1. On Shabbos, the preceding six week-days are elevated to the level of completion — ”Vayechulu.” “Vayechulu” is related to the word “kilayon,” nullification, for the level of Shabbos is so infinitely superior as to demand the negation and nullification of the preceding level. Similarly, we find that R. Seira fasted to forget Talmud Bavli, so that he might learn the loftier Talmud Yerushalmi. And in the World to Come, the prior level the soul has reached must be nullified before it can ascend to a higher level.1

We find however, instances where the attainment of a higher level does not require nullification of the lower. In Torah study, (apart from the leap from Talmud Bavli to Yerushalmi, but within each Talmud itself), one must continually strive to advance; yet it is not necessary to nullify the lower level in order to advance to the higher. Why then does such a necessity exist in the abovementioned instances?

There are two types of ascent: one to a level that is merely higher, which does not need prior nullification; and the second to a level that is infinitely higher than previously, which demands the nullification of the previous level.

2. This Shabbos follows the tenth of Shvat, the anniversary of the passing away of the Previous Rebbe, a day infinitely different from others, when we recite Kaddish, learn Mishnayos etc.2 This difference is reflected in the following Shabbos (today), when there is also an infinitely higher ascent, which requires the “Vayechulu,” the nullification, of the previous level.

Just as there is an infinitely higher ascent on the anniversary of a passing away, so too on a birthday. The Rebbe Rashab, after he passed away, said a Ma’amar in Gan Eden, beginning with a verse in Tehillim that corresponded to his birthday.3 Although the souls in Gan Eden continually learn Torah, nevertheless we see that his birthday was a special occasion, when the other souls gathered to hear him say Torah specifically related to his birthday. For on a birthday there is an ascent that is infinitely higher (in addition to the regular ascents which souls in Gan Eden make).

Although both the anniversary of a passing away, and a birthday, encompass within themselves the entire life of the person, there is a difference between them. A birthday contains within itself the life of a man in potential; the anniversary of the passing away, when “all the work of the man that his soul toiled in his life” stands at a plateau of perfection, is the actual fulfillment. And actual fulfillment surpasses potential. The entire chain of descent of all the worlds was for the purpose of actual fulfillment; and Mattan Torah was only possible after actual creation. For even though “Torah preceded the world,” nevertheless, the giving of the Torah in this world had to be preceded by its actual creation, and not just the potential for it. And likewise in each person’s life: the anniversary of his passing away, when all his work has been done in actuality, surpasses his birthday, when his accomplishments only exist potentially.

3. The infinitely higher ascents of a soul in Gan Eden apply to every Jew in this world, for every Jew is obliged to study Torah.4 Regarding the fulfillment of Mitzvos, not every Jew is obligated to fulfill every Mitzvah; indeed there are some that he cannot — those that pertain only to a particular segment — Kohen, Levi or Yisroel. Torah study, however, is a continual obligation of every Jew, so much so that “Yisroel” is an acrostic for “There are 600,000 letters in the Torah.” But not only is a Jew’s intrinsic existence the Torah, he must actually study it every day.

The obligation to study Torah exists at all times, the minimum being twice a day — once during the day, and once at night. Night and day are completely different, as stated in the act of Creation “to divide between the light and between the darkness;” and yet the obligation to study Torah applies equally to both day and night. Thus we see that every Jew encounters situations that are infinitely different one from the other, and to ascend from the lower to the higher, must first have the nullification of the lower.

4. Since “deed is the essential thing,” we must actually work at carrying out those matters that concerned the Previous Rebbe, and not be content with only thinking or even speaking of them. The Alter Rebbe in Tanya writes: “Meditation is not valid in lieu of verbal articulation, so that if one has recited the Shema only in his mind and heart, even with the full force of his concentration, he has not fulfilled his obligation, and he is required to recite it again [orally].” From this we see that in Mitzvos, which demands actual deed (and not just speech, a “small action,”) speech is insufficient. For example, if one only makes the blessing over the Mitzvah, and is negligent in carrying out, he has not fulfilled the Mitzvah. For within every Mitzvah there are the components of thought, speech, and action: Thought — the “kavannah,” the concentration and meaning; speech — the blessing over the Mitzvah; action — the actual performance. And if one has only the thought and speech without the deed, the Mitzvah has not been performed. Hence there must be action, deed, in those things the Previous Rebbe was concerned about.

