas haporah ("the decree of the [Red] Heifer"). Use of
the former term emphasizes that our connection with the
entire Torah depends on a commitment which transcends
intellect.
A Selfless Self
This answer, however, leads to a further question. If
regarding the laws of the Red Heifer as a chok is essential to
our approach to the Torah, why did G-d reveal their
rationale to Moshe? According to the above reasoning, this
would detract from Moshe's commitment!
To resolve this conundrum, we must conclude that the
explanation for the chok was not given in a form that could
8. See the commentary of the Ramban (Leviticus 19:2), which speaks about the
possibility of being "a degenerate with the Torah's license."
9. See the previous essay, entitled "Real Growth," which explains how
Bechukosai — appreciation of the dimension of chukim in the Torah — in¬
spires one to "labor in Torah study," to apply oneself arduously, beyond
one's ordinary limits.
10. Numbers 19:2.
11. In reference to the laws of the Paschal sacrifice, for example, it is written
(Exodus 12:43): "This is chukas haPesach (the decree of the Paschal sacri¬
fice)."
CHUKAS 65
be grasped by Moshe's intellect. Instead, G-d's essential will

was revealed within Moshe's thought. That which cannot be
understood thus became the cornerstone of his intellectual
powers.
To explain: Moshe represented the personification of
Chochmah, usually translated as "wisdom." But there is a
difference between Chochmah and our ordinary conception
of wisdom.
All conceptualization is made up of two elements: a) the
idea itself, and b) the process of opening oneself to that
idea, stepping beyond one's previous way of thinking.
Chochmah relates to the second element, and thus is iden¬
12
tified with bittul, selfless existence. This bittul makes
Chochmah an appropriate vessel for the Ein Sof, G-d's infin-
13
ity. And this spiritual process — the causing of the Ein Sof
to rest within Chochmah — is what took place when G-d
made known to Moshe the rationale for the laws of the Red
Heifer.
For this reason, knowing the rationale did not detract
from Moshe's commitment. Unlike other mortals, Moshe did
not have a separate, individual self image; he saw himself
only as a medium for the expression of G-d's Truth. Mesirus
nefesh was the essence of his nature, and hence could never
be diminished.
In the Era of the Redemption, Mashiach will offer the
tenth Red Heifer, purifying first the priests and through
14
them the entire nation. And we will then proceed in our
Divine service — to the age when purification from contact
with the dead — made possible by the ceremony of the Red
Heifer — will no longer be necessary. For "He will swallow

13. Tanya, ch. 35.
14. Rambam, Mishneh Torah, Hilchos Parah, conclusion of ch. 3.
15
up death for eternity," and G-dliness, the source of all life,
will be overtly revealed throughout all existence.
15. Isaiah 25:8.

BALAK 67
Balak ‫בלק‬
Remembering
What Should
Be Forgotten
Adapted from
Likkutei Sichos, Vol. XVIII, p. 300ff;
Vol. XXIII, p. 166ff
A Sage and His Conduct

1
The Talmud relates:
When Ulla came [to Babylon from Eretz Yisrael],...
Rava asked him: "Where did you spend the night?"
[Ulla] told him: "In Kalnebo."
2
[Rava] responded: "Is it not written: 'And you may
not mention the name of other deities'?"
1. Sanhedrin 63b.
[Ulla] answered: "Rabbi Yochanan taught as follows:

[The name of] any false deity which is recorded in
the Torah may be mentioned."
On the surface, the question arises: Although it is per¬
mitted to mention the name of a false deity recorded in the
Torah, it is seemingly not desirable to do so. Moreover, our
3
Sages emphasize the importance of refined speech, noting
4
how in several instances, the Torah adds extra words
rather than mention the word tameh ("impure"). Surely, Ulla
could have found a way to answer Rava's question without
mentioning the name of a false deity.
The Power of the Torah

The above difficulty can be resolved by considering the
explanation of Rabbi Yochanan's teaching offered by the
5
Yereim: "Since the Torah mentions [the name of a false
deity], it has already been negated. For the same reason
that the Torah mentions it, we are entitled to mention it."
The statement of the Yereim cannot be understood in a
simple, literal sense. For there are false deities to which the
Torah refers, e.g., Baal Peor as mentioned in the conclusion
6
of this week's Torah reading, whose worship was
7
perpetuated long afterwards. Instead, the intent appears to
be that the Torah's mention of a false deity negates that
deity's importance in the eyes of a person studying that
portion of the Torah. The Torah's words will impress him
with the futility of the worship of other deities — demon¬
strating that these deities are of no benefit to those who
2. Exodus 23:13.
3. Pesachim 3a.
4. Although the Torah employs the minimum number of letters necessary, this
characteristic is waived in favor of refined speech.
5. Sec. 75.
6. Numbers, ch. 25.
7. See Sanhedrin 64a, which relates that this deity was still worshipped in the
Talmudic Era.
BALAK 69
revere them, and that when Jews have erred and wor¬
shipped them, they were severely punished.
Going further, every Jew desires to observe the Torah
8
and its mitzvos, and shun false deities. The act of Torah
study awakens this inner desire, inspiring a Jew to dedicate
himself to the Torah and negate all other forms of worship.
And "For the same reason that the Torah mentions [a
false deity], we are entitled to mention it." When a Jew
studies the Torah and identifies with it, he taps the G-dly
potential the Torah contains. This empowers him, enabling
9
his mention of a false deity to negate its influence.
A Spiritual Transition
We can now understand the conduct of Ulla. Our Sages
10
state: "A Jew living in the Diaspora serves false divinities
in purity." For in Eretz Yisrael, G-d's providence is more
openly revealed, while in the Diaspora, Divine influence is
hidden within the natural order. Just as the worship of false
divinities involves bowing one's head to them, so too, when
living in the Diaspora, one is required to subjugate one's
thinking processes to the forces controlling the natural
11
order.
Upon leaving the holiness of Eretz Yisrael and entering
Babylonia, Ulla sensed the spiritual transition, and felt it
necessary to emphasize the negation of false deities.
Summoning up the power of the Torah acquired through his
8. Rambam, Mishneh Torah, Hilchos Geirushin, conc. of ch. 2.

9. On this basis, we can understand why the Talmud (Sanhedrin, loc. cit.) and
the Shulchan Aruch (Yoreh De'ah 147:4-5) mention the above law in conjunc¬
tion with the law permitting the belittling of false deities through jest. The
activities permitted by both laws serve the same function; they degrade the
deities and nullify their influence in the eyes of others.
10. Avodah Zorah 8a.
11. See the maamar, VeYadaata, 5657 (English trans. To Know G-d, p. 42ff).
study in Eretz Yisrael, he mentioned the name of a false

deity with the intent of nullifying its influence.
Nullifying and Transforming

The above discussion sheds light on a question raised
by the name of this week's Torah reading: Balak. Balak was
12
a wicked man, an immoral king who hated the Jewish
people and wanted to destroy them. Why then is his name
immortalized as the title of a weekly Torah reading? Our
13
Sages state that a person should not be named after a
wicked man. Surely, this applies with regard to the name of
a Torah portion.
The above discussion makes the intent clear. Naming
the Torah reading "Balak" is a means of negating the forces
associated with him. As the Torah reading relates, Balak's
intent was thwarted entirely. The name Parshas Balak is an
eternal source of positive influence, frustrating any power
that seeks to harm the Jewish people.
The narrative in our Torah reading relates, moreover,
not only that Balak's intent was foiled, but that Bilaam —
whom Balak brought to curse the Jewish people — show¬
ered powerful blessings upon them, including the blessings
14
which will become manifest with the coming of Mashiach.
Thus the name Balak refers not only to the negation of evil,
but to its transformation into a positive influence.
12. As reflected by his willingness to accept Bilaam's suggestion, which involved

using Moabite maidens to seduce Jewish men, and his sending his own
daughter to participate in this endeavor.
13. Yoma 38b.
14. Significantly, there are very few allusions to the coming of Mashiach in the
Chumash, and none are as explicit as Bilaam's prophecies.
The transformation of evil into good and the manifestation of this concept
in the assistance and support the gentile nations will offer the Jewish people
is one of the fundamental themes of Redemption, as it is written (Yeshayahu
49:23): "And kings will be your butlers " To highlight this concept, the
prophecies which describe this era are themselves a reflection of this
principle, transforming the wicked designs of Balak and Bilaam into good.
BALAK 71
The Fruits of Unbounded Commitment

In some years, Parshas Balak is read together with Par-
shas Chukas. For it is the selfless commitment implied by
15
the name Chukas which makes possible the transformation
of evil into good. When a person fans the spark of G-dliness
in his soul and expresses it through unbounded devotion to
the Torah, he influences his environment, negating
16
undesirable influences and transforming them into good.
And as this pattern spreads throughout the world, we
draw closer to the fulfillment of the prophecies mentioned
17
in this week's Torah reading: "A star shall emerge from
Yaakov, and a staff shall arise in Israel, crushing all of
Moab's princes, and dominating all of Seth's descendants."
15. See the previous essay, entitled "Beyond the Reach of Knowledge."
16. The parshiyos Chukas and Balak are often read during the weeks before and
after the celebration of the Previous Rebbe's redemption on Yud-Beis-Yud-
Gimmel Tammuz. The saga of the Previous Rebbe's imprisonment and lib¬
eration is a reflection of this dynamic. Arrested because of his selfless
commitment to spreading Jewish practice (Chukas), he was ultimately re¬
leased from prison. The news of his release inspired the continuation of
Jewish practice in Russia and throughout the world, reflecting how the entire
episode served as a source of positive influence (Balak).
17. Numbers 24:17, cited by Rashi, Rambam, and others as a reference to
Mashiach.
PiNCHAS 73
Pinchas ‫חס‬35
Touching the Core

Adapted from
Likkutei Sichos, Vol. II, p. 344ff, 609ff;
Vol. IV, p. 1070ff; Vol. XVIII, p. 318ff
Can Priesthood be a Reward?

1
This week's Torah reading begins: "Pinchas, the son of
Elazar... turned My wrath away from the children of Israel
by zealously taking up My cause among them.... Therefore,...
I have granted him a covenant of peace. He and his
descendants will possess an eternal covenant of priesthood,
because he zealously acted on behalf of his G-d."
The question arises: Pinchas' deed — the execution of
Zimri as described in the conclusion of last week's Torah
2
reading — involved self-sacrifice and courage. Certainly it
1. Numbers 25:11-13.
2. Numbers 25:1-9.
is worthy of praise and reward. Nevertheless, it is curious

that Pinchas was granted "a covenant of eternal priest¬
hood," as a reward. For priesthood cannot be attained
through man's endeavors; it is not at all dependent on
spiritual accomplishments.
3
As Rashi comments, just as one cannot change morning
into evening, one cannot alter the definition of priesthood.
Since Pinchas was not a priest beforehand, how could his
conduct, however virtuous, earn him that distinction?
Unbounded Service Evokes an Unbounded Response

The resolution of this question revolves on the under¬
standing of the trait for which the Torah praises Pinchas:
zealousness. Why does the Torah describe Pinchas with
this term? Firstly, Pinchas risked his life. Although Zimri
was supported by his entire tribe, and they could have
4
easily killed Pinchas, Pinchas did not consider the danger
to himself. What concerned him was the spiritual danger
facing the Jewish people, and he was willing to risk his life
to eliminate the threat.
There was, moreover, a deeper dimension to Pinchas'
5
commitment. Our Sages relate that when a Jewish man is
cohabitating with a non-Jewish woman, "the zealous have
6
[the right to] strike him." Nevertheless, "although this is
the law, a ruling is not delivered." This means that if a per¬
son were to ask a Jewish court if he should kill a person
who commits such an act, the court should not instruct him
to do so.
3. In his commentary to Numbers 16:5.

4. Indeed, our Sages (Sanhedrin 82b) relate that it was only because six miracles
occurred that they did not kill him.
5. Sanhedrin 82a.
6. I.e., he is not obligated to take this step, he is merely given license to do so.
Therefore, the Shulchan Aruch does not mention an obligation for a zealous
person to strike a man who engages in intimate relations with a gentile
woman; it merely mentions (Even HaEzer 16:2) that one has such a right.
PINCHAS 75
Thus not only did Pinchas risk his life, he did so even
when there was no obligation. If he had let the situation
pass, nobody would have criticized him. On the contrary, he
had to take the initiative himself, and aroused criticism by
7
taking the step he did. Our Sages state that he acted
against the sages' desires, and that had not G-d praised him
as quoted above, they would have placed him under a ban
8
of ostracism.
What motivated Pinchas? He wanted to "turn [G-d's]
wrath away from the children of Israel." He understood
what had to be done to accomplish this goal, and was will¬
ing to take any risks involved.
This is zealousness: putting one's own welfare — both
9
spiritual and material — to one side, and making an un¬
bounded commitment to carry out G-d's will. When a person
makes a genuine commitment of this nature, the inner G-dly
spark which every one of us possesses is given expression.
Similarly, such an approach evokes an unbounded re¬
sponse from G-d. For when man goes beyond his natural
limits in his Divine service, G-d grants him rewards that are
not confined by nature. For this reason, Pinchas could be
granted the status of a priest.
Tempering Zealousness with Love

10
Our Sages identify Pinchas with the prophet Eliyahu.
Eliyahu's Divine service was also characterized by zeal-
11
ousness, as it is written: "I have been very zealous for the
sake of G-d, the L-rd of Hosts." When making this statement,
however, Eliyahu contrasted his own conduct with that of
7. Jerusalem Talmud, Sanhedrin 9:7.

8. Sanhedrin 82a.
9. In this light, we find numerous stories of tzaddikim who were willing to sac¬
rifice their portion in the World to Come for the benefit of another Jew.
10. Targum Yonason, Exodus 6:18; Yalkut Shimoni, vol. I, sec. 671; Zohar II, p. 190b.
11. I Kings 19:10.
the Jewish people at large, whom he criticized for "forsaking

[G-d's] covenant."
G-d refused to accept these words of criticism. He ap¬
12
pointed Eliyahu as "the angel of the covenant" and
charged him with attending the circumcisions of the Jewish
people for all time to come, so that he would attest to their
13
faithful adherence to G-d's covenant.
G-d taught Eliyahu that his zealousness must be tem¬
pered with ahavas Yisrael, love for every member of our
people, and that he must endeavor to seek out our people's
virtues. These traits became such an integral part of
Eliyahu's personal mission that when the prophet Malachi
describes Eliyahu's return to announce the coming of the
14
Redemption, he states that Eliyahu will "turn the hearts of
the fathers to the children, and the hearts of the children to
15
the fathers." And when the Rambam describes Eliyahu's
mission, he states that "he will come solely to establish
peace." To emphasize this direction from the outset, G-d
tells Pinchas that in reward for his zealousness, he is being
given "a covenant of peace."
Taking the Initiative

These two thrusts — zealousness and peace — are of
fundamental relevance at present. Many of our people live
estranged from their Jewish roots, yet our national future
depends on zealous commitment to maintaining our heri¬
tage. For it is the inner conviction that stems from the spark
of G-dliness we all possess that makes an impression on
others. Intellectual argument cannot penetrate another
person's heart. A heart opens to a heart; it is zealous
12. Malachi 3:1; Pirkei d'R. Eliezer end of ch. 29.

