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ושמחי רני - ז"תשכ -

Roni V’Simchi

5727

ב"ה

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Chinuch, and is reprinted here with permission.

3 ושמחי רני ה"ד

Section One

The Rebbe said this ma’amar on Shabbos parshas Beha’aloscha in 5727

(1967), and it is based on the first possuk of the haftorah:

Sing and rejoice, daughter of Zion, for,

behold – I will come and dwell in your

midst, says Hashem.

י י רנ מח ת וש י ון ב י צ כ י ננ י בא ה נת כ בתוכך וש :יי נאם

The Rebbe begins by quoting a question asked by the Alter Rebbe in

Torah Ohr:

( חנוכה דרושי) א"בתו הזקן ר"אדמו ומדייק, 1’גו ציון בת ושמחי רני 3בפסוק חנוכה דשבת ההפטורה להתחיל צריך’ הי דלכאורה, 2זה ה"ד

ושמחי ברני מתחילין ולמה’, גו זהב מנורת והנה ראיתי’ גו אלי ויאמר .ציון בת

[In Torah Ohr, this ma’amar appears in the section called, “Drushei

Chanukah”, as this haftorah is also read on Shabbos Chanukah.]

There, the Alter Rebbe asks: If the main connection between the

haftorah and the day on which it is read (Shabbos Chanukah) is that

the haftorah speaks about the menorah (which Zachariah saw in his

prophetic vision), it would seem that the haftorah should start with the

possuk “And [the angel] said to me: ‘What do you see?’ And I said, ‘I

saw, and behold – there was a menorah made entirely of gold…”. Why

does it start with the possuk, “Sing and rejoice, daughter of Zion…”?

(The pesukim about the menorah appear at the end of the haftorah,

after the haftorah deals with the return of Hashem’s presence to

Yerushalayim at the end of galus, the service of Yehoshua the Kohen

Gadol in the second Bais HaMikdash, and the coming of Moshiach.)

ציון בת כי, היא לחנוכה ציון בת ושמחי דרני שהשייכות, 4שם ומבאר ישראל כנסת נקראת הבית דבזמן, הגלות בזמן ישראל כנסת על קאי

.בארוכה שם כמבואר, ציון בת נקראת הגלות ובזמן ציון בשם

http://chabadlibrary.org/books/admur/mlukat/3/52/index.htm#_ftn_3044




4 ז"תשכ'ה סיון' ט, בהעלותך פ"ש

In order to explain the connection, the Alter Rebbe first explains the

meaning of the term “Tzion”, which means an “indicator”. Just like an

indicator is used to represent the presence of something (for example,

a light may indicate the presence of power when a device is turned on),

the Jewish people – when their true nature is revealed during the time

of the Bais HaMikdash – are an “indicator” of Hashem’s presence in

creation.

However, when the Jewish people are in galus, they aren’t able to

achieve this through their own efforts due to the concealment of the

G-dly soul. Nevertheless, Hashem reveals a level of G-dliness (which

can’t be reached through their own efforts) to the Jewish people while

they are in exile. Since the Jewish people receive from this level during

galus (rather than actively revealing it), they are referred to as “bas

Tzion” (the daughter of Tzion), as a child (daughter) receives from a

parent.

Therefore, the connection between the possuk “Sing and rejoice,

daughter of Zion” and Chanukah (when the Jews were in galus) is that

by using the term “bas Tzion” (daughter of Zion), the navi Zechariah

consoles the Jewish people by reminding them that Hashem reveals

this tremendous level to them – even during the time of galus.

The Rebbe connects this answer of the Alter Rebbe (related to

Chanukah) to our parsha (parshas Beha’aloscha):

בת ושמחי רני היא ההפטורה שהתחלת] ל"הנ דדיוק, להבין וצריך פרשת דשבת בההפטורה גם הוא[ זהב מנורת והנה ראיתי ולא ציון

, 5חירות ע"הו תורה דמתן, תורתינו מתן לזמן שבסמיכות, בהעלותך בת ושמחי רני היא בהעלותך פ"דש ההפטורה התחלת גם כ"ואעפ

.ציון

As mentioned above, this possuk is also the beginning of the haftorah

for Shabbos parshas Beha’aloscha, which happens around the time of

Shavuos – the celebration of the Giving of the Torah. The Giving of the



Torah represents the Jews’ attainment of true freedom [from the limits

of creation], as the Giving of the Torah connected the limited creation

to unlimited G-dliness which is above creation.

Question One:

If the theme of the time surrounding the Giving of the Torah is

“freedom”, why does the haftorah of parshas Beha’aloscha begin with a

possuk that describes the Jews as “bas Tzion”, a term which refers to

the Jews as they are “imprisoned” by the limits of galus?

The Rebbe strengthens this question by analyzing another ma’amar

from Torah Ohr:

רני הפסוק מקשר 6הראשון ושמחי רני ה"בד שם א"בתו והנה (ב ציון בנות וראינה צאינה 8פ"עה) 7המדרש מאמר עם ציון בת ושמחי 9מחבבה זז לא’ כו למלך משל(, אמו לו שעטרה בעטרה שלמה במלך

מחבבה זז לא’ כו אחותי שקראה עד מחבבה זז לא’ כו בתי שקראה עד .אמי שקראה עד

In another ma’amar in Torah Ohr, the Alter Rebbe connects our possuk

to a Midrash on the following possuk from Shir HaShirim:

Go out, daughters of Tzion, and gaze

upon King Shlomo, upon the crown with

which his mother crowned him on the day

of his wedding and on the day of the joy of

his heart.

נות | צאינה ראינה ב ו למה לך ש מ י ון ב צו רה ל ט ע עטרה ש ב ביום תו ו יום חתנ ו ב מ א

ו ב ת ל מח :ש

Commenting on this possuk, the Midrash states:

Rebbi Yitzchok said: I have reviewed all of scripture and haven’t

found anywhere which mentions that Bas Sheva (King

Shlomo’s mother) made a crown for Shlomo. [Therefore, we

must say that it allegorically refers to Hashem’s relationship

with the Jewish people.]






Rebbi Shimon Bar Yochai asked Rebbi Elazar the son of Rebbi

Yossi, “Did you hear from your father [an explanation of] what

‘upon the crown with which his mother crowned him’ is

referring to?”

