by Rabbi E. Tauger
NISSAN : Dates To Remember
The 2nd of Nissan - The yahrzeit of the Rebbe Rashab. The Rebbe Rashab was called "the Rambam of Chassidic thought," revealing the deepest mystical concepts of the Torah in a systematic, logical format. His yahrzeit represents an opportunity for everyone to advance in such study.
The 11th of Nissan - The Rebbe's birthday. A birthday is a day when "a person's mazal (the source of his soul) shines powerfully." Yud Alef Nissan is thus a day when we can relate to the Rebbe and identify ourselves with the spiritual purpose to which he dedicated his life, the coming of the Redemption, and devote ourselves to making it a reality.
The 13th of Nissan - The yahrzeit of the Tzemach Tzedek, the third Lubavitcher Rebbe. This day grants us the potential to emulate the unity which characterized the Tzemach Tzedek's life. For example, the Tzemach Tzedek established unity between Chassidim and the forces within traditional orthodoxy who had opposed them. And in the realm of study, his teachings reflected a oneness between the logical constructs of Torah law and the mystic teachings of the Kabbalah.
The 14th of Nissan - The birthday of the Rambam, Maimonides, the Torah giant whose Mishneh Torah established him as a "guide to the perplexed" for all time. This work is the only systematic compendium that includes the entire scope of Jewish law, including even those mitzvos whose observance depends on the coming of Mashiach.
The 18th of Nissan - The birthday of Rav Levi Yitzchok Shneerson, the Rebbe's father. Rav Levi Yitzchok was a Kabbalist of note who sacrificed his life in the effort to spread Yiddishkeit in Russia despite persecution from the Communist regime.
The 28th of Nissan - The day on which the Rebbe addressed the Chassidic community and told them: "Do everything you can to bring Mashiach.... I have done whatever I can; from now on, you must do whatever you can."
Nissan - The Month Of Redemption Our Sages tell us that "When G-d chose [to create] His world, He established Rashei Chadashim. When He chose Jacob and his sons, He established a month of redemption." Nissan, the month chosen as "the month of redemption," sets a pattern not only for itself, but for all the months which follow. Accordingly, G-d tells the Jewish people: "This month shall be a beginning of months for you; it shall be the first of the months of the year." How Many "New Years" Are There? We all remember celebrating the new year on Rosh HaShanah, the first day of the month of Tishrei. How then can we say that Nissan is "the first of the months of the year"? Our Rabbis resolve this difficulty, explaining that both Nissan and Tishrei represent "new years," the beginnings of ongoing patterns. Tishrei reflects the order of nature, the day-to-day framework of existence in which the world continues. But this does not represent the only gestalt at work within the world, nor the purpose of the world's creation. G-d did not bring the world into being for the sake of the natural order. He did not create the universe merely so that there would place for ordinary existence. Instead, the creation was motivated by His "desire for a dwelling in the lower worlds." What is a dwelling? A home, a place where a person relaxes and lets loose without inhibitions. Similarly, this world, G-d's dwelling, is where He reveals Himself without restraint or limitation. That purpose is not reflected in the natural order. Instead, it is a second pattern, beginning in the month of Nissan, which manifests this dimension of existence.
A Month Of Miracles Our Sages associate Nissan with miracles, wonders which transcend the natural order and reveal G-d's presence. True, we can gain awareness of G-d from the constancy of the natural order. The fact that day in and day out, the sun rises and shines is in truth a miracle. Yet it is a miracle that requires contemplation to appreciate. In Egypt, when the Jews saw the Nile turn into blood or the Red Sea split, they did not have think deeply. They witnessed overt and apparent signs of G-d's presence. The miracles of those days - and those which happened subsequently during the month of Nissan throughout the annals of Jewish history - left their imprint on posterity. For they gave evidence that G-d is not an abstract, philosophical construct, but a real force that affects the workings of our lives here on earth. Moreover, the miracles of the exodus give us some understanding of the nature of G-d's infinity. For it is common for man to create G-d in his own image, i.e., to contemplate the qualities which he possesses or which he observes in the world at large and ascribe them to G-d. Now, this obviously should not be interpreted in a simple sense. We realize that as mortals we have failings which G-d does not possess, but we assume that He is a perfect "us," the ultimate of the good we know. This perspective is reinforced by the natural order, whose constancy implies that G-d is also bound by its limits, as it were. Miracles, by contrast, open up our awareness to a higher appreciation, to an understanding of G-d as He surpasses our understanding entirely. If He wants, sea can be dry land or a river, blood. And that indicates that He is not bound by any limitation, that He transcends not only our imperfections, but our entire frame of reference. There is no way that we can know Him. This is the understanding Nissan imparts.