13. Yalkut Shimoni, vol. I, sec. 71.
14. Malachi 3:24.
15. Mishneh Torah, Hilchos Melachim 12:2.
PINCHAS 77
commitment, tempered by warmth and loving outreach,

which will spur others to discover the Jewish spark within
16
themselves.
There is a further dimension to Pinchas' zealousness.
Pinchas was not the leader of the Jewish people; Moshe,
Elazar, and the elders occupied higher positions of author¬
ity. Yet when the need arouse, Pinchas did not wait for the
leaders' guidance, but seized the initiative himself.
The same applies with regard to every individual today,
for every one of us has a unique contribution to make. With
the confidence that comes from the truth of one's inner
conviction, we must all take the initiative and spread good
and peace.
These efforts will hasten the coming of the time when
Eliyahu — identified with Pinchas — will return. And then,
17
"the voice of the herald will announce good tidings" — the
coming of Mashiach, and the redemption of our people and
of all mankind.
16. Figuratively speaking, a parallel can be drawn to the story of Pinchas. The
widespread assimilation of the present age can be compared to the plague
which killed thousands of Jews. Pinchas' zealousness, which stopped the
plague, can be considered an analogy to the heartfelt dedication to our Jewish
heritage which will turn this tide.
17. Cf. Siddur Tehillat HaShem, p. 334.
MATOS 79
Matos ,‫סטו‬
True Strength
Adapted from
Likkutei Sichos, Vol. XVIII, p. 378ff;
Vol. XXIII, p. 206ff;
Sichos Shabbos Matos-Masei, 5742
An Approach-Avoidance Conflict
The character traits of strength and firmness evoke
mixed responses. On one hand, everyone admires personal
fortitude, and respects an individual who has the courage to
persevere in his convictions despite challenges. And yet a
strong person can also be thought of as rigid and
insensitive, clinging stubbornly to his own views without
bending in consideration of others. Counseling against this
1
tendency, our Sages commented, "A person should always
be pliant like a reed, and not hard like a cedar."
Although the image of personal strength projected by
popular society sometimes muddles the distinctions be¬
tween these two types of firmness, a discerning person
should not become confused. The hardness of insensitivity
reflects an inability to respond to the cues of life. Positive
inner strength, by contrast, allows for an active response to
those cues, but this response is determined, not by the
pressures of one's environment, but by the depth of one's
convictions.
Flexibility vs. Unfailing Firmness

These concepts are reflected in the name of this week's
Torah reading: Matos. The singular form, mateh, literally
means "staff." This term is also used to refer to the tribes of
the Jewish people, because the leader of each tribe was
2
distinguished by his staff of leadership. For similar reasons,
the word shevet, literally, meaning "rod," is also used as a
synonym for "tribe."
What is the difference between these two terms? A rod
is supple, able to be bent, while a staff is firm and unyield¬
ing. For a rod is freshly cut — or still connected to the tree
from which it grew — and is therefore pliant. A staff, by
contrast, has been detached from its tree long ago, and over
time has become dry, hard, and firm.
Both terms serve as analogies for different levels in the
3
expression of our souls' potential. The term "rod" refers to
the soul as it exists in the spiritual realms, where its
connection to G-dliness is palpably appreciated. It shares an
active bond with the lifegiving, spiritual nurture it receives.
1. Taanis 20a.
2. See Likkutei Torah, Bamidbar 83b.
3. See Sefer Maamarei Admur HaZakein 5562, Vol. I, p. 237ff.
MATOS 81
"Staff," by contrast, refers to the soul as it exists in our

material world, enclothed in a physical body. On the
conscious level, it has been severed from its spiritual
source, and its connection to G-dliness is no longer felt.
In this setting, there is the possibility for both the posi¬
tive and the negative types of strength and hardness. There
is a tendency towards spiritual insensitivity, a brittle lack of
responsiveness to the G-dliness invested within creation.
On the other hand, it is also within our material world that
the strength of a person's resolve is revealed. For to
observe the Torah and its mitzvos despite the challenges of
our environment requires the steadfast resolution that
stems from an inner awareness of the truth of one's mission.
Moreover, when a person makes such a commitment, he
is granted more strength than he personally possesses; the
essence of the soul's power will express itself through his
efforts. This reflects a deeper spiritual source than the level
of soul revealed in the spiritual worlds. For in the spiritual
realms, the soul's powers of perception are of primary
importance. The essence, the very core of the soul,
however, transcends all perception, for it is an actual part
4
of G-d, a spiritual potential that cannot be contained even
within the more subtle restraints of spiritual existence. It is
this essential potential which provides powerful resources
of strength to the soul as it is enclothed in the body,
5
enabling it to persevere in its Divine service.
This reflects the uniqueness of our world — "the gar-
6
den" which grows the "trees" from which these "staffs" are
cut. Although the material setting causes the soul to feel
4. Tanya, ch. 2.
5. See the maamar VeAtah Tetzaveh, 5741, (Sefer HaMaamarim Melukat, Vol. VI,
English translation, Anticipating the Redemption, S.I.E., N.Y., 1994), which
explains that the power endowed by the essence of the soul far surpasses the
power endowed by the soul's perception in the spiritual realms.
6. For explanation of the simile, see Basi LeGani, 5750 (English translation,
Kehot, N.Y., 1990).
separate from its source, this challenge evokes the ex¬

pression of our deepest spiritual potentials. This in turn
endows a person with the strength of a king — the ability to
master his environment and shape it according to the
Torah's desires.
Expressing Power
The concept of strength is also reflected in the content
of this Torah reading, which begins with laws regarding
vows. Here we see the power possessed by every Jew. Each
member of our people — even a youth who has not yet
reached the age of Bar Mitzvah — has the ability to invest
the entities of our material world with holiness, endowing
them with the sanctity of the sacrifices offered in the Beis
HaMikdash.
And these laws apply not only in the era of the Beis
HaMikdash, but even during our present exile.
The Torah reading continues, describing the war against
Midian, which as explained in Chassidic thought, serves as
an analogy for our efforts to nullify the forces of strife and
discord. By spreading unbounded love, we have the power
7
to wipe out these traits, as the war against Midian caused
the utter annihilation of that nation.
A Twofold Message
7. Herein, we see a connection to the period of Bein HaMetzarim, the Three

Weeks between the Seventeenth of Tammuz and Tishah BeAv, for our Sages
(Yoma 9b, Gittin 55b) teach that the Beis HaMikdash was destroyed because of
causeless hatred.
Moreover, we have been granted the potential to anticipate the Redemp¬
tion and experience a foretaste of the love and peace that will characterize
that age. See the essay entitled, "Living with the Redemption" (Sound the
GreatShofar, Kehot, N.Y., 1992, p. 65ff).
MATOS 83
Parshas Matos is often read together with Parshas Masei.

Masei means "journeys." This Torah reading describes the
journeys of the Jewish people through the desert — an
analogy for the journey of souls from the spiritual realm to
our material world.
More particularly, the two dimensions of the descent
that the hardness of a mateh reflects are also emphasized in
Parshas Masei. The negative dimension — the lack of a
revealed connection to one's G-dly core — is implied by the
name "journeys," for the descent of the soul to this material
world is indeed drastic.
The positive dimension — the powerful manifestation of
the soul's essence — is also alluded to by the name Masei.
For it is through its descent into this material realm that the
soul acquires the potential for an unparalleled upward
movement. For the connection between the essence of the
soul and the essence of G-d achieved in this world lifts the
soul to a far higher rung than that on which it existed
previously.
Moreover, when Parshas Matos is read together with
Parshas Masei, the Shabbos is called Shabbos Chazak — "the
8
Shabbos of reinforcement," because of the custom of
declaring, Chazak, Chazak, Venischazaik ("Be strong, be
strong, and may you be strengthened") at the conclusion of
the Torah reading, in acknowledgment of the completion of
the Book of Numbers. This couples the strength of Parshas
Matos with the strength achieved by the Jewish people
through their completion of one of the books of the
Chumash.
Strength in Exile, the Ultimate Strength in Redemption
8. See Shulchan Aruch, Orach Chayim, the conclusion of Chapter 139. See also
Likkutei Sichos, Vol. 25, p. 474.
Parshas Matos is always read during Bein HaMetzarim —

the three weeks between the fast of the Seventeenth of
Tammuz and the fast of Tishah BeAv (the Ninth of Av),
which are associated with the destruction of Jerusalem and
the Beis HaMikdash. This recalls the negative qualities of a
staff's firmness, the severed connection to the source of
9
vitality.
On the other hand, this period is also connected with
10
our people's hopes of Redemption. Indeed, Tishah BeAv,
the anniversary of the destruction of the Beis HaMikdash is
11
described as "the birthday of Mashiach" — a day which
generates a new impetus for the coming of the Redemption.
Herein lies a connection to a staff's positive quality of
firmness, because: a) in the Era of the Redemption, our
people will reap the fruit of their determined resolution to
carry out G-d's will despite the challenges of Exile; and b) it
is in the Era of the Redemption that G-d's essence, the
ultimate source of strength, will become manifest in our
world, His dwelling.
9. Note also Yirmeyahu's vision of an almond staff (1:11-12) which G-d will use as
a medium of retribution. Our Rabbis (Tur, Orach Chayim, ch. 580) associate
this vision with the Three Weeks.
10. Hence, during this period, it is customary to study the design and structure of
the Beis HaMikdash (Seek Out the Welfare of Jerusalem, S.I.E., p. 1ff).
11. Jerusalem Talmud, Berachos 2:4; Eichah Rabbah 1:51; Pri Eitz Chayim, Shaar
Chag HaShavuos, ch. 1. See the essay of this title in Sound the Great Shofar, p.
73ff.
MASEI 85
Masei ‫מסעי‬
Forward Movement
Adapted from
Likkutei Sichos, Vol. II, p. 348;
Vol. VI, p. 111ff, 235ff; Vol. XXIII, p. 224
Signs of Life
Life and activity are almost synonymous, for movement is
one of the fundamental signs of life. Simple, inert matter is
limited to its particular place or its particular course, while
an entity with a soul has the ability to move from one place to
another of its choosing.
Moreover, in the human sphere, the tendency toward
physical, mental and spiritual movement expresses itself in
an "upward" direction. A person seeks to grow and advance.
This is surely true with regard to our Divine service. For
implicit in the awareness of the spiritual is the recognition of
a thrust towards self-transcendence, a willingness to go
beyond oneself and gain fulfillment by developing a

1
connection to one's unlimited, G-dly source.
Personal Journeys
These concepts are reflected in this week's Torah read¬
ing, Parshas Masei. Masei means "journeys," and the reading
enumerates the 42 different stages in the journey of the
newborn Jewish nation from the land of Egypt until its entry
2
into Eretz Yisrael. The Baal Shem Tov explains that these 42
stages in our people's journey are mirrored in the life of every
individual as he proceeds from birth — his personal "exodus
from Egypt" — until his entry into "the Land of Life" — the
spiritual counterpart of Eretz Yisrael.
This entire journey through the wilderness (and through
life) is intended to reflect continual spiritual growth. Even
those stages which are associated with negative events have
a positive impetus at their source.
For example, one of the campings of the Jewish people
was called Kivros HaTaaveh, "the Graves of [those possessed
by] Craving," where the Jews buried the people who were
3
punished as a result of their lust for meat.
The name Kivros HaTaaveh, literally means "the Graves of
Craving," i.e., in this place, the Jews were to reach such a
high level of connection to G-d that they would "bury" all
material cravings. Nevertheless, since G-d desires that the
Jews' spiritual attainments be achieved by their own efforts,
the people were given free choice, and in this instance they
4
failed. Despite their failure, the impetus associated with this
1. This natural tendency is reinforced by the obligation to "remember... the

exodus from the land of Egypt every day of your life" (Deuteronomy 16:3).
Mitzrayim, the Hebrew name for Egypt, is associated with the word meitzar,
meaning "boundary" or "limitation." Every day, we must relive the exodus
from Egypt, and again transcend our personal boundaries and limitations.
2. As quoted in Degel Machaneh Ephraim, Parshas Masei.
3. See Numbers 11:15.
MASEI 87
place — and the corresponding potential that can be realized

by every Jew — is positive.
Moreover, even when a person does not at first realize
the positive potential at a particular stage of his life, and
falters in the face of a spiritual challenge, he must know that
his "journey" is not over. This is only one phase, and a
4
temporary descent can ultimately lead to an ascent, if
corrected through the service of teshuvah.
An Encampment or a Journey?
The above concepts raise a question with regard to the
wording chosen by the Torah. As mentioned, the word masei
means "journeys," and yet within the Torah reading, the
meaning of the term is "campings." From a linguistic
perspective, there is no difficulty with such a usage, because
5
as Rashi comments previously: "Since [the Jews] later
journeyed from the place of these encampments, it is
appropriate to describe them with the term maasaos."
Nevertheless, the question is one of focus. Seemingly, the fact
that every encampment is named appears to place an
emphasis on each of these stopping points as an entity in its
own right.
It is possible to explain that the intent is to emphasize
that all these encampments were merely intermediary stages
in the journey to Eretz Yisrael. Our sights must always be on
the ultimate goal; in no way should a temporary resting place
be considered as anything more than that.
Without discounting the positive aspects of such an
explanation, it does not appear appropriate in the context of
this Torah reading. For the Torah recounts these 42 places
with the intent of highlighting the events that occurred in
6
each one: to learn from them, and — recalling the teaching
4. Cf. Makkos 7b.

5. Exodus 40:38.
6. See Rashi, Numbers 33:1.
of the Baal Shem Tov — to apply these lessons within our

own spiritual endeavors.
Since each step of the journey represents a phase of
holiness, it possesses an importance of its own. Indeed, our
7
Sages state that because the encampments were made
8
"according to G-d's word," every one was endowed with a
dimension of permanence. Why then does the Torah refer to
them in a way that underscores their temporary nature?
The Goal of Our Divine Service

It is possible to explain that the Torah uses the term
maasaos, "journeys," because this is the ultimate expression
of man's potential. As mentioned above, our spiritual
potential is expressed in the transcending of our immediate
9
circumstances. In this vein, Chassidic thought interprets the
10
verse to mean "I will grant you [the potential to] progress
among those that stand."
"Those that stand," refer to the angels — or noncorporeal
souls — as they exist in the spiritual realms. They are
described as "stand[ing]," because their spiritual service
11
remains always on the same level. A mortal, by contrast,
has the potential for unbounded growth, and can "progress"
12
far beyond his current rung. To highlight this potential, and
to establish its expression as one of the goals of Divine
service, the Torah calls these encampments maasaos.
7. Eruvin 55b.
8. Numbers 9:20.
9. See Likkutei Torah, Bamidbar 38d; SeferHaMaamarim 5671, p. 68ff, et al.
10. Zachariah 3:7.
11. More particularly, the angels and the souls in the spiritual realms ascend to
higher levels every day. Nevertheless, since these advances are only relative
to the previous level, they are still described as "standing." In this material
world, by contrast, the potential for progress is unshackled and radical
advances can be made.
12. This reflects the unique nature of our material world. On a revealed level, the
G-dly light manifest here is less than in the spiritual realms. Nevertheless, a
boundless spiritual potential — far greater than that revealed in the spiritual
realms — is invested in this world, making limitless progress possible.
MASEI 89
Setting Out To Change

Every advance has two phases: a departure from the
previous state and an approach to the future state. Masei
points primarily to the departure. We see this in the ex¬
pression hesia (which shares the same root as masei) es dato,
which means "he diverted his attention."
What is the point of this emphasis? When a person can
see his destination, his degree of progress is defined. Masei,
by contrast, underscores setting out towards uncharted
horizons, as the Jews in the desert followed the pillar of
cloud. For radical advance can be achieved only when one
13
makes an unrestrained commitment to change.
The Ultimate Journey

14
On the verse, "These are the journeys of the children of
15
Israel who left the land of Egypt," the Alter Rebbe asks: "It is
with one journey — from Raamses to Sukkos — which the
Jews left Egypt. Why are all the subsequent 'journeys'
associated with the exodus from Egypt?"
The Alter Rebbe explains that the plural term is used
because every journey of the Jewish people throughout the
centuries has been "from the land of Egypt" (a state of
limitation) to Eretz Yisrael (the state of ultimate freedom that
16
will be experienced in the Era of the Redemption).
Focusing on this ultimate goal makes all of one's ac¬
complishments secondary in importance. For no matter how
13. Both with regard to our personal journeys and the journeys of the Jews in the
desert, we see the importance of bitachon, trust in G-d. For it implies a
willingness to set forth without knowing one's destination, with complete
trust that He will guide us, and bring us to a destination far better than we
could have conceived on our own.
14. Numbers 33:1.
15. Likkutei Torah, Parshas Masei.
16. For Jericho (‫ — )יריחו‬the Jews' point of entry into Eretz Yisrael — is associated
with Mashiach, who is described (Sanhedrin 93b, quoting Isaiah 11:3) as ‫ודאין‬
‫דמורח‬, "judging the worthy with his sense of smell (‫)ריח‬."
great, they are dwarfed by awareness of the crowning goal,

