Rabbi Menachem Mendel Schneersohn - In the Garden of the Torah Volume 1

7/27/2019 Rabbi Menachem Mendel Schneersohn - In the Garden of the Torah Volume 1

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IN THE GARDEN OF THE TORAHVolume I

Published and Copyrighted by

Sichos In English788 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 1-8814-0007-7

5754 1994


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TABLEOFCONTENTS III

Table of Contents

PUBLISHERS FOREWORD................................................................... v

BEREISHISIn the beginning; A Dwelling for G-d.........................................1

NOACHGenuine Satisfaction; Noachs Legacy ..........................................7

LECH LECHAA Journey To Ones True Self: Avrahams Odyssey As ALesson For His Descendants........................................................ 13

VAYEIRASeeing Truth: The Nature of the Revelation to Avraham.............. 21

CHAYEI SARAHOngoing Life: The Continuing Effects of Sarahs Influence ........... 27

TOLDOSInwardness: The Path To Posterity.............................................. 33

VAYEITZEIYaakovs Journey: Transition, Challenge, and Achievement ......... 39

VAYISHLACHEmpowerment And Its Purpose .................................................. 45

VAYEISHEVThe Desire For Prosperity............................................................ 51

MIKEITZAn End And A Beginning ........................................................... 57

VAYIGASHInspiring Change ...................................................................... 63

VAYECHI

True Life .................................................................................... 69

SHMOSChallenge, Growth, and Transition ............................................ 75


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IV IN THEGARDEN OFTHETORAH

VAEIRASeeing And Believing ................................................................. 81

BOConfronting Pharaoh ................................................................ 87

BESHALLACHThe Expression of Inner Good ..................................................... 93

YISRORipples of Inner Movement......................................................... 99

MISHPATIMAfter Sinai; Making the Torah a Part of Ourselves..................... 105

TERUMAHA Dwelling Among Mortals ...................................................... 111

TETZAVEHA Paradigm Of Leadership....................................................... 117

KI SISSATowards A Purpose Beyond Our Conception ............................. 125

VAYAKHELMore than Gathering Together ................................................ 133

PEKUDEIThe Power of the Individual ..................................................... 139

VAYIKRAThe Dearness of Every Jew ........................................................ 145

TZAVMaking Connections: The Message of Mitzvos ........................... 151

SHEMINITranscendence and Immanence .............................................. 157

TAZRIAConceiving New Life................................................................. 163

METZORAMashiachs Name.................................................................... 169

Founders of Chassidism & Leaders of Chabad-Lubavitch ............ 175

Glossary and Biographical Index ................................................. 177


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PUBLISHERS FOREWORD V

Publishers Foreword

Before he passed away, the Rebbe Rashab said: Im

going to heaven; I am leaving my writings for you.1 Fre-

quently, the Rebbe would explain2 that the Rebbe Rashabs

intent was to inform his followers that by studying his

writings, they could maintain a connection with him as he is

in heaven.

The righteous will never forsake their flock;3 even as

they exist in the spiritual realms, they continue caring for all

their followers. By studying their teachings, however, an

interactive pathway is opened and all those whose lives

were touched by the Rebbe can continue their conscious

bond with him through this study.

The emphasis on the connection to the Rebbe should

not be interpreted as an attempt to recreate the past. Our

intent is to look to the Rebbe as a source of life and vitality,

encouraging each person to reach deeper into himself andbeyond himself to fulfill his human potential. Even now, the

Rebbes example and his teachings provide us with the

insight and energy to enhance our lives in the present and

in the future.

Both these dimensions connecting to the Rebbe

through his teachings, and using those teachings as a

springboard for continued growth and personal develop-1. SeeIgros Kodesh of the Previous Rebbe, Vol. I, p. 113.

2. Likkutei Sichos, Vol. XXVII, p. 24, et al.

3. Cf.Igros Kodesh of the Previous Rebbe,Vol. I, letter 72.


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VI IN THEGARDEN OFTHETORAH

ment are reflected in the essays that follow. On one hand,

these essays are the Rebbes thoughts. And yet, they are

presented in the form of adaptations. Instead of merelytranslating the original texts, an effort has been made to

structure the presentation in a form that internalizes the

ideas and relates them to our contemporary experience. It

is our hope that our readers will continue this process and

focus on the Rebbes thoughts not merely as abstract the-

ory, but as truths to be applied in their lives.

Living with the Times

The above thrust relates to one of the more frequently

retold Chabadstories:4 The Alter Rebbe once told his chas-

sidim: We have to live with the times.

The chassidim, trained as they were in holding fast to

the eternal standards of the Torah despite the shifting

trends of contemporary thought, reacted with puzzlement.They asked R. Yehudah Leib, the Alter Rebbes brother, to

inquire about the Rebbes intent.

In reply, the Alter Rebbe answered that he had meant

that the chassidim should live with the weekly Torah

reading. And as the Rebbe frequently explained, this does

not mean merely studying the weekly portion; this means

living with the lessons of the portion and seeing them aspractical directives for more meaningful and more satisfying

life.

Whats In a Name

The above endeavor is challenging, for the Torah is

multifaceted, and every Torah reading provides a multitude

of different lessons. Frequently, the Rebbe would resolve

this challenge by highlighting the lesson to be derived from

4. Sefer HaSichos 5702, p. 29ff.


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PUBLISHERS FOREWORD VII

the name of the Torah reading. For the name is a

comprehensive theme, summarizing and conveying the

thrust of the Torah reading as a whole. The Alter Rebbeteaches5 that an objects name reflects its essential life

force. If this applies with regard to worldly matters, surely it

is true with regard to the names of the Torah readings.

The essays to follow blend together several of the

Rebbes talks, underscoring a lesson to be derived from the

names of every one of the Torah readings. Several of the

essays, e.g., Ongoing Life from Parshas Chayei Sarah, il-lustrate how the lesson derived from the name relates to

the entire Torah reading. In others, the connection is shown

between the name of theparshah and only certain elements

of the Torah reading. And in certain instances, the lesson of

the name alone is explained, leaving to the reader the task

of connecting this insight to the Torah reading as a whole.

Out of the Many, One

There are two unique dimensions to a Torah scroll: a)

every letter must be a separate entity, surrounded by blank

parchment. If two letters are touching, the scroll is

unacceptable.

b) If any one of the letters is missing, the scroll as a

whole is invalid.

When viewing these laws in a homiletical sense, two

concepts stand out: a) the importance of every individual

and the uniqueness of his contribution; and

b) the awareness that the most complete contribution

an individual can make is when he joins together with oth-

ers in a more encompassing mission.

These two initiatives found expression in the composi-

tion of the text which fused together the unique contribu-

5. Tanya, Shaar HaYichud VehaEmunah, ch. 1.


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VIII IN THEGARDEN OFTHETORAH

tions of many individuals, each one enhancing the text as a

whole. Acknowledgment must be made of Rabbi Eliyahu

Touger, who adapted the Rebbes talks from their sources;Gershon Gale, who edited the text; Rabbi Aharon Leib

Raskin, who researched the sources and references; Uri

Kaploun, who gave many hours of consultation and critical

reading; Yosef Yitzchak Turner, who took charge of the

layout and typography; and Rabbi Yonah Avtzon, Director

of Sichos In English, who harmonized all these different

efforts and brought them to fruition in a polished work.

Proceeding Together

Writing a foreword to a collection of the Rebbes works

is very different after Gimmel Tammuz. Theres a lot that

could be said, so much that the foreword could be turned

into a volume of its own.

But that would blur the focus. And the processing offocusing telescoping multidimensional ideas into prac-

tical applicable truths was one of the fundamental

dimensions of the Rebbes leadership.

During 5748-5749 (1988-1989), the year which followed

the passing of his wife, Rebbitzin Chayah Mushka, the

Rebbe gave chassidim focus by continuously referred to the

Biblical phrase,6

And the living should take it to heart.This is what is necessary at present to take the Rebbes

message to heart, to apply it vigorously in our own lives,

and to share it with our families, our friends, and all those

with whom we come in contact.

And this will enable us to go forward with heads held

high, in touch with ourselves, with the world around us, and

with our spiritual purpose, and to dedicate ourselves to the

task the Rebbe set out for us: To make the world conscious

6. Ecclesiates 7:2.


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PUBLISHERS FOREWORD IX

of the Redemption and to create an environment in which

this ideal can be manifest.

Sichos In English

Erev Rosh HaShanah, 5755


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BEREISHIS 1

Bereishis ,hatrcIn the beginning;

A Dwelling for G-dAdapted from

Sefer HaSichos 5751, p. 62

Purpose and Its Realization

When a person is sent to accomplish a task, the goalshould be clearly outlined. Sometimes, however, only an

allusion is given; the person charged with the mission is not

given explicit instructions. Instead, he is left to discover its

purpose on his own.

