1. Haman’s Fatal Error
In connection with the day of Moshe Rabbeinu’s birth, the Sages tell us that the nullification of Haman’s decree was linked to the unique merit of this day. As the Gemara states:
It was taught: When the lot fell in the month of Adar, [Haman] rejoiced greatly. He said, “The lot has fallen for me in the month that Moshe died.” But he did not know that [not only] did [Moshe] die on the seventh of Adar, but he was [also] born on the seventh of Adar.
Rashi comments on this: The birth is sufficient to atone for the death.
Simply put, Rashi is addressing a tacit question: It is true that the seventh of Adar has the advantage of being the day Moshe was born. However, it also carries the aspect of being the day “Moshe died.” In what way is the birth of Moshe superior to the day of his passing, such that it nullifies the negative aspect of the day (as the day of passing)? {On this} Rashi explains: “The birth is sufficient to atone for the death.” {To explain:} The birth atones for — meaning it “wipes away” (as kaparah implies “wiping and removing”) — the undesirable aspect of the day as the day of Moshe’s death.
However, this requires understanding: Seemingly, logic suggests the opposite. Death (which comes after birth) should nullify the effect of birth, not the reverse?!
2. Is Death Superior to Birth?
Beyond the logical difficulty mentioned above, there is a {clear textual} difficulty. Scripture explicitly states: “{A good name is} better {than precious oil}; and the day of death than the day of one’s birth.”
The Midrash explains the reason for this: “On the day a person is born, no one knows what his deeds will be.” In contrast, on the day of death (of a righteous person), it is known that “he departed from the world in peace” (with Torah and good deeds).
[{This advantage of death is even more pronounced} according to the Alter Rebbe’s explanation regarding the immense elevation of the day of a Tzaddik’s passing. On that day, the perfection of “all his deeds, his Torah, and his service that he served all the days of his life” is attained. Consequently, it is an “Eis Ratzon” (auspicious time) that “effects salvation in the midst of the earth.”]
This raises a strong difficulty: How can we say that the day of birth possesses an advantage over the day of death (let alone one that atones for it) when Scripture states, “The day of death is better than the day of one’s birth”?
This is especially difficult considering the Midrash emphasizes that one should not rejoice on the day of birth (since “one does not know... if he will be righteous”), whereas when one dies, “they need to rejoice that he departed with a good name.”
[Even if we were to argue that once he “departed with a good name,” the “end proves the beginning” — {retroactively revealing} that his birthday was indeed a lofty time, with a unique merit, (i.e., the day the soul of a Tzaddik came down into this world) — this is still merely a result of what was revealed later on the day of death (when he “departed with a good name.”) It is unthinkable that the day of birth itself would possess a greater elevation than the day of death!]
Furthermore, we must understand: According to the Midrash (and the Alter Rebbe’s explanation) regarding the immense merit and elevation of the “day of death,” a question arises regarding the Gemara itself. When the Gemara seeks a reason why the lot falling in Adar was actually a merit (nullifying Haman’s decree), it should have stated intrinsically that the day “Moshe died” (the choicest of the human species) is the greatest merit possible to effect “salvation in the midst of the earth” — the nullification of Haman’s decree!
{To clarify:} There is no difficulty as to why Haman “rejoiced greatly” because the lot fell in the month Moshe died; he was simply unaware of the spiritual elevation of the day of passing. Rather, the question is: Why did the Gemara not conclude that “Haman didn’t realize... {that death is really a great merit}”?
3. A House Filled with Light
We can explain this as follows:
Although the rule “The day of death is better than the day of one’s birth” applies to every person (even Tzaddikim) — because “no one knows what his deeds will be” — Moshe is an exception to this rule. Regarding Moshe’s birth, the verse states, “And she saw him, that he was good.” Our Sages interpret this to mean: “When Moshe was born, the entire house was filled with light.” {This means that} immediately upon birth, the light of the Shechinah shone within Moshe to such a degree that it physically illuminated the entire house.
To elaborate {on the distinction}: When any Jew is born (whoever he may be), his very birth certainly accomplishes a new “drawing down” (Hamshachah) of G-dliness into the world. A soul, which is “literally a part of G-d above,” has descended. {This is all the more true} if the child possesses the soul of a Tzaddik [as the Sages state, “You created Tzaddikim,” implying that the Almighty creates unique souls possessing specific powers to reach the level of a Tzaddik].
