Weekly Story: The Special Gift
by Rabbi sholom DovBer Avtzon
Everyone is well aware of what the Rebbe notes in Hayom Yom, about the seven teachings on the first possuk of this week’s Parsha, that that the Rebbe Rashab heard in Gan Eden from the Baal Shem Tov. However, the background to this amazing story, is not really known to many, so I decided to post it. It is taken from the Rebbe Rashab’s biography, which I am reviewing and making some corrections and additions (or clarifications) before I sent it for reprint.
As always, your feedback and comments are appreciate and greatly welcomed.
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This week’s post is l’zecher nishmas my father-in-law HaRav Moshe Pesach ben Reb Shaul Goldman, whose first yahrzeit is this Shabbos, the 16th of Elul.
The final day of Sheva brochos in honor of his sister Chaya Mushka’s wedding was on Thursday, the sixteenth of Elul 5652 (1892). That morning he went to the ohel of his father, the Rebbe Maharash, and the sheva brochos began after he returned. During the sheva brochos he said the maamar Sois Tusis, and noted that this was the thirty-second maamar that his father, said in honor of his own wedding.[1]
To everyone’s surprise on Friday he went once again to the ohel and remained there for an extremely long time. When he returned, his eyes were swollen and everyone realized that something out of the ordinary had happened. Yet, even those in the know were clueless as to why the Rebbe went to the ohel two days in a row, and what had occurred.
On Shabbos morning, the Rebbe said a maamar on the words v’huyu ki suveh. Instead of concluding his davening between two and two-thirty (as he usually did), he finished much later. Normally, on Shabbos after davening Shacharis, he would learn for a while, then make kiddish and eat fruits and vegetables. He would then learn some more, daven mincha and then wash for the Shabbos meal. However, that Shabbos, everyone noticed that his davening was of a different caliber entirely; something else, es is gigusin fire, (it was much longer and engaging than usual) and being that it finished much later than usual, he made kiddish immediately after davening, davened mincha, and ate the meal.
The following month on Shemini Atzeres, the Rebbe Rashab related: “Last month, I was preparing to say the maamar, v’huyu ki suveh which I said today. As a rule, I do not say a maamar Chassidus, until I receive a directive or sign to/that I should say it. Generally, the sign is that I feel I was nisatzem (bonded) with the concept discussed in the maamar until it became one with me. However, with this maamar, even after I toiled on it, it did not become one with me.
So I decided on Thursday to visit my father, and discuss it with him, as it was based on a maamar he had said. Even though I could have discussed it with him when he visits me in my house, as I often do, I decided to go to the Ohel. However, even after being at the Ohel, I felt some points were lacking clarity, so I went again on Friday. Then everything clicked, and I said it today.
It is known that Hakodosh Boruch Hu doesn’t remain indebted to a person, and because of this dedication, my father rewarded me with a special gift.
That Shabbos was Chai Elul, the birthday of the Baal Shem Tov. My father appeared to me and said, Come with me and we will hear Torah from the Baal Shem Tov .[2]
On that Shabbos I heard from the Baal Shem Tov, seven Torah’s[3]
A Taste of Chassidus היום הזה Likkutei Torah Devorim p. 41C
The possuk states Today Hashem commands you [the Jewish people]. The Alter Rebbe asks, which day is it referring to (and why isn’t it noted explicitly)? Also, what is the purpose of a second vow, when we already make a vow before when we received the Torah at Har Sinai? So why is it necessary to make another vow before entering Eretz Yisroel?
By Matan Torah we were in the wilderness and the entire nation saw that Hashem / Elokus is everything. Under those circumstances it was easy to commit to fulfill all the mitzvos (especially as a majority of the mitzvos were not applicable at that time). But once the Jewish people are about to enter Eretz Yisroel, and they will have to work hard to toil the land, under those circumstances a person might feel it is too difficult, therefore, Hashem instructed us to make another vow. Or in simpler terms. When we are entering and then working the land, not necessarily do we see that everything is Elokus, we see that there is a physical world that we have to deal with. In order to deal with a world that we didn’t have before, you need a new vow.