Why would someone choose to issue instructions in

such a manner? When the intent of the exercise is not only

the accomplishment of the mission, but also the spiritual

growth of the agent. Were the purpose of the mission

spelled out, the agent would be denied the opportunity of

self-discovery, and thus his efforts would lose much of their


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2 IN THEGARDEN OFTHETORAH

value. His vision would depend on someone elses light.

When, by contrast, the agent comes to the realization of the

goal on his own, it arouses more than his sense of duty; therevelation rings deep within him and becomes part of his

own thinking.

Similar ideas apply with regard to G-ds creation of the

world. When the Torah describes creation, its first words

are not Let there be light. Instead, it speaks of void and

darkness.1

Why? Our Sages explain2 that G-ds motive in creatingthe universe was a desire for a dwelling in the lower

realms. A dwelling means a home, a place where ones

essence is manifest. The term lower realms refers to our

material universe, in which G-dliness cannot ordinarily be

perceived.

G-d wants His dwelling to be part and parcel of these

lower realms. His intent is not to nullify the limitations ofour material existence, but rather to manifest Himself within

those limitations.

Where Opposites Meet

Had G-d begun creation with light were He to have

created a world that recognizes Him effortlessly all exis-

tence would have been one with Him; there would have

been no lower realms. This was not His desire.

G-d wants man to exist in a universe which by its very

nature seems to separate creation from its Creator. And the

intent is that man realize the connection for himself, and

develop it until the world proceeds to the state of ultimate

1. Genesis 1:2.

2. Midrash Tanchuma, Parshas Bechukosai, sec. 3; See Tanya, chs. 33 and 36.


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BEREISHIS 3

fulfillment: The world will be filled with the knowledge of

G-d as the waters cover the ocean bed.3

For mortals to reach such heights requires a fusion of

opposites, and it is in such a fusion that G-ds essence is

revealed. For He is neither light nor darkness, neither finite

nor infinite. No worldly quality nor its antithesis can

define Him. When, however, we see two apparently con-

tradictory qualities joining, we can appreciate that this is

possible only because He has manifested Himself.4

Precisely such a manifestation will characterize the Eraof the Redemption, when it will be revealed that the physi-

cal world has indeed become G-ds dwelling.

Two Beginnings

To ensure that the lower realms would be capable of

transformation into a dwelling for Him, G-d embedded two

distinct elements within creation from the outset. Thus,

with regard to the Torah reading, Bereishis, Rashi

comments:5

It is as if this word [,hatrc (bereishis, In the begin-

ning)] begs: Extrapolate upon my meaning! [The

word can be read as ,hatr wc (two entities which are

called beginning).] As our Sages commented:

[Creation is] for the sake of the Torah which is

referred to6 as the beginning of His path and for

3. 11:9.

4. To cite a parallel: our Sages (Yoma 21a) relate that the place taken up by theark was not included in the measurement of the Holy of Holies. Although

there were 10 cubits from each wall to the ark, and the ark itself was two and

a half cubits long, the width of the entire Holy of Holies was only 20 cubits.

5. Genesis 1:1.

6. Proverbs 8:22.


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the sake of the righteous,7 who are referred to8 as

the beginning of His crop.

In a similar context, our Sages state9 that both the Jew-

ish people and the Torah predate the world. This is not to

say that there was a precedence in time, for time like

space did not exist before creation.10 Rather, the concept

of precedence highlights the unique spiritual potential of

the Jewish people and the Torah.

As opposed to the world at large, which appears to exist

independent of its G-dly source, Israel, the Torah, and theHoly One, blessed be He, are all one.11 Every Jews soul is

an actual part of G-d,12 and the Torah is G-ds will and

wisdom.13

Since the Torah and the Jewish people are one with G-d,

observance of the mitzvos by the Jews expresses the

purpose of creation. Amitzvah is a candle, and the Torah,

light.14

By the light of Torah, Jews can thus reveal the G-dlyintent with which the world is imbued, and demonstrate

that it is G-ds dwelling.

Partners in Creation

The above emphasis on Torah and the Jewish people is

not explicit in the word Bereishis. On the contrary, the

simple meaning of the word is In the beginning, indicating

that creation is only the first phase in an ongoing process.

7. Which in an extended sense applies to the entire Jewish people, as it is writ-

ten (Isaiah 60:21): Your nation are all righteous.

8. Isaiah 11:9.

9. Bereishis Rabbah 1:4.

10. See the Guide to the Perplexed, Vol. II, ch. 30. See also Igros Kodesh of theRebbe, Vol. I, p. 293ff.

11. Zohar, Vol. III, p. 73a.

12. See Tanya, ch. 2.

13. See Tanya, ch. 4.

14. Proverbs 6:23.


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BEREISHIS 5

This highlights the importance of mans contribution.

For man is intended to be G-ds partner in creation,15

helping G-d realize His desire for a dwelling. G-d created thematerial world, but left to man the task of revealing the

spiritual within it.

So it is that man begins in a world of darkness, and en-

deavors to endow it with light. And each glimmer of light

kindles others, for a little light banishes a great deal of

darkness,16 and leads to the ultimate light of Redemption,

when it will be openly revealed that the world is G-dsdwelling.17

The Tzemach Tzedek used to say:18 According to the

stance one adopts on Shabbos Bereishis, the entire year

follows. For every year19 is a renewal of the cycle of crea-

tion. TheZohar20 states that G-d looked into the Torah and

created the world. Man looks into the Torah and maintains

the world. As we begin the study of the Torah anew on this

Shabbos, we have the potential to renew creation, and bring

it to its ultimate goal.

15. Shabbos 10a.

16. Tanya, ch. 12.

17. In this vein, our Sages (Sanhedrin 98b) commented that the world was created

solely for the purpose ofMashiach. Moreover, this purpose was expressed at

the beginning of creation. Thus on the verse (Genesis 1:2): And the spirit of

G-d hovered over the waters, our Sages (Midrash Rabbah 2:4, quoted by

Rashi) comment: This refers to the spirit ofMashiach.18. As quoted inLikkutei Sichos, Vol. XX, p. 556.

19. Although creation is renewed every moment (Tanya, Shaar HaYichud

VehaEmunah, ch. 1), there is also a yearly cycle. It is at the beginning of every

year that the life-energy for creation as a whole is renewed.

20. II, p. 161a,b.


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NOACH 7

Noach jbGenuine Satisfaction;

Noachs LegacyAdapted from

Likkutei Sichos, Vol. XX, p. 285ff;Vol. XXV, p. 23ff

Our Potential

The Maggid of Mezritch interpreted1 our Sages state-

ment:2 Know what is above you, as: Know that everything

above all that transpires in the spiritual realms is

from you, dependent on your conduct. Each of us has the

potential to influence even the most elevated spiritual

realms.

1. Cited in Or Torah al Aggados Chazal, p. 112b, explained inLikkutei Sichos, Vol.

XX, p. 331. See alsoIn the Paths of Our Fathers (Kehot, N.Y., 1994).

2. Avos 2:1.


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The Torah alludes to this potential in the opening verse

of our reading:3 These are the chronicles of Noach. Noach

was a righteous man.

The word noach refers to satisfaction and repose.4 By

repeating the word, the Torah implies that Noach and by

extension, every one of his descendants can sow these

qualities in two different fields, both among his fellow men,

and in the spiritual worlds above.

Every person affects his environment. Our thoughts,

words and deeds can inspire peace and tranquillity in ourfellow men, helping create meaningful pleasure. And by

establishing such conditions in our world, we accentuate

similar qualities in the worlds above. To highlight our

obligation to spread these virtues, this weeks Torah por-

tion is called Noach.5

Being Sensitive to G-ds Cues

The name Noach is, however, problematic, for the por-

tion as a whole does not deal with these qualities. On the

contrary, the majority of the portion describes the Flood,

and its conclusion relates the story of the Tower of Bavel.

These events and the conduct of mankind which led to

them are diametrically opposed to the satisfaction and

repose personified by Noach.

The resolution of this difficulty underscores the inter-

relation between the patterns with which G-d imbued our

world and mans response to them. Noachs birth was to

begin a period of repose and satisfaction that would

3. Genesis 10:9.

4. The name Noach (jb) means rest in Hebrew, and is associated with the word

nachas (,jb), which means pleasure. SeeBereishis Rabbah 30:5.ZoharVol. I,p. 58b.

5. Were the name to have been given merely because Noach is one of the first

words of the portion, this reading should have been called Toldos, for this

word appears before Noach, and the subsequent portion, which is called

Toldos, should have been named Yitzchak.