Nevertheless, regarding Jews in general, we cannot say that immediately at their birth there is a state of light (and revelation). The soul is hidden within the body, and the revelation of the soul’s light depends on the refinement and purification of the body through Divine service. The more one refines the body, the more the soul reveals itself and its G-dliness shines into the world.
Therefore, we say “The day of death is better than the day of one’s birth.” The spiritual powers a Jew receives at birth exist only in potential (and “no one knows what his deeds will be”). When do they come to revelation (and perfection)? Only on the day of death.
By contrast, regarding Moshe, “The entire house was filled with light” immediately at his birth. For him, the “light” was already shining in actuality and in a revealed state. It was so intense that it illuminated {not just him, but} the {physical} home — to the point that “The (entire) house was completely filled with light.”
{To clarify:} This does not contradict the fact that the Midrash itself (in that very passage) interprets the verse “The day of death is better...” as applying to Moshe as well. {Meaning, there is indeed an advantage to Moshe’s death over his birth.} For it depends on which aspect we are discussing:
When referring to Moshe’s “deeds, his Torah, and his service,” there is certainly an elevation on the day of death compared to the day of birth. At birth, before Moshe’s actual service began, these matters existed only in potential. The perfection of his “deeds, Torah, and service” was achieved only at the completion of his days (and his service), at the time of his passing. Thus, in this regard, “The day of death is better than the day of one’s birth.”
However, the light that shone at Moshe’s birth is connected to the essence of Moshe’s soul, a power of Moshe’s soul {itself}. This is a quality that is not dependent on his service within the body (which is why it shone in actuality immediately at birth, before he had any connection to Divine service).
This essential quality is not only a higher elevation than the aforementioned “day of death,” but even more: “The birth {of Moshe} is sufficient to atone for {his} death” (as will be explained at length).
4. Torah as Absolute Truth
We will understand this according to the explanation of Rabbeinu Bachya on the statement “The house was filled with light”: “Moshe Rabbeinu, from the beginning of his existence, was fit to illuminate the entire world through the Torah.” (For it is written, “And Torah is light,” and our Sages teach that “There is no light but Torah,” and “Light refers to Torah”.)
From this, it is understood that the nature of Moshe’s soul (“from the beginning of his existence”) was fitted and bound to the concept of Torah. This {intrinsic bond} is the very reason why he “gave his life for it” to the extent that the Torah was “called by his name” (“Remember the Torah of Moshe My servant”). {To explain:} The bond and unity between Moshe and Torah was not something added to his essential existence (i.e., something he achieved later through his Divine service) — rather, his soul, by its very essence, was “fit to illuminate the entire world through the Torah.” Thus, the essence of Moshe and the Torah are one.
The explanation of this idea is as follows:
Our Sages state, “There is no truth but Torah.” The definition of Torah is — Truth (Emes). The true meaning of “Truth” is not (merely) the negation of the opposite of truth (falsehood); rather, “Truth” means — an entity in which no change is possible; it is eternal. As the verse states, “A true tongue will be established forever.”
[A known proof for this is brought from the Mishnah, which states that springs that dry up even once in seven years are called “deceptive waters” (and are invalid for the sanctification of the purification water) — similar to the idea that “falsehood has no legs” (it cannot stand).]
This is the meaning of the “Torah of Truth” {as in the verse} “And He gave us the Torah of Truth” — that the Torah is eternal. There can be no concept of change to it. In the words of the Rambam: The Torah “stands forever and for all eternity; it allows for no change, diminution, or addition.” Torah is not subject to the changes of time or the fluctuations that occur within people (the recipients and students of the Torah); rather, under all circumstances, it remains the same Torah, without changes.
[We can suggest that this is also why our Sages state, “Every novel Torah insight that an experienced scholar will reveal in the future was given to Moshe at Sinai.” Since no (true) addition is possible in Torah, the fact that this innovation is indeed “Torah” is itself proof that it was already given to Moshe at Sinai.]
5. Freedom from Mortality
To explain further:
The fact that the Torah does not change due to the vicissitudes of time is not because the Torah never descended into time and space. On the contrary: The Torah “is not in heaven.” It was given and exists specifically down here on earth, in a world subject to temporal changes, {as Moshe argued to the angels:} “Have you descended to Egypt?... is there an Evil Inclination among you?”
