Igrot Kodesh · Letter 8965 — Faith & Bitachon

By the grace of Hashem,

11 Nissan* 5725,

Brooklyn,

To the sons and daughters of Israel, wherever they may be,

may Hashem grant you long life (note 1: See the Haggadah* of Pesach* with the commentaries of the Rebbe*, vol. 2, p. 605 of the 5751 (1991) edition.),

I greet you and bless you,

Hashem established (note 2: The Rebbe* notes, at the bottom of the page: "See Midrash* Shemos Rabbah*, chapter 15, paragraph 11, which says: 'This month... when Hashem chose Yaakov* and his sons, He established...' and the Or HaTorah*, of the Tzemach Tzedek*, on this verse, p. 264.") that the Exodus from Egypt take place in the month of spring (note 3: The Rebbe* underlines the words: "month of spring," "Guard the month of spring and you shall make Pesach* for Hashem your Elokim*, for it is in the month of spring that Hashem your Elokim* took you out of Egypt, during the night," "It is my strength and the might of my hand that has enabled me to obtain all this," "my," "my," "Draw forth and take for yourselves from the flock, perform the Shechitah* of the Pesach*," "draw forth," "take for yourselves," "the month of spring," "I am Hashem your Elokim* Who took you out of the land of Egypt, from the house of bondage, you shall have no other deities," "draw forth," "take for yourselves," and "time of our freedom.") and the Torah* demands that one accord particular importance to the fact that Pesach* always be in this month of spring (note 4: The Rebbe* notes, at the bottom of the page: "Devarim* 16:1. According to the Ramban*, the first root of the Sefer HaMitzvos* of the Rambam* and the Baal Halachos*, this is an Injunction of the Torah*, consisting of adding for this purpose a second month of Adar*, as one deduces from the verse: 'And you shall observe this Decree.' One should see the Sefer HaMitzvos*, at the end of Injunction no. 153, which says: 'One finds an allusion therein... it is said: Guard... this means,' as well as the Yad HaChazakah*, Laws of the Sanctification of the New Month, at the beginning of chapters 1 and 4."): "Guard the month of spring and you shall make Pesach* for Hashem your Elokim*, for it is in the month of spring that Hashem your Elokim* took you out of Egypt, during the night" (note 3).

For Pesach* to always be in the month of spring, knowing that our calendar is lunar and that its annual cycle presents a difference of approximately eleven days with the solar calendar, according to which the seasons are fixed, we introduce a complete extra month, that of Adar*, every two or three years, as is the case this year. In this way, the lunar and solar cycles are brought into correspondence and it is thus that Pesach* is always in the spring. Subsequently, all the months and all the festivals of the year are fixed and celebrated in the appropriate period.

* * *

Our Sages* explain (note 5: The Rebbe* notes, at the bottom of the page: "In the Mechilta* on the verse Shemos* 13:4, cited by Rashi's* commentary, at this reference.") for what reason the Exodus from Egypt took place during the month of spring. There was in this a kindness of Hashem, Who liberated the children of Israel in the best period of the year. As is the case for every idea of the Torah*, one can discover here numerous teachings, allusions and explanations, for the community as well as for the individual. One of the points I would like to mention here (note 6: The Rebbe* notes, at the bottom of the page: "See the commentary of the Ramban* on the verse Bo 12:3, the Tzeror HaMor* on the verse Bo 12:1 and the Zohar*, vol. 3, p. 251a.") will be clarified if one meditates upon the situation in which the Exodus from Egypt took place.

For centuries, the children of Israel had been the slaves of a people that dominated all its neighbors (note 7: The Rebbe* notes, at the bottom of the page: "According to the Mechilta*, commenting on the verse Beshalach 15:5, which says: 'Pharaoh dominated from one end of the world to the other.' See the Zohar*, vol. 2, p. 6a."), not only through the physical might of "its chariots and its horsemen," but also through its formidable development (note 8: The Rebbe* notes, at the bottom of the page: "See the Zohar*, vol. 1, p. 125a.") in all domains of knowledge, all that is commonly designated by the terms "culture" and "civilization." The culture and civilization of Egypt were based on natural forces and events, in particular on the Nile (note 9: The Rebbe* notes, at the bottom of the page: "Yechezkel* 29:3."). In Egypt, it practically never rained (note 10: The Rebbe* notes, at the bottom of the page: "See Rashi's* commentary on the verses Vayigash 47:10 and Devarim* 11:10."), but the discoveries of men (note 11: The Rebbe* notes, at the bottom of the page: "According to Rashi's* commentary, at the beginning of Parshas* Mikeitz.") had developed a system of irrigation, which had transformed the country into a fertile garden, encircled by the desert. From this situation, there resulted a culture based on a twofold worship, divinizing the forces of nature, on the one hand, and the power of man who had succeeded in mastering natural phenomena, on the other. It was therefore easy to arrive subsequently at the divinization of Pharaoh (note 12: The Rebbe* notes, at the bottom of the page: "According to Midrash* Shemos Rabbah*, chapter 8, paragraph 2 and the Midrash* Tanchuma*, at this reference."), who embodied the Egyptian ideal of the "genius" man.

