Parshas Shemos 5786 (Yiddish) "Why have You done evil to this people" - Faith and understanding

00:00 There was a well-known chossid named Reb Hillel of Paritch, one of the early chassidim. As is known, Reb Hillel of Paritch was drawn to the teachings of Chabad Chassidus during the Alter Rebbe’s time. Later he came to the Mitteler Rebbe and became one of his foremost chassidim. In time, he also became a traveling emissary, a shliach who journeyed from place to place on behalf of our Rebbeim, mainly in the days of the Tzemach Tzedek. The Tzemach Tzedek sent him to travel among the settlements for six months of the year. In those days, there were such settlements in Ukraine and Russia, places where many Jews lived. For, as is known, in the Alter Rebbe’s time, decrees had driven many Jews out of the villages, leaving them nowhere to live and no way to earn a living. The Alter Rebbe, and after him the Mitteler Rebbe, invested a great deal of money there in purchasing land and built entire villages so that the Jews could work the land and support themselves. It is known that the Rebbeim would travel there themselves. In the Tzemach Tzedek’s time, he appointed Reb Hillel to travel among the settlements in Kherson and the surrounding towns. He would travel for six months

01:38 of the year, speak Chassidus there, hold farbrengens with the Jews in the towns, and inspire them to study Chassidus and follow its ways. Later, as is known, he would also “sow spirituality and reap materiality.” That is, he would teach Chassidus, hold farbrengens, and inspire chassidim in their service of Hashem; at the same time, he later began collecting money, which he would send to the Tzemach Tzedek for the charitable work the Tzemach Tzedek oversaw. It is told that Reb Hillel of Paritch once came to the Tzemach Tzedek for yechidus and complained of a certain difficulty: traveling from town to town for several months each year was hard for him. It was hard physically, because he was already older and the travel was difficult, and spiritually, because he could not devote himself to study, prayer, and the service of Hashem. He had to be so preoccupied with going about and traveling that it drained the strength he needed for serving Hashem and studying. He wanted more time to himself so that he could study and pray in peace. The Tzemach Tzedek replied that the Gemara says, “Anan po’alei deyemama anan”—“We are workers of the day.” He interpreted “Anan po’alei deyemama anan” to mean: our work is to bring light. “Deyemama” means

03:13 light, as in “And G-d called the light day.” “Anan po’alei deyemama anan”—our work is to bring light. In other words, a chossid’s task is to bring light. And light can be brought only through the teachings of Chassidus. The teachings of Chassidus are an essential light, and the Rebbeim revealed that essential light through actual self-sacrifice. This was the Tzemach Tzedek’s answer to Reb Hillel, and with it he gave him the strength to continue his mission: to travel among the towns, speak Chassidus, hold farbrengens, and inspire chassidim, as mentioned. Reb Yitzchak, in one of his letters in which he relates the story, writes in detail how he heard it from his father, Reb [unclear], and so on, with all the particulars. He explains the story at length and in detail, because a number of lessons emerge from it. Among other things, he discusses the Tzemach Tzedek’s statement that our work is to bring light, and that light can be brought only through the teachings of Chassidus, because Chassidus is an essential light revealed through actual self-sacrifice. He explains what “essential light” means: there is light that, when it is where it needs to be and in the conditions it needs, can last for weeks, months, or years. But an essential light never goes out. It breaks through every concealment and obstruction and shines. He gives an analogy for this, an analogy

04:55 of flint, which has the property that when one stone is struck against another, a spark comes out and a fire is kindled. That spark is within the stone itself. A piece of flint, which has the power to produce fire, can lie in mud, water, and dirt for years and years. But the stone remains a stone, the flint remains flint, and it still has the power to produce a spark. By contrast, if you take a candle, for example, and put it in water, it goes out and no longer has the power of fire. But a stone that contains a spark can lie amid fire, water, mud, and all kinds of conditions for years and years, and still remain an essential light. When you take it out and strike it, a spark comes forth. Similarly, the essential light that the Alter Rebbe reveals to us in the teachings of Chassidus is present in everyone, [unclear] the things that the teachings of Chassidus have given us, and through it we can bring light. A chossid—or a chossid of the Rebbe, even one individual chossid—may spend years and years wandering through the world, while the world, G-d forbid, surrounds him with all kinds of waters, harsh judgments, and mud. Even so, when he is brought out and given the right strike, the spark can be drawn out and made to shine, so that the light of Chassidus begins to burn. For the light of Chassidus is an essential light, and it can always shine. In this connection, we find the story of Moshe Rabbeinu during the exile in Egypt, where, by Divine Providence—and in quite a few

