Attaining
A Grasp Of Our Teacher’s Knowledge
Sichos
in English
Shabbos
Parshas Bo; Yud Shvat, 5750
“And
it came to pass in the fortieth year on the eleventh day of the eleventh
month...” This year, Yud Shvat marks the fortieth anniversary of the
Rebbe Rayatz’s passing, the day when
“all of his deeds, teachings, and service in which he labored
throughout his lifetime...are revealed and shine from above to below
and...bring about salvation in the midst of the land.”
Our
Sages associate the significance of forty years with Moshe Rabbeinu
telling the Jewish people that G-d grants them at that time “a knowing
heart, eyes that see, and ears that hear.” Similarly, our Sages state,
“After forty years, a man attains [full grasp of] his teacher’s
knowledge.” Thus, at present, we are given the potential to comprehend
the inner intent and the essence of the Rebbe Rayatz’s service. This
should bring about a new era in the comprehension of his teachings and
the fulfillment of his directives.
The
statements of Moshe Rabbeinu mentioned above were made in the fortieth
year after the exodus from Egypt and the giving of the Torah. Then, the
Jewish people were given the potential to comprehend, “all that the
L-rd did in the land of Egypt...the great wonders...and profound
miracles.”
The
exodus from Egypt and the giving of the Torah (and subsequently, the
entry into Eretz Yisroel) are of fundamental importance to the
Jewish faith. With the exodus from Egypt, the Jewish people became G-d’s
people. This distinction was reinforced at the giving of the Torah when
G-d gave His Torah to the Jewish people. G-d’s intent was that they
would study the Torah and fulfill the mitzvos and, in this
manner, refine the world and transform it into a dwelling for G-d.
The
full potential for this service was granted in the fortieth year, when
G-d granted the people “a knowing heart, eyes to see, and ears to
hear,” enabling them to comprehend in full “the knowledge of the
Teacher, G-d Himself.”
The
Zohar explains that the fulfillment of the first commandment, to
know G-d, contains two dimensions: a) a general awareness of His
existence and b) the knowledge of G-dliness in all His particular
manifestations.
The
wonders of Egypt enabled the Jewish people to attain an initial
awareness of G-d, as the verse states, “And I will take you to Me as a
people...and you will know that I am the L-rd your G-d.” This was
intensified at the giving of the Torah, when “You have been shown to
know that the L-rd is G-d.”
The
completion of this service of knowledge, the comprehension of the
particular dimensions of G-dliness, came in the fortieth year, as the Zohar
continues:
The
Jewish people had applied themselves for forty years to the commandments
of the Torah as Moshe had taught them, “And you shall know this day
and take unto your heart.”
Thus,
G-d’s granting “a knowing heart” to the Jewish people in the
fortieth year represents the completion of the service associated with
the exodus from Egypt and the giving of the Torah. This prepared them to
enter Eretz Yisroel, where the fulfillment of the mitzvos
and the construction of the Beis HaMikdash generated the
potential to realize the intent of the giving of the Torah, to transform
the world into a dwelling for G-d.
This
sequence of events is more than a historical chronicle.
It provides a lesson for us at all times. We recall the exodus
from Egypt twice each day, emphasizing how each person must consider it
as if he left Egypt himself. Similarly, when we bless G-d as “the
Giver of the Torah,” we use the present tense, implying that the
giving of the Torah is always relevant. Similarly, G-d’s granting a
“knowing heart” in preparation for the entry into Eretz Yisroel
is of eternal significance.
Thus,
when a period of forty years of service is completed, a Jew derives the
potential to attain full grasp of his Teacher’s (G-d’s) intention.
This is especially so regarding the present time, since according to all
signs, ours is the last generation of exile and, through “attaining
[full grasp] of our teacher’s knowledge,” we are preparing to enter Eretz
Yisroel in the Messianic redemption.