Rebbi Elazar responded that he did, and gave the following

analogy:

There once was a king who had an only daughter whom he

loved tremendously and would call “my daughter.” His love

increased for her to the point where he called her “my sister,”

and then to the point where he called her “my mother.”

So too, Hashem first referred to the Jewish people as “My

daughter,” as it says, “Listen, daughter, and see, and pay

attention, and forget your people and your father's house.”

[This refers to the Jewish people before the time of the Giving

of the Torah, when they were only able to “take” from Hashem

and had no mitzvos to “give.”]

His love for them increased and He called them “My sister,” as

it says, “Open for me, my sister, my beloved, my dove, my

perfect one, for my head is full of dew, my locks with the drops

of the night.” [This refers to the Jews after they built the

Mishkan exactly as Hashem (through Moshe) had commanded

them.]

His love for them increased and He called them “My mother,”

as it says, “Listen to Me, My people, and My ‘mother’ [the

Midrash interprets the word “ מ יאו ” (My nation) as “ ימ א ” (My

mother)], bend your ears [pay attention] to Me, when Torah

shall emanate from Me, and My judgment [shall be] for the

light of the peoples, I will give [them] rest.” [Describing the

Jewish people as Hashem’s “mother” refers to how “Hashem

decrees and a tzadik cancels His decree” – how Hashem’s


ultimate will is expressed when a Jew (a tzadik) is the “mother”

(is able to be a “guiding parent” (so to speak) for Hashem by

expressing what His true will is)].

[According to this explanation, the possuk “upon the crown

with which his mother crowned him” means that the Jews (the

“mother”) crown Hashem when they express His true will.]

Rabbi Shimon Bar Yochai [was so happy after hearing this

teaching] that he stood up and kissed Rebbi Elazar on his head.

The Alter Rebbe explains the meaning of the three levels of “my

daughter”, “my sister”, and “my mother” as they relate to every Jew’s

service of Hashem:

הם האדם בעבודת( אמי אחותי בתי) אלה ענינים’ דג, 10שם ומבאר המצוות דבקיום .נפש דמסירת והעבודה התורה עסק 11המצוות קיום

את מקבל שהוא(, בת) מקבל’ בחי הוא המצוה את המקיים האדם ישראל נעשים התורה עסק י"וע .המצוה קיום י"ע שנמשכת ההמשכה

, אמי בשם’ נק נ"דמס העבודה י"וע .(אחותי) ה"להקב ורעים אחים .ה"בהקב כביכול משפיעים שהם

• The level of “my daughter” refers to the fulfillment of mitzvos.

Just like a daughter receives from a parent, the Jews receive the

G-dliness which is drawn down when a mitzvah is performed.

(Within the sefiros, this refers to malchus as it receives from z”a,

the midos).

• The level of “my sister” refers to the learning of Torah. Just like

the word of Hashem (the Torah) rules over the world, elevating

the holy and destroying the unholy, so too the Jews are able to

“separate between the holy and unholy” through their learning

of Torah. Since the Jews become Hashem’s “partner” in this

task through learning Torah, therefore they are called

Hashem’s “sister”. (Within the sefiros, this refers to malchus as

it is elevated to become equal to z”a.)




• The level of “my mother” refers to the service of mesiras nefesh,

complete self-sacrifice. When a Jew has complete bittul to

Hashem Himself (the source of the Torah), this “brings forth”

a revelation of Hashem’s infinite ohr ein sof, just like a mother

“brings forth” children. (Within the sefiros, this refers to

malchus as it is elevated to the level of binah which is higher

than z”a.)

The Rebbe connects this to a concept explained elsewhere in

Chassidus:

, אמו לו שעטרה בעטרה פ"עה 12מ"בכ המבואר עם זה לקשר ויש נעשה שהקדימו י"ע הוא ה"להקב( אמו) י"כנס שעטרה דהעטרה

13.נ"דמס כהביטול הוא לנשמע נעשה דהקדמת הביטול כי, לנשמע

Commenting on this same possuk from Shir HaShirim, Chassidus

explains that the “crown” that the Jews (Hashem’s “mother”) crowned

Him with was the fact that they said, “we will do [what it says in the

Torah]” before saying “we will understand [why we must do the things

it says in the Torah]” at the time of the Giving of the Torah.

This type of bittul – to simply commit to Hashem beyond one’s

understanding – is similar to the bittul of mesiras nefesh, as they both

express complete submission to Hashem. [This parallels the concept

explained above that “my mother” refers to the service of mesiras

nefesh.]

Based on this, the Rebbe explains the connection between Shavuos

and parshas Beha’aloscha:

לאחרי הנרות את בהעלותך פרשת שקוראין דמהטעמים, לומר ויש’ הוי נר 15ש"כמ ישראל נשמות על קאי נרות כי, הוא 14השבועות חג

כביכול( משפעת) מאירה שהנשמה הוא’ הוי נר דפירוש, 16אדם נשמת שישראל הנרות את בהעלותך פ"עה 18במדרש וכדאיתא, 17’להוי










עטרה, השבועות לחג שייך זה וענין ,העולם לכל שמאיר למי מאירין .אמו לו שעטרה

One of the reasons why we read parshas Beha’aloscha (which starts

with the topic of lighting the lamps of the menorah in the Bais

HaMikdash) after Shavuos is because the “lamps” of the menorah refer

to the souls of the Jewish people, as it says, “the lamp of Hashem is the

soul of man [a Jew]”. The soul is called a “lamp” because it “illuminates”

the level of Havayah, “giving” (so to speak) Havayah a higher level of

G-dliness.

This concept is reflected in the explanation of the Midrash on the

beginning of parshas Beha’aloscha:

Speak to Aaron and say to him: "When

you light the lamps, the seven lamps

shall cast their light toward the face of

the menorah."

ה ר אל א ב רת אליו ד רן ואמרת אל מו ל נ עלתך את ה ה ב ת בע ירו ש נורה יא מ ני ה פ

רות נ :ה

The Midrash says that the “lamps” refers to the Jewish people, who

“illuminate the One who illuminates the entire world.”

Based on this, we see that parshas Beha’aloscha represents how the

Jewish people give to Hashem (the fact that they are “lamps” which

“illuminate Havayah”). This is a continuation of the theme of Shavuos,

a time when the Jews were on the level of “My mother” and “crowned

Hashem” at the time of the Giving of the Torah (also stressing the role

of the “giver”).

