AUGUST 27, 1999 VOL 2, ISSUE 48 15 ELUL 5759

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT KI SAVO

The eighteenth day of Elul, or Chai Elul, marks the birthdate of both the Baal Shem Tov, founder of the Chassidic movement, and the Alter Rebbe, founder of Chabad Chassidism. This day invariably falls either on or near the Shabbos during which the Torah portion of Tavo is read. All Jewish festivals and auspicious occasions on the Jewish calendar are alluded to in the Torah portion read during the week when they occur. Understandably, Chai Elul is thus alluded to in the portion of Tavo.

Where in this portion can one find this connection? Tavo begins by relating the laws of Bikurim, the first fruits that the Jews were obliged to bring immediately upon "coming to the land that G-d your L-rd is giving you as a heritage, occupying and settling it." Our Rabbis note that the qualification "occupying and settling it" comes to teach us that the obligation of Bikurim did not begin until after the 14 years during which Eretz Yisrael was conquered and divided among the tribes. The verse is modified in this way for the following reason: The true meaning of "coming to the land" is that of coming into it entirely. This is in keeping with the saying of our Sages: "A partial entry is not considered an entry at all." The word "coming," therefore means "occupying and settling it," for only then were the Jews considered to have truly entered the Land.

This, then, is the connection between Tavo and Chai Elul, the birthdate of the two great Chassidic founders: Chassidus is unique in its ability to rouse the spirit, mind and heart so that a Jew's service of Torah and mitzvos is in the manner of Tavo - a complete immersion, with every fiber of one's being suffused by spiritual service. The importance of this manner of service will be understood by explaining the difference between man's intrinsic and extrinsic

states of being; intrinsic referring to man as he exists in relation to himself and extrinsic to man as he exists relative to others.

In terms of spiritual service, this means the following: When a person does something in an external and extrinsic manner, he and the thing he is doing remain two distinct entities. When, however, a person does something from his innermost self, then his being immerses itself in that which he is doing, for in relation to man's innermost core there exists nothing outside of himself. Thus, when a person acts in this manner, even a specific, seemingly external, action is tied up and united with his innermost self; he and the act are united. Herein lies that which is unique about Chassidus: Chassidus, as part of "the soul of Torah," reveals a Jew's quintessential life force in all aspects of Torah and mitzvos, and the unique quality of this life force is that it totally unites with that which it enlivens. For the life force does not add anything to that which it vitalizes - a live body possesses no more parts than a dead corpse. The life force is thus not separate from that which it energizes, rather it is the soul of the enlivened body, and because of it each and every aspect of the body is a living entity. The reason is that a person's "life" is his soul and innermost essence, and as explained earlier, that which is part of a person's innermost core becomes wholly one with the object with which it unites. Thus, the body in which a life force dwells is entirely permeated by it.

Exactly so is the effect of Chassidus on Torah and mitzvos: It is possible for a Jew to study Torah and perform mitzvos while remaining separate from them. Chassidus, however, enables every Jew to reveal the innermost aspect of his life force - his holy Jewish soul. And in relation to that level - the quality of Tavo - each and every Jew is truly one with all of Torah and mitzvos. (From: Wellsprings by Rabbi Sholom Wineberg, Based on Likkutei Sichos Vol. XIX, pp. 244-247.)

"And there you shall build an altar to the Lord you G-d, an altar of stones: you shall not lift up an iron tool upon them."( 27:5) Iron was created to shorten the life of man, and the altar was created to lengthen the life of man. It is therefore not fitting that the shortener shall be lifted upon the lengthener. - The Talmud, Midos 3:4

Its [the Torah's] way are ways of pleasantness, and all its paths are peace.  Proverbs 3:17

 

Rabbi Schneur Zalman of Liadi once received a silver snuffbox as gift. 

But the Rebbe did not want to put it to its intended use, and remarked:  "There is one part of the body which is not constantly seeking gratification - the nose.  Should I train it, too, to be a pleasure-seeker?" Instead, Rabbi Schneur Zalman found a more lofty use for the gift: he detached the snuffbox's cover and used it as a mirror to help him center the teffilin on his head.

