The sixteenth "cheder" in the palace of Hayom Yom.
Sunday, 10 Teveth, 5703.
Shiurim: Chumash — on this day we begin Parshat Vayigash, the first section with the commentary of Rashi.
Tehillim, on the tenth of the month, one recites from chapter 29 through chapter 34 inclusive.
Tanya: begin chapter 6, from the start of the chapter "Vehineh," until the words "deruach etc.," on page 20.
The source of this teaching, as the Rebbe notes, is in a maamar of the Rebbe Rayatz — "the dibbur hamaschil VeAvdi David" — which the Rebbe Rayatz delivered in the year 5699. Before we read the saying itself, let us preface: in the Gemara in tractate Kiddushin (40b) there is a discussion among the Tannaim as to which is greater — whether Talmud is greater or maaseh (action) is greater. The Gemara states there that "they counted and concluded" that Talmud is greater, because it leads to action.
In that same maamar — the discourse beginning "Ve'avdi David" (which appears in the book in Yiddish as well, and was not merely spoken in Yiddish) — the Rebbe Rayatz brings both sides, the two views, whether Talmud is greater or action is greater. He elaborates at length on the inner meaning of the matter, and sets forth the virtues found in study and comprehension as against action. He says that action is bound up with temimus (wholehearted simplicity), and it is explained there at length that in the days of Mashiach people will recognize and see the immense virtue of temimus, the great virtue that lies in action.
The Rebbe Rayatz connects this also to Yehudah and Yosef. It says "And Yehudah approached him" — Yehudah drew near to Yosef. Yehudah symbolizes the movement of hoda'ah, Yehudah from the word hoda'ah (acknowledgment/submission), and hoda'ah is temimus, it is deed; whereas Yosef symbolizes the other side, Talmud (study). And here one sees, in actual practice, from where Mashiach will come: there is a debate here as to who is greater, Yehudah or Yosef, and in practice Mashiach will come from Yehudah — from the house of David, and therefore it says "And My servant David shall be king over them." That is, in the time of Mashiach the immense virtue of Yehudah will be revealed, who symbolizes the matter of temimus.
The teaching is connected in a striking way to this day, 10 Tevet, on which we begin studying parashat Vayigash, which opens with the words "vayigash eilav Yehudah" — Yehudah approached Yosef — the virtue of Yehudah.
Now let us read the teaching in its original language, written in Yiddish as in the source, as a maamar. And in translation: "When Moshiach comes, people will see the virtue of simple faith and wholehearted sincerity, that everyone believes with pure faith in the Holy One, blessed be He, and in His Torah and His mitzvos".
And what is the difference between Talmud and deed? "Talmud — meaning understanding — is the greatest form of comprehension, yet it has a limit; but acknowledgment — meaning faith — is a boundless emotion. Melech HaMoshiach will explain to everyone and enable them to grasp the greatness of the virtue of temimus (wholehearted sincerity)." In other words, deed symbolizes temimus, and in the time of Moshiach people will see and feel the power of temimus and faith, "serious and heartfelt avodah" — and this will be in the days of Moshiach.
It is remarkable that this date, 5 Tevet, was revealed years later, in 5747, as the day on which "didan natzach" (our side has triumphed) — the day of the victory of the seforim. The seforim are of the category of Talmud — "great is Talmud." Yet when the Rebbe spoke about this day specifically, in the sichah of 5 Tevet 5748, he mentioned this very point — there in the sichah, in note 48, there is a connection of the matter of Talmud versus deed — and he said that although there was the victory of the seforim, one must see to it that this come about through deed. The Rebbe translated this into practical matters, that there must be a practical expression of it — and this is precisely the point written here.
Another interesting point: one of the chassidim came up with an idea, which he even received the Rebbe's approval for years ago, that the teachings in the book are arranged in a manner that alludes to the order of the Rambam, and this begins here, from 10 Tevet. We shall now see, over the course of dozens of days, how the sayings express ideas that correspond to the order of the Rambam.
This first teaching corresponds to the beginning of the Rambam's first book. The Rambam opens, as is well known, with Sefer HaMada, and at its head — as at the head of each of the books — he opens with a verse and only afterward begins the book itself. The verse is "Draw forth Your kindness to those who know You, and Your righteousness to the upright of heart," and it encompasses precisely the two matters discussed in the saying: "Draw forth Your kindness to those who know You" — knowing is understanding; "and Your righteousness to the upright of heart" — these are the ones engaged in serious avodah of the heart. This is exactly the point addressed in the teaching, the difference between the avodah of knowledge and the avodah of faith and simplicity.
When we examine the Sefer HaMada, in its opening halachot — the Hilchot Yesodei HaTorah — it is remarkable that the very first halacha begins with the fact that there is a first positive commandment "to know," while the final halacha of Hilchot Yesodei HaTorah (which comprises ten chapters) discusses the matter of the prophet, the matter of believing and knowing. It emerges that the opening halachot deal with knowledge and faith — precisely the content of the first teaching, which presents us with these two directions, knowledge versus faith, and shows that when Mashiach comes he will grant us the understanding that true greatness is temimut — the service of Hashem, the earnest service of the heart — this is the tremendous virtue that will be revealed in the days of Mashiach. Amen.