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NOACH 9

encompass the globe. Mankind had the option of taking an

active part in this undertaking. Instead, each person con-

tinued to live with a narrow focus, concerned only withhimself. What another person felt, or questions of Right and

Wrong, did not matter. And as a result,6 The world was

corrupt... the land was filled with crime.

Waters of Blessing

Then it started to rain. On the verse:7 And it rained for

forty days and forty nights, our Sages commented:8 At the

outset, the water descended with mercy, so that if they had

repented, the rains would have been rains of blessing. Since

they did not repent, the rains became a flood.

The flood waters, then, were intended to be waters of

blessing. For the blessing to be manifest, however, mankind

had to make itself fit to receive G-ds influence, and

therefore teshuvah a return to G-d was necessary. Asthe rain began to fall, humanity continued to ignore this

opportunity, refusing to make such efforts.

But even though mankind did not turn to G-d in teshu-

vah, the rains remained waters of blessing.9 The forty days

of rain resemble the forty seah of a mikveh.10 Just as

immersion in a mikveh is associated with re-experiencing

the act of creation,11

so too the forty days and forty nightsof rain brought about the dawning of a new age: Noach saw

a new world.12

6. Genesis 10:11.

7. Genesis 7:10.

8. Zohar Chadash 22a, quoted inRashis commentary on the verse.

9. This is implied by the wording of the verse, And it rained for forty days, i.e.,

the entire forty-day period was intended to be one of rains of blessing.10. Torah Or,Noach 8c.

11. Sefer HaChinuch, Mitzvah 174, explains that just as initially, all creation

emerged from a watery mass, so too, after immersion in a mikveh, a person

becomes a new entity, charged with new spiritual vitality.



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Therefore, the waters of the Flood are called the waters

of Noach,13 because the intent and the actual effect

was to bring rest and pleasure to the world. Unfortunately,however, because man did not respond positively, this

constructive outcome was coupled with destruction the

Flood obliterated every living creature on the face of the

Earth.14

Kindness with Purpose

A similar motif applies with regard to the Tower of

Babel, as reflected in our Sages teaching:15 There were ten

generations from Noach to Avraham.... All those generations

repeatedly angered Him, until Avraham our father came and

received the reward of them all.

The generations that preceded Avraham treated each

other with love.16 Nevertheless, since they repeatedly

angered G-d, their conduct did not reflect the repose andsatisfaction which G-d intended for mankind. Therefore He

punished them, scattering them throughout the earth.

Avraham performed deeds of kindness and hospitality

with a single purpose to make all mankind conscious of

G-d.17 Through his actions, he displayed the desired form of

repose and satisfaction, and therefore received the reward

generated by all the comradely deeds of the generationswhich preceded him.18

13. Isaiah 54:9, included in theHaftorah ofParshas Noach. TheHaftorah expresses

the fundamental intent of the Torah reading.

It is often explained that the flood waters are called the waters of Noach

to indicate that Noach bears a certain responsibility for the Flood. For he did

not try hard enough to reach out to the people of his generation and motivate

them to do teshuvah.

14. Genesis 7:23.15. Avos 5:2. See the explanation inLikkutei Sichos, Vol. III, p. 753.

16. Sanhedrin 109a.

17. Sotah 10a ff.

18. In contrast, as mentioned in the mishnah from Avos cited previously, Noach

did not receive the reward for the generations which preceded him. There are


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NOACH 11

When the Rainbow Shines

On the ark were lions, tigers, and other predators, and

yet they dwelt in peace with the other animals, anticipating

the fulfillment of the prophecy:19 The wolf will dwell with

lamb, and the leopard will lie down with the young goat.

Thus our Torah portion foreshadows the ultimate repose

and satisfaction that mankind will be granted in the era20

when there will be neither famine nor war, neither envy

nor competition, for good things will flow in abundance.21

By vigorously following in the footsteps of Avraham,spreading kindness and love, we can help precipitate the

coming of that age. And then, like Noach and his family, we

will merit the shining of the rainbow. As theZohar22 states:

The rainbow reflects spiritual secrets.... When you see the

rainbow shining with bright colors, wait for Mashiachs

coming.

two reasons for this: a) the conduct of these people did not generate reward,

for they did not show love to their fellow men; b) as mentioned in footnote 13,

Noach did not reach out to his contemporaries, nor did he endeavor to teach

them as Avraham did.19. Isaiah 11:6.

20. Sefer HaMaamarim, Eshaleich Liozna, p. 57.Likkutei Sichos, Vol. XXV,Parshas

Noach,et al.

21. Mishneh Torah, Hilchos Melachim 12:5.

22. Vol. I, p. 72b.


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LECH LECHA 13

Lech Lecha lklkA Journey To Ones Self:

Avrams OdysseyAdapted from

Likkutei Sichos, Vol. V, p. 57ff; Vol. XX, p. 59ff, p. 301ff;Vol. XXV, p. 52; Sefer HaSichos 5750, p. 96ff.

What the Torah Chooses to Highlight

Every child knows the story of Avraham how he dis-

covered G-d as a lad, broke his fathers idols, was thrown

into the furnace by Nimrod and saved by G-d.1

None of these details, however, can be found in the

Written Torah. The Torah mentions Avraham2 only briefly

at the close ofParshas Noach,3telling us that he was born,

that he married, and that he accompanied his father on his

1. SeeBereishis Rabbah 38:13, Tana d'bei Eliyahu Zuta, ch. 25.

2. Referring to him with his initial name Avram.

3. Genesis 11:26-31.


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journey from Ur towards Canaan. But the focus of these

verses is on Terach, not on Avraham. It is only in Parshas

Lech Lecha, with the command,4 Go out of your land, yournative country, and your fathers house, that the Torah

begins unfolding the history of the founder of our people.

Why this emphasis? Before receiving this command to

leave his fathers house, Avraham had already attained a

high level of Divine service. He had recognized his Crea-

tor5 at three, and from that age onward continued to grow

in faith. He had been willing to sacrifice his life for G-d, anda miracle was performed to save him.

All this, however, represented merely his own strivingto

approach G-d. The command Lech Lecha, Go out of your

land, began a new and deeper relationship with his Maker.

For as our Sages state:6 A person who observes a mitzvah

because he is commanded to do so is greater than one who

observes it without having been so commanded.

The word mitzvah (vumn) and the word tzavta (t,um),

meaning together, share the same root.7 When a person

fulfills a divine command because he has been commanded

to do so, the act connects him to G-d in all His infinity. Were,

by contrast, the person to perform the same deed without

having been commanded to do so, the act, however worthy,

would remain merely a good deed.

This is implied by the command, Go out. Avraham was

commanded to travel beyond his limited frame of reference

and establish an unlimited connection with G-d.8 By doing

so, he defined the constantly flowering nature of the link

4. Genesis 12:1.

5. Nedarim 32a;Bereishis Rabbah 30:8.

6. Kiddushin 31a.

7. SeeLikkutei Torah, Parshas Bechukosai45c.8. There is also another dimension to this point of transition. Previously,

Avrahams service was primarily inner-directed, focused on his own spiritual

discovery and growth. His journey toEretz Yisraelbegan a phase in which he

worked with others. These two concepts are interrelated, for the infinite

power of a mitzvah allows a person to go beyond his own individual limits.


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LECH LECHA 15

between G-d and the Jewish people for all time. Our

connection to G-d is not dependent on our love, under-

standing or belief, but comes as a response to G-ds initia-tive.

Our Rabbis9 underscore this concept, stating that

Avrahams service anticipated the bond with G-d made

possible for everyone by the giving of the Torah.

New Vistas

Lech also means proceed, referring to the beginning of

a journey. This concept is alluded to in the Torahs

description of Avraham continuing on his way, steadily

progressing southward,10 i.e., in the direction of Jerusa-

lem,11 the place where G-ds presence is most manifest.

Real spiritual progress requires that one leaves ones

current state behind. Yet as long as an individuals growth

depends entirely on his own power, his progress will be

limited;12 nobody can exceed the bounds of his own under-

standing. When, by contrast, ones progress is guided by

G-d, there are no limits to the potential for growth. The

Torah and its mitzvos can take a person far beyond his

natural horizons. To accentuate this point, G-d tells Avra-

ham to proceed to the land which I will show you, without

specifying a destination.

9. Torah Or, Parshas Lech Lecha 11c. Sefer HaArachim Chabad, erech Avraham,

sec. 4.

10. Genesis 9:12.

11. Bereishis Rabbah andRashion this verse.

12. In this vein, chassidic thought interprets the command, Go out of your land,your native country, and your fathers house, as a charge to abandon ones

ordinary way of thinking. In this context, it is significant that this charge was

addressed to Avraham. Avrahams habits and way of thinking were already on

a high plane. Nevertheless, he was instructed to proceed to a higher level,

one which transcends the limits of mortal potential.


