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by Rabbi E. Tauger
Sivan
A Month
of Peace and Harmony
Let's learn to count according to the Kabbalah.
One stands for absolute oneness, an effulgence of G-dly influence
that encompasses everything. There is no room for another perspective;
all that exists is Him.
Two allows for the possibility of a different perspective, the existence
of created beings who feel separate from G-d. And three refers to
establishing harmony and synthesis between the two views: that even
those created beings who feel separate acknowledge and appreciate
their unity with Him.
Three is different than one. On the level of one, there is no room
for any other existence. His is the only identity felt. On the level
of two and three, by contrast, the created beings are conscious
of their own existence on the level of two, they never really go
past that. Even when they are conscious of the One above, their
selves determine their existence. On the level of three, however,
although they are conscious of who they are, they transcend their
individual identities and see themselves as part of a greater whole.
In that greater whole, each individual is important - its contribution
allows for consummate perfection - and yet it rises above itself
and identifies with Him.
The Sequence of the Months
This motif is reflected in the pattern of
the months of the Hebrew calendar. Nissan, the first month is associated
with revelation from above, miracles that transcend the scope of
nature. G-d took the Jews out of Egypt even though they were not
worthy of redemption, showing wonders that had no place in existence
as we know it. He revealed His power, without reckoning with the
ordinary pattern of worldly existence.
The second month, Iyar, is associated with man's own Divine service.
For that reason, the entire month is associated with the Counting
of the Omer which focuses on man's efforts to refine his character.
It has no major holidays and on the contrary, is somewhat associated
with mourning as we recall the death of Rabbi Akiva's students.
It reflects the existence of a framework separate from G-dliness,
one that acknowledges Him as Creator, but sees itself as a distinct,
discrete entity.
Sivan is the third month, when a synthesis between the two is created.
This is achieved through the Torah which fuses the spiritual and
the material and establishes harmony between them. For the Torah
speaks in material terms. Unlike the miraculous pattern of Nissan,
it recognizes the natural order and indeed, teaches us "Do
not rely on miracles." Instead, it enclothes itself within
nature, having exact requirements for the observance of all its
mitzvos, focusing on the cycle of time, and relating to all the
details of our lives. Nevertheless, it relates to those factors
on its terms. It does not follow man's conception of worldly existence,
but instead sets its own pattern, defining the way man should live
his life.
To put it in simple terms: An ordinary person has his conception
of the way he should live his life, how he should work, earn a living,
relax and enjoy himself, and relate to others. The Torah does not
nullify any of these conceptions, it merely sets the terms for them,
establishing the norms for these fields of endeavor.
Does a Torah personality live within the world? Yes, but he does
so on G-d's terms, not his own. Within the framework of mortal existence,
man lives for a higher purpose and deeper goals than he could possibly
do on his own. He lives in G-d's world according to G-d's plan.
Putting It In Personal Terms
There are people who identify with the first
approach. Their conception of spiritual experience involves lifting
themselves above the material realm and entering into a meditative
bond of oneness with G-d. Others think of spending their days in
prayer and still others in study. The theme uniting all of these
approaches is that they are not ordinary mortal experiences. They
mean stepping outside of man's world and entering G-d's.
There are others who are not willing to make such a commitment.
They identify with the number 2, conceiving of their life as their
own. Some may be observant, i.e., they are willing to pay their
dues to G-d. Other may not be. They feel that they have the right
to live their lives entirely on their own terms. But both share
the same fundamental approach: The world is ours.
The Torah teaches man a third way. The world exists. There is no
need to climb into the lofty spirituality suggested by the first
approach. But neither does living in the world mean denying spirituality.
Instead, it emphasizes that a synthesis is possible. One lives in
the world, but recognizes that it's G-d's world and not ours.
Future Orientation
Although the above concepts are true, in the present age they require
faith to be accepted. No matter how many times we tell ourselves
that it is G-d's world, when we wake up in the morning and feel
our physical bodies and become conscious of the material world around
us, it is hard to appreciate the spiritual. For that reason, Mashiach's
coming and the era of Redemption that he will initiate are primary
elements of our faith. At that time, the concepts that are accepted
as faith will be seen as reality. "The world will be filled
with the knowledge of G-d as the waters cover the ocean bed."
Material existence will continue, but like fish in water, it will
not see itself separate from its G-dly source. Instead, the world
will be one with its inner spiritual nature and we will identify
with the G-dly life force that maintains our existence.
An Incentive for Action not Merely
Hope
Speaking about the redemption is not intended
merely to assure us of a rosy future. The purpose is to focus our
attention on what our present reality actually is. Coming to this
awareness, intellectually understanding the true nature of the world
we live in, is a necessary first step. Afterwards, by acting in
a manner that reflects this understanding, we nudge it into expression,
and we make it possible for the true nature of the world to blossom
into complete manifestation.
For thousands of years, humanity has been edging forward to the
fulfillment of this purpose. In our present generation, like dwarfs
standing on the shoulders of the spiritual giants of the past, we
can complete the task, enabling the world to reach the intent desired
for it by G-d.
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SHVUOT
Renewing
the Covenant
Every Jew, man, woman, or
child, was present at the giving of the Torah. Our Rabbis relate
that if even one Jew was missing, the Torah would not have been
given.
Now we bless G-d as "the Giver of the Torah," using
the present tense, implying that the Sinai experience is not only
a past event, but an ongoing happening. In particular, this applies
with regard to the holiday of Shavuos. On that day, both the Giving
of the Torah and the Receiving of the Torah are renewed.
We should therefore relive the Sinai experience ourselves by gathering:
men, women, and children, to hear the reading of the Ten Commandments.
