English translation — שיחת יום א' פ' נשא, כ"ה אייר ה'תשד"מ בהכינוס של אגודת נשי ובנות חב"ד תחיינה

The very gathering together of Jews is itself a good, holy, and Jewish occasion,

since then the matter of unity and love of Israel among Jews is expressed,

when many Jews gather together for the same purpose,

and especially since the purpose is connected with Judaism—Torah and mitzvos.

That which is said that this is a "good" occasion

(even before it is a Jewish occasion)

is simply,

since also from the standpoint of all nations, the matter of peace and unity among people is a very important thing.

And as is known,

that the matter of "to inhabit it He created"¹,

applies to all the nations of the world²,

i.e., that upon all the nations of the world applies the obligation to maintain the world as a settled place for human beings,

which is accomplished through there being no wars between people,

but rather all people are in a state of communicating with each other,

until a state of peace and unity.

To this, however, there is a special emphasis in this gathering as a "Jewish occasion",

because "You have chosen us from all the nations etc. and elevated us from all tongues"³,

i.e., the Jewish people were chosen by the Almighty,

and the Almighty made them higher than all nations,

therefore upon them rests with special emphasis the aforementioned mission,

that the world should be in a state of "to inhabit it He created".

And this also has a connection to the time when one gathers together,

during the days of the Omer,

the days of preparation for the Giving of the Torah⁴, which was the time when the Almighty said "And you shall be to Me a treasure from all the peoples, for all the earth is Mine"⁵,

then was the "You have chosen us from all the nations"⁶.

Consequently, now the matter of how Jews must especially endeavor to increase peace in the world stands with extra emphasis.

The matter of "peace in the world" that Jews bring about in the world is first and foremost through "Torah",

as the Rambam⁷ brings that "the entire Torah was given to make peace in the world",

i.e., that one of the main purposes of Torah is to make peace in the entire world.

And this is accomplished through the fulfillment of Torah and mitzvos simply:

Through this one makes "peace" within oneself

(in every person)

between the good inclination and the evil inclination,

through the fact that also the evil inclination conducts itself according to the will of the good inclination.

And this "peace" gives the ability to also make "peace" in the entire environment,

until in the entire world.

For since Torah is the master of the world,

to the extent that "the Holy One, blessed be He, looked into the Torah and created the world"⁸,

the world was created by the Almighty according to the Torah—therefore through a Jew occupying himself with Torah,

he has the power to influence the entire world and make peace in the world.

And as discussed above,

the matter of peace among Jews is expressed primarily when there is a gathering of various Jews,

when all together gather for one purpose:

In general, according to the Torah itself, there are differences between people

(Jews)

who come from different circles.

And as we see,

that the Jewish people are divided according to the Torah into twelve tribes,

each tribe having its own path in Judaism,

in serving the Almighty⁹—although all were children of the same father, our Patriarch Jacob.

That is, that according to the Torah, each one can have his own way of serving the Almighty,

as long as the purpose and intention is—to keep the Torah and mitzvos and Judaism in general.

And when all these Jews who come from different circles gather together—the matter of peace and unity is expressed especially.

Another matter in this:

Since Judaism also includes the command to influence the Jewish environment around oneself,

as well as the non-Jewish environment¹⁰—the gathering must serve not only as a place where Jews gather together,

but also as a living example for everyone,

both, to differentiate, non-Jews,

that they should come to the matter of fulfillment of Torah and mitzvos,

and fulfillment of the Seven Noachide Laws¹⁰,

and in particular—in the matter of "love your fellow as yourself"¹¹,

and in the matter of "peace in the world".

And simply, the matter is that Jews must serve as a "light to the nations"¹²,

as a living example for the non-Jews around them;

for when non-Jews see how Jews conduct themselves,

and they know that upon Jews lies the responsibility to be a "light to the nations"—it has an influence on their conduct.

For although non-Jews themselves have been commanded in the 7 Noachide Laws—nevertheless, in order to understand the inner content of the commandments,

and in order to overcome the difficulties that exist in fulfilling the commandments—they need a guide,

who will show them the way,

with a living example,

and with words that come from the heart,

in pleasant ways and ways of peace.

And primarily it is accomplished through fulfilling Torah and mitzvos with joy and goodness of heart,

and in particular

(and including)

the commandment of "love your fellow as yourself",

i.e., a state of love of Israel and unity of Israel.

And, in addition to the general virtue that is in this gathering,

the matter of unity of Israel,

the purpose of the gathering is indeed to arrive at proper resolutions,

to be able to fulfill Torah and mitzvos with proper strength,

and to have an even greater opportunity to influence Jews around oneself.