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Self-discovery

The expression I will show you, arecka in Hebrew, can

also be rendered I will reveal you, i.e., through the journey

to Eretz Yisrael, Avrahams true self was revealed to him.

This is also indicated by the expression Lech Lecha, which

literally means go to yourself, i.e., to your essence.13

Avrahams willingness to put his individual will on the

side and respond to G-ds command allowed a more direct

connection between the Creator and the created. And in the

process, a boundless potential was unleashed, for everyJews soul is an actual part of G-d.14 This is the essence of

every mans spiritual journey: to transcend his ordinary way

of thinking, and to tap this G-dly core.15

As we proceed through life, each of us is given the

chance to discover who he is, what G-d is, and that the two

are one.

Passing Through Shadows

In the course of ones spiritual travels, a person

encounters situations which can only be overcome with a

struggle, and which may even cause one to fall. Neverthe-

less, since all phases of lifes journey are guided by Divine

Providence, we must realize that the purpose of every

experience is positive. Even when we fall, we are beinggiven an opportunity to borrow an expression from our

Sages16 to descend in order to ascend.

Why must a person face such challenges? Two reasons

are given:

13. Alshich on this verse, Or HaTorah, Lech Lecha, Vol. IV, p. 680b et al.

14. Tanya, ch. 2.15. This also relates to teshuvah, which chassidic thought interprets, not as

repentance, but as a return to ones G-dly core. See the essay entitled

Teshuvah Return, not Repentance in Timeless Patterns In Time, Vol. I,

(Kehot, N.Y., 1993).

16. Cf.Makkos 8a.


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LECH LECHA 17

a) To bring out the power of ones soul. As long as a

person remains untested, he can get by without having to

tap his core. When, by contrast, one faces a fundamentalchallenge, it becomes necessary to call upon ones spiritual

resources in order to succeed.

b) In the process of overcoming a challenge, a person

recognizes and thus elevates the sparks of G-dliness con-

tained therein. For all existence is maintained by G-ds

creative energy; that energy is hidden within the worlds

material substance. As a result of this hiddeness, chal-lenges arise. By overcoming these challenges, a human

reveals the true G-dly nature of existence.

Avrahams spiritual journey contained such challenges.

Shortly after he enteredEretz Yisrael, he was forced to de-

scend to Egypt, described as the nakedness of the land.17

The very name of the land, mitzrayim, is related to the word

meitzarim, meaning boundaries or limitations.18

And yet even Avrahams descent brought him blessing.

He left Egypt very rich in cattle, in silver, and gold.19

Moreover, this wealth came from spiritual effort; Avraham

had elevated some of the sparks of G-dliness invested in

that country.20

To Journey With OthersA persons spiritual quest should not be a lonely jour-

ney. On the contrary, one of the hallmarks of personal

development is an increasing capacity to inspire others.

17. Cf. Genesis 42:9, 12.

18. Torah Or, Vaeira, p. 57b ff.

19. Genesis 13:2.

20. In this vein, our Sages (Bereishis Rabbah 40:6) explain that Avrahams jour-neys to and from Egypt served as a forerunner for the subsequent descent

and ascent of his offspring. Like him, they suffered difficulty in that land, but

ultimately left (as G-d promised to Avraham, Genesis 15:14) with great

wealth. And as explained with regard to Avraham, this wealth symbolized

the elevation of the G-dly sparks contained within the land.


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Avraham surely gained such an ability, as our Sages com-

ment21 with regard to the verse,22 And he called in the

name of the G-d of the universe: Do not read trehu (And hecalled), read threhu (And he had others call).

This concept is also reflected in the changing of his

name from Avram to Avraham.23Rashi24 explains that Avram

implies merely father of Aram, while Avraham alludes to

the Hebrew words meaning father of many nations. The

change implies that Avraham had been given the potential

to inspire and influence all the nations of the world to beginstriving toward spiritual goals.

A Sign in Our Flesh

Significantly, Avraham was given this name in connec-

tion with the mitzvah of circumcision. Circumcision an

act which affects the most basic physical aspect of our

being, demonstrates that our spiritual quest is not anattempt to escape worldly reality, but is rather an attempt

to refine it. Circumcision represents a covenant in the

flesh,25 and endows even our physical bodies with sanc-

tity.26

21. Sotah 10a.

22. Genesis 21:33.

23. Ibid. 17:5.

24. In his commentary to that verse.

25. Genesis 17:13.

26. Our Sages (Shir HaShirim Rabbah 1:3; see alsoLikkutei Sichos, Vol. 8, p. 58 and

sources cited there) contrast the mitzvos performed by the forefathers with

those performed after the giving of the Torah, explaining that the mitzvos

performed by the forefathers were ethereal, i.e., they did not affect this

material world. In contrast, the mitzvos we perform infuse material existence

with holiness, to the extent that the articles with which mitzvos are

performed become consecrated. [See the essay entitled What Happened at

Sinai? What the Giving of the Torah Means to Us(Timeless Patterns In Time,Vol. II, Kehot, N.Y., 1994). Note also the connection developed in that essay

with the concept of performing mitzvos in response to G-ds command.]

Circumcision is, however, unique. Even when performed by the forefa-

thers, it affected physical reality, achieving as it did a unity between the

physical and the spiritual. Evidence of this can be seen from Avrahams


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LECH LECHA 19

The Promise of Eretz Yisrael

The above concepts enable us to appreciate why the

promise ofEretz Yisraelto Avrahams descendants is men-

tioned in connection with circumcision. Circumcision

reflects the unification of the spiritual and the physical in

ones person, while the relationship between the Jews and

Eretz Yisraelreflects a unification of spirituality and physi-

cality in the world at large.

In this sense, the attainment of physical Eretz Yisrael

represents the culmination of Avrahams spiritual journey.For the most complete departure from any cultural envi-

ronment is reflected in the transformation of that envi-

ronment. Thus the fulfillment of G-ds command for Avra-

ham to break the chains of material existence (Lech Lecha)

comes about as his descendants struggle to transformEretz

Yisraelinto a dwelling fit for G-d.

The promise of Eretz Yisrael will not truly be fulfilleduntil the Era of the Redemption. In that sense, the journey

that began with the commandLech Lecha remains an ongo-

ing mission for all of Avrahams descendants. Until the

coming of Mashiach, we must be constantly exceeding our

spiritual limitations, striving to bring ourselves and our

environment to fulfillment.

instructions to Eliezer in the method of taking an oath (Genesis 24:2), which

had to be taken while holding an object of holiness. Lacking any other such

object, Avraham told Eliezer: Place your hand beneath my thigh.


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VAYEIRA 21

Vayeira trhuSeeing Truth:

The Revelation to AvrahamAdapted from

Likkutei Sichos, Vol. X, p. 49ff;Sichos Shabbos Parshas Vayeira 5749, 5750, 5751, 5752

A Childs Tears

When Rabbi Sholem Dov Ber, the fifth of the Lubavitcher

Rebbeim, was a young child, he was taken to his

grandfather the Tzemach Tzedek for a birthday blessing.

When he entered his grandfathers room, he began to cry.

After calming him, his grandfather asked him the reason

for his tears. The child replied: In cheder, we learned that

G-d revealed Himself to Avraham. Why doesnt He reveal

Himself to me?


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The Tzemach Tzedek replied: When a Jew1 who is 99

years old recognizes that he must circumcise himself, he

deserves that G-d reveal Himself to him.2

Redefining Landmarks

The Zohar3 highlights Avrahams circumcision as a

turning point in the nature of the revelations he received.

When describing the revelations Avraham was granted

before the circumcision, the Torah states:4 And G-d

appeared to him in a vision, using the Aramaic term

machezeh (vzjn) for the word vision. In contrast,Parshas

Vayeira begins And G-d appeared to him,5 using the

Hebrew term (trhu), which implies direct revelation.

Hebrew is Lashon HaKodesh, the holy tongue, the

language which G-d employs to express Himself. Other

languages, by contrast, are human inventions. By using an

Aramaic term, the Torah implies that the revelationsAvraham experienced before circumcision were clothed in

the trappings of our material world. He could conceive of

G-d only in human terms; he could not appreciate Him as He

truly is.

A great gap separates mortal man from G-ds infinity. By

definition, any human conception can be only a restricted

view. The act of circumcision transformed Avraham,enabling him to perceive G-d as He is. Therefore the

revelation of Vayeira was direct, without veils or con-

straints. G-d manifested Himself for Avraham openly,

spanning the gap separating every created being from its

Creator.