This
capacity is particularly relevant to the passage of forty years since
the histalkus of one of the Chabad Rebbeim. Chabad stresses
comprehending the inner dimension of the Torah with wisdom,
understanding, and knowledge. Thus, there is a greater connection to
“a knowing heart” and “one’s teacher’s knowledge.”
There
are a number of questions raised by “G-d’s granting to you a knowing
heart, eyes that see, and ears that hear”:
a)
Why must these abilities be granted by G-d?
b)
What is the significance of mentioning that these abilities are granted
“to you”?
c)
What do the three concepts “a knowing heart, eyes to see, and ears to
hear” allude to?
d)
What is the significance of their order?
Similarly,
our Sages’ statement, “After forty years, a man attains [full grasp
of] one’s teacher’s knowledge,” provokes certain questions:
a)
The expression “attains” (kai) is somewhat problematic. On
the surface, an expression like “comprehends” or “perceives”
would seem more appropriate.
b)
The word used for “man” here is inish. Chassidus explains
that of the different terms used for man in Lashon HaKodesh, inish
refers to the lowest of levels, enosh, a weak person who
cannot master his nature. Therefore, it appears inappropriate when
speaking about a person who “attains [full grasp] of his teacher’s
knowledge” to use the word inish.
The
intent of the exodus from Egypt and the giving of the Torah is the
establishment of a dwelling for G-d in the world. When a Jew unites with
G-d through studying Torah and fulfilling mitzvos, he can
establish a dwelling for Him. There are two dimensions to these efforts:
a) the revelation of G-dliness from above, and b) the manner in which it
will be received and accepted within the world.
Thus,
the general awareness of G-dliness established through the exodus from
Egypt and the giving of the Torah is a reflection of the revelation of
G-dliness from above, while the deeper, particular understanding
achieved after forty years reflects the internalization within the
world.
This
explanation relates to the teaching of the Mitteler Rebbe that in
prayer, there are two levels of meditation, a general meditation –
“Know before Whom you stand” — and a particular meditation of the
meaning of the prayers.
The
general meditation has the advantage of relating to the essence of the
G-dly light. In contrast, the particular meditation brings the matter
closer to the individual person. The general meditation can cause a
person to deceive himself into thinking that he is close to G-d even
when, in truth, he is distant. In contrast, a person who develops a
particular conception of the matter will not deceive himself in this
manner. Understanding the details will lead him to a deeper
understanding of the whole. The general understanding, however, is
beneficial because it gives direction to the particular meditation that
follows.
This
concept can be compared to the two levels of the knowledge of G-d
described above. The general meditation parallels the knowledge of G-d
achieved through the exodus from Egypt, the revelation from above, while
the particular meditation is associated with the internalized knowledge
achieved after the forty years in the desert.
Similarly,
the knowing heart granted after forty years is the internalization of
the revelation of the giving of the Torah. Therefore it, like the
revelation itself, relates to the following two ideas: a) the revelation
of the name Havaya, which transcends the world, and b) the giving of the
Torah to the Jewish people in this world. From the giving of the Torah
onward, “the Torah is not in the heavens.” Indeed, the Jewish people
have a certain measure of dominion over the Torah.
These
two dimensions are associated with the level of fulfillment achieved by
the Jewish people in the fortieth year. Therefore, the verse which
describes the Jewish people’s attainment of “a knowing heart...”
relates that it is being “given by the L-rd,” emphasizing the aspect
of revelation from above and that the revelation is being granted “to
you,” indicating that it will be internalized within the Jewish
people.
In
this manner, the Jewish people will be able to reach a complete level of
comprehension. Not only the general knowledge which comes about through
the revelation from above, but also the appreciation of all the
particulars that come about through a person’s use of his own
intellectual capacities. The full use of our intellectual potential is
alluded to by the three expressions: “a knowing heart, eyes that see,
and ears that hear,” which refer to our three intellectual powers.
“Knowing” refers to the power of daas (knowledge). “That
see” refers to the power of chochma (wisdom), the mind’s eye.
And “that hear” refers to the power of bina (understanding),
the potential to internalize ideas.