This incident was once related to Rabbi Schneur Zalman's grandson, Rabbi Menachem Mendel of Lubavitch. As the one telling the anecdote described how Rabbi Schneur Zalman "broke off" the cover of the snuffbox, Rabbi Menachem Mendel remarked: "No, no, my grandfather never broke anyone or thing. He merely removed the hinge-pin which connected the upper part to the lower."

Said the Rebbe: The deeper significance of Rabbi Menachem Mendel's clarification is this: Rabbi Schneur Zalman would never have "broken off" the cover. True, his entire life was devoted to sublimating the ordinary and elevating the mundane. But he taught that the way to deal with the material world is not to repress or crush it, but to gently detach the upper from the lower: to extract, by harmonious and peaceful means, its lofty potential from its lowly enmeshments. (From Once Upon a Chassid by Yanki Tauber)

A DOSE OF HALACHA - Laws of Mezuzah

A person is obligated to be extremely careful regarding the mitzvoh of mezuzoh, since it is a constant obligation for everyone. Thus, whenever he enters or leaves his home, he will be confronted with G-d's Unity and remember His love. [This will rouse him] from his sleep and errors in the vanities of the time and he will realize that nothing lasts for eternity except the knowledge of the "Eternal Rock." Thus, he will immediately return to his senses and follow righteous paths.

[Shabbos 32b] relates that the sin [of negating the mitzvoh of] mezuzoh has serious implications, causing one's sons and daughters to die young. In contrast, any one who carefully observes the mitzvoh of mezuzoh will have his days prolonged, as [Deuteronomy 11:21] states: "so that you will prolong your days and the days of your children..."

Since the mezuzoh is intended to recall the unity of His name, blessed be He, one should kiss the mezuzoh as one enters and leaves one's house. However, a person should not place his hand on the parchment of the mezuzoh itself. Rather, one should take care that there be a glass covering over G-d's name. When one leaves his house and places his hand on the mezuzoh, he should say: "G-d is my Guardian. G-d is my shadow on my right hand. May G-d protect my going out and returning now, and forever." {At present, improperly written mezuzos are quite common. Hence, before affixing a mezuzoh, one should have it checked by a competent Rabbinic authority. Also, some mezuzos are written on coated parchment. This causes the letters to crack and fade more quickly than otherwise. Hence, more frequent checking is required.}(Shulchan Aruch, Mishne Brura, www.torah.org)

INSIGHTS ON THE REDEMPTION

As he looked into the Book of Adam, Moshe Rabbeinu was shown the Sages and the leaders of all the generations of the future. When he thus gazed ahead at the generation that would live to witness the footsteps of Mashiach, he saw that they would have but a modest conception of Divinity, and in serving G-d with their minds and their hearts they would not attain the loftiest peaks of avodah. Rather, they would actively observe the Torah and its commandments in a spirit of self-sacrifice. At the same time, he was shown what joy this service would bring about in the heavens Above. In the light of what his eyes then beheld, Moshe Rabbeinu became exceedingly humble; as it is written, "The man Moshe was very humble, more so than any man on the face of the earth." ( From: Exile to Redemption by Rabbi Alter Eliyahu Friedman, Sefer HaMaamarim 5710 [1950], p. 237)

"The last twelve days of the year, from Chai (18) Elul to Rosh Hashanah, are especially dedicated to self-appraisal regarding all the twelve months of the outgoing year, each day corresponding to a month; as well as to a more intensive preparation for the New Year - may it bring goodness and blessing to all of us and to all our people Israel". - The Rebbe

The Alter Rebbe interpreted the statement, "Whoever saves a single person of (the people) Israel is as though he saved an entire world (1)": "One must perceive a Jew as he stands in the primordial thought of Adam Kadmon. There, each soul stands with all the generations destined to descend from it until the coming of Mashiach, the righteous Redeemer. When one does a favor to an individual, it is a favor to all those souls until the end of all generations." Footnote: 1. Sanhedrin 37a. (From Rebbe's Hayom Elul 16).