And this is indeed one of the main purposes of every gathering "for the sake of Heaven"—to unite Jews through one Torah,

the one and only Torah that is the same for everyone,

through adopting resolutions to strengthen the Torah.

And these resolutions can be derived from the Torah itself,

since it is called "Torah of light"¹³,

a luminous Torah,

a Torah that issues its instructions in a luminous manner,

and a "Torah of life"¹⁴,

a guide in daily life.

For as soon as an event occurs—one can immediately look in the Shulchan Aruch,

and one has a clear instruction! But this is only if one does not allow oneself to be misled by any bribe of various extraneous considerations, because of which a Jew may not be allowed, Heaven forbid, to reach his holy purpose¹⁵,

the purpose of his creation—to hear and see Divinity at every step.

In this, a special emphasis comes when speaking about a gathering of Jewish women:

Every Jewish woman is called "akeres habayis",

i.e., she is the mainstay of family life¹⁶,

and consequently she is the mainstay of the conduct of the household,

the husband, the children, the grandchildren.

And this also applies to girls who are still before marriage—because they prepare themselves,

through their education and immersion in Torah and Judaism,

to later carry out the mission of the Jewish woman,

to be the "akeres habayis".

And through this being an "akeres habayis",

a Jewish woman builds a house of which the Almighty says "and I will dwell in their midst"¹⁷,

that He is a permanent resident there,

and He calls it a "miniature Sanctuary"¹⁸,

that the house is an example and model of the collective Holy Temple of the entire Jewish people¹⁹.

And this is accomplished through the fact that every Jewish house is an example for all Jewish houses around it,

of how a Jewish house should be—a luminous house with the light of Torah and mitzvah.

And in this one sees the accomplishment of the women and daughters of Israel:

In general, the matter of Torah and mitzvos is the task and holy mission of every Jew.

It is, however, self-understood,

that in order to carry out the mission in completeness,

to the fullest extent,

not reckoning with the circumstances of the world that constantly change—a Jew needs a special power.

For the purpose of a Jew is,

that he should always hold fast to the Torah that was given for the first time at the time of the Giving of our Torah at Mount Sinai,

and it should always be an eternal light-guide and light-indicator and illumination in his life. And especially in these days when one stands in proximity to the time of the Giving of our Torah—when one must be even more permeated with the recognition of a Jew's mission in the world—to make for Him, blessed be He, a dwelling place in the lower realms²⁰.

Therefore, in order to be able to accomplish all this, one must have wisdom and understanding

(wisdom and comprehension).

So the matter of wisdom was given by the Almighty to every Jew,

which is the Torah,

the wisdom of the Holy One, blessed be He²¹,

and through this Jews became

(as the Torah says²²)

the "wise and understanding people".

There is, however, in this a virtue in women—as our Sages, of blessed memory, say²³,

that "extra understanding was given to women more than to men":

In addition to that which the Almighty gave every Jew with His full, open, holy, and generous hand²⁴ understanding,

much understanding;

there was added "extra understanding",

even more understanding in Jewish women!

And it is understandable,

that this understanding,

the better and deeper comprehension that is in Jewish women—must bring them even more to the fulfillment of the main thing,

"the deed is the main thing"²⁵.

To this one can add another hint in the matter:

Our Sages, of blessed memory, derive the matter of extra understanding being given to women more than to men from that which is written regarding the creation of woman²⁶ "And Hashem G-d built the rib etc.",

they interpret that "vayiven" is also from the language of understanding²⁷.

The simple meaning of the word "vayiven", however, is from the language of building²⁸,

building.

So according to the known rule²⁹,

that when there are two interpretations of the same word,

they certainly have a connection between them—one can say the hint in the matter:

That which extra understanding was given to women,

is not for understanding in itself,

but rather so that as a result of this understanding there should come about the "building" of the Jewish home,

which is the matter of "akeres habayis",

that the Jewish woman has an "extra understanding" that makes her an "akeres habayis",

that she should build the Jewish home as a "miniature Sanctuary".

Yud.

And this is also understood simply:

Through the fact that the Jewish woman understands better and more deeply the supreme importance of Judaism,

and how this brings true happiness for herself, for her family, for the surroundings, and for the entire Jewish people—it is certain that this understanding brings an "extra addition" in "the deed is the main thing",

in daily life as an akeres habayis.

For that which "And Hashem G-d built the rib" does not mean only the first woman,

but all women,

regarding all of whom our Sages, of blessed memory, say extra understanding was given to women;

and consequently it is understood,

that since the Almighty gives a person talents,

it is with the intention that he should utilize them to the fullest extent,

for a good purpose.