Such a system defined the world as a mere arrangement of natural forces, among which was also that of man. To this was added the philosophy based on the principle: "It is my strength and the might of my hand (note 13: The Rebbe* notes, at the bottom of the page: "Devarim* 8:17. See the Sefer Mitzvos Gedolos*, Prohibition no. 64: 'I appeared in a dream... you have forgotten the essential... I meditated... and behold it was a great secret...'") that has enabled me to obtain all this" (note 3), my (note 3) strength, my (note 3) hand. The result was the most vertiginous spiritual and moral decline (note 14: The Rebbe* notes, at the bottom of the page: "Vayikra* 18:3. See the Toras Kohanim*, at this reference, cited by Rashi's* commentary, as well as Midrash* Koheles Rabbah*, regarding the verse: 'the earth endures forever,' which compares Egypt to the nakedness of man."), which also justified shameless enslavement and persecution of weak men and peoples.

* * *

The ideals and beliefs of Egypt reached their apex (note 15: The Rebbe* notes, at the bottom of the page: "See the Ramban* and the Tzeror HaMor*, at the same reference.") during the period of the year in which natural forces renew themselves, that is, during the month of spring, that of the constellation of the ram. The lamb was therefore one of the great symbols of Egyptian idolatry.

* * *

It was then that Moshe* came, announcing the good tidings: "Remembering, I have remembered." The moment chosen by the Hashem of Avraham*, Yitzchak* and Yaakov* to save the children of Israel from the hands of Pharaoh and from the exile of Egypt had finally arrived. The children of Israel had been under the domination of Pharaoh for two hundred and ten years already. Some of them (note 16: The Rebbe* notes, at the bottom of the page: "According to Midrash* Shemos Rabbah*, chapter 14, paragraph 3. See the Tanya*, chapter 31.") had even already become mired in Egyptian culture. No help could be expected from neighboring peoples. Until then, no slave had ever been able to escape from Egypt (note 17: The Rebbe* notes, at the bottom of the page: "According to the Mechilta* on the verse Yisro 18:11."). From a natural standpoint, there was no possibility that the entire people of Israel could leave Egypt. Yet, Moshe* our master announced to them, with certainty, that the moment of the redemption had arrived. Nevertheless, for this, it was still necessary to put into practice the terms of the verse (note 18: The Rebbe* notes, at the bottom of the page: "According to Midrash* Shemos Rabbah*, chapter 16, paragraph 2, which says: 'as long as... draw forth... for in this way...'") : "Draw forth and take for yourselves from the flock, perform the Shechitah* of the Pesach*" (note 3).

"Draw forth" (note 3), withdraw from the idolatry of this land and "take for yourselves" (note 3) a lamb (note 19: The Rebbe* notes, at the bottom of the page: "Precisely 'according to your families,' just as Moshe* had specified: 'with our sons and with our daughters,' with the four sons and the four daughters, from the wise one to the one who does not know how to ask."), which the Egyptians had divinized, make of it a Pesach* sacrifice for Hashem. For, it is not sufficient to deny Egyptian idolatry in one's heart, nor even at home, in one's house, hiding, discreetly. One must, on the contrary, do so in an affirmed manner (note 20: The Rebbe* notes, at the bottom of the page: "See the Shulchan Aruch* of the Admur HaZakein*, at the beginning of chapter 430."), without fear, with all the particularities that the Pesach* sacrifice had in Egypt. In such a case, Moshe* our master, in the name of Hashem, gives the assurance, not only that one will be liberated from Egypt, but also that Pharaoh himself will order the expulsion from this land. The redemption did not come when the forces of nature are weakened and diminished, but, on the contrary, in the month of spring (note 3) and even in the very midst of this period, when nature reveals itself in all its power.