Although the Previous Rebbe’s work was concerned mainly with speech — to talk to and convince others, pleasantly yet firmly, to become more fully committed Jews — elements of deed are also involved. There is the action involved in the preparation of the Mitzvah, to “run” to do a Mitzvah. In addition, there is the act of actually putting Tefillin on another Jew, giving him money so that he can fulfill the Mitzvah of Matanos Le’evyonim (on Purim), giving women candlesticks to fulfill the Mitzvah of Shabbos lights, etc. All these things demand action — speech alone is insufficient.

Speech itself can also be a form of deed, and sometimes more encompassing than the specific deed of a Mitzvah. The Alter Rebbe explains in Tanya that the “movement of one’s lips” when learning Torah is considered a deed, and that it is superior to thought alone, for through it one introduces and invests the vital soul’s energy into the words. Hence, when one’s speech is such that it “reposes in all the 248 organs,” the energy from the vital soul that is thus introduced is greater than when performing a regular Mitzvah. For example, when performing the Mitzvah of Lulav, or Tefillin, only the hand or head perform the Mitzvah, and not other limbs. But when one’s speech is such that it “reposes in all the 248 organs,” then obviously it is of a higher level then a regular action which affects only particular limbs.

But, as before, one must not only use speech, but must act in carrying out the concerns of the Previous Rebbe. One must “go out and fight” — go out, divest himself of his conceit, and stop thinking that such things are beneath his dignity and pride. The Alter Rebbe says that such actions “lightens the eyes of them both” — he too will benefit!

As for the reverse excuse, that he is not fitting and there are others more suitable to do such work — such claims are false modesty. There is a story told of a Rabbi, who, when giving testimony in court, was told by the judge that his testimony was particularly reliable because he was one of the most renowned Rabbis. The Rabbi answered “not one of the most renowned Rabbis — the most renowned.” When the judge questioned the modesty of such an answer, he replied “Your honor, what can I do, I am under oath.” So too with most people: When pressed, they will admit how highly they truly regard themselves. And as such, false modesty must not be allowed to stand in the way of fulfilling the concerns of the Previous Rebbe.

Being now the Shabbos after the anniversary of the Previous Rebbe’s passing away, our resolutions to act must be immeasurably strengthened, extending to the whole year. Then we will come to the time when “Those who lie in the dust will arise and rejoice,” speedily in our times.


5. There is a further lesson to be derived from this particular year, from the Parshah read on this Shabbos — “Beshallach.” Its very name, meaning “sent away” is related to the work of the Previous Rebbe and the Mitzvah campaigns, for the Previous Rebbe sent out emissaries to work for Judaism. Moreover, the full phrase is “Pharaoh sent away,” meaning that even an adversary can be the medium through which a person is sent on his mission. Pharaoh, the one who oppressed and afflicted the Jews, became the instrument of preparation for Mattan Torah.

This Shabbos is called Shabbos Parshas Shirah [Song], because in Parshas Beshallach we read both the Song that the Jews sang at the miracle of the splitting of the sea, and, in the Haftorah, we read the Song of Devorah. Indeed, the main reason is because of the Song of Devorah; for in Parshas Beshallach there are recounted other events besides the song, whereas there are many congregations who read only the Song of Devorah for the Haftorah.5 The directive to us is clear: our service must be with song, with joy — “Serve the L‑rd with joy.” The Rambam writes that a service with joy is a great service and “whoever refrains from this joy is deserving of punishment as it states: ‘Because you did not serve the L‑rd your G‑d with joy and a good heart.’“

The section of the Parshah learned on the Shabbos day itself is the last one,6 and as such includes within itself the entire Parshah. For although the beginning also encompasses the entire Parshah, it is there only in potential, whereas the end encompasses the whole in actuality. The final section is about the war with Amalek, and the very last verse states: “The L‑rd will have war with Amalek from generation to generation.” One of the interpretations of the words “from generation to generation” is that it means eternally, beyond time. Targum Yonoson interprets it to mean that we must war against Amalek in all three types of generations — this world, the generation of Moshiach, and the generation of the world to come.

