LOOK ALIVE! THE LIFE OF THE REBBE IS DEPENDENT UPON IT
December 28, 2012
The Rebbe in #862, D'var Malchus, VaYechi, chai v'kayam

The Torah of Truth establishes that the eternal life of Yaakov is dependent upon the fact that “his descendants are alive.” We must, therefore, conclude that “his descendants” in every generation, in every respect, in all times, in all places, and in all personal states – are “alive”! Any lack in “his descendants are alive” is tantamount to a diminishment in “he is alive,” G-d forbid, a decline in the very life of Yaakov Avinu!

Translated by Boruch Merkur

Even the thought of distinguishing among Jews the extent to which they embody “his descendants are alive,” and how much more so regarding speaking or publicizing it – this detracts from the life of Yaakov Avinu, G-d forbid, and it is the opposite of simple faith in the Torah of Moshe, which states “Yaakov Avinu did not die,” for “just as his children are alive, so is he alive.”The proof that “he (Yaakov) is alive” is that the descendants of Yaakov, every single member of Am Yisroel, the Jewish nation – men, women, and children throughout all generations – are “alive.” Since his descendants are “alive,” “he (Yaakov) is alive”!

On this basis, it is understood and obvious that it is not at all appropriate to distinguish, G-d forbid, between the generations of the Jewish people with regard to the concept of “his descendants are alive,” as if to say that certain generations are consider genuine – “echshor dara” (Yevamos 39b) – whereas other generations are not. The Torah of Truth establishes and testifies that the eternal life of Yaakov is dependent upon the fact that “his descendants are alive.” We must, therefore, conclude that “his descendants” in every generation, in every respect, in all times, in all places, and in all personal states – are “alive”! Any lack in “his descendants are alive” (even if it were merely a single generation, or even a single moment of time within that generation) is tantamount to a diminishment in “he is alive,” G-d forbid, a decline in the very life of Yaakov Avinu!

So it is ruled in the Torah, and a ruling of the Torah defines reality (as our Sages say, when a Jewish court establishes a leap year, the physical signs of virginity of a young maiden return [should her birthday now fall in the upcoming month of Adar Sheini]* (Yerushalmi Nedarim 6:8))!

Since every single Jew – man, woman, and child – comes from the seed of Yaakov Avinu (as recorded even in the annals of the Gentile nations, a Jew is so and so, the son of so and so, all the way back to Yaakov Avinu), it is, therefore, understood that the phrase, “his descendants are alive,” refers to every single Jew, with no distinctions or exceptions among them, G-d forbid.

The latter rings especially true upon considering what is explained in Igeres HaKodesh: “The soul (of Yaakov) … includes all the souls of the Jewish people from time immemorial and forevermore.” This statement is especially true of the Nasi, the leader of the Jewish people of every generation. Indeed, “Nasi – leader” is an acronym for “Nitzutzo Shel Yaakov Avinu – a spark of [the soul of] Yaakov Avinu.” Thus, harm to the concept of “his descendants are alive” is detrimental to the Nasi himself, G-d forbid, as well as to Yaakov Avinu.

The point is this: Every Jew, without any exception, is eternally connected and unified with G-d Alm-ghty, as the Rambam clearly rules: Every single Jew “wants to be from among the Jewish people and wants to perform all the Mitzvos and distance himself from transgression; [thus, to whatever extent he strays from this path] it is simply that his [evil] inclination prevails over him.”

Indeed, our Sages have said (Kiddushin 49b) that one who betroths a woman “‘upon the condition that I am a tzaddik, a righteous man’ – even were he to have been utter wicked, [the condition is deemed to have been met and] the woman is betrothed, for perhaps a thought of repentance crossed his mind [at the moment of the betrothal, rendering him a righteous person].” Some versions of the Gemara even read that through a thought of repentance he becomes a “tzaddik gamor  – one who is completely righteous.”

In light of the above it is understood that even a thought in the manner described [i.e., distinguishing among Jews the extent to which they embody “his descendants are alive”], and how much more so regarding speaking or publicizing it – this detracts from the “he is alive” of Yaakov Avinu, G-d forbid, and it is the opposite of simple faith in the Torah of Moshe, which states “Yaakov Avinu did not die,” for “just as his children are alive, so is he alive.”

But since this matter has already been publicized, etc., then certainly – may it be G-d’s will that – the intent of this [negativity will result in a repentance of such earnestness that] “intentional sins become for him as meritorious deeds.” Or even more so, they become actual “meritorious deeds.” So too regarding the impact of writing and publicizing it, etc. – the matter should be completely and utterly erased. To note that regarding the scroll used for a sota , a woman suspected of adultery, the entire intent of writing this scroll is in order that it should then be erased, the ink dissolved in water: “It is thoroughly erased, to the point that the scroll retains no visible trace at all” (Rambam’s Laws of Sota 3:10). In fact, in so doing “she shall be exempted and bear seed” (had she been pure of sin) – if she had previously experienced painful births, she will now give birth with ease; if she had had girls, she will now have boys (a concept which is connected with redemption).

[From the address of Shabbos Parshas VaYechi, 12 Teives 5751, bilti muga. Part of the hanacha from which this was selected was submitted to the Rebbe MH”M for review, and appears in Seifer HaSichos 5751 Vol. 1, pg. 225 ff.]

NOTE: *That is, prior to the age of three, the physical signs of a girl’s virginity return. After three, however, the removal of these signs cannot be reversed. Thus, if a girl has already reached three years old and one day in the month of Adar, and then the Jewish court decided to establish a leap year – adding a second month of Adar – according to Jewish law, the child’s age reverts to less than three years old and the physiological reality changes, for the girl’s signs of virginity regenerate until she turns three (again) in Adar Sheini. This is a clear example of how a ruling of Torah changes the physical reality. (Based on http:// www.chabad.org/library/article_cdo/ aid/112685/jewish/G-d-and-Nature. htm#footnote39a112685)]

 

 

 

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