The Complete B'yom Ashtei Assar 5731

In the first part of the month of Nissan it has become customary to recite the portions of the Torah which deal with the offerings of the Princes of the Twelve Tribes. The Prince for the 11th day of Nissan, the Rebbe's birthday, was from the tribe of Asher. The Medrash says that each tribe is named with the redemption and praise of Israel in mind. The Prince of Asher, Pagiel Ben Achran, brought his because of the Jew's choice of Hashem to be their L-rd, and Hashem's choice of the Jew's to be his special nation. The immediate question is that it's only possible to make a choice between two things which are either equal or at least comparable. Between Hashem and all other (false) gods, there can be no comparison, and the same goes for the Jew and the non-Jew, the reason for which you should consult Tanya, Chapter 49.

We can understand this by first prefacing with an explanation given by the Medrash of the verse, in Eicha 3,24, "Hashem is my portion' says my soul, 'therefore I have hope in Him". The Medrash says that this is like the parable of a king who comes to a country, surrounded by his many ministers, and the populace of the country come out to greet him. One person there says, "I choose this minister to represent and help me," while another picks one of the satraps. A third man chooses one of the King's secretaries. There was one smart man present who said, "I choose the King, because all the others are temporary, but the King lasts forever." So too the nations of the world serve the sun, moon, stars, or constellations, but the Jewish people only serve Hashem. The question is, what's the genius involved in picking the King? Everyone knows a King is much greater than his employees. And what's the reason the wise man gives, that the King lasts forever? Even if the King is just as temporary as his ministers, he's still greater.

Back in the earliest generations, when man first began to serve false gods, the feeling was that it was necessary. Just like a person thanks and tips a waiter for bringing him food, even though the waiter obviously had no hand in the preparation of the food, one should thank the sun and the moon for giving him sustenance. The people thought that just like the waiter does have some choice whether to present the food or not (and after all, he could have spit in it), the moon and constellations have some say in the amount of G-dly sustenance they pass onto man. The mistake of these people was that they didn't realize that the heavenly bodies are only like an axe in the hand of a woodchopper, a tool made by G-d and directed solely by Him. The early idolaters thought that they could influence the celestial bodies to give them more than they were supposed to get.

From this mistake came an even greater one, the belief that Hashem had left the world in the hands of his creations and therefore they were the be-all and end-all of divine service. They thought that this situation was comparable to a King who appoints a governor to rule over a province, leaving it entirely except in times of great need.
Obviously this isn't true, and Hashem continues to sustain the world in exactly the same manner as when he first created it 5768 years ago. It takes the wisdom of the Jewish people to know this, and therefore they don't serve the false gods, who only appear to run things, but rather worship the one true G-d.

There is only one problem with this explanation. The parable presented by the Medrash features ministers who have free choice, and therefore choosing them does positively impact the benefit they give out. We can therefore understand that service of the King itself, rather than the results it brings, is what the wise man seeks. From this we can understand in real life, that the reason the nations of the world worship the sun and stars is not because of their mistake, but because they would rather have physical benefits than serve G-d. There are two advantages to idol worship over G-d worship. The first is that the benefits provided by the idols is not dependent on self-nullification, and the second is that the benefit itself is greater than that received from choosing to benefit solely from the side of holiness.
In the desert the Israelites complained that they ate for free in Egypt; what they were saying is that their physical sustenance came without any corresponding spiritual struggle. The side of holiness only allows for benefit when the right thing is done, and even then it only gives according to a person's work. Kelipos get their life-force from a source above nature, where there are no barriers, and therefore they can provide virtually unlimited sustenance.

According to this explanation, the greatness of the Jew is that he declines to associate himself with the forces of darkness and instead chooses Hashem, even though this means he must work hard for less.
The wise man's reason for choosing the King and not the ministers is because the ministers are only temporary while the King lasts forever. What does this mean? The benefits which accrue to those who align themselves with the forces of darkness, even if these benefits are greater than those available to holiness seekers, are only temporary. After Moshiach comes, and evil ceases to exist, all the G-dly sparks which were contained within that evil will cease to exist. In addition, the benefits for those who choose the side of good will be much greater (after the coming of the Messiah) then ever went to evil-doers in the pre-Messianic age. This is expressed in the Talmudic saying, "If so much goes to those who go against His will, how much more will go to those who follow Him."