Following from this, it is also understood the special mission that rests upon Jewish women:

As has been said several times,

the meaning of "You have chosen us from all the nations etc. and elevated us from all tongues"—is that upon Jews rests a special responsibility:

Since the Almighty gave them special powers,

consequently they have more responsibility than other nations.

And so it is also among Jews themselves³⁰:

Since the Almighty gave Jewish women a special power,

the "extra understanding"—this certainly increases the responsibility that rests upon Jewish women!

And certainly the Almighty gives the powers according to the responsibility He places,

for "I do not ask etc. except according to their power"³¹,

consequently the appropriate powers were certainly given,

that they should be utilized to the fullest extent.

And when the Jewish woman carries out her responsibility and mission to be the "akeres habayis"—it is a certainty,

that it becomes an "everlasting building"³²,

a happy and eternal home and family life. For one has children and grandchildren who also raise their children in the same spirit,

"until the end of the world",

"forever and ever".

And as discussed above,

all this has relevance not only to married women,

but even to those who have not yet married.

For immediately when a child is born,

he has as an inheritance³³ the entire Torah,

"Torah that Moshe commanded us is an inheritance of the congregation of Yaakov"³⁴,

which was given at the time of the Giving of our Torah for all generations.

And when the child grows a little,

the spirituality and soul within him grows even more—and consequently one teaches him the matters of Judaism that he can already grasp:

When he begins to speak—one speaks with him "Torah that Moshe commanded us is an inheritance of the congregation of Yaakov"³⁵;

and so too regarding a girl—when she can understand the difference between light and darkness,

and how light comes about through lighting another little candle,

one teaches her to light Shabbos and Yom Tov candles³⁶.

And in this is the virtue of a Jewish girl from her earliest years:

That which she makes the house light on the day of Shabbos,

adds light throughout the entire week,

for although she is very small, the Almighty has given her

(like the entire Jewish people who are "small"³⁷)

a mission and a special power to be able to add light in her own house—which is analogous to the "akeres habayis". That she is the mainstay of the house!

And furthermore—the matter of light that comes through the Jewish girl adds light even in the public domain,

until it reaches the end of the world.

And this is,

as mentioned,

the point of the gathering:

Since this is a gathering of Jewish women and girls,

together with the fact that Jews gather and resolve with the greatest strength to do everything possible to carry out the mission that each one has—one must utilize for this the "extra understanding" that "was given to women".

And then one has the promise of "exert yourself and you will find"³⁸,

that through toiling,

one will certainly succeed,

and especially since the Almighty Himself helps every Jew in this—"the Holy One, blessed be He, helps him"³⁹.

And accordingly, one has the power to illuminate the world,

even though it is in a state of "and darkness will cover the earth"⁴⁰,

and to reveal within it the concept of "Torah is light",

until the world is permeated with the feeling that it is a creation of the Most High,

Who brings it into being and gives it life and sustains it at every moment,

according to the well-known teaching of the Baal Shem Tov,

transmitted through the Alter Rebbe⁴¹,

and reached us with the explanations of the leader of our generation,

His Holiness, my master, father-in-law, and teacher, the Rebbe.

And as mentioned above,

that in addition to "extra understanding" being a trait in the soul,

it must also influence actual deed,

to utilize it in the correct direction.

This is found,

as mentioned above,

in Torah,

Torah is light,

which illuminates each person's path,

and regarding women - Torah shows how they should use their "extra understanding".

And in continuation of this - this is the place to stop and learn the lesson from "Torah is light":

It was spoken about recently⁴²,

and certainly many of you also fulfill this,

that Jews should have a study session in the books of the Rambam,

which he wrote "in clear language"⁴³,

so that everyone can understand,

and have from it a clear directive.

In these books, the Rambam included all the laws⁴⁴ that encompass the entire human life with all its details,

and one must study them,

as the Rambam wanted,

in order⁴⁵.

And in this, it was established that one should study a daily portion in the books of the Rambam according to the order of the Rambam,

and regarding women - they should study the Sefer HaMitzvos of the Rambam,

which is a "summary" and "chapter headings" of his book "Mishneh Torah"⁴⁶.

Now, it is understood,

that when one does not understand sufficiently,

and one needs additional explanation in the words of the Rambam in Sefer HaMitzvos - one must

(like all questions)

ask a rabbi,

or look in the book that the Rambam wrote at length.

Regarding our matter:

Since we have gathered together today,

on the first day of Parshas Nasso,

it is certainly with Divine Providence,

and the gathering has a special connection to today's study session in the books of the Rambam,

from which one can derive a special lesson in the content of the convention.

One seemingly needs an explanation:

Today's study session in the book "Mishneh Torah"⁴⁷ of the Rambam is - about the positive commandment of writing a Sefer Torah,

that every Jew is obligated to write for himself a Sefer Torah.