However, this makes our original question on the beginning of the

haftorah even stronger:

את בהעלותך פ"דש שההפטורה מה יותר עוד להבין צריך ז"ועפ .ציון בת ושמחי רני הוא( אמי ענין) הנרות


In addition to the fact that “bas Tzion” (referring to the Jewish people in

galus) seems to contradict the theme of Shavuos (freedom from the

limitations of creation), the fact that the term “bas Tzion” refers to the

Jews as they are a receiver also seems to contradict the theme of

parshas Beha’aloscha itself (the Jewish people as they exist as a “giver”

on the level of “My mother”)!

In the next section, the Rebbe will explain the advantage of the level

of “my daughter”.


Section Two

In the first section the Rebbe explained the following points:

• The haftorah for Shabbos Chanukah begins with the possuk

“Sing and rejoice, bas tzion (daughter of Zion)…” The Alter

Rebbe explains that the term “bas Tzion” refers to the Jewish

people while they are in exile, which fits with the theme of

Chanukah (when the Jewish people were in the Greek exile).

• The term “bas Tzion” refers to the Jewish people in exile

because they only receive from the level of G-dliness called

“Tzion” during exile (like a daughter receives from a parent) due

to the concealment of their souls during galus.

• However, this possuk is also the beginning of the haftorah for

parshas Beha’aloscha, which occurs every year shortly after the

holiday of Shavuos – the Giving of the Torah. Since Shavuos

represents the freedom of the Jews from the limits of creation

(as they received the ability to connect to G-dliness which is

beyond creation), why does the first possuk of the haftorah

focus on bas Tzion – the Jews as they are “imprisoned” by the

limits of galus?

• To strengthen this question, the Rebbe referenced a ma’amar

of the Alter Rebbe which explains the three levels of “My

daughter”, “My sister”, and “My mother” within a Jew’s service

of Hashem. These three levels correspond to the fulfillment of

mitzvos (“My daughter”), the learning of Torah (“My sister”),

and serving Hashem with mesiras nefesh (“My mother”).

• On the level of “My daughter”, the Jews “receive” the mitzvos

from Hashem, but on the level of “My mother” the Jews reach

a level on which they are able to “give” to Hashem (so to

speak), just like a mother gives to a child. The level of “My

mother” seems to be most directly connected to Shavuos, as


the Midrash explains that the Jews “crowned Hashem” (the

Jews were the “giver”) at the time of the Giving of the Torah.

• Additionally, the level of “My mother” would seem to fit the

theme of parshas Beha’aloscha, as the flames of the menorah

represent the Jewish souls which “illuminate (give light to)

Havayah.”

• This makes our question even stronger: If the theme of

Shavuos and parshas Beha’aloscha is to “give” to Hashem, why

does the haftorah refer to the Jews as “bas Tzion”, implying that

they only “receive”?

The Rebbe begins to explain the advantage of the level of “My

daughter”:

המשכה היא, בתי, המצוות קיום י"שע שההמשכה, הוא והענין (ג .ואמי דאחותי העבודה י"שע מההמשכה יותר נעלית

Despite the fact that the service of “My daughter” describes the Jews

as they act as a “receiver”, the level of G-dliness which is drawn down

through the fulfillment of mitzvos (“My daughter”) is even higher than

the level which is drawn down through learning Torah (“My sister”) or

mesiras nefesh (“My mother”).

ןמכיו(, אחותי) התורה עסק ז"ועד(, אמי) נפש דמסירת העבודה כי, ידה על שנמשכת לההמשכה שייכות לה יש, רוחנית עבודה שהיא

אתערותא כמו היא ואמי דאחותי העבודה י"שע שההמשכה וכיון ההמשכה, דלתתא אתערותא ידי על ונמשכת שמתעוררת דלעילא

.לשם מגעת ת"שאתעדל ממקום רק היא

The service of mesiras nefesh (“My mother”) and learning Torah (“My

sister”) are both spiritual, and it is therefore appropriate that they


cause a spiritual reaction from above. On one hand, the fact that they

are spiritual is an advantage, as spirituality is “higher” than physicality.

On the other hand, however, the fact that they are spiritual and

therefore result in a corresponding spiritual reaction from above is a

disadvantage. Since the reaction from above is “limited” by

(appropriately corresponds to) the action from below, the “quality” of

the spiritual response is also limited by the spiritual ability of the Jew

who exists within creation.

גשמית’ עשי היא המצוה שעשיית, המצוות מעשה י"שע וההמשכה ההמשכה ולכן, עצמה שמצד ע"אתעדל כמו היא, 19כלל בערך שאינה

20.ס"אוא מעצמות היא

In contrast, the fulfillment of mitzvos is a physical task, which cannot

be compared to the spiritual response that it causes. Rather, the

drawing down of G-dliness which results from a mitzvah is more

accurately compared to a revelation of G-dliness which happens “on

its own” (and not one that happens because the action itself is fitting

to cause such a revelation).

Because the revelation of G-dliness that results from a mitzvah is not

limited by the spiritual ability of creation, it therefore comes from the

essence of ohr ein sof – the essence of G-dliness.

שני כולל בא שהנני, בתוכך ושכנתי בא הנני כי ציון בת ושמחי רני וזהו כביכול בעצמי אני, בא, 21ת"אתעדל י"ע שלא מעצמי מוכן הנני .ענינים

22.ממש ה"ב ס"אוא

This gives us additional insight into the continuation of our possuk:

Sing and rejoice, daughter of Zion, for,

behold – I will come and dwell in your

midst, says Hashem.

י י רנ מח ת וש י ון ב י צ כ י ננ י בא ה נת כ בתוכך וש :יי נאם








When the Jews serve Hashem as “bas Tzion” – through the performance

of mitzvos – this causes “for behold – I will come”:

• The word “hi’neni” (behold, I) implies that “I [Hashem] will come

on My own” with a revelation of G-dliness that can’t be reached

through the actions of creation.

• The word “boh” (will come) implies that “I myself will come” –

that My very essence will “come” into creation through the

performance of a mitzvah.

Based on this explanation, the advantage of the service of “My

daughter” (the performance of mitzvos) applies to the resulting

revelation, but it would seem that the service itself is lower than “My

sister” or “My mother” (learning Torah and mesiras nefesh).