These
intellectual processes affect the heart, causing an emotional response
affecting the levels of thought, speech, and action. This gives us the
potential to “attain [full grasp of] our teacher’s knowledge.”
The
latter expression implies that a person renews his entire being and
bases his activity on a new foundation. He no longer acts within the
context of his own limited existence; the basis for his efforts is
“his teacher’s knowledge.”
To
emphasize how this changes one’s entire being, our Sages use the
expression, “kai inish” (a man attains). “Kai”
literally means stands. This term implies that the activity is not only
intellectual, but lifts up one’s whole being. The term inish,
referring to the lowest rung of humanity, indicates that even the most
underdeveloped parts of our being will be raised to the level of “the
teacher’s knowledge.”
Furthermore,
“his teacher’s knowledge” refers to the teacher’s comprehension
of the concept, not the way he communicates it to his students. The
Jewish people attained “[full grasp] of their teacher’s (G-d’s)
knowledge” after forty years in the desert. This implies that the
Jewish people were able to perceive the G-dliness associated with the
creation of the world, and the transcendent aspects of G-dliness above
creation. This revelation was invested in the Torah, which is “G-d’s
wisdom,” and “He and His wisdom are one.” Although this level was
given to the Jewish people at Mount Sinai, it was not until forty years
later that they “attained full grasp of their Teacher’s knowledge”
and were able to internalize this potential and make it part of
themselves.
This
achievement fulfilled the intent of the giving of the Torah: the
establishment of unity between the world and G-d. Through the knowledge
of the Torah, a perfect unity is established between a Jew and G-d
raising the Jew’s whole being (even the lowest elements, inish,
as above) to “one’s teacher’s knowledge.”
These
two levels of knowledge of G-d, knowledge of Him as Creator and
knowledge of Him as He transcends the creation and is manifest in Torah,
are reflected in Rambam’s Mishneh Torah. Mishneh Torah
begins with the following passage: “The foundation of all foundations
and the pillar of wisdom is to know that there is a Primary Being who
brought into being all existence.” (Hilchos Yesodei HaTorah 1:1)
Rambam
describes a number of principles relating to G-d as Creator in order to
give us the potential to “recognize He who spoke, and [thus] brought
the world into being” (Hilchos
Yesodei HaTorah 2:2). However, he does not confine himself to a
description of the knowledge of G-d as He is manifest in creation; he
also describes how: “The Holy One, blessed be He, recognizes His truth
and knows it as it is. He does not know with a knowledge which is
external to Him...Rather, regarding the Creator, may He be blessed, He,
His knowledge, and His life, are all one...He is the Knower, He is the
subject of knowledge, and He is the knowledge itself.” (Hilchos
Yesodei HaTorah 2:10)
This
knowledge will ultimately be attained by the Jewish people as well, as
the Rambam states in the conclusion of this text: “The occupation of
the entire world will be solely to know G-d. Therefore, Israel will be
great sages and know hidden matters, attaining knowledge of their
Creator to the [full] extent of human potential, as it is stated, “And
the earth will be filled with the knowledge of G-d as the waters fill
the ocean bed.”
It
is difficult to ascribe man’s potential to comprehend these dimensions
of G-dliness to the Rambam’s statements, since the Rambam writes:
“The truth of this concept cannot be grasped or comprehended by human
thought, as implied by the verse, “Can you find the comprehension of
G-d? Can you find the ultimate of the Almighty?”…It is not within
the power of a living man...to comprehend this matter in its
entirety.” (Hilchos Yesodei HaTorah 1:9-10)
Based
on these statements, it is difficult to understand the Rambam’s
perspective, how one can “attain [full grasp] of his Teacher’s (G-d’s)
knowledge.” Although he negates the possibility of comprehending G-d
as He exists for Himself, he, nevertheless, gives a description of G-d’s
knowledge (as quoted above). Plus, he writes these words in a text
written “for the limited and for the great.”
