Vol 26.04 - Chof-Dalet Tevet          Spanish French Audio  Video

Hebrew Text:

Page 40   Page41   Page42  

The connection of the Torah of the Alter Rebbe in the revealed and hidden to the concept of "Or" (Light);

The hint in his name ("Shneur") and the name of the Parsha "Vaeira" (5744 - Vol 26, XXVI pg. 40) 


1. As is well known, the Shaloh writes that all the festivals of the year

– all special (unique) days (באשטימטע ארוסגעטיילטע) of the year (and one could say that this includes the birthdays and Hilulah days (yahrzeits) of the Tzaddikim who are similar to their Creator, and so forth) –

all are alluded to in the Parshiot of the Torah that are read (and studied) in the times that the festivals occur.

From this, it is understood with regard to Chof-Dalet Tevet, the Yom Hilulah of the Alter Rebbe (which occurs (in most years – like this year) in the week of Parshat Va’eira, that there is an allusion in Parshat Va’eira on the “deeds, Torah and Avodah”) of the Alter Rebbe (which come into completion on the day of his Histalkus (passing).

One of the unique (געמיינזאמע) points that bind the name of the Sidra – “Va’eira” –

for the name of the Sidra evokes the topic of the entire Sidra (as has been spoken of many times)

with the name of the Alter Rebbe is:

The first name of the Alter Rebbe (his main name – the name is the holy tongue) is “Shneur” (שניאור). The translation of “Shneur” is: two lights (״שני אור״), meaning the aspect of light (ליכטיקייט).

Also “Va’eira” which means “I have appeared” (באוויזן) - has the same connotation like the (effect of the) “light”. The innovation of light is not to add new things, but to illuminate (מאכן ליכטיק). This allows one to see the things that (previously) existed. This is the topic of “Va’eira”.

One could say that in the word Va’eira, it also alludes to the aspect of “two lights” (״שני אור״), The two lights of the Alter Rebbe are (as the Baal Shem Tov said) the light of Niglah of Torah (exoteric Torah) and the light of Nistar of Torah (esoteric Torah).

The word “Va’eira” contains the letters “Or and the letter "Alef” (אור א) which allude to two lights:

  • The beginning are the letters - “Vov, Alef, Reish” (“ואר”) when put together (שטעלן צונויף), as explained, comprise the word “light” (Or). This corresponds to the light of Niglah.
  • The letter Alef (אות א') which is the acronym (Roshei Teivot) of "Or/light", (the “light” is hidden in an acronym, namely the letter Alef), alludes to the light of Nistar of Torah.

2. Since the name of the Alter Rebbe has the connotation of illumination (ליכטיקייט), it is understood that this also one of the geniuses (עילוים) of “deeds, Torah and Avodah” of the Alter Rebbe.

The explanation of this is:

The main innovation of the Alter Rebbe was- the revelation of Torat HaChassidut Chabad. In the words of the leader of our generation – the Rebbe Rayatz – he was the founder (גרינדער) Chabad Chassidut –Chochmah, Bina and Da’at (Wisdom, Understanding and Comprehension), and the first leader of the Chabad. He brought down those aspects of General Torat HaChassidut (תורת החסידות הכללית) (which was revealed through the Baal Shem Tov and the Maggid) into Chochmah, Bina and Da’at, in a manner that everyone could understand with his intellect.

Even with regard to the “light” of Niglah of Torah – the authorship of his Shulchan Aruch – one of the main innovations of this was that he brought out the Halachot with their reason . . (specifically) a thing with a reason” (הלכות בטעמיהן  . .  מילתא בטעמא) , in order that whoever learns them should not only know the Din/Law how to practically act, but that he should also understand the Halacha clearly.

This is the aspect of “light”, namely which Chochmah and intellect are called “light”. Through grasping an aspect of intellect, with understanding, the thing becomes illuminated and open (אפן  ליכטיק  ) for the person. When one understands a thing, he sees it truthfully. One sees that this thing is with truth.

When one believes in a thing, even when this is with true faith that contains no doubts, nevertheless since one does not have understanding in the thing – it is not “open” for him. One knows with certainty that the thing is so. However, the “illumination” (ליכטיקייט) of intellect effects that one sees the thing with all its details. So much so that it can come to, and actually does come to a “wondrous unification” (   נפלא  יחוד  ). Namely that the thinker and the intellect and the subject (   והמושכל והשכל המשכיל) become one thing.

3. This is the innovation of the Alter Rebbe in the revelation of the Torat HaChassidut Chabad (the “light” of the Nistar of Torah):

Until the time of the Alter Rebbe the aspects of Torat HaChassidut were studied mostly (if not entirely) in a manner of faith, as it states, “but the righteous shall live by his faith”. Through one’s faith (and his attachment) to the Tzaddik with him (וועט עם), the Tzaddik enlivened him (since those who were enlivened were lacking vitality, “light”)

The Alter Rebbe, through the revelation of Chabad Chassidut “began to illuminate” – the aspects of Torat HaChassidut are revealed (אנטפלעקט) to everyone.

The same applies to the “light” of the Niglah of Torah – the authorship of the Shulchan Aruch:

The aspect of a Shulchan Aruch (a “set table”) is – to know the practical Halacha. Therefore, seemingly, the reasons – i.e. the debates etc. that surround the Halacha - are not relevant. The main thing is the decision of the practical Halacha, how the person must practically act.

However, if one just knows the final Halacha, without their reasons, the manner of their fulfillment is (mainly) with Kaballat Ol (the acceptance of the yoke of Heaven). One obeys the Shulchan Aruch and fulfills the Mitzvah, indeed with completeness,

(and therefore possesses that which the fulfillment of a Mitzvah bestows - the attachment and connection (with G-d) etc.).

however, this does not illuminate (לייכט) within him. So much so that the Beit Yosef (R’ Yosef Karo) says (and forewarns the aforementioned, through this) with regard to his Shulchan Aruch, that it comes in continuation, and is based, on his sefer “Beit Yosef” (on the Tur that contains the reasons and opinions for the Halachic ruling).

The Alter Rebbe, through authoring the Shulchan Aruch in a manner of specifically “Halachot with their reason”, also illuminated the aspect of accepting the yoke of the Shulchan Aruch. Even “Shulchan Aruch” – practical Halacha – must have within it the reasons of the Halacha, in order that the fulfillment of the Mitzvah should also be in an illuminated manner, with understanding and comprehension.

MSichas Shabbat Parshat Va’eira 5741

Shabbat Parshat Tavo (Chai Elul) 5740

Date Delivered:   Reviewer:       
Date Modified:    Date Reviewed: