Freely translated and condensed by Rabbi Israel M. Altein Pittsburgh Pa.
This Maamer was recited by the Rebbe Rashab on the 20th of Marcheshvan, 5634, and also by the previous Rebbe on the 12th of Tammuz, 5653, on the occasion of their Bar Mitzvahs in the original Yiddish. It is now presented in English and in condensed form for two reasons: Many parents and listeners in general have found that they understand very little of the content of the Maamer, either because of the language barrier – a recitation in Hebrew or Yiddish is beyond their grasp – or because a verbatim translation is often inadequate, leaving the message of the Maamer unclear and confusing. The following condensation will, hopefully, remedy this situation. Many Bar Mitzvah boys find it impossible to recite the Bar Mitzvah in Hebrew or Yiddish because they were raised in an English-speaking environment. The available verbatim translations in sophisticated English are also incomprehensible to them to a great extent. The following condensation in fairly simplified English should enable them to recite the Maamer like every other Yiddish speaking Lubavitcher Bar Mitvah Bochur, and also to give them a better understanding of what they are saying. It is written in Medrash Tehillim: Rabbi Eliezer says: “The people of Israel said to G-d: ‘Master of the Universe, we want to apply ourselves to the study of Torah by day and by night, but we don’t have the time.’ G-d replied: ‘Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.'” We must understand how the fulfilment of the Mitzvah of Teffilin can excuse the Jewish People from the study of Torah. Obviously, if the Mitzvah of Tefillin can be substituted for the Mitzvah of Torah study, there must be a similarity and deep relationship between them. What is this relationship? In order to understand this, we must first introduce some basic ideas. It is written: “G-d tells His words to Yaakov, His decrees and His Laws to Israel.” The Midrash comments on this verse: “There are those who give commands for others to fulfill, but do not fulfill them themselves. However, what G-d Himself does, He tells Israel to do, as it is written: ‘He tells His words to Yaakov, His decrees, His laws,’ which implies that G-d Himself also fulfills the Torah and its Mitzvos.” and who causes G-d to fulfill the Mitzvos? – the Jewish People. Our performance of Mitzvos causes G-d to perform the very same Mitzvos. Therefore, when a Jew puts on Tefillin, G-d also puts on Tefillin. Our Sages teach: “What is written in G-d’s Tefillin: The verse, ‘And who is like Your People, Israel, one nation on earth.'” Thus, when G-d puts on Tefillin, the Jewish People grow in stature and importance. For a better understanding of this concept, we must clarify the relationship that exists between G-d and Israel. It is written: “G-d, look down from Your holy dwelling place, from heaven, and bless Your People, Israel.” The Hebrew word for heaven is a combination of two words Shom and Mayim (water is there). Water symbolizes Torah. When the prophet Yeshayahu declared: “Behold, all who are thirsty, go to the water”, he was referring to Torah. The above verse can now be understood as follows: G-d, please look down from Your holy dwelling place (from the heaven) – through Torah – and bless Your People Israel, because Torah causes G-d to view us as a people of great worth and importance. In other words, through Torah we merit G-d’s blessings and revelation. The Prophet Yechezkel therefore said: “The heavens opened and I saw Divine visions.” In a deeper sense it can be explained as follows: Shomayim refers to Torah, which, in this verse, the prophet compares to Miros Elokim – a Divine “magnifying glass”, so to speak. When we look at something through a magnifying glass, the object appears larger and more prominent than without the glass. Likewise, when the prophet looked into the Torah, it was like a Divine magnifying glass to him, enlarging and revealing heavenly secrets. Similarly, when G-d gazes into the Torah, He sees a magnified People of Israel who keep the Torah. He sees them as a praiseworthy people, a people of greatness. This explains the significance of G-d’s Tefillin and the verse written in them: “Who is like Your People, Israel, one nation on earth.” When we put on Tefillin, so does G-d, and we are magnified and grow in stature in His eyes. He considers us worthy and important because we are one nation, meaning a unique nation, on earth; for despite all difficulties, we spread the concept of “One G-d” everywhere, and cause the revelation of the One G-d on this earthly world. The unique quality of Torah can be appreciated to a greater degree by the statement of our Sages: “By two thousand years the Torah preceded the creation of the world.” This statement does not refer to precedence in time because time and space were created together. Before the world came into existence, time also did not exist. “Alofim Shanah” – usually translated as “two thousand years,” symbolizes G-d’s Wisdom and Understanding, the source of Torah. This is based on the verse in which the word which is usually translated as a thousand, is given its other meaning, “I will teach you wisdom, I will teach you understanding.” The Torah derives from the Divine Wisdom and Understanding of G-d which precedes the creation of the world.” In other words, Torah is above and on a much higher level than the G-dly forces used in creation. To clarify this further: It is written, “The world is built with (G-d’s) kindness.” The Etz Chaim also writes: “It came up in G-d’s Will to do good to His creations,” meaning that G-d’s kindness and goodness flow down into the created worlds, but not His Divine Wisdom and Understanding, because the Divine Intellect is above, and not related to, creation. For example, even if a great scholar does not have any