In the year 5725, on Shabbos Parshas Kedoshim, the Rebbe said over the maamar והדרת פני זקן from Likutei Torah, and explained the last line of the maamar, as follows:
The maamar ends off by saying that due to the difficult times we are in, if one cannot memorize all the Six Orders of the Mishna, at the least he should memorize the Order of Kodashim (that has to do with the offerings and the service in the Beis Hamikdash). The Alter Rebbe mentions two points as to why, specifically, the Order of Kodashim:
1- It is called “חָכְמָה-Wisdom,” and חָכְמָה is especially connected to the faculty of memory;
2- It atones for a person’s sins (just like the offerings in the Beis Hamikdash atoned for a person’s sins).
The Rebbe then questioned this, asking how the idea that the Mishnayos of Kodashim atone for sins connects with the whole reason for why we need to memorize the Torah. The reason given is in order to constantly connect the 613 aspects of our soul to Hashem through engraving in our memory the knowledge of the corresponding 613 Mitzvos. The idea of atoning for sins is a seemingly unrelated factor in terms of the mitzvah of memorizing Torah?
To understand this, the Rebbe first explains the verse from Shir Hashirim quoted earlier in the maamar, “כּוּלָךְ יָפָה רַעְיָתִי וּמוּם אֵין בָךְ- You are completely beautiful, my partner, and there is no blemish in you.” This verse was brought to explain why we have to know and memorize all of the 613 Mitzvos, since that will make all 613 aspects of us “completely beautiful,” and thereby enable us to fully and constantly “partner” with Hashem. The question is, if we are “completely beautiful,” then what does the verse add by saying that “there is no blemish in you?” If there would be any blemish then we wouldn’t be completely beautiful. Obviously, then, if we are completely beautiful then we are without blemish. What novelty, then, is the verse adding by saying that, in addition to being “completely beautiful,” there is also “no blemish in you?”
The Rebbe explains that there are two aspects to having a complete connection to Hashem:
1- Being full of Mitzvos and Torah knowledge;
2- Being cleaned of the negative effect of sins, which separate a person from connecting to Hashem.
It is possible to be full of Mitzvos, like a pomegranate is full of seeds, but at the same time not experience the connection to Hashem created by the Mitzvos. This is the result of one’s sins, which create a barrier between the individual and Hashem. It is for this reason that the verse adds that not only do we need to be complete in knowing all 613 Mitzvos (and fulfilling as many as possible) so that we will be “completely beautiful,” but we also have to make sure to “not have any blemish” of sins, which block out the connection to Hashem that we have through Torah knowledge and mitzvos.
It is for this reason that the Mishnayos of Kodashim have two special advantages in the mitzva of memorizing Torah:
1- They are connected more strongly to “חָכְמָה-Wisdom,” and to the faculty of memory;
2- They remove the barrier of sin that blocks out the constant, complete connection to Hashem created by knowing and memorizing the 613 Mitzvos.
Since the ultimate goal of the knowledge of the Torah and Mitzvos is to connect us to Hashem in the most complete manner, the idea of atoning for sins is just as relevant as the actual memorization of the knowledge of the Torah itself.
The Rebbe then adds another explanation of the connection between atoning for sins and the general theme of the maamar:
The Frierdiker Rebbe mentioned in the name of the previous Rebbeim that learning this maamar (והדרת פני זקן) helps a person internalize the revelation of the level of Yechida (the most essential expression) of his neshama. One of the places that Yechida is expressed is in the ability to do Teshuva and to be cleaned from the negative effects of sin. Since the level of Yechida is so lofty that there is nothing corresponding to in the realm of unholiness, and thus nothing that can block it, it has the ability to take the person beyond his connection to sin. This ability goes beyond just getting him to stop sinning, but also to even remove any effect that his sins had on him.
Since the general idea of the maamar is connected to internalizing the level of Yechida, the Alter Rebbe brings out how even in the actual memorization of Mishnayos, there can be the aspect of atonement from sins, as in the case of Mishnayos Kodashim.
Explanation of the Verse and Its Deeper Meaning
The verse (Vayikra 19:32) says: “מִּפְּנֵי שֵיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵאֱלֹקֶיךָ אֲנִי ה' - Before someone aged, you should stand up, and you should honor the face of a זָקֵן-Torah scholar - and you should fear your Lord, for I am Hashem.”
The Alter Rebbe will interpret the verse non-literally to be referring to Hashem Himself, saying that Hashem has both aspects of being “aged with white hairs” and “a young Torah scholar with black hairs.” This is because the Halachos (Torah laws) of how to keep the Positive Mitzvos are like Hashem’s “white hairs” and the Halachos of how to keep the Negative Mitzvos are like Hashem’s “black hairs.”
When the verse says to stand up and honor someone aged with white hair and a young Torah scholar with black hairs, it is also hinting to the idea that we need to respect Hashem, who is both “Ancient” and a “Torah scholar,” by following all of the Halachos of what He wants us to do and what He wants us to refrain from doing.
White Hairs: Positive Mitzvos
The meaning of someone “aged” is ‘one who has white hair,’ as it is written, (Daniel 7:9) “As I looked on, Thrones were set in place, and the Ancient of Days took His seat. His garment was like white snow, and the hair of His head was like clean, white wool.” We see that being ‘Ancient’ is expressed in having white hair.