This explanation is not sufficient, however, because it implies that the only reason the wise man chooses the King is because he is smart and has figured out that with patience he'll have increased shtuff. This is problematic, because the Medrash implies that the Jewish people choose their King because of their soul, because of the greatness of serving the King, not because of the material benefits associated with that service. Instead, the Jew chooses Hashem because the great physical bounty which goes to the sinner is not given with Hashem's full will, as it were, but rather as a man throws a gift to his enemy behind his back, with disgust. Hashem gives the Jew because he wants to give the Jew, and the Jew takes this, because he wants to receive what Hashem desires to give. The benefits to those who go against His will are not everlasting, and therefore they don't have a true existence even when they are present.

Where does this benefit come from? It's siphoned of from Kedusha, from holiness, and this is the only way it exists. Since that Holiness with them is exiled, as it were, they (the Kelipos) are actually dead. The people who draw from them are also called dead, as it says in Talmud, that wicked men are called dead even while they're alive, because (as it says in Tanya) their life source is death. When a person chooses the King, he chooses life, not death, holiness, not impurity.

This explanation is still not sufficient, because at the end of the day the wise man is still making his choice based on his intellect, and the Medrash seems to be saying that his soul, which is above intellect, is making this choice. In short, the nature of man is to choose whichever path will bring him the most wealth, happiness, peace, or anything and everything good. This nature is what causes the nations of the world to worship their false gods, because they acknowledge only themselves, and therefore choose only that which benefits them. A Jew, on the other hand, because of his divine soul, is able to look beyond himself and choose to worship Hashem, even though he will get (at this point in time) less benefit, because G-dliness is truth, and his soul chooses to align itself with that truth.

What does it mean when we say that those who go against his will get their life force in a "backward" manner? We can understand this with a Mashal, a parable, of a King who makes a great feast for his ministers and honored servants. From the overflow of food from the King's table his lowly servants and maids, and even the dogs, are also able to eat. The King did not make the food for them, but they are able to survive from his bounty. The Nimshal, the analog, is obvious. There are four levels in the mashal, and all of them are meaningful. The lowest, the dog, survives off the bones that are thrown off the table. He doesn't serve the King; rather his whole purpose in life is self-gratification. We can see this from the word for dog in Hebrew, Kalev, a contraction for Kulo Lev, or "All Heart". The human being represented by the dog is fundamentally flawed, because naturally, a person's heart is ruled by their mind. In this person though, not only does the heart rule the mind, but there is no mind. Sure, the dog gets everything it wants, and much more, but it's all left-overs, not given with the King's desire.

The next level of person is the lowly servant or maidservant, who serve the King because of their fear of punishment, not because they want to. Their sole desire in life is to escape work, to be free to waste their time. Because of this, their place is not at the King's table, because they do not wish to be there. The honored servants, on the other hand, serve the King because they understand how great such service is. Sure, they're doing it because they accept the King as their master, but at the same time they understand how great it is to serve such a man. The greatest level is that of the ministers, whose understanding of the King is so great that they manage many of his affairs. They don't serve the King out of fear, but rather out of love. Among them there are obviously many levels, with different responsibilitys assigned to different men.
In the analog, the lowly servants represent the seventy guardian angels of the seventy nations, while the servants and ministers that the King serves at his table are holy angels who do G-d's will, the highest emanations of holiness, who are always with the King.

We can now understand the greatness of the Jewish people. That they don't want to receive anything like dogs or servants is obvious, but their refusal to deal with anyone but the King, in place of his highest and most trust-worthy ministers, is admirable. This is comparable to a person who visits a King, and passes through chamber after chamber, each filled with more treasure than the previous one, until he gets to the last chamber, which is more incredible than anything any man has ever imagined. Many people will stop at this last chamber, because they're filled with awe; only the true smart man will pass by and go to meet the King, because only the true smart man is filled with the desire, not to see the King's wealth, but rather the King himself.