students to whom to impart his wisdom, he can still sit alone and conceive new ideas. On the other hand, if a generous person has no one to whom to exercise his feelings of kindness and generosity, he cannot express his kindness and generosity at all. That is why it is written of Avrohom Avinu that he was sitting at the entrance to his tent on that hot day looking for wayfarers so that he might extend his hospitality to them. For without someone to benefit from it, there cannot be any hospitality. Similarly, G-d’s kindness is the source of creation because without creation to whom can He be kind? His Divine Wisdom and Understanding, however, are above creation. Now, although our Sages have declared, “With ten things G-d created His world, with wisdom, understanding, with knowledge, and so on,” nevertheless, this refers only to such wisdom and understanding that were necessary for creation. However, the essence of G-d’s Wisdom and Understanding – which is the source of Torah – precedes and is above creation. Now we can understand the words of Rabbi Eliezer: “The People of Israel said to G-d, ‘We want to apply ourselves to the study of Torah'” – because Torah is G-d’s Wisdom which, when studied, causes a revelation of the essence of Divine Wisdom and G-dliness. This, of course, is a tremendous and wonderful achievement. “‘But,’ the Jews said, ‘we have no time.’ G-d then replied, ‘Fulfill the Mitzvah of Tefillin and I will consider it as if’you had laboured in Torah study by day and by night.'” For, when we put on Tefillin and dedicate our heart and mind to the service of G-d, G-d responds in a like manner. He puts on His Tefillin, so to speak, and uses His Divine Wisdom for our welfare and success. A boy younger than 13 years of age is therefore excused from wearing Tefillin for he is not yet a man; his mind is not yet mature. But when he reaches the age of 13, his mind is mature and he becomes a man; and then does his Mitzvah of Tefillin and causes G-d to put on Tefillin, with the resulting revelation of the essence of Divine Wisdom. The revelation through Tefillin is thus similar to that achieved by the study of Torah. G-d therefore said, “Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.” Now, why did G-d use the words, “as if”, which implies that the effectiveness of Tefillin is only similar to, but not exactly the same as Torah study? The answer is that through the study of Torah, the essence of G-dly Wisdom is drawn down and revealed even in this earthly world; while through the Mitzvah of Tefillin the revelation normally does not reach that far. Nevertheless, G-d says, “I will consider it as if you had laboured in Torah study by day and by night,” meaning that G-d will give additional strength to our Mitzvah of Tefillin so that it too will bring a great measure of holiness and blessing into this world below.s Jaffe From Zalmon Jaffes My Encounter book 24
This Maamer was recited by the Rebbe Rashab on the 20th of Marcheshvan, 5634, and also by the previous Rebbe on the 12th of Tammuz, 5653, on the occasion of their Bar Mitzvahs in the original Yiddish. It is now presented in English and in condensed form for two reasons: Many parents and listeners in general have found that they understand very little of the content of the Maamer, either because of the language barrier – a recitation in Hebrew or Yiddish is beyond their grasp – or because a verbatim translation is often inadequate, leaving the message of the Maamer unclear and confusing. The following condensation will, hopefully, remedy this situation. Many Bar Mitzvah boys find it impossible to recite the Bar Mitzvah in Hebrew or Yiddish because they were raised in an English-speaking environment. The available verbatim translations in sophisticated English are also incomprehensible to them to a great extent. The following condensation in fairly simplified English should enable them to recite the Maamer like every other Yiddish speaking Lubavitcher Bar Mitvah Bochur, and also to give them a better understanding of what they are saying. It is written in Medrash Tehillim: Rabbi Eliezer says: “The people of Israel said to G-d: ‘Master of the Universe, we want to apply ourselves to the study of Torah by day and by night, but we don’t have the time.’ G-d replied: ‘Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.'” We must understand how the fulfilment of the Mitzvah of Teffilin can excuse the Jewish People from the study of Torah. Obviously, if the Mitzvah of Tefillin can be substituted for the Mitzvah of Torah study, there must be a similarity and deep relationship between them. What is this relationship? In order to understand this, we must first introduce some basic ideas. It is written: “G-d tells His words to Yaakov, His decrees and His Laws to Israel.” The Midrash comments on this verse: “There are those who give commands for others to fulfill, but do not fulfill them themselves. However, what G-d Himself does, He tells Israel to do, as it is written: ‘He tells His words to Yaakov, His decrees, His laws,’ which implies that G-d Himself also fulfills the Torah and its Mitzvos.” and who causes G-d to fulfill the Mitzvos? – the Jewish People. Our performance of Mitzvos causes G-d to perform the very same Mitzvos. Therefore, when a Jew puts on Tefillin, G-d also puts on Tefillin. Our Sages teach: “What is written in G-d’s Tefillin: The verse, ‘And who is like Your People, Israel, one nation on earth.'” Thus, when G-d puts on Tefillin, the Jewish People grow in stature and importance. For a better understanding of this concept, we must clarify the relationship that exists between G-d and Israel. It is written: “G-d, look down from Your holy dwelling place, from heaven, and bless Your People, Israel.” The Hebrew word for heaven is a combination of two words Shom and Mayim (water is there). Water