Shabbos
Parshas VaEira; Rosh Chodesh Shvat 5750
1. The
Torah specifically mentions Rosh Chodesh Shvat, relating: “On the
first day of the eleventh month in the fortieth year, Moshe spoke to the
children of Israel regarding all that G-d had commanded him for them....
Moshe began to explain this Torah, saying...”
The Megilla
states, “These days are remembered and carried out.” The Arizal
explains that when a day is “remembered” properly, all the spiritual
influences that were originally expressed are “carried out” again.
Thus, by remembering the events of the first day of the eleventh month,
we cause the spiritual influences of that day to be expressed again.
Furthermore, based on the principle, “always advance in regard to holy
matters,” we can assume that, each year, these influences are
expressed on a higher level.
Based on
the Alter Rebbe’s directive to live with the times, we must learn a
lesson from this narrative applicable to our own circumstances. Moshe
Rabbeinu’s address to the Jewish people was intended to prepare them
to enter Eretz Yisroel. The opening verse of Shmos, “These are the words that Moshe spoke to all of Israel,”
teach us an important lesson in this context.
The
Hebrew word “eileh” (these), refers to something openly
revealed. “That Moshe spoke,” refers to the entire Torah, p’shat,
remez, drush, and sod, which range from the simple
meaning of the Torah to its deepest mystical secrets. All dimensions of
the Torah must be revealed to “all of Israel,” every Jew, to prepare
for the entry into Eretz Yisroel.
Thus,
each year, on Rosh Chodesh Shvat, the Moshe Rabbeinu of each generation
— and the spark of Moshe that each Jew possesses within his soul —
declares that the service of receiving the Torah and the mitzvos
has been completed and he is prepared to lead them into Eretz Yisroel
in the true and complete redemption.
2. The
above concepts are reflected in this week’s Torah portion, Parshas
VaEira. The portion begins with G-d’s promise to redeem the Jewish
people in response to Moshe Rabbeinu’s complaint, “[As of yet] You
have not saved Your nation.” First,
however, He states, “I revealed Myself to the Patriarchs, to Avrohom,
Yitzchok, and Yaakov [in the name of]
G-d, Almighty, but My Name Havaya I did not reveal to them.”
Rashi explains, “…I did not reveal My attribute of truth to them...I
promised [to give them Eretz Yisroel], but did not fulfill.”
Now G-d states that He will immediately fulfill the promise to bring the
Jewish people into Eretz Yisroel, after revealing to them that
“I am Havaya.”
Chassidic
thought explains that “I am Havaya” is associated with the
revelation of the giving of the Torah. The Patriarchs lived before the
giving of the Torah and did not experience the full revelation of “I
am Havaya,” which was revealed to the Jewish people at the giving of
the Torah.
In this
context we can understand the connection between these two concepts: The
promise to bring the Jewish people into Eretz Yisroel was not
fulfilled until after the revelation of “I am Havaya” at the giving
of the Torah. At the giving of the Torah, the decree separating the
“higher realms from the lower realms was nullified.” The
nullification of this decree gives the Jewish people the potential to
enter the land of K’naan and transform it into Eretz Yisroel.
In a larger sense, this refers to our efforts to refine the entire world
and transform it into Eretz Yisroel, to make it “a dwelling for
G-d in the lower realms.”
Thus,
each year when Parshas VaEira is read, G-d’s response to Moshe
Rabbeinu’s protest is revealed. The Moshe Rabbeinu of each generation
— and the spark of Moshe in each Jew — protests (as explained in
last week’s farbrengen): “From the time I have come to speak
in Your Name,” i.e., to fulfill Torah and mitzvos, “You have
not saved Your people,” the redemption has not come.
This
protest, in turn, evokes a promise from G-d: The Torah and mitzvos
have already been revealed. Indeed, each year, the revelation at Mount
Sinai has been repeated for over 3,300 years. The Jewish people have
received the Torah and mitzvos in their entirety. Therefore, G-d
promises the Jewish people that He will immediately redeem them from
exile and bring them into Eretz Yisroel.
These two
concepts are reinforced when they coincide. On a single Shabbos, the
completion of the revelation of the giving of the Torah and imminence of
the Messianic redemption are conveyed both by the day of the month and
the weekly Torah portion.
3. To
understand the above concepts in greater depth, it is necessary to
understand their connection with the fact that Moshe Rabbeinu made his
address to the Jewish people in the fortieth year after they left Egypt.