It is seemingly not understood the connection to this gathering of Jewish women and girls - because the commandment of writing a Sefer Torah is

(as the Rambam himself writes⁴⁸)

only upon men,

like tefillin and the like,

for various reasons;

therefore, one needs an explanation,

what is the connection with Jewish women and girls?

The explanation for this is - as discussed several times,

and with an introduction:

The fact that there are several commandments in which women are not obligated,

does not mean, Heaven forbid, that women are lower than men!

Rather, the simple meaning of this is:

The Most High established the world in such a way that each part of the world has its unique mission:

The world is not set up in such a way that all parts of the world do the same thing,

rather, each part of the world has its unique mission,

in which matter it is the only one and this is its advantage over all other parts of the world. Therefore, it is not fitting to say,

that since it does not have a matter that is the mission of another part - this is a deficiency in it,

rather, on the contrary:

It has its unique mission!

And an example of this - from each person⁴⁹:

The Most High established within the same person,

that part of his life is connected to "head",

with intellect;

and part of his life is connected to "heart",

with emotion and feeling.

Even though both,

both the head and the heart,

belong to the same body,

it does not mean that they have the same mission,

rather, each of them has a separate mission.

That is, in addition to both having one mission,

to do what depends on them so that the body should be healthy,

which is accomplished through the "blood" that circulates throughout the entire body,

"the blood is the soul"⁵⁰,

there is, however, in addition to this, the unique mission of the head - matters of intellect,

and of the heart - matters of emotion.

They are indeed both among the "rulers"⁵¹

("kings"⁵²)

of the body,

but each has its unique mission.

Therefore, it is understood,

that one cannot say that one of them is less of a "ruler" because it does not have the particular trait that the other has - for this itself is the unique mission of each of them,

to act in the matters that pertain to it.

And from this, one will understand in the analogy - in Torah and its commandments:

Torah is also likened to blood⁵³,

for in Torah there are commandments that pertain to everyone,

both to men and to women.

For example:

The commandment of "Love your fellow as yourself",

which,

as mentioned earlier,

is a vital matter,

so that the Jewish people should be "healthy". And accordingly, it was commanded with the same strength and vitality to both men and women.

And all the more so - the first commandment that the Rambam counts in his book⁵⁴ is "to know that there is a God",

that in addition to believing that there is the Most High,

one should also know and contemplate it with intellect,

until it will be with full awareness,

a complete recognition and feeling,

that the Most High is the One who leads all existences⁵⁵.

It is therefore simply understood that this commandment was also commanded with the same vitality and strength to men and to women *⁵⁵.

And likewise, there are commandments that pertain specifically to men - positive time-bound commandments and the like,

and there are special commandments that were given

(primarily)

specifically to women:

For example:

There is the matter of education which pertains specifically to women,

and in the language of the Gemara⁵⁶ "a minor who needs his mother";

since the child needs to come to the mother

(and not so much to the father),

upon her specifically lies the mission to educate him,

and likewise the matter of "family purity" was also given to the woman.

This is the simple reason for why women are exempt from several commandments:

Just as men were exempted from certain commandments so that they could engage in their commandments,

and the commandments were given to women

(like the matter of education mentioned above);

so too, women were exempted from commandments that were given only to men - so that they could carry out their mission with all completeness and with all their strength,

so that they would have more time and abilities to carry out their commandments.

Thus, from all the above it is understood,

that the fact that women are exempt from certain commandments is not because they are lower, Heaven forbid, than men,

but because they have a different mission.

However, it still remains not understood - what is the positive connection of the commandment of writing a Sefer Torah, from which women are exempt, to the gathering of Jewish women and girls.

The explanation for this is - in continuation of what was said:

When one says that each part of the world or of the body has its mission,

this does not mean that the other part does not have that matter at all,

rather, the simple meaning is,

that it receives that matter from the other part of the world or of the body.

And likewise, the Most High established regarding women:

Since the Most High is the ultimate perfection,

and He placed perfection in Torah - even though there are things from which women are exempt,

therefore, seemingly they do not receive the reward for these things because they do not actually do them,

it was, however, established,

that through the fact that men fulfill these things,

they thereby fulfill it also for their wives,

and accordingly, the women also receive reward for it.

It is explained in the writings of the Arizal⁵⁷,

that the reason why women are exempt from positive time-bound commandments⁵⁸ is because "when the male performs the commandment, there is no need for the women to also perform it alone, for she is already included with him at the time he performs that commandment".

That is, when the husband fulfills his commandments

(positive time-bound commandments)

he thereby fulfills it also for his wife,

his action is as if also as an "agent" and as a "representative" of the wife,

and a part of it goes for the sake of the wife.