However, this is not the case:

ואמי דאחותי העבודה על דבתי דהעבודה שהמעלה, להוסיף ויש .העובד להאדם בנוגע גם היא

In truth, the performance of mitzvos (“My daughter”) has an advantage

over the services of “My sister” or “My mother” – even from the

perspective of the person himself (and not just the resulting

revelation of G-dliness).

, העובד האדם של יאותומצ בדקות נרגש ואמי דאחותי שבהעבודה דעסק העבודה) עצמה דהעבודה העילוי] שלו דהעבודה העילוי גודל

, עבודתו י"ע שנעשה והעילוי(, נ"דמס העבודה כ"ומכש, התורה [,ה"בהקב כביכול שמשפיע מזו ויתירה ה"להקב אח שנעשה

When a person serves Hashem through learning Torah or mesiras

nefesh, he is the one accomplishing this high level of service.

Therefore, he must experience some (extremely subtle) aspect of “self”

while serving Hashem in this manner.


The fact that he feels the greatness of his own “self” (even if that “self”

is extremely holy) means that his bittul to Hashem cannot be complete.

(This perception of his own greatness is twofold: His service is great,

and what he is able to accomplish is great [the fact that he can

“partner with” or – even greater – can “give” to Havayah].)

בנוגע הן, 23שלו הביטול נרגש( המצוות קיום) דבתי ובהעבודה בנוגע והן, ה"הקב ציווי לקיים רק היא עבודתו שכל, עצמה להעבודה

עצמות נמשך המצוות קיום י"שע דזה, עבודתו י"שע לההמשכה מפני אלא המצוות את המקיים האדם של ענינו מצד לא הוא ס"אוא

.העצמות וציווי רצון הם שהמצוות

However, when a person serves Hashem through the performance of

mitzvos, he doesn’t feel himself – he feels his bittul to Hashem. In

terms of what he is doing, he feels that he is simply fulfilling Hashem’s

command (as the mitzvah itself – such as keeping kosher – is not such

a lofty task). And in terms of what he is accomplishing, he clearly sees

that there is nothing about the physical action that merits the drawing

down of the essence of G-dliness. Rather, he sees that this result only

happens because the mitzvos are Hashem’s essential will and

command.

.המצוות י"ע שנמשך להאור כלי נעשה הוא הביטול י"דע, לומר ויש

Nevertheless, even though the physical action of the mitzvah itself

doesn’t merit such a revelation, the bittul which a Jew achieves

through the performance of a mitzvah enables him to become a fitting

receiver for this revelation of the essence of G-dliness.

This explains the final words of the possuk:

בעצמי אני, בא דהנני שההמשכה, בתוכך ושכנתי בא הנני כי וזהו .בפנימיות, בתוכך היא, כביכול



The drawing down of “behold – I will come” (the drawing down of the

essence of G-dliness that is beyond the reach of creation) is able to

“dwell in your midst” (be revealed within creation) because of the

ultimate bittul which is achieved through the performance of mitzvos.

The explanation above was based on the premise that when a Jew

serves Hashem by performing mitzvos he experiences bittul, but when

he serves Hashem through learning Torah or mesiras nefesh, he

experiences a feeling of self (at least to a very subtle degree).

However, this doesn’t seem to be the case:

ע"הו נ"דמס, נ"דמס העבודה היא שאמי דכיון, להבין וצריך (ד י"כנס שעטרה דהעטרה( ב סעיף) לעיל המובא לפי ובפרט, הביטול

דהקדמת שהביטול, לנשמע נעשה שהקדימו י"ע הוא ה"להקב( אמו) דבתי בהביטול המעלה מהי, 24הרצון לבעל הביטול הוא לנשמע נעשה

.דאמי הביטול על

Serving Hashem with mesiras nefesh (“My mother”) is an expression of

bittul, as the very act of self-sacrifice (either physical or spiritual)

negates a person’s feeling of self.

This is especially true based on what was explained earlier in the

ma’amar regarding the “crown” that the Jews (“My mother”) crowned

Hashem with when they said that they “will do [what Hashem tells

them to do, even if they don’t understand it, before they] will

understand [why they should do it] at the time of the Giving of the

Torah. Chassidus explains that this bittul is “the bittul to the One who

desires [the mitzvos]” (and not just a bittul to fulfill the mitzvos).

[When a person has the bittul to fulfill the mitzvos, this requires a

person to give up control of what he does. However, when a person

has bittul to the One who desires the mitzvos, this bittul is expressed

by committing his entire being to Hashem.]



Since this is also an extremely high level of bittul, what is the advantage

of the performance of mitzvos (“My daughter”) over the service of

mesiras nefesh (“My mother”) [or the bittul of “we will do” before “we

will understand]?

The Rebbe answers:

קיבלו שישראל הוא, לנשמע נעשה דהקדמת שהביטול, בזה לומר ויש .שמים מלכות עול עליהם

When the Jews said “we will do” before “we will understand”, the

motivation for this bittul came from them. Since it was initiated by the

Jews, the bittul that it accomplished must have contained some (subtle)

aspect of “self”.

Seemingly, one could argue that no trace of “self” remains with the

bittul of “kabbalas ol malchus shomayim” (“accepting the kingship of

Hashem” by saying “we will do” before “we will understand”):

לכח בנוגע רק לא) הוא שמים מלכות עול דקבלת שהביטול אף, ולכן, 25מציאותו בעצם( גם אלא, שיצטווה מה כל שיעשה, שלו המעשה

המלכים מלכי מלך, המלך של עבדו שהוא זה הוא מציאותו שכל ,ה"הקב

The bittul of kabbalas ol malchus shomayim is not only regarding what

a person does (the fact that he will obey Hashem’s command); rather,

it also applies to his very essence – his entire existence expresses the

fact that he is “a servant of the King”.

Based on this, it would seem like there is not any trace of self in the

bittul of kabbalas ol malchus shomayim! However, this is not the case:

קיבל שהוא ,האדם מצד באה שמים מלכות עול שהקבלת כיון, מ"מ של מציאותו גם מעורבת זה בביטול הרי, המלך של עבדו להיות עליו

טבע מצד היא נ"שהמס, אמי’ דבחי נ"להמס בנוגע הוא ז"ועד] האדם .האדון מצד הוא כשהביטול הוא הביטול ואמיתית .[26הנשמה




Even though he transforms himself into a “servant of the King”, it was

him that made the decision to do so. Since the bittul was brought

about through his own initiative, the bittul – by definition – cannot be

the ultimate bittul, and contains some (subtle) aspect of “self”.

