DVAR MALCHUS
 
   

The Redemption Of Torah
Sichos in English

Shabbos Parshas Naso; 12th of Sivan, 5751 (1st & 2nd farbrengens)

1. There are many points of connection between this Shabbos and the giving of the Torah. Firstly, Shabbos elevates and adds a dimension of completion to the days of the previous week; in this instance, contributing this quality to the holiday of Shavuos.

Also, today is the final day of the days of tashlumim for this holiday. Tashlumim, meaning compensation, is also related to the concept of perfection. These days — and particularly, the final day, “for everything follows the conclusion” — can add perfection to the experience of the season of the giving of the Torah. Surely, this is true when the final day falls on Shabbos.

A connection can also be found in the name of this week’s Torah portion, Naso, which literally means “lift up.” The portion begins with the command, “lift up the heads.” This reflects the potential that Torah study has to elevate our intellectual faculties and, through the medium of the intellect, to elevate every aspect of our being, even our feet. Even our service in worldly things — the fulfillment of mitzvos and acting in the spirit of “All your deeds shall be for the sake of Heaven” and “Know Him in all your ways” — can be elevated through Torah study.

A connection to the giving of the Torah is also evident from the chapter of Pirkei Avos studied this week. On this Shabbos, we begin again the study of Pirkei Avos. Although Pirkei Avos was studied as a preparation for the giving of the Torah, after — and as a result of — the giving of the Torah, we begin again, stating how, “Moshe received the Torah from Sinai and conveyed it....” Furthermore, the chapter also emphasizes the influence of the Torah on the world at large, as the second Mishna of that chapter states: “The world stands on three things: on Torah, on Divine service, and on deeds of kindness.”

Thus, at present, in continuation of the service of the giving of the Torah, we — every member of the Jewish people — can renew our approach to the Torah. In particular, this is expressed through the three mediums of Torah, Divine service, and deeds of kindness, which allow the world to stand. Our renewal of our approach to the Torah must be reflected in these three services, which in turn will bring about renewal in the world at large.

To explain: On the verse, “In the third month, on this day, the children of Israel came to Mount Sinai,” Rashi comments, “Rather than ‘on this day,’ it should have said, ‘on that day.’ This choice of wording thus teaches us that we should regard the words of Torah as new, as though they were given today.”

In truth, G-d gives the Torah each day anew, as reflected in the morning blessings where G-d is referred to as “the Giver of the Torah,” in the present tense. Just as the creation of the world at large is renewed each day, so too the giving of the Torah is renewed each day.

In general, the renewal of the Torah for the entire year comes at the time of the giving of the Torah, and this generates the potential for the particular renewal of the Torah each day. The renewal of the Torah allows one’s study to be endowed with pleasure and vitality; to quote our Sages’ expression, “it will be like a new edict, which everyone rushes to read.”

In this context, we can appreciate the renewal of our connection to the Torah on the Shabbos that follows the giving of the Torah, as reflected in the fact that we read Parshas Naso (which speaks of “lifting up the heads” of the Jewish people) and we begin again the study of Pirkei Avos, stating how “Moshe received the Torah from Sinai.”

Nevertheless, the question can be asked: What is the unique contribution of the present Shabbos to the renewal of the giving of the Torah?

The resolution of this question requires the explanation of another concept. At the giving of the Torah, the entire Torah was given; not only the Ten Commandments, but the entire Written Law and the entire Oral Law, including every concept to be developed by an experienced Torah scholar in subsequent generations. The manner in which the entire Torah was communicated, however, was one of gradual revelation. On Mount Sinai, the general principle was stated, and it was necessary for the “experienced Torah scholars” of the subsequent generations to reveal all the particular laws that were implied.

Indeed, even the Torah concepts that will be revealed in the Era of the Redemption, those which Moshiach will teach the people, were given at Mount Sinai. They were not, however,  revealed at that time and, therefore, in the Era of the Redemption, they will be perceived as “a new [dimension of the] Torah that will emerge from Me.”

The renewal of the Torah will also bring about a renewal in the world at large, as the prophet states, “The new heavens and the new earth which I will make.”