This is similar to the matter where one person makes Kiddush on Shabbos and thereby fulfills it for those who listen to the Kiddush,

even though they are only listeners. "Fulfilling" Shabbos through Kiddush. This does not mean that the one who is "fulfilled" has no connection to the matter of Kiddush,

rather, it means that he is "fulfilled" through the fact that he hears Kiddush,

and the one who makes Kiddush "fulfills it" for him.

And from this it is also understood regarding the positive commandment of writing a Sefer Torah:

It is not the simple meaning, Heaven forbid,

that women have no connection to the commandment of writing a Sefer Torah,

rather, the simple meaning is,

that they were exempted only from doing it themselves in actual deed,

but through the fact that men fulfill the commandment, the women are "included" with the husband,

and receive the reward for the commandment! Because the husband does it as if also in her agency and as her representative.

Seemingly, one could ask on this:

This is only valid regarding women who are already married,

that the husband fulfills it for them,

but what about girls who are not yet married?

The explanation for this is - this is already addressed in the Zohar:

It states in the Zohar⁵⁹ that "at that time when the Holy One, blessed be He, brought souls into the world...

all of them were included male and female that were joined as one...

and at the time they descended and were given...

they separated...

and when the time of their pairing arrives, the Holy One, blessed be He...

joins them as before...

and when they are joined, they become one body".

In simple words, it means:

The soul of the husband and the wife were created together as one soul,

only afterwards they are separated into two separate bodies when coming down below

(this is also the reason why a man without a wife is called "half a body"⁵⁹,

and so too the woman herself).

This is also one of the explanations for the great joy that is celebrated at the time of the wedding,

which is incomparably greater than other celebrations⁶⁰:

The truth of a "wedding" is not that two people who grew up in different circles and in different houses meet

(and sometimes - in different countries)

- rather, two half-souls meet!

In truth, they were both two parts of one soul,

only the Most High wanted,

that a period of time should pass when each of them would be separate and learn their special part and task - and afterwards the Most High

(at the appropriate time)

brought them together,

"matching couples"⁶¹,

and they became one thing again!

This is

(a reason for)

a very great joy!

And then they come to their perfection of "male and female He created them"⁶²,

that a special blessing comes upon them,

a complete blessing because they have united.

Based on all this, it is understood regarding a girl before the wedding in connection with the commandments from which she is exempt:

Since her future husband is essentially a part of her soul even before it descended below - it can be said,

that he fulfills it for her with all his commandments even before they are married!

For even though they

(the boy and the girl)

do not know who will be the future one,

it is, however, "revealed before Heaven":

The One who gave the commandments and gives the reward for the commandments,

knows that when the boy fulfills the commandment,

a part is done for himself and a part for the girl,

who, when the happy hour comes, will be united with him,

and therefore, already now

(years before the wedding,

even from childhood)

it is done a part for himself and a part for the one who currently is still in a "half body"

("half a body")

of a girl.

And likewise, on the other side.

And regarding our matter - the laws in the Rambam regarding the ruling of writing a Sefer Torah,

the aforementioned question is also answered - what connection does it have to the gathering of Jewish women and girls.

For the Arizal says,

that the male fulfills it for the woman with all his commandments,

including the commandment of writing a Sefer Torah,

as discussed above at length.

With this, there comes an additional special emphasis:

In today's study session in Mishneh Torah of the Rambam⁶³,

one finds,

that in the conclusion and seal of the laws of writing a Sefer Torah, the Rambam writes a law that pertains also to Jewish women and girls!

The matter of "conclusion and seal" is a proof that this is the main point⁶⁴,

and according to the simple understanding of the matter,

that when one concludes a matter, one then holds the most important conclusion regarding action that comes as a result of the entire discussion beforehand.

And as this is regarding the gathering

("convention")

itself,

that the importance of the present time consists in that this is the "conclusion" of the "convention",

that after the various discussions and deliberations - one comes to the conclusion and summary of the "convention",

adopting good resolutions for the future,

which is the sum total of the entire "convention".

Here we see - that the conclusion and seal of the laws of writing a Sefer Torah in the Rambam - is a law that pertains

(also)

to Jewish women and girls,

the law of honoring a Sefer Torah,

as follows.

In the last chapter of the Laws of Sefer Torah, the Rambam speaks about the laws of honoring a Sefer Torah,

"A valid Sefer Torah, one conducts with it extra holiness and great honor"⁶⁵,

and he continues with the details of the laws of honoring a Sefer Torah.

These are all laws that pertain also to Jewish women and girls.