[Similarly, when a Jew has mesiras nefesh, this comes from the soul’s

“natural” desire to allow itself to be consumed within Hashem’s

absolute unity. Even though the soul desires this at the expense of its

own independent existence (which would seem to imply that it is the

ultimate state of bittul), since it is the soul’s “own” natural desire, it

cannot be the ultimate bittul.]

Rather, the only way to reach the ultimate bittul is when the bittul

comes from the Master Himself – His commandment to perform

mitzvos (and not the Jew’s desire to accept them).

This ultimate bittul is reflected in the following possuk:

For the children of Israel are servants

to Me; they are My servants, whom I

took out of the land of Egypt. I am the

Hashem, your G-d.

ים ראל עבד ש י בני י י ל כ י ר הוצאת י הם אש עבד

י ם אנ צרי יי אותם מארץ מ :אלקיכם

אשר הם עבדי עבדים ישראל בני לי כי 27ש"מ דזהו, לומר ויש הוא ה"הקב של עבדים הם שישראל דזה, מצרים מארץ אותם הוצאתי

ה"שהקב מפני( גם אלא’, ית מלכותו עול קיבלו שהם מפני רק לא) וענין 28.עבדים להיות מוכרחים הם ז"שעי, מצרים מארץ אותם הוציא

29.תורה מתן בשעת בעיקר נמשך זה

Seemingly, the possuk is repetitive: after saying that “the children of

Israel are servants to Me”, why does it repeat, “they are My servants”?

These two phrases correspond to the two types of bittul explained

above:







• When the Jews accept Hashem’s kingship upon themselves,

they become “servants to Me”. However, since this choice was

based on their own initiative, it cannot reflect the ultimate level

of bittul.

• However, when Hashem took the Jews out of Egypt, He made

them “My servants”. Because this connection (which was

mainly accomplished at the time of the Giving of the Torah)

was created when Hashem “took you out of the land of Egypt”,

it was therefore able to achieve the ultimate bittul.

[The Rebbe notes that this relationship can also be seen in the halachos

regarding slaves: When a person is sold into slavery by the court, he

can be subjected to a greater degree of slavery than someone who

sells himself as a slave.]

In the next section, the Rebbe will explain why we read this possuk on

Shabbos parshas Beha’aloscha, which comes after Shavuos (the Giving

of the Torah).


Section Three

In the first two sections of the ma’amar the Rebbe explained the

following points:

• The haftorah for Shabbos Chanukah begins with the possuk

“Sing and rejoice, bas Tzion (daughter of Zion)…” The Alter

Rebbe explains that the term “bas Tzion” refers to the Jewish

people while they are in galus, which fits with the theme of

Chanukah (when the Jewish people were in the Greek exile).

• The term “bas Tzion” refers to the Jewish people in exile

because they only receive from the level of G-dliness called

“Tzion” during exile (like a daughter receives from a parent) due

to the concealment of their souls during galus.

• However, this possuk is also the beginning of the haftorah for

parshas Beha’aloscha, which occurs every year shortly after the

holiday of Shavuos – the Giving of the Torah. Since Shavuos

represents the freedom of the Jews from the limits of creation

(as they received the ability to connect to G-dliness which is

beyond creation), why does the first possuk of the haftorah

focus on bas Tzion – the Jews as they are “imprisoned” by the

limits of galus?

• To strengthen this question, the Rebbe referenced a ma’amar

of the Alter Rebbe which explains the three levels of “My

daughter”, “My sister”, and “My mother” within a Jew’s service

of Hashem. These three levels correspond to the fulfillment of

mitzvos (“My daughter”), the learning of Torah (“My sister”),

and serving Hashem with mesiras nefesh (“My mother”).

• On the level of “My daughter”, the Jews “receive” the mitzvos

from Hashem, but on the level of “My mother” the Jews reach

a level on which they are able to “give” to Hashem (so to

speak), just like a mother gives to a child. The level of “My


mother” seems to be most directly connected to Shavuos, as

the Midrash explains that the Jews “crowned Hashem” (the

Jews were the “giver”) at the time of the Giving of the Torah.

• Additionally, the level of “My mother” would seem to fit the

theme of parshas Beha’aloscha, as the flames of the menorah

represent the Jewish souls which “illuminate (give light to)

Havayah.”

• This makes our question even stronger: If the theme of

Shavuos and parshas Beha’aloscha is to “give” to Hashem, why

does the haftorah refer to the Jews as “bas Tzion”, implying that

they only “receive”?

• In order to answer this question, the Rebbe explained the

unique advantage of the level of “My daughter”. Because the

two levels of “My sister” (learning Torah) and “My mother”

(mesiras nefesh) are spiritual tasks that “merit” a spiritual

response from above, the G-dliness which they reveal is

limited by the ability of the Jew who exists within creation.

However, the level of “My daughter” (performing mitzvos) is a

physical task, which is incomparable to the spiritual reaction

from above. Therefore, this revelation is not limited by the

ability of the Jew who exists within creation.

• Additionally, since the performance of mitzvos expresses the

Jew’s ultimate bittul to Hashem, this makes him a fitting

“container” to express the revelation of Hashem’s essence

which is brought about through the performance of mitzvos.

• Even though mesiras nefesh is also a tremendous expression of

a person’s bittul to Hashem, it can’t compare to the bittul of

performing mitzvos. When a person has mesiras nefesh, he is

the one who decided to have mesiras nefesh – which limits his

ability to have complete bittul. In contrast, a Jew performs


mitzvos because Hashem commanded him to do so (and

Hashem “acquired” him as His servant when He took the Jews

out of Mitzrayim).

This explains why the bittul of “My daughter” has an advantage over

the bittul of “My mother”:

אף] דאמי הביטול על דבתי הביטול מעלת לבאר יש ז"ועפ (ה מה לעשות, המעשה לכח בנוגע הוא( מצוות עול) דבתי שהביטול( שמים מלכות עול, לנשמע נעשה הקדמת) דאמי והביטול, שנצטווה

את לקיים דישראל העול כי([, ד סעיף ל"כנ) מציאותו בעצם הוא ה"הקב עשה תורה שבמתן מפני הוא תורה במתן שניתנו המצוות

.הביטול אמיתית, לעבדים אותם

Even though the bittul of “My daughter” (the acceptance of Hashem’s

mitzvos) only applies to what the Jew does, while the bittul of “My

mother” (saying “we will do” before “we will understand” – committing

one’s entire being to Hashem) applies to the Jew’s entire being, the

bittul of “My daughter” has an advantage over the bittul of “My mother”.

