041 - אור ליום ועש"ק פ' ואתחנן, ט"ו באב ה'תשל"ח - (הנחה. בלתי מוגה) ושננתם לבניך ודברת בם

We’ll do the maamer, “Veshinantam Levanecha.” This is the 41st maamer in Maamorim Melukotim, in Chelek Daled. This is one of the maamorim toward the end of the fourth chelek, where they gathered together various maamorim that the Rebbe was not fully maggiah.

However, in this maamer, the Rebbe actually was maggiah certain tikkunim. It seems that the notes marked with letters are the ones that the Rebbe himself added, while the numbered notes are from others. That appears to be the structure.

But in any case, we’re going to go through this maamer now.

The Rebbe said this maamer on Or L’Yom Vav, Erev Shabbos Kodesh, Parshas Va’eschanan, which was Chamisha Asar B’Av 5738. And it says on it that it is a hanacha bilti mugah.

The maamer begins with the posuk:
“Veshinantam Levanecha Vedibarta Bam.”

Now, the Rebbe begins by discussing a very fundamental question regarding the two parshiyos of Krias Shema.

In the first parsha of Shema, what do we have? First it says:
“Veshinantam Levanecha”—you should teach them to your children, meaning limud haTorah.
And only afterward does it say:
“Ukshartam l’os al yadecha”—the mitzvah of tefillin.

So in the first parsha, the order is: first Torah, and then mitzvos.

But when you look at the second parsha of Shema, “V’haya im shamoa,” over there the order is the opposite. First it says:
“Ukshartem osam l’os al yedchem”—the mitzvah of tefillin,
and only afterward:
“Velimadetem osam es bneichem”—learning Torah.

So there, the order is: first mitzvos, and then Torah.

So already we have a basic question: why is the order reversed?

Now, before even going deeper, the Rebbe explains another point.

Even though tefillin is just one mitzvah, one of the 613 mitzvos, nevertheless, Chazal say:
Huksha kol haTorah kula l’tefillin — all of Torah is compared to tefillin.

What does that mean? It does not mean limud haTorah. It means the mitzvos of the Torah. So tefillin represents all mitzvos.

So when the posuk says “Ukshartam,” it’s not just talking about one mitzvah — it’s representing the entire concept of mitzvos.

So now we understand:
In the first parsha, first comes Torah—“Veshinantam”—and then comes mitzvos—“Ukshartam.”
And in the second parsha, first comes mitzvos—“Ukshartem”—and then Torah—“Velimadetem.”

So again, the question becomes stronger:

Why is the order reversed?

And even more — it’s not just reversed randomly. Each order is specifically placed in a specific parsha. So we have to understand:

Why in the first parsha specifically does Torah come first?

And why in the second parsha specifically do mitzvos come first?

Now, there is yet another difference.

In the first parsha, when it speaks about Torah, it uses the word:
“Veshinantam.”

What does “Veshinantam” mean?

Rashi explains, based on Chazal, that it comes from the word chiddud — sharpness. That the Torah should be sharp in your mouth.

What does that mean practically?

It means that if someone asks you a halacha, you should not hesitate. You should not need to think and stutter. Rather, you should be able to answer immediately.

So “Veshinantam” is not just learning Torah — it is learning Torah in a way of sharp clarity, especially in halacha, so that you can respond immediately.

And only after that does the posuk say:
“Vedibarta Bam”—to speak in them more generally.

So the first emphasis is sharp, precise, ready knowledge.

But in the second parsha, it does not say “Veshinantam.” It says:
“Velimadetem.”

“Velimadetem” is a general term. It includes all forms of learning — even if it is not sharp, even if it is not immediate, even if it is not at the level of chiddud.

So now we have multiple questions:

First: Why is the order reversed between the two parshiyos?

Second: Why specifically is Torah first in the first parsha, and mitzvos first in the second?