The
Raavad objects to the Rambam’s statements about the knowledge of
G-d. In Hilchos Teshuva 5:5, the Rambam attempts to
resolve the apparent contradiction between Divine omniscience and free
choice by concluding, “We have no power to know how the Holy One,
blessed be He, knows, ” yet the Raavad objects to the Rambam’s
statements: “He began by asking questions, but ultimately left them
unanswered and returned the matter to a question of faith. [If so,] it
would have been better for him to have [initially] left the matter to be
accepted with simple belief.”
The
Rambam is not telling us that there is a dimension we can understand and
deeper truth that we cannot. Rather, he is teaching how through faith, a
person can lift his knowledge to a level that transcends the potential
of human understanding. Faith does not have to remain a potential, that
is, in essence, above the person. On the contrary, a complete service of
faith permeates our powers of understanding and elevates them, taking
them beyond their limits.
When
a Jew’s faith permeates his entire being, he has the potential to
“attain [full grasp] of his Teacher’s knowledge,” to comprehend
the dimension of G-d’s knowledge that transcends the limits of human
ability. Our capacity for such comprehension stems from two factors: a)
G-d’s willingness to invest Himself in the attribute of knowledge,
from which is derived our capacity for knowledge, and b) the
internalization of our power of faith, which gives us the potential to
unite with G-d’s knowledge.
Thus,
at the giving of the Torah, the Jewish people were at the level where
their understanding of G-d related only to the dimension of G-dliness
manifest in the creation. During the forty years in the desert, the
Jewish people elevated themselves level after level until, after the
forty years, they were complete. G-d granted them, “a knowing heart,
eyes that see, and ears that hear,” powers that allow them “to
attain [full grasp] of their Teacher’s knowledge,” i.e., to
comprehend G-d’s knowledge. Since this potential transcends the limits
of human ability, it had to be granted from G-d.
The
relationship between the giving of the Torah and the “knowing
heart...” received after the forty years in the desert can be
explained on the basis of the exegetical rule, “a general principle
that is followed by a specification and then again by a general
principle.”
The
giving of the Torah is an all-encompassing generality, for it was given
by G-d, Who is all-encompassing. Afterwards, during the Jewish
people’s forty years of service, came specifications, particular steps
upward through the Jewish people’s efforts. After forty years, when
this service of specifications was completed, “a man attains [full
grasp] of his teacher’s knowledge.” That is, the specific knowledge
becomes united with the all-encompassing revelation, elevating all the
specific aspects of knowledge and service of these forty years.
There
is a parallel to this sequence in our daily service. We begin the day
with prayer, a general statement of awareness that we stand before G-d,
King of kings. Afterwards, we carry out the particulars of service
throughout the day.
We
begin our prayer with a general statement, “Modeh Ani,” an
acknowledge ment that G-d grants us our souls. Afterwards, the
different blessings and prayers we recite bring out particular
dimensions of our connection with Him. At the conclusion of the prayer
service, we again make a general statement, “Ach Tzaddikim,”
which relates that “the upright will dwell in Your presence.” G-d’s
presence refers to His essence, the fundamental point of His Being which
includes all existence. Since this general statement follows all the
particular elements of the prayer service, it represents a higher level
than our original statement.
To
explain the above concepts in the context of the forty years since the
Rebbe Rayatz’s passing: A nasi of the Jewish people does not
abandon his flock. Rather, each Jew is given the potential to “attain
[full grasp] of his teacher’s knowledge,” to lift his entire
existence up to the level where it is controlled by “the knowledge of
the teacher.”
This
height can be achieved by studying the Rebbe Rayatz’s teachings. In
regard to the giving of the Torah, our Sages explain that the word “Anochi,”
the opening word of the Ten Commandments, is an acronym for the Hebrew
phrase meaning “I wrote down and gave over Myself,” revealing how
G-d invested Himself in the Torah. “The righteous resemble their
Creator,” also investing themselves in their teachings. The Rebbe
Rashab remarked before his passing, “I am going to Heaven, but I am
leaving you my writings.”
