An Army of Beauty, Standing United
Bo - Yud Shevat
In Parshas Bo, Bnei Yisroel leave Mitzrayim. The Torah records this world-changing event in one Posuk; “On that very day, all of Tzivos Hashem went out of Mitzrayim.”
At the time of their redemption from exile, the Jewish people are referred to as Tzivos Hashem.
Literally Tzivos Hashem means the army or hosts of Hashem. But there are deeper layers to the significance of this name and why it was used specifically at the time of the Exodus, when the Jewish people became a nation. It is a name which embodies the mission of the Jewish people.
This coming week, Chassidim will celebrate Yud Shevat, marking the 70th anniversary of the passing of the Frierdike Rebbe and the beginning of the Rebbe’s leadership of our generation in the 5710.
Prior to his passing, the Frierdike Rebbe had given out a series of Maamarim (Chassidic discourses) to be studied on specific upcoming dates. The first Maamar was entitled Basi Legani. It was to be learned on Yud Shevat, the day on which the Frierdike Rebbe’s Neshama would leave the world.
Our Rebbe formerly marked his acceptance of the mantle of leadership by reciting a Maamar on the first Yartzheit of the Frierdike Rebbe in 5711. The Maamar began with the same opening words Basi Legani, creating a link and continuum from the Frierdike Rebbe’s leadership into the new era of the ‘seventh generation’.
In these Maamarim, the Rebbe saw the directives to and mission of our generation. Each year following, on Yud Shevat, the Rebbe would say a Maamar entitled Basi Legani in which he developed and elaborated on one of the chapters of the Frierdike Rebbe’s Maamarim.
In chapter 10, the Frierdike Rebbe addresses why the Jewish people are called Tzivos Hashem. He presents a number of explanations based on 3 different explanations of the word Tzava, the root of the word Tzivos.
Each of these interpretations reflects a different aspect of the Avodah of the Jewish people.
1. On the most literal level, Tzava means an army. The Jewish people are likened to an army of soldiers, the soldiers of Hashem.
We are fighting Hashem’s battle in this world to overcome and eradicate the forces of negativity which conceal the true reality and presence of G-d within the world.
Like a king who releases all of his treasures in order to supply his soldiers with whatever they require to ensure victory, Hashem showers us with the deepest revelations to strengthen our souls and enable us to fight this battle.
Soldiers serve and fulfil their mission with absolute Kabolas Ol, ready to sacrifice their lives for the cause. We too must serve Hashem with absolute subservience, sacrifice and dedication.
2. Tzava also means a limited time period, as we find in the book of Iyov; הֲלֹא־צָבָ֣א לֶאֱנ֣וֹשׁ עֲלֵי אָ֑רֶץ “Does man not have a term of service on earth?”
The mission of transforming the world into a dwelling place of Hashem is not accomplished by the Neshamos or angels above. It can only be achieved by the Neshama within a physical body and in the finite physical world, which is defined by time. We are allotted a set number of days on this earth in which to accomplish our mission. And each day must be used to the fullest for Torah and Mitzvos.
3. Finally, the Frierdike Rebbe relates the word Tzava to the word Tzivyon, meaning beauty. Beauty is created by a blend or combination of colours. A single stark colour is not beautiful. Beauty is when multiple colours come together in harmony. The beauty of the Jewish people is our diversity.
Amongst the Jewish people there are scholars; sages who are versed in the revealed dimension of Torah and mystics who are masters in the esoteric teachings of Torah. Our people includes those who are ignorant of Torah but are dedicated to the fulfillment of good deeds with sincerity and devotion.
A homogenous people is not beautiful. Despite our differences, we are one people, united. Each of us contributes to the same mission, but in our own unique way, complimenting one another.
Only together will we win our battle to overcome negativity and reveal Hashem’s presence openly in our world—in His garden—once more.
At the time of their redemption from exile, the Jewish people are referred to as Tzivos Hashem.
Literally Tzivos Hashem means the army or hosts of Hashem. But there are deeper layers to the significance of this name and why it was used specifically at the time of the Exodus, when the Jewish people became a nation. It is a name which embodies the mission of the Jewish people.
This coming week, Chassidim will celebrate Yud Shevat, marking the 70th anniversary of the passing of the Frierdike Rebbe and the beginning of the Rebbe’s leadership of our generation in the 5710.
Prior to his passing, the Frierdike Rebbe had given out a series of Maamarim (Chassidic discourses) to be studied on specific upcoming dates. The first Maamar was entitled Basi Legani. It was to be learned on Yud Shevat, the day on which the Frierdike Rebbe’s Neshama would leave the world.
Our Rebbe formerly marked his acceptance of the mantle of leadership by reciting a Maamar on the first Yartzheit of the Frierdike Rebbe in 5711. The Maamar began with the same opening words Basi Legani, creating a link and continuum from the Frierdike Rebbe’s leadership into the new era of the ‘seventh generation’.
In these Maamarim, the Rebbe saw the directives to and mission of our generation. Each year following, on Yud Shevat, the Rebbe would say a Maamar entitled Basi Legani in which he developed and elaborated on one of the chapters of the Frierdike Rebbe’s Maamarim.
In chapter 10, the Frierdike Rebbe addresses why the Jewish people are called Tzivos Hashem. He presents a number of explanations based on 3 different explanations of the word Tzava, the root of the word Tzivos.
Each of these interpretations reflects a different aspect of the Avodah of the Jewish people.
1. On the most literal level, Tzava means an army. The Jewish people are likened to an army of soldiers, the soldiers of Hashem.
We are fighting Hashem’s battle in this world to overcome and eradicate the forces of negativity which conceal the true reality and presence of G-d within the world.
Like a king who releases all of his treasures in order to supply his soldiers with whatever they require to ensure victory, Hashem showers us with the deepest revelations to strengthen our souls and enable us to fight this battle.
Soldiers serve and fulfil their mission with absolute Kabolas Ol, ready to sacrifice their lives for the cause. We too must serve Hashem with absolute subservience, sacrifice and dedication.
2. Tzava also means a limited time period, as we find in the book of Iyov; הֲלֹא־צָבָ֣א לֶאֱנ֣וֹשׁ עֲלֵי אָ֑רֶץ “Does man not have a term of service on earth?”
The mission of transforming the world into a dwelling place of Hashem is not accomplished by the Neshamos or angels above. It can only be achieved by the Neshama within a physical body and in the finite physical world, which is defined by time. We are allotted a set number of days on this earth in which to accomplish our mission. And each day must be used to the fullest for Torah and Mitzvos.
3. Finally, the Frierdike Rebbe relates the word Tzava to the word Tzivyon, meaning beauty. Beauty is created by a blend or combination of colours. A single stark colour is not beautiful. Beauty is when multiple colours come together in harmony. The beauty of the Jewish people is our diversity.
Amongst the Jewish people there are scholars; sages who are versed in the revealed dimension of Torah and mystics who are masters in the esoteric teachings of Torah. Our people includes those who are ignorant of Torah but are dedicated to the fulfillment of good deeds with sincerity and devotion.
A homogenous people is not beautiful. Despite our differences, we are one people, united. Each of us contributes to the same mission, but in our own unique way, complimenting one another.
Only together will we win our battle to overcome negativity and reveal Hashem’s presence openly in our world—in His garden—once more.