Whereas the Jews decided to say “we will do” before “we will

understand” (which therefore limited their bittul), they became

obligated to perform the mitzvos at the time of the Giving of the Torah

because Hashem made them His servants (which expresses the

ultimate bittul).

Understanding this advantage of the level of “My daughter” gives us a

deeper insight into how other places in Chassidus explain the level of

“daughter”:

’ לי דלית, מקבל בחינת הוא דבת 30מ"בכ שמבואר דזה, לומר ויש בזה הכוונה, מלמעלה לו שנותנים מה מקבל רק והוא כלום’ מגרמי

תורה שבמתן אלא עצמו משל לא הוא עול דקבלת הביטול שגם, היא .עבדים לו להיות בישראל ה"הקב בחר



In other places, when Chassidus says that the level of “daughter” refers

to a “recipient who has nothing of her own at all, and only has what

she receives from above,” it also includes the fact that the bittul which

she has is not her own. Rather, the bittul was given to her “from above”

when Hashem chose the Jews to be His servants at the time of the

Giving of the Torah.

Parenthetically, the Rebbe connects this to the ma’amar of the Alter

Rebbe quoted at the beginning of our ma’amar:

ציון דבת א"מתו( המאמר בתחלת) לעיל המובא עם זה לקשר ויש] בהעבודה בעיקר מתגלה דבת הביטול כי, הגלות בזמן י"כנס על קאי

.הגלות שבזמן

In Torah Ohr, the Alter Rebbe explained that the term “bas Tzion”

(daughter of Zion) refers to the Jewish people during the time of galus.

Earlier, we explained that this is because the Jewish people aren’t

capable of revealing the level of G-dliness referred to as “Tzion” during

the time of galus, so they only “receive” (like a daughter) from above.

On a deeper level, however, the term “bas Tzion” also refers to the fact

that the (main) time when the Jews are capable of revealing this

ultimate bittul of a “daughter” is during the time of galus.

The Rebbe explains why we are specifically able to reveal this ultimate

bittul during galus:

, דמשיחא דעקבתא בדרא ובפרט, הגלות דבזמן, 31א"במק וכמבואר והסתרים העלמות וישנם, במאד גדולים הם וההסתרים ההעלמות

כיון(, ברצונו שמקבל שלו עול הקבלת י"ע גם) עצמו מצד שהאדם , עליהם להתגבר ביכלתו אין, מוגבל שהוא

As explained in other places, during the time of galus – especially

during the last generation of galus – a Jew can encounter tremendous

challenges in his service of Hashem that he would not be able to

overcome on his own (even by serving Hashem with his own power of



kabbalas ol [simple obedience]). Since a person is limited, there is a

limit to the level of challenge that he can overcome.

If this is the case, how do we explain the fact that the Jews do overcome

these challenges?

לפי הוא אלה והסתרים העלמות על גם מתגברים שישראל וזה( אלא שלהם המציאות מצד לא) הוא שלהם עול דקבלת שהביטול

ולגבי, לעבדים לו להיות בהם בחר ה"שהקב מפני, האלקות מצד .[32הגבלות אין האלקות

The reason that the Jews are able to overcome these challenges is

because the bittul that comes from their kabbalas ol isn’t based on their

own capabilities. Rather, their kabbalas ol is based on G-dliness – the

fact that Hashem chose them to be His servants – and G-dliness

doesn’t have any limitations (and can therefore overcome any

challenge).

[In a footnote, the Rebbe explains that this is why Hashem “held the

mountain over their heads” and forced the Jews to accept the Torah

despite the fact that they already committed that “we will do [what

You command us to] and [afterwards] we will understand.” If the Jews

had accepted it on their own, they may not have had the ability to

overcome all the future challenges that they would face. Therefore,

Hashem “forced” their acceptance of the Torah so they would be able

to rely on His infinite capability when facing any future challenges.]

We are now able to answer the question from the beginning of the

ma’amar:

Question:

The fact that the haftorah starts by referring to the Jews as “bas Tzion”

seems strange: In addition to the fact that “bas Tzion” (referring to the

Jewish people in galus) seems to contradict the theme of Shavuos

(freedom from the limitations of creation), the fact that the term “bas



Tzion” refers to the Jews as they are a receiver also seems to contradict

the theme of [both Shavuos and] parshas Beha’aloscha itself (the Jewish

people as they exist as a “giver” on the level of “My mother”).

Why does the haftorah of parshas Beha’aloscha start by referring to the

Jews as “bas Tzion”?

רני היא תורתינו מתן זמן שלאחרי בהעלותך פ"דש שההפטורה וזהו הוא 33תורה מתן זה 8חתונתו דיום והמעלה שהענין אף, ציון בת ושמחי

שבחג דאמי בהביטול הכוונה תכלית כי, אמו( לו שעטרה עטרה) בת, דבתי ביטול, יותר נעלה לביטול כ"אח יגיעו ז"שעי הוא השבועות

.ציון

Answer:

Even though the theme of Shavuos (“the day of His wedding”, referring

to the Giving of the Torah) is how the Jews reached the level of “My

mother” (they played the role of the giver by “crowning Hashem”), the

ultimate goal of the Giving of the Torah was to enable the Jews to

reach the even higher bittul of “My daughter” – “bas Tzion” – through

the fact that Hashem made them “My servants” at the time of the

Giving of the Torah.

Having answered the question, the Rebbe continues to explain the

beginning of the possuk:

ל"צ( 34ציון) צ"התומ שקיום, ציון בת ושמחי רני הכתוב ומדייק (ו .ושמחי רני, בשמחה גם אלא, בת, בביטול רק לא

Even though the level of “bas” (daughter) refers to a tremendous level

of bittul, nevertheless, the performance of Torah and mitzvos (which

are referred to as “Tzion” (indicator), as they are an “indicator” of

Hashem’s presence in this world,) must be done with joy. Therefore,

the possuk begins, “Sing and rejoice, bas Tzion.”




