1

The Torah specifically mentions Rosh Chodesh Shevat, relating:

On the first day of the eleventh month in the fortieth year, Moshe spoke to the children of Israel regarding all that G-d had commanded him for them.... Moshe began to explain this Torah, saying....

The Megillah states, "These days are remembered and carried out." The AriZal explains that when a day is "remembered" properly, all the spiritual influences which were originally expressed are "carried out" again. Thus, by remembering the events of "the first day of the eleventh month," we cause the spiritual influences of that day to be expressed again. Furthermore, based on the principle, "always advance in regard to holy matters," we can assume that, each year, these influences are expressed on a higher level.

Based on the Alter Rebbe's directive, "Live with the times,"[21] it follows that we must learn a lesson from that narrative which is applicable to our own circumstances. Moshe's address to the Jews was intended to prepare them to enter Eretz Yisroel.[22] The opening verse of the book, "These are the words which Moshe spoke to all of Israel," teach us an important lesson in this context.

The Hebrew word eileh, translated as "these," refers to something which is openly revealed. Thus, "the words which Moshe spoke," the entire Torah -- all the levels of pshat, remez, drush, and sod which range from the simple meaning of the Torah until its deepest mystic secrets -- must be revealed to "all of Israel," every Jew, to prepare for the entry into Eretz Yisroel.[23]

Thus, each year, on Rosh Chodesh Shevat, the Moshe of each generation -- and the spark of Moshe which each Jew possesses within his soul -- declares that the service of receiving the Torah and the mitzvos has been completed and he is prepared to lead them into Eretz Yisroel in the true and complete redemption.

2

The above concepts are reflected in this week's Torah portion, parshas Va'eira. The portion begins with G-d's reply to Moshe's complaint, "[As of yet,] You have not saved Your nation." In response to this complaint, G-d promises to redeem the Jewish people. As a preface to this reply, however, He states, "I revealed Myself to the patriarchs, to Avraham, Yitzchok, and Ya'akov [in the name of] G-d, Almighty, but My name Y-H-V-H, I did not reveal to them." Rashi explains, "I did not reveal My attribute of truth to them... I promised [to give them Eretz Yisroel], but did not fulfill." Now G-d states that He will immediately fulfill the promise to bring the Jews into Eretz Yisroel, after revealing to them that "I am Y-H-V-H."

Chassidic thought explains that, "I am Y-H-V-H," is associated with the revelation of the giving of the Torah. The patriarchs lived before the giving of the Torah and therefore, did not experience the full revelation of "I am Y-H-V-H" which was revealed to the Jews at the giving of the Torah.

In this context, we can understand the connection between these two concepts: The promise to bring the Jews into Eretz Yisroel was not fulfilled until after the revelation of "I am Y-H-V-H" at the giving of the Torah. At the giving of the Torah, the decree separating the "higher realms from the lower realms was nullified." The nullification of this decree gives the Jews the potential to enter the land of Canaan and transform it into Eretz Yisroel. In a larger sense, this refers to our efforts to refine the entire world and transform it into Eretz Yisroel, to make it, "a dwelling for G-d in the lower realms."

Thus, each year when parshas Va'eira is read, G-d's response to Moshe's protest is revealed. The Moshe of each generation -- and the spark of Moshe in each Jew -- protests (as explained in last week's farbrengen): "From the time I have come to speak in Your name," i.e., to fulfill Torah and mitzvos, "You have not saved Your people," the redemption has not come.

This evokes a promise from G-d: The Torah and mitzvos have already been revealed -- indeed, each year, the revelation of Mount Sinai has been repeated for over 3300 years -- and thus, the Jews have received the Torah and mitzvos in their entirety. Therefore, G-d promises the Jews that He will immediately redeem them from exile and bring them into Eretz Yisroel.

These two concepts are reinforced when they coincide and, on a single Shabbos, the completion of the revelation of the giving of the Torah and immanence of the Messianic redemption are conveyed both by the day of the month and the weekly Torah portion.