Third: Why in the first parsha is Torah described as “Veshinantam”—sharp, immediate, halacha—while in the second it is simply “Velimadetem,” general learning?

Now the Rebbe begins to explain.

The first parsha is speaking about the necessity of Torah before mitzvos.

Meaning: before a person can do a mitzvah, he has to know what to do. If you don’t know the halacha, you can’t perform the mitzvah properly.

So the emphasis there is: you must first learn Torah in a way that is sharp and clear—Veshinantam—so that you can immediately know what to do.

So Torah comes first there not because it is greater, but because it is necessary.

In contrast, the second parsha is emphasizing the advantage of mitzvos.

Because mitzvos deal with dvorim gashmiyim, with physical objects, they reach deeper. Therefore, in that context, mitzvos come first.

And since the emphasis is not on practical instruction—knowing what to do—but rather on the general concept, the Torah there is described as “Velimadetem,” general learning.

Now the Rebbe says:

Beis.

We can explain all of this by first introducing the concept of Chamisha Asar B’Av, since this is the time when the maamer was said.

The Mishnah in Taanis says:
“There were no greater days for Israel than the Fifteenth of Av and Yom Kippur.”

The Gemara explains the details.

But the Rebbe focuses on the wording:
“Lo hayu yamim tovim…” — there were no greater yamim tovim.

This implies that Chamisha Asar B’Av is even greater than the regular yamim tovim—Pesach, Shavuos, and Succos.

Now this needs explanation.

You could say that the advantage of the 15th is that the moon is full—kima sihara b’shleimusa. That would explain why it is greater than Shavuos, which is not on the 15th.

But Pesach and Succos are also on the 15th! They also have the full moon.

So why is Chamisha Asar B’Av greater than even those?

So the Rebbe begins explaining:

The reason is because Chamisha Asar B’Av comes after Tisha B’Av.

And Tisha B’Av represents a tremendous descent — the destruction, the exile, the lowest point.

And because the descent is so deep, therefore the ascent afterward is even greater.

So now the Rebbe continues with the explanation.

We explained that Nissan represents the avodah of tzaddikim — drawing down Elokus into the world. That’s Avraham Avinu, that’s Nissan, that’s the whole idea of Pesach. They were “born” then — kedushah, a level of tzaddikim.

But when we come to Tishrei, it’s a completely different type of avodah.

Even the name “Tishrei” — תשרי — is in the order of Tashrak, ת-ש-ר-ק, which goes from bottom to top. It’s a movement upward. It’s not drawing down — it’s returning upward. It’s a movement of elevation.

Now, that’s in the name — but what is the actual avodah?

The avodah of Tishrei is teshuvah.

And that’s why Tishrei comes after Elul.

Elul is the time of preparation — regret for the past, charatah al ha’avar. That’s Elul. And then comes Tishrei — kabbalah al ha’asid, the acceptance for the future.

And this develops step by step, until you reach the 15th of Tishrei — Sukkos — where kima sihara b’shleimusa, the moon is full.

And that continues until the completion — Shemini Atzeres and Simchas Torah.

So the entire process of Tishrei is a process of milmata l’malah — from below to above — a gradual elevation.

So now we understand: Nissan is the level of tzaddikim, and Tishrei is the level of teshuvah.

But now the Rebbe makes a very important point.

Even though Tishrei is teshuvah, it is still a structured teshuvah.

It’s gradual.

You have Elul. Then you have Rosh Hashanah. Then Aseres Yemei Teshuvah. Then Yom Kippur. Then Sukkos. It’s a process — step by step.

So in a certain sense, even though it is teshuvah, it still has a similarity to avodas hatzaddikim, because it is orderly and gradual.

But that is not the true essence of teshuvah.

The true essence of teshuvah is what we see in the month of Av.

In Av, the transformation is not step by step.

It is immediate.

From one extreme to the other extreme.

From the lowest point — Tisha B’Av, the destruction, the exile — immediately comes the highest ascent.