A Foretaste Of The Future The two patterns of Tishrei and Nissan echo throughout history. Because of the limitations of nature (Tishrei), it is possible for the Jewish people to be subjugated and dominated by other nations. Indeed, it is likely for this to be so. For the Jews are "the smallest among the nations," unable to compete against the strength or numbers of their foes. But since nature is not the only force in the world, ultimately, this subjugation will give forth to redemption. As stated above, the ultimate purpose of the world's existence is its spiritual core, and therefore this spiritual core will eventually surface. Tishrei reflects how G-d enclothes Himself in nature, relating to us - and compelling us to relate to Him - within a limited framework. Nissan is a time where He sheds those constraints and relates to us - and allows us to relate to Him - in a manner which reflects His infinity. This is why our Sages tell us: "In Nissan, we were redeemed, and in Nissan, we will be redeemed in the Future." From the vantage point of Tishrei, there is the possibility - perhaps even the necessity - for the Jews' conquest and exile. Nissan, however, holds the key to redemption, reflecting the theme of spiritual revelation. While in exile, the Jews are subjugated to the world's natural limitations. When G-d redeems His people, He takes them beyond those limitations, opening them up to a higher framework of reference. Not only are the people freed from material domination, they are given the opportunity to experience a new and deeper level of connection to Him. We saw this pattern in Egypt. The Jews, oppressed and overburdened by slavery, were liberated. Moreover, after their physical liberation, they were witness to the revelation at Sinai and were granted the Torah, which elevated them to a spiritual plateau above out mortal potential. We will see this pattern manifest again in the Redemption to be led by Mashiach. Not only will we be redeemed from the trials and difficulties of exile, we will be granted toraso shel Mashiach, the unique spiritual insights which Mashiach - and only Mashiach - can convey.
Making The Future Present These two approaches represent not only patterns in history, but motifs which are at work in our lives at every moment. As mentioned above, Tishrei and Nissan, the natural and the miraculous, are both "the beginnings of the year," setters of ongoing trends. Tishrei teaches us how we must respect the natural order and shoulder the responsibilities it conveys upon us. Nissan, by contrast, emphasizes that meeting those responsibilities need not constrain our potential for spiritual expression. It infuses new energies into our lives, showing us how we can break the patterns of the past, no matter how deeply they are ingrained in our natures and habits. And by taking these spiritual leaps forward in the present era, we prepare ourselves and the world for the greatest step forward, the coming of Mashiach, when the world at large will realize its potential. That will lead to the coming of a time when there will be no difference between miracles and nature, for the revelation of transcendent G-dliness will become the norm, with the fulfillment of the prophecy: "And the earth will be filled with the knowledge of G-d as the sea covers up the ocean bed.
