A View From the Mixed Multitude
Essays 2015
MyLife Essay Contest 2015
This is a presentation of excerpts from ten Sichahs of the Rebbe on the subject of the interplay between personal free choice and Divine Providence. By Divine Providence I mean that G-d controls events and outcomes, as opposed to events and outcomes being determined by human choice. From a Jewish perspective, there is a well-known axiom that, “Everything is in the hands of heaven, except the fear of heaven.” [Babylonian Talmud, Brachos 33B]. This statement tells us that G-d, indeed, runs our world, but there is an exception to this rule. In matters that involve whether or not to obey a commandment from G-d, people have fee choice. In such a system, reward and punishment are perfectly understandable. If you obey G-d’s commandments, you earn reward. If you transgress, you deserve punishment. As we will see, the Rebbe is going to muddy the waters.
I would like to make it clear at the outset. This is not (another) book about the Rebbe. I will not be analyzing the Rebbe’s behavior, or his position on a political issue, or what he wrote in a letter when he was a student at the university. I will be analyzing a specific teaching of the Rebbe.
I suppose some space must be allotted for definitions. An appendix would be appropriate, but that seems a little pretentious. So, following are some of the terms most frequently used. These are my own, off-the-cuff, definitions.
Rebbe: The leader of a group of dedicated followers, referred to as his Chassidim (plural of Chassid). “The” Rebbe refers, of course, to the Seventh Lubavitcher Rebbe, Menachem M. Schneerson [1902-1994].
Sichah: A Torah teaching of the Rebbe, based on one or more public addresses on a given subject. A Sichah is a written version of the oral material that the Rebbe reviewed, edited, and footnoted. All the Sichahs discussed herein are from the 38 volume collection known as Likkutei Sichot. Most of the volumes are written in Yiddish, but many are written in Hebrew. As it turns out, all the Sichahs reviewed as part of this project were written in Yiddish.
Teshuvah: A personal decision to repent after a sin was committed. There are aspects of the process which are complex and nuanced, but they are not the focus of this project.
Rashi: The author of a medieval commentary on the Five Books of Moses, the Prophets, and the Writings, as well as on the Babylonian Talmud. The Rebbe often based Sichahs on Rashi’s comments.
Mishnah: A legal restatement of Torah law finished in the second century of the Common Era. Chabad: In a nontechnical sense, the organization headed by the Rebbe.
Chassidus: The teachings of the Chabad Rebbes. The hallmark of these teachings is a focus on G-d and to grapple with philosophical questions, as opposed to dealing with legal or ritualistic issues.
As mentioned, the focus will be on ten of the Rebbe’s Yiddish Sichahs. Suffice it to say, I acquired the skills to be able to read these Sichahs in Yiddish. The translations that follow are my own. No attempt was made at a literal, word-for-word translation, as that would have been worse than useless. I wanted to convey the ideas in simple, flowing English, hence, my designation as “free translation” for all of the excerpts. If there is criticism of what I have written, I would appreciate it not turning into nitpicking at the translation. Rather, let the analysis and comments be directed toward a better and more complete interpretation of the Rebbe’s words, something I would actually welcome.
There is another response I would consider inappropriate that has nothing to do with my input, but dismisses the Rebbe’s analysis as having been covered elsewhere, by some other authority. I can hear someone saying, “Oh, free choice, so-and-so has a discussion about that”, or “so-and-so already explained that”. Such a statement may be true, but that is the point. I may not be familiar with what “so-and-so” said, but the Rebbe was. We have to be willing to agree that the Rebbe was familiar with anything of significance previously written on the subject. All this earlier material was understood by the Rebbe, as only the Rebbe could process it. With all prior resources as his foundation, the Rebbe wrote what he wrote.
The ten excerpts to be discussed were found over a period of time. Sometimes the footnotes of one Sichah lead to another Sichah on the subject. Others were encountered in a random manner. This list of ten is not meant to be exhaustive. I have not read every Sichah, and would not be surprised if other teachings of the Rebbe are out there, waiting to be found.
A fair question to ask is, who am I to write this analysis? I am not a rabbi, or a scholar. I am not a writer, or the spokesperson for anyone or any group. I have, however, at times been greeted with calls of “Hey, ZZ Top!”, so it might be said that “I’ve got a brain, and know how to use it”. Thus I feel capable of thinking for myself, and expressing my own thoughts and conclusions. In a similar vein, I am optimistic that readers will be open minded enough to consider a new or different opinion on this issue. Hopefully, people from a variety of backgrounds will read this, and be challenged and inspired.
- The Boat Sichah [Vol. 19, page 242, paragraph 11; circa 1974]
Chapter 28 of Deuteronomy contains the ‘Rebuke’ for sins. The focus of the Sichah is on verse 68, and Rashi’s comments on the verse.
[free translation] It is not just that the ‘Rebuke’ was given to get people to do Teshuvah [repent]. The truth is that even the underlying causes that made the ‘Rebuke’ necessary, the sins, were for the purpose of getting people to ultimately do Teshuvah.
It appears to us that the exile is a result of the sins the people committed of their own free choice. However, the ultimate reality is that the exile was imposed from Above. G-d brought the people to such a state in order that they should have the benefit that comes from doing Teshuvah. [This benefit is that through Teshuvah, ‘intentional sins’ are transformed into ‘merits’; paragraph 12 of this Sichah]
This is hinted at in the words of the verse, “and G-d will cause you to return … in the way I told you never to look upon again.” This means, the people will sin, and do things that are explicitly forbidden by G-d. Nevertheless, this is ultimately directed and orchestrated from Above. The point being, to ultimately elevate the people through their doing Teshuvah.