And the Rebbe emphasizes: this turnaround is not something that starts later.

It begins on Tisha B’Av itself.

Already on Tisha B’Av, the transformation begins.

In fact, we see it halachically.

By Mincha of Tisha B’Av, we already say “Menachem Tzion u’voneh Yerushalayim.”

Why?

Because that is when Moshiach is born.

Moshiach, who is the essence of teshuvah — the very core and point of teshuvah — is born on Tisha B’Av itself.

So already at the moment of the greatest descent, the ascent has already begun.

And the Rebbe stresses — it is not just on that day.

It is in that very moment.

At that very instant.

And the Rebbe brings the famous Midrash.

There was a person whose cow made a sound. They told him: the Beis HaMikdash was destroyed.

Immediately, the cow made another sound. They said: now the savior of Israel has been born.

So in the same moment — destruction and redemption.

That is the power of Av.

And even more — the Gemara asks: why does it say “Mizmor l’Asaf” about the destruction?

It should say a lament!

And the answer is: because Hashem poured out His anger on the wood and the stones.

He finished His anger there.

So that itself is already a beginning of consolation.

So again — in the very moment of destruction, the transformation has already begun.

And we even see it in practice:

After midday of Tisha B’Av, certain restrictions begin to ease.

Why?

Because the turnaround has already begun — because that is the time of the birth of Moshiach.

But then the Rebbe says:

If so, why do we celebrate the 15th of Av?

If everything already happened on Tisha B’Av, what is special about Chamisha Asar B’Av?

So the answer is:

The transformation happens immediately — but the giluy, the revelation, takes time.

In order for it to be fully revealed, it reaches completion on the 15th.

And the Rebbe brings a proof from the same Gemara.

The generation in the desert — every year they would dig their graves, and those who were destined to die would die.

In the final year, they were not sure whether the decree was over.

They lay in their graves — and no one died.

But they were not sure.

Only when the 15th came, and the moon was full, did they realize — now it is confirmed, the decree is over.

So what do we see?

That the event itself happened earlier — but the clarity, the revelation, came on the 15th.

And that is the same idea here.

Tisha B’Av — the transformation already begins.

Chamisha Asar B’Av — it becomes revealed in a complete way.

Then the Rebbe continues:

At that point, they became a complete community — no longer dying — as it says:
“Ve’atem hadeveikim baHashem Elokeichem chayim כולכם היום.”

They are all alive, all whole, ready to enter Eretz Yisrael.

And this connects to the concept of redemption.

Moshe Rabbeinu is the go’el rishon, the first redeemer.

And Moshiach is the go’el acharon, the final redeemer.

And all redemptions are connected.

All exiles are called “Mitzrayim,” because they all contain an element of that original exile.

And all redemptions are called “Yetzias Mitzrayim.”

Until the final redemption —
Geulah ha’amitis v’hashleimah — after which there will be no more exile.

As it says:
“Ki’yemei tzeischa me’eretz Mitzrayim arenu niflaos.”

So this entire process — from Tisha B’Av to the final redemption — is one continuous redemption.

And the Rebbe adds another point:

This is also reflected in the parshiyos.

Tisha B’Av always falls around Parshas Devarim / Chazon — which speaks about destruction.

Immediately after comes Va’eschanan — which speaks about consolation.

So even in the Torah reading, we see the same pattern:

From destruction — immediately to consolation.

And this shows again the unique quality of Av:

That the transformation is immediate.

And therefore, the Rebbe concludes:

The advantage of Av is even greater than Tishrei — and certainly greater than Nissan.

Because Tishrei is step by step — and that still has a connection to avodas hatzaddikim.

But Av is from one extreme to the other —
that is the true movement of baalei teshuvah —
“b’sha’ata chada u’b’regha chada.”

In one moment.

And this is why the Mishnah says:

“Lo hayu yamim tovim l’Yisrael k’Chamisha Asar B’Av v’Yom HaKippurim.”

