Rosh Chodesh Shvat-Part 1: Historic Day

00:00 As we find ourselves in Rosh Chodesh Shevat, we'll relate a brief story which the Rebbe related in a sicha Shabbos Parashat Va'era, five hundred and seventy-three. That's early nineteen fifty-two, and likewise ten years ag-later in early nineteen sixty-two. In a time of the Alter Rebbe, there was a certain gathering of the gedolei ha-dor who gathered together to implement new regulations, various regulations. Since the meeting took place on Rosh Chodesh Shevat, so they discussed the unique quality of this very day, Rosh Chodesh Shevat. The Alter Rebbe, who was amongst the participants in this, in this conference, pointed out that this day has an additional quality. Those present did not know what the Alter Rebbe was referring to till the Alter Rebbe explained himself that it's a mikra mole dibrakasaf. It's a verse mentioned in Chumash, beginning of Chumash Dvarim. "Ba'ashah yaser chodesh ba'echad la'chodesh," when it comes to the eleventh month, referring to the eleventh month from Nisan. "Ba'echad la'chodesh," in the first day of the month, which means the eleventh month from Nisan is Shevat, Rosh Chodesh Shevat. "Hayom Moshe baiyres ha'torah hazes." Moshe began explaining the Torah, and that is when Moshe Rabbeinu gave the Mishneh Torah, which is Chumash Dvarim. In relationship to this date, Rosh Chodesh Shevat, the Rebbe made mention of it several times over the years. One occasion, which was Shabbos Parashat Va'era, five hundred and seventy-one, early nineteen seventy-one. It was Shabbos Mevarchim Shevat and the Rebbe said, in our generation, there is an, a specific, uh, unique inyan

02:21 when it get to the month of Shevat since Yut Shevat is the Yemei Elul of the previous Rebbe. And the Rebbe continues that since today is Sh-Shabbos Mevarchim Shevat, we bless the month of Shevat. It-- So therefore, it is also connected bemiochad specifically with Rosh Chodesh Shevat because on Shabbos Mevarchim, we bless all the days of the month and exclusively the day of Rosh Chodesh, since in Rosh Chodesh are included all the days of the month. And in regards to Rosh Chodesh Shevat, the Rebbe mentions the pasuk which we just mentioned, that Moshe Rabbeinu then began elaborating on the Torah. This is Mishneh Torah, Chumash Dvarim. And what does it mean, "Hayom Moshe baiyres ha'torah hazes"? As Rashi explains that he explained it in seventy languages, which this is the inyan of bayit heitev, as the mefarshim explain that the words bayit heitev means very clearly with a very full clarity as it's mentioned in Parashat Ki Savo, chapter twenty-seven, verse eight. So mefarshim explain that the word heitev, the gematria is when we calculate the four letters of heitev. So first we have the hey separately, then we have the hey and the yud, then we have the hey and the yud and the tes, and then we have the hey, the yud and the tes and the beis. When we add up the letters of all these different, uh, expressions, which is the hey alone and then the hey and the yud, so it is basically twenty, and then there's the hey, yud,

04:20 tes, is twenty-five, thirty-five and forty-four. And then there is the hey, yud, tes and beis, is forty-four plus fifteen is fifty-nine, and nine is sixty-eight, and beis is seventy. So this is how the word heitev teaches us, alludes to the number seventy. So the Rebbe says this is also connected with the Baal HaElul of Yut Shevat since the previous Rebbe was very involved in translating the Torah in all languages, translating in Yanem HaChsides in numerous languages. Already as we find in the year nineteen twenty-eight that the Friediker Rebbe in the around approximately that time asked, uh, in a letter to someone if they can translate a specific Maymed in about six, seven languages which were rel-connected with the different countries in Europe. And the Maayaneh de Rebbe continues in the sicha that this is the beracha, the inyan of Shabbos Mevarchim Shevat, that it draws down a blessing in all the days of the month, and especially in the days of Yut Shevat and Rosh Chodesh Shevat. On another occasion, in Shabbos Parashat Mishpatim, five hundred and seventy-seven, that's early nineteen seventy-seven, when the Rebbe spoke about Shabbos Mevarchim Shevat- The Rebbe said that this brings on a blessing and a keach on the inyonim of Rishon Shvat that it should be in a greater measure. And then, in addition to the fact that we need to fulfill all the commandments of Teital Mitzvahs, including also this concept of Dibber Mesha, as Mesha began elaborating on the Teital, which is Rishon Shvat. So when there

06:34 is a special energy that is given to fulfill it, then a person has to be aware of it. Because since the Almighty did not create in the world something in vain, therefore, if a person does not fulfill the potential that he was given, it is then that not only he did not fulfill the commandment of Hashem, but he is actually confusing the whole order of the creation. Because the Almighty has created the world in a manner that nothing is in vain. And when a person does not fulfill the keach, the potential that he was given to fulfill it, he is confusing the whole order of the creation. From the perspective of Hashem, he realistically created the world in a way that nothing is in vain. But he has also given the choice of the person, that the person has the free choice, and he can choose if he could and should fulfill the potential that this should not be in vain or the opposite. And the inion of a choice, free choice is something which is very unique. As the Alter Rebbe explains in the Lukot Teita, that this concept of having free choice, being given the gift of free choice, is something that comes from Hen or Adam or Yekachad Mimenu. It is an emulation from above. And since this is something very unique, so therefore it is also definite that a Yid will choose and accomplish in an appropriate manner what he needs to accomplish since Hashem wants, the Almighty wants that he

08:42 should at least extend, invest his small finger in the activity. And this refers to a Medrash that's mentioned in Shir Hashirim Rabba, in Kehelas Rabba, that there was a sage who was taking something to the Beis Hamikdash, and it was a stone, and he could not budge it. And suddenly, there were Malachim, and the image of people, and they came and they said to him, we'll help you on the condition that you extend your small finger. So the Rebbe, over the years, many times elaborated on the story, and the Rebbe asked, what's the point of it? If they can do it on their own, what do they need that he should extend his small finger? And if they cannot do it on their own, what will the small finger contribute to this? So the Rebbe explains, they can do it on their own, but they want him to participate. And participating by even extending the small finger is a participation. We will, im yirtzeh Hashem, continue in the next installment.