WHAT IS THE BEST WAY TO REACH OUT TO OTHER JEWS?

Dear Reader sh’yichyeh,

We are all preparing for the Yom Tov of Shavuos, when we celebrate the giving of the Torah. It is a very special time, as “Shavuos is an opportune time to achieve everything in improving Torah study and avoda marked by fear of G‑d, and also to strive in t’shuva concerning Torah study, without the interference of the accusing Satan, just like the time of the Shofar sounding on Rosh HaShana and the holy day of the Fast of Yom Kippur.” (HaYom Yom 4 Sivan)

Before Hashem gave the Torah, He asked the nations of the world if they wanted it. They first wanted to know what was in it and only then would they consider receiving the Torah. When Hashem came to בני ישראל they all responded, “נעשה ונשמע - we commit to doing what Hashem wants even before we know what He wants from us.” This showed Hashem that were ready to receive the Torah. Having תמימות וביטול to Hashem is a prerequisite to receiving the Torah.

The Rebbe writes in HaYom Yom (24 Iyar) : “With the advent of Moshiach, the superior quality of the traits of simplicity and wholeheartedness, found in the avoda of simple folk who daven and recite T’hillim with simple sincerity, will be revealed.”

This HaYom Yom that speaks about the special quality of simplicity and wholeheartedness is actually one of three that are taken from the same Maamer (Maamer “V’Avdi David,” 5694) of the Frierdike Rebbe.

The first of the other two is the HaYom Yom of 5 Teves: “When Moshiach comes we will realize the greatness of hodaa (acknowledgement, or belief) and t’mimus (earnestness), everyone’s pure faith in G‑d and His Torah and mitzvos. Talmud, namely human comprehension – even on its highest level – is limited. But hodaa, faith, is a feeling that is boundless. Moshiach will explain the magnificent achievement of t’mimus, earnest avoda flowing from the heart.”

This is the second one: “The unique quality of Moshiach is that he will be humble. Though he will be the ultimate in greatness, for he will teach Torah to the Patriarchs and to Moshe Rabbeinu (alav ha’shalom), still he will be the ultimate in humility and self-nullification, for he will also teach simple folk.” (Rosh Chodesh Menachem-Av)

The Maamer was said on Shavuos. It is based on the Pasuk in Yechezkel (37, 24): “And My servant David shall be king over them, and one shepherd shall be for them all.” The Navi is telling us that although throughout history, there were two kingdoms and rulers of the Jewish people (the ten tribes under Yosef and two under Yehuda), yet in ימות המשיח, everyone will be united under Yehuda through Melech HaMoshiach. As the p’sukim continue (37, 16-17): “And you, son of man, take for yourself one stick and write upon it, ‘For Yehudah and for the children of Israel his companions’; and take one stick and write upon it ‘For Yosef, the stick of Ephraim and all the house of Israel, his companions.’ And bring them close, one to the other into one stick, and they shall be one in your hand.”

The Frierdike Rebbe asks: Why is it that there will be this change in the time of Moshiach? If historically Yosef had the majority of the Jewish people under his domain, why should that not continue? Why should Moshiach come from Yehudah and everyone be united under his rulership?

The Maamer explains that the kingships of Yosef and Yehuda represent two different types of עבודת השם. Yosef, which means to add, represents the avoda of learning Torah. While one is learning, he is always using his mind to understand and formulate new ideas. He is constantly building and adding onto what he has already learned by thinking of new ideas. Yehuda, which means to thank and acknowledge the superiority of a Higher Being, represents that avoda of ביטול ומעשה המצוות. A person accepts the commandments of Hashem and follows the Torah with pure faith even if he does not understand fully why he is doing the Mitzvos. He breaks his nature and will and does the will of Hashem.

Which Avoda is greater? There is actually a discussion about this very question in the Gemara. In Kiddushin (40b), the following discussion is recorded: “R. Tarfon and the Elders were once reclining in the upper story of Nitza’s house in Lud, when this question was raised before them: Is study greater, or practice? R. Tarfon answered, saying: Practice is greater. R. Akiva answered, saying: Study is greater, for it leads to practice. Then they all answered and said: Study is greater, for it leads to action - גדול תלמוד שמביא לידי מעשה.”

This quoted discussion was answering the above question as it would be applicable to the time of exile, but when Moshiach comes it will be revealed that מעשה גדול, that it is specifically through our action and physical Mitzvos that we were able to build the דירה בתחתונים and reveal the essence of Hashem in this world.

With this understanding we can answer our previous question: During the time of exile, the main ruler, representing the main Avodas Hashem, is from Yosef, representing תלמוד. In the times of Moshiach, when the quality of simple and pure action will be revealed, we will all be united under Yehuda, representing מעשה.

In a Maamer of our Rebbe “V’Avdi David 5746” paragraph 7, the Rebbe adds that now that we know from our Rebbeim that when Moshiach comes, we will see the quality in pure service of Hashem without any ulterior motives, we must begin implementing that in our Avoda today. The Alter Rebbe writes (Tanya Perek 37) that “Now this ultimate perfection of the Messianic era and [the time of] the resurrection of the dead is dependent on our actions and [Divine] service throughout the period of exile.”

“We must strive to reach this special level of Avoda in these final moments of Galus. The Rambam (Hilchos T’shuva 10:2) writes: One who serves [God] out of love occupies himself in the Torah and the mitzvos and walks in the paths of wisdom for no ulterior motive, not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it.

“This is a very high level which is not merited by every wise man. It is the level of our Patriarch, Avraham, whom God described as ‘he who loved Me,’ for his service was only motivated by love. The fact that the Rambam writes about this level of Avoda means that it is something that we should strive for and are able to attain.”

With all of the above we can explain something that many wonder about. There seem to be two ways that we can reach out to a Jew who is not yet openly connected to Yiddishkait. One way would be to start with inviting the person to learn about Judaism and only later we encourage the person to start fulfilling Mitzvos. The other approach is to first encourage a person to do Mitzvos and then get him more involved in other aspects of Judaism. While seemingly the first approach would be more rational, the Rebbe clearly chooses the second approach. The Rebbe initiated the Mivtzaim campaigns to encourage people who may know nothing about their heritage to do even one single Mitzva.

There are many reasons for this approach, and the success of Chabad worldwide is evidence of its success.

Based on all of the above, we can add another important point: As we stand right before the Geula, the time that מעשה גדול will be revealed, it is clear that the way to reach a Jew in our generation is through מעשה. It is specifically through a Yid connecting with the essence of Hashem, through a physical Mitzva, that the soul that is inside of him is revealed.

Let us finish with the words of the Rambam in הלכות תשובה about the power of each individual action: “Accordingly, throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself.

“[On the other hand,] if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by [Mishlei 10:25]: ‘A righteous man is the foundation of the world,’ i.e. he who acted righteously tipped the balance of the entire world to merit and saved it.”

May we all merit to be מקבל התורה ומשיח בשמחה ובפנימיות!

לזבות ידידי היקר הרה”ח חיים שניאור זלמן בן מרים לרפואה שלימה

Rabbi Avtzon is the Rosh Yeshiva of Yeshivas Lubavitch Cincinnati and a well sought after speaker and lecturer. Recordings of his in-depth shiurim on Inyanei Geula u’Moshiach can be accessed at http://www.ylcrecording.com