One of Chabad’s secrets

Rabbis are often found debating the finer points in Jewish law and philosophy. I don’t believe there is a single topic in the Torah that is without two opinions. Yet, when it comes to historical events – things run pretty smoothly. Never the less, in this week’s Parsha we have a debate regarding the timing of a certain event.

There are number of opinions regarding when G-d commanded the Jews to build the Mishkan (Tabernacle). The Zohar[1]says it took place soon after the giving of the Torah.

The Medrash[2] is of the opinion that it didn’t happen immediately after the giving of the Torah, rather G-d waited till Yom Kippur (about five months after the Torah was given) [3]. 

Besides their differences in relation to the giving of the Torah, there is another importance difference. The Zohar’s time frame would place the commandment to make the Mishkan before the sin of the Golden Calf. The Medrash differs and says, that it took place after the sin. In addition the Medrash says, that the directive to build the Mishkan was after the Jews repented on Yom Kippur.

The Rebbe sees these two opinions in broader terms[4]

The Zohar addresses the Tzadik – the Jews before they sinned – when they had just been elevated to awesome heights, through the giving of the Torah.

A Tzadik that achieved that level of perfection can think to himself – I did my time ‘down’ here. I want to deal with more lofty ‘spiritual’ matters. I want to disassociate myself from the lowliness of this world.

The Zohar says that G-d commanded these accomplished Jews to build the Mishkan. Even these greats are commanded to “make a Mishkan” – out of physical objects. The message is: G-d is also very present in our physical world. Moreover, G-d favors this world over the ‘higher’ worlds and therefore wants his ‘house’ – the Mishkan, down here[5].

The Medrash sends a slightly different message. The Medrash says we’re addressing the Jews after they had sinned, and then returned to G-d on Yom Kippur. The Jews were all on the level of a Baal Teshuva.

According to the Medrash, G-d was sending a message to one that is ‘scared’ of this spiritually dark world. (He’s not like the Tzadik that wants to ‘float higher’, because it feels restrained by the coarse world.) 

The Medrash talks about the Baal Teshuvah – the Jews after Yom Kippur. This Baal Teshuva that experienced the darkness of this world - he was initially won over by his evil inclination – now he wants to stay as far away from all that’s out there.

To that person we say, that G-d’s commandment to “build Him a house in this world”, was to the Jews that sinned and then repented on Yom Kippur.   

How does one not get pulled down when trying to light up this dark world?

I heard an interesting thought that might shed some light on this topic. The Talmud[6] relates the laws of searching for Chametz in one’s house during Peasch. Normally one checks for Chametz before Pesach. What happens in the event that one had not checked and Pesach arrived? Do we tell him to check for the Chametz and destroy it? Or, do we worry that if he goes out searching for the Chametz, he might forget and he will come to eating the Chametz?

The Talmud says: Because he is ‘out checking for the Chametz to destroy it, we are not concerned that he will come to eat it[7].

The Rabbis trust us. They believe in us. While we’re in the act of ‘destroying’ the shmutz – the garbage that is out there, we will not be affected and drawn to the wrong places.

If outreach becomes just another job title – things can get very risky when dealing with the outside influences. But, if the mission is always crystal clear – we are out on ‘shlichus’ we are messengers – with a clear message, we can then turn the darkness into light!

This is one the hidden ‘secrets’ of Chabad. We can go almost anywhere – and not be influenced by our surroundings. When one goes with the right drive, he will only strive!


[1] Vol. 2 224a
[2] Tanchuma – Terumah 8
[3] The Zohar vol. 2 195a also mentions a third opinion, that G-d told Moshe about the
commandment before the giving of the Torah, and Moshe gave it over to the Jews after Yom
Kippur. R. Moshe ben Nachman (also known as the Ramban or Nachmanides, 1194-1270) in the
beginning of Parshas Vaykel holds like this opinion.
[4] Lekutei Sichos vol 6 pg. 152
[5] See Tanya ch. 36
[6] Tractate Pesachim 11a
[7] In the original Aramaic - “Maczhor olov lsorfo”. These laws are complex, numerous factors
are involved. One should consult with a Rabbi regarding the practical application of this law.

Balance

I always knew that there needs to be a balance between - going beyond one’s limited ideas of what he can accomplish, and not going overboard. As the Rambam says[1] “the straight path is the middle-road”.

Yet, as a student I never heard this idea stressed from my teachers and mentors. I only heard the do do do, and then some more – message. They were obviously focusing their message to our lazier side. But I feel, that the above message is extremely important to impart as well. 

I have a friend that pushed himself too much – and had nervous breakdowns.

On Living Torah a few weeks ago there was an exchange between the Rebbe and Mr. David Chase:

Mr David Chase: You taught us one thing: never to be satisfied - so we never will be.

Rebbe: Don't let it affect your health, that you are not satisfied.

Mr Chase: You once told me that a human is like an engine, if you overdo it you can burn it out, but if you under use it gets sluggish.

[My friend Eli Leib Rubin recently started a blog on Chabad.org “Hasidology”[2]. His most recent post was about Sonia Rozenblum and some letters of the Fridiker Rebbe to her. The above topic is touched upon a number of times.]


[1] Deos 1:4 cf. Yerushalmi Chagigah 2:1