Celebrating Pesach Today We do not come to the seder merely to commemorate a story that took place more than 3000 years ago. Although we may have never seen Egypt and never tasted actual slavery, the message of redemption conveys a contemporary message to each of us. The Hebrew name for Egypt, Mitzrayim, resembles the word meitzarim, meaning "boundaries" or "limitations." Egypt is not only a geographic location, but a state of mind. For each of us, there are forces, internal and external, that contain us and prevent us from expressing who we really are. "Leaving Egypt" means stepping beyond those boundaries and enabling the fundamental truth that lies at the core of our beings to become manifest. This is what our Sages meant when they said: "In every generation, a person is obligated to regard himself as if he personally left Egypt." Our Pesach experiences should initiate an ongoing pattern. To emphasize that point, the Lubavitch Haggadah does not include the passage Chasal Siddur Pesach, "the Passover Seder has been concluded." For going beyond our individual boundaries and tasting personal freedom at the Seder inspires us to continue this motif and rise above all the constraints which hold us back. When the exodus is understood in this manner, the entire realm of Jewish experience can be appreciated as stepping stones leading us out of Egypt, the forces of confinement, and towards Eretz Yisrael, the ultimate appreciation of our reality to be experienced with the coming of Mashiach.
The Seventh Day Of Pesach The seventh day of Pesach commemorates the splitting of the Red Sea. This too is an event which is more than history. Our Rabbis explain that until the Jews saw the Egyptians washed up on the shores of the Red Sea, they still feared them. Thus the splitting of the Red Sea represents the last step out of Egypt, how we leave not only the physical confines of that land, but its grips on our mentality. Moreover, the splitting of the Red Sea represents a wondrous miracle, a revelation of G-dliness so great that our Sages said: "A maid-servant at the Red Sea saw greater revelations than the prophet Ezekiel." It conveys the potential for such transcendent revelation to future generations.
Acharon Shel Pesach - The Last Day Of Pesach The Haftorah reading for this day centers around the coming of Mashiach, containing Isaiah's stirring prophecies of the unique era which Mashiach will introduce: "A shoot shall emerge from the stem of Yishai and a brach shall sprout forth from his roots. The spirit of G-d will rest upon him.... The wolf will dwell with the lamb, the leopard will lie down with the young goat...The earth will be filled with the knowledge of G-d as the sea covers up the ocean bed." Moreover, our experience of Mashiach does not remain confined to the realm of thought. Towards the setting of the sun on the holiday, we follow the custom initiated by the Baal Shem Tov, partaking of Mashiach's Seudah, "the feast of Mashiach." Partaking of Mashiach's Seudah translates our awareness of Mashiach into a meal, a physical experience which associates this concept with our actual flesh and blood. The Baal Shem Tov would celebrate this meal with matzah, "the food of faith," for with Mashiach's coming, our faith will be lifted to higher plateaus. To this, the Rebbe Rashab, the fifth Lubavitcher Rebbe, added the custom of drinking four cups of wine, indicating that Mashiach will not only expand our powers of faith, but will also expand our understanding to new frontiers. |
The Torah Portions of the Month
Tazria - The word Tazria is associated with conception, bringing into being new life. Although the subject of this Torah reading, the impurity associated with tzaraas, leprosy, is negative, the name is positive. This indicates our potential to use all negative influence for a positive purpose, and indeed, transform it to a source of life.
Metzora - This reading also reflects the theme of transforming negative influence, and indeed more powerfully so, for the negative term is expressed in the name of the Torah reading itself, for metzora means "leper."
Significantly, Mashiach is also described by our Sages as "the leper of the House of Rebbe." When there is a lack of appropriate vessels for the sublime influences associated with Mashiach, negative effects are produced. If the world is unfit for the powerful spiritual energy Mashiach will reveal that energy must be contained and that causes Mashiach to "bear sickness and endure pain." Mashiach's suffering, however, produces a positive result, bringing about refinement in the world at large and readying it for the ultimate revelation.
Acharei - The word Acharei means "after." It refers to the commands regarding the Yom Kippur service which G-d gave after the death of Aaron's two sons, Nadav and Avihu.
Nadav and Avihu died because of their desire to cling to G-d above the limits of ordinary mortal understanding. They had a desire to advance spiritually, but their thrust was not grounded.
Their death is mentioned in connection with the Yom Kippur services, for on the day when a Jew reaches such spiritual heights, he must always remember what will happen Acharei, "afterwards," when he returns to his day-to-day reality.
Herein lies a point of connection to the Redemption. For the spiritual awareness of that age will not be other-worldy, but will instead permeate the realities of our material world.