74 —מתנת התורה, ספירת העומר, והגעה לכל יהודי

B"H, 28 Iyar, 5703.

To the editorial board of Chaver.

Shalom u'Vrachah!

Regarding this Shavuos and Jubilee issue of "Chaver," I wish to write a few words here.

The festival called "Shavuos"—because "Shivah Shavuos Tispor Lecha" (You shall count seven weeks)—is unique in that on the day of Yom Tov itself we do not count. All the days leading up to it must be counted, and only then is it Yom Tov. This is one of the differences among the three festivals: Pesach and Sukkos are tied in the Torah to a specific day in a month, while Shavuos is marked as the fiftieth day from when counting begins (see Rosh Hashanah 6b). What can we learn from this?

Shavuos is the festival when the Aibershter gave us the Torah. Before Matan Torah people also studied Torah—since Avraham Avinu was already described as old and sitting in yeshivah, as were all generations after him (Yoma 28b). But then they were not commanded; they learned with their own abilities. Even those with great abilities could only ascend according to their own strength—and even if they reached higher and higher, it was still within limits, for every created being is limited. Then came Matan Torah: The Aibershter said (Shemos Rabbah ch.12), 'The lower beings will ascend to the upper realms and vice versa—and I will begin.' Because 'I will begin,' because I give Myself over to you through Torah (Shemos Rabbah ch.33), you can now ascend endlessly without limit.

Furthermore—after Matan Torah this became possible for everyone, whether small or great in understanding, for every Jew has a share in Torah. That is why it is called 'Matan Torah'—the giving of Torah—as a gift; such a Torah with its inner light can only be received as a gift and not acquired solely by one's own efforts. This also explains why Moshe Rabbeinu on Har Sinai would study Torah and forget until finally he said: 'I know nothing,' until Hashem gave it to him as a gift (Shemos Rabbah ch.41; see Alshich). Even though we know (Yoma 28b) that throughout our ancestors' days there was always a yeshivah—even in Egypt—Moshe had studied much earlier. But a gift is not given to everyone; one must be worthy: 'If he did not bring satisfaction to himself, he would not receive My gift.' How did Jews merit this gift? Through fulfilling Torah and mitzvos by their ancestors—for in their merit was the Torah given (Shemos Rabbah sec.28). The preparation was leaving Egypt—the nakedness of the land—and counting each day until receiving the Torah and preparing for it (see Midrash quoted by Ran at end of Pesachim; also Zohar III p.97).

And all this we must always remember: When learning Torah one studies G‑d's Torah—it must begin with 'Birchas HaTorah Techilah'—'Blessed are You... Who gives the Torah,' in present tense—the Aibershter gives us the Torah now at this very moment as a gift just like at Har Sinai. Therefore it should be with awe, reverence, trembling, and fear just as then (Berachos 22a). One's fear of sin should precede wisdom—for only then does wisdom endure (Avos 3:9). Then one must count—to labor and illuminate all forty-nine gates of understanding that man can reach through his own efforts—and through all this he merits 'Tisporu Chamishim Yom' (You shall count fifty days), so that when learning Torah it becomes 'And Hashem is with him—the halachah follows him everywhere' (Sanhedrin 93b); he learns and aligns with absolute truth. In serving and knowing Hashem one receives from Above exceedingly lofty illuminations [see Ran Nedarim 38a; Ramban beginning of his commentary on Chumash etc.; even though our sages said (Nedarim ibid.) one gate was missing—as it says: 'You made him slightly less than angels,' yet they also said (Avodah Zarah 5a): 'Had they not sinned...I said you are angels'].

Setting as your goal—with the founding of "Chaver" magazine—to reach even homes that until now have been far from Judaism—you must remember: No matter how far or how low a Jew may be found, he can rise from darkness to great light; one must never despair about him nor let him despair about himself. He should be told: 'I am Hashem your G‑d who took you out from Egypt'—the Aibershter Himself helps him out from his coarseness just as He took Jews out from forty-nine gates of impurity in Egypt. He should be told that he need only awaken his will—his inner point of Jewishness—the pintele Yid—and he will rise higher and higher; after doing all he can through his own efforts he will receive as a gift from Above so that he is sanctified greatly from Above (Yoma 39a), achieving freedom from suffering and exile.

With wishes for success in your work, and with blessings for receiving the Torah with joy and inwardness—for immediate teshuvah and immediate redemption.

Summary

The letter teaches that Shavuos represents receiving G‑d's infinite gift—the Torah—which transcends human effort alone. Every Jew can access this light regardless of background or distance if they prepare themselves sincerely; outreach must include even those furthest away.