During the reading of the Song of the Red Sea, we stand.

Haftora: U'Devora Isha Nevee'a.

Shabbat Sh'vat 17 5703
Torah Lessons (5703)	Chumash: B'shalach, Shevi'i with Rashi. Tehillim: 83-87. Tanya: Ch. 22. Yet since (p. 89)...out of nothing. (p. 93).

There is a custom of eating black buckwheat on this Shabbat.

On Shabbat B'shalach 5621 (1861) the Tzemach Tzedek said the Maamar R'u Ki Hashem printed in Likutei Torah.

Shortly afterward he said to his son, my grandfather: On Shabbat B'shalach 5565 (1805) my grandfather said this maamar. Afterwards he sent for me and told me that in 5529 (1769) when he was in Mezritch the Maggid had summoned him to his room and had said:

"On Shabbat B'shalach 5516 (1756) the Baal Shem Tov said a Maamar on Vayashav Hayam...L'eitano, [1] "The Red Sea returned to its strength," quoting the Rabbinic play on the last word, L'eitano - litnao, meaning to its condition or agreement. [2]

"In 5521 (1761), a year after the Baal Shem Tov's passing, my Rebbe (the Baal Shem Tov) came to me, said the maamar, and added an explanation of the subject "doing His will" in contrast to "doing His word." And today my Rebbe again came to me to repeat the maamar.

"Then the Maggid repeated the maamar to the Alter Rebbe, adding an interpretation of "River Ginai, part for me," [3] which is similar to K'riat Yam Suf, the splitting of the Red Sea."

The Tzemach Tzedek concluded: "Today the Baal Shem Tov, the Maggid and the Alter Rebbe came to me, each repeating the maamar in his own style."

Several hours later the Tzemach Tzedek called my grandfather again and told him an interpretation of the Maamar.

   

Notes:

1. (Back to text) Sh'mot 14:27.

2. (Back to text) At creation G-d made an agreement, or condition, with the Red Sea that it would part for Israel.

3. (Back to text) Chulin 7a, where R. Pinchas ben Yair asked the river to part and let him pass to perform a mitzva.

Chapter Twenty-Five

[In this chapter the Alter Rebbe concludes the discussion begun in chapter 18.

There, he began to explain the verse, "For this thing is very near to you, in your mouth and in your heart, that you may do it," meaning that to serve G-d out of a feeling of love and awe for Him, is a very easy matter for everyone.

This assertion seems contrary to our experience, for it is no easy matter (as the Alter Rebbe pointed out in chapter 17) to turn one's heart from worldly matters to a love and fear of G-d.

In answer he stated that it is indeed an easy matter, for we need not create these feelings: we already have them.

All that is required of us is to arouse our innate love and fear of G-d from their latent state, and to employ them in the service of G-d.

He then went on to explain (in chapters 18 and 19) the nature and essence of this love and fear.

The soul, with its power of faith in G-d by which it is attached to Him, intrinsically desires to cleave to its Divine source.

This desire also contains an element of fear - the fear of anything that constitutes separation from G-d.

So powerful are these feelings that, by his very nature, a Jew will sacrifice his life rather than practice idolatry, which is a repudiation of G-d's unity.

In the following chapters, the Alter Rebbe explained that all the mitzvot are an affirmation of G-d's unity, which means that everything exists within G-d and is one with Him.

For in the mitzvot G-d's Will is revealed, and he who performs them becomes perfectly united with Him. Conversely all sins constitute idolatry, for idolatry implies that there is something - anything - that exists outside of G-d, and separate from Him.

Through any transgression, one separates himself from G-d's Will as expressed in the commandments, and thus from G-d Himself, placing himself in the domain of the kelipot who deny G-d's unity.

By his very nature, then, a Jew would always observe the mitzvot and would never sin - were it not for a "spirit of folly" that obscures his innate hidden love for G-d, and does not permit him to feel the diverse effects of mitzvot and sins on his connection with G-d.

In this chapter the Alter Rebbe concludes the discussion, stating that every Jew, at any time, is able to dispel the "spirit of folly" and to arouse his hidden love for G-d. Thus when he is tempted to sin, he will actually feel how the sin would tear him away from G-d, and he will therefore resist the impulse. Similarly, when he is required to perform a mitzvah, he will feel his love for G-d dictating that he do so, so as to be united with Him].

This, then, is the meaning of the verse, [1] "For this thing is very near to you ...." - [to observe the Torah and its commandments out of love and fear of G-d].

For at any time and moment a person is capable and free to rid himself of the spirit of folly [which renders him insensitive to the separation between himself and G-d caused by sin], and the forgetfulness [that he has a love of G-d by virtue of which he desires to unite with Him, through the fulfillment of the mitzvot].

