The Beard: 13 Attributes of Mercy - Part I

00:01 Good evening. With this installment, we begin Im Yirtze Hashem a new series on the topic of a beard, wearing a beard. This has a connection with Chadash Elul, as Chadash Elul is a time when the thirteen attributes of mercy, Yud Gimel Midot Harachamim, are revealed in every day of Elul, as the Alter Rebbe elaborates on this in great length in his Mayimer discourse on the passe Alilu Deidi in Likotei Torah. Likewise, a beard reflects and draws down the thirteen attributes of mercy on a life. In addition to that, it has also a connection with the Parsha, which we read a few days ago on Shabbos, Parsha Ki Tetzei, which is basically the passe, "Le yir'eh klei gever al isha ve-la yilbash gever simlas isha." And as we'll mention further, that Tzemach Tzedek connects it, the removing of the beard, with the transgression of a man may not wear an article of women's clothing. In the period leading up to the arrival of the previous Rebbe in the United States, and even in the next ten or twenty years, growing a beard involved a great deal of challenges. American Jews, most of them refugees from Europe, tried to integrate into the local landscape without standing out too much. Very few grew a beard at the time. There was a need to break the huge psychological barrier which prevented Jews from gr-growing a beard. This was done by the previous Rebbe until Tisch Rebbe nineteen fifty, followed by the Rebbe in the first years of his leadership.

02:05 Many of the Rebbe's references regarding growing a beard were based on the words of the Tzemach Tzedek on the subject. In the response in the Shailas and Teshuvas of the Tzemach Tzedek, in the section of Yeda Deah, chapter ninety-three, appears a long answer according to Digla Halacha regarding the obligation to grow a full and complete beard. And the Tzemach Tzedek also connects it, as mentioned earlier, with the lav transgression of a man may not wear an article of women's clothing. And in the Rambam, it would seem also as a Bizrayo, as related somehow to Avodah Zarah, shaving, removing the beard. Also in the Tzemach Tzedek's commentary on the Tehillim, under the title Yahalel on page six twenty-six, there's a brief explanation and its content. When his Tikunai Dikna, referring to the beard, are complete, then it draws down the thirteen attributes of mercy, which brings about the contents of the verse, "Ve'rachum yichaper ovin," and is merciful, and he will forgive iniquity, which is a matter of removing iniquity, the anger and the destroyer. In the Sicha of Shabbos Shemini, Tisch Yud Gimel nineteen fifty-three, a Sicha which the Rebbe dedicated to this topic, the Rebbe said the following, "Regarding a beard, there's a Mayimer of the Tzemach Tzedek on the passe, 'Ve'rachum yichaper ovin,' referring to the thirteen Tikunai Dikna of the beard, which means that through Tikunai Dikna, the thirteen attributes of mercy above are drawn down. In general, a beard is an image of God. There is the image of God in

04:04 a spiritual sense, and there's the image of God reflected in the physical sense. The image of God in the physical sense is a beard. In any case, even the opinion of those who are lenient about shaving the beard, removing the beard, but nevertheless, the person is lacking the image of God, Tzelem Elokim. And especially that through this, the attributes of mercy are drawn down, which everyone must have them. And as it is cited in Tehillim, Psalms, 'Ve'rachum yichaper ovin,' He's merciful and forgives. And this is also the reason one must have the thirteen attributes of mercy, because even an ovin, which means shegag, an unintentional sin, it also must have an aton-an atonement, as it is cited in Rashi in the tractate of Shuas, page two A, beginning with the word tayla, that even shegag is considered a sin. The reason for this indeed is because shegag, unintentional, stems from being overwhelmed by the Nefesh Habhamis, the animal soul, which the person himself has empowered. So it can be a matter of shegag for him because he is as inviting the thief by leaving a open spot for him, seemingly opening the door for him. And as previously mentioned," the Rebbe refers to something he mentioned earlier in the Sicha, that it says, "Shechatanu lefanecha be'eines ube'retzen." Be'eines that we were forced, be'retzen is willingly. Originally, it began with being forced by the animal soul, and then it became one's own will, because if it would not be be'retzen by one's own will, it wouldn't

06:02 have e-began with be'eines. as he opened the door for the evil inclination. In any case, the Rebbe says one must have the thirteen tikuni dikna di, the beard, so that through them the thirteen attributes of mercy are drawn down. When one is par excellent in quality and does everything as he pleases, as long as he can convince Hashem to give him his life and spiritual food according to the law because it is coming to him, he is worthy of it, then he can delve into the research whether we follow the opinion of the lenient side about the beard or the opinion of the stricter side. But when one needs the thirteen attributes of mercy, even if and when the lenient opinion is accepted, nevertheless one lacks the drawdown of the thirteen attributes of mercy through the beard which reflects the Yudim El Midas Harachamim L'mailo. Go on now to a letter that was dated Gimel Tamus Tav Shin Tes Buv, 1955. The Rebbe writes that according to the words of the Tzamak Tzedek, the growth of the beard is a special virtue for the person to continue receiving Hashem's blessing in quantity and quality. It is understood that anyone who needs an additional blessing from Hashem, whether in matters of health or in matters of finance, and sometimes in spirituality, must take hold of this progress more and more and make sure that he does not remove the beard. The Rebbe mentions that there was a bocher, a student, a young student, who was involved

07:55 in spreading Judaism and the wellsprings, chassidis, and even received It's a story about a bocher, a young student, who was involved in spreading Judaism and its wellsprings, chassidis, and even received many encouragements from the Rebbe for that. But he was debating within himself whether to grow a beard or not, and he raised his doubts and concerns for the Rebbe. From the Rebbe's response, it seems that amongst his concerns was the person's mother's reaction to the matter and the danger that it may harm her health. In a letter from 1955, the Rebbe responds to him as follows, translated here in English. From the words of the Tzamak Tzedek, it is understood that growing a beard contributes to the health and sustenance and all the needs of a person and his family. In addition to the unique matter on the person's part that it was done not for the intention to receive a reward, and thus it is simply understood that this will also add to the health of his mother, may she live happily and healthy. The Rebbe then relates to the person's concern that wearing a beard may prevent him from obtaining a suitable job, suitable parnosa. The Rebbe responds in what he writes about the position, surely he knows that there are many people in Eretz HaKadesh, seems like he was living at Cisrol, who wear beards and hold good and respectable jobs. We will, im yirtzeh Hashem, continue in the next installment.