17
the coming of Mashiach.
The individual and the Whole

The macrocosm — the journey of mankind as a whole —
is reflected within the personal journey of every individual.
For everyone must realize that he has his own mission, and a
pace at which it will be accomplished. For some, the journey
involves stepping beyond already refined states of spiritual
awareness, while for others, it involves refraining from crass
material involvement and setting forth on the trek to find
spiritual purpose.
There is, however, a common denominator to all these
personal journeys. They all involve a "departure from Egypt,"
for even the most developed state is limited when compared
to the ultimate goal. And none of these journeys has a self-
contained objective; they are all merely phases in our
progress toward that goal.
With one journey, a person can leave his personal Egypt
and join mankind's progress toward the Redemption. And
this first journey predicates another, initiating a sequence
which will continue until the ultimate objective is reached,
and we all enter Eretz Yisrael again, led by Mashiach.
17. The transcendent revelations of the Redemption do not obscure the signifi¬
cance of the intermediate phases necessary to reach that goal, but instead
endows them with deeper meaning. For every stage is a necessary element in
the pattern of progress. Thus, over and beyond the individual importance
every particular phase possesses, it is endowed with the ultimate importance
that will be realized with the coming of the Redemption. See Likkutei Sichos,
Vol. XV, p. 475ff.
DEVARIM 91
A Mortal Mouth
Speaking G-d's Word
Adapted from
Likkutei Sichos, Vol. IV, p. 1087ff;
Vol. XIX, p. 9ff
The Uniqueness of Deuteronomy

1
This week's Torah reading begins: "These are the words
that Moshe spoke to the entire Jewish people."
Noting the distinction between this book and the pre¬
2
vious four, which are all "the word of G-d," our Sages explain
that Moshe recited the Book of Deuteronomy "on his own
initiative."
1. Deuteronomy 1:1.
2. Megillah 31b.
This does not, ‫ח״ו‬, mean that the Book of Deuteronomy is

3
merely a mortal invention. Our Rabbis immediately clarify
that Moshe delivered his words "inspired by the Holy Spirit."
Similarly, when the Rambam defines the category of "those
4
who deny the Torah," he includes: "a person who says that
the Torah — even one verse or one word — does not
emanate from G-d. If one would say, 'Moshe made these
statements independently,' he is denying the Torah."
Not a single commentator maintains that there is a dif¬
ference in this regard between the Book of Deuteronomy and
the four preceding books.
For the Book of Deuteronomy are merely Moshe's words.
Moshe's identification with G-dliness was so great that when
5
he states: "I will grant the rain of your land in its season," he
speaks in the first person although the pronoun " I " clearly
6
refers to G-d. "The Divine Presence spoke from his mouth."
On the other hand, it is also clear that the book involves
Moshe's own thinking process. To give an example: there is a
difference of opinion among our Sages as to whether the
proximity (semichus) of two subjects in the Written Torah is
7
significant or not. One opinion maintains that it is, while the
other explains that although when mortals structure their
thoughts, order is important, but "Since the Torah was
granted by the Almighty, the order of precedence is not
8
significant."
With regard to Deuteronomy, however, all authorities
agree to the significance of the sequence of subjects. "Moshe
arranged it passage after passage for the sole purpose of
8
allowing for extrapolation." Because Deuteronomy was
recited on Moshe's initiative, comprehension of this book
3. Tosafos, op. cit.

4. Mishneh Torah, Hilchos Teshuvah 3:8.
6. See Zohar III, p. 232a; Shmos Rabbah 3:15.
7. Berachos 21b; Yevamos 4a.
8. Raaban (Rabbi Eleazar ben Nasan), sec. 34.
DEVARIM 93
demands that the rules of mortal wisdom be taken into

consideration.
Above the Limits of Creation

The explanation of the above concepts depends on the
appreciation of the relationship between the Torah and our
9
world. Our Sages state: "The Torah preceded the world."
Here, the concept of precedence is not chronological, for
time — like space — is a creation, relevant only after G-d
brought existence into being. Rather the intent is that the
Torah is on a level of spiritual truth which transcends our
material frame of reference. Although the Torah "descends"
and "enclothes itself" in our world, speaking of seemingly
ordinary matters such as agricultural laws, codes for fair
business practice, and the proper structure for marriage and
family relations, this is not its essence. The essence of the
Torah is "G-d's will and His wisdom," united with Him in
10
perfect unity.
Since the Torah is fundamentally above our worldly
framework, for it to enclothe itself in the world, it must pass
through an intermediary connected to both the Torah's
spiritual core and to our mortal nature. Moshe our teacher
possessed this attribute.
On one hand, Moshe represented the ultimate in bittul,
selfless dedication to G-d — a commitment which transcends
worldly thought. Simultaneously, he represented perfection
in human intellect, emotion, and even physical strength and
11
stature. As such, he was able to render the transcendent
9. Midrash Tehillim to 90:4; Bereishis Rabbah 8:2. See also the explanation of this
concept in the maamarIssa B'Midrash Tehillim, 5653 [SeferHaMaamarim 5708,
p. 272ff, (the maamar recited by both the Rebbe Rashab and the Previous
Rebbe at their Bar-Mitzvah celebrations)].
11. See Shabbos 92a, Nedarim 38a. See also the Rambam's Commentary to the
Mishnah (Sanhedrin 10:1), which describes Moshe as "the most perfect of all
mankind."
spiritual truth of the Torah in a form that mortals can

12
comprehend.
Two Contrasting Patterns

In particular, Chassidic thought describes two ways in
13
which a go-between functions:
a) derech ma'avir: the intermediary acts merely as a
funnel. He does not change or modify the influence he re¬
ceives; he merely transfers it. As such, even as the message is
brought to a lower plane, it remains transcendent.
b) derech hislabshus: the intermediary puts the concept
into his own words. This changes the form of the concept's
presentation, and thus allows it to be grasped by the re¬
cipients.
And so it is with regard to the Torah: The first four books
were transmitted though Moshe without any input on his
part; he conveyed them to the Jewish people as he received
14
them. With the Book of Deuteronomy, by contrast, G-d's
word became part and parcel of Moshe's own thought.
Based on this explanation, we can see why all authorities
agree that it is possible to derive points of law from the order
of subjects in the Book of Deuteronomy. With regard to the
first four books of the Torah, the order is structured by
Divine wisdom, according to a pattern beyond mortal
15
thought. Since the interpretation of Torah law is "not in the
16
heavens," but rather given over to mortal intellect, there are
opinions which maintain that the proximity of passages in
those books cannot serve as a guide.
12. See Avos 1:1.

13. See Tanya, Kuntres Acharon, p. 158a, OrHaTorah, Vayikra, Vol. II, p. 468ff.
14. See the eighth of the Rambam's Thirteen Principles of Faith (Commentary to
the Mishnah, Sanhedrin 10:1).
15. See Sheloh 402b.
16. Deuteronomy 30:12; cf. Bava Metzia 59b.
DEVARIM 95
The Book of Deuteronomy, however, was filtered through

the medium of Moshe's intellect, and the order of its verses
corresponds to that of mortal thought. Therefore, the
proximity of subjects in this text can serve as a basis for the
derivation of Torah law.
internalized Knowledge
But why is the Book of Deuteronomy necessary? En-
clothing the Torah in human intellect seemingly does nothing
but lower its spiritual content. What purpose is served?
Nevertheless, this is G-d's intent in giving the Torah: that
it permeate mortal thought and thus elevate man's
understanding. Whenever a person studies Torah, regardless
of his spiritual level, he is making its infinite truth part of his
personal nature.
Were there to have been only four books in the Torah, it
would have been impossible for our powers of understanding
to unite completely with the Torah. It was only by having the
Book of Deuteronomy pass through Moshe's intellect that
this goal accomplished. Moreover, Moshe's review of the
Torah in he Book of Deuteronomy gives us the capacity to
understand the previous four books in a similar fashion.
Elevating the Torah

Enclothing the Torah in mortal intellect does not merely
grant man the opportunity for advancement, it also
introduces a higher quality to the Torah itself, as it were. For
clothing limitless spirituality in the confines of mortal
intellect represents a fusion of opposites that is possible only
17
through the influence of G-d's essence. Because His essence
transcends both finiteness and infinity, it can weld the two
17. See Likkutei Sichos, Vol. VI, p. 117-118, which explains that the number five
reflects a connection to G-d's essence. It is Deuteronomy, the fifth book of the
Torah, which expresses this dimension in the most comprehensive manner.
together, bringing the spiritual truth of the Torah within the

grasp of mortals.
On the Banks of the Jordan

Moshe recited the Book of Deuteronomy as the Jews
stood on the banks on the Jordan, preparing to enter Eretz
Yisrael. The crossing of the Jordan River was to be a spiritual
as well as a geographic movement. During their journeys
through the desert, the Jews depended on miraculous
expressions of Divine favor: they ate manna, their water came
from the Well of Miriam, and the Clouds of Glory preserved
their garments. After entering Eretz Yisrael, however, the
Jewish people were to live within the natural order, working
the land and eating the fruits of their labor.
To make this transition possible, they required an ap¬
proach to the Torah that would relate to man as he functions
within his worldly environment. It was for this purpose that
Moshe taught the Book of Deuteronomy.
Herein lies a connection to the present day, because we
are also "on the banks of the Jordan" preparing to enter Eretz
Yisrael together with Mashiach. It is through the approach
emphasized by the Book of Deuteronomy — fusing the word
18
of G-d with mortal wisdom — that we will merit the age
when — "the occupation of the entire world will be solely to
19
know G-d," the Era of the Redemption.
18. This also relates to the unique contribution of Chabad Chassidus. Chabad is an
acronym for the Hebrew words meaning "wisdom, understanding, and
knowledge." As implied, the teachings of Chabad endeavor to convey the deep
mystical truths of our Torah in a form that can be grasped by mortals.
As the Baal Shem Tov taught (see the celebrated letter sent to his brother-
in-law, Reb Gershon Kitover, published in Ben Poras Yosef), when the
wellsprings of these teachings spread outward, Mashiach will come. See the
essay entitled "Bridging the Gap," (Timeless Patterns in Time, Vol. I , p. 101).
19. Rambam, Mishneh Torah, Hilchos Melachim 12:5.
VAES'CHANAN 97
Vaes'chanan tfnpjOl
To Plead with G-d

Adapted from
Likkutei Sichos, Vol. XX.ll, pgs. 115-117;
Vol. XXIV, p. 28ff
What is Prayer?
1
The Rambam describes prayer as follows:
The obligation [this] commandment entails is to of¬
fer supplication and prayer every day; to praise the
Holy One, blessed be He, and afterwards to petition
for all one's needs with requests and supplications,
and then to give praise and thanks to G-d for the
goodness that He has bestowed.
The fundamental dimension of prayer is to ask G-d for
our needs. The praise and thanksgiving which precede and
follow these requests is merely a supplementary element of
1. Mishneh Torah, Hilchos Tefillah 1:2.

2
the mitzvah. A person must realize that G-d is the true
source for all sustenance and blessing, and approach Him
3
with heartfelt requests.
Often, however, we do not content ourselves with asking
for our needs. We desire bounty far beyond both our needs
and our deserts. We request a boon that reflects G-d's
boundless generosity. For every Jew is as dear to G-d as is
4
an only child born to parents in their old age. And because
of that inner closeness, He grants us favors that surpass our
needs and our worth.
Two interpretations of Moshe's Plea

Torah reading, Vaes'chanan. Vaes'chanan means "and he
pleaded," referring to Moshe's petition to enter Eretz Yis-
5
rael. Our Sages' interpretation of this term provides us with
guidance with regard to the way we should approach G-d in
6
prayer. The Sifri states:
[Moshe] could have depended... on his good deeds.
Instead, [he] asked G-d for a gift How much more
so, [lesser men] should make requests [of G-d in this
manner]. Alternatively, [ vaes'chanan] is one of the
ten terms used for prayer.
2. This is reflected in the wording used by the Rambam, and the interpretation
of his position by the Sefer HaChinuch (mitzvah 233). Note, however, the
wording of the Shulchan Aruch HaRav 185:2, which refers to the recitation of
G-d's praise as the "fundamental element of prayer."
3. In this vein, we can understand the connection to the Rambam's opening
statement in Hilchos Tefillah 1:1 — that prayer is "the service of the heart,"
i.e., the shaping of one's feelings. For what affects people most are their ma¬
terial needs, and appreciating and asking G-d for these matters requires a
redefinition of one's inner feelings.
4. Keser Shem Tov, Hosafos, sec. 133.
6. Commenting on the above verse, quoted (with slight changes) in Rashi's
commentary to the verse.
VAES'CHANAN 99
7
The Midrash communicates similar concepts, stating:
[This] is one of the ten terms used for prayer. Of
them all, Moshe adopted [this approach], one of
supplication. From this, we can learn that no created
being can make demands from its Creator, for even
Moshe [approached G-d] in a tone of supplication,
[asking] for a free gift.
Everything is Kindness
Although there is a similarity between the statements of
8
the Sifri and the Midrash, the commentaries note a dis¬
tinction between them. For the Sifri sees the concept of
prayer and that of requesting a free gift as two different
interpretations, while the Midrash fuses the two concepts
into a single understanding.
To focus on this distinction more closely: G-d is
9
"merciful to all His works," giving each its sustenance as
required. Moreover, when a person's deeds are worthy, he
10
is assured: "If you follow My laws... I will provide you with
11
rain at the appropriate time " Therefore, a person might
have grounds to believe that he deserves G-d's assistance.
But even in such a situation, prayer is necessary, as
12
reflected by the verse: "Kindness is Yours, for You render
to every man according to his deeds." Although a person's
conduct may be worthy of Divine blessing, since G-d tran¬
scends the material realm, for His beneficence to be
7. Devarim Rabbah 2:1; Midrash Tanchuma, Vaes'chanan, sec. 3.

8. Chizkuni on Deuteronomy 3:23; Levush on Rashi's commentary to that verse.
9. Psalms 85:1. Note Kesubos 67b; Bava Metzia 85a.
10. In particular, a unique measure of Divine beneficence is assured the Jewish
people, as reflected by our Sages' statement (Bava Metzia 83a): Since they are
the descendants of Avraham, Yitzchak, and Yaakov, even the feasts of King
Shlomo at the height of his opulence are not sufficient recompense for them.
11. Leviticus 26:3. In an expanded sense, rain includes all material needs. ‫גשם‬,
Hebrew for "rain," shares the same root as ‫גשמיות‬, "material substance."
12. Psalms 62:13.
enclothed in material form requires a unique measure of

kindness. And this kindness is evoked by prayer.
Therefore, there is no way a person can demand favor
from G-d. At all times, he must make requests of Him, as one
might ask for a present.
This allows us to understand the interpretation of the
Midrash mentioned previously. Vaes'chanan teaches us the
manner in which we should make petitions of G-d. When
asking for His goodness, one should plead with humility;
even when deserving, a person should not rely on his mer¬
its, but should ask G-d for His generosity and kindness.
Not Only a Humble Tone, a Humble Heart

The first interpretation cited in the Sifri asks for a
deeper commitment. Not only should humility characterize
the manner in which one approaches G-d, it should
permeate one's being. A person should genuinely feel that
he is asking for a favor which he does not deserve. For
regardless of the virtue of his deeds, there is always a
higher standard which could be demanded of him. There¬
13
fore his request is for "a free gift," unearned kindness.
This approach was personified by Moshe, whom the
14
Torah describes as "more humble than any man on the
face of the earth." Moshe realized his own positive virtues,
but also understood that these virtues were granted to him
by G-d, and felt that had they been granted to another
13. In this context, the Sifri's statement that Moshe could have depended on his
good deeds must be interpreted to mean that, according to mankind's pre¬
vailing understanding, Moshe could have depended on the virtue of his
deeds. Moshe himself, however, had deeper knowledge, and therefore greater
humility, and made his requests as a petition for a present (Maharik).
14. Numbers 12:3.
VAES'CHANAN 101
individual, that person might have accomplished even more

15
than he.
When Can a Heavenly Decree be Changed?