The commentaries point out an interesting point: that when you add the final word of ודבש to היום הזה Hashem (which begins with a yud), the first letter of these four words spell out Hashem’s holy name. The word ודבש means honey which is sweet. The Alter Rebbe explains that this teaches us that there is a special sweetness to Hashem when we enter Eretz Yisroel. As we had to overcome obstacles to accomplish the fulfillmemy of His mitzvos, and standing firm in the face of an adversary is a feat, which gives Hashem tremendous happiness
Chassidus explains that every mitzvah, in addition to actually fulfilling it, it also applies in a spiritual sense. So now the Alter Rebbe is going to explain why this concept is mentioned in the month of Elul. And furthermore; whenever a possuk says the words Hayom hazah, without defining which day it is it is referring to Rosh Hashanah. So this special sweetness and enjoyment is connected to the month of Tishrei.
As is known there were two times the Luchos were given to us. Once by Matan Torah and the second Luchos were given on Yom Kippur. So the first vow is connected to the first set of Luchos, while this new vow is connected to the second set of Luchos which were given on Yom Kippur.
Our sages explain that there were some differences between the two sets of Luchos.
The first set was given with great fanfare; there was thunder and lightning, as well as it only contained the written Torah. Whereas, the second set was given quietly, and it was without any fanfare, and it included many aspects of the Oral Torah.
The Alter Rebbe explains that these two differences are connected one to another.
When a child is separated from their parents, and are finally reunited, the emotions of their happiness and relief are going to be expressed loudly. However, when the child is in their parents’ home, safe and sound, then their happiness is not proclaimed publicly, even though in many aspects it is a much stronger love than when they first met after a lengthy absence.
Therefore, by the first Luchos which was when we finally became a nation there was tremendous fanfare. However, on Yom Kippur which is the culmination of our Avodah throughout the month of Elul and proclaiming on Rosh Hashanah that Hashem is not only our King, but the king of the entire universe, and we are connected to Hashem for a period of time, then the love is not pronounced with much fanfare.
This also explains why by this second vow there is a sense of sweetness (as is implied from the honey).
As noted, the first Luchos represent the written Torah, while the second Luchos represent the Oral Torah. While the written Torah is the exact words and wisdom of Hashem, it is only through the Oral Torah that we know precisely how we are to serve Him. For example, the Torah says do not do work on Shabbos. However, the clarity of what is considered work is only taken from the Oral Torah, which gave clarity to it. The same thing is by the mitzvah of Tefillin, where to put them and how many parshios of the Torah are to be written and in which order, that we are guided by the Oral Torah.
So when we do a mitzvah, as we are guided by the defining guidelines of the Oral Torah, that fulfillment of doing His will is what gives Hashem tremendous happiness.
However, one may ask, being that the second Luchos were given on Yom Kippur, which is a day the Elokus is the only thing, so that should be compared to the giving of the Torah at Har Sinai, when Elokus was prevalent and we just said that then it is not such a grwat thing that we fulfill His mitzvos, so why is it a cause of celebration.
On this the Alter Rebbe answers, yes, on Yom Kippur Hashem’s essence is revealed, but we accomplished throughout the Ten Days of Repentance that not only is it revealed in the Heavenly Spheres, but we caused it to be revealed even in this physical world.[4] And that is the cause of Hashem’s happiness; as it is a step towards the fulfillment of Hashem’s desire to have a dwelling place in this world. May we merit the coming of Moshiach speedily in our days.
A Kesiva V’chasima Tova, L’shana Tova U’mesukah
Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeiim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.
[2] The Rebbe Rashab described to his son what the Baal Shem Tov’s place in Gan Eden looked like.
[3] Sefer HaSichos 5697, pp. 189-192. In fn, 9 on p. 191 there it notes where each of the seven teachings are mentioned. See Hayom Yom entry chai (18th of) Elul.
[4] This is the meaning of Eloikeinu Melech Hu’Olam – After we reveal to the world that Hashem is our G-d, then He becomes the ruler and King over the entire Universe.
