If the Rebbe were here
he would agree that I am doing what he wants!?
By Rabbi Shimon Raichik
This week’s parsha contains the mitzvos of Sefiras HaOmer, counting the Omer and the Shtei Halechem, the offering of the two loaves on Shavuos. The counting of the Omer occurs between Pesach and Shavuos, days that are seemingly opposites. On Pesach chametz is completely forbidden to the extreme. The slightest trace of chametz is not tolerated on Pesach. On the other hand on Shavuos not only is chametz tolerated it is used as an offering as specifically required in the two loaves. If chametz is so wrong on Pesach that any trace must be obliterated why is it so welcome and required as a central focus on Shavuos? Chassidus explains that Pesach is the beginning. When we left Mitzrayim what we needed was pure emunah. We entered the uncertainties of the desert with no idea how to provide food and care for everyone. What was the plan? The answer is that there was no plan only pure emunah in Hashem.
What is emunah? It’s the strength to place our questions on the side and place our intellect on the side and rely on our unwavering connection to Hashem and his servant Moshe Rabbenu. Matzah represents bitul, our complete nullification and reliance on Hashem under all circumstances. On the other hand when we received the Torah on Shavuos we received Hashem’s will and wisdom. Our job in receiving the Torah was not just to accept (na’aseh) but to also understand (nishmah). We are not supposed to simply and robotically fulfill the mitzvos but also to use our intellect to understand and our hearts to feel them; to know the ways of Hashem to the best of our ability.
The order however is first Pesach and then Shavuos. We begin with the acceptance of the mesora, accepting Hashem’s overall plan for us without reservation. This bitul, our participation of nullifying our personal ambitions and opinions to Hashem’s mesora is message of Pesach. After this we can then continue in implementing Hashem’s plans by understanding intellectually and feeling in our own terms the best we can all that we can; this is the message of Shavuos. In order to get from Pesach to Shavuos we need Sefiras HaOmer. During the counting of the Omer we refine reorient and prioritize our perspectives. We no longer rely solely on our emunah but we go on to integrate our emumah into our daily living during Sefiras HaOmer through the process of personal refinement. This is what prepares us for Matan Torah when it is no longer just naaseh (we will do) but also nishma (we will understand).
When we make a bracha before learning the Torah we shift our perspective. It’s not just having an idea of what we want and then looking into the Torah to support those ideas but the other way around. There is a story from the Chasam Sofer who told his students the following. If you’ll say my Torah in your own name I will have no complaints. If however, you will say your Torah’s in my name; that I won’t accept. This story also applies to us as Lubavitcher Chassidim. When we speak about how the Rebbe felt about something or what he said, we need to be accurate. Someone who isn’t sure or wasn’t there needs to go back and to learn. This is our mesora. When we leave the mesora we forget the Giver of the Torah. So too in general, when we make a bracha over the Torah first we have placed Hashem first. When we fail to make a bracha we are at that very moment off track because intellect has taken 1st place instead of second.
There is a pasuk in Devarim (32:7) that reads: “Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto you, your elders, and they will tell you.” The message is clear, first listen then analyze. This applies to all areas of life and all issues, be it an eiruv, Eretz Yisroel, a beard, cholov Yisroel, chinuch or tznius. It all begins with a look into the mesora with acceptance and listening. When we don’t find the answer, we turn to ask those who do know or heard directly. We don’t use these situations out to decide how we want it to be. Once, when Chassidei Chabad went to visit Ariel Sharon they complained that what he was doing in Gaza (giving it to the Arabs) was blatantly against the Rebbe’s wishes. He responded by saying that if the Rebbe were here he would agree that I am doing what he wants. No one wants to feel they are not doing what the Rebbe wants. When it is not one hundred percent clear to me what the Rebbe said, we can end up saying our own ideas in the Rebbe’s name.
The Hayom Yom for the 8th of Iyar says:
“An emissary is one with his sender. This concept is similar to that of an angel acting as a Divine emissary, when he is actually called by G‑d's name. If this is so with an angel it is certainly true of the soul; in fact with the soul the quality of this oneness is of a higher order, as explained elsewhere.
Chassidim are emissaries of the Rebbe, the Alter Rebbe. So if the Chosid actively discharges his mission, he is bound up with his Rebbe, bound up in his entire being - there walks a Chosid, there eats a Chosid, there sleeps a Chosid.”
Surely by connecting to the source and then implementing our shlichus to the best of our abilities, using our minds and hearts we have the strength of the Sender and we will therefore be successful in accomplishing the goal of revealing Moshiach now.
A Good Shabbos