The words “the L‑rd will have war with Amalek from generation to generation” teaches us that even though Moshe had already battled with Amalek, the eternal battle with him still remains. The injunction “go out, fight with Amalek” always applies. But a Jew can mistakenly think: why need he actually go out and fight with Amalek? He can help win the war merely by saying Tehillim and praying.7 Indeed, in the original war with Amalek, we see that Moshe himself did not go out to war, but instead went up on the mountain and prayed for victory.

The answer is clear. Moshe went to pray only after he had instructed Yehoshua to “choose us out men, and go out, fight with Amalek.” Prior to this, Yehoshua had never “moved from within the tent [of Moshe],” and yet, when necessary, when instructed by Moshe, went to war. As Rashi comments on the words “go out and fight” — “go out from the cloud and battle with them.” Moshe was emphasizing that at times it is necessary to leave the protection of the cloud and do battle with Amalek.

And let no-one assume that, like Moshe, he will not actually go to war, but pray and learn instead. For Halachah clearly states that he who compares himself to Moshe Rabbeinu is to be punished with a fine. Would it be that he be at least like Yehoshua, and go out and fight. He must go and help other Jews to come closer to Judaism, those Jews who are outside the cloud, those who seem infinitely removed from him.8 For although Yehoshua and Moshe have already battled with Amalek, nevertheless, “The L‑rd will have war with Amalek from generation to generation” — an eternal war. And as G‑d told Moshe “Write this for a memorial in the book,” stressing the importance of this war. For although every Mitzvah is written in the Torah and must be remembered, G‑d said “Write this for a memorial” — emphasizing yet again the importance of a special eternal remembrance9 — not only to remember but also to blot out Amalek. For while G‑d has said “/ will utterly blot out the remembrance of Amalek,” we have been given the service of “You shall surely blot out the memory of Amalek.”

A valuable lesson can be drawn from this. A person may claim that he has worked long enough in the concerns of the Previous Rebbe and wants to start on something fresh. To this comes the answer that it is a war “from generation to generation,” that as long as there is a Jew against whom Amalek can have an effect, we dare not rest but must “go out, fight with Amalek,” blot him out.

6. In addition we have the lesson to be learned from the abovementioned interpretation of Targum Yonoson ben Uziel, that the “generations” refers to that of this world, that of Moshiach, and that of the world to come. There is a difference between the time of Moshiach and that of the world to come. The Rambam writes that “there is no difference between this world and the times of Moshiach except for servitude to nations alone.” Yet the Rambam also cites many miracles that will occur when Moshiach comes, including of course, one of his thirteen Principles of Faith — the resurrection of the dead. How then can the Rambam say the only difference will be the “servitude to nations?” The explanation is that after Moshiach’s coming there will be two distinct periods. One during which the only difference is “servitude to nations,” and the second when there will be miracles and the resurrection of the dead, etc. It is these two periods which Targum Yonoson refers to as the generation of Moshiach and the generation of the world to come, saying the war with Amalek will apply even then.

Hence, the war with Amalek in spiritual terms, waged with the directive of the Previous Rebbe to bring those Jews who are presently “outside the cloud” closer, must be carried out in such a way that it relates to the generation of Moshiach and that of the world to come. That is, one’s work in this area must be such that it brings the generation of Moshiach and the world to come. Moreover, the contemplation of those generations gives encouragement in this work. For when we realize that then “those who lie in the dust will rise up and rejoice,” including the Previous Rebbe, and the Previous Rebbe will show Moshiach the fruits of his labors during his seventy years on this world — this will inspire us to become worthy examples of those fruits.10

May it be G‑d’s will that from the blotting out of Amalek which is connected to Purim, (as Haman was a descendant of Amalek) one redemption should be connected to the final redemption. Then “those who lie in the dust will arise and rejoice,” and we will go to receive our righteous redeemer, speedily in our times.