[He is always able] to remember and arouse his love of the One G-d, that is certainly, undoubtedly, latent in his heart - [since everyone, even the most hardened sinner, is endowed with this inborn love].

This is the meaning of "in your heart" [i.e., that everyone can serve G-d out of love, which is an emotion of the heart.

Yet love of G-d, by itself, is insufficient.

One needs also a fear of G-d, to guard against violating the prohibitive commandments.

Therefore the Alter Rebbe continues]:

This love carries with it also fear; that is, the dread of being separated on any account from G-d's unity and oneness. Even if it means sacrificing his life [so as not to be separated from Him, he will do so], without any reason or logic, but purely out of one's divine nature.

[As illustrated in chapter 19 by the analogy of the flame of a candle, which intrinsically seeks to unite with its source, the soul instinctively seeks to unite with its Divine source. Because of this nature, it recoils in fear from anything that may sever its connection with G-d, even at the cost of life itself].

Surely, then, it is far easier to subdue one's appetites, since this entails much lighter suffering than death [which he would willingly endure so as not to be torn away from G-d. Mastering his evil inclination is easier], both in the category of [2] "turning away from evil" [and the category of [2] "doing good" - i.e., refraining from sin, and observing the positive commandments, respectively].

[To be specific]: Even when it concerns a minor Rabbinic prohibition [one can easily master his evil inclination] so as not to transgress G-d's Will, since at the time that he does the forbidden act, he thereby becomes separated from G-d's unity just as much as through actual idolatry, [as explained in the previous chapter.

It follows therefore, that he ought to display the same strength in resisting the temptation for such a sin as he would display (even to the point of sacrificing his life) in rejecting idolatry, since this sin too separates him from G-d.

There would appear to be a difference, however, between idolatry and the minor sin with which we are dealing.

With idolatry, the sinner remains separated from G-d even after the idolatrous act (as explained in the previous chapter), whereas with a minor sin the separation lasts only as long as the sinful act itself.

The Alter Rebbe refutes this argument in the next paragraph by stating that in the case of idolatry, too, there is a means of ensuring that the separation from G-d brought on thereby end immediately after the act.

That method is teshuvah - repentance. Yet, despite the fact that this resource is available to him, a Jew would rather be killed than practice idolatry, for he cannot accept even a momentary separation from G-d.

He may now apply the same consideration to refraining from even a minor sin, since it too imposes upon him a separation from G-d, albeit a momentary one].

Now, even with regard to idolatry, he can repent afterwards [and thus assure himself of unity with G-d after the idol-worship.

Nevertheless, a Jew would give up his life rather than exercise this option.

Yet one may argue that in reality this is no option at all. The Talmud states that when one sins because he relies on subsequent teshuvah, G-d does not allow him to practice teshuvah. Since he cannot rely on this, he must sacrifice his life so as not to remain permanently separated from G-d through idolatry.

With a minor sin, however, the separation from G-d that it causes is in any case temporary, even without recourse to teshuvah.

We are thus once again left with our original question: How can it be said that the same fear of separation from G-d that motivates a Jew to sacrifice his life with regard to idolatry, can also motivate him to refrain from even a minor sin? The two cases are altogether different: the former causes a lasting separation, and the latter, a momentary one.

The Alter Rebbe answers this objection by clarifying the Talmudic statement on which it is based.

The Talmud does not imply, he explains, that the sinner who relies on teshuvah utterly loses his ability to repent, but rather that the Divine assistance usually granted to a penitent sinner is withheld from him.

Thus one could, after all, submit to coercion and practice idolatry, and rely on teshuvah to save him from a lasting separation from G-d. Yet no Jew would take advantage of this resource; the love of G-d innate in every Jew dictates that he sacrifice his life rather than bear the temporary separation caused by idolatry.

This discussion is contained in the following paragraphs].

( [3] Although [the Talmud states that [4] "He who says, `I will sin and repent, sin and repent," is not given an opportunity to do so]," yet this means merely that G-d does not aid such a sinner, granting him the auspicious occasion to repent.

[Generally, G-d grants one who wishes to repent the necessary power and the opportune moment to realize his good intentions.

However, where one's reliance on teshuvah formed the basis for his sin, he is lent neither the strength nor the opportunity].

If, however, he seizes the opportunity himself and he repents, [5] "Nothing can stand in the way of repentance)." [Thus, even in the case of idolatry one could conceivably rely on teshuvah to prevent a lasting separation from G-d].

Nevertheless, every Jew is prepared and ready to suffer martyrdom for the sanctification of G-d's Name, and will not perform an idolatrous act [lit., "to bow down before an idol]" even temporarily, with the intention of repenting afterwards - [indicating that the fear of even a temporary separation from G-d is sufficient motivation for self-sacrifice].

