English translation — ואתחנן ב

A.

From the verse

(In our parshah¹)

"And he shall flee to one of these cities and live" we learn²,

That "a student who was exiled, his teacher is exiled with him, as it is said 'and live' — do for him something that will be life for him."

The Rambam in his book HaYad³

brings down the law — "A student who was exiled to the cities⁴

of refuge, his teacher is exiled with him, as it is said 'and live' — do for him so that he will live",

and adds to this: "And the lives of wise men and seekers of it without Torah study are considered as death."

What is the Rambam's opinion with the addition⁵?

One can say that thereby he addresses a simple question in this law: although one must provide the unintentional murderer all his needs in the city of refuge

(as the Gemara⁶

says: "They do not

place them except in a place of water...

in a place of markets etc."),

it is however not understood: what place does it have that one should do it at the expense of another Jew,

and especially "his master" — to send his master into exile

(in order to study Torah with the student)⁷?

And in particular, since it speaks here about a student who committed the sin of murder

for which he is liable to exile "so that it should be for him..

an atonement"<sup>9</sup>

; if he had been a proper student as is fitting,

such a great mishap would not have come to his hand.

And as the Gemara<sup>10</sup>

says about an unintentional murderer,

"from 'wicked ones' [it] excludes a wicked [person]".

Engrossed in Torah, this became his "occupation" and consequently one must give him the opportunity to be able to continue in the study of Torah)

— rather, moreover, this is a question of life and the opposite of life

("considered like death"<sup>12</sup>)

; and since the Torah says "and he shall live" — there is "no choice" and one must send his teacher into exile "so that he should have life"<sup>13</sup>.

And the source for this

(that "and the life of the wise etc. without Torah study is considered like death")

— one can say that this is — a full verse, the Scripture states¹⁴

: "Wisdom gives life to its possessors"¹⁵.

B.

But at first glance — it is puzzling in the words of the Rambam:

According to the explanation of the Rambam, it would seemingly have to come out,

that the law of "a student who is exiled, his teacher is exiled with him" is specifically regarding a student who is on the level that his entire life is Torah study,

so that "without Torah study it is considered like death";

But the halacha is nevertheless simply "a student who is exiled" — the Gemara makes no distinction and is not precise about which student it is speaking about.

And furthermore: In continuation of the law of "a student who was exiled, his teacher is exiled with him," the Gemara says: "From here [we learn] that a person should not teach a student who is not

worthy" — "that<sup>16</sup>

his sins should not bring him to accidental killing and he will be exiled, as we say later<sup>17</sup>

that it is not found except among the wicked."

It turns out,

that the case of "a student who was exiled" speaks entirely

(mainly<sup>18</sup>)

about a "student who is not worthy."

So how does one bring in such a student into the category of "masters of wisdom and seekers"?

Until saying that his life "without Torah study is considered like death"?

that he conducts himself improperly

(but regarding his study it could possibly be that in this he is proper)

One sees however in actuality,

that when there is a lack in the conduct of the student,

there is also a lack in his diligence and persistence in his study; and certainly one cannot say regarding such a student a rule — until then.

Therefore his teacher reveals — that his Torah study has become his life

(life)

— then it must have an effect on his conduct].

3.

Regarding the addition

(and the reason)

of the Rambam

("And the life of the wise etc.")

the Rogatchover writes in a responsum¹⁹

"And this is a spiritual reason"

(And says there another reason

("Bipshut")

On the opinion of "Maglin rabo imo"²⁰

: From this itself that the student

Is a murderer

(Unintentionally)

Is a proof that he is a "student who is not proper"²¹,

And since one may not learn with a "student who is not proper"²²,

It turns out,

That "he

(His teacher)

sinned in this, therefore he is enslaved").

But

that the law of "a student who is exiled, his teacher is exiled with him" is specifically in a case²³

when also the teacher is not a "fit person",

i.

e.

that he recognized that his student is not a "fit person"²⁴

and nevertheless he was negligent and taught with him

(contrary to the law)²⁵

! — and still several difficulties

In his commentary that their place is not here — is still and main]

From this itself, the Rambam brings the reason in his book Mishneh Torah,

which is a book of "halachos halachos"²⁶,

it is compelled to say,

that according to the Rambam's system, this reason

(even though it is a "spiritual reason",

it is however)

held out

(air)

in the manner of halacha,

and it is obvious that it is not in contradiction to the settled halacha that every student who is exiled, his teacher is exiled with him.

4.

And one can explain the clarification by prefacing the precise wording of the Rambam — "masters of wisdom and seekers of it without Torah study etc.",

And seemingly: the verse states only "

(wisdom gives life)

its masters"; and the Rambam adds "and seekers of it"?