3

To understand the above concepts in greater depth, it is necessary to understand their connection with the fact that Moshe made his address to the Jewish people in the fortieth year after their leaving Egypt. The revelation of the Torah on Mount Sinai was "from above to below," G-d revealed Himself to the Jews. In contrast, Moshe's address to the Jewish people was made "in his own words." Thus, our Sages state that Moshe related the book of Devarim independently. This is not to be interpreted to mean that this book is not a revelation of G-d's Torah. Surely, it is. Rather, our Sages' intent was that, in this instance, G-d's Torah enclothed itself within Moshe's intellect to the point that the words he spoke were simultaneously G-d's and his own. This, in turn, made it possible for these words to be grasped and comprehended by the intellect of the Jewish people and, in this way, to permeate through their powers of comprehension.

The potential for this is connected with the concept of forty years, which is associated with G-d's granting, "A knowing heart, eyes that see, and ears that hear," or as our Sages stated, "After forty years, a student can attain [a full grasp of] his teacher's knowledge."[24] Thus, after the forty years in the desert when the Jews lived with the revelation of Mount Sinai, they were able to internalize it and appreciate it, not only as a revelation from above, but rather, as an aspect of their own service.

The internalization of the giving of the Torah in the fortieth year is an appropriate preparation for the Messianic redemption which is also alluded to by the number forty. Thus, our Sages explain that there is an allusion to the redemption in the final mem (numerically equivalent to forty) of the word misrah in the verse, "for the increase of the sovereignty and for peace without end."[25] Similarly, the Rambam ends the Mishneh Torah by quoting a description of the Messianic era, "The earth will be filled with the knowledge of G-d as the waters cover up the ocean bed." In Hebrew, the last three words of this verse conclude with a final mem.

In particular, there is a special emphasis on the above concepts in the "eleventh month of the fortieth year," the month of Shevat. Chassidus explains that the number eleven is connected with the inner dimensions of the level of kesser, a rung that transcends the ten sefiros, "You are one, but not in a numerical sense."

After the service of the first ten months of the fortieth year -- and in particular, after the service of the tenth month, "the tenth will be holy," revealing the yud, the spark of G-dliness present in every entity -- we come to the eleventh month, in which the level of Kesser is revealed.[26]

This new phase begins with a new revelation in Torah. After reaching the completion of the quality of ten, which is associated with the quality of forty (a full expression of the four intellectual potentials), we proceed to the level of eleven, the inner dimension of Kesser.[27]

Similarly, the number eleven is connected with the concept of redemption and the entry into Eretz Yisroel as evidenced by the fact that Moshe began to address the Jews in the eleventh month. The revelation of the eleventh level brings about redemption from all boundaries and limitations, bringing the true and complete redemption.

[The name of the eleventh month, Shevat, is also connected with the Messianic redemption. Shevat has the same letters as the word, Shevet, which is interpreted as a reference to the Moshiach as our Sages commented on the verse, "A shevet will arise in Israel," "This refers to the Messianic king."]

Added emphasis on the uniqueness of the eleventh month of the fortieth year comes this year when Rosh Chodesh Shevat falls on Shabbos Va'eira. As explained above parshas Va'eira relates to the beginning of the revelation of the giving of the Torah. The full dimension of that revelation came on the "first day of the eleventh month," when the revelation of the giving of the Torah permeated through the full range of the Jews' conscious powers.[28]

The above is also related to the fact that Rosh Chodesh falls on Shabbos. Shabbos is connected with the weekly cycle that is dependent on the movement of the sun which is a mashpia ("a source of influence") which reflects revelation from above. Rosh Chodesh is dependent on the daily cycle which is dependent on the movement of the moon which is a mekabel ("a recipient"), which reflects the service of man.

[In particular, both of these concepts are reflected within Rosh Chodesh itself. In describing the mitzvah of sanctifying the new month, the Rambam writes that the sanctification of the month depends on the new moon being seen by witnesses (the revelation from above) and also the calculations of the court (the service of the Jews[29] and the use of their intellectual powers). Significantly, the fusion of these two influences is seen in this mitzvah, "the first mitzvah which the Jews were commanded to fulfill."]

This year, the above concepts are given greater emphasis: The giving of the Torah is also related to the revelation of P'nimiyus HaTorah (Torah's mystic dimension). Thus, the Torah declares that the miracles wrought in Egypt were performed, "so that you will know that I am the L-rd." The mitzvah of knowing G-d -- described by the Zohar as, "the first of all commandments," comes by studying P'nimiyus HaTorah in a manner in which all of one's intellectual potentials are used. This, in turn, will bring about the Messianic redemption as Rabbi Shimon bar Yochai was told, "With your text, the Zohar, Israel... will leave exile in mercy." Similarly, the Moshiach told the Baal Shem Tov that he will come when, "the wellsprings of your teachings spread outward."