There is more to the difference in interpretation be¬
tween the Midrash and the Sifri. Moshe was praying to enter
Eretz Yisrael. Although G-d had previously decreed that he
would not enter the Holy Land, after the conquests of the
land of Sichon and Og, Moshe thought that perhaps G-d
16
would relent.
17
There is a difference of opinion among our Sages as to
whether prayer can have an effect after a negative decree
has been issued from Above, or only beforehand. The
Midrash follows the view that prayer can avert a harsh de¬
cree even after it has been issued. Therefore Moshe was
able to approach G-d through one of the accepted forms of
prayer.
The first opinion in the Sifri, by contrast, follows the
view that prayer can usually help only before a decree has
been issued, but not afterwards. Therefore Moshe had to go
beyond the normal approach to prayer and ask for a free
18
gift.
Reaching Above Our Grasp

Chassidic thought explains Moshe's request for "a free
gift" as follows: Had Moshe been permitted to lead the Jew-
15. See Maamarei Admur HaZakein 5562, Vol. II, p. 51, and the explanation of this
concept in the above essay, entitled "Pride that Runs Deeper Than Self."
16. Rashi, commenting on Deuteronomy 3:23.
17. Rosh HaShanah 17b.
18. See also Likkutei Sichos, Vol. XVI, p. 277, which explains that when individuals
who possess merit appeal to G-d's kindness without depending on their
virtues, they evoke a measure of Divine favor which surpasses the natural
order.
ish people into Eretz Yisrael, he would have been able to

draw forth a level of G-dly revelation which our ordinary
Divine service cannot reach. For there are limits to the
spiritual peaks man can reach through his own efforts;
attainment of the highest levels depends solely on G-d's
initiative.
These levels cannot be reached by the standard ap¬
proach to prayer, for normal prayer centers on man's ef¬
forts to refine himself and his environment. Therefore
Moshe asked for "a free gift."
Doing More Than We Can

G-d did not grant Moshe's request because even the
highest levels of revelation are not simply given as "free
gifts," but must be "earned" by man through his Divine
service. The service required to draw down such levels,
however, is not one that man can conceive or plot out on
his own. It was beyond even Moshe's conception. Instead, it
is G-d who charts this pattern of service, and with this
intent He has led the Jewish people on our odyssey through
history.
For this reason, Moshe's prayer was not accepted, and it
was Yehoshua who led the Jews into Eretz Yisrael. Although
this "lesser" leadership brought with it the possibility of
another exile, this was part of the Divine plan to enable
mankind to carry out the service necessary to bring about
the Redemption. For it is the Divine service of ordinary men
confronting everyday life which will make Redemption a
reality.
Parshas Vaes'chanan is always read on Shabbos
Nachamu, "the Shabbos of comfort." The true comfort for
the destruction of the Beis HaMikdash and the exile is the
realization that these are milestones on the road to ultimate
Redemption. Leading us on a course that defies mortal
VAES'CHANAN 103
understanding, G-d enables man to become His partner in

19
creation, and make the world a dwelling which they will
share.
19. Cf. Shabbos 10a.

EIKEV 105
Eikev ‫עקכ‬
When the Heel

Becomes a Head
Adapted from
Likkutei Sichos, Vol. IX, p. 71ff;
Nothing Comes Unearned

One of the fundamental principles of Chassidic thought
is that all revelations of G-dliness are dependent on man's
Divine service. Even revelations which transcend our mortal
grasp must be drawn down through our own efforts.
The above also applies to the revelations of the Era of
the Redemption. In that era, it will be seen that our world is
G-d's dwelling. And just as a person reveals his true self at
home, so too, at that time, G-d's true self, as it were — the
essential aspects of His Being — will be perceived in this
material world.
These revelations will not, however, come about merely

as an expression of Divine favor. Instead, they will have
been ushered in by our deeds and our Divine service during
1
the era of exile. And more particularly, it is the response to
the challenges that arise during the era of ikvesa diMeshicha
— the current age, when Mashiach's approaching footsteps
2
can be heard — which will precipitate Mashiach's coming.
Responding to G-dliness
An intellectually honest person is, however, prompted
to ask: How can our Divine service bring Mashiach? Mankind
was on a higher spiritual level in previous generations, and
seemingly displayed a greater commitment to Divine
service. How can our efforts accomplish a purpose that
3
theirs failed to achieve?
These questions can be resolved by contrasting our
Divine service during the era of exile with that carried out at
4
the time of the Beis HaMikdash. In our prayers, we say "we
are unable to go up, and to appear and bow down before
You." When a person came to the Beis HaMikdash and
appeared before G-d, he had a direct appreciation of
5
G-dliness. And as a spontaneous reaction, he prostrated
1. Tanya, ch. 37.

2. See SeferHaMamaarim 5710, p. 237, which interprets the verse (Numbers 12:3)
"And Moshe was more humble than all the men on the face of the earth" as
meaning that G-d showed Moshe all the future generations of mankind. Moshe
saw the dedication of the Jews in the generation preceding Mashiach's
coming, and their unswerving adherence to the Torah and its mitzvos despite
their lack of conceptual development. He appreciated the superiority of such
Divine service, and this moved him to humility.
3. The explanation to follow comes in addition to — and is enhanced by — the
concept that the Divine service of the previous generations remains an active
force in our world, for good is eternal (see Tanya, ch. 25). Using this reservoir
of good as a resource, we are like "dwarfs on a giant's shoulders" (Foreword
to Shibolei HaLeket). Our own small contributions are amplified by the hard-
earned merit of our forebears.
4. The Mussaf prayers, Siddur Tehillat HaShem, p. 258.
5. See Chagigah 2a, "Just as a person would come to see [G-dliness], so too he
would come to present himself [before G-d]."
EIKEV 107
himself. This was not merely a superficial act. On the con¬

trary, experiencing G-dliness directly spurred complete
homage, motivating men to willingly forgo all personal
concerns and subordinate every aspect of their being to
G-d.
During the era of exile, by contrast, G-dliness is not ap¬
parent, and our commitment is not triggered by external
factors. Instead, it must come as a result of our own initia¬
tive.
When G-dliness shines openly, the revelation draws a
person to Divine service, and causes him to feel satisfaction
in this endeavor. When, by contrast, G-dliness is not overtly
revealed, commitment to the Torah and its mitzvos requires
more self-sacrifice.
A Point in Soul Above "i"

When focusing on the extent of commitment — how
much of a person's character is given over to Divine service
— there is no question that the Jews who lived during the
time of the Beis HaMikdash possessed an advantage.
G-dliness permeated every aspect of their being.
Nevertheless, the very fact that this commitment ab¬
sorbed their minds and their feelings indicates that it left
room for a sense of self. Their Divine service had an " I , "
albeit an " I " of holiness.
In the time of exile, by contrast, a person's Divine serv¬
ice occupies less of his conscious thought, and there is less
external motivation. For us today, making a commitment to
Divine service, and abiding by it, reflects the workings of an
inner potential that transcends the conscious self. A
modern believer must go beyond all concepts of a personal
" I " . It is not his thoughts or his feelings, but rather his true
self, the aspect of his being which is totally identified with

G-dliness, which motivates this expression of his conduct.
This reflects a deeper dimension of soul — and a deeper
commitment to G-d — than was revealed during the time of
the Beis HaMikdash.
A Channel for the Soul's Power

These concepts are related to this week's Torah reading,
Parshas Eikev. Eikev literally means "heel," and refers to
6
ikvesa diMeshicha, the time when Mashiach's approaching
footsteps can be heard. Moreover, the connection between
this era and "heels" runs deeper. The human body is used
7
as a metaphor to describe the Jewish nation as it has
existed over the ages. In that context, our present gen¬
eration can be compared to the heel — the least sensitive
limb in the body — for we lack the intellectual and emo¬
tional sophistication of our forebears.
8
Indeed, our Sages refer to the heel as "the Angel of
Death within man." Nevertheless, we find that the heel
possesses an advantage over the other limbs. It is the part
of the body that yields most easily to the will. For example,
it is easier to put one's heel into very hot or very cold water
than to immerse any other limb.
One might say that this advantage is a result of the
heel's lack of sensitivity. Because the heel is furthest
removed from the influence of the heart and mind, it offers
less resistance to orders which run contrary to one's
thoughts and feelings.
9
Chassidus explains, however, that there is a deeper
dimension to the heel's responsiveness. The heel is
6. Or HaTorah, the beginning of Parshas Eikev.

8. Avos d'Rabbi Nosson, the conclusion of ch. 31.
9. Torah Or 1b, Sefer HaMamaarim 5685, p. 262ff.
EIKEV 109
uniquely structured to express the power of the will. Our

wills are channels for the expression of our souls, and of all
the limbs in the body, it is the heel which displays the most
active obedience to this potential.
Our minds and hearts are mediums for the expression of
our conscious potentials. And our heels are mediums for
the expression of our inner will, which transcends con¬
scious thought.
Similarly, in the analogy, it is the souls that can be
compared to "heels," the people living in ikvesa diMeshicha,
whose commitment expresses inner power, and manifests
the infinite potential of the G-dly spark in each of us.
Just Recompense
10
Other interpretations explain that the word eikev re¬
fers to "The End of Days" — when the ultimate reward for
observance of the Torah and its mitzvos will blossom. In¬
deed, the beginning of the Torah reading focuses on the
reward we will receive for our Divine service.
This prompts a question: Since the mitzvos are G-dly,
how can any material benefit possibly serve as fair recom¬
pense?
The answer to this question has its source in our Sages'
11
statement: "The reward for a mitzvah is the mitzvah." The
fundamental reward for observance of a mitzvah is the
12
connection to G-d which such observance establishes.
The rewards of health, success, and material well-being
mentioned by the Torah are merely catalysts, making pos-
10. Devarim Rabbah 3:1,3; Ibn Ezra and Ramban to Deuteronomy 7:12.
11. Avos 4:2.
12. The word mitzvah shares the same root as the Aramaic word tzavsa, which
means "connection" (Likkutei Torah, Vayikra 45c). The fundamental aspect of
the mitzvos is the connection to G-d which observing them establishes.
sible our observance. For when a person commits himself to

observe the Torah and its mitzvos, G-d shapes his envi¬
ronment to encourage that observance. As the Rambam
13
states:
If you will serve G-d with happiness and observe His
way, He will bestow these blessings upon you... so
that you will be free to gain wisdom from the Torah
and occupy yourself in it.
These benefits of observance, however, are not ends in
themselves, but merely help men reach their ultimate goal:
the service of G-d.
The real benefits mankind will receive will be in the Era
of the Redemption, when:
There will be neither famine nor war, nor envy nor
competition, for good things will flow in abundance,
and all the delights will be as freely available as
14
dust.
And yet, man should not strive for this era merely in
order to partake of its blessings.
The Sages and the prophets did not yearn for the Era
of Mashiach in order to rule over the entire world,
nor in order to eat, drink, and celebrate. Rather their
aspiration was to be free [to involve themselves] in
the Torah and its wisdom, without anyone to
15
oppress or disturb them.
It is the observance of the Torah and the connection to
G-d which this engenders which should be the goal of all
our endeavors.

14. Loc. cit., Hilchos Melachim 12:5.
15. Loc. cit.:4, see also Hilchos Teshuvah 9:2.
EIKEV 111
Realization of the Mission

The two interpretations of the word eikev are interre¬
lated. For it is the intense commitment that characterizes
our Divine service during ikvesa diMeshicha which will bring
the dawning of the era when we will be able to express that
commitment without external challenge. Heartfelt
dedication to the Torah today will bear fruit, leading to an
age in which the inner spark of G-dliness which inspires our
observance will permeate every aspect of existence. "For
the world will be filled with the knowledge of G-d as the
16
waters cover the ocean bed."
16. Isaiah 11:9, quoted by the Rambam, loc. cit.:5

RE'EH 113
Re'eh n$o
The Power of Sight

Adapted from
Likkutei Sichos, Vol. IV, p. 1339ff; Vol. XV, p. 44;
Sefer Sichos 5751, p. 767ff;
Sichos Shabbos Parshas Re'eh, 5745
Penetrating Perception
1
Our Sages state: "A witness may not serve as a judge."
And they explain the rationale: "Once a person has seen [a
crime] committed, he can never find justification for the
perpetrator." This teaches us that sight does more than
convey information. When a judge hears the details of a
crime from witnesses, he can still think objectively about
the matter and consider the merits of the defendant. If,
however, he himself has seen the crime perpetrated, he will
1. Rosh HaShanah 26a; see Likkutei Sichos, Vol. VI, p. 121.

be too deeply affected to contemplate the matter without

bias.
Seeing and hearing operate differently. When a person
sees an event or an object, it penetrates beyond his con¬
scious mind. The impression created remains with him,
strong and powerful. When, by contrast, he hears about the
matter, even if his source is reliable, such a connection is
not established, and his conception of the issue is strictly
intellectual. Therefore, he can weigh it dispassionately, and
understand other points of view.
There is another difference between these two senses:
When we see an object or an event, we grasp it in its total¬
ity, and only afterwards do we focus on the particulars.
When we hear, by contrast, we begin with the particulars
and work toward comprehension of the entire picture.
These two points are interrelated: Because one sees an
entity in its totality, the experience penetrates deeper. And
conversely, when one hears only the particulars, it is easier
to be influenced by additional points of information.
To Serve G-d by Choice

These concepts are relevant with regard to this week's
2
Torah reading, Parshas Re'eh, which begins: "See that I am
placing before you today a blessing and a curse." The por¬
tion continues to allude to free choice, reward and pun-
3
ishment: "The blessing [will come] if you obey the com¬
mandments... and the curse [will come] if you do not heed...
and go astray from the path which I have commanded."
Moshe is telling the people that their observance of
G-d's commandments will not be a spontaneous response.
3. Ibid.:27-28.
RE'EH 115
Instead, they will constantly be required to make conscious

choices.
Why does G-d grant man choice? To elevate him to a
4
higher plane of Divine service. Were man's choice between
good and evil to come naturally, he would not have any
sense of accomplishment. What would he have earned?
For this reason, man is confronted at every stage of his
spiritual progress with challenges which he must overcome
5
on his own. By nature, evil has no substance, and as
darkness is repelled by light, evil would be instantly sub¬
dued by the power of holiness. But in order to allow free
choice to operate, evil is granted the power to present an
obstacle to the forces of holiness. Indeed, the forces of evil
are granted sufficient strength to parallel even the highest
spiritual levels, for there must always be an evil and a good
to choose between. For this reason, we see that the choice
to pursue material gain can at times extend beyond a
person's understanding, to the point that he is even willing
to risk his life for these goals.
Nevertheless, these challenges have one purpose: that
man face them and overcome them. The good which man
manages to spread in the world thus becomes his own do¬
ing. He is not merely a recipient of Divine favor; he makes a
6
contribution of his own.
4. See also the essay "Choosing Our Mission" in this series, which also touches
on the concept of free choice.
5. The importance of man's initiative reflects a connection to the monthly cycle
of the Jewish year. Parshas Re'eh is read either on the Shabbos on which the
month of Elul is blessed or on Rosh Chodesh Elul. The name Elul (‫ )אלול‬serves
as an acronym for the Hebrew words ‫אני לדודי ודודי לי‬, which mean "I am my
Beloved's and my Beloved is mine" (Song of Songs 6:3). Our Rabbis (Or
HaTorah, Parshas Re'eh, p. 791) interpret this phrase to indicate that man
takes the initiative in establishing this bond of love. See the essay entitled,
"The King in the Field," (Timeless Patterns in Time, Vol. II, p. 153ff).
6. In this context, we can derive a concept from the verse cited above: "See that
I am placing before you today a blessing and a curse." The Hebrew word ‫נותן‬
translated as "placing" has the implications of a generous gift (see Bava Basra
53a). Seemingly, the possibility of "the curse" is the opposite of generosity.
Sight as Assistance, a Command, and a Promise

On one hand, the challenges man confronts must be
real. If they do not require that he tap his inner resources to
overcome them, they do not grant him the opportunity to
realize these powers of achievement.
On the other hand, G-d does not want man to fail. He
invests within him the power to overcome the challenges he
faces, and aids him at every step along the way. One of the
means of empowerment is alluded to in the above verse:
"See that I am placing before you...." G-d allows man to see
7
the truth of "the blessing and of the curse."
As explained at the outset, when something is seen, a
deep impression is made. When man sees the nature of the
good he can achieve through the correct choice, and when
he sees that the entire reason evil has been given substance
is to allow him to make that choice, he will surely choose
positively.
Alternatively, the word "see" can be interpreted as a
8
command. The objective of man's Divine service should be
to reach a state that enables him to see the Divine purpose
in his life. When this purpose is "seen," and not merely
comprehended intellectually, he will feel inspired to carry
out his Divine service with increased vigor. Moreover, the
word "see" can also be interpreted as a promise that we will
in fact reach this level of awareness.
Seeing the Truth