This is because of the Divine light which is clothed in his soul, as explained above, which does not come within the realm of time at all, but transcends time, [and therefore in relation to this light every action is eternal]; furthermore, as is known [this Divine light] rules and dominates time - [not only is it not governed by the laws of time, but on the contrary it governs them.

Thus, an action which took but a moment (and, judged by temporal standards, has no value) can become more momentous than one which takes much longer. [6]

Since the Divine light clothed in the soul transcends and dominates time, it does not permit any separation from G-d, no matter how short its duration.

The discussion until now centered on the category of "turning away from evil." The Alter Rebbe showed how one could utilize his hidden love of G-d in refraining from sin.

He now goes on to the category of "doing good," discussing the use of the hidden love in leading one to perform all the positive commandments].

   

Notes:

1. (Back to text) Devarim 30:14.

2. (Back to text) Cf. Tehillim 34:15.

3. (Back to text) Parentheses are in the original text.

4. (Back to text) Yoma 85b.

5. (Back to text) Cf. Talmud Yerushalmi, Pe'ah 1:1.

6. (Back to text) Based on a comment by the Rebbe Shlita.

RAMBAM'S INTRODUCTION

In his introduction to Sefer Hamitzvot, the Rambam explains what led him to compose this work.

Having first produced his famous Commentary to the Mishna, the Rambam then wanted to write a comprehensive Halachic text. This is his MISHNE TORAH, or YAD HACHAZAKA. In order to insure that this work be complete and cover all 613 Mitzvot, he wanted to first list all these Mitzvot at the beginning.

However, he was unable to find a list of the 613 Mitzvot he was satisfied with.

The Talmud, although it states clearly that there are 613 Mitzvot, does not list precisely which count as Mitzvot and which do not.

Those commentaries who did list the Mitzvot often disagree and are inconsistent, according to the Rambam, in principles they use in determining which laws count in the total of 613.

He concludes,

"Therefore I saw it fitting to precede this book I mentioned (i.e. Mishneh Torah) with another work, namely this book, in which I will give the correct list of the Mitzvot and explain the proper way to count them.

I will therefore bring proofs from verses of the Torah and from the explanations of the Sages on them. I'll first give the Principles which should be relied upon in listing the Mitzvot."

When by using this work, the total comes out correct, clearly proven and without any doubts, the reader will be able to detect the errors of all who use a method other than this to count the Mitzvot.

It will be unnecessary for me to answer individuals or clarify their errors, for the benefit and goal of this work can be reached by those who seek it without this individual correspondence. For I shall explain all of the Mitzvot and list them individually, bring proof in any case of doubt or where there is the possibility that someone without deep knowledge of Torah could err. I will eliminate his error and explain all his doubts.

However, this work's goal is not to give details of any Mitzvah, but just to enumerate them. If I do explain some laws when mentioning the Mitzvah, it will merely be to explain its name, to know what the Mitzvah or prohibition is, and why it was given this name.

After we know the proper enumeration of Mitzvot according to the proofs in this work, then I will list them briefly at the beginning of the general book (i.e. Mishneh Torah) that we have mentioned."

THE PRINCIPLES

The Rambam continues:

"And now I will begin to discuss the Principles, totaling fourteen, to be relied upon in enumerating the Mitzvot.

However, I should first mention that the total number of Mitzvot commanded to us by G-d in the Sefer Torah are 613.

There are 248 Positive commandments, like the number of limbs in the human body; and 365 prohibitions, like the days in the solar year.

This count is mentioned in the Talmud in the end of Tractate Makot (23b) where our Sages said: "613 commandments were said to Moshe on Mount Sinai; 365 corresponding to the days in the solar year, and 248, corresponding to a person's limbs.

Our Sages also said (Tanchuma Ki Tezte) a drash on the similarity between the Mitzvot and the number of limbs, that it is as if each limb tells the person, "Do a Mitzvah with me!"; and on the similarity of the prohibitions and the days of the year, that it is as if each day tells the person, "Don't do any prohibition on my day!"

Not a single commentary who lists the Mitzvot has erred in this enumeration of the 613 and the division of 248+365. They were totally mistaken however in what goes into the list, as I will explain in this work. The reason for this error was because they did not know the 14 Principles that I will now explain."

The 1st Principle

Do not count Rabbinic Commandments in this list.

The 2nd Principle

Do not include laws which are derived from one of the 13 principles of Torah interpretation (of Rabbi Yishmael, listed in daily prayers) or from a Ribui - (an extra word, letter etc. in a Scriptural verse.)

The 3rd Principle

Do not count Mitzvot which are not binding on all generations.

---

Each generation has its role in history.

From all the generations before us we have inherited a wealth of dreams: philosophy, truths, wisdom and purpose. We are tiny midgets standing on the shoulders of their ideas and their noble deeds. Our generation's mandate -- and destiny -- is to make the dream real.

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com