"Today I Become a Man"

In the Torah portion of Vayishlach we read about Dinah's brothers, Shimon and Levi: "each man took his sword,"[1] in order to avenge their sister's violation by Shechem. Shimon and Levi were at that time 13 years old.[2]

According to some opinions,[3] since at the age of 13 Shimon and Levi were deemed "men" - a term that denotes maturity, as the verse states:[4] "Strengthen yourself and become a man" - we derive the law that "at the age of 13 one becomes obligated to perform the mitzvos."[5]

In other words, by the age of 13 one has acquired the intellectual characteristics and attitudes of an adult - maturity of intellect and discernment. It is for this reason that a person is then obligated to perform all the commandments.

Although it is possible to be intellectually acute even before the age of 13, maturity is still lacking, both with regard to the dearness and merit of performing mitzvos, as well as with regard to the severity of the sin in their non-performance.[6] Accordingly, a pre-teen is not held responsible for his conduct and actions, and the obligation of mitzvos cannot be placed upon him.

According to another opinion, however, the source for the obligation to perform mitzvos at age 13 is a dictate handed down by G-d to Moshe at Sinai.[7] As such, it follows along the lines of other supra-rational edicts regarding measurements and amounts. According to this opinion, the obligation to perform mitzvos at 13 has nothing to do with maturity or discernment; it is a supra-rational law.

One of the Halachic differences between these two opinions is the age at which a non-Jew becomes obligated to observe the Seven Noahide Laws.

If the obligation of mitzvos at the age of 13 is dependent on the age at which (most) people reach maturity, then it should apply to Jew and non-Jew equally. If, however, it is one of the supra-rational Laws of Measures - which do not apply to non-Jews[8] - then the age at which non-Jews' are obligated to perform their seven commandments depends entirely on individual maturity.[9]

In terms of spiritual service, the difference between these two opinions relates to the manner in which a Jew is to approach the performance of Torah and mitzvos:

According to the first opinion, the approach is one of serving G-d logically; if the age at which one becomes obligated to perform mitzvos depends on one' intellectual maturity, it is understandable that the service commences with logic and comprehension.

According to the second opinion, however, the obligation to begin performing mitzvos at 13 is supra-rational - because G-d has so commanded. It therefore follows that the approach to the performance of mitzvos involves the supra-rational acceptance of the Divine Yoke.

Nevertheless, even those who hold the first opinion - that the age for beginning one's service is gleaned from the verse "each man took his sword" - also agree that the performance of mitzvos is bound up with mesirus nefesh, i.e., serving G-d in a self-sacrificial manner that transcends the bounds of intellect.

That this is indeed so is amply demonstrated[10] by the fact that those who hold this opinion derive it from the verse "each man took his sword" - an action that demands self-sacrifice.

This in no way contradicts the earlier statement that this manner of service demands comprehension and intellect, for though they maintain that the action should be performed with understanding and discernment, they agree that the foundation of Divine service lies in acceptance of the Divine Yoke. Then, and only then, can a person be assured that he will not be blinded by his own logic, and that his performance of mitzvos will be done in an entirely proper manner.

Based on Likkutei Sichos Vol. XV, pp. 289-292.

   

Notes:

1. (Back to text) Bereishis 34:25.

2. (Back to text) Bereishis Rabbah 80:10; Midrash Lekech Tov and Sechel Tov on this verse.

3. (Back to text) Rashi, Nazir 29b; Bartenura, Avos 5:21; Machzor Vitri ibid.

4. (Back to text) Melochim I, 2:2. See also Sefer HaShorashim of the Radak under the heading Ish.

5. (Back to text) Avos ibid.; Rambam, Hilchos Shevisas Asor 2:10.

6. (Back to text) See Kuntres HaTefillah ch. 5, p. 15ff.; Sefer HaMa'amarim 5670, p. 115; Hemshech 5672 III, p. 1227.

7. (Back to text) Responsa of the Rosh, beginning of general principle 16; Responsa of the MaHaril, sect. 51; second comment of Rashi in Avos ibid.

8. (Back to text) Rambam, Hilchos Melochim 9:10.