The ultimate expression of the potential of sight will be
in the Era of the Redemption, with the fulfillment of the
Based on the above, however, there is no difficulty. For the ultimate purpose
in mentioning a curse is that man reach more consummate achievement in
the sphere of holiness.
7. In this context, seeing helps prepare for man's Divine service.
8. In this context, seeing comes as a result of man's Divine service.
RE'EH 117
9
prophecy: "The glory of G-d will be revealed and all flesh
will see." In contrast to the present era, when we can see
only material entities and G-dliness is perceived as an ex¬
ternal force, in that future time, we will see directly how
G-dliness is the truth of all existence.
Nor is this merely a promise for the distant future. The
Redemption is an imminent reality, so close that a foretaste
of its revelations is possible today. Indeed, it is already
10
possible to see manifestations of the blessings of
Redemption in the events which have occurred to the Jew¬
ish people in the recent past.
9. Isaiah 40:5.
10. This also leads to another point. As mentioned, sight operates on a plane
above intellectual comprehension. Often, we see things that we do not fully
understand. Similarly, in the context mentioned above, although signs of
Mashiach's coming are visible to certain individuals, the matter may still be
beyond general comprehension. This factor does not, however, detract from
the truth of our perception.
SHOFTIM 119
Shoftim ‫דס‬33‫שו‬
Judgment and
its Application
Adapted from
Likkutei Sichos, Vol. XVII, p. 213;
Sefer HaSichos 5749, p. 666;
A Measuring Rod
Ever since his creation, man has felt the need to search
for truth. Simultaneously, however, he has had to face the
limits implied by his own subjectivity, and the awareness
that the insights he discovers are thus limited in scope.
By giving the Torah, G-d provided mankind with an
absolute standard of Truth. In contrast to our subjective
insights, the Torah gives us objective values — guidelines
and principles that are applicable in all situations, in every
place and at every time.
What is man's responsibility? To judge. To subject

himself and his surroundings to scrutiny and to determine
the conduct prescribed by the Torah. He should then act
upon that judgment and endeavor to modify his life and
environment accordingly. In this way, he elevates himself
and his surroundings, lifting them into a connection with
G-d that transcends human conceptions of good.
At the City's Gates

1
Torah reading, Shoftim, "judges," and its opening verse:
"Appoint judges and officers at all your gates."
Placing judges at the gates of a city reflects a desire to
have every element of the city's functioning conform to the
standard of Torah law. The judges will convey the Torah's
dictates, and the officers will take steps to ensure that these
directives are applied.
2
In this vein, the Rambam uses this verse as a prooftext
for the commandment to appoint judges and police in every
city in Eretz Yisrael. In an extended sense, the verse also
serves as a lesson that each person must act as a judge and
an officer in his own home, structuring it according to the
Torah's standards.
3
This concept is further amplified by an interpretation of
"your gates" as referring to the body's sensory organs —
the eyes, ears, skin, nose and mouth. These serve as the
"gates" through which we take in information from the
environment. We are enjoined to "appoint judges" at these
gates, so that even our physical perception will be perme¬
ated by the guidance of the Torah.
2. Sefer HaMitzvos, positive commandment 177; Mishneh Torah, Hilchos San-
hedrin 1:1.
3. Sifsei Cohen to Deuteronomy, loc. cit.; OrHaTorah, Shoftim, p. 822.
SHOFTIM 121
Moreover, the Torah uses the singular form of the word

"your gates," ‫שעריך‬, implying that these efforts are
incumbent upon every individual. Every person is "a city in
4
microcosm," and should "appoint judges and officers" to
control his interactions with the world at large.
The Need for Enforcement

The judges within our communities — and similarly, the
judgmental aspects of our own personalities — cannot only
5
look inwards. On the contrary, our Sages state that a judge
must "gird his loins with bands of steel, lift his robes above
his knees, and traverse from city to city... to teach the
Jewish people."
Nevertheless, this outreach contains an intrinsic draw¬
back. What is a judge's authority? The objective standard
dictated by the Torah. And since the Torah is fundamentally
above mortal intellect, people may have difficulty relating to
the judge's directives. Even when they acknowledge the
truth of these directives and recognize that they should be
obeyed, there may be a gap between such recognition and
their own understanding. And this gap may keep such
directives from being applied.
There are two ways to resolve this difficulty. The first is
mentioned in the verse cited: the appointment of en¬
6
forcement officers who will compel others to carry out the
7
judges' rulings.
4. See Nedarim 32b; Tanya, ch. 9, et al.

5. Tanna d'Bei Eliyahu Rabbah, ch. 11.
6. Similarly, within one's own personality, there are times when a person must
enforce the law, even when it runs contrary to his natural tendencies and/or
understanding.
7. This indicates that there is no independent purpose to having officers; the
object is merely to supplement the judges' power. The officers are given "a
rod and a lash" to enforce rulings which the judges deliver.
There is, however, a shortcoming to this approach. For

although enforced compliance to the Torah's standards
ensures just conduct in the world at large, the person
compelled to observe remains unrefined. He has been
forced to conform to the Torah's standard, but that con¬
formity is merely external.
internalizing Morality
A more comprehensive approach is suggested by a
8
verse from Isaiah describing the Era of the Redemption:
"And I will return your judges as in former times, and your
advisers as at the beginning." This implies that the stan¬
dards which the judges dictate will be complemented by
"advisers."
An adviser does not issue mandates. Instead, as the
name implies, he offers constructive suggestions. He is
more or less on the same level as the person he advises,
and speaks to him as a good friend, with whom he has much
in common. The listener feels comfortable hearing this
advice and accepts it, not on faith, but with the under¬
standing that it will benefit him.
When "advisers" thus share and explain rulings deliv¬
ered by the judges, the dictates of the Torah change not
only a person's conduct, but also his character.
As such, the appointment of officers is not counted as an individual mitz-

vah in the reckoning of 613 mitzvos. Instead, it is included as part of the
mitzvah to appoint judges.
8. Isaiah 1:26. A similar expression is used in the weekday prayers (Siddur
Tehillat HaShem, p. 55): "Return our judges as in former times, and our ad¬
visers as at the beginning."
Significantly, in neither of these sources is reference made to officers. In
that era, "the spirit of evil will be removed from the earth" (Zachariah 13:2),
and there will be no need to compel people to accept the Torah's laws. Even
in that era, however, the gentle encouragement provided by advisers will
serve a purpose.
SHOFTIM 123
The Spirit of Prophecy

The difference between these two kinds of observance
— that brought about by enforcement and that brought
about by understanding and consent — can be illustrated
by comparing the function of a judge with that of a prophet
— a subject also mentioned in this week's Torah reading.
In the Introduction to his Commentary on the Mishnah,
the Rambam explains two functions served by a prophet:
a) to urge people to observe the Torah and its mitzvos,
9
as the prophet Malachi called out: "Remember the Torah of
Moshe, My servant;"
b) to give advice regarding conduct in worldly matters.
"G-d granted us prophets in the place of astrologers, sor¬
cerers, and diviners, so that we can ask them matters of a
general nature, and those of a particular nature." In this
vein, King Shaul went to the prophet Shmuel to ask about
10
his father's donkeys.
With regard to the determination of Torah law, the
Rambam continues:
The Holy One, blessed be He, did not permit us to
learn from the prophets, but rather from the Sages...
It does not say: "And you will come to the prophet
who will be in that age," but rather "And you will
11
come to... the judge who will be in that age."
9. Malachi 3:22.
10. I Samuel 3:20. In his Introduction to the Commentary on the Mishnah, the
Rambam also mentions a third function of prophets: to convey command¬
ments relevant to the immediate situation: e.g., Elisha's command to Yehoram
not to slay the soldiers of Aram which he had brought to Shomron (II Kings
6:22), or the command for the Jews not to return to Eretz Yisrael until the
conclusion of the 70 years of the Babylonian Exile (Jeremiah 29:4-10).
11. Deuteronomy 17:9 (in the continuation of our Torah reading).
In this vein, the commandment [Deuteronomy 18:15 (also in the continua¬
tion of our Torah reading)]: "G-d will set up for you a prophet from your
midst, from your brothers, like me, and you shall hearken to him," must be
Here we see a pattern resembling the one described

above: Sages and judges teach the dictates of Torah law,
prescribing modes of conduct. And the prophets convey
G-d's word on a level more closely related to people's
ordinary experience, encouraging them to make G-dliness a
part of their daily lives.
A Fundamental Element of Faith

To emphasize the importance of prophecy, the Rambam
12
states: "One of the fundamentals of [our] faith is to know
that G-d sends His prophecies through people."
Since this is a "fundamental of faith," we can understand
13
that it applies at all times. Our Sages state "that from the
time the later prophets, Chaggai, Zachariah, and Malachi
died, the spirit of prophecy departed from Israel."
Nevertheless, the word "departed" does not mean it was
abolished completely. The spirit of prophecy did not cease,
14
but rather ascended to a higher plane.
Indeed, even after the era of the Biblical prophets, the
spirit of prophecy permeated many people. For this reason,
in the Mishneh Torah, the Rambam includes a lengthy
15
discussion of the subject of prophecy, without mentioning
the cessation of prophecy, or that the spirit of prophecy can
understand as applying to the particular directives a prophet conveys, and

not to the determination of Torah law.
12. Mishneh Torah, Hilchos Yesodei HaTorah 7:1.
13. Yoma 9b.
14. This is the implication of the Hebrew word our Sages use for departed ‫אסתלק‬.
By contrast, in the same passage, they use the term ‫פסקה‬, which means
"ceased." There were certain spiritual influences that ceased. Prophecy,
however, did not cease; it merely became elevated to a higher rung.
15. Hilchos Yesodei HaTorah, ch. 7-10.
SHOFTIM 125
flourish only in a specific time. And in his Iggeres Taimon, the

16
Rambam speaks about several prophets in his own time.
The Message of Our Judges and Prophets

These are not subjects for history texts, but concepts
particularly relevant to the present era. As a foretaste of the
fulfillment of the prophecy: "And I will return your judges as
in former times, and your advisers as at the beginning," in
the age before Mashiach's coming, we have been granted
17
judges and prophets to provide us with direction and
18
guidance. And often these qualities have been personified
19
in single individuals, as manifest in the Nesi'im of Chabad
20
until the present age.
These leaders have, like judges, given us directives re¬
garding the nature of the present time: to borrow an ex¬
21
pression of the Previous Rebbe, "all the buttons have been
polished," and we are in the final moments before the
Ultimate Redemption. And like advisers, they have provided
us with the insight to anticipate the Redemption in our
lives, and prepare an environment in which this spirit can
spread throughout the world.
16. A discussion of the potential for prophecy in the present era is also found in
Shaar HaKedushah (authored by Rav Chayim Vital), sec. 3, ch. 7, and Rav
Reuven Margolios in his introduction to Responsa From Heaven.
17. Note the Rambam's statements in Iggeres Taimon that "as a preparatory step
for Mashiach's coming... prophecy will return to Israel."
18. See also the Rambam's Commentary to the Mishnah (Sanhedrin 1:3), which
states that the prophecy of this verse will be fulfilled immediately before
Mashiach's coming, even before the Era of the Redemption.
19. As they will be in the person of Mashiach, who will be "a great prophet, ap¬
proaching the level of Moshe" (Rambam, Mishneh Torah, Hilchos Teshuvah
9:2) and also the supreme teacher of Torah law, teaching even Moshe and the
forefathers (Tanchuma, Toldos sec. 14; Sefer HaMaamarim 5730, p. 210).
20. The Nesi'im have also served as "advisers," providing counsel with regard to
both spiritual and material matters.
21. Sichos Simchas Torah, 5689.
SEITZEI 127
Seitzei tS,
War and Peace

Adapted from
Sefer HaSichos 5751, Vol. II p. 796ff
Will a Dove Grow Claws?

Every day, we conclude the Shemoneh Esreh prayers by
1
praising G-d "who blesses His people Israel with peace."
And when describing the blessings G-d will bestow upon us
if we follow His will, our Sages state, "peace is equivalent to
2 3
all other blessings." Indeed, our Sages explain that Shalom,
Hebrew for "peace," is one of the names of G-d Himself.
Why does peace play such a fundamental part in our
Jewish heritage? Every man's soul is "an actual part of G-d
1. Siddur Tehillat HaShem, p. 60.

2. Rashi, commenting on Leviticus 26:6.
3. Shabbos 10b.
4
from above." Therefore he possesses a natural desire to
allow that G-dly spark an opportunity to express itself. He
seeks to grow in understanding in a harmonious environ¬
ment without being confronted by external challenges.
Unfortunately, this is not always possible. We live in a
material world which by nature encourages selfishness and
the quest for personal gratification. In such a world, the
search for spiritual growth may often lead to conflicts of
interest, and at times, actual conflict.
Waging War
These concepts are alluded to in the name of this week's
5
Torah reading, Parshas Ki Seitzei which begins: "When you
go out to battle against your enemies." In the soul's natural
environment — the spiritual worlds above — there is no
conflict. When, however, the soul "goes out" from that
setting and descends to our material world, it is confronted
by challenges that may require it to engage in battle.
For there are two aspects to material existence. Our
world was created because G-d "desired a dwelling in the
6
lower worlds," i.e., the physical universe can serve as a
dwelling for G-d, a place where His essence is revealed. But
as the term "lower worlds" implies, G-d's existence is not
readily apparent in our environment. On the contrary, the
material nature of the world appears to preclude holiness.
An attempt to resolve these two contradictory thrusts is
thus often characterized by conflict.
This is the Torah's conception of war, a struggle to
transform even the lowest elements of existence into a
dwelling for G-d. For this reason, the Torah commanded the
Jews to fight to conquer the Land of Canaan, and thereby
4. Tanya, ch. 2.
6. Midrash Tanchuma, Parshas Bechukosai, sec. 3; see Tanya, chs. 33 and 36.
SEITZEI 129
7
turn a land which was notorious for its depravity into Eretz
Yisrael, a land of which it is said "the eyes of the L-rd, your
G-d, are upon it from the beginning of the year until the end
8
of the year."
Furthermore, even when there is no explicit command
for war, the potential is there to forcefully extend the
boundaries of holiness and enable it to encompass areas
9
which were previously governed by worldliness.
Discovering Our Resources

A person need not fear undertaking such efforts; on the
contrary, he is assured Divine blessing. This is alluded to by
the Hebrew ‫על אויבך‬, translated as "against your enemies," in
the verse cited above. Literally the phrase means "above
10
your enemies," conveying the promise that even as the
soul descends into our material world and confronts
challenges, it always possesses the power to overcome
them. Since the soul is "an actual part of G-d," it is always
above worldly influence and has the power to overcome all
11
obstacles and transform its environment.
Moreover, it is the challenge of "battle" that brings out
the essential power which the soul possesses. For such
confrontation compels a person to draw on his inner
strength. This search for strength in turn brings an aware¬
ness of one's inner G-dly nature. And when that G-dly core is
7. See Rashi, Leviticus 18:3.

9. This reflects the two types of wars concerning which the Jews are com¬
manded: milchemos mitzvah: wars, which like the war to conquer Eretz Yis-
rael, are a direct command from G-d, and milchemos hareshus, wars under¬
taken by the Jewish people on their own initiative. See Rambam, Mishneh
Torah, Hilchos Melachim 5:1.
10. See Likkutei Torah, Devarim 36a.
11. See also Rambam, Mishneh Torah, Hilchos Melachim 7:15, which offers a
promise of safety to those who enter battle "with the sole intention of sanc¬
tifying G-d's Name."
aroused, a person can overcome any challenges, and spread

G-dliness in all settings. In this way, he becomes G-d's
12
partner, making manifest G-d's purpose in creation.
inner Conflicts
The concept of battle is relevant within our own lives as
well. Commenting on the verse, "And you shall... see the
difference between one who serves G-d and one who does
13 14
not serve Him," our Sages define, "one who serves G-d"
as "one who reviews his subject matter 101 times," and "one
who does not serve Him' as "one who reviews his subject
matter 100 times."
15
In Tanya, the Alter Rebbe explains that, in that era, it
was customary for students to review their subject matter
100 times. Therefore, it was the one hundred and first time
— the time when the person went beyond his normal prac¬
tice — which distinguished him as "one who serves G-d."
For only one who struggles to rise above his nature merits
such a title.
A person must challenge himself; and this means more
than a commitment to gradual progress. "Serving G-d," in¬
volves breaking our individual natures, and showing that
there are no limits to our commitment to Him.
This endeavor involves a constant struggle. A person
cannot reach a level of spiritual achievement and then "rest
on his laurels." Instead, he must continually strive to
advance further.
The inner "battles" necessary to bring this commitment
to the fore tap the essential and unbounded Divine potential
each of us possesses within our souls. And the effects of
12. Shabbos 10a.