It first mentions Chamisha Asar B’Av — and only afterward Yom Kippur.

To show that the level of Chamisha Asar B’Av is even higher than Yom Kippur.

Because Yom Kippur is also teshuvah — but it is a structured teshuvah.

 

Whereas Chamisha Asar B’Av represents that leap — that immediate transformation.

So this is the avodah of tzaddikim — to bring down Elokus into the world. That is Avraham, that is Nissan, that is the avodah of tzaddikim. Pesach — they were born then. It’s like a newborn child; it is the level of tzaddikim.

As opposed to Tishrei.

The name Tishrei — תשרי — is ת-ש-ר — which goes from the bottom to the top. That is returning. That is bringing elevation. Tishrei’s name itself is in the order of Tashrak, ת-ש-ר-ק, which goes from the bottom up, which is from below to above.

Now, that is just in the name.

But what is the avodah?

Also, the service of the month of Tishrei is the service of teshuvah. Teshuvah is the month of Tishrei. That’s why it comes after the introduction of the avodah of the month of Elul.

Tishrei follows the month of Elul because Elul is the time of teshuvah — or charatah al ha’avar, regret for the past. That is the month of Elul.

And afterward — kabbalah tova al ha’asid — you make a good decision for the future, which begins with the month of Tishrei.

Now the Rebbe brings in another concept.

Even though also in the person himself there exists the Motzah Pi Hashem — that Divine energy, that spark from the word of Hashem — nevertheless, specifically through the Motzah Pi Hashem in bread, which is lower than the person, the person receives his vitality together with the Motzah Pi Hashem that is within him.

Why?

Because the level of Motzah Pi Hashem that is in the animals, and even lower than that in plants and minerals — which are lower than the person — their root is actually from a higher place.

Therefore, specifically when a person works with the Motzah Pi Hashem that is in the mineral, plant, and animal levels — and elevates them to their root and source, which is higher than the root of man — that brings about an elevation also in the person.

So the person lives — not only because of his own spark — but because the spark in the lower levels is actually higher than him.

And when he works with them and elevates them, it gives life to him.

And this is similar to the saying of Chazal:

“Aron nosei es nosav” — the Ark carried those who carried it.

You are the one carrying it — but it carries you.

So too here: when you carry and elevate those sparks, they elevate you.

So what do we see?

That specifically the fact that something is lower — it reaches higher.

And the person, the Jew, who raises it to its higher level — receives that reward: that it carries those who carry it.

Similarly, this is the general idea of all descents.

Starting from the descent of seder hishtalshilus — how everything came down from the Infinite — and all the way to the descent of exile, as explained in Iggeres HaTeshuvah.

This is the concept of the month of Av and Tisha B’Av.

That is the descent of exile — in the lowest possible way.

And specifically through this, we come to the greatest elevation.

The greatest elevation comes through exile.

And this is the purpose of exile.

Not, chas v’shalom, as a punishment — but to bring us to a higher level.

To bring us to taharah — purity.

And as the Mishnah says: purity brings to holiness.

Now, in the Mishnah it says purity brings to abstinence, and then to holiness — but here we explain that abstinence is part of holiness.

It is not two separate things — it is part of the same process.

And these levels — taharah and kedushah — correspond to Chochmah and Binah.

Through exile, we reach these levels.

And then from holiness, we come to the ultimate elevation.

As the conclusion of the well-known teaching — that it brings to Eliyahu HaNavi and techiyas hameisim.

Now, techiyas hameisim exists both literally — in the future — and also in a more immediate sense.

The Gemara says that even the smallest of the sages had the ability to revive the dead.

But here we are also speaking conceptually.

When sparks of holiness fall down — that is called “dead.”

And when you elevate them — you revive them.

That is techiyas hameisim.

This is the avodah of birurim — to sort out the sparks of holiness that fell down.

One who falls from his level is called “dead.”

And when you bring him back — you revive him.

