By the Grace of G-dErev Shabbos1 p. Vayakhel-Pekudei, Parshas HaChodesh,2 25 Adar3 5747 Brooklyn, N.Y.

Greeting and Blessing:

At this time, erev Shabbos Parshas HaChodesh, Shabbos Mevorchim Chodesh Nissan, first of the months of the year,⁴ whose central point is the Yom-Tov Pesach,⁵ the Festival of Our Freedom,⁶

It is surely the right time to intensify preparations for Pesach: preparations also—and especially—in the spiritual sense, namely, to contemplate the general and particular aspects of the first and foremost of our festivals,⁷ as to what these aspects convey to us in practical terms⁸ of the everyday life and conduct all year round.

* * *

It has been pointed out on many occasions in the past that each of our festivals has certain aspects that are common to all our festivals, and other aspects which make each festival distinct and unique among the rest.

Here we shall dwell on one aspect which is found only in the festival of Pesach, and not in any of our other festivals. I refer to the element of חפזון⁹, “haste,” with, moreover, a still greater degree of alacrity, viz. דילוג, “jumping over”—an element that is emphasized in the very name of the festival: Pesach, “Pass-over”¹⁰ (according to one of the basic interpretations of this word) so named in remembrance of the miraculous way in which Jewish dwellings strewn among those of the Egyptians were passed over and saved from the Plague (of the Firstborn). The element of “passing-over” is also alluded to in reference to the Geula from the Egyptian Golus as a whole, in the verse: “The voice of my Beloved¹¹ (Redeemer)! Behold, He is coming, jumping over the mountains....”

We have had many occasions to mention that things in the spiritual realm have their counterparts in the physical world, and in the “small world”¹² of a human being¹³ in particular.

Apropos of our discussion, insofar as Jews are concerned, individually and collectively, there is the well-known rule that HaShem demands only that which is within a person’s capacity¹⁴ (which HaShem had already bestowed beforehand). Hence there is an “order” of growth by stages, from the simple to the complex. Thus, in the development of the human capacity of locomotion we find the stages of: walking, running, jumping, springing over.¹⁵

A newborn baby has no ability to walk, not to mention to run and leap. In due course the child begins to take his first steps and learns to walk; later evolves the ability to run, and subsequently also to leap.

Similarly it is in the spiritual realm, in the child’s educational development,¹⁶ beginning from aleph-bais and on to Scripture, Mishnah, and so forth, as well as in the performance of Mitzvos and general behavior: the child advances steadily in the manner of “walking” until he attains the stage of “running to do a Mitzva,”¹⁷ and rises still higher from level to level by “leaps and bounds,” to the highest level of Yetzias Mitzrayim in the spiritual sense,¹⁸ namely, breaking through life’s metzarim, “constraints and hindrances.” Likewise in all areas of Torah, avodah and gemilus chasadim which he carries out freely, completely, and with utmost agility. This is the meaning of חפזון דקדושה, “haste” in the realm of holiness and with inspired holiness.

* * *

Inasmuch as HaShem desires that a human being should carry out all that is expected of him out of choice, as Torah declares: Choose life¹⁹ there must be present other options and negative alternatives. Therefore HaShem has made possible the existence of “haste” that is contrary to holiness.

Consequently, because of the obscurity and “concealment” prevailing in the world, especially during the time of the Golus, it is possible that an individual will find justification to utilize the quality of haste in the wrong direction and to run after unworthy things to the extent of debasing himself (Heaven forfend) to the level of “jealousy, lust, and vainglory.”²⁰ Indeed, so black is the darkness of the Golus that one can deceive himself with the strangest of excuses, even cloaking them in a mantle of piety, claiming that, on the contrary, what he thinks, says, and does is goodness itself, and so on, and so forth.

However, since HaShem, who is the Essence of Good-ness, desires that human beings should not walk in darkness, He gave a Torah (meaning, “teaching”),²¹ Toras Chayim²² and Torah Or²³ which teaches how a human being should conduct himself in the everyday life, and, at the same time, clearly and lucidly illuminates all things, so that a person should be able and willing to choose the right path—choose life.

In order to facilitate still more to make the right choice, the Torah offers three indicators as means of recognizing a person as to whether or not he conveys the true teachings of the Torah. These are the qualities of humility, compassion, and benevolence.²⁴

Potentially these three qualities are basic characteristics of each and every Jew. But a potential indicator is not an indicator. In order to indicate, it must be seen in actual manifestation, whenever called for; in the present case, it must be expressed in actual everyday conduct.

A person lacking these qualities is “suspect” of misrepresenting the teachings of the Torah, and betraying the very opposite characteristics: impudence, cruelty, and hatred.²⁵

Instead of being “a lover of peace, pursuing peace, loving the creatures and drawing them near to the Torah”—meaning, loving even those who are as yet far from G-d’s Torah and His service, and therefore are called mere “creatures”²⁶—this person hates them and shows them no kindness.

Generally, the said three “indicators” go together,²⁷ as we see: The person who is truly humble—being aware that his real Jewish essence is his Divine soul, which is “truly a part of G-dliness above”²⁸ and animates and sustains him; consequently he is permeated with a sense of “awesome modesty,” knowing in Whose Presence he is,²⁹ whether when engaged in prayer, learning, or even (l’havdil) having his meals, or going about his business activities;³⁰ and being permeated with such a sense of humility, he also feels a sense of compassion for himself, for his Divine soul which is in “exile” in his body;³¹ and he is certainly compassionate towards others, because he understands and feels what a fellow Jew needs; consequently he is also a benefactor and helps others materially and spiritually.

Similarly, one whose strongest point is genuine Gemilus chasadim, it surely expresses his sense of compassion, and also his sense of humility, for he sees the good qualities of others while not forgetting his own inadequacies. And while making an honest self appraisal he becomes more keenly aware, above all, that he has been made a trustee³² by HaShem³³ to convey the kindnesses and Tzedoko that HaShem had prepared for those beneficiaries.

* * *

May HaShem grant that the preparations to celebrate Pesach—“as in the days of your going out of Mitzrayim,”³⁴ when “for the Jews there was light in their dwellings,”³⁵ while still in Egypt surrounded by darkness, on the eve of the Geula—should focus on strengthening the above-mentioned indicator-characteristics to be clearly and shiningly expressed in one’s everyday life, in the midst of all our people; and this should bring all the sooner the Geula from the present Golus, in a manner of “haste”³⁶ as in the days of the Exodus from Egypt, when HaShem did not delay the deliverance even for a moment,³⁷ proceeding immediately thereafter in accordance with the prophecy: “in ease and at leisure you will be delivered,”³⁸ “to dwell with honor in our land,”³⁹

With the true and complete Geula through Moshiach Tzidkeinu, speedily in our very own days.

With esteem and blessing for Hatzlocho,

and for a kosher and joyous Pesach,⁴⁰

/Signed: Menachem Schneerson/