06:53 sichos we find that this is always the time of the Alter Rebbe’s passing. As is known, the Tzemach Tzedek wrote concerning the Alter Rebbe’s passing that it took place on Motzaei Shabbos of Parshas Shemos. The Alter Rebbe passed away on 24 Teves, which was Motzaei Shabbos of Parshas Shemos. That means the Alter Rebbe’s passing is connected with this time. What we learn in the parsha concerns the exile in Egypt, exile itself, and the time of the Geulah. We find that Parshas Shemos is specifically a parsha of exile. The entire parsha speaks of the bitter exile in Egypt: “The king of Egypt died,” “Yosef died,” and “A new king arose,” and the backbreaking labor began. That was when all the hard labor in Egypt took place—all the hardships, all the concealments and obstructions. “They embittered their lives” with work, and the backbreaking labor grew harder and harder. Hakadosh Boruch Hu sent Moshe Rabbeinu. He had to go to them and tell them that the time had come to leave exile. And here the Torah tells us at the end of the parsha: [unclear]. When Moshe Rabbeinu came to speak to Pharaoh and said, “Let My people go, so that they may serve Me,” Pharaoh [unclear]. He made [unclear] even more burdensome, and things became harder and more bitter. It reached the point where they became harder still. [unclear]. This is an astonishing thing: Moshe Rabbeinu comes before Hakadosh Boruch Hu and puts the verses before Him as a complaint. Moshe Rabbeinu raises objections to Hakadosh Boruch Hu: “Why have You brought harm upon this people? Why did You send me? Since I came to Pharaoh to speak in Your name, he has harmed this people.” [unclear].

09:02 “And You have not saved Your people.” What does this mean? And Hakadosh Boruch Hu tells him, “Now you will see what I shall do to Pharaoh, for with a strong hand he will send them out.” That is the whole story at the end of the parsha. But Rashi gives an astonishing interpretation of what Hakadosh Boruch Hu said to Moshe Rabbeinu. [unclear]. “What a pity for those who are gone and cannot be found.” Moshe Rabbeinu raises these questions, and Hakadosh Boruch Hu says: Avraham, Yitzchak, and Yaakov had no doubts or misgivings, even when [unclear]. This is what Rashi says: “I appeared to Avraham, to Yitzchak, and to Yaakov as Kel Shakkai, but by My name Havayah I was not known to them.” [unclear] with complaints. I told Avraham, “Through Yitzchak your offspring will be named,” yet on the other hand he received the command [unclear] his only son, and he did not even ask a question. And you, Moshe Rabbeinu, come and ask, crying out, “Why have You brought harm? Why did You send me?” This was a criticism of Moshe Rabbeinu: “What a pity for those who are gone.” [unclear]. And this raises a straightforward question: How could Moshe Rabbeinu, of all people, have doubts, G-d forbid? How could such a thing be possible for Moshe Rabbeinu himself? Moshe Rabbeinu was greater even than Avraham, Yitzchak, and Yaakov. Could Moshe Rabbeinu, of all people, have had doubts in his faith? [unclear]. Moshe Rabbeinu was a soul from a loftier place [unclear], the leader of the generation, [unclear] a shining soul.

10:59 [unclear]. And Moshe Rabbeinu saw all these matters plainly: this was the avodah of the patriarchs. But there are different ways of serving Hashem. Moshe Rabbeinu had no doubts whatsoever about faith, G-d forbid. It is impossible to say such a thing. This also emerges from the commentary of the Haamek Davar, who discusses it in his books, and from the words of earlier sages, particularly Rabbeinu Bachya and other great Torah scholars. And Chassidus makes it especially clear that Moshe Rabbeinu, G-d forbid, had no doubts at all. Rather, the discussion here concerns Moshe Rabbeinu’s way of serving Hashem in relation to the avodah of the patriarchs. Chassidus explains it this way: the patriarchs’ avodah was primarily an avodah of the middos. Avraham was “Avraham, who loves Me”; he served Hakadosh Boruch Hu through kindness and love. Yitzchak was “the fear of Yitzchak”; he served Hakadosh Boruch Hu through awe and fear, through gevurah. And Yaakov served Hakadosh Boruch Hu through compassion, truth, and tiferes. The patriarchs’ avodah was primarily an avodah of the middos. The avodah of the middos comes from the heart: love of Hashem, awe of Hashem, compassion, and all these things. There, plainly, there are no doubts and no questions. When a person feels deep love for Hakadosh Boruch Hu, and fear and awe of Hakadosh Boruch Hu, his service of Hashem naturally follows from that. He does not ask questions; he does not look for questions. On the contrary, his entire avodah is to reach a deeper feeling and arousal of the heart—more love, joy, and awe in serving Hashem. Moshe Rabbeinu’s soul was of the level of daas, as the Rebbe explains in Tanya, and as is brought in many other sefarim.

