Examining the Last Teaching Written by the Sefas Emes before Passing Away
The yahrzeit of one of the forefathers of Chassidic thought, a true luminary, the esteemed Admor of Gur, the author of the Sefas Emes, falls out on Friday, the 5th of Shevat, during the week of parshas Bo. His commentary on the chumash and the Jewish festivals had a revolutionary impact on the teaching of Chassidut. They are among the minority of Chassidic literature that were written by the author himself on a weekly basis rather than by some disciple who heard him. Anyone who delves into his sacred insights is enriched and reaps incredible benefits regarding his battles with the yetzer, his constructive service of Hashem, his study of Torah, and his “yirah” of Hashem.
He was admired and esteemed by all the tzaddikim of his generation, who appreciated his greatness both in the revealed realms of the Torah, the teachings of Chassidut, and Jewish thought and philosophy. There is a well-known story that the holy Admor of Belz, the Maharid, zy”a, once told the son-in-law of the Sefas Emes before the blowing of the shofar on Rosh HaShanah that his father, the great Mahari, zy”a, raised his tallis and declared: “I did not realize that a young disciple of Gur has such heavenly knowledge.”
In the last essay the Sefas Emes wrote before passing away, he addresses the sacred declaration of unity—"שמע ישראל ה' אלקינו ה' אחד"—which Yaakov Avinu instituted before passing away for all future generations of Jews. He concludes the essay with the words of the passuk (Mishlei 12, 19): "שפת אמת תכון לעד"—true speech (“Sefas Emes”) is established forever!
In the introduction to the volumes of the Sefas Emes on the Torah, his sons and sons-in-law wrote: We have called the sefer “Sefas Emes,” because that is precisely what it is. Furthermore, in the last essay he wrote several days before his passing, in the current essay on parshas Vayechi 5665, he concluded his remarks with these words: "שפת אמת תכון לעד".
The Final Essay of the Sefas Emes
We will begin by introducing a translation of that final essay written by the Sefas Emes with his own holy hand:
In the passuk (Bereishis 49, 1): “Gather together and I will tell you”—it is taught in the Midrash (B.R. 98, 3) that from here they merited receiving the mitzvah of Krias Shema, etc. For, we are taught (Avos 4, 11): “Every assembly which is ‘l’shem shamayim’ (for the sake of Heaven) will ultimately endure.” And this gathering was certainly “l’shem shamayim.” Therefore, it endures forever. And as the narrative (of Yaakov’s words to his sons) continues (ibid.): “What will happen to you at the end of days”—in other words, he was informing them that this gathering constituted a preparation for all future generations.
Also, their subsequent receiving of the Torah was on account of this. As it is written (Devarim 33, 4): “The Torah transmitted to us by Moshe is the heritage of the congregation of Yaakov.” The power of Yaakov assists every assembly that is “l’shem shamayim”; for Yaakov incorporated all of Yisrael, as it is taught in the Zohar hakadosh (Vayeitzei 163b). Therefore, on Shabbas Kodesh, which is a time of gathering, we are privileged to benefit from the heritage of Yaakov (Shabbas 118a). After all, all of Yisrael are named after Yaakov and Yisrael. Thus, the entire source of assemblies is Yaakov . . . as it is written (Michah 7, 20): “Grant ‘emet’ to Yaakov.” And an assembly that is “l’shem shamayim” is referred to as “emet,” as it is written (Yirmiyah 10, 10): “But Hashem, G-d, is emes (True)”; and He endures.
And Krias Shema emanates from the gathering of the community of Yisrael. For, the attestation regarding HKB”H is not made by a single person but only by the community of Yisrael. As it is written: “Shema Yisrael.” “Shema” is a gathering and assembly, and the name of Hashem, our G-d, rests on it; and it is destined to endure; as it is written: “Sefas Emes is established forever!”