This indicates that the renewal of our connection to the Torah is expressed, not only in the reinforcement of the existing bond, but also in bringing out a new development, a new dimension that had not been previously revealed.

To explain in greater detail: Our Sages declare, “Whoever quotes a teaching in the name of its author (i.e., giving him credit for his achievement in revealing the concept), brings redemption to the world.” One of the explanations of this statement is that revealing Torah concepts which were previously hidden is comparable to redeeming them from exile. This redemption of Torah concepts leads to redemption within the world at large.

Nevertheless, the redemption which is brought about does not change the nature of the world entirely. On the contrary, the exile continues, and there is merely a foretaste of the ultimate Redemption within the darkness of exile.

Why is this so? Since the renewal (redemption) within Torah is not complete, the effect within the world at large is also imperfect. Even after a Torah scholar develops a new Torah concept, there are unfortunately many other concepts lingering in exile. The ultimate state will be when “the new [dimension of the] Torah” will be revealed by none other than G-d Himself.

Since G-d will be the One bringing about the revelation, it will be complete, and therefore, it will bring about a complete state of revelation in the world at large, bringing into open manifestation the Divine life energy latent within the world. At present, the essential Divine life force bringing the world into being is distant and separate from the world itself, and is not revealed. In contrast, in the era of the Redemption, G-d’s essence will be openly manifest, the force that brings into being the heavens and the earth. In this manner, it will be revealed how this world is a dwelling for G-d’s essence, the place where that essence will be openly revealed. Thus, in the Era of the Redemption, “Your master will not conceal Himself from you”; G-d will reveal Himself without any veils or coverings.

The renewal of the world at large that will take place in the Era of the Redemption parallels the renewal that will be a manifestation of “the new [dimension of the] Torah that will emerge from Me.” To explain: At the time of the giving of the Torah, the dimension of the Torah to be revealed in the Era of the Redemption was hidden.

Therefore, in regard to the G-dliness revealed in the world at large, a significant dimension, the essential G-dly life-force which brings the world into being, remained hidden. Although at the time of the giving of the Torah, the decree separating the spiritual realms from the physical was nullified, the very categories themselves – spiritual realms and physical existence – were not nullified. Although there was a potential for one to influence the other, since G-d’s essence was not revealed, the two remained fundamentally different entities.

In the Era of the Redemption, there will be a revelation of the essential qualities of these two entities, which had remained hidden, bringing about a totally new aspect of revelation in the world at large. “The glory of G-d will be revealed and all flesh will see together that the mouth of G-d has spoken.” It will be revealed how the true being of “all flesh” is G-d’s essence, the power which brings it into existence ex nihilo. At this point, there will be no difference between the spiritual realms and the material; on the contrary, the same essential G-dliness will permeate them both.

In this context, we can appreciate the unique dimension of the renewal of our connection to Torah on the present Shabbos, and how that surpasses the renewal of our connection to the Torah associated with the giving of the Torah.

Shavuos reflects a renewal of our connection to the Torah as it was given, when much of the Torah remained hidden, insofar as our connection to the Torah is limited by the fact that many dimensions of the Torah are not openly revealed. In contrast, the Shabbos after the giving of the Torah reflects the potential to reveal these dimensions of the Torah by human beings — the new concepts revealed by an experienced sage — and by G-d – “the new [dimension of the] Torah” that will be revealed in the Era of the Redemption.

2. There is a connection to the above concepts in this week’s Torah reading, Parshas Naso, which, as mentioned above, speaks of “lifting up the heads.” “The heads” refers to the study of the Torah; “lifting up the heads” to the elevation of the study of the Torah that comes about through the quality of taanug (pleasure). Taanug surpasses our intellectual faculties and has the power to add a new dimension to Torah study; indeed, to bring about a renewal of our connection to the Torah. Furthermore, this renewal relates to the ultimate renewal of the Torah in the Era of the Redemption, for then the reasons for the Torah commandments (taamei Torah), which are connected with pleasure, will be revealed.