Above, we explained that the bittul of “My daughter” enables a Jew to

overcome the greatest challenges of galus – even when he wouldn’t be

able to overcome them “on his own”. In such a situation, it’s difficult

to understand how a Jew would be able to serve Hashem with joy:

, צ"בתומ וחיות תענוג לו שאין במצב הוא האדם דכאשר, להבין וצריך ע"הקב שגם, מזו ויתירה] עול קבלת בדרך רק הוא שלו צ"התומ וקיום

לפרוק יכול שאינו ורק ש"עומ עליו לקבל שרוצה באופן לא היא שלו לו להיות בישראל ה"הקב שבחירת מפני שמים מלכות עול ממנו

שלו צ"התומ שקיום בעצמו לפעול יכול איך[, אותו מכריחה לעבדים .בשמחה’ יהי

Joy is caused by experiencing a revelation of something; this could be

the revelation of an emotion, an idea, or a revelation of G-dliness.

If a Jew is in a situation where he doesn’t have any enjoyment or

enthusiasm in Torah and mitzvos, and he is only fulfilling them out of

kabbalas ol (and not even out of his own desire for kabbalas ol – he

simply can’t escape his obligation, as Hashem “acquired” him as a

servant), this means that he doesn’t experience any type of revelation.

If so, how can he possibly bring himself to perform Torah and mitzvos

with joy?

The Rebbe explains this based on another meaning of the word “Tzion”:

ציון ובת, הצדיקים הם דציון, ציון בבת פירוש עוד דיש, הוא והענין ובפרט, להצדיקים ההתקשרות י"וע 35.הצדיקים עם התקשרות הוא

ובפרט ישראל לכל אלקות גילוי להמשיך הוא שענינם אלישר לנשיאי צ"התומ שקיום כח נתינת לו נמשך ז"עי, אליהם ושייכים להמקושרים

.ושמחי רני, בשמחה’ יהי שלו

The Tzemach Tzedek explains that the word “Tzion” can also refer to

tzadikim (as tzadikim reveal G-dliness within creation), and “bas Tzion”

refers to a Jew’s connection to tzadikim. This means that through

connecting to tzadikim – specifically to the leader of the Jewish people

in each generation (the “Moshe” of that generation) who brings the




revelation of G-dliness to the Jewish people (especially those who are

connected to him) – a Jew receives the ability to perform Torah and

mitzvos with joy. Therefore, an alternate interpretation of the possuk

would be, “[You are able to experience a revelation that will cause you

to] “sing and rejoice” [in your performance of Torah and mitzvos

because you are] “bas Tzion” [connected to the Rebbe, who reveals

G-dliness to those who are connected to him].

ושמחי רני, 36גשמיים מענינים בלבולים לו יהיו שלא גם הוא זה ובכלל .רויחי ומזוני חיי לבני בנוגע גם

Furthermore, this connection to the Rebbe also prevents a Jew’s

service of Hashem from being disturbed by material challenges – he is

also able to “sing and rejoice” (because his connection to the Rebbe

brings him revealed brachos) regarding his family, his health, and his

livelihood.

The Rebbe concludes:

לנו שנוגע ומה, דור שבכל ולהנשיאים להצדיקים ההתקשרות י"וע כל יבטלו, דורנו נשיא ר"אדמו ח"מו ק"לכ ההתקשרות הוא במיוחד

ח"מו ק"וכ, 37הגלות(ד ההעלם) ביטול גם כולל, וההסתרים ההעלמות בקרוב, והשלימה האמיתית בגאולה, לארצנו קוממיות יוליכנו ר"אדמו .ממש

Through connecting to the tzadikim and the leaders of every

generation – and for us, most importantly, our connection to our

Rebbe – all our challenges (which result from a concealment of

G-dliness) will be eliminated. This includes the elimination of the

(concealment of) galus, and our Rebbe will bring us to Eretz Yisroel in

the true and complete geula, may it happen immediately!




Footnotes from the Original Hebrew

ר"אדמו ק"כ של מאסרו התחלת יום, סיון ו"ט לקראת", נ"תש – סיון ו"ט בקונטרס לאור יצא( *

."נ"תש’ה שנת ,סיון יב ,בהעלותך’ ג . . *ז"תרפ בשנת ע"נ צ"מהוריי

.בהעלותך פ"דש ההפטורה וראש התחלת – .יד, ב’ זכרי( 1

.ואילך ד"סע, לו – השני( 2

.ב, ד’ ריזכ( 3

.ואילך ב"סע, לז( 4

פ"עה( ועוד .(בסופו) ג, ח"פי ר"ויק .(בתחלתו) ז, א"פמ ר"שמו .א, נד עירובין) ל"כמארז( 5

(, שם ר"שמו) גליות מן חירות, חירות אלא חרות ת"א – "הלוחות על חרות"( טז, לב תשא)

בהן שולטת ולשון אומה כל אין(, ב"סע, קיג ב"זח גם וראה .שם ר"ויק) המלכיות מן חירות

.(שם ר"שמו גם וראה .שם עירובין)