In particular, this applies with regard to our children. Before
G-d gave the Torah, He asked for guarantors. Our people made several
offers: the Patriarchs, the prophets, and others, but G-d refused.
And then our people said: "Our children will be our guarantors."
G-d accepted this proposition and gave the Torah. It follows that
each year, our renewal of the Sinai experience should place a
major emphasis on our children. First of all, they should all
- even young infants - be present. Beyond that, they should be
made to feel that they are important. They should feel that the
entire holiday is because of them.
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Telling
Tales
In connection with the concept
that the Torah enables a person to change the focus of his identity
and in that way enhance his potential for achievement, we would
like to share the following story:
A chassid once came to the Rebbe with a problem: he felt over-extended.
He was employed as principal of a local day school, wrote a weekly
column for the city's Jewish newspaper, and contributed to several
other publications. He was constantly being sought after for personal
advice and counseling, and had also gained a reputation as a public
speaker. Besides all this, he had his own family life. He told the
Rebbe that he did not see how he could continue and asked the Rebbe's
advice regarding the areas on which he should cut back.
The Rebbe did not answer immediately, and the chassid thought that
he was considering the options. When he did reply, however, the
chassid was bewildered. "I would like you to take on new responsibilities
in directing Lubavitch activities in your city," the Rebbe
requested.
"How can I?" the chassid replied. "I am overwhelmed
with what I am doing at present and don't know how I can manage
without cutting back on my activities."
"What you're doing now," the Rebbe answered, "you
are not doing with your own powers, but with G-d is unlimited. Just as He gives you the potential to do what you
are doing now, He can certainly give you the potential to undertake
greater and more expanded responsibilities."
When a person dedicates himself to G
d's service, he is able to redefine his personality and discover
new resources within himself.
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Torah
readings of the month
Parshas BaMidbar
This week's Torah reading describes
the census of the Jewish people.
Why did G- d ask that the Jews be counted?
Our Sages answer: "Because He cherishes them, He counts them
at all times. Like a rich man counting his gold, G- d continually
counts what is dearest to Him-the Jewish people."
A census also focuses on a quality that is particularly relevant
regarding the Jewish people: their essential equality. For when
taking a census, everyone - those with the highest potentials and
those on the lowest levels - count equally. No one is given greater
priority than anyone else.
Each Jew possesses a soul that is an actual part of G- d loves us
so much that He invests a dimension of Himself inside every one
of us. At the core of each person - regardless of who he thinks
he is and how much he has achieved - lies a spark of G- d. That
is who we really are. When we shed all externals, this soul is the
essence of our being. At this level, we are all equal. Therefore,
when taking a census, every one of us is counted the same.
Taking a census also brings this dimension to the surface. It is
not enough merely to know that we have a spark of G- d within ourselves,
we must endeavor to act in a manner that expresses the oneness within
our being in our day-to-day conduct. This involves highlighting
the G-dly spark present within every person and every entity that
we encounter.
Parshas Naso
This Torah reading is always
read close to the holiday of Shavuos, underscoring how the Torah
is the medium that enables a person to elevate himself. Nasso meaning
elevation. It gives him the potential to rise above the framework
of mortal understanding and to relate to G- d on His terms.
There is, however, an implicit difficulty in such a concept: Generally,
when we speak of transcending our personal identity, this usually
connotes letting go of our individuality; conforming to a G-d given
code of conduct and thus abdicating our individual wills and personalities.
This is not Judaism's approach. Judaism teaches a person how to
lift his self above himself: to conduct himself in a G- dly manner,
not by forgetting about who he is and what potentials he has been
given, but by using those potentials for a G-dly purpose.
Parshas Bahaaloscha
This week's Torah portion includes
a description of how the Levites were singled out from the Jewish
people and dedicated to G-d's service. The Rambam states: "Why
was the tribe of Levi not granted an ancestral heritage in the Land
of Israel?… Because they were singled out to serve G-d, minister
unto Him, and to teach His upright ways and righteous judgments
to people at large…. Therefore they are separate from the ways
of the world…. They are G-d's legion… and He… shows
concern on their behalf "Not only the tribe of Levi but any person from all of the
inhabitants of the world whose spirit motivated him and his knowledge
brought him to the understanding to separate [from worldly concerns]
and stand before G-d and serve Him… is sanctified on the highest
level of holiness. G-d will be his portion for all eternity…
and will provide a sufficient portion for him as He provided for
the priests and the Levites."
Parshas Shelach
This Torah reading concludes
with the mitzvah of tzitzis, the tassels attached to the corners
of the tallis we wear during prayer and the tallis kattan which
we wear throughout the entire day.
What is the message of the tzitzis? It is explicitly stated in the
verse: "And you shall see it and remember all the mitzvos of
G-d."
How are tzitzis associated with "all the mitzvos"? Because
the tallis is a garment that covers the entire body and the tzitzis
are individual strands. Implied is that a person must have an all-encompassing
commitment to G-d, one that envelops every element of his life.
But that is not sufficient, he must also focus on individual strands,
on particular deeds which G-d has commanded him to perform. Tzitzis,
the particulars, must be attached to the tallis, the general commitment.
For without such a commitment, the individual deeds lack direction
and purpose. Most fundamentally, however, the tallis must have tzitzis.
The general commitment must be expressed in specific acts of devotion.
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Dates of the Month
Sivan 6-7
- Shavuos
- Yahrzeit of King David
- Yahrzeit of the Baal Shem Tov
Sivan 28 - The anniversary of the arrival of the Rebbe
and the Rebbetzin in the U.S.
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