DAEMON@TECHUNIX.BITNET (04/17/85)
From: 0210097@techunix.bitnet (Ephraim Silverberg)
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BS"D
Parashat Shmini
INTRODUCTION
This dvar torah is based on material taken from
Likutei Sichot of Rabbi Menachem Mendel Schneersohn
("The Lubavitcher Rebbe") on Parashat Shmini and on
"B'Urim L'Pirkei Avot" compiled from the discourses of
the Lubavitcher Rebbe, Kehot Publishing Company, New
York, 5742. Insertions of the form "editor's note"
appear between (square) brackets.
DISCLAIMER
Any idea or thought expressed in this Dvar Torah
is solely my responsibilty. Any errors or misinterpre-
tations should be blamed on myself alone and *not* be
attributed to my sources. Please direct all comments or
complaints to:
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DVAR TORAH
In the chapter of Pirkei Avot of this week starts
of with the following Mishna: "Rebi says: which is the
just path that a man should choose -- that which brings
splendour for those that follow it and splendour from
other men". [1] The Rebbe [referring to the Lubav-
itcher Rebbe, likewise for all subsequent references]
asks the following questions:
(1) What type of question is "which is the just path
that a man should choose" ?! The Torah guides our
path as it is explicitly stated: "The ways of G-d
are just". [2] The question in hand must be
referring to choosing a "just" path in the obser-
vance of the Torah and this fact must be eluci-
dated.
(2) How is it possible to say (especially concerning
behaviour beyond the requirements of the strict
law [this principle that Pirkei Avot refers to
acting above and beyond the requirements of the
Law repeats itself throughout the Rebbe's
_________________________
[1] Avot II:1.
[2] Hosea 14:10.
Parashat Shmini 26 Nisan, 5745 Pirkei Avot II
- 2 - BS"D
commentaries on Pirkei Avot]) that the measuring
stick by which a man should choose his path in
life is the one that is pleasant for him ("brings
spendour for those that follow it") and also, he
takes into account what people think of him so
that path should find favour in people's eyes
("splendour from other men")?
(3) What is the connection with the author of the
Mishna -- Rebi [Rabbi Yehudah HaNasi -- this is
another of the Rebbe's principles in the interpre-
tation of Pirkei Avot -- that the author is intri-
cately connected with the actual saying]?
The Rebbe explains: "spendour for those that fol-
low it" refers to a man's divine service regarding his
own self-improvement (in generel -- the path of Torah),
and "splendour from other men" -- the divine service
directed towards his fellow man (the path of G'Milut
Chassadim [Kindness towards others]). And the "just
path" -- which is beyond the strict requirement of the
Law -- is to merge and equalise both these paths. It
is within the power of man to guide his deeds so that
his divine service will encompass both these manners of
divine service (even though they may seem contradic-
tory) and in such a way as the merging shall not be
lacking, but each aspect will be in itself completely
fulfilled.
And this idea is particularly applicable to the
author, Rebi, for the following reasons:
(i) Rebi was the Nasi [often translated "Prince",
denoting that he was the head of the Sanhedrin,
high court, and, therefore, regarded as the spiri-
tual leader of the generation], and the Nasi has a
particular need to encompass both these paths
since the leader of the generation must give up
his self-interests and devote his energies to the
needs of his generation, which is not necessarily
the case with a private individual who could pos-
sibly choose one path only, [3] however, Rebi,
being the "shepherd" of Israel, made sure that
both these attributes be present in each and every
one.
[2] It is known that Tiferet, "splendour", is the
attribute of Jacob, and we find a special connec-
tion between Rebi and Jacob as Nasi is an acronym
for Nitzutzo Shel Yaakov Avinu [spark of Jacob,
_________________________
[3] See Likutei Sichot, Section 2, Page 320 and the
additions to Section 3 of Keter Shem Tov.
Parashat Shmini 26 Nisan, 5745 Pirkei Avot II
- 3 - BS"D
our forefather -- the acronym works out in
Hebrew], and Rebi was the only Nasi to have the
word "Nasi" made part of his name -- Rabbi Yehudah
HaNasi. Therefore, Rebi instructs us to choose a
"just path" that is "tiferet for those that follow
it and tiferet from other men". [4]
This lesson is paticularly applicable to this
week's Parasha where we witness the death of Aharon's
sons, Nadav and Avihu. The Rebbe explains in Likutei
Sichot that the root of the reason that brought about
their death [as to the actual Halachic reason why they
deserved death, there are a multitude of varying opin-
ions] was a "defect" in their manner of divine service.
A person's divine service must consist of Ratzo (the
seeking of closeness to G-d by way of divesting oneself
of one's material limitations through intellectual
striving in Torah) and Shov (the drawing back --
through fear of G-d -- to this world, enabling one to
physically perform the Mitzvot in this material world)
[these phrase come from the verse: "And the Chayyot
drew forward (Ratzo) and back (Shov)" [5] ]. Nadav and
Avihu attained a spiritual level greater than Moses and
Aharon [6] , but there service was that of Ratzo only
without the necessary counterbalance of Shov. There-
fore there souls were consumed by fire [7] , since they
were so divested of this world that they could no
longer remain in a physical body.
The lesson to our generation is clear: it is not
sufficient to worry about one's own spiritual needs
without taking into account the needs of one's fellow
Jew; on the other hand, one who fulfills his "humane"
obligations, but neglects the Torah has not completed
his task in this world as a Jew.
May we all strive to be faithful to the Torah and
to our fellow Jews and may we be privleged to witness
the speedy Redemption of all the Jewish people with the
coming of Moshiach Tzidkanu, speedily in our days.
Shabbat Shalom.
_________________________
[4] Kehilat Yaakov Ma'arechet Rebi.
[5] Ezekiel 1:14.
[6] See Rashi on Leviticus 10:3.
[7] See Rashi on Leviticus 10:8.
WE WANT MOSHIACH NOW
--------------------------------until-here-------------------------------------teitz@aecom.UUCP (04/22/85)
> (i) Rebi was the Nasi [often translated "Prince", > denoting that he was the head of the Sanhedrin, > high court, and, therefore, regarded as the spiri- > tual leader of the generation], and the Nasi has a The position of nasi was different from the position of Av Bet Din. The av bet din was the head of th sanhedrin, while the nasi was the leader ( political leader ) of the Jewish nation. Eliyahu Teitz.