1. According to an alternate version a tzaddik.2. Sichos Chof Cheshvan, 5693; appears in a condensed form in HaYom Yom,

entry 9 Cheshvan.

3. Vol. I, p. 88b, see also p. 98a.

4. Genesis 15:1.

5. Ibid. 18:1.


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VAYEIRA 23

Mans Striving, G-ds Response

The above clarifies the distinction betweenParshas Lech

Lecha and Parshas Vayeira.Parshas Lech Lecha describes

Avrahams struggle to exceed the limits of mortal existence

and develop a complete bond with G-d.6 The culmination of

this spiritual quest was his circumcision, which established

such a bond in his actual flesh.7

Parshas Vayeira, by contrast, represents a different

mode of conduct. The direct revelation of G-dliness remade

Avrahams nature. While he continued to exist within amaterial body and function within his worldly environment,

he was able to share a complete and all-encompassing link

with G-d.

Avraham left this heritage to his descendants, for the

deeds of the forefathers serve as a sign to their children.8

By observing the Torah and its mitzvos, every Jew has the

potential to transcend his individual nature and enter into alimitless bond with G-d.

Sickness and Healing

The revelation of Parshas Vayeira is associated with

healing. Avraham was suffering from the pain of circumci-

sion. G-d came to visit the sick,9 and with that visit, healed

him.10

To explain this phenomenon: The Hebrew word vkuj,

meaning afflicted by sickness, is numerically equivalent to

6. See the previous essay entitled A Journey To Ones Self.

7. See Genesis 17:13.

8. Or HaTorah, Lech Lecha; cf. Ramban on Genesis 12:6,Bereishis Rabbah 40:6.

9. Sotah 14a.10. See the commentary of theRamban to Genesis 18:2. In explanation, one might

say that with regard to visiting the sick, our Sages (Nedarim 39b) state that

the visit removes a sixtieth of the infirmity. When, however, a sick person is

visited by G-d Himself, the infirmity is removed entirely. See Likkutei Sichos,

Vol. V, p. 84.


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49.11 Our Sages12 speak of the 50 gates of understanding

which grant man knowledge of G-d. Within the scope of

mortal knowledge, it is possible to enter only 49 of thesegates. The fiftieth is by definition above our grasp.

A person who has attained the forty-ninth level appre-

ciates his inadequacy,13 and wants to rise above it. The fact

that his very humanity prevents him from doing so makes

him sick at heart. King Solomon alluded to this malady with

his allegory,14 Support me with the stout trunks; let me rest

among the apple trees, for I am lovesick.Such a sickness is healed through the consummate

revelation of Vayeira. Only the direct manifestation of G-d

fulfills this yearning, and remakes a persons nature, allow-

ing him to realize his innate G-dly essence and function

beyond his mortal limitations.15

With the Heart of a Child

The desire for a direct bond with G-d is a fundamental

element of every persons makeup. When the Rebbe Rashab

came to his grandfather for a birthday blessing, he merely

expressed this longing.

The moral of the story is universal. Within every one of

us there is a simple, childlike dimension that yearns to

11. Taamei HaMitzvos from theAriZal, Parshas Vayeira.

12. Rosh HaShanah 21b.

13. Needless to say, this should also apply to a person on a lower rung. Never-

theless, when an individual has not developed himself, he is often content

with his inadequacy. A person who has attained the forty-ninth gate, by con-

trast, has long been concerned with his personal development, and under-

stands the nature of his limitations.

14. Song of Songs 2:5. See the interpretation of this concept in Or HaTorah, Par-

shas Vayeira, 88b.15. With the expression And G-d appeared to him, the Torah indicates that the

revelation permeated Avraham, suffusing every aspect of his personality.

Moreover, the Torah mentions that this revelation took place in the plains of

Mamre, indicating that Avraham was to extend the revelation beyond his

own person, transforming his environment.


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VAYEIRA 25

cleave to G-d. Without ceasing to function as mature indi-

viduals, each of us can share an all-encompassing relation-

ship with G-d.16

The above is particularly relevant in the present age,

brief moments beforeMashiachs coming. For the essence of

the Era of the Redemption will be the direct revelation of

G-d; Your Master will conceal Himself no longer, and your

eyes will perceive your Master.17 As we stand on the

threshold of this era, the inner thirst can be felt more

powerfully.Moreover, the potential exists to experience a foretaste

of the Redemption in the present age. We can develop an

awareness of G-d and recognize Him as an actual force

pervading every aspect of our lives.

Measure for Measure

The Torah tells us that G-d appeared to Avraham while

he was sitting at the entrance of his tent, in the heat of the

day.18

Why was he sitting there? To look for guests.19 Avraham

dedicated himself to deeds of kindness, feeding hungry

wayfarers in an effort to heighten their awareness of G-d.20

16. In addition to the lesson the story holds for us as individuals, it communi-

cates a lesson for us as parents: we must appreciate the unique sensitivity of

our children and educate them in a manner that makes G-d a real and

powerful force in their lives. They should desire a bond with G-d with an

intensity that brings them to tears.

17. Isaiah 30:20; see also Tanya, ch. 36.18. Genesis 18:1.

19. Rashion this verse.

20. Thus after providing them with food and drink, Avraham insisted that his

guests bless He from whose bounty you have eaten... He who spoke and

brought the world into being (Sotah 10a).


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Because he extended himself21 to bring others closer to G-d,

G-d showed him a supreme expression of closeness.

Days are coming..., [when people will be] hungry, but

not for bread; thirsty, but not for water, but to hear the

word of G-d.22 Only at times, as in the story of the Rebbe

Rashab, is this thirst consciously expressed. In most

instances, a person will be unaware of his own thirst. Nev-

ertheless, when we emulate Avrahams example and extend

ourselves to others, we will discover an eager readiness to

respond that reflects their inner need.And as in the example of Avraham, these outreach

efforts will benefit not only the recipients, but also the giv-

ers, precipitating a deeper connection to G-dliness. This

bond will continue to blossom until it reaches perfection in

the Era of the Redemption. May this be realized in the

immediate future.

21. Avrahams dedication can be seen in the fact that he sought guests despite

the fact that he was: a) 99 years old; b) recovering from circumcision; and c)

exposed to the heat of the day.

22. Amos 8:11.


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CHAYEI SARAH 27

Chayei Sarah vrahhjOngoing Life:

Sarahs InfluenceAdapted from

Likkutei Sichos, Vol. V, p. 338ff; Vol. XV, p. 145ff

What Death Cannot Kill

The reading Chayei Sarah (The life of Sarah) begins bytelling of Sarahs death, which features in much of the

subsequent narrative. This evokes an obvious question:

Why is the reading entitled The life of Sarah?

This question can be resolved on the basis of our Sages

statement:1 Yaakov our Patriarch did not die. Although he

was mourned and buried, his descendants perpetuate his

spiritual heritage. And so, Yaakov is still alive.

1. Taanis 5a.


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The same can be true for any individual. It is the spiri-

tual content of our lives, and not our physical existence,

which is fundamental.2 The boundaries of mortal existencecannot contain this spiritual dimension.

This is the message hidden in the name of this Torah

reading: that Sarahs spiritual tree continued to bear fruit

long after her physical life ended. The three main elements

of the reading: the acquisition of the Cave of Machpelah,

Eliezers mission to find a wife for Yitzchak, and Avrahams

subsequent remarriage and fathering of other children, arepart of the continuing work of Sarahs spirit.

Concentration and Focus

What constituted the essence of Sarahs Divine service?

She was Avrahams wife. She nurtured his potential, making

sure it was applied in the most beneficial manner possible.

Avraham dispensed kindness freely, granting hospitality

to all wayfarers, even to those who would bow to the dust

on their own feet.3 He gave generously, unconcerned

whether his influence would leave a lasting impression.

Sarah, by contrast, (particularly after the birth of Yitzchak)

strived to focus her husbands influence. She sought to

direct it to those recipients who would give it expression in

holiness.4

This pattern is reflected in Avrahams progeny. He

fathered many children. Sarah, by contrast, bore only

Yitzchak. Avrahams unbounded generosity caused him to

consider even Yishmael worthy. After G-d told him of the

impending birth of Yitzchak, he prayed:5 May Yishmael live

2. SeeIggeres HaKodesh, Epistle 27. Although the Alter Rebbes statements applyto tzaddikim, that is because a tzaddik realizes this potential and devotes his

life to these spiritual goals.

3. Rashi, Genesis 18:4.

4. See Or HaTorah, Chayei Sarah 120a ff based onBava Basra 58a.

5. Genesis 17:18.


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CHAYEI SARAH 29

before You. Afterwards, although G-d had told Avraham

that6 I will keep My covenant with [Yitzchak] as a bond,

Avraham still loved Yishmael7 and desired to raise him inhis household.

It was Sarah who demanded:8 Drive away this maid-

servant and her son, for [he]... will not inherit together with

my son, with Yitzchak. Sarah understood that all the

members of Avrahams household had to be individuals

whose conduct reflected Avrahams spiritual heritage.

Eretz Yisrael Our Heritage

On this basis, we can appreciate Sarahs influence on the

events described in our Torah reading. Avraham had

already been promised Eretz Yisrael, but that promise had

yet to be realized. It was through the acquisition of the Cave

of Machpelah obviously associated with Sarah that a

part ofEretz Yisraelfirst became an eternal heritage for theJewish people. For the first time, the spiritual nature of our

holy land was given actual expression.

There is also a deeper dimension. Our Sages state9 that

Adam and Chavah, ancestors of the entire human race, were

also buried in Machpelah. Thus before Sarahs burial, the

Cave of Machpelah shared a connection with mankind as a

whole. Sarahs burial there in continuation of the driveshe exhibited throughout her life established the site as

the exclusive heritage of the Jewish people.

6. Ibid.:19.7. NoteRashis commentary to Genesis 22:2, which states that, from Avrahams

perspective, the phrase your son, your only one whom you love could also

have referred to Yishmael.

8. Op. cit. 21:10.

9. Eruvin 53a.


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A Wife for Yitzchak

Similarly, with regard to the marriage of Yitzchak and

Rivkah, it was the fact that Sarahs spiritual virtues were

reflected in Rivkah which endeared her to Yitzchak. When

he saw that her candles burned from Shabbos to Shabbos,

that her dough rose with a special blessing, and that a cloud

of glory hovered over her tent,10 he knew his mothers

lifework hadnt ended. It was then that Yitzchak was

consoled.11

Moreover, the entire narrative of Eliezers journey andselection of Rivkah reflects Sarahs initiative, ensuring that

the wife chosen for Yitzchak would serve as an appropriate

channel for the blessings of Avrahams household. For that

reason, although Eliezer was a devoted servant and a

diligent disciple of Avraham, when he proposed his own

daughter as a match for Yitzchak, Avraham refused.12

Yitzchaks wife had to come from the same roots that made

possible the focused spiritual purpose and kindness

exemplified by Avraham and Sarah.13

Avrahams Heir

Even the final element of the Torah reading, Avrahams

fathering of other children, shows Sarahs influence. For

although Avraham fathered these children, he gave eve-rything he owned to Yitzchak.14 To these children he gave

10. Rashi, Genesis 24:67; Bereishis Rabbah 60:15. These three signs reflect the

three mitzvos granted to women: the kindling of the Sabbath candles, the

separation of challah (and by extension the entire realm of kashrus), and the

observance of taharas hamishpochah (the Torahs guidelines for marital life).

SeeLikkutei Sichos, Vol. XV, p. 163ff.

11. Genesis, loc. cit.

12. Rashi, Genesis 24:39,Bereishis Rabbah 59:9.13. Moreover, she would have to show these virtues in her conduct. This explains

the sign chosen by Eliezer: acts of hospitality. This would show that the

maiden would be an appropriate wife for Yitzchak, and fit to take up her role

in the household of Avraham (Rashi, Genesis 24:14).

14. Genesis 25:4.


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CHAYEI SARAH 31

gifts, and while he was still alive, he sent them eastward, to

the eastern lands, away from his son Yitzchak.15

Responding to the continuing influence of Sarah,16 Avrahamthus demonstrated that he considered Yitzchak alone his

true heir.

Moreover, even Yishmael acknowledged this distinction

and, at Avrahams burial, gave Yitzchak precedence despite

the fact that Yishmael was older. By conceding that it was

Yitzchak who was obligated to bury Avraham, he

underscored the fact that Yitzchak was the one whoperpetuated Avrahams spiritual heritage.

This was the contribution of Sarah. It was she who,

when Yishmael boasted that he was the firstborn and thus

deserved a double share of Avrahams inheritance,17 made

sure he understood that Yitzchak was Avrahams sole

heir.

Ongoing Influence

The name Sarah (vra) is associated with the Hebrew

word vrra, meaning dominion.18 For Sarahs lifework was

to show the supremacy of Avrahams spirit, and to reveal

that the purpose of his existence was to express that spirit.

Her death did not end her influence. As the events in the

Torah reading indicate, her tree continued to bear fruit;she was possessed of true life.

The deeds a person performs in life precipitate others.19

Thus the goodness with which a person endows his family

and environment creates an ongoing dynamic toward good.

15. Ibid.:5.

16. See the gloss of theBaalei Tosafos and theKli Yakor.17. SeeRashi, Genesis 21:10,Bereishis Rabbah 53:11.

18. SeeRashi, Genesis 17:15,Berachos 13a.

19. Thus our Sages (Sanhedrin 104a) comment that when a person brings merit to

others, the merit the recipients generate afterwards is also credited to him,

for he is the source of this good.


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And this dynamic continues to bear fruit after the persons

passing, helping increase the goodness and virtue in the

world until the coming of the Era of the Redemption, whenthese forces will permeate all existence.


43/189

TOLDOS 33

Toldos ,usku,Inwardness:

The Path To PosterityAdapted from

Likkutei Sichos, Vol. XV, p. 191ff; Vol. XXV, p. 123ff

A Lasting Legacy

All of us want to be remembered. We want our lives tobring something lasting into the world. This is the message

ofParshas Toldos: that a person can leave a legacy that will

continue to thrive after his passing.

Our Rabbis offer two definitions of the word Toldos:

a) Progeny,1 this includes a persons biological children

and his spiritual children, i.e., individuals whom he has



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taught.2 Both types of children perpetuate a persons influ-

ence.

b) The chronicles of ones life and experiences.3 When a

persons life is filled with inner meaning, stories about his

life provide inspiration for people in coming generations.

A Fountain of Inner Strength

With whom does the Torah choose to associate the

message of Toldos? Yitzchak.4

Two things reflect the natureof Yitzchaks Divine service: a) unlike his father Avraham,

he never leftEretz Yisrael,5 and b) his efforts were focused

on digging wells.6

Avraham spread G-dliness in the lands in which he

sojourned. He proclaimed... to the entire world... that there

is one G-d and it is befitting to serve Him. He would travel

from city to city and from country to country, gathering

people and proclaiming [G-ds existence].7

Yitzchak, by contrast, never traveled outside the Holy

Land, and even within Eretz Yisrael, we do not find many

stories of his efforts to reach out to others. His Divine

service had an inward focus.

This is reflected in his preoccupation with digging wells.

Digging a well involves removing layers of earth to uncoverhidden sources of life-giving water. Spiritually, digging

2. SeeSanhedrin 19b,Rashi, Numbers 3:1.

3. Seforno, loc. cit.

4. This is borne out by the fact that both Parshas Noach and Parshas Toldos

begin with the words: Eleh toldos, Theseare the chronicles of.... Neverthe-

less, Parshas Noach is given that name because the lessons it teaches center

on the concepts of satisfaction and repose (see the essay entitled Genuine

Satisfaction: Noachs Legacy). By contrast, Parshas Toldos, which focuses on

the chronicles of Yitzchaks life, communicates the importance of creating aposterity.

5. See Genesis 26:2-3, andRashi's commentary. See alsoBereishis Rabbah 64:3.

6. Genesis 26:18ff.

7. Rambam, Mishneh Torah, Hilchos Avodas Kochavim 1:2, based on Sotah 10a,

Bereishis Rabbah, the conclusion of sec. 54.


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TOLDOS 35

refers to the work of reaching ones G-dly core and tapping

it as a source of inner strength. Each of us has a neshamah

which is an actual part of G-d;8 every entity is maintainedby a G-dly spark. Yitzchaks goal was to activate these inner

potentials, bring them to the surface and, use them to

initiate positive change.

In this manner, the awareness of G-d becomes an inte-

gral part of ones life. It does not remain dependent on the

teachings of others, but comes from ones own insight. This

in turn enables one to realize the G-dliness present in everyelement of existence.

In this context, our Sages interpret9 the verse,10 Dwell in

this land, as Cause the Divine Presence to rest in this

land help the world manifest its G-dly core.

Inwardness Which Leads Outward

This is surely a worthy path of Divine service, but why is

it associated with the name Toldos, which means

progeny? It would seem more appropriate to associate the

concept of Toldos with the Divine service of Avraham, for he

actively sought to communicate the awareness of G-d to

others.