In particular, the revelation of P'nimiyus HaTorah began with the AriZal who declared that, at present, "it is a mitzvah to reveal this knowledge." It was intensified in the year 5500, "the dawn of the sixth day" as our Sages' state, "G-d's day is one thousand years" -- (according to other conceptions,[30] this year represents "midday on the sixth day") -- with the revelation of the teachings of Chassidus by the Baal Shem Tov.

Greater impetus came from the revelation of the teachings of Chabad by the Alter Rebbe, particularly after Yud-Tes Kislev when, "the service of spreading the wellsprings outward began." In each subsequent generation, this service was intensified including also the unique contributions of the Previous Rebbe, the eighth of the Nessi'im (when one begins counting from the Baal Shem Tov).

In particular, the Previous Rebbe's activity can be divided into two periods, one including the years he lived in this material world, the eighth generation as above; and one after his passing,[31] the ninth generation, the final generation of exile. This will become the first generation of redemption, the tenth generation.

Thus, this Shabbos marks "the first day of the eleventh month[32] in the fortieth year," the time when we are granted, "a knowing heart, eyes that see, and ears that hear," to "attain the [full grasp] of the teacher's knowledge" and thus, to complete the service of the ninth generation.

The Moshe of the generation, the Previous Rebbe, declares, "You have remained on this mountain for too long." We have completed the service required of us and any undesirable influences have been corrected through Teshuvah. Now is the time to, "Turn and head toward the mountains... Come, occupy the land which the L-rd swore He would give to your ancestors." We are ready to enter Eretz Yisroel in the Messianic redemption.

The above is reinforced by the unique nature of the present year, É"ÖÜ, "a year of miracles." Furthermore, it is -- according to the two opinions mentioned above, either midday or mid- afternoon on the sixth of G-d's "days," a time directly connected with the seventh day, Messianic era, "the day which is all Shabbos and rest for eternity."

Throughout the entire exile, the Jews have believed in Moshiach and waited anxiously for his coming.[33] In particular, the present exile, the exile of Edom has been extended endlessly for reasons which -- seemingly -- defy explanation. All the omens the Sages have mentioned in connection with Moshiach's coming have been seen. Even in the era of the Talmud, our Sages declared, "All the appointed times for Moshiach's coming have passed." Similarly, in the subsequent generations, many great sages have predicted dates for Moshiach's coming and these too have passed without Moshiach coming.

Nevertheless, our faith in Moshiach's coming has not waned. On the contrary, we have strengthened our calls to G-d Ad Masai -- "Until when?" -- and intensified our requests that He bring the redemption immediately. Thus, the present is a highly appropriate time for each individual to do what is dependent on him to bring the Messianic redemption. This involves strengthening one's faith and that of others in Moshiach's coming, encouraging the demands that he come, strengthening our observance of Torah and mitzvos, and in particular, spreading the wellsprings of Chassidus outward.

Everyone should also increase his gifts to tzedakah, and -- in connection with the fortieth anniversary of the Previous Rebbe's passing -- do so in multiples of forty. I will be the first to do so, promising a multiple of forty to every institution that is under the direction of the Nessi'im and dedicates itself to service in the three vectors of Torah, service, and deeds of kindness. Efforts should be made to open at least forty new institutions of this nature in the next year. Forty is not a limit. May many new institutions be opened until we reach a number of 1000 institutions, thus recalling the verse, "The least one shall be a thousand..." which is connected with the Messianic redemption as the verse continues, "I the L-rd will hasten it in its time."

May these gifts to tzedakah "bring close the redemption," and may we, in the immediate future proceed "with our youths and elders, with our sons and daughters," to Eretz Yisroel in the Messianic redemption.

   

Notes:

21. (Back to text) Though the Alter Rebbe interpreted his statement to mean that one should "live with the weekly Torah portion," it can be understood that his directive also applies to all Torah events that are associated with a particular time.

22. (Back to text) In his opening words, Moshe mentions that his words are connected with the Jews leaving Choreb. Choreb, Mount Sinai, is associated with the giving of the Torah. In this context, we can differentiate between the first four books of the Torah and the book of Devarim. The first four books are related with Choreb, the giving of the Torah. In contrast, the book of Devarim is associated with "leaving Choreb," are preparing to enter Eretz Yisroel.