And in the final halachos of this chapter, the Rambam adds,

that "it is a mitzvah to designate a place for a Sefer Torah,

and to honor it and glorify it exceedingly"⁶⁶,

how one must guard the place of a Sefer Torah regarding cleanliness and holiness,

and be careful with a bench upon which a Sefer Torah lies,

and do everything possible so that the Torah should have the fullest honor that must be given to the Torah.

In this matter, not only are women and men equal,

but on the contrary:

Since a woman is the "mainstay of the house",

for the house to be permeated with a spirit of "honor of the Torah"

(and then it is also permeated with honor for the matters about which the Torah speaks,

Judaism)

— it depends primarily on the woman,

who is more the mainstay of the house than the man.

And based on what was said above,

that since this is the conclusion and seal of the Laws of Writing a Sefer Torah, it proves that this is the main point — it follows,

that the main matter of writing a Sefer Torah does have a connection to the women and daughters of Israel.

And in truth, this matter is also according to halacha,

for the matter of honoring a Sefer Torah is more powerful than writing a Sefer Torah,

that one interrupts everything one does in order to prevent disgrace to a Sefer Torah

(which is included in the aforementioned ruling of the Rambam).

At the end of the last halacha of the Laws of Writing a Sefer Torah, the Rambam writes:

"The early Sages said:

Whoever disgraces the Torah, his body is disgraced before the creatures,

and whoever honors the Torah, his body is honored before the creatures."

At first glance, it seems,

that this halacha is entirely not understood.

But since the Almighty gave everyone "understanding", and especially those to whom He gave "extra understanding" — when one thinks into it,

one immediately grasps what the Rambam meant.

The simple explanation of the Rambam's words is:

One who gives honor to the Torah,

the Almighty gives him reward

(a merit)

that therefore his body will receive the proper honor from all creatures.

This is perplexing:

After the Rambam wrote in the same halacha about the greatness of the Torah,

"it is the faithful witness for all who come into the world",

that the Torah was given from the Almighty Himself to the "wise and understanding nation" and to those who have "extra understanding" — does one need to come to a reason why one should honor the Torah? And especially that the reason is — so that they should give him honor!

Even a non-Jew, if one tells him that the Torah was given from the Almighty — does not need to come to additional reasons why one must honor the Torah!

Furthermore:

The Rambam says that this was said by the "early Sages",

the Tannaim,

and he brings it down as a binding halachic ruling!

Another precision in the Rambam — that he says "his body is honored before the creatures",

that the body will receive honor.

Seemingly⁶⁷:

For every normal person,

and especially for a Jew,

the main thing is the soul,

and the body comes only as secondary. True,

he also wants the body to have honor,

but he wants much more that the soul that animates him should receive honor.

The Rambam says — that through honoring the Torah, the "body" will be honored!

And further:

He is precise:

"before the creatures",

i.e., the honor will come from those who have no virtues,

nothing more than that they are creatures,

the Almighty's creations

(as the Alter Rebbe explains in Tanya⁶⁸).

But when one thinks into this,

and especially with the "extra understanding",

one grasps that this is understood simply:

When it comes to honoring the Torah,

giving honor to the Torah,

a question can arise for a Jew:

Jews are indeed "the fewest of all peoples"⁶⁹,

the smallest

(in quantity)

of all nations,

and especially when one stands in the time of exile,

and all the more so

(not at the beginning of the exile,

when they still had the remnants from the time of the Holy Temple⁷⁰, but)

at the end of the time of exile,

when more than 1900 years have already passed since the destruction — when one comes to a Jew and tells him that the most important and precious thing for him is the Torah,

"the desire of your heart",

and therefore you must give it honor,

even though in practice he does not need any explanations,

because it is the Torah,

the wisdom of the Holy One, blessed be He — he can nevertheless think,

that this will bring him difficulties:

Since he finds himself in exile and must go out into the street and occupy himself with "street" matters

(because since he needs a livelihood,

he needs a "job" or a "business" etc.)

— he might think that giving honor to the Torah will bring him difficulties in the gentile world,

affecting the matters connected with his body.

Regarding his soul, he does not worry,

for over the soul no one has mastery⁷¹:

it is "literally a part of G-d above"⁷²,

and consequently, just as no one can have control over the Almighty, may it be otherwise — so too can no one have control over the soul of a Jew;

But the body, the Almighty created in such a way that it was sent into exile among non-Jews⁷¹,

among whom there are those who do not like Jews,

or those who do not understand the preciousness of the mission that Jews have.

So even though they cannot touch the soul of a Jew,

they can, however, touch the body of a Jew,

by causing him distress,

and causing him difficulties in livelihood or in his "job" etc.

These are the kind of people who are called "creatures",

as said earlier,

that this means that the only virtue they have is that they were created by the Almighty:

they have no intellect,

no heart and good character traits,

no other virtues.