Rather, the meaning is that even as the Torah exists down here on earth (and even when it is studied by a ritually impure person), no change occurs in the Torah.
The proof that it is an entity of “Truth” is the fact that it retains the same essence and strength everywhere and under all conditions. Even when the Torah descends into time and space — which are inherently subject to change (the opposite of Truth) — Torah remains eternal and unchanging there as well.
As it is written, “And the Truth of the Lord is forever (l’olam).” {This implies} that the “Truth of G-d” shines in the world (olam). Therefore, by virtue of the “Truth of G-d,” even an item of the physical world (the “world of falsehood”) can be transformed into the Truth of Holiness.
Thus, we can explain the teaching of our Sages that at the Giving of the Torah, the Jewish people achieved “Freedom (Cheirus) from the Angel of Death” {reading the verse} “Engraved (Charus) on the tablets” {as “Freedom (Cheirus)”}. Through the giving of the Torah to the Jewish people down here, the quality of eternity was instilled in them. Even while being souls in bodies — where the physical body (on its own) is transient and perishable — they possessed eternal life (“Freedom from the Angel of Death”).
However, this was nullified through the Sin of the Golden Calf. {To explain:} In order for the Torah to effect eternity in man, the Torah must be “engraved” in his physical body. The Sin of the Golden Calf introduced a “spiritual filth” (Zuhama) into their bodies, which obscured the Torah, preventing it from being engraved within them.
Through our deeds and Divine service now, we break through this darkness, nullifying the “filth,” until the End of Days when “I will remove the spirit of impurity from the earth.” Then there will once again be “Freedom from the Angel of Death” — eternal life in actuality, as a soul within a body.
6. Truth Never Dies
This is also the explanation of the statement that “Moshe Rabbeinu, from the beginning of his existence, was fit to illuminate... through the Torah.” {The reason for this is} that the nature and attribute of Moshe is the attribute of Truth (“Truth is Moshe”). Therefore, the “Torah of Truth” was given through him — “Moshe (is Truth) and his Torah is Truth.”
{To clarify:} This does not merely mean that Moshe never said anything contrary to the truth, Heaven forbid. {That alone would not distinguish him, for} others, and specifically Tzaddikim whose primary attribute is a different holy trait (such as Kindness, etc.), are also utterly removed from any concept of falsehood, Heaven forbid.
Rather, this means that the “Truth of G-d,” which is eternal and without changes, shone within Moshe.
Therefore, we find that the handiwork of Moshe is eternal. As the Sages state, the Mishkan made by Moshe was not destroyed; it was merely hidden and “stands forever and for all eternity.” Since the “Truth of G-d (which shines) forever” shone within Moshe, his physical creations also possess eternity.
7. Moshe’s Literal Immortality
{This concept of eternity} is certainly true, and to a greater extent, regarding Moshe himself. As the Sages state: “Moshe did not die... Just as there [on the mountain] he stands and serves, so too here [after his passing] he stands and serves.”
The novelty in this statement is significant:
Regarding Tzaddikim in general, it is written that even after their death they are called “living.” Furthermore, the Alter Rebbe explains at length that a Tzaddik who passes away is present in this world even more than during his lifetime. {The reason for this is} that the “life of a Tzaddik is not corporeal but spiritual life,” and the “spiritual life” of the Tzaddik is not removed from this world even after his passing (because “a holy entity is never completely uprooted from its place”). On the contrary, at that point, his presence is (in a certain sense) even more intense, since his spirituality is no longer bound by the limitations of the body.
Nevertheless, we do not find that this specific concept (and phrase) “did not die” is applied to other Tzaddikim — only to Moshe (and similarly to Yaakov, as will be discussed below in Section 8).
We can explain the distinction as follows:
Regarding other Tzaddikim, the concept of being “found in all worlds” — including this physical world — means that their spirituality exists here in a way that their disciples can receive spiritual influence from the soul of their master. However, the life of the Tzaddik itself is no longer bound and clothed within the physical world. Consequently, a certain change has occurred in their life (spiritual life) — namely, that upon their passing, they are no longer clothed in the physicality of the world. Therefore, it is not fitting to say regarding them that they “did not die” — {implying} that there was absolutely no interruption, change, or “descent from his level.”