23. (Back to text) This also includes the totality of the service of the Jewish people in Torah and mitzvos. The essential element of that service is "Doing good." Though one must also be involved with "Turning from evil," "doing good" must be the primary aspect of one's service. Therefore, Moshe merely alluded to the service of "turning from evil," rebuking the people in a subtle manner for they had already corrected their previous sins through teshuvah. Indeed, the intent of the service of "turning from evil" should be to lift the service of "doing good" to a higher level.

24. (Back to text) Forty represents a complete revelation of the powers of intellect as our Sages declared, "At forty, one attains understanding." In Chassidus, it is explained that there are four intellectual potentials: Chochmah, Binah, and two aspects of Da'as (one which is inclined to Chesed and one inclined to Gevurah). Each is multiplied by ten, representing a full expression of the potentials.

    In particular, the expression "eyes to see" is related to the power of Chochmah which is connected with the power of sight. "Ears to hear" is associated with the power of Binah which is connected with the power of hearing. "A knowing heart" reflects the two dimensions of Da'as as they effect the emotions, Chesed and Gevurah.

25. (Back to text) A final mem is shaped like a square, closed on all four sides. This implies that the four intellectual potentials described above permeate through and enclose every aspect of a person's being without leaving an opening for disruption. Similarly, in the world at large, the four directions of the world are totally encompassed by the revelation of the Torah.

    Also, Chassidic thought associates the letter mem with the Sefirah of Binah. In this Sefirah, is revealed the level of Atik which transcends entirely all other forms of spiritual existence and is hence described as, "the world of freedom."

26. (Back to text) See the sichos of parshas Shemos where this concept was explained in depth.

27. (Back to text) The intent, however, is that the eleventh level will be drawn down and permeate through the other ten.

28. (Back to text) The concept that the revelation of the giving of the Torah shall permeate through our intellectual powers is also alluded to in parshas Va'eira itself. The Torah relates that G-d revealed Himself to "Avraham, Yitzchok, and Ya'akov," who represent the three vectors of service and three supports for the Divine merkavah. The fourth dimension, the fourth support for the Divine merkavah, King David, the Messianic king, is added by the Jews through their service.

    This brings about the four promises of redemption and also leads to the fifth promise, connected to the fifth level. The Zohar explains that the phrase, "a fifth to Pharaoh," reflects a level where "all the lights are expressed and revealed." This level parallels the level of eleven described above.

29. (Back to text) The connection of the sanctification of the month to the service of the Jews is also reflected in our Sages' statement that G-d and the ministering angels go to an earthly court to find out when Rosh Chodesh was called for. Also, they explain that once the court fixes the day of the new month, that date is final, "even if they erred inadvertently, if they purposefully [established the wrong day), or if less judges (than necessary served on the court)."

    Significantly, when quoting this law, the Rambam substitutes the clause, "even if they were forced (to choose a day)," for the clause, "if they purposefully (established the wrong day)." His phrase is a quote from the Sifri as opposed to the above text which is quoted from the Talmud. [Significantly, the Talmud's version is frequently quoted in Chassidic texts.]

    The Rambam's choice of this version is explained by the Chasdei David as follows: Were the court to consciously act against Torah law, they would be considered, "a band of wicked people" whose actions are of no consequence. Accordingly, the Rambam chose the expression, "even if they were forced...," since in that context, there is no conscious violation of Torah law.

30. (Back to text) These two opinions are based on the explanation of our Sages' statement, "G-d's day is one thousand years." One opinion considers each of these "days" as parallel to a twenty four hour period, including both day and night (and beginning at night). Other opinions emphasize that we are speaking about "G-d's days" alone and thus, each thousand years parallels the twelve hours of the day.

31. (Back to text) Note the statement of the Zohar, explained in Iggeres HaKodesh 28, that after a Tzaddik's passing, he is present in this world to a greater extent than within his lifetime.

32. (Back to text) Note also that the eleventh month is associated with the tribe of Asher whose Nassi brought his offerings on the eleventh day after the dedication of the altar.

33. (Back to text) Note the Alter Rebbe's explanation for the extension of the exile which is printed in Ma'amarim Haktzarim 3, page 452. In connection with his yahrzeit, the 24th of Teves, which has just passed, it is desirable that this ma'amar be studied.