And especially since this is an addition

(not only in language,

but)

in content:

"Baalei Chochmah" is the simple explanation,

that he learns Torah in a manner that "his Torah is his"²⁷

— he becomes a master over the Torah matters he learned,

"is called by his name"²⁸

(and the Gemara²⁸

says that this is specifically when one learns in a manner of "yihgeh",

la'iyuna²⁹)

"Umevakshei" adds,

that he is not satisfied with the Torah matters that he has already learned

(and "koneh" be- came),

rather he is "mevakshei" — he constantly seeks — more,

to rise higher in comprehension of the Torah

(because for comprehension of the Torah there is no limit,

and as it is written³⁰

"Arukah

from a land of wilderness and expanse of sea"),

and in the language of the Rambam³¹

: "one who serves out of love engages in Torah ..

and walks in the paths of wisdom ..

his soul is bound in love of G‑d and is constantly absorbed in it".

It turns out,

that according to the Rambam,

when it is fitting to say that Torah study

(wisdom)

has become the entire life of a person — when he is

(not only)

"masters of wisdom

(but also)

and seekers of it".

It is not understood,

as above: What is the source of the Rambam for the addition that is not stated in the verse?

Furthermore: Based on this, the above question becomes even stronger

(section b)

— that the reason of the Rambam is seemingly not consistent with the actual halacha: According to the above, it turns out,

that in order to obligate his teacher to go into exile because of his student,

the student must have

(not only the quality of "masters of wisdom",

but)

also the attribute of "seekers" — whereas in the Gemara it states that the case of "a student who was exiled" is

(mainly)

by a "student who is not worthy"!

5.

And therefore it seems to say,

So the intention of the Rambam with the addition "and seekers" is not to add a second condition in the level of the student — rather the vav .

For example.

"and seekers" is in place of the word "or"*³¹

as if he had written "men of wisdom or seekers".

That is,

that the Rambam speaks about two types³²

(a)

those who

are already at the level of "masters of wisdom".

(b)

"And

seekers of'" — they have not yet become "masters of wisdom",

but they seek to become "masters of wisdom".

And since the Torah promises "you have toiled and found, believe"³³,

it is clear that in the end he will become a "master of wisdom".

It turns out that "in potential" he is already now a "master of wisdom"

(for his life "without Torah study is considered death").

And accordingly, it is answered why the law is stated in relation to every student

(even a student who is not worthy)

— because from this very fact that the teacher

(who is presumably a "worthy teacher")

accepted him as his student,

it is a proof that the teacher perceived,

at least felt in the student that he is in the category of "seekers of'",

that he seeks

(at least)

(at least)

to become a "master of wisdom"

(because otherwise he would not have accepted him as a student³⁴)

And therefore the law is that "they reveal his teacher to him",

in order to bring out in the student the matter from potential to actual

(that he should become a "master of wisdom" in actuality)

— by making from the student who is not worthy — a worthy student³⁵,

until he should become a "master of wisdom".

And one may add to this:

The law of "do for him something that will give him life" is not only regarding the first moment when the unintentional killer comes into exile,

but the "and he shall live" must be ensured for the entire time that he finds himself there

("until the death of the high priest"³⁶).

And based on this it follows,

that the obligation of "they exile his teacher with him" is not only because of the current state of the student,

for whom wisdom is his "life" only "potentially" - but

(also)

because of the later state of the student,

when he will be a "master of wisdom" in actuality,

Because since he is already now in the category of "seekers",

it is certainly clear that eventually he will become an actual "master of wisdom",

as above

(And it can be said that he has already begun to occupy himself with this in actuality)

-and therefore there is already now the obligation to preserve the "and he shall live" of the student.

6.

One of the very simple instructions of the aforementioned humble one is — the greatness of the humility of "Make for yourself a teacher"³⁷

When one makes a reckoning of charity according to his own soul and catches himself as one is in a state of "a student who is not proper",

one can fall into despair G-d forbid — how will one be able to get out of this state and remake himself into a proper student,

and who even speaks of becoming a "master of wisdom"?

For this the advice is — "Make for yourself a teacher": when one finds a true teacher,

it is clear that the teacher will with him "knead" in order to make of him a "proper student";

And no matter what his current standing and situation may be — if only he is in the category of "seekers" — he seeks to become a proper student,

then even if currently he is still in such a lowly state that it requires on the part of the teacher a descent and abasement analogous to the matter of exile — the Torah rules that "a student who was exiled, his teacher is exiled with him",

and consequently,

in addition that the teacher will learn with him,

he will invest himself³⁸

in order to make of him a proper student,

until the level of "master of wisdom",

until becoming like him

(the teacher)

literally.

7.

The concept of "a student who was exiled, his teacher is exiled with him" also exists in the spiritual service of each and every one:

Every Jew is with the Most High, in a manner of speaking, like a student with his teacher,

as the verse says "And all your children

(every Jew)

students of

(students⁴⁰)

Havayah,

every Jew is a student of the Most High.

And when a Jew, heaven forbid, commits a sin against God, he is then for the time being

(until he returns and is healed)

an "improper student".

And the reason and possibility for a sin is — that he is not a "master of wisdom"⁴¹.