By naming this reading Toldos, our Rabbis underscore

the fact that the inwardness of Yitzchak also produces

progeny. Yitzchaks Divine service and the positive influ-

ence it generated attracted the attention of others and

motivated them to follow his guidance. In this vein, our

Torah reading relates that Avimelech, king of the Philistines,

and Phicol, his general, came to visit Yitzchak and told him:

We have seen that G-d is with you.11

8. Tanya, ch. 2.


10. Genesis 26:2.

11. Ibid.:28.


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Yitzchaks Divine service brought them to a recognition

of G-ds active presence in the world. Indeed, the awareness

inspired by Yitzchak was more permanent than thatgenerated by Avraham, for it came from the people

themselves. Yitzchaks internalized bond with G-d inspired

the people around him to perceive G-ds influence.12

To Communicate to Our Children

In the most complete sense, our desire to be remem-

bered is focused on our children. We want them to continue

and further our principles and values. And here a difficulty

arises: Yitzchaks children were Esav and Yaakov. Yaakov

indeed perpetuated and enhanced Yitzchaks Divine service.

Esav, however, rejected Yitzchaks path entirely. Moreover,

this difficulty is compounded by the fact that a major

portion of the Torah reading concerns itself with Esav.

Indeed, on the phrase And these are the toldos ofYitzchak, the Midrash states13 that the word toldos refers

specifically to Esav.

Although Esavs conduct did not openly demonstrate

that he was Yitzchaks son, the connection nevertheless

existed. This is reflected by our Sages statement14 that

Esavs head was buried in the bosom of Yitzchak his

father. Similarly, our Sages explain15 that, in contrast to

Yishmael, who is not considered an heir of Avraham, Esav is

considered one of Yitzchaks heirs. For the home of Esavs

soul, his head, contained powerful divine sparks associated

with Yitzchak.

12. In this way, Yitzchaks progeny resembled him as children resemble a

father.13. Shmos Rabbah 30:3.

14. Targum Yonason,Genesis 50:13. Toras Chayim 89d cites this statement in the

name of theZohar. See also similar quotes inSotah 13a,Pirkei dRabbi Eliezer,

ch. 39.

15. Kiddushin 18a.


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TOLDOS 37

For this reason, Yitzchak desired to give his blessing to

Esav rather than to Yaakov. As a father, Yitzchak was con-

stantly struggling to motivate Esav to live up to his spiritualpotential, and he thought that granting these blessings to

him would further this purpose.16

The pattern which G-d invested in the world, however, is

that Esav will not uncover his spiritual potential inde-

pendently. Instead, it is Yaakov and his descendants

whose Divine service reveal this resource. This is reflected

in the labors of the Jewish people in the present exile,identified as the exile of Edom (Esav) to uncover the

spiritual potential which Esav possesses.17

The final consummation of these efforts will come in the

Era of the Redemption, when deliverers will go up to Mount

Zion to judge the mountain of Esav, and the sovereignty will

be G-ds.18 At that time, the powerful spiritual energies

which Esav possesses will surface and be given appropriate

expression.

A Source of Light for All Mankind

Our Sages relate19 that in the Era of the Redemption,

Jews will praise Yitzchak, telling him: You are our Patri-

arch. For in that era, the inward thrust of Yitzchak will

permeate all existence. The occupation of the entire worldwill be solely to know G-d. The Jews will be great sages and

16. This provides every parent with a lesson in relating to children, even if, uwwj,

their conduct like Esavs is lacking. A parent should never give up, and

should continue trying to develop his childs inner potential foreover.

Since all Jews are responsible for one another (Shavuos 39a), this lesson

applies not only to our children, but with regard to every member of the

Jewish nation. We must, to quote theMishnah(Avos 1:12): Love the created

beings and bring them close to the Torah.17. Examples of the realization of Esavs spiritual potential can be seen in the

converts from among his descendants: the prophet Ovadiah, Onkelos, and

Rabbi Meir (Torah Or, Toldos 20c).

18. Ovadiah 1:21.

19. Shabbos 89b.


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will know the hidden matters, attaining an understanding of

their Creator to the [full] extent of mortal expression.20

Although all Jews will then live inEretz Yisrael, they will

as their ancestor Yitzchak did influence mankind as a

whole, motivating all to seek G-dly knowledge. And it shall

come to pass in the end of days that the mountain of G-ds

house will be established on the top of the mountains.... and

all the nations shall flow unto it. Many people shall say:

Come let us ascend the mountain of G-d... and He will teach

us of His ways.21

May this take place in the immediatefuture.

20. Rambam, Mishneh Torah, Hilchos Melachim 12:5.

21. Isaiah 2:2-3.


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VAYEITZEI 39

Vayeitzei tmhuYaakovs Journey:

Transition, Challenge,

and AchievementAdapted from

Likkutei Sichos, Vol. X, p. 88ff; Vol. IX, p. 26ff;Vol. XV, p. 231ff, 243ff;

Sefer HaSichos 5748, p. 125ff

From Eretz Yisrael to Charan

We all live in several environments. Some of these like

our homes, our workplaces, and the social environments we

create are within our sphere of influence. They are small

systems, and the contribution each person makes clearly

affects them.

On the other hand, there are also larger environments

our community, the country in which we live, the world


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at large where our influence is not felt as strongly. On the

contrary, these environments often force us to adjust.

Parshas Vayeitzei focuses on the transition from one

environment to another, and the changes this brings about

in a persons conduct. Vayeitzei means and he went out,

and the reading describes how Yaakov departed fromEretz

Yisrael1 and went to Charan, an alien environment. The

Hebrew word charan is associated with anger, and thus our

Sages interpret2 this name as referring to the arousal of

G-ds anger.There are three dimensions to Yaakovs stay in Charan:

a) He was confronted by a personal challenge. In the

company of Lavan and others like him, he had to struggle to

maintain his virtue.

b) He built his family. During his stay in Charan, he

married and fathered twelve of his thirteen children.

Despite the influences that prevailed in the community atlarge, Yaakov infused his family with the spiritual heritage

received from Avraham: to keep the way of G-d and to

implement righteousness and judgment.3 In doing so, he

established the Jewish modus vivendifor all time.

c) He elevated the environment of Charan, lifting up the

G-dly sparks enclothed in that lands material substance.

This was reflected by his acquisition of Lavans sheep andthe great wealth which he amassed.

1. The nature of the transition undergone by Yaakov is amplified by our Sages

(Megillah 17a, quoted by Rashi in his gloss to Genesis 28:9) who state that

during the 14 years prior to his departure to Charan, Yaakov studied in the

yeshivah of Shem and Ever. During this time, he was devoted solely to spiri-

tuality. In contrast, in Charan, material concerns dominated his time andeffort: Twenty years I worked for you... By day, I was consumed by scorching

heat, and at night by the frost; sleep was snatched from my eyes (Genesis

31:38-40).


3. Genesis 18:19.


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VAYEITZEI 41

Extending the Sphere of Holiness

Each of these endeavors required unique spiritual

powers. By overcoming the personal challenges posed by

his surroundings, Yaakov showed the infinite power of the

G-dly soul: even a hostile environment cannot prevent its

expression. By raising a family, he extended his circle of

influence, enabling it to encompass others.

Yaakovs acquisition of wealth and the refinement of

the environment it symbolizes represents a far greater

extension. The material possessions acquired by Yaakovwere not, by nature, holy. On the contrary, without

Yaakovs influence, Charan and all of its elements aroused

G-ds anger. By elevating them, Yaakov was thus working to

fulfill the purpose of creation, showing how even the lowest

dimensions of existence can be transformed into a dwelling

for G-d.4

Since Yaakov and his family shared an inherent con-nection to holiness, the fact that they were able to maintain

this connection despite the challenges of a foreign

environment, although a worthy attainment, cannot be

considered an accomplishment of their own. The refinement

Yaakov brought about in Charan, by contrast, was his own

achievement, one which changed the nature of his

environment.

In this manner, he set a pattern for his descendants,

demonstrating how they would become G-ds partner in

creation.5 They would journey throughout the world

uncovering the spiritual potential invested in the different

elements of existence, revealing that everything that the

Holy One, blessed be He, created in His world, He created

solely for His glory.6

4. SeeMidrash Tanchuma, Parshas Bechukosai, sec. 3.

5. Shabbos 10a.

6. Avos 6:11.


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Kindness, Might, and Beauty

These efforts distinguish the Divine service of Yaakov

from that of his forebears, Avraham and Yitzchak. Our

Rabbis7 have identified Avrahams service with the attribute

of kindness (chesed), Yitzchaks with might (gevurah), and

Yaakovs with beauty (tiferes).

Chesedreflects a thrust outward; the person gives gen-

erously, without considering whether the recipients are

worthy or not. Thus Avraham showered kindness on people

who bowed down to the dust on their own feet.8 But thefact that this generosity is given indiscriminately allows for

the possibility that it will not change the inner nature of the

recipients. For this reason, although Avraham lived among

the Canaanites for decades, and they recognized him as a

prince of G-d,9 they did not alter their conduct.