It is significant that the “lifting up of the heads” mentioned in Parshas Naso is associated with the census of the tribe of Levi. The Rambam writes that the spiritual service — and thus the all-inclusive bond with G-d established thereby — of the tribe of Levi is not exclusive to that tribe: “Not only the tribe of Levi, but each person...whose generosity of spirit and knowing intellect brings him to separate himself and stand before G-d to serve Him...and to know G-d... He becomes sanctified as holy of holies.”

In the Era of the Redemption, the entire Jewish people will be on such a level, as the Rambam writes, “In that Era...the occupation of the entire world (and surely, that of the Jewish people) will be solely to know G-d.”

A point of connection to the above concepts can also be found in relation to another subject mentioned in Parshas Naso, the laws of a nazir. Here, there is a direct reference to the imminence of Moshiach’s coming, for the law is that a person who states, “I will become a nazir on the day the son of David will come, must observe the nazir rites forever.” For every day might well be the day when “the son of David comes.” This implies that the revelation of “the new [dimension of the] Torah that will emerge from Me” should not be considered as an event of the future, but rather as a present and immediate matter.

The renewal that will be brought about in the world at large in the Era of the Redemption is also alluded to in Parshas Naso. This parsha describes the carrying of the parts of the Sanctuary throughout the journeys in the desert, and also the completion of the construction of the Sanctuary. Significantly, the Sanctuary was constructed in a desert, a place unfit for human habitation. Constructing the Sanctuary in such a place alludes to the transformation of the lowest aspects of this world into a dwelling for Him.

Ultimately, this will be revealed in the Era of the Redemption, when the entire world, not only the Beis HaMikdash, will be revealed as a dwelling for G-d. For “on that day, G-d will be one and His name one.”

Parshas Naso also contains an allusion to the service that will lead to the revelation of “the new [dimension of the] Torah” in the Era of the Redemption. This revelation has its source in the spiritual potential possessed by each Jew. To explain: The verse, “And a star shall shoot forth from Yaakov,” is interpreted as a reference to Moshiach, and also as a reference to each individual Jew. The Maor Einayim reconciles these two interpretations, explaining that every Jew possesses a spark of Moshiach in his soul, his yechida. Moshiach represents the yechida of the world at large. Therefore, a Jew’s revelation of the yechida of his individual soul leads to the revelation of the yechida in the world at large, i.e., the coming of Moshiach.

This is alluded to in the census of the tribe of Levi, whose positive qualities are, as explained above, relevant to each Jew. In a census, there is no difference between individuals. Each person, whether great or small, is counted the same. This commonality results from the yechida, the essence of the soul which every Jew possesses.

This essential oneness is also reflected in the offerings of the Nesiim, which are described in the conclusion of the Torah reading. The Midrash explains that the desire of the Nesiim to offer sacrifices was favorably received and G-d considered it as if they all brought their sacrifices on the same day. The potential for this oneness stems from the level of yechida.

A similar idea can be seen in Parshas B’Haalos’cha, which we begin reading this afternoon. The menora in the Sanctuary is a symbol of the entire Jewish people. It had seven branches, symbolizing the seven categories of the Jewish people. Nevertheless, it was made of a single piece of gold, pointing to the fundamental unity of the Jewish people as a whole.

This essential unity, stemming from the level of yechida, is also associated with the giving of the Torah, for it was the unity of the Jewish people who camped before Mount Sinai, “as one man, with one heart,” which served as a necessary preparation for the giving of the Torah.

3. There is also a connection between the above concepts and the first chapter of Pirkei Avos, which we begin studying this Shabbos. This chapter explains the chain of our Torah heritage, how “Moshe received the Torah from Sinai and transmitted it” and how subsequently it was transmitted to the Jewish people in later generations. In this chain of transmission, each individual brought out a new dimension of the Torah that had not been revealed previously. This process of revelation points out a connection to the revelation of “the new [dimension of the] Torah that will emerge from Me.”

Among the other points of connection to the Era of the Redemption is the teaching studied before each chapter, “Every Jew has a portion in the World to Come,” which refers to the Era of the Resurrection of the Dead. Furthermore, the reference to “every Jew” also relates to the essential unity that will pervade the Jewish people at that time.