9. (Back to text) Responsa of the Chasam Sofer, Yoreh Deah, sect. 317.

10. (Back to text) See Likkutei Sichos V, p. 162 fn. 74; ibid. p. 421.

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"An Abode for G-d in the Nethermost Levels"

The Torah portion Vayishlach begins by relating how Yaakov sent messengers to his brother Esav.[1] His underlying purpose in doing so was to rectify and elevate Esav by revealing the good concealed within him.[2]

This is similar to the mission entrusted to every Jew, for all Jews are G-d's messengers,[3] charged with the mission of "making an abode for G-d in the nethermost levels"[4] - this physical world.

In order for a Jew to be able to transform the physical universe into an abode for the Creator, G-d caused Torah and mitzvos to descend to this world.[5] By studying Torah, performing mitzvos and spreading their light, a Jew is able to perform his mission.

To make an abode for G-d "in the nethermost levels," however, two seemingly opposite things are necessary:

First and foremost, an individual must be completely self-effacing, aware that he is merely G-d's emissary, and as such may not, Heaven forbid, act in a manner contrary to G-d's desire as expressed in the Torah, even when he thinks that by doing so he can have a greater effect on his environment. If an emissary acts contrary to the dictates of the one that appointed him, he ceases to be an emissary.[6]

On the other hand, in order for an individual to succeed in disseminating the light of Judaism and influencing others, he must use his own intellect - the opposite of self-effacement. This ability to use one's own faculties is also a precondition to becoming an emissary, as it is clearly stated[7] that an emissary must be mentally competent.

These two attributes, so essential to the mission of "making an abode for G-d in the nethermost levels," reflect the two components of that mission: "an abode" and "in the nethermost levels."

The concept of "an abode" stresses that the revelation of G-dliness in this world must have the same qualities as a person in his own home. When a person is among others he is constrained and cannot be truly himself; when he is at home the restraints are lifted and he reveals himself fully.

The concept of "in the nethermost levels" emphasizes that this revelation is so intense that it permeates the very essence of the nethermost levels.[8]

This also explains why there are two aspects to the mission of "making an abode for G-d in the nethermost levels": On the one hand, all Jews are entrusted equally with this mission; on the other, each has his specific tasks to fulfill.

With regard to the preparation of an "abode," all Jews are entirely equal, in that they each possess a soul that is "truly a part of G-d above,"[9] and are thus G-d's emissaries. Therefore every good deed performed by a Jew serves to reveal G-d's essence, helping make an "abode" for Him.

However, in order to permeate the many entities that constitute the "nethermost levels" with this intense degree of holiness, it is necessary that actions be undertaken appropriate to each entity and level. Here, each Jew has his own mission through which he purifies and elevates his portion in the world.

In light of the above, we can readily understand why it is necessary to display both complete self-effacement and independent thought in order to "make an abode for G-d in the nethermost levels."

In order to be a proper emissary, a person must be wholly dedicated and nullified before G-d, for G-d resides only among the humble.[10] At the same time, in order to better influence the "nethermost levels" a person must be able to reach out to them - something that requires applied intelligence.

Based on Sefer HaSichos 5748, pp. 138-143, Likkutei Sichos, Vol. XXV, p. 364.

   

Notes:

1. (Back to text) Bereishis 30:4.

2. (Back to text) See Torah Or and Toras Chayim portion Vayishlach.

3. (Back to text) See Likkutei Torah, Vayikra 1c.

4. (Back to text) See Tanchuma, Naso 15; Tanya, beginning of ch. 36.

5. (Back to text) See Tanchuma, Vayigash 6; Tanya ch. 5.

6. (Back to text) Rambam, Hilchos Shluchin v'Shutfin 1:2 and onward; Shulchan Aruch, Choshen Mishpat 182:2 and onward.

7. (Back to text) Gitin 23a.

8. (Back to text) See Maamar Tik'u 5667; Likkutei Sichos XII, p. 73, XV, p. 88ff and fn.

9. (Back to text) Tanya ch. 2.

10. (Back to text) Yeshayahu 57:17. See also Sotah 5a: "G-d says of the arrogant individual, 'He and I cannot reside in the same world.' "