By contrast, regarding Moshe, we say he “did not die.” Since Moshe’s attribute is the attribute of Truth, his life — even as it was connected to the physical world — cannot be subject to death or interruption. It remains an eternal entity even within the physicality of this world.
{This explains} the statement of our Sages regarding “an extension of Moshe in every generation” — that the soul of Moshe clothes itself in the “Sages of the generation, the eyes of the congregation” of every single generation, and specifically in the Nasi (Leader) of the generation, for “there is no generation that does not have one like Moshe.” ({Meaning,} there must be a “Moshe” in every generation in whom the soul of Moshe is clothed.)
[Although this is not Moshe’s physical body — nevertheless, since “the life of a Tzaddik is not corporeal but spiritual life,” the life of Moshe is defined not by the corporeality of his body, but by the spiritual life of his soul. And his spiritual life remains eternal in this physical world by clothing itself in the body of the Nasi of every generation.]
8. Yaakov’s Living Legacy
We can say that this is also one of the explanations of the statement of our Sages regarding Yaakov:
Yaakov Avinu did not die... Did the eulogizers eulogize in vain, and the embalmers embalm in vain, and the buriers bury [in vain]?... (Rather,) just as his descendants are alive, so too he is alive.
This requires clarification: Where is the answer to the question “Did the eulogizers eulogize in vain etc.?”
Commentators explain that with the answer “Just as his descendants are alive, so too he is alive,” the Gemara intends to clarify that the phrase “Yaakov Avinu did not die” does not refer to his bodily life — in that regard, there was indeed death — but rather, “it is certainly referring to the soul.”
However, this remains difficult to understand: According to this, what is the novelty regarding Yaakov, such that specifically regarding him it is said that he “did not die”? The life of the soul of every Tzaddik is an eternal matter!
We can explain this as follows:
The novelty of “Yaakov Avinu did not die” compared to other Tzaddikim is certainly regarding his physical life. Since Yaakov’s attribute is the attribute of Truth — “You give Truth to Yaakov” — we are compelled to say that Yaakov’s life is eternal everywhere, even in this physical world.
Therefore, the Gemara asks “Did the eulogizers eulogize in vain etc.?” — How can one say “he did not die” in a physical sense, when “the embalmers embalmed” the body of Yaakov?
The Gemara answers: “Just as his descendants are alive, so too he is alive.” Since “his descendants are alive” (which is an eternal matter in which there can be no cessation, Heaven forbid — {i.e.,} there can be no extinction, Heaven forbid, of the Children of Yaakov), it follows that “he too is alive.” {To explain:} The “life” of his “descendants” is not something distinct from Yaakov’s life; rather, it is the life (and soul) of Yaakov drawn down (and clothed) within his “descendants.” This itself is the reason why “his descendants are alive” (eternally) — because it is “he {who} is alive”; it is the life of Yaakov, the attribute of Truth, in which there can be no interruption, {that is living in the bodies of his children}.
Thus, it emerges that the life of Yaakov is an eternal matter even in the physical world.
9. Joy Beyond Boundaries
Based on all the above, we can understand Rashi’s words regarding Moshe: “The birth is sufficient to atone for the death.”
The “truth” and eternity of Moshe is not something he achieved through his Divine service. Rather, Moshe’s eternity stemmed from the fact that the “Truth of G-d” (“The Lord G-d is True”) shone within his soul.
This is the meaning of the statement that immediately upon his birth — before he had any connection to Divine service — “the house was filled with light”: The “Eternity” of the “Truth of G-d,” which shone in Moshe’s soul, radiated in actuality immediately upon his birth.
[Since this is the “Truth of G-d,” in which no change can occur, no concealment can obscure this light. It remains with full strength at all times and in all conditions, and therefore it shines in actuality and in a revealed state immediately at Moshe’s birth.]
This is the explanation of “The birth is sufficient to atone for the death”: Since on the day of Moshe’s birth the eternity and truth of his soul shone in a revealed way, therefore this birth (regarding which {it is written} “And she saw him, that he was good”) “atones” and wipes away the concept of death, such that even in a physical sense “Moshe did not die.”
For this reason, the Gemara emphasizes specifically the matter of the birth (and not the elevation of the day of Moshe’s passing) — because specifically {his birth} completely nullifies Haman’s decree.
{Because,} despite the immense elevation of the day of passing, being that regarding physical life...