Similarly, there is a connection between the Redemption and the teaching studied after each chapter, which concludes with the quote, “The L-rd desired, for the sake of [Israel’s] righteousness, to make the Torah great and glorious.” Our Sages explain that the study associated with “making the Torah great and glorious” is of a different nature than study for the sake of learning how to observe the commandments. This relates to “the new [dimensions of the] Torah” which Moshiach will reveal.

4. There is a connection between the renewal of the heavens and the earth that will come about in the Era of the Redemption and Shabbos. The Shabbos was granted to the Jewish people to “establish within our hearts the faith in the renewal of the world.” On Shabbos, we cease our involvement in worldly matters, and devote ourselves to spiritual concerns; in particular, to the study of the Torah. This brings about a renewal of creation in the following week, following the pattern of G-d, who “looked into the Torah and created the world.”

Shabbos is also connected with the Era of the Redemption, which is described as “the day which is all Shabbos and rest for eternity.” This is particularly true in regard to Shabbos afternoon, which is described as raava d’raavin, revealing “the inner dimension of G-d’s will and His pleasure,” a level that is associated with the third Beis HaMikdash.

This is relevant on the Shabbos that follows the giving of the Torah. Since the experience of the giving of the Torah already brought about a renewal of the Torah and of the world at large, the further renewal brought about by the present Shabbos is indicative of the ultimate renewal that will take place in the Era of the Redemption.

Shabbos also relates to the concept of the unity of the Jewish people as reflected in the custom of gathering together to study Torah on Shabbos. In particular, this applies to this unique time of raava d’raavin.

5. In particular, there is a connection to the above concepts in the present time. Ours is the last generation of the exile and the first generation of the Redemption. The Rebbe Rayatz declared, “Immediately to teshuva, immediately to Redemption”; and in his era we already completed this service. All that was necessary was to “polish the buttons” and “stand together, prepared” to greet Moshiach. Surely, our great efforts to spread Yiddishkeit and spread the wellsprings of Chassidus have also accomplished this and — particularly after the passage of forty years when we have received “eyes to see and ears to hear” — we are ready to greet Moshiach.

This is especially true in the present year 5751, which contains the letters of the word “tinasei” (rise up), as in the verse, “his kingdom (that of David and Shlomo, the progenitors of the Moshiach) will be raised up” (sinasei malchuso). And it is a year when “I will show you wonders,” and we have seen the fulfillment of the prophecies of the wonders foretold in the Yalkut Shimoni concerning the crisis in the Persian Gulf. From the month of Nissan onward, the Moshiach is — to quote the passage cited above — telling the Jews, “Humble ones, the time for your redemption has come.”

This is particularly relevant after the holiday of Shavuos, for Shavuos is an appropriate time to ask for the coming of the Redemption. In particular, on the Shabbos after Shavuos, it is appropriate to expect the ultimate renewal of the Torah, “the new [dimensions of the] Torah that will emerge from Me.”

To emphasize this connection to the Redemption, a farbrengen was held at an auspicious time, the time of raava d’raavin. This connection will be further enhanced by the recitation of Grace on a cup of wine, for here there is a connection to King David, the progenitor of Moshiach.

To conclude with directives for our conduct: It is proper to take on resolutions to increase our study of the Torah and also to increase our efforts to “raise up many students.” In particular, this should include the study, not only the recitation, of Pirkei Avos throughout the summer. On each Shabbos everyone should study at least one Mishna from Pirkei Avos in depth, availing oneself of the commentaries on the Mishna. Similarly, we should increase our study of Chassidus, and this will lead to the revelation of “the new [dimension of the] Torah that will emerge from Me.”

    

   

Revealing Torah concepts which were previously hidden is comparable to redeeming them from exile. This redemption of Torah concepts leads to redemption within the world at large.
 
 

 

 

 

There will be no difference between the spiritual realms and the material; on the contrary, the same essential G-dliness will permeate them both.
 

 

 

 

A person who states, “I will become a nazir on the day the son of David will come, must observe the nazir rites forever.” For every day might well be the day when “the son of David comes.”
 


YECHI ADONEINU MOREINU V'RABBEINU MELECH HA'MOSHIACH L'OLAM VA'ED!

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