The revelation of the Torah on Mount Sinai was “from above to
below,” characterized by G-d revealing Himself to the Jewish people.
In contrast, Moshe Rabbeinu’s address to the Jewish people was made
“in his own words.” Indeed, our Sages state that Moshe related the
book of Dvarim independently. Of course, this does not mean that this
book is not a revelation of G-d’s Torah. Surely, it is. Rather, our
Sages’ intent was that, in this instance, G-d’s Torah invested
itself within Moshe’s intellect to the point that the words he spoke
were simultaneously G-d’s and his own, thereby making it possible for
these words to be grasped and comprehended by the intellect of the
Jewish people.
The
potential for this accomplishment is connected with the concept of forty
years, which is associated with G-d’s granting “A knowing heart,
eyes that see, and ears that hear.” As our Sages stated, “After
forty years, a student can attain [a full grasp of] his teacher’s
knowledge.” Thus, after the forty years in the desert when the Jewish
people lived with the revelation of Mount Sinai, they were able to
internalize it and appreciate it, not only as a revelation from above,
but as an aspect of their own service.
The
internalization of the giving of the Torah in the fortieth year is an
appropriate preparation for the Messianic redemption, which is also
alluded to by the number forty. Thus, our Sages explain that there is an
allusion to the redemption in the Final Mem (numerically equivalent to
forty) of the word “misra” in the verse, “for the increase
[misra] of the sovereignty and for peace without end.”
Similarly, the Rambam ends the Mishneh Torah by quoting a
description of the Messianic era, “The earth will be filled with the
knowledge of G-d as the waters fill the ocean bed.” In Hebrew, the
last three words of this verse conclude with a Final Mem.
In
particular, there is a special emphasis on the above concepts in the
eleventh month of the fortieth year, the month of Shvat. Chassidus
explains that the number eleven is connected with the inner dimensions
of the level of kesser, a rung that transcends the ten sfiros,
“You are One, but not in a numerical sense.”
After the
service of the first ten months of the fortieth year — and in
particular, after the service of the tenth month, “the tenth will be
holy,” revealing the Yud, the spark of G-dliness present in
every entity, we come to the eleventh month, in which the level of kesser
is revealed. This new phase begins with a new revelation in Torah. After
reaching the completion of the quality of ten, which is associated with
the quality of forty (a full expression of the four intellectual
faculties), we proceed to the level of eleven, the inner dimension of kesser.
Similarly,
the number eleven is connected to the concept of redemption and the
entry into Eretz Yisroel, as evidenced by the fact that Moshe
began to address the Jewish people in the eleventh month. The revelation
of the eleventh level brings about redemption from all boundaries and
limitations, bringing the true and complete redemption.
[The name
of the eleventh month, Shvat, is also connected with the Messianic
redemption. Shvat has the same letters as the word shevet, which
is interpreted as a reference to Moshiach, as our Sages commented on the
verse, “‘A shevet will arise in Israel’ — this refers to
the Messianic king.”]
Added
emphasis on the uniqueness of the eleventh month of the fortieth year
comes this year when Rosh Chodesh Shvat falls on Shabbos VaEira. As
explained above, Parshas VaEira relates to the beginning of the
revelation of the giving of the Torah. The full dimension of that
revelation came on the first day of the eleventh month, when the
revelation of the giving of the Torah permeated through the full range
of the Jewish people’ conscious powers.
This also
relates to the fact that Rosh Chodesh falls on Shabbos. Shabbos is
connected with the weekly cycle that depends on the movement of the sun,
which is a mashpia (a source of influence) reflecting revelation
from above. Rosh Chodesh is dependent on the daily cycle that depends on
the movement of the moon, which is a mekabel (a recipient), and
reflects the service of man.
[In
particular, both of these concepts are reflected within Rosh Chodesh
itself. The Rambam writes that the sanctification of the month depends
on the new moon being seen by witnesses (the revelation from above) and
on the calculations of the court (the service of the Jewish people and
the use of their intellectual powers). Significantly, the fusion of
these two influences is seen in this mitzva, “the first mitzva
the Jewish people were commanded to fulfill.”