13. Malachi 3:18.
14. Chagigah 9b.
15. Ch. 15.
SEITZEI 131
these efforts extend beyond our individual selves, effecting

the world at large. For the aspect of G-dliness which
transcends all limitation is activated by each person's
16
endeavors to transcend his personal limits.
The Ultimate Battles

Because the task of refining the world is often compared
to a battle, one of the criteria given to identify Mashiach —
the leader who will motivate mankind to accomplish its
17
purpose — is that he will "wage the wars of G-d." For it is
possible that the task of refining the world will require
18
actual conflict, so that Mashiach must "fill the world with
justice" by "destroying the power of the wicked and waging
19
the wars of G-d."
This, however, is merely a stage. Ultimately, Mashiach
will "vanquish all the nations surrounding him... and perfect
the entire world, [motivating all the nations] to serve G-d
16
together," thus initiating the era when "there will be
neither famine nor war, neither envy nor competition...
16. To express this concept in traditional Chassidic terminology (Torah Or,

Mikeitz, 39c ff.): The commandment to "love G-d... with all your might" (‫בכל‬
‫ )מאדך‬is interpreted as a charge to summon up unlimited commitment. And we
are promised that an unlimited commitment on man's part (‫ )מאדך‬will arouse
unlimited G-dliness (‫)מאד של מעלה‬.
17. Rambam, loc. cit. 11:4.
18. Although the Rambam mentions the above as one of the criteria through
which Mashiach will be identified, this will only be necessary if the Redemp¬
tion will follow the dictates of the natural order. It is possible that the Re¬
demption will follow a miraculous order (see the notes of the Ra'avad and
others; even the Rambam acknowledges such a possibility in Iggeres Taiman),
in which case these wars may not be necessary.
19. Rambam, loc. cit., 4:10 in describing the role of Israel's kings.
[and] the occupation of the entire world will be solely to

20
know G-d."
20. Loc. Cit. 12:5.

The promise of this era — and the awareness that it is the truth of exis¬
tence — should inspire confidence in these last moments of exile, when we
are confronted by challenges and conflict. Indeed, it is possible to experience
a foretaste of the peace to be achieved in the Era of the Redemption through
the teachings of Chassidus.
An allusion to this sequence can be seen in the fact that Parshas Ki Seitzei
(which highlights the concept of war) is followed by Parshas Ki Savo (which
describes the Jews' entry into Eretz Yisrael and the blessings they will receive
there). Indeed, Parshas Ki Savo is read in the Minchah prayers of Shabbos
Parshas Ki Seitzei. The connection between them shows that the wars of
Parshas Ki Seitzei are not separate from the peace promised in Parshas Ki
Savo.
SAVO 133
Savo £U,
Entering Deeper
and Deeper
Adapted from
Likkutei Sichos, Vol. IX, pgs. I52ff, 289;
Vol. XIX, p. 245ff;
Shabbos Parshas Ki Savo 5750;
intangible Gifts
1
Our Sages teach: "A person who gives a coin to a poor
person is granted six blessings; one who gratifies him is
blessed elevenfold." Now, gratifying does not necessarily
mean giving more money. It means giving a positive feeling,
showing the recipient that you care about him, and that he
means something to you. When one so invests himself in
another person, putting enough of himself into the stranger
1. Bava Basra 9b.

that the person feels appreciated, he has given something

far greater than money. And so he receives a more ample
blessing from G-d.
This leads to a deeper concept: Appreciation stems from
involvement; the deeper the relationship between people,
the more one appreciates the uniqueness of the other.
When a person appreciates a colleague, he is motivated to
do whatever he can for that other person.
Appreciating G-d's Kindness

These concepts apply, not only to our relationships with
our fellow man, but also to our relationship with G-d.
One of the major thrusts in Judaism is hakaras hatov,
appreciation of the good which G-d constantly bestows
upon us. And as with appreciation of our fellow man, the
emphasis is on appreciating not only the material dimen¬
sion of G-d's kindness, but also the love and care which He
2
showers on every person.
In this vein, we can understand the sequence of our
Torah reading, Parshas Ki Savo. The reading begins by de¬
3
scribing the mitzvah of bikkurim, the first fruits which the
Jews would bring to the Beis HaMikdash, and shortly af¬
terwards speaks of a covenant concerning the entire
4
Torah.
What is the connection between these subjects?
The mitzvah of bikkurim was instituted to show that our
5
gratitude for the good G-d has granted us, and to display
2. In this context, there is a connection with the month of Elul, in which Parshas
Ki Savo is always read. For Elul is associated with the verse " I am my
Beloved's and My Beloved is mine" (see Timeless Patterns in Time, Vol. II, p.
153), emphasizing the love between G-d and mankind.
3. Deuteronomy 26:1-11.
4. Op. cit.: 16ff.
5. Rashi, gloss to Deuteronomy 26:3.
SAVO 135
our appreciation to Him for "granting us all the blessings of

6
this world." And this appreciation is not expressed merely
by words of thanks, but through deed. A person would
select his first fruits, and make a special journey to bring
them to Jerusalem to show his thanks to G-d. Moreover, the
first fruits would thereby become consecrated, indicating
that a lasting connection to G-d's holiness had been
established.
Herein lies the connection to the entire Torah. For in a
larger sense, every aspect of a person's life can become
bikkurim — an expression of thanks to G-d for His goodness.
At every moment, a person is standing before G-d and he
can demonstrate that all of existence shares a bond with
Him.
More than Just a Physical Land

As a preparation for the mitzvah of bikkurim, the Torah
7
tells us: Ki savo el haeretz, "And when you will enter the
land that G-d... is giving you as a heritage." The ability to
bring bikkurim depends on entering Eretz Yisrael, the land of
8
which it is said, "the eyes of G-d, your L-rd, are upon it
from the beginning of the year until the end of the year."
As a person enters Eretz Yisrael — and allows Eretz Yis-
rael to enter him — his sensitivity is heightened to the
extent that he is able to perform the spiritual service of
bikkurim, and indeed, have this mode of service come to
characterize his approach to the Torah and its mitzvos as a
whole.
6. Sefer HaChinuch, mitzvah 606.

A Complete Entry
A deeper understanding of the above concepts can be
grasped by considering the halachic implications of the
word savo, meaning "enter." Our Sages explain that this
word implies coming in entirely, without any portion of the
body remaining outside. For example, with regard to the
contracting of impurity from a house plagued by tzaraas,
9
(the discoloration associated with leprosy), it is written:
"One who enters the house... will become impure." On this
10
basis, our Sages rule that a person's entire body must enter
the stricken house before he is rendered impure.
Similarly, with regard to the purification of utensils in a
11
mikveh, it is written: "It will enter the water... and become
purified." This prooftext is interpreted to mean that the
entire utensil must be submerged at one time. The same law
applies with regard to a person; one's entire body must
enter the mikveh. If even one hair remains above the water,
the immersion is ineffective.
In this vein, ki savo — entering Eretz Yisrael to bring the
first fruits — means coming fully into the Land. Therefore
7
the verse mentions not only entering Eretz Yisrael, but also
that "you will take it as an inheritance, and you will settle
it." For until the Jews took Eretz Yisrael as a heritage, and
settled the land, their "entrance" was not complete. Only
after they had settled the land could the atmosphere of
Eretz Yisrael penetrate their thinking processes sufficiently
to motivate the appreciation expressed by the bringing of
12
bikkurim.
9. Leviticus 14:46.
10. Chulin 33b. See Tosafos, entry Dicolei.
11. Leviticus 11:32.
12. When one of the Tzemach Tzedek's chassidim asked for his blessings to make
aliyah to Eretz Yisrael, the Tzemach Tzedek told him: "Make Eretz Yisrael
here," i.e., fill your immediate environment with the holiness of Eretz Yisrael
(Igros Kodesh of the Rebbe Rayatz, Vol. I, p. 485). Thus in an extended sense,
SAVO 137
The Whole and its Parts

The above discussion also enables us to understand a
difference of opinion among our Sages regarding the point
in time at which the Jews became obligated to bring bik-
kurim. The Sifri, in its exegesis of the phrase "And when you
will enter the land," states that the Jews were required to
bring the first fruits immediately. As soon as an individual
received his own portion of the Land as a heritage, states
the Sifri, he was required to bring the first fruits. The
13
Talmud, however, states that the obligation to bring the
first fruits did not come into force until after the completion
of the 14 years during which the Jews conquered Eretz
Yisrael and divided it among the 12 tribes.
The difference between these two approaches is the
extent of entry which is required. The Sifri maintains that as
soon as each individual receives his portion of Eretz Yisrael,
his entry into the Land is complete, and he is required to
bring his offering. The Sages of the Talmud, by contrast,
maintain that until the entire Jewish people take possession
of Eretz Yisrael, no individual's entry is complete. Only after
every member of the people is settled in his home can any
individual be considered to have entered Eretz Yisrael in the
full sense.
Two Levels of Thanksgiving

Alternatively, it can be explained that these two opin¬
ions refer to two phases in the expression of our apprecia¬
tion to G-d. To cite a parallel in our daily service: As soon as
we arise, we begin our day with Modeh Ani — the statement
of thanksgiving to G-d for returning our souls from the
14
"small death" of sleep. This expression of gratitude is
the above concepts have significance beyond the geographic boundaries of

Eretz Yisrael.
13. Babylonian Talmud, Kiddushin 37b; Jerusalem Talmud, Shevi'is, 6:1.
14. Siddur Tehillat HaShem, p. 6.
natural and spontaneous, emanating from the essence of the

soul. Nevertheless, it is underdeveloped, for it has not been
cultivated by thought.
In our prayers, which culminate with the Modim blessing
15
of the Shemoneh Esreh, we offer a more complete ex¬
pression of thanks. The soul's intuitive feelings of gratitude
are enhanced by our prayerful, conscious meditation on the
manifold blessings we enjoy.
Similarly, with regard to the obligation to bring bikkurim,
entering Eretz Yisrael means going deeper and deeper into
the spiritual dimensions of the Land, until one's
appreciation of G-d's kindness is all-encompassing. This
cannot be done immediately, but rather requires a long-
term commitment to growth and development.
Looking Forward to Entering Eretz Yisrael

Moshe gave the Jews the promise of Ki Savo —- that
they would enter Eretz Yisrael — while they were still in the
desert. This phrase serves as the name of the entire Torah
reading, for the promise that we will enter Eretz Yisrael is
sufficient to inspire a commitment to observe all the mitzvos
mentioned in the reading.
Similar concepts apply today. For we have been given
the promise that we will soon "enter the land that G-d... is
giving you as a heritage" led by Mashiach. The awareness of
this promise should inspire a commitment strong enough to
overcome the remaining challenges of Exile. And this will
lead to the time when we will again bring our first fruits as
offerings to G-d in the Beis HaMikdash, thanking Him for all
His kindness.
15. Ibid., p. 58.

NITZAVIM 139
Nitzavim EP3S3
Standing
Before G-d
Adapted from
Likkutei Sichos, Vol. II, p. 398ff;
Vol. XIX, p. 173ff
Who Blesses the New Month?

In explaining the custom not to recite the traditional
blessing for the new month on the Shabbos before Tishrei,
1
the Alter Rebbe relates:
When I was in Mezeritch, I heard the following
teaching from my master, the Maggid, in the name of
his master, the Baal Shem Tov:
The seventh month is the first of the months of the
year [to come]. [In contrast to the other months,]
1. HaYom Yom, entry 25 Elul.

the Holy One, blessed be He, Himself blesses this

month on... the last Shabbos of the month of Elul.
And with the strength [imparted by this blessing],
the Jews bless the 11 [coming] months.
2
It is written: Atem nitzavim hayom, "You are stand¬
ing today." "Today" refers to the day of Rosh Ha-
3
Shanah, the day of judgment .... "You are standing,"
triumphant in the judgment.
On the Shabbos before Rosh HaShanah, we read the
portion Atem Nitzavim. This is the blessing of the
Holy One, blessed be He, on the Shabbos on which
the seventh month is blessed. It is a month which is
satiated — and which satiates all of Israel — with
manifold goodness for the entire [coming] year.
With Unchanging Strength

More particularly, the word nitzavim — the core of the
blessing given by G-d — does not mean merely "standing." It
implies standing with power and strength, as reflected in
4
the phrase: nitzav melech, "the deputy serving as king," i.e.,
G-d's blessing is that our stature will reflect the strength
and confidence possessed by a king's deputy.
This blessing enables us to proceed through each new
year with unflinching power; no challenges will budge us
from our commitment to the Torah and its mitzvos. On the
5
contrary, we will "proceed from strength to strength" in
our endeavor to spread G-dly light throughout the world.
3. See the Targum to Iyov 2:1.
4. I Kings 22:48. See Or HaTorah, Nitzavim, p. 1202.
5. Cf. Psalms 84:8. Herein lies a connection to Parshas Vayeilech — the Torah
reading which follows Parshas Nitzavim, and which is often coupled with this
reading on a single Shabbos. This connection is highlighted in the subsequent
essay, entitled "Looking Forward."
NITZAVIM 141
What is the source of this strength? Immutable perma¬

6
nence is a Divine quality. As the prophet proclaims: " I , G-d,
have not changed," and our Rabbis explain that one of the
7
basic tenets of our faith is that the Creator is unchanging;
nothing in our world can effect a transition on His part.
Nevertheless, G-d has also granted the potential for His
unchanging firmness to be reflected in the conduct of
mortal beings, for the soul which is granted to every person
8
is "an actual part of G-d." This inner G-dly core endows
every individual with insurmountable resources of strength
to continue his Divine service.
To Maintain the Connection

2
Our Torah reading continues, stating that the Jews are
"standing today before G-d" for a purpose: "To be brought
9
into a covenant with G-d."
10
What is the intent of a covenant? When two people feel
a powerful attraction to each other, but realize that with the
passage of time, that attraction could wane, they establish a
covenant. The covenant maintains their connection even at
times when, on a conscious level, there might be reasons
11
for distance and separation.
Each year, on Rosh HaShanah, the covenant between
G-d and the Jewish people is renewed. For on Rosh HaSha-
nah, the essential G-dly core which every person possesses
6. Malachi 3:6.
7. See Rambam, Guide to the Perplexed, Vol. I, ch. 68, et al.
8. Tanya, ch. 2. The word nitzavim is a passive form; literally, it should be
translated as "you have been made to stand." For the ability for a mortal to
possess such unchanging firmness is granted to him from Above, by virtue of
his essential G-dly nature.
10. See Likkutei Torah, Devarim 44b.
11. This is possible because a covenant establishes a connection that transcends
intellect. Even when on a conscious level, one would sever the relationship,
the covenant causes it to continue.
rises to the forefront of his consciousness. Thus the

fundamental bond between G-d and mankind surfaces, and
on this basis a covenant is renewed for the entire year to
12
come, including the inevitable occasions when these feel¬
ings of oneness will not be experienced as powerfully.
Oneness which is not insular

2
The Torah states that this covenant is being established
13
by "all of you," and proceeds to mention 10 different
14
groupings within the Jewish people. The establishment of
a bond of oneness with G-d is also mirrored by bonds of
oneness within our people. For the same spiritual potential
that motivates our connection to G-d evokes an internal
15
unity which binds our entire people together.
16
In our prayers, we say: "Bless us, our Father, all as
one." This implies that standing together as one generates a
17
climate fit for blessing.
May our standing before G-d "as one" on Rosh HaShanah
lead to a year of blessing for all mankind, in material and
spiritual matters, including the ultimate blessing, the
coming of Mashiach.
12. See the essay entitled "At One with the King" (Timeless Patterns in Time, Vol. I,
p. 3ff) which discusses this theme.
13. Ten groupings are mentioned, because 10 is an inclusive number. As such,
once a minyan (quorum) of 10 is established, the addition of other people to a
congregation is insignificant with regard to the laws of prayer.
14. See Likkutei Torah, Devarim 44a.
15. See the essay entitled "At One with G-d; At One with our Fellow Man"
(Timeless Patterns in Time, Vol. I p. 8ff) which discusses this theme.
16. The conclusion of the Shemoneh Esreh prayer, Siddur Tehillat HaShem, p. 60.
17. See Sefer HaSichos 5700, p. 157.
VAYEILECH 143
Vayeilech ‫וילך‬
Looking Forward
Adapted from
Likkutei Sichos, Vol. XIX, p. 298ff;
Vol. XXIX, p. 173ff;
Sichos In English, Vol. 51, p. 161ff.
To Luxuriate in Torah Study

1
Our Rabbis speak of53)‫ ) ג ן‬weekly Torah readings. The
Hebrew word ‫ גן‬means "garden." Like a garden which
affords material pleasure and relaxation, the Torah provides
us with spiritual satisfaction.
To develop the analogy further: A home provides shel¬
ter, and a field enables a person to produce the require¬
ments for life. A garden, by contrast, does not have such a
1. Zohar, Vol. II, p. 206b; See Likkutei Sichos, Vol. XIX, p. 298 fn. 3 and sources
cited there.
practical purpose. Instead, it is a place for repose and en¬

joyment.
Similarly, a person's connection with the Torah is not
merely required for his spiritual survival; it should serve as
a source of inspiration and vitality that endows his life with
meaning and satisfaction.
A Single Entity, At Times Divided

There is, however, a basic difficulty with the above
concepts: A count of the weekly Torah readings produces a
sum of 54, not 53.
One of the explanations offered for this is that the par-
shiyos Nitzavim and Vayeilech are counted as a single read¬
ing, thus reducing the sum to 53. We find a hint of this in the
2
allusion cited to discern when Nitzavim and Vayeilech are
read together, and when they are read on separate weeks.
That allusion is taken from a phrase in the Book of
3
Daniel: (‫ )פתבג המלך‬pasbag hamelech. This phrase is inter¬
preted to mean that when hamelech — Rosh HaShanah, the
4
day on which we crown G-d as King of the Universe, —
begins on bag, i.e., Monday or Tuesday, the second or third
day of the week, pas, a division is made, and Nitzavim and
Vayeilech are read separately. If Rosh HaShanah begins on
other days, i.e., Thursday or Shabbos, the two are read
together.
Pas, making a division, implies the acknowledgment of
the existence of a single entity, the combined reading Nitz-
2. Tur and Shulchan Aruch (Orach Chayim 428:4).

