156 —שאלות על ועשה טוב, מצוות שבת, וזמן בבריאה

B"H, Tuesday, 22 Sivan, 5704.

Shalom u'Vrachah!

In a special package I am returning to your honor the sefer "Va'aseh Tov," and thank you for the question. I saw there some very astonishing things regarding a certain approach etc., and my wonder grew especially since experience over generations has shown that this approach has raised many thousands and tens of thousands of G‑d-fearing people etc. etc. However, my mind was put at ease when I saw there (page 12b) that he also disagrees with earlier Kabbalists. And since it came to my attention, I wanted to comment here on some points in the book:

a) He writes there (12a): Both (Zachor and Shamor) are one mitzvah from the 613. (Perhaps his source is from the language of the Sefer Mitzvos Gadol at the end of Positive Commandment 29 where he writes: "It says in the first tablets Zachor and in the latter ones Shamor and it is one.") This needs investigation because: a) Zachor is a positive commandment and Shamor is a prohibition (see Ramban on Shemos 20:8), so how can they be counted as one mitzvah among the 613? b) Zachor is the positive commandment of sanctifying the day verbally or over wine (Positive Commandment 155 in Sefer HaMitzvos of Rambam), while Shamor is the prohibition against doing work (see Rashi s.v. b'Shemira Berachos 20b), but it is not counted separately because "do not do any work" was already counted as a separate prohibition.

b) He also writes there that we have proven that according to Zohar one should recite two blessings (on tefillin). This needs clarification: a) In Tikkunei Zohar Chadash near its end (Vilna edition 1867 p. 46b), it seems that it is a dispute between Bavli and Yerushalmi, and Bavli holds only one blessing is recited (as Rashi explains), concluding there "and from the side of Amuda d'Amtsa'ita—only one blessing is needed." See also Biur HaGra on Shulchan Aruch Orach Chaim Siman 25. b) Even though in Sha'ar HaKavanos Drushei Tefilas HaShachar Drushim 2-3 both opinions are brought with their explanations according to Kabbalah (mentioned s.v. Vayomer Hashem Eilav Mi Sam Peh in Torah Or by our Rebbe), nevertheless in Pri Etz Chaim Sha'ar HaTefillin ch.1 it says: "First... do not bless on Shel Rosh unless there was an interruption," and it's difficult to say he would write this if Zohar held otherwise; see Mishnas Chassidim Maseches Hanachas Tefillin ch.3 mishna 4 and Sha'ar HaKolel by R' Dovid Luria vol.2 sec.6.

c) He further writes on the next page (2a): There is someone I saw (so it says in Sha'ar Kriyas Shema s.v. Lehavin Parshah Rishonah d'Kriyas Shema) who wrote in the name of R' Meharadab NBG"M who answered this question (why we don't say "He created previously") because time too was created, and at first there was no time. In truth I do not believe this came from such a holy source etc., for what will he do with Bereishis Rabbah ch.3 which says there was an order of times before [creation], and in Gemara it says Torah preceded the world by two thousand years etc.—hinting to Moreh Nevuchim part II ch.30; see Shomer Emunim Dialogue Two sec.17-27—and besides Rambam's view (there), several great sages of Israel explicitly state that time was created: Saadia Gaon (Emunos v'Deos maamar 1 s.v. VehaRaayah haDaled), Rashba (Teshuvos part I no.195), Ramak from Pano (Asarah Maamaros Maamar Chikur Din part I ch.16), Sforno at beginning of his commentary on Torah, and others.

On a deeper level one can say: There are two aspects to time—measured time determined by any kind of movement, and essential duration itself (called by Jewish philosophers in Moreh Nevuchim II:13 shiur zeman/demut zeman—or as Sefer HaIkkarim II:18 calls it zeman bli mishuar). Even essential duration itself was created (contrary to Sefer HaIkkarim there); see Sefer HaMitzvos by Baal haTzt"z mitzvas haamanas haElokus sec.11; likewise in Asarah Maamaros there.

And regarding Bereishis Rabbah above so as not to lean toward belief in pre-existence, various answers have been given—see Ikkarim there, Chizkuni at start of Bereishis, etc.

According to Chassidus there's a difference between "time" and "order of times" mentioned above; "order of times" is subtler than "time" itself (the opposite explanation from Baal HaIkkarim). It is actually the root of time—as explained at length in Sefer HaMitzvos there and elsewhere.

With blessings for immediate teshuvah—immediate redemption,
Rabbi Menachem Schneerson

Regarding your comment from Bechoros (50a) "Shadar Li," that this proves pidyon haben can be done via an agent contrary to Rama (Shulchan Aruch Yoreh Deah Siman 305 end), it can simply be said that only the money was sent via an agent but the father did the redemption himself; see Chidushei Raavad there.

Summary

The Rebbe analyzes complex halachic questions about Shabbos commandments, tefillin blessings, and creation's relationship with time—distinguishing between measured time and its spiritual root—while emphasizing fidelity to authentic sources across Torah disciplines.