This
year, the above concepts are given greater emphasis: The giving of the
Torah is also related to the revelation of Pnimiyus HaTorah (the
Torah’s mystical dimension). The Torah declares that the miracles
wrought in Egypt were performed “so that you will know that I am the
L-rd.” The mitzva of knowing G-d — described by the Zohar
as “the first [in priority] of all commandments,” comes by studying Pnimiyus
HaTorah in a manner whereby all of one’s intellectual faculties
are used. This, in turn, will bring about the Messianic redemption, as
Rabbi Shimon bar Yochai was told, “With your text, the Zohar,
Israel...will leave exile in mercy.” Similarly, Moshiach told the Baal
Shem Tov that he will come when “the wellsprings of your teachings
spread outward.”
In
particular, the revelation of Pnimiyus HaTorah began with
the Arizal, who declared that, at present, “it is a mitzva to
reveal this knowledge.” It was intensified in the year 5,500, “the
dawn of the sixth day” as our Sages state, “G-d’s day is one
thousand years” — (according to other conceptions, this year
represents “midday on the sixth day”) — with the revelation of the
teachings of Chassidus by the Baal Shem Tov.
Greater
impetus came from the revelation of the teachings of Chabad by the Alter
Rebbe, particularly after Yud-Tes Kislev, when “the service of
spreading the wellsprings outward began.” In each subsequent
generation, this service was intensified, including the unique
contributions of the Rebbe Rayatz, the eighth of the nessiim
(counting from the Baal Shem Tov).
In
particular, the Rebbe Rayatz’s activity can be divided into two
periods, one including the years he lived in this material world, the
eighth generation as above; and one after his passing, the ninth
generation, the final generation of exile. This will become the first
generation of redemption, the tenth generation.
Thus,
this Shabbos marks “the first day of the eleventh month in the
fortieth year,” the time when we are granted “a knowing heart, eyes
that see, and ears that hear,” to “attain the [full grasp] of the
teacher’s knowledge” and thus, to complete the service of the ninth
generation.
The Moshe
Rabbeinu of the generation, the Rebbe Rayatz, declared, “You have
remained on this mountain for too long.” We have completed the service
required of us and any undesirable influences have been corrected
through teshuva. Now is the time to “Turn and head toward the
mountains… Come, occupy the land which the L-rd swore He would give to
your ancestors.” We are ready to enter Eretz Yisroel in the
Messianic redemption.
The above
is reinforced by the unique nature of the present year, 5750, “a year
of miracles.” Furthermore, it is — according to the two opinions
mentioned above, either midday or mid-afternoon on the sixth of G-d’s
“days” — a time directly connected with the seventh day, the
Messianic era, “the day that is all Shabbos and rest for eternity.”
Throughout
the entire exile, the Jewish people have believed in Moshiach and waited
anxiously for his coming. In particular, the present exile, the Exile of
Edom has been extended endlessly for reasons that defy explanation. All
the signs the Sages have mentioned in connection with Moshiach’s
coming have been seen. Even in the era of the Talmud, our Sages
declared, “All the appointed times for Moshiach’s coming have
passed.” Similarly, in the subsequent generations, many great sages
have predicted dates for Moshiach’s coming and these too have passed
without Moshiach coming.
Nevertheless,
our faith in Moshiach’s coming has not waned. On the contrary, we have
strengthened our crying out to G-d — “Ad Masai?!” (Until
when?!) — and intensified our requests that He bring the redemption
immediately. Thus, it is now a highly appropriate time for each
individual to do what is dependent on him to bring the Messianic
redemption. This involves strengthening one’s faith and that of others
in Moshiach’s coming, encouraging people to demand that he come,
strengthening our observance of Torah and mitzvos, and in
particular, spreading the wellsprings of Chassidus outward.
Everyone
should also increase his gifts to tzedaka, and, in connection
with the fortieth anniversary of the Rebbe Rayatz’s passing, do so in
multiples of forty. I will be the first to do so, promising a multiple
of forty to every institution that is under the direction of the nessiim
and dedicates itself to service in the three categorized of Torah,
service, and deeds of kindness. Efforts should be made to open at least
forty new institutions of this nature in the next year. Forty is not a
limit. May many new institutions be opened until we reach one thousand
institutions, recalling the verse, “The least one shall be a
thousand…” This is connected with the Messianic redemption as the
verse continues, “I the L-rd will hasten it in its time.”
May these
gifts to tzedaka bring close the redemption, and may we, in the
immediate future proceed “with our youths and elders, with our sons
and daughters” to Eretz Yisroel in the Messianic redemption.