3. 1:13, 15.
4. See the essay entitled "At One with the King" (Timeless Patterns in Time, Vol. I,
p. 3ff).
VAYEILECH 145
avim-Vayeilech. In certain years, however, this one reading

5
is divided into two portions.
Fusing Opposites
But the conception of Nitzavim and Vayeilech as a single
reading is problematic, for the two names appear to have
opposite connotations. Nitzavim means "standing," and
implies the adoption of a firm and unswayable position of
6
strength. Vayeilech, meaning "and he went," by contrast,
7
points to the need to "go from strength to strength" in our
Divine service.
It can be explained, however, that this fusion of oppo-
sites reflects the foundation of our observance of the Torah
and its mitzvos. For the Torah and its mitzvos are channels
of communication between a never-changing G-d and ever-
changing mortals.
As such, there are certain elements of our Divine service
which are unchanging (Nitzavim), reflecting the Torah's
source. And there are other elements which teach man to
use the potential for change in a positive manner
(Vayeilech).
To emphasize the fact that these thrusts are comple¬
mentary, Nitzavim and Vayeilech are usually combined as a
single reading. But in some years, each of the concepts is
underscored by having a separate Torah reading devoted to
it.
Reading Vayeilech separately thus highlights the need
for ongoing growth. This concept is reflected in the narra¬
tive which begins the reading. The subject of the verb
5. See also the Siddur of Rav Saadia Gaon and the Avudraham, which speak of the
parshiyos of Nitzavim and Vayeilech as a single reading.
6. See the previous essay, entitled "Standing Before G-d," in which this concept
is explained.
7. Psalms 84:8.
Vayeilech is Moshe. Although Moshe Rabbeinu was 120

8
years old, and had attained the highest peaks of Divine
understanding, he was not prepared to "rest on his laurels."
Instead, he understood the imperative for continued
progress, and even on the last day of his life strove to
conquer new horizons.
Progressing in Teshuvah
Whenever Vayeilech is read separately, it is read on
Shabbos Shuvah, the Shabbos of Repentance. There is a
thematic connection between the two, for in a full sense,
Vayeilech implies not merely gradual progress, but radical
change. Just as "going" means changing one's place, its
spiritual parallel involves rising to a previously inconceiv¬
able level of Divine service.
In a like vein, teshuvah involves leaving one's previous
spiritual level and beginning a new phase of Divine service.
For teshuvah involves a firm decision to abandon one's
9
previous mode of conduct, and on a deeper level, to re¬
10
make one's personality. As the Rambam explains, a baal
teshuvah should feel that: " I am another person; I am not the
same individual who performed these deeds."
Never-Ending Progress
When speaking about the need for constant progress,
6
the verse states: "They shall go from strength to strength,
and appear before G-d in Zion," implying that the ultimate
goal of our spiritual progress should be the Redemption,
when we will again appear before G-d in Zion.
8. Devarim 31:2.
9. See Tanya, Iggeres HaTeshuvah, ch. 1.
VAYEILECH 147
Teshuvah also shares a connection to the Redemption.

11
As our Sages taught: "The Torah promised that Israel will
turn [to G-d] in teshuvah towards the end of her Exile, and
she will be redeemed immediately."
It must, however, be emphasized that the Era of the
Redemption will not involve a cessation of activity, for "the
righteous have no rest, neither in this era, nor in the World
12
to Come." We will continue to progress spiritually. The
difference is that the internal and external tension which
presently accompanies spiritual growth will cease, and our
13
advances will be characterized by harmony and peace.
11. Ibid..•7:5.
12. The conclusion of Tractate Berachos.
13. Sichos Shabbos Parshas Re'eh, 5749, and the adaptation of these concepts in
the essay entitled "A Time to Take Stock" (Timeless Patterns in Time, Vol. II, p.
147).
HAAZINU 149
Haazinu VH$cn
Close To
The Heavens
Adapted from
Likkutei Sichos, Vol. I, p. 415;
Vol. IX, p. 204; Vol. XX, p. 266
Two Prophets, Two Modes of Expression

The word haazinu, generally translated as "listen," lit¬
1
erally means "give ear." In that vein, our Sages compare
2
Moshe's call: "Listen O heavens, and I will speak; earth,
3
hear the words of my mouth," with Yeshayahu's prophecy:
"Hear O heavens..., listen O earth."
They explain that Moshe was "close to the heavens, and
far from the earth." Therefore, he was able to address the
1. Sifri, commenting on Deuteronomy 32:1.

2. Deuteronomy, ibid.
3. 1:2.
heavens at close range. Yeshayahu, by contrast, despite the

4
personal growth he had attained, was still "close to the
earth, and far from the heavens." And thus he used wording
that reflected his level.
A Reflection of Spiritual Reality

The sages of the Kabbalah explain that there are four
spiritual worlds: Atzilus, Beriah, Yetzirah, and Asiyah. Atzilus
refers to existence at one with G-d. Although this realm
contains entities whose existence is limited and defined,
they do not feel separate from Him. Even as they exist as
defined entities, they feel themselves as no more than an
extension of G-dliness. In the worlds of Beriah, Yetzirah, and
Asiyah, by contrast, there is a sense of individual identity
5
and self. Therefore, Atzilus is referred to as the "heavens,"
while these other realms are referred to as "earth."
6
Moshe Rabbeinu is described as a neshamah d'Atzilus,
an individual whose perception paralleled that of the world
of Atzilus. Even though he existed in a physical body, he
perceived everything as an extension of G-dliness. This is
possible because the limitations of space do not apply to
7
the spiritual realms, which are separate and removed from
our material universe. As one lives in this world, one can
feel the direct awareness of G-d and the closeness to Him
which characterizes the world of Atzilus. This was Moshe's
spiritual rung; he could speak to the heavens with
familiarity, for he was on that level himself.
4. See Rambam, Mishneh Torah, Hilchos Yesodei HaTorah, ch. 7, which describes
the spiritual refinement a prophet must attain. And among the prophets
themselves, Yeshayahu was considered on a high level. See Chagigah 13b.
5. See Likkutei Torah, Bamidbar 3c ff.
6. See Likkutei Torah, Devarim 49b; see also Likkutei Sichos, Vol. VI, p. 244ff.
HAAZINU 151
Yeshayahu, by contrast, saw G-d from afar. The angels

8
whom he describes proclaim: "Holy, Holy, Holy, is the L-rd
of Hosts," and as explained in Chassidus, kadosh, "holy" also
has the implication: distinct and separate. Within the world
of Beriah, even the loftiest angels feel separate from G-d, for
they have a sense of self. As such, it was the earth which
Yeshayahu addressed from close range.
Fusing the Material and the Spiritual

Questions arise: Why did Moshe address the earth as
well as the heavens? And why did Yeshayahu address the
heavens as well as the earth? Why did they not confine
themselves to speaking to the realm closest to them?
The answer to these questions depends on a funda¬
mental tenet of Judaism: we must relate to both earth and
heaven. For material and spiritual reality are meant to be
connected, instead of being left as skew lines. Judaism
involves drawing down spiritual reality until it meshes with
worldly experience (Moshe's contribution), while elevating
worldly experience until a bond with the spiritual is
9
established (Yeshayahu's contribution).
Indeed, the two initiatives can be seen as phases in a
sequence. By revealing the Torah, Moshe endowed every
individual with the potential to become "close to the heav¬
ens." Yeshayahu developed the connection further, making
it possible for a person to experience being "close to
8. 6:3.
9. In this vein, we can appreciate the distinction between Moshe's revelation of
the Torah, and the "word of G-d" spoken by other prophets (see Rambam,
Commentary to the Mishnah (Sanhedrin 10:1), the seventh and eighth of the
Thirteen Principles of Faith).
The Torah's fundamental contribution is the revelation of G-d's truth. The
thrust of prophecy, by contrast, is to exhort mankind to fulfill the truth of the
Torah (see Rambam, Mishneh Torah, Hilchos Yesodei HaTorah 9:2, Likkutei
Sichos, Vol. XIX, p. 177ff).
heavens" while "close to the earth" — involved in the

mundane details of material life.
Two Phases in Time

Parshas Haazinu is always read either on the Shabbos
before Yom Kippur, in the Ten Days of Teshuvah, or on the
Shabbos following Yom Kippur, before the holiday of Suk-
kos.
Herein lies a connection to the above concepts. Our
10
Sages describe the days preceding Yom Kippur with the
11
verse: "Seek G-d while He may be found, call upon Him
while He is near." At this time, everyone has the potential to
12
feel close to G-d, and therefore the AriZal says: "If a person
does not cry during the Ten Days of Teshuvah, his soul is
not complete." Reading Parshas Haazinu before Yom Kippur
highlights the fact that each of us is "close to the heavens."
After Yom Kippur, our Divine service takes an earthward
13
turn, following the motif alluded to in the verse: "And
Yaakov went on his way." Yaakov symbolizes the entire
Jewish people. "Going on his way" refers to tending to
personal matters, and in this way fusing spiritual truth with
14
ordinary experience, as in the verse: "Know Him in all your
ways."
In particular, there are two phases to this motif: a) ob¬
serving mitzvos as they are enclothed in material entities —
15
this is the message of Sukkos, and then b) a further stage
of descent, when after the holiday season is completed, we
return to worldly reality. Reading Parshas Haazinu after
10. Rosh HaShanah 18a.

11. Isaiah 55:6.
12. See Pri Etz Chayim, ShaarHaShofar, ch. 5.
13. Genesis 18:19. See the series of maamarim entitled VeKochah 5637, ch. 96.
14. Proverbs 3:6. See Rambam, Mishneh Torah, Hilchos De'os 3:3.
15. See the essay entitled "Feeling at Home Amidst G-dliness" (Timeless Patterns
in Time, Vol. I, p. 72ff).
HAAZINU 153
Yom Kippur underscores that being "close to the heavens"

is only a starting point for our Divine service, which must be
continued throughout the coming year.
Two Phases in Development

In a more particular sense, "the heavens" can be seen as
an analogy for the Torah. The Torah is G-d's word, and
through its study, a person comes "close to the heavens,"
nearer to spiritual truth. Mitzvos, by contrast, are often
associated with the earth, for their observance involves
worldly matters.
In the first stage of a person's spiritual development, he
should be "close to heaven," submerged in Torah study.
Afterwards, he must realize that "study is not the essential;
16
deed is." Each of us must then shoulder our part in the
mission of making this world a dwelling for G-d.
These two stages are reflected in the development of
mankind as a whole. In the present era, our Sages explain
17
that study takes precedence over deed. In the Era of the
Redemption — the culmination of our human experience —
18
deed will take precedence. For in that era, man's Divine
service will have established a complete connection
between heaven and earth, and we will perceive the
G-dliness which permeates every element of existence.
16. Avos 1:17.

17. Kiddushin 40b. Our Sages, moreover, emphasize the connection between the
two, explaining that the reason study takes precedence is because "study
leads to deed."
18. Maamarei AdmurHaZakein, 5567, p. 309; OrHaTorah, the beginning of Parshas
Vayigash.
V'ZOS HABERACHAH 155
V'Zos
HaBerachah ‫הברכה‬
A Fountain
of Blessing
Adapted from
Likkutei Sichos, Vol. IX, p. 237ff;
Parshas V'Zos HaBerachah, 5748;
Sichos Leil Shishi shel Chag HaSukkos, 5742
A Message for the Holiday

1
The Rambam writes: "Moshe ordained that on every
festival, the Jews should read [a portion of the Torah which
reflects] its content." He continues by listing the passages
2
read on different festivals, and concludes that on Simchas
1. Mishneh Torah, Hilchos Tefillah 13:8ff, based on Megillah 31a.

2. Ibid.:13.
3
Torah, we read Zos HaBerachah. This implies that the
reading of Zos HaBerachah on Simchas Torah shares a
connection with the holiday itself; it is not read at that time
merely because it is customary to conclude the yearly cycle
of Torah readings on that festival.
One and One

What is the inner content of Simchas Torah? When
contrasting the sacrificial offerings brought during Sukkos
4
to those brought on Simchas Torah, our Sages explain that
the 70 bulls offered on Sukkos refer to the 70 nations of the
world. The one bull offered on Simchas Torah refers to the
Jewish people, the "one nation."
Simchas Torah is a day when "Israel and the King are all
5
alone." This is a time when the essential bond between G-d
and the Jewish people is expressed in joyous celebration.
This concept is reflected in the name of the Torah reading,
V'Zos HaBerachah, lit. "This is the blessing," and its content,
which focuses entirely on the blessings given the Jewish
people, and the praise of their uniqueness.
Why Moshe Broke the Tablets

In this context, however, a difficulty arises: Rashi ex¬
6
plains that the final phrase of the Torah, l'einei kol Yisrael,
"before the eyes of the entire Jewish people," refers to the
breaking of the tablets containing the Ten Commandments.
7
Our Sages attach great importance to conclusions,
3. In the Mishneh Torah, the Rambam does not, however, mention the name
Simchas Torah, nor does he refer to the unique celebrations associated with
that day.
4. Sukkah 55b.
5. Zohar, Vol. I, p. 64a ff, 208b; III, p. 32a. See Sefer HaSichos 5751, Vol. I, p. 62, 65.
7. See Berachos 12a. See also Berachos 31a which places an emphasis on con¬
cluding "with words of praise and comfort."
explaining that they summarize the content of all the

preceding concepts. Why then does the conclusion of the
entire Torah — and in particular, the conclusion of the
reading V'Zos HaBerachah — mention a subject which
seemingly reflects the disgrace of the Jewish people, for the
tablets were broken because of the nation's sin in wor¬
shipping the Golden Calf.
This question leads to the inference that this phrase
alludes to the praise of the Jewish people, indeed to praise
with which it is appropriate to conclude the entire Torah.
To explain: When describing the reason for the breaking
8
of the tablets, Rashi states:
To express with an analogy: A king journeyed to a
distant country, leaving his betrothed with maids.
Because of the depravity of the maids, the reputation
of the intended also became tarnished. The
bridesman took the initiative and ripped up the
wedding contract, saying: "If the king will order to
kill her, I will protest, saying that she was not yet his
wife."
The king is the Holy One, blessed be He; the maids,
the mixed multitude [of converts who joined the
Jews after the Exodus]. The bridesman is Moshe, and
the betrothed... , the Jewish people.
Rashi's intent is to explain that Moshe broke the Tablets
9
to protect the Jewish people from G-d's wrath. Here we see
8. In his gloss to Exodus 34:1, based on Midrash Tanchuma, Ki Sissa 30; see also
Shmos Rabbah 43:1.
9. In another commentary (Exodus 32:19), Rashi states that Moshe broke the
tablets for the following reason:
With regard to the Paschal sacrifice which is [only] one of the mitzvos, it is
written (Exodus 12:43): "No alien may partake of it"; [this is interpreted as
excluding also any Jew whose conduct is alien to G-d's will]. If so, since the
Jews are now apostates, can I give them the entire Torah?
the unique importance of the Jewish nation. The Torah is

10
G-d's "delight, frolicking before Him at all times." And
within the Torah, the tablets on which the Ten Com¬
mandments were engraved were "the work of G-d... and the
11 12
writing of G-d," given to Moshe by G-d Himself. And yet
when the future of the Jewish people was at stake, Moshe
13
was willing to break the tablets without hesitation.
Why did Moshe take such a step? Because there is
nothing — not even the Torah — which G-d cherishes more
than a Jew.
Who Comes First?