Gevurah is directed inward. As our Sages commented:10

Who is a mighty man? One who conquers his naturalinclination. Inner-directed activity produces change, but

that change is primarily within oneself. Although this inner

light also radiates outward and inspires others, in the final

analysis, each person must elevate himself, and thus

gevurah will not affect those resistant to change. Therefore

Yitzchak lived only in the Holy Land; he could not relate to

life outside the realm of holiness. Even inEretz Yisrael, he

had contact with far fewer people than did his father.

In Kabbalistic texts, it is explained that Yaakovs attrib-

ute, tiferes, beauty, comes from a fusion of chesed and

gevurah. For neither a single motif, nor its opposite, is

beautiful. Beauty comes from the fusing of different and

7. Zohar, Vol. III, p. 179b; Torah Or, Bereishis, p. 17c.

8. SeeBava Metzia 86b;Rashi, Genesis 18:4.

9. Ibid. 23:6.

10. Avos 4:1.


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VAYEITZEI 43

even opposite tendencies. This reflects the influence of the

Ein Sof, an infinite quality.11

Similarly, Yaakov is identified with the quality of Truth.

For Truth has a dimension that transcends mortal limits,

being above all possibility of change or interruption. With

Truth, one can reach out and change environments, for

nothing can oppose Truth.

Thus Yaakov is described12 as receiving a heritage that

has no boundaries, and is given the blessing:13 And you

shall spread out eastward, westward, northward, andsouthward. For as evidenced by his journey to Charan (and

later to Egypt), he was able to elevate even foreign settings.

The Deeds of the Patriarchs are Signsfor Their Descendants14

Yaakovs journey to Charan serves as an analogy for the

descent of our souls into our bodies.15 In the spiritual realm,

our souls experience direct revelations of G-dliness.

Nevertheless, they go out from that realm and descend

into bodies to live in this material world. Following the

pattern set by our Patriarch Yaakov, every soul confronts

the challenge of physical existence.

As a person matures, he establishes a family, creating an

environment in which his values are expressed. Similarly,

through contact with the world at large, he refines and

elevates the G-dly life-force invested in creation.

11. This is a restatement of the Kabbalistic expression (Toras Chayim, Bereishis,

55b): the middle vector [in which tiferes is located] ascends to the inner

dimensions ofKeser.

12. Shabbos 118a.13. Genesis 28:14.

14. See Ramban, commentary to Genesis 12:6; Or HaTorah, beginning of Parshas

Lech Lecha.

15. The commentary of Or HaChaim to Genesis 28:14. See alsoKitzurim VeHaaros

LeTanya, p. 57.


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This pattern is also reflected in the exiles of the Jewish

people at large.16 Our people have been forced to leave the

holiness of Eretz Yisrael and journey among the nations.Throughout the centuries, despite the challenges presented

by the societies in which we dwelt, we have held true to our

spiritual heritage, have maintained a tradition of family life,

and have elevated the material substance of the world,

showing how it is G-ds dwelling.

Exile is Only TemporaryOn the way to Charan, Yaakov experienced a vision of

G-d in which G-d promised him:17 I will return you to this

soil. This indicates that Yaakovs mission (to go to Charan)

and the mission of the Jewish people at large (to make the

world a dwelling for G-d) are not ends in themselves.

Yaakov was not intended to stay in Charan forever, and our

exile too will come to an end. For every Jews true place isinEretz Yisrael.

This is no longer a dream, but a reality that is becoming

manifest. To borrow an expression from the Previous

Rebbe:18 There is nothing left to do. The coat is already

sewn. We have even polished the buttons. We are on the

threshold of the Redemption, and indeed are crossing that

threshold. Soon Mashiach will lead every Jew out of exile

and back to our Holy Land.

16. SeeZohar Chadash, Bereishis 147a;Bereishis Rabbah 68:13.

17. Genesis 28:15.

18. SeeSichos Simchas Torah, 5689.


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VAYISHLACH 45

Vayishlach jkahuEmpowerment

And Its PurposeAdapted from

Likkutei Sichos, Vol. IX, pgs. 323-324;Sefer HaSichos 5748, p. 138ff;

Sichos Simchas Torah, 5748

Three Conceptions of an Agents FunctionDelegation of responsibility is one of the primary chal-

lenges in all successful enterprises, for there is no way one

individual can deal successfully with every detail of a

complex undertaking. In seeking to define the dynamics of

delegation, our Rabbis have offered1 three different con-

ceptions of the relationship between a principal (mesha-

leiach) and his agent (shliach):

1. SeeLekach Tov (by Rav Yosef Engel), sec. 1.


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a) An agent is considered an independent entity, and

must take responsibility for the deed he performs. Never-

theless, the consequences of the deed both positive andnegative are borne by the principal.

b) Although an agent is considered an independent

entity, since he is acting under the aegis of the principal, the

deed he performs is considered as if performed by the

principal.

c) As implied by the simple meaning of the expression,2

A persons agent is considered as the person himself, anagent is considered to be an extension of the principal a

long hand, as it were.3 In this regard, every aspect of an

agents being is associated with the principal.

An Agency Entrusted to Every One of Us

Two features are common to all three perspectives:

a) An agents ability to act on behalf of a principal

depends on the principals empowering him to do so.

Therefore, if an agent deviates from the instructions of his

principal, his agency is revoked.4

b) To be successful, an agent must use his own abilities,

devoting his intellect and energy to the task at hand. For

even an agent who acts as an extension of his principalappreciates that, in fact, he is a separate entity, and must

execute the assigned task using his own initiative.5

These concepts have parallels in our Divine service. For

every human being is an agent of G-d,6 entrusted with the

2. Kiddushin 41b.3. See theKuntres Acharon toShulchan Aruch HaRav 263:25.

4. Mishneh Torah, Hilchos Shluchim 1:2;Shulchan Aruch, Choshen Mishpat182:2.

5. As a reflection of this concept, Gittin 23a states that an agent must be an

intellectually mature individual, able to accept and discharge responsibility.

6. SeeLikkutei Torah, Vayikra 1c.


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VAYISHLACH 47

responsibility of bringing the world to its desired purpose

by demonstrating that the world is G-ds dwelling.7

In accomplishing this task, we must remember that we

are only agents; the world is G-ds dwelling, and He has

outlined His plans for the functioning of that dwelling in the

Torahs teachings. Any other conception, however

beneficial it may appear, is a deviation from our mission.8

Nonetheless, G-d expects us to use our own initiative to

accomplish this task. For life is not a textbook, and the

practical application of the Torah and its mitzvos in theparticular environments and situations which confront us

requires that we use our own minds and hearts to discern

the appropriate response at any given time.

Changing Ourselves as We Change the World

As we apply ourselves to our mission, we also internal-

ize it. Not only do we effect changes in the world, we our-

selves change. Just as an agent must be identified with his

principal, we must give ourselves over to G-ds will and

identify with it. The extent of that identification differs from

person to person. In this respect, the three conceptions of

shlichus mentioned above can be seen as three different

approaches to Divine service.

There are tzaddikim, righteous men, whose commitmentto G-dliness dominates their personality; every aspect of

their being is permeated with G-dliness. Their thoughts

and even their will and their pleasure reflect G-ds.

This, however, is a rung which most people cannot

attain. But the second level in which each person

remains an independent entity although his deeds are not

his own is within the reach of more individuals. For the

7. Midrash Tanchuma, Parshas Bechukosai, sec. 3.

8. Moreover, our power to effect change in the world is not our own; the soul,

an actual part of G-d (Tanya, ch. 2), was granted to each of us.


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mitzvos we perform are not human acts; they are G-dly, so a

person who performs them selflessly expresses their inner

G-dly power.9

There are individuals at an even lower level; they are not

concerned with the G-dly nature of the mitzvos they

perform. Nevertheless, they perform mitzvos for even

the sinners of Israel are filled with mitzvos as a pome-

granate is filled with seeds10 and the consequences of

the deeds they perform represent an expression of G-ds

will. Thus they also contribute toward the transformation ofthe world.

Regardless of the differences between individuals, all

mankind possesses a fundamental commonalty: we are all

G-ds agents, charged with various dimensions of a shared

mission. The setting in which each individual functions, the

task he is given, and the intent with which he performs it

may differ, but the goal is the same.

The Scope of Our Mission

This is the message of Parshas Vayishlach: that every

one of us is a shliach, an agent of G-d. We are sent to Esav

to refine and reveal the G-dliness within the material

existence that is identified with

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Rabbi Menachem Mendel Schneersohn - In the Garden of the Torah Volume 1