By the Grace of G-dMotzoei Shabbos HaGodol111th2 of Nissan,3 5749Brooklyn, N.Y.

Greeting and Blessing:

Following upon the letter of Rosh Chodesh Nissan, and with just several days⁴ before Pesach, it is fitting to reflect more deeply on the topics touched upon in that letter, particularly the subject of the special connection between the (Jewish) Leap Year and Pesach (as the two coincide in the current year).

On this topic, attention was centered on the practical teaching of the Leap Year that is derived from the interaction of the sun and the moon — in terms of mashpia (benefactor), “giver” (namely, the sun which radiates its glowing light, freely and fully) and mekabel, “recipient” (the moon, which reflects the light it receives from the sun).

The point of this interaction is that the Creator couples together⁵ these two dissimilar creations, the sun and the moon, into forming a single mutual, regular time-order, whereby, through both of them together, the Divine plan is materialized, namely, to ensure that Pesach should always occur in the Month of Spring, with all that this entails.

So it is also in human life, where there are “givers” and “takers,” benefactors and beneficiaries. Though these are, apparently, distinct worlds, Divine Providence brings them together, the benefactor and beneficiary, at a certain time and place, for a Divine purpose: to benefit both of them; since, in reality, each of them, the giver and the taker, is both a benefactor and beneficiary at the same time, and only through both of them jointly is the Divine purpose fulfilled. Indeed, as Torah teaches, the beneficiary benefits the benefactor more than the benefactor benefits the beneficiary. Which is also the case with the Leap Year, when the lunar year is always longer than the solar year.

Here is where further reflection is indicated in order to comprehend more deeply the connection between mashpia and mekabel.

* * *

The Jewish concept of mashpia and mekabel is that the interrelation between the two is most profound; their roles are so intertwined that by carrying them out properly the two of them — benefactor and beneficiary — become one complete whole, one new single reality.

Since, as mentioned, the Leap Year is so closely and basically connected with Pesach, the said feature — the unification of distinct components merging into one whole — is found in various other aspects of Pesach. A conspicuous example is the Korban Pesach (the Pesach Sacrifice) which was also commanded on Rosh Chodesh Nissan,⁶ in Egypt, along with the Mitzvah of Ibbur Shanim (intercalation of certain designated years) and Kiddush haChodesh⁷ (sanctification of the first day(s) of each month).

The Korban Pesach was different from other korbonos⁸ both communal and individual,⁹ in a number of details which are associated solely with the Korban Pesach.

One such detail was the requirement that the Korban Pesach had to be prepared (roasted) in a specific manner: “its head together with its feet and with its entrails.”¹⁰ The extreme dissimilarities between the head and feet, etc. are obvious, yet it was required that all these components be prepared together and in the same manner.¹¹

It was also required that the Korban Pesach be reserved for those who had been “counted”¹² — the individuals who had organized themselves into one chavurah¹³ (group) for the specific purpose of bringing and eating^13* the Korban Pesach together, at the same Seder table. The individual contributions to the Korban Pesach varied, but all shared it to the full (al hasova).¹⁴

Such Jewish unity, as exemplified conspicuously by the Korban Pesach, was the preparation¹⁵ for the Geulo of the entire Jewish people — from Mosheh Rabbeinu down to the most inferior Jew; all Jews were freed together in the same instant,¹⁶ exactly at midnight;¹⁷ and the Geulo came not through an angel, nor through a messenger, but by HaKodosh-Boruch-Hu Himself;¹⁸ and all of them came out of Egypt in the selfsame day¹⁹ — simultaneously — and “with an outstretched arm”²⁰ (in the singular).

* * *

May G-d grant that the reflection on the above-mentioned topics, especially on the teaching derived from both Pesach and the Leap Year (as they coincide in the current year), should reinforce in everyone the recognition that every Jew — man, woman, and child — is a mashpia and a mekabel, and, moreover, all belong to the same one nation²¹ and, furthermore, are like one person, and still more—are all of one heart.²²

True Jewish unity is when all Jews know and feel that all Jews are in reality one and the same person.²³ Hence the relationship of one Jew to another is exactly the same as to one’s own self, with all that it implies.

This will certainly bring to completeness the preparation for the true and complete Geulo through Moshiach Tzidkeinu.

This, in essence, is also the meaning of the profound request of the Sweetener of the Songs of Israel²⁴ (the Psalmist) to HaShem: “May²⁵ my prayer come before You; turn Your ear to my song” — the prayer and song that come closest, and most intimately,²⁶ to HaShem — from the outpouring of the soul yearning for oneness with HaShem, the confluence of the Neshomo with its Source, HaKodosh-Boruch-Hu.

This is also the experience of “Yetzias Mitzrayim” every day²⁷—the soul’s liberation from constraints and limitations (metzarim)²⁸ in order to become one with the Ein Sof (Infinite), until all of us together will merit the true and complete Geulo, and the of the Prophecy, “As in the days of your coming out of Mitzrayim I will show you wonders.”²⁹ May it be very soon indeed.

With esteem and blessing for a Kosher and joyous Pesach³⁰

/Signed: Menachem Schneerson/