And then you elevate them further.

Until you reach the ultimate level:

“To perform as the Creator desires.”

Not just doing mitzvos — but doing them exactly as Hashem wants.

Now, as we said before:

This elevation — which comes after the descent of exile — is already revealed on Tisha B’Av itself.

At the time of Mincha.

When Hashem “finished” His anger — so to speak — on the wood and the stones.

When the Beis HaMikdash was burned — that is when all the anger was exhausted.

Nothing remained.

And that reveals the great love of Hashem.

That He poured everything out there — and nothing remains.

And immediately — Moshiach was born.

Right there.

In the afternoon of Tisha B’Av.

And we see this also in practice — that after midday of Tisha B’Av, there are many leniencies.

That means that already openly, something has changed.

But still — this is not yet the full revelation.

The revelation continues.

From day to day.

As the moon gets closer to being full.

Until the complete revelation on the 15th of Av.

When it becomes the greatest holiday — to the extent that there were no such holidays like it.

So now the Rebbe returns to the original topic.

We said that specifically through descent lower and lower, you can bring about an elevation higher and higher — even higher than the original source.

And now we can understand the advantage of action — mitzvos — over study — Torah.

Torah is a drawing from above to below.

And even when it comes down — it remains like fire.

“Haloh koh dvarai ka’eish.”

Just like fire does not receive impurity — so too Torah does not receive impurity.

Even when a person is in a low state — Torah remains pure.

So Torah comes down — but it doesn’t lose its level.

But mitzvos — are specifically in physical things.

Even mitzvos of the mind and heart — like love, fear, belief — are connected to the physical organs.

The physical brain.

The physical heart.

And the completion of the avodah is when there is an actual physical change.

A contraction.

An expansion.

A real physical effect.

So mitzvos go lower.

And because they go lower — they reach higher.

Now the Rebbe explains:

There are two opinions.

Whether study is greater, or action is greater.

And both are true.

Both are “divrei Elokim chaim.”

And this is reflected in the two orders in Shema.

In the first parsha — Torah comes first — corresponding to the view that study is greater.

In the second — mitzvos come first — corresponding to the view that action is greater.

Now what does it mean?

The idea of study is simply to know what to do.

What to do and what not to do.

That is the role of Torah.

And that is why it is connected to the head.

The rosh.

Why is it called rosh?

Because it is first.

And because it governs the entire body.

The body represents the mitzvos.

So first you need the head.

The decision.

The direction.

Without that — you cannot begin.

Only afterward — once you have both — Torah and mitzvos — now you can discuss which is greater.

And then we say — action is greater.

But only after Torah.

Because without Torah — you cannot act.

Just like a person lives from bread.

But first you must prepare the bread.

You cannot eat wheat directly.

You must grind it.

Prepare it.

Bake it.

Only then can it give life.

So too — Torah prepares mitzvos.

And then mitzvos elevate the person.

And even elevate the Torah itself.

So now we understand the order.

First Shema — first Torah — “Veshinantam.”

Sharp.

Clear.

So you know what to do.

Then comes action.

And then in the second parsha — we already have that.

So now we speak about the advantage of action.

And Torah becomes general — “Velimadetem.”

Because now it is a mitzvah in itself — not just preparation.

And furthermore — the second parsha speaks about the future.

And in the future — the full revelation will be that action is greater.

And therefore — there it comes first.

So this is the whole idea.

That through the descent of exile.

Through teshuvah.

Through refining the sparks.

We come to the ultimate redemption.

That Hashem Himself returns with us.

And gathers each and every Jew.

One by one.

Through the uniqueness of each Jew.

And brings us to greet Moshiach.

With everything we have refined.

Until nothing remains.

“The spirit of impurity will be removed from the land.”

And then it will be revealed openly:

That there were no days like the 15th of Av.

In Yerushalayim.

And in all of Eretz Yisrael.

Very soon — with the coming of Moshiach.