The
above is particularly relevant since our generation is the final
generation of exile and the Jewish people have already accomplished the
refinement of all the particular sparks of G-dliness invested in the
world. In the previous generations, this service of refinement had not
been completed. At present, however, we have elevated all the sparks of
G-dliness within the world and are ready to proceed to the ultimate and
complete redemption.
2.
Since “the Shabbos blesses all the days of the coming week,” the
above concepts are associated with this week’s Torah portion, Parshas
Bo. This portion describes the Jewish people’s exodus from Egypt,
“On this very day, all the armies of G-d (Tzivos Hashem) left
the land of Egypt.”
The
key to the Jewish people’s departure from Egypt is their
identification as “armies of G-d.” A soldier stands in absolute
self-nullification, giving himself over beyond the reaches of his
intellect. Even when he sleeps, one can appreciate that he is a soldier.
When
this bittul that transcends intellect permeates and encompasses
one’s entire being, as explained above in regard to faith, a
connection is established with G-d’s essence. “The simple commitment
of a common person is connected with G-d’s transcendent simplicity.”
Thus, in the maamer connected with the Rebbe Rayatz’s passing,
“Basi L’Gani,” the Rebbe Rayatz explains how the king
squanders all the treasures of the kingdom on behalf of the common
soldiers, for they are the ones who actively carry out the war.
Thus,
when the Jewish people were identified as “the armies of G-d,”
“the King of kings, the Holy One, blessed be He, revealed Himself to
them in His glory and redeemed them.” Afterwards, for forty years,
they internalized this service of bittul until they “attained
[full grasp] of the Teacher’s knowledge.”
The
Messianic redemption will reflect the redemption from Egypt, as the
prophet declares, “As in the days of your exodus from Egypt, I will
show you wonders.” After the conclusion of this forty year period, the
potential is granted for us to “attain [full grasp] of the teacher’s
knowledge” and enter Eretz Yisroel in the Messianic redemption.
3.
On the basis of the above, we can answer those who have asked: What
service is required at present in the fortieth year after the Rebbe
Rayatz’s passing?
This
service must involve making a new manifestation – within ourselves and
within our surrounding environment – which stands on a new foundation,
the “full grasp of our teacher’s knowledge.” All the activities
the Rebbe Rayatz demanded of us: the study of Torah with diligence,
fulfilling mitzvos b’hiddur, and, in particular, spreading the
wellsprings of Chassidus outward, must be carried out with renewed
energy, based on a new perspective. We must begin looking at things, not
from our limited perspective, but from the perspective of “the full
grasp of our teacher’s knowledge,” i.e., viewing things as the Rebbe
would have viewed them.
This
means that it is not sufficient to add merely an additional aspect of
service, or even to add a new general body of service. What is required
is to establish ourselves as an entirely new being based on the Rebbe
Rayatz’s approach. Although this is a declaration of a general nature,
surely, after consideration, each individual will appreciate the
particular activities that he should carry out as a new being based on
“the full grasp of our teacher’s knowledge.”
Our
Sages stated, “A person must say, ‘The world was created for
me.’” This implies that, in addition to the personal renewal
experienced by each individual, there must be new activities in the
world at large. Efforts must be made to establish new institutions for
Torah study, prayer, and deeds of kindness, permeated by the spirit of
Chassidus. In places where an institution of this nature already exists,
efforts must be made to open at least one more institution, and, in
places where, as of yet, no such institutions exist, to establish one
— preferably more — institutions of this nature.
Since
everything in the world begins with Torah, it is proper that effort be
made to publish new collections of Torah in both Nigla and in Chassidus,
and in particular, of the teachings of the Rebbe Rayatz. Similarly, it
is appropriate that on the day of Yud Shvat itself, increases be made in
the areas of Torah study, prayer, and deeds of kindness. Of the latter,
donations to charity should be made in multiples of forty.
May
these activities bring about the fulfillment of the prophecy, “Those
who lie in the dust will arise and sing,” with the coming of the
Messianic redemption. May it be in the immediate future.