This is what the Alter Rebbe said, "I don't want your Garden of Eden, I don't want your World to Come, I want you alone." The Alter Rebbe certainly knew how great these levels were, and in fact he had a greater knowledge of them than most people. And the highest levels don't hide G-d, rather they transmit his rays. And yet he only wants Hashem. This is why the Alter Rebbe specifically said, "Your Garden of Eden, Your World to Come", because even though they are Hashem's, he still wants only Hashem.

These two explanations of "I choose the King", that a person doesn't want even the highest spiritual emanations, but only G-d himself, and the simple meaning, that a person only serves Hashem and not idols, have a connection. The Garden of Eden is great, because it's an incredible spiritual experience, basking in the rays of divine glory. When Hashem himself is chosen though, it leads to complete nullification. If a person makes a mistake and chooses to bask, choosing pleasure in front of truth, then it can lead to a person choosing to worship false gods. He might even come to that these false gods have free choice. Idol worshipers thought that there was something to be gained from serving the sun and stars; choosing anything but Hashem, even his greatest spiritual worlds, is the same thing.
Even is someone wants the Garden of Eden specifically because it's Hashem's there is a problem, because he can come to think that Hashem gave it, or anything in the world, power to choose who to help, as was explained above. A Jew has to know that everything in the world comes only from Hashem.

The main mistake people make in serving idols is that they confuse something which is only a tool for the master. The sun and moon provide benefit for the world, but they have no choice in the matter. The benefit gotten is also mistaken. The physical world is not an ends, but rather only a means with which to serve Hashem. That's why some people choose to worship false gods, because they think that physicality is primary, and therefore they spend their lives trying to accumulate as much of it as possible. The same thing is worth the highest spiritual worlds; they too are only a means to an end, and choosing them is the first step on a slippery path to idol worship.
The source of gentiles is in the "outer will"; they only exist for another reason. They don't realize this, and think that they are the reason for existence, and from this comes the thought that whatever brings the most physical benefit also has the free choice to dispense that benefit. Jews, on the other hand, are the primary purpose of creation, and they therefore recognize that they should serve the primary, Hashem.

The Jewish people serve Hashem because of their souls and because of their intellect. The soul sees that it's source is in the inner will, that it is the purpose for which the world was created, and that affects the brain, that it too should be able to understand. From the intellect the choice in Hashem will permeate every thought, word, and action, causing a Jew to truly be a G-dly person.

King David asks Hashem in Psalm 70 to remember him. This can be explained with a parable. There was once a King who got angry at his flock of sheep (don't ask) and sent them away. At the same time he destroyed their enclosure and fired the shepherd. Later the King was reconciled toward his sheep, and brought them back. He also rebuilt their home. The shepherd wondered what was going on, and asked the King, "Hey, why haven't you rehired me?" So too David asks Hashem, from the end of Psalm 69, "You have remembered Zion and and rebuilt Judah (end of the aforementioned Psalm 69), but I have not been brought back?" Therefore David asks Hashem at the beginning of Psalm 70 to be remembered. The question is, if the King remembered the sheep, why didn't he remember their shepherd? The answer is that a person can have everything but still lack the main thing, which is a revelation of G-d. The purpose of the King is to teach Torah, and since the Torah as we have it now is nothing compared to the Torah of Moshiach, David asks Hashem to let him shepherd the Jews in this infinitely higher way.

Now we can explain the Jew's choice of Hashem and Hashem's choice of the Jews, that Hashem chooses the Jews because they are the purpose of creation, and this leads to the Jews choosing Hashem, because they recognize the truth. A Jew wants Hashem, to the exclusion of all else. Whatever Hashem wants, the Jew also wants. Since the whole purpose of creation is to make a dwelling place down here for Hashem, that is also the Jew's goal. Hashem gives physicality, and the Jew turns it into spirituality, and this will be fulfilled with the coming of Moshiach, speedily in our days, Amen.