490 —שלש ההוראות של אחיתופל ושלשת הכתרים בתורה

B"H, Eve of Rosh Chodesh Hashlishi, 5709.

Haraha"ch vavac"h iy"a nu"m etc. Rabbi Y.

Shalom u'Vrachah!

Your letter was received, and enclosed is a kuntres for Chag HaShavuot, which has just arrived from the printer. Its purpose is to merit the many at all times, as explained inside that Torah is not limited by time.

To conclude with words of Torah and a topic relevant to the day: Our Sages said that Achitofel instructed his sons in three things—do not enter into disputes, do not rebel against the kingdom of David, and on Shavuot sift wheat (Bava Batra 147a). There are several questions on this. For example: Why is 'do not rebel' needed if he already said 'do not enter into disputes'? The instruction of a person—especially a great person about whom Scripture testifies that his words were as if one inquired of G‑d—certainly includes fundamental and general directives that reflect his approach. What is the common thread among these three instructions? What is the inner meaning of sifting wheat on Shavuot?

It can be explained briefly: The highest spiritual levels a person can aspire to are threefold, as detailed in the Mishnah: there are three crowns—crown of Torah, priesthood, and kingship. The path to these seems possible in two ways: either fear of sin (acceptance of yoke) precedes wisdom (reason), or vice versa. Achitofel conducted himself according to the latter all his life (see Tosafot Chagigah 15b and Rashbam Bava Batra there), but it did not end well for him. Therefore he warned his sons (and thus it was recorded in the Talmud as an eternal lesson for all times and people): Do not enter into disputes—which is a paradigm for all disputes not for the sake of Heaven; as the Mishnah teaches regarding Korach's dispute over the crown of priesthood—even though Korach's argument was strong intellectually, as explained by our Sages.

Second: Do not rebel against the kingdom of David who established both the yoke of Torah and repentance—the crown of kingship—even though logically Saul lost his kingship after one sin; how much more so should David have lost it after two sins.

Third: Wheat is human food—associated with intellect and wisdom—and the Tree of Knowledge was wheat; a child does not know how to call "father" or "mother" until he tastes grain (Berachot 40a). The Tree of Knowledge represents wisdom and intellect—good and evil. Achitofel instructed that for wheat to succeed and be good depends specifically on Shavuot. Seemingly nothing new happens on Shavuot since our ancestors always studied Torah (Yoma 28b)—there was never a break in study from our forefathers through Shem and Ever. But at Matan Torah something new occurred: all Israel preceded "we will do" before "we will hear," accepting the yoke completely—as explained in the kuntres—and Hashem began with "Anochi—Ana Nafshi Ketavit Yehavit" (Shabbat 105a), meaning His very essence was given within Torah wisdom—the crown of Torah.

This is the common thread among all three instructions from Achitofel: The foundation for all three perfections—Torah, priesthood, kingship—is specifically acceptance beyond reason. This is also hinted at in Pirkei Avot (4:13): There are three crowns...and the crown of a good name rises above them all; because a good name is an essential condition for all three crowns above. Much more could be said.

With blessings for receiving the Torah with joy and inwardness,
Rabbi Menachem Schneerson
From a copy by secretariat.
From Rabbi Y.: Sent to several people (see note to letter Taf-Ayin above).

Summary

The Rebbe connects Achitofel's teachings to attaining spiritual greatness through humility and acceptance beyond intellect—the foundation underlying Torah, priesthood, and kingship—and highlights how true success comes from inner commitment revealed at Matan Torah.