symbolizes Torah. When the prophet Yeshayahu declared: “Behold, all who are thirsty, go to the water”, he was referring to Torah. The above verse can now be understood as follows: G-d, please look down from Your holy dwelling place (from the heaven) – through Torah – and bless Your People Israel, because Torah causes G-d to view us as a people of great worth and importance. In other words, through Torah we merit G-d’s blessings and revelation. The Prophet Yechezkel therefore said: “The heavens opened and I saw Divine visions.” In a deeper sense it can be explained as follows: Shomayim refers to Torah, which, in this verse, the prophet compares to Miros Elokim – a Divine “magnifying glass”, so to speak. When we look at something through a magnifying glass, the object appears larger and more prominent than without the glass. Likewise, when the prophet looked into the Torah, it was like a Divine magnifying glass to him, enlarging and revealing heavenly secrets. Similarly, when G-d gazes into the Torah, He sees a magnified People of Israel who keep the Torah. He sees them as a praiseworthy people, a people of greatness. This explains the significance of G-d’s Tefillin and the verse written in them: “Who is like Your People, Israel, one nation on earth.” When we put on Tefillin, so does G-d, and we are magnified and grow in stature in His eyes. He considers us worthy and important because we are one nation, meaning a unique nation, on earth; for despite all difficulties, we spread the concept of “One G-d” everywhere, and cause the revelation of the One G-d on this earthly world. The unique quality of Torah can be appreciated to a greater degree by the statement of our Sages: “By two thousand years the Torah preceded the creation of the world.” This statement does not refer to precedence in time because time and space were created together. Before the world came into existence, time also did not exist. “Alofim Shanah” – usually translated as “two thousand years,” symbolizes G-d’s Wisdom and Understanding, the source of Torah. This is based on the verse in which the word which is usually translated as a thousand, is given its other meaning, “I will teach you wisdom, I will teach you understanding.” The Torah derives from the Divine Wisdom and Understanding of G-d which precedes the creation of the world.” In other words, Torah is above and on a much higher level than the G-dly forces used in creation. To clarify this further: It is written, “The world is built with (G-d’s) kindness.” The Etz Chaim also writes: “It came up in G-d’s Will to do good to His creations,” meaning that G-d’s kindness and goodness flow down into the created worlds, but not His Divine Wisdom and Understanding, because the Divine Intellect is above, and not related to, creation. For example, even if a great scholar does not have any students to whom to impart his wisdom, he can still sit alone and conceive new ideas. On the other hand, if a generous person has no one to whom to exercise his feelings of kindness and generosity, he cannot express his kindness and generosity at all. That is why it is written of Avrohom Avinu that he was sitting at the entrance to his tent on that hot day looking for wayfarers so that he might extend his hospitality to them. For without someone to benefit from it, there cannot be any hospitality. Similarly, G-d’s kindness is the source of creation because without creation to whom can He be kind? His Divine Wisdom and Understanding, however, are above creation. Now, although our Sages have declared, “With ten things G-d created His world, with wisdom, understanding, with knowledge, and so on,” nevertheless, this refers only to such wisdom and understanding that were necessary for creation. However, the essence of G-d’s Wisdom and Understanding – which is the source of Torah – precedes and is above creation. Now we can understand the words of Rabbi Eliezer: “The People of Israel said to G-d, ‘We want to apply ourselves to the study of Torah'” – because Torah is G-d’s Wisdom which, when studied, causes a revelation of the essence of Divine Wisdom and G-dliness. This, of course, is a tremendous and wonderful achievement. “‘But,’ the Jews said, ‘we have no time.’ G-d then replied, ‘Fulfill the Mitzvah of Tefillin and I will consider it as if’you had laboured in Torah study by day and by night.'” For, when we put on Tefillin and dedicate our heart and mind to the service of G-d, G-d responds in a like manner. He puts on His Tefillin, so to speak, and uses His Divine Wisdom for our welfare and success. A boy younger than 13 years of age is therefore excused from wearing Tefillin for he is not yet a man; his mind is not yet mature. But when he reaches the age of 13, his mind is mature and he becomes a man; and then does his Mitzvah of Tefillin and causes G-d to put on Tefillin, with the resulting revelation of the essence of Divine Wisdom. The revelation through Tefillin is thus similar to that achieved by the study of Torah. G-d therefore said, “Fulfill the Mitzvah of Tefillin and I will consider it as if you had laboured in Torah study by day and by night.” Now, why did G-d use the words, “as if”, which implies that the effectiveness of Tefillin is only similar to, but not exactly the same as Torah study? The answer is that through the study of Torah, the essence of G-dly Wisdom is drawn down and revealed even in this earthly world; while through the Mitzvah of Tefillin the revelation normally does not reach that far. Nevertheless, G-d says, “I will consider it as if you had laboured in Torah study by day and by night,” meaning that G-d will give additional strength to our Mitzvah of Tefillin so that it too will bring a great measure of holiness and blessing into this world below.s Jaffe From Zalmon Jaffes My Encounter book 24
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