These ‘hairs’ of the head that are ‘white’ are referring to the many Halachos (Torah laws) of the Positive Mitzvos. Each hair contains one particular, minute expression of life from the head. So too, every Halacha in the Torah is one limited aspect of the mitzvah. “White” represents kindness and revelation, just like something white reflects the most amount of light, compared to other colors. The 248 Positive Mitzvos reveal Hashem into our neshamah and body in an open manner. Therefore, the laws of these Positive Mitzvos are referred to as “white hairs.” The verse uses the expression “מִּפְּנֵי שֵיבָה תָּקוּם-before someone aged [with white hair] you should stand up,” to show that we must take action and go out of our way. Thus, we can understand that this is a reference to the 248 Positive Mitzvos, for which we are obligated to “stand up” and take action. This is represented by ‘standing up’ for Hashem’s “white hairs.” We must take action on the specific Halachos (hairs) of the Positive (white) Mitzvos.
Black Hairs: Negative Mitzvos
And, when the verse says, “And you should honor the face of a ‘זָקֵן-Torah scholar,” this means even a Torah scholar who is young and has black hair. This is referred to in verse (Shir Hashirim 5:11) “His ‘head’ is pure gold, קְוֻצּוֹתָיו תַּלְתַּלִּים- His locks hang down, they are black like a raven,” as our Sages say that the meaning of ‘זָקֵן’ is “one who has acquired [Torah] wisdom” even if he is young and has black hair, we must still honor him.
This represents the Halachos that were drawn down and expressed [from Hashem’s Essential Will and Wisdom] into the 365 Negative Mitzvos.
“Black” refers to concealment, like darkness, which is called “black.” This represents the Mitzvos of not sinning against Hashem. Negative Mitzvos remove the concealment on Hashem’s Presence. Through keeping away from sin, we reach a level of Hashem which is higher than the revelation through Positive ‘action’ Mitzvos, like Tefilin, etc.
The verse uses the expression “וְהָדַרְתָּ פְּנֵי זָקֵן-You should honor the face of a Torah scholar.” It doesn’t say to “stand up” and do something; it says to show respect and honor. By respecting the Torah scholar's will and not contradicting his instructions, one respects and honors him. When we hold ourselves back from doing things that Hashem doesn’t want, this is truly honoring and respecting Hashem. This is represented by ‘honoring’ Hashem’s ‘black hairs’ - the Halachos of the Negative Mitzvos that teach us what not to do.
Fear of Hashem: Rabbinic Mitzvos
The verse continues, “And you should fear Hashem.” If the Torah just said to honor all of His laws of Positive and Negative Mitzvos (‘white’ and ‘black’ ‘hairs’), then what is the verse adding by saying that we have to fear Hashem?
This means to also keep all of the instructions of the Sages and the Seven Mitzvos enacted by the Rabbis. As our sages said, “The words of the Sages have a severity even over the original words of the Torah.” This is because they bring out an even deeper commitment to Hashem, by giving the person the ability to go beyond the Torah’s minimum requirements for serving Hashem. This added level of serving Hashem is called “And you should fear Hashem.”
Unity with Hashem
The verse concludes: “for I am Hashem.” The deeper meaning behind this is that we need to show respect to the Positive Mitzvos, the Negative Mitzvos, and even words of the Sages, because they are all totally united with Hashem, and honoring them is the way in which we can literally honor Hashem Himself. For this reason, we need to engrave the Torah in our minds; since then, our minds will also become united with Hashem.
Summary of the Maamar
Q1. What is the meaning of saying that we need to respect a זָקֵן?
A1. It means a Torah scholar who “acquired” Torah knowledge.
Q2. What, specifically, does it mean to “acquire” the Torah?
A2. It means to fully grasp and memorize Torah knowledge, to the point that one can remember it immediately.
Q3. Why is it so special to memorize the Torah's knowledge?
A3. Because, since the Torah is completely united with Hashem, when one engraves the Torah into his mind and heart, he is also engraving the unity with Hashem (that the Torah contains) into himself constantly, even when he is not actually learning.
Q4. Why is it so important that every Jew memorize all of the 613 Mitzvos of the Torah with all of their details?
A4. Because the 613 Mitzvos of the Torah correspond to the 613 aspects of our Divine soul. In order to constantly connect every part of our soul to Hashem, we need to engrave in our soul’s memory, the details of the corresponding Mitzvah of the Torah. Then, we can connect that aspect of our soul to Hashem, through Torah.
Q5. What should we do if we cannot memorize all of the Mitzvos of the Torah with all of their details?
A5. We should try to memorize the entire Chumash, since all of the Mitzvos and all of their details are hidden in the words and letters of the Chumash. We should, therefore, try to memorize the Order of Mishnayos of Kodashim, since it has a special connection to the faculty of memory and atones for sins.
Lessons in the Service of Hashem from the Maamar
- We should show respect to those who have committed to memory a considerable amount of Torah knowledge, since the Torah connects them to Hashem in a way that stays with them.
- Every Jew is required to learn all of the Mitzvos of the Torah. If Hashem asks something of us, we must be capable of doing this. The Rebbe instituted the daily learning of Rambam in order to facilitate this goal, that every single Jew should be able to learn all of the Mitzvos of the Torah on his level. When we learn all of the Mitzvos of the Torah and we remember what we learn, we are connecting all of the 613 aspects of our soul to Hashem, to be constantly connected to Him. In order for the constant connection to really happen, we need to work on ourselves to not only learn, but to remember what we learn about all of the 613 Mitzvos and how they are fulfilled. (If we learn Rambam every day, then we need to pay attention, understand, and remember what we are learning.)
- In the Sicha of Achron Shel Pesach 5744, where the Rebbe introduced the study of Rambam, he quoted this maamar to show that every time we learn and memorize anything in the Torah, it is an entirely different category of Torah study than simply learning something a few times, since the effect on us is totally different. For this reason, the Rebbe often encouraged us to memorize Mishnayos, Tanya, and this maamar of וְהָדַרְתָּ פְּנֵי זָקֵן in Likutay Torah, along with other areas of Torah study to memorize.