When a "creature" sees,

that there is a person who occupies himself with spiritual matters,

and gives them honor,

and does not reckon with any difficulties,

and does it with full force — it is in the nature of a "creature"

(who has no inkling of spirituality,

all the more so of G-dliness)

that he cannot tolerate it,

because it reminds him of what he lacks,

and he feels that he has the main deficiency.

All this can arouse a thought and feeling of fear in a Jew,

that he will think that "honor of the Torah" will cause the opposite of good for his body through creatures.

And this is what the Rambam innovates:

Regarding the soul, "what does he come to teach us",

it is certain that benefit comes to the soul through honoring the Torah;

the innovation is — that even when it comes to "creatures" and in connection with matters of "his body",

a Jew should not think that it will be a matter of the opposite of honor etc.,

but on the contrary:

"his body is honored before the creatures"!

And this is the wonderful lesson regarding the service of man in the time of exile:

When one gives honor to the Torah,

even though one is among the "seventy nations",

and one is nothing more than a single nation,

and especially in exile,

and in the "footsteps of Moshiach" — one should know that the Torah rules that "whoever honors the Torah, his body is honored before the creatures":

Not only does benefit come to the soul's

(spiritual)

matters through honoring the Torah,

but also in the physical matters of Jews, benefit comes through the fulfillment of the Torah and its mitzvos and honoring the Torah!

And not only do the nations have no control over the soul of a Jew

(which is not a novelty),

but even when it comes to his body,

and it concerns such nations that are "mere creatures" — the Almighty conducts them in such a way that despite what they want — they honor and help the body and physicality of a Jew!

And in truth, one sees this matter very simply:

When a Jew holds fast to Judaism,

not only does he not become lower in the eyes of non-Jews,

but on the contrary:

they recognize his importance as a person who holds fast to his convictions,

and does not reckon with any difficulties;

and consequently, he is in their eyes a person whom one can trust,

and they give him honor.

For they see the "contrast" — that although around him there are people who take bribes

(in various ways)

and therefore act contrary to their conviction,

when it comes to the "wise and understanding nation",

and especially to those who have "extra understanding" — one holds fast to the "Torah of life".

And this is what the Rambam says here and rules as halacha:

When Jews hold fast to the Torah of life,

fulfill the laws of the Torah of life,

and give honor to the Torah — then one receives the entire this world and the entire World to Come;

And in addition to this — since it could be,

that even though he will receive the entire World to Come and the entire this world,

there will be found these "creatures" who have no humanity in them,

and will not give him the appropriate honor,

but will relate to him with "coldness",

and even worse than that —

Comes the halacha which is the conclusion and summary of the Laws of Writing a Sefer Torah

(and of today's lesson)

and teaches — that "whoever honors the Torah, his body is honored before the creatures".

May it be His will,

that in continuation of this conclusion of today's lesson in Rambam,

there should come even more of all good resolutions,

since this is the conclusion and seal of the "convention",

and one should do this,

like all matters of Torah and Judaism,

with joy and a good heart.

And furthermore — since "the Holy One, blessed be He, helps him",

the Almighty helps in everything,

and gives powers from His full, open, holy, and ample hand,

may the actions be in accordance with this.

And especially in the matters that were specifically entrusted to the women and daughters of Israel:

Lighting Shabbos and Yom Tov candles — which is the mitzvah of making the house bright;

Kashrus of eating and drinking;

And establishing together with the husband a family in a manner of "be fruitful and multiply and fill the earth"⁷³,

having many children to fill the entire portion in the world that belongs to them with Jewish children who will live with Judaism.

And certainly this will bring the appropriate honor to each one,

and as mentioned above that even "his body" is "honored before the creatures",

and consequently, one locks away the worry regarding the livelihood of the children,

because the entire world will fulfill its mission to honor even the "body" and the physical matters of the children.

And since the main thing is the deed — one should indeed carry out all these matters simply.

Along with this comes a special emphasis,

since we are in the days that are the counted days before the Giving of the Torah.

In the preparation for the Giving of the Torah, it is known⁷⁴ that first of all, Moshe Rabbeinu gathered the women⁷⁵,

and told them that the Almighty is going to give them the Torah,

"and you shall be to Me a kingdom of priests and a holy nation"⁷⁶ and "you shall be a treasure to Me from among all the peoples, for all the earth is Mine"⁷⁷,

i.e., that through the Torah, Jews become a holy nation even though they are among many nations⁷⁸.

This matter is repeated,

as is known,

year after year,

when the Almighty gives anew,

with renewed vitality and renewed blessings,

all these aforementioned matters,

beginning with women,

and then to men.