7. Chapter 15 verse 20 states: “Then took Miriam the prophetess, the sister of Aharon, the tof in her hand; and all the women went out after her with tofim and with mecholos.” Rashi explains that a tof is “an instrument for different types of music (timbrel).” And on the words “with tofim and mecholos” Rashi states: “The righteous women of that generation were confident that the Holy One blessed be He would perform miracles for them, and they brought tofim from Egypt.” Thus, Rashi explains that the women brought the timbrels with which to praise G‑d with them from Egypt. And Rashi need not explain why they had them in Egypt, for it is a normal thing for a household to possess a musical instrument — to use at joyous occasions, weddings, etc.

But this itself poses a problem: if it is a normal thing for a household to possess a timbrel, then there is no question as to why women had timbrels at the splitting of the sea. When they left Egypt, they naturally included timbrels among the rest of their household goods. Why then does Rashi find it necessary to give the explanation that they especially prepared timbrels?11

Another question: Rashi explains only why they had tofim (timbrels), yet he includes the word mecholos (“with tofim and mecholos”) as part of the verse on which he makes his comment. The Mechilta, indeed, does include mecholos, stating: “Where did the Jews get tofim and mecholos in the desert? But the righteous people were sure that G‑d would make for them miracles etc.” True, Rashi is not forced to follow the Mechilta. But if he explains only why they had tofim, why then does he include the word mecholos in the heading?

Further, why does Rashi say “the righteous women of that generation...” It is seemingly superfluous, for which other generation would he be referring to?

The answer to the above questions lies in the fact that Rashi interprets the word “mecholos” differently from the Mechilta. The Mechilta interprets it to mean a musical instrument, just as a tof; Rashi interprets it to mean dances, based on a verse in Ki Sissa regarding the making of the golden calf, where it says “And he saw the calf and the mecholos.” Obviously then, mecholos is something that can be seen; whereas just previously it states: “And Yehoshua heard the noise of the people.” If mecholos would mean musical instruments, it would not say “he saw the... mecholos,” but rather “he heard the mecholos,” as is stated by Yehoshua. Thus Rashi concludes that mecholos means dances. The Mechilta however prefers to interpret it as meaning a musical instrument that is conducive to dances. But Rashi, who interprets according to the plain simple meaning, sees no reason to say it is an instrument that is conducive to dances, when it can simply be interpreted to mean the dance itself. Therefore, unlike the Mechilta, Rashi comments only upon the reason why they had tofim, and not mecholos, interpreting mecholos to mean dances.12

Rashi says that they had tofim because “the righteous women of that generation were confident that the Holy One blessed be He would perform miracles for them, and they brought tofim from Egypt,” and not because every household normally has a timbrel. The reason for this is that the verse states “and all the women went out after her.” It is reasonable to assume that each family or household has a timbrel — but not that every woman should have one. Therefore Rashi is forced to conclude that they brought them specifically for this purpose.

Rashi, in adding the words “the righteous women of that generation,” is telling us a wonderful thing. On the words “Noach was a man righteous and wholehearted in his generation,” Rashi states: “All the more so had he been in a generation of righteous people, he would have been even more righteous.” So too in our case. Rashi is telling us that even though the women lived in that generation, under Pharaoh, and had to leave Egypt so quickly that they didn’t even have time to take food with them — despite all this, they bothered to take instruments with which to praise G‑d!

The reason why Rashi adds the word “mecholos” in the heading, even though he refers later only to “tofim,” is because musical instruments greatly enhance the dancing. Thus, the reason why the dancing was perfect, was because they brought tofim with them. And therefore, Rashi adds the word “mecholos” in his heading, to teach us that the fact they brought tofim with them also enhanced the dancing.13