.(רצז’ ע ז"תרכ מ"סה) **ז"תרכ בהעלותך’ דפ זה ה"ברד ה"וכ .ואילך א, לו( 6

.ג"ספ ר"שהש .פקודי פ"ס ר"שמו( 7

.יא, ג ש"שה( 8

.מ"ובכ .שם ל"הנ ז"תרכ ה"וברד א"בתו הלשון ה"כ( 9

.(ואילך שב’ ע ז"תרכ מ"סה) ואילך ה"ס ז"תרכ ל"הנ ה"ד גם וראה( 10

.(ד"סע, לו) שם א"בתו להדיא ה"כ( 11

,זריעה’ הי שהמאסר נתגלה תמוז ב"די הגאולה שלאחרי ,40 ובהערה שעא ע"ס לקמן וראה (*

.המעיינות בהפצת והוספה בריבוי צמיחה’ תהי ז"שעי בכדי

.שלח’ דפ להמאמר נשא’ דפ המאמר בין שנרשם מזה כמובן (**

שבת" זה ה"ד על רשום( ג"בשוה 3’ ע ש"מהר ר"דאדמו ח"דא מאמרי ברשימת הובא)’ א י"בכת

.בהעלותך’ בפ נסדר שהרי ,חנוכה בשבת שנאמר הכוונה ולכאורה ."ז"תרכ חנוכה

.(רכה’ ע ת"עזר מ"סה) ת"עזר וראינה צאינה ה"סד( 12

ולהעיר .באחד נפשו למסור ע"הו דנעשה שהביטול, ואילך קפד’ ע ט"תרכ מ"סה גם ראה( 13

המצוות י"ע הוא ישראל של בראשן שנתן העטרות דשתי, ואילך א"סע, לה אמור ת"מלקו גם

.באחד נ"מס י"ע, אמו לו שעטרה העטרה היא, לעצמו שנטל והעטרה(, ואחותי בתי) והתורה

קוראין במדבר שפרשת ד"וע .השבועות חג לאחרי נשא’ פ גם קוראין שנים שבכמה אלא( 14

.נשא’ פ גם ולפעמים השבועות חג שלפני בהשבת לעולם

.כז, כ משלי( 15

מנורת והנה ראיתי ה"רד .(ג, כט) הנרות את בהעלותך ה"רד( בהעלותך) פרשתנו ת"לקו( 16

.מ"ובכ .(רצז’ ע ז"תרכ מ"סה) ז"תרכ זה ה"רד .(ב, לג)’ גו זהב

http://chabadlibrary.org/books/admur/mlukat/3/52/index.htm#_ftnref_3043


















.(א, לו) שם א"תו ז"עד וראה .שם ז"תרכ מ"סה( 17

מ"בסה הובא – .ב, ו"פל ר"בשמו גם ה"וכ .ד פרשתנו תנחומא .ה, ו"פט פרשתנו ר"במדב( 18

.*שם ז"תרכ

.נה’ ע ו"תרס המשך ראה( 19

לעילא לעילא שהיא דלעילא אתערותא יש" ציון דבת המעלה בענין( ג, לז) שם א"תו ראה( 20

."כלל שם מגעת דלתתא אתערותא שאין מקום

.(ב, לג) א"פכ ושמחי רני ה"ד החנוכה שער אורה שערי( 21

.שם א"התו לשון( 22

פ"ע ר"במד וכמו :ל"וצ ס"ט הוא נ"וכפה .בהעלותך פ"ע י"שפרש וכמו :שם מ"בסה (*

.בהעלותך

דבתי שהמעלה, שם ובהנסמן( ואילך צח ע"ס לעיל) ד"ס ה"תשל’ה החודש ה"ד גם ראה( 23

.הביטול בענין היא

.א, יד במדבר ת"לקו וראה .(ואילך שב’ ע לעיל) ז"ס ט"תשכ’ה השלישי בחודש ה"ד) מ"בכ( 24

ט"תש’ה ק"בששה ה"ובד .הרצון לבעל ביטול הוא ונעשה להרצון ביטול הוא שנשמע( ועוד

לבעל והביטול, להרצון ביטול בכלל הוא דנעשה ע"הקב שגם(, 148’ ע ט"תש’ה מ"סה) ב"ס

.לנשמע נעשה בהקדמת הוא הרצון

.(ואילך שג’ ע לעיל) ח"ס ל"הנ השלישי בחודש ה"ד בארוכה ראה( 25

היא, טבעה מצד שהיא כיון, הנשמה שמצד נ"דהמס, קצב’ ע ד"ח לקמן בארוכה ראה( 26

.מציאות בחינת

עבדים" הלשון כפל( פ"עה ח"אוה ז"עד וראה) לבאר יש אולי, בפנים ש"מ פ"וע .נה, כה בהר( 27

אותם שהוצאתי י"וע(, סתם עבדים) "עבדים" נעשים ש"עומ עליהם שקבלו י"דע ":הם עבדי

.לעבדים אותם עשה ה"שהקב ,"הם עבדי" – מצרים מארץ

דמכרוהו – עצמו מהמוכר יותר גדול שעבוד הוא ד"ב שמכרוהו דעבד שהשעבוד להעיר( 28

–( ב, יד קידושין) חילוקים כמה ועוד .עצמו המוכר כ"משא כנענית שפחה לו מוסר רבו ד"ב

.כרחו על הוא ד"ב אותו וכשמכרו, ברצונו הוא עצמו המוכר כי, זה על הטעם לומר דיש

א"פ קידושין ירושלמי .ו, כא משפטים פ"עה י"בפרש הובא .ב, כב קידושין) ל"ממרז להעיר( 29

סוף

הראשון שהדיבור ולהעיר .הם עבדי עבדים ישראל בני לי כי סיני הר על ששמעה אוזן( ב"ה

ההוצאה היא כדאי" שם י"ובפרש, "מצרים מארץ הוצאתיך אשר אלקיך’ ה אנכי" הוא ת"דמ

."לי שתהיומשועבדים

.נ"וש .23 הערה דלעיל החודש ה"ד בארוכה ראה( 30

.ה"ס ל"הנ ה"ד ראה( 31

















שכפה דהטעם((, ד, ז) ז"מ סימן – ת"קה הוצאת – טוב שם כתר) ט"הבעש מתורת להעיר( 32

כקושיית) ונשמע נעשה מעצמם שאמרו אף(, א, פח שבת) כגיגית ההר את עליהם ה"הקב

חורין בן אינו מ"מ’, ה ועבודת בתורה חושק כשאינו שגם ללמד" הוא(, שם כפה ה"ד התוספות

נעשה אמירתם, דלכאורה – "כ"בע לעשות אותו שכופין כמו וידמה כרחו על יעשה רק, ליבטל

אינו"( ההתחייבות לאחרי) כ"שאח י"דע ד"הקס ומהי, הזמנים כל על התחייבות היא ונשמע

?ליבטל חורין בן’ יהי "חושק

אפשר, מוגבל שהוא האדם מצד שהיא כיון, ונשמע דנעשה דההתחייבות, בזה הביאור ל"וי

דאונס "ליבטל חורין בן" הוא ובמילא, "בתורה חושק אינו"ש זה על להתגבר יוכל לא שלפעמים

מישראל א"לכ הכח ניתן – כגיגית הר עליהם כפה ה"שהקב י"וע ;(ב, כח ק"ב)’ פטרי רחמנא

.חושק כשאינו גם, כרחו בעל לעשות

.(במשנה) ב, כו תענית( 33

.(א, לב) ח"פי שם אורה שערי .(ואילך ב"סע, לז) שם א"תו ראה( 34

.א"סע, שיב ושמחי רני ה"ד חנוכה ת"אוה( 35

.א"ה ט"פ תשובה’ הל ם"רמב ראה( 36

.(ב"ה שם ם"רמב) וגןכה ובמצוות בתורה לעסוק מניח שאינו( 37








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