And the explanation: the Alter Rebbe explains

(in Tanya⁴²)

the verse

(the aforementioned)

"Wisdom

gives life to its owners"/ that the life of a Jew comes from the Above

("the Infinite One, blessed be He"),

and one attributes his life to wisdom

("wisdom gives life")

because "the Infinite One, blessed be He, is clothed in the aspect of wisdom in the soul of every Jew, whoever he may be"

(and the life from the Above spreads "through all the aspects of the soul entirely to give it life" through the aspect of wisdom).

And therefore,

when one is in the category of "masters of wisdom",

one feels the connection that one has with the Supreme One

(with "Ein Sof B"H" which is "clothed in the aspect of wisdom in the soul"),

and consequently one is not susceptible to any sin; the possibility of sin derives from this⁴³

that one is not a "master of wisdom" and one does not feel the connection with "his Master" this is the Holy One, blessed be He.

When one sins against G-d,

one has to do with the "avenger of blood"⁴⁴

— this is the evil inclination,

as our Sages said⁴⁵

"he is Satan, he is the evil inclination, he is the angel of death" — who wants to bring a Jew to a state of spiritual death, G-d forbid

— On this the halacha is clear in the Torah: "A student who is exiled, his teacher is exiled with him."

What this means in spirituality: Although the Jew is in practice and openly not a "master of wisdom" — it is forbidden to say that therefore the bond with the Almighty has been nullified for him

— Because every Jew,

be he whoever he be,

is at least in the category of "seekers"

(as the well-known word of our Rabbis and leaders⁴⁶

: a Jew, neither does he want nor can he be torn away from Godliness),

and consequently there is always present in him the connection with the Almighty —

It is only that the connection is hidden by him,

And in the language of the Tanya⁴⁷

"it is in the category of sleep among the wicked",

But even then it protects from the "avenger of blood" and does not allow any spiritual death, G-d forbid⁴⁸

And at the time when the Jew expresses his desire,

To become a student ..

worthy — "those who seek" openly — it will immediately effect its action to make of him a worthy student and a "master of wisdom",

Then — "wisdom gives life",

This brings into him a vitality of holiness in all the powers of his soul,

Which this nullifies automatically the dominion of the evil inclination⁴⁹.

8.

Just as this is regarding every individual,

so too, and all the more so, etc., etc., it is regarding the community of Israel:

When Jews find themselves in exile,

and especially this last exile,

and in particular, in the double and multiplied darkness of the footsteps of Mashiach — one can fall, heaven forbid, into despair, "From where will my help come?"⁵⁰

— the Torah says a clear law "a student who was exiled, his teacher is exiled with him",

and since "He declares His words to Jacob, His statutes and judgments to Israel"⁵¹

— "what He does He tells Israel to do"⁵²,

it is therefore understood,

that the Most High

("His teacher")

finds Himself,

as it were,

in exile together with Jews

("His student"),

and as our Sages, of blessed memory,⁵³

"In every place where they were exiled

(Israel)

the Divine Presence was with them",

and "the Holy One, blessed be He,⁵⁴

is found among them

(in exile)..

and He calls⁵⁵

and says⁵⁶

Return, children ..

I will heal your backslidings" — He brings it about that one becomes "proper students",

and through this one goes out of exile.

Furthermore: our Sages, of blessed memory, are precise "his teacher is exiled with him"

(not "they bring his teacher with him" and the like)

— what this means,

that also for the teacher this is a state of exile.

Not only that the teacher must be found in the same city as his student,

but there itself he is like a free man

— in such a situation he will not be able to influence

(completely)

the student in a manner of "do for me something that will be my sustenance",

because between them there is a vast distance and separation: the student is in exile,

and the teacher — in freedom; and consequently, how is it possible that the teacher should be able to invest himself completely in the

To make a situation for the students from him a "master of wisdom" —

One must be "revealing his teacher with him": The teacher must find himself in the same

(situation)

exile as the student finds himself.

And so too regarding, so to speak, the Most High with Jews.

When Jews are in exile,

is

(in addition to that "the Shechinah is with them",

is)

"the Shechinah is in exile"⁵⁷,

the Shechinah is in exile,

and as it is said⁵⁸

"in all their affliction He was afflicted" — it is His affliction, so to speak,

"the Shechinah⁵⁹

dwells with Israel in the affliction of their exile".

And consequently there is no place for despair, heaven forbid,

and on the contrary — it is clear that regardless of the terrible and awesome state of exile,

"Hashem is your guardian, Hashem is your shade

(for He is found)

at your right hand"⁶⁰.

And furthermore, the main point — since "the Shechinah is in exile,"

is even if from the perspective of the situation of the Jews there would be a possibility that the exile must, G-d forbid, last a bit longer,

is "for My sake, for My sake I will do"⁶¹

: the Most High brings the redemption for His own sake, as it were,

and in a manner of "I will hasten it"⁶²

— not even [lasting] the blink of an eye⁶³

— takes

The Almighty takes Himself and His children out of exile and leads them and they go together⁶⁴

in the true redemption

And complete it,

and immediately, literally.

(From the talk of 20 Tevet —

<b>Yahrtzeit of the Rambam* — 5745)</b>