13:04 Moshe Rabbeinu’s soul was the “faithful shepherd,” and the level of his soul was daas—supernal daas. This was Moshe Rabbeinu’s level and distinction in relation to the patriarchs. But the essential point of daas is that one’s avodah should come from an inner understanding and awareness. Moshe Rabbeinu’s question does not come, G-d forbid, from a lack of faith or doubts about faith. His question concerns his avodah: what must be brought into the mind, the intellect, and the heart so that one’s service of Hashem is on the level of daas, and not only a matter of feeling—so that both intellect and feeling are internalized. Moshe Rabbeinu is saying that to truly love Hashem and truly fear Hashem requires the avodah of chochmah, binah, and daas: one must understand and inwardly grasp Hashem’s greatness. This is Moshe Rabbeinu’s principal distinction. The Rebbe explains this in Tanya: Why is Moshe Rabbeinu called the “faithful shepherd”? Because he nourishes and sustains faith. This is explained in many places—in Tanya, in Likkutei Torah, in maamarim, and in other Torah teachings. The subject of faith is explained in Torah teachings on Parshas Mishpatim and also on Parshas Ki Sisa; the entire matter is explained there at length. A Jew has simple faith: the Jewish people are believers, the children of believers. We inherit it from the patriarchs, and especially from Avraham Avinu. This is not something that calls for pity; there are no doubts here. These matters are straightforward. A Jew goes through the world, and his entire avodah rests on simple faith and awe. He inherits this from the patriarchs. As we learn in the next parsha: “I appeared to Avraham, to Yitzchak, and to Yaakov.” Hakadosh Boruch Hu says this, and they are our patriarchs.

15:04 They are our fathers, and we are their children, and we inherit all these things. But Moshe Rabbeinu’s role is that of the “faithful shepherd.” What does “faithful shepherd” mean? That faith should enter a person inwardly. By its nature, a person can believe, but his faith can remain somewhat in a higher realm; it is makif, surrounding him rather than internalized. He believes, but in practice his actions have almost no connection to his faith. As the Gemara says: “A thief at the mouth of his tunnel calls upon the Merciful One.” He is a thief, yet he asks Hakadosh Boruch Hu to help him steal. If you ask Hakadosh Boruch Hu for help, you must believe in Him. And if you believe in Hakadosh Boruch Hu, how can you steal and transgress His will? The answer is that the faith remains makif. The “faithful shepherd”—a faithful shepherd who nourishes and sustains—nourishes and sustains faith and draws it into daas. Moshe Rabbeinu’s role is expressed in the verse, “And you shall know that I am Hashem.” Until then there was faith, but daas was lacking. The Jewish people need a process and an avodah through which faith enters inwardly, becoming knowledge, understanding, and comprehension. This is explained in the books of the Baal Shem Tov’s disciples. The Rebbe speaks about the author of Meor Einayim, Rabbi Nachum of Chernobyl, one of the great disciples of the Baal Shem Tov. The Baal Shem Tov himself also says in his teachings: What is the central point, the root of exile? Daas is in exile. The entire exile is bound up with daas. When daas is in exile, a Jew is in exile. And Geulah comes when daas leaves exile. This is the inner meaning of Geulah. This is what Moshe Rabbeinu means when he says, “And you shall know that I am Hashem”—that it should enter...

16:50 The ordered avodah of daas. And this relates to the central concern of Chassidus: from the holy Baal Shem Tov, through the Maggid of Mezritch, to the Alter Rebbe, whose yahrzeit, the day of his passing, falls in these days, on 24 Teves. This is the point the Alter Rebbe revealed. The Alter Rebbe took faith. As is well known, with the Baal Shem Tov and the Maggid of Mezritch, the main things revealed in general Chassidus concerned faith—faith in tzaddikim, faith in Hashem—and, more broadly, feeling and serving Hashem with love and joy. Then the Alter Rebbe came and revealed chochmah, binah, and daas. This was what the Alter Rebbe showed mesirus nefesh for: bringing matters of faith not only as faith, but also into comprehension, so that a person would become a vessel for that faith, and the physical mind would become a vessel for G-dliness. The Alter Rebbe gave himself over for this. And this is what he says: this is the essential light. The essential light is the light that shines and breaks through the darkness of exile, brings about a change within exile, and makes it possible to kindle the spark burning in exile and reveal the light of Geulah. And as we see later in the sicha, this [unclear] the matter of safeguarding.

19:42 And to uphold the Rebbe’s words: we must learn Chassidus, and we must see to it that others learn Chassidus too. The study of Chassidus should be like this: on the one hand, there must be faith and comprehension, a desire to understand through chochmah, binah, and daas; and at the same time, we must uphold the Rebbe’s words and do what the Rebbeim said, because that is where the essential light lies. Chassidus must kindle the spark, illuminate the darkness of exile, and prepare and reveal—within a person himself, within his household, and among those around him—that they should be [unclear] and vessels for learning Chassidus. And together, Chassidus spreads everywhere in the world, we reveal [unclear] Moshiach Tzidkeinu, and bring about the complete Geulah. Then the verse will be fulfilled: “The earth will be filled with the knowledge of Hashem as the waters cover the sea.”