14
Our Sages state that there are two entities which pre¬
date creation, the Torah and the Jewish people. They con¬
tinue: "I do not know which came first.... I say, however, the
Jewish people came first." The intent is not preeminence in
a chronological sense, but rather in importance. The soul of
15
every Jew is "an actual part of G-d from above." And
16
therefore, the expression, "My son, My firstborn, Israel,"
can be applied to every member of our people.
This passage indicates that the tablets were destroyed as an act of respect
for the Torah, that it should not be given to people who had committed so
severe a sin.
The two concepts are complementary. For there are two dimensions to
Moshe's conduct: an act of deference to the Torah, and a more encompassing
reason (for it is possible to understand why, out of deference to the Torah,
Moshe did not give the tablets to the Jews, but not why he destroyed them),
his love for the Jewish people and desire to protect them.
10. Proverbs 7:30.
11. Exodus 32:16.
12. See the gloss of Rashi, Deuteronomy, loc. cit., to the phrase lichol hayad
hachazakah.
13. Moreover, it was not the entire Jewish people who sinned. Nevertheless, even
to save these base people, Moshe was willing to destroy the tablets given by
G-d.
14. Tanna d'Bei Eliyahu Rabbah, ch. 14. See also Bereishis Rabbah 1:4.
15. Tanya, ch. 2.
16. Exodus 4:22.
What then is the purpose of the Torah? To reveal this

essential quality; to make every member of our people
conscious of it, and to provide a medium which will allow
this dimension of our being to become manifest. This is the
17
theme underscored by the conclusion of the Torah.
Open Blessings
The name V'Zos HaBerachah means "This is the bless¬
18
ing." On the verse, "This is my G-d, and I will glorify Him,"
Rashi comments that the word "this" implies a direct reve¬
lation, a manifestation of G-dliness so powerful that one
could point and say: "This is it!"
Similarly, the phrase "This is the blessing" implies that
the blessings which Moshe gave — and gives — stand
openly expressed, bringing us a year of open and apparent
good.
"The Jewish people, the Torah, and the Holy One,
19
blessed be He, are one." Bringing out the inner spark of
G-d which we possess though our Torah conduct will allow
the Torah to serve as a medium of blessing, conveying G-d's
bounty from the spiritual realms into our material world.
17. A connection with this concept can also be drawn to the name of the holiday,
Simchas Torah, which literally means "the happiness of the Torah." Chassidic
thought (maamar Lehavin Inyan Simchas Torah, 5679) explains that because
the Jewish people are "above" the Torah, they are able to bring joy to it, as it
were.
18. Exodus 15:2.
19. Zohar, Vol. III, p. 73a.
FOUNDER OF CHASSIDISM & L E A D E R S OF CHABAD-LUBAVITCH 161
Founders of Chassidism &

Leaders of Chabad-Lubavitch
Baal Shem Tov (‫ ;בעל שם טוב‬lit., "Master of the Good Name"): R. Yisrael
ben R. Eliezer (1698-1760), founder of Chassidism.
The Maggid of Mezritch (lit., "the preacher of Mezritch"): R. Dov Ber
(d. 1772), disciple of the Baal Shem Tov, and mentor of the Alter
Rebbe.
The Alter Rebbe (‫ ;דער אלטער רבי‬lit., "the Old Rebbe"; Yid.): R. Shneur
Zalman of Liadi (1745-1812), also known as "the Rav" and as Baal
HaTanya; founder of the Chabad-Lubavitch trend within the
chassidic movement.
The Mitteler Rebbe (‫ ;דער מיטעלער רבי‬lit., "the Middle Rebbe"; Yid.): R.
Dov Ber of Lubavitch (1773-1827), son and successor of the Alter
Rebbe, and uncle and father-in-law of the Tzemach Tzedek.
Tzemach Tzedek (‫)צמח צדק‬: R. Menachem Mendel Schneersohn (1789¬
1866), the third Lubavitcher Rebbe; known by the title of his hala-
chic responsa as "the Tzemach Tzedek"; nephew and son-in-law
of the Mitteler Rebbe, and father of the Rebbe Maharash.
The Rebbe Maharash (‫ ;מהר״ש‬acronym for Moreinu ("our teacher")
HaRav Shmuel): R. Shmuel Schneersohn of Lubavitch (1834-1882),
the fourth Lubavitcher Rebbe; youngest son of the Tzemach
Tzedek, and father of the Rebbe Rashab.
The Rebbe Rashab (‫ ;רש״ב‬acronym for Rabbi Shalom Ber): R. Shalom
Dov Ber Schneersohn of Lubavitch (1860-1920), the fifth
Lubavitcher Rebbe; second son of the Rebbe Maharash, and
father of the Rebbe Rayatz.
The Rebbe Rayatz (‫ ;ריי״ץ‬acronym for Rabbi Yosef Yitzchak), also
known (in Yiddish) as "der frierdiker Rebbe" (i.e., "the Previous
Rebbe"): R. Yosef Yitzchak Schneersohn (1880-1950), the sixth
Lubavitcher Rebbe; only son of the Rebbe Rashab, and father-in-
law of the Rebbe.
The Rebbe: Rabbi Menachem Mendel Schneerson (1902-1994), the
seventh Lubavitcher Rebbe; eldest son of the saintly Kabbalist,
Rabbi Levi Yitzchak, rav of Yekaterinoslav; fifth in direct paternal
line from the Tzemach Tzedek; son-in-law of the Rebbe Rayatz.
G L O S S A R Y AND BIOGRAPHICAL INDEX 163
Glossary and Biographical Index

An asterisk indicates a cross reference within this Glossary.
ahavas yisrael (lit., the love of Israel): the love for one's fellow
Jews
achdus Yisrael (lit., the unity of Israel)
AriZal (lit., "the lion of blessed memory"): R. Isaac Luria (1534¬
1572), one of the leading *Kabbalistic luminaries
Asiyah, the World of (lit., "the World of Action, or Making"): the
lowest of the four spiritual worlds, the realm of spiritual exis¬
tence which relates directly to our material world
Atzilus, the World of (lit., "the World of Emanation"): the highest
of the four spiritual worlds
Av: the fifth month of the Jewish year when counting from Nissan
(or the eleventh when counting from Tishrei); the month in
which both Temples were destroyed
baal teshuvah (pl. baalei teshuvah, lit. "master of return"): a per¬
son who turns to G-d in repentance, after willful or unknowing
transgression of the Torah's commandments
Beis HaMikdash: the Temple in Jerusalem
Beriah, the World of (lit., "the World of Creation"): the second (in
descending order) of the four spiritual worlds
bikkurim: the first fruits which the Jews would bring to the Tem¬
ple in Jerusalem
bittul: self-nullification, a commitment to G-d and divine service
that transcends self-concern
Chabad (acronym for the Hebrew words meaning "wisdom, un¬
derstanding, and knowledge"): the approach to Chassidism
which filters its spiritual and emotional power through the
intellect; a synonym for Chabad is *Lubavitch, the name of the
town where this movement originally flourished
Chassidus: Chassidic thought
chinuch: education
Chochmah (lit., "wisdom"): the first of the Ten Sefiros, or divine
emanations; the first stage of the intellectual process (cf.
*Chabad); reason in potentia
chok pl. chukim: (lit., "statutes"): *mitzvos which transcend the
ken of human intellect
Elul: the sixth month of the Jewish year when counting from Nis¬
san (or the twelfth when counting from Tishrei); a month
devoted to repentance and soul-searching in preparation for
the Days of Awe
Ein Sof: the Infinite, one of the *Kabbalistic terms for G-d
Eretz Yisrael (lit., "the land of Israel")
Haftorah: (lit., "the final passage"): the passage from the Prophets
read in the synagogue after the conclusion of the Torah read¬
ing
ikvesa diMeshicha: the age when Mashiach's approaching foot¬
steps can be heard
Kabbalah (lit., "received tradition," adj. Kabbalistic): the Jewish
mystical tradition
kelipah (lit., "rind" or "shell"): used figuratively (on a personal or
universal level) to signify an outer covering which conceals
the light within; hence, the unholy side of the universe;
Lashon Hora: gossip and slander
Levi Yitzchak of Berditchev, R.: one of the foremost disciples of
the Maggid of Mezritch; renowned for his all-encompassing
love and care for the Jewish people and for every individual
Jew
Likkutei Torah: a collection of chassidic discourses by Rabbi
Shneur Zalman of Liadi
Lubavitch: name of the village in White Russia which for a century
was the home of the Rebbeim of *Chabad, and which is hence
used as a name for the movement
Mashiach: the Messiah
mesirus nefesh (lit., "giving over one's soul"): sacrificing one's life
for the sanctification of G-d's name, alternatively, living a life
of self-sacrifice
menorah: the golden candelabrum lit in the Temple
Midrash: the classical collection of our Sages' homiletical teach¬

ings on the Bible
mikveh: a ritual bath in which a person immerses to attain a state
of ritual purity
mitzvah (lit., "commandment; pl., mitzvos): one of the 613 Com¬
mandments; in a larger sense, any religious obligation
neshamah (pl. neshamos): soul
Parshah (possessive, Parshas): One of the weekly Torah portions
read publicly each Sabbath
Rabbeinu (lit. "our teacher"): the title appended to the name of
Moshe and subsequently other Jewish leaders in history
Rambam (acronym for Rabbi Moshe ben Maimon; 1135-1204):
Maimonides, one of the foremost Jewish thinkers of the Mid¬
dle Ages; his Mishneh Torah is one of the pillars of Jewish law,
and his Guide to the Perplexed, one of the classics of Jewish
philosophy
Rashi (acronym for Rabbi Shlomo Yitzchaki; 1040-1105): the
author of the foremost commentaries to the Torah and the
Talmud
ratzu: a state of longing to cleave to G-d.
Rebbe (lit., "my teacher [or master]"): saintly Torah leader who
serves as spiritual guide to a following of chassidim
Rosh HaShanah (‫ ;ראש השנה‬lit., "head of the year"): the solemn New
Year festival, falling on 1 and 2 Tishrei
Shabbos: the Sabbath
Shavuos (lit., "weeks"): festival commemorating the Giving of the
Torah at Sinai, in *Eretz Yisrael falling on 6 Sivan, and in the
Diaspora on 6-7 Sivan
Sefiras HaOmer (lit., "the counting of the Omer"): the *mitzvah to
count the 49 days from the second day of Passover to the eve
of *Shavuos
Shemoneh Esreh (lit., "eighteen"): the eighteen blessings instituted
to serve as the core of the prayer services recited every
morning, afternoon, and evening, alternatively, known as the
amidah; in the *Talmudic period, a nineteenth blessing was
added to these prayers
shuv (lit., "return"): the commitment to express spiritual yearning
in a life of connection to G-d amidst material reality
Sifri: A text composed by the Amora, Rav, reflecting the derivation

of points of Torah law from the exegesis of the verses of
Numbers and Deuteronomy
Simchas Torah (lit., "the rejoicing of the Torah"): the final day (in
Eretz Yisrael, the eighth day; in the diaspora, the ninth) of the
festival of *Sukkos on which the annual cycle of Torah read¬
ings is completed; this event is celebrated with exuberant
rejoicing
sukkah (lit., "booth"; pl., sukkos): a temporary dwelling in which
we are commanded to live during the festival of *Sukkos
Sukkos (lit., "Booths"): seven-day festival (eight days in the Dias¬
pora) beginning on 15 Tishrei, taking its name from the tem¬
porary dwelling in which one lives during this period
Talmud (adj. Talmudic): the basic compendium of Jewish law,
thought, and Biblical commentary, comprising Mishnah and
Gemara; when unspecified refers to the Talmud Bavli, the
edition developed in Babylonia, and edited at end of the fifth
century C.E.; the Talmud Yerushalmi is the edition compiled in
*Eretz Yisrael at end of the fourth century C.E.
Tammuz: the fourth month of the Jewish year when counting from
Nissan (or the tenth when counting from Tishrei), the month
in which the walls of Jerusalem were breached before the
destruction of both the First and Second Temples
Tanya: the classic text of Chabad chassidic thought authored by
the Alter Rebbe
teshuvah (lit., "return [to G-d]"): repentance
Tishah BeAv (lit., "the Ninth of Av"): fast commemorating the
Destruction of both the First and the Second Temple
Tishrei: the first month of the Jewish year according to certain
reckonings, or the seventh when counting the months from
Nissan; the month which includes *Rosh HaShanah, *Yom
Kippur and *Sukkos
tzaddik (pl., tzaddikim): (a) completely righteous individual (b)
*Rebbe
tzaraas: a bodily affliction resembling leprosy
yeshivah (pl. yeshivos): Academies for the study of the Torah's
Oral Tradition
yetzer hora (lit. "evil inclination")
Yetzirah, the World of (lit., "the World of Formation"): the third

(in descending order) of the four spiritual worlds
Yom Kippur: the Day of Atonement, fast day falling on 10 Tishrei
and climaxing the Days of Awe
Zohar (lit., "radiance"): The title of the classic mystical work em¬
bodying the teachings of the *Kabbalah

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A Fountain of Blessing 155

Founders of Chassidism & Leaders of Chabad-Lubavitch 161

Glossary and Biographical Index 163

This volume of In the Garden of the Torah is being pub¬

underscores the immediacy of this vision, seeing it not only

1. See Rashi, commenting on Leviticus 9:23.

acknowledgment, "the people saw this and raised their

they were greater than he and Aharon, and that it was

9. One of the interpretations he offers to Leviticus 16:1.

Two Lessons, Two Names

Jew has the potential to draw as close to G-d as they did;

Is There Any Gray?

Moreover, even if one fails, knowing what is "right" is

literally means "shell" or "husk," and is employed by the

Involvement, Not Asceticism

5. See Tanya, ch. 6.

person interact with his environment, and permeate it with

"You Can Be Like Me"

9. See Rambam, Mishneh Torah, Hilchos De'os 3:1.

yourselves holy, I will consider it as if you have sanctified

16. See the previous essay, entitled "Souls Afire."

17. Bava Basra 75b.

What Happens When a Wise Man Talks

1. Mishneh Torah, Hilchos De'os 5:1.

Among the types of conduct mentioned by the Rambam

7. Erchin, loc. cit., Hilchos De'os 7:3.

as the name of the reading indicates a wider significance: A

Learning With Light

9. The connection of the Torah reading to proper speech is also emphasized by

Lihazhir, the Hebrew word translated as "to adjure,"

As Light Kindles Light

16. Tanya, ch. 12.

And this kindling of light by light will lead to the era in

19. Daniel 12:3.

Pride That Runs

The Inner Message of Our Sages' Debate

Rav Huna the son of Rav Yehoshua says: "[This small

blessings. And when success comes from G-d's blessings,

Tapping a Deeper Potential

Synthesis, Not Conflict

5. See the conclusion of Hilchos Shofar, Sukkah, ViLulav in the Rambam's

pride is limited, and can be dampened by a formidable

7. Shavuos 47b; Sifri and Rashi commenting on Deuteronomy 1:7.

Moshe did not see pride and humility as conflicting

The Symbolism of Sinai

12. Sefer HaMaamarim 5689, p. 217ff.

Behar, "on the mountain." The qualities of pride and forti¬

1. At times, this desire is consciously appreciated — and therefore systemati¬

within us reflects this boundlessness, never remaining

Hewn Into Our Hearts

In this context, Rashi interprets ‫ אם בחוקותי תלכו‬as mean¬

deepest commitment to G-d's service involves remaking

Above the Limits of Intellect

Fusing Conflicting Tendencies

To Know G-d's Goodness

individual will, instead of these petty material concerns, he

19. See Likkutei Sichos, Vol. XV, p. 312.

What the Background Says

1. Bamidbar Rabbah 19:26.

Where No Ownership Exists

proaching the Torah requires a person to step above him¬