Therefore, now,

during the days of the Omer,

is the appropriate time to prepare for receiving the Torah anew,

and especially the women and daughters of Israel,

by spreading Judaism around them with full vigor,

thereby actualizing that which you have the potential of the "extra understanding" that the Almighty has given you.

And then one will establish the "hosts of Hashem"⁷⁹,

"all who go out to the army in Israel"⁸⁰

(as read in the Torah this Shabbos),

because when Moshiach Tzidkeinu comes, he needs the "Jewish army",

Jewish children,

who will go together with him.

And they will go "with our young and with our elders, with our sons and with our daughters"⁸¹,

in a manner of "a great congregation"⁸²,

as one single nation and "congregation".

For all will be united through "love of Israel",

until the level of "unity of Israel",

until it is a "great congregation" in the singular.

And together with "the completeness of the people", one will also have "the completeness of the Torah and its mitzvos",

such completeness as is required of those who have "extra understanding".

And as it was at the Exodus from Egypt,

that as a reward

(in the merit)

of the righteous women who were in that generation, Israel was redeemed from Egypt⁸³,

i.e., that the completeness in the fulfillment of the mitzvos was with the righteous women, and in their merit was the redemption,

so too regarding the future redemption,

that there will be the completeness of the Torah with the women and daughters of Israel,

and in their merit the redemption will come⁸⁴.

For every Jewish woman has the power to be a "righteous woman",

and especially when she utilizes her "extra understanding",

as mentioned above.

And together with this, the redemption will also be a complete redemption,

and one will come to the complete Land of Israel,

the entire Land of Israel within its borders,

and furthermore — "Hashem your G-d will expand your border"⁸⁵:

Just as regarding a mitzvah,

one is not satisfied with the fulfillment of the mitzvah in its completeness,

but one seeks ways to broaden the mitzvah,

and to reach a place that without effort one would not have reached — so too regarding the Land of Israel,

that it will be "Hashem your G-d will expand your border",

and one will also have the land of "Kenite, Kenizzite, and Kadmonite"⁸⁶.

And simply — by strengthening further in the fulfillment of the good resolutions,

and in preparing even more Jewish children to be "hosts of Hashem" — it hastens the "and behold, with the clouds of heaven"⁸⁷,

the true and complete redemption through Moshiach Tzidkeinu.

The usual order is,

that one must have the three pillars upon which the world stands — Torah, service, and acts of kindness⁸⁸.

The matter of prayer is — a request from the Almighty⁸⁹;

this was had by speaking about the prayers and requests of each of you,

within the entirety of Israel,

the entire Jewish people — that there should be the true and complete redemption.

The matter of Torah is — that various verses from the Written Torah and various statements from the Oral Torah were reviewed.

And now we will conclude with the matter of charity — by distributing to each of you a dollar.

In this matter

(giving a dollar for charity)

another thing is emphasized:

On the dollar are printed the words "In G‑d We Trust,"

meaning that the entire matter of a person's faith and trust in general is in the Supreme One.

This has a connection to Jewish women and girls in particular,

as the Rebbe Maharash explains⁹⁰ the matter of "extra understanding was given to a woman,"

that this is connected to the fact that a woman is called "a woman who fears Hashem, she shall be praised"⁹¹

(which is the conclusion of the chapter "A Woman of Valor" that is recited on Friday night before Kiddush⁹²),

and he explains the connection between the three matters that every Jewish woman has:

"faith,"

"understanding,"

and "fear" — and in all these three matters,

the "threefold cord"⁹³,

there is the "

(understanding)

extra,"

the special addition among Jewish women and girls.

And the directive of the Rebbe Maharash in general was,

that everything connected with Judaism must be in a manner of "lechat’chilah ariber"⁹⁴,

one should go lechat’chilah ariber over all difficulties,

and specifically this path will be with success.

From this there is additional strengthening in all the matters mentioned above.

We return to our subject:

Each one will be given a dollar on condition to give it to charity

(if one wishes — with an addition of her own).

And "great is charity that brings the redemption closer"⁹⁵,

the redemption should become a moment closer than it was before the giving of the charity,

and also then it is already very close, as is known that "behold, behold Moshiach comes."

And in particular through the giving of charity by Jewish women and girls,

the mainstays of the home,

they will bring the redemption even closer,

and we will have below ten handbreadths,

speedily in our days, literally,

the true and complete redemption,

through Moshiach our righteousness.

And one prepares for the time of the Giving of our Torah with joy and inwardness⁹⁶,

with joy and goodness of heart.

After the distribution of the dollars he said:

May there be a healthy and happy summer,

and the time of the Giving of our Torah with joy and goodness of heart.