This allows one to establish that there are not two hermetically separate worlds, that of nature, of natural forces, on the one hand, a "supernatural" world, on the other, with sometimes one, sometimes the other dominating. There is but one Hashem, absolute Master of the entire world and Who renders it one. This awareness was manifested in the most powerful way at the giving of the Torah*, which was the culmination of the Exodus from Egypt (note 21: The Rebbe* notes, at the bottom of the page: "As the verse Shemos* 3:12 says: 'When you take the people out of Egypt, you shall serve Hashem.' See the Zohar Chadash*, at the beginning of Parshas* Yisro, which says: 'Each day, a voice emanates...' One should also consult the Tanya*, chapter 31." The Rebbe* underlines here the word: "Each.") and was introduced by the words: "I am Hashem your Elokim* Who took you out of the land of Egypt, from the house of bondage, you shall have no other deities" (note 3).

* * *

As in Egypt, at the time, there are also, in our days, people who build their existence on the divinization of what are called natural forces and on the proclamation that there is nothing but "my strength and the might of my hand," that of man. Some have found a "solution" and, at home, in their hearth, they make room for Hashem. In their everyday affairs, however, they are "like the others," as it is said (note 22: The Rebbe* notes, at the bottom of the page: "Yechezkel* 20:32."): "let us be like the nations." Moreover, they are even more "non-Jewish" than the others. That is why the festival of Pesach* comes to remind, once again: "Remembering, I have remembered" and you therefore have no choice (note 23: The Rebbe* notes, at the bottom of the page: "Yechezkel* 20:32. Midrash* Tanchuma*, Nitzavim, chapter 3, commented upon by the Kuntres U'Maayan*, discourse 11, chapter 3."). Hashem reminds you that you must "draw forth" (note 3), reject the idolatry of the land, whatever form it takes, on a daily basis, without fear, with pride. And, "take for yourselves" (note 3), yourselves and all that you possess, in order to return to yourselves, to the true and eternal Jewish "self" (note 24: The Rebbe* notes, at the bottom of the page: "See Midrash* Shemos Rabbah*, chapter 15, paragraph 23, which says: 'for yourselves: it is regarding this that it is said: to you alone and to no stranger with you.'").

One must, furthermore, accomplish all this during the month of spring, without being affected by those who wish to deceive, putting forward a dark world in which is found a man who claims: "my strength and the might of my hand" and proclaiming: "behold your deity," whose slave you are, so that there is no longer room for Hashem. On the contrary, it is in the month of spring (note 25: The Rebbe* notes, at the bottom of the page: "One should consult the Likkutei Torah*, Bamidbar, p. 3a and the end of the Chassidic* discourse entitled: 'This month,' of my father-in-law, the Rebbe*, in the Sefer HaMaamarim* 5700.") that Hashem your Elokim* took you out of Egypt (note 26: The Rebbe* notes, at the bottom of the page: "The Exodus from Egypt was during the night and, likewise, one should not be affected if, at the present time, some find themselves in the night and do not recognize the truth. Indeed, the verse Yeshayah* 60:2 says: 'darkness covers the earth and obscurity the peoples, but Hashem illumines you and His glory is revealed upon you.'"). All the wonders that one observes in the world must lead to perceiving even more clearly the truth. In the formulation of our Sages* (note 27: This refers to the blessing of the trees, which is recited in the spring. The Rebbe* notes, at the bottom of the page: "Tractate* Berachos* 43b. According to several of the later Decisors, on Orach Chaim*, chapter 226, one does not necessarily say this blessing in Nissan*. For others, however, for example, the Sdei Chemed*, compendium of laws, article 'blessings,' at the beginning of chapter 2, one must imperatively say it in Nissan*. The Admur HaZakein*, in his first table of blessings, says that after the 30th, one recites this blessing without mentioning the Name of Hashem and His Kingship, which means that it is not recited only in Nissan*. However, in the order of blessings of his Siddur*, chapter 13, paragraph 14, he does not repeat this statement. One can explain, although it is difficult to accept, that he thereby underscores the necessity of saying this blessing only once. However, one may still ask why he does not explain the expression of the Shulchan Aruch*, 'in the days of Nissan*,' meaning not only during this month, just as he provides clarifications on various other points concerning blessings. Nevertheless, one can say that he does not repeat this statement because his position, in the final analysis, is that one should not say this blessing outside of Nissan*. One does not understand, however, why it is said: 'after the 30th,' but this point will not be developed here."): "Hashem, our Elokim*, King of the world, Who (note 3) has made it so that nothing is lacking therein."

* * *

May Hashem grant the help and the success so that Pesach*, time of our freedom (note 3), bring to each man and each woman, within all of Israel, a true liberation from all obstacles and all limitations, so that one can serve Hashem with a whole heart. And, may the individual redemption lead to that of all Israel, to the true and complete redemption, through our righteous Moshiach*, very soon and in our days. With my blessing for a kosher and joyous Pesach* festival,

Menachem Schneerson,