This is why Rashi explains “in boats”, as “in captivity”. The point being that the decent of an individual into ‘boundaries’, limitations, darkness and concealment, is not something the person chooses to do of his or her own free will. It is as if they were taken captive. It was G-d who forced them into the situation, with the intent to lead him or her to the benefit that can only be attained through Teshuvah. [end of the Rebbe’s words]
This Sichah was my first exposure to how the Rebbe viewed the interplay between free choice, and Divine Providence. I was taken aback by the Rebbe’s assertion that G-d ‘forces’ people to sin! G-d controls everything, even in our choices on whether or not to obey His commandments. In other Sichahs the Rebbe takes more pains to assure us that free choice is real, and that reward and punishment is fair and reasonable. Here, however, the emphasis is on Divine Providence as the true reality, while free choice is relegated to the background. The reason for this is to reap the benefit that comes from doing Teshuvah on intentional sins.
2. The Tamar Sichah [Vol. 5, page 195, paragraph 11; circa 1968]
Chapter 38 of Genesis describes the relationship between Judah and Tamar, his daughterin-law. The focus of the Sichah is on verse 26 which contains Judah’s admission that he is the father of her unborn children.
[free translation] The episode of Tamar and Judah projects two opposing dynamics. The first inclination is to conclude that Tamar brought about the negative consequences to herself [being sentenced to death by burning] as a result of her own choices, which are described as ‘harlotry’. In the end, though, the same events that led to the initial conclusion, are declared to have been orchestrated by G-d. What was initially labeled as sinful, ultimately turned out to be the vehicle for the birth of the ancestor of King David, and eventually the Messiah.
The Zohar (an early work on Jewish mysticism) views this episode as a parable for the experience of the Jewish People as they progress from exile to redemption. The sages have unequivocally declared that we, the Jewish People, are in exile, ‘because of our sins’. Nevertheless, G-d’s entire intent in sending the Jews into exile is for the purpose of refining the darkness of exile. This will demonstrate the superiority of light that can only truly be appreciated when seen in contrast to a background of darkness.
Getting back to Tamar’s actions. At first it appears her actions were sinful and destructive, thus incurring divine punishment. Late, it was revealed that G-d had orchestrated the entire affair. This demonstrates that at the time Tamar appeared to be exercising her free choice, making her decisions and acting on them, G-d was, on a concealed level, determining the outcome. [end of the Rebbe’s words]
In a footnote to this Sichah, footnote 80, the Rebbe tells us that it is ‘obvious’ that G-d does not want sins for themselves. A sin is, by definition, in opposition to G-d’s will, and will never be elevated. The statement that intentional sins become like merits through Teshuvah, is only referring to the spark of holiness that fell into the sins, and not the sins themselves.
Other questions arise after reading this Sichah. First, the Rebbe does not at this time choose to address the issue of how these two opposing dynamics can exist at the same time. We are just told that they do. In other Sichahs the Rebbe offers explanations. The other question that comes to mind is, does the lesson of this Sichah have application to all of us in our own personal, much more mundane experiences, or is it a unique event that can only happen to very special people, like Tamar and Judah?
3. The Journeys Sichah [Vol. 18, pages 393-398, paragraphs 5-10; circa 1965]
Chapter 33 of Numbers reviews the 42 journeys of the Jewish People from the time they left Egypt until they reached the border of the Land of Israel, 40 years later.
[free translation] The 42 ‘journeys’ of the Jews during their 40 years in the desert are an instruction for each individual. The Medrash [an interpretive teaching of the sages] gives a parable to illustrate what took place. A king had a sick son, so he took the son to a different place to heal him. [The treatment of the son was successful] and as they were returning home, his father began telling him about all the places they had traveled through on the way out. The king said to his son, “here we slept; here we caught cold; here your head ached”. In like fashion, G-d said to Moses, “point out for them all the places where they angered me”. Therefore it says, “These are the journeys of the Children of Israel”.
Every soul descends from the highest spiritual level imaginable into a place of the utmost concealment. The purpose of this descent is twofold. First, it is to refine this world, which is likened to a desert. Secondly, it is to enable the soul to reach an even higher level than it was originally at before it underwent the descent. Still, it appears we are talking about two separate concepts; the journeys which appear as exile and darkness, and the goal of elevation that later emerges from the descent.
This bifurcation of the process into descent and elevation only applies when one is actually experiencing the journeys and undergoing the descent. However, once the elevation is actually experienced, the ultimate truth underlying the descent will be revealed. This truth is that the descent is not a different or separate thing from the elevation, but part and parcel of the elevation itself.
It is important to note that the descent and the ascent are along the exact same route. On the way down, the journey appears to be one of concealment, harshness and darkness. However, on the return trip, it is correctly seen as actually being one of revelation, pleasantness and illumination.
The key to understanding how this can be, is in realizing that the soul is not undertaking the journey alone. The soul is traveling with G-d. Furthermore, G-d is actually escorting the soul during the entire journey. Even more so, the entire journey, and every detail of the journey, is for the benefit of the soul. This being so, it is crystal clear that the descent, in all its outward manifestations, is, at its core, an expression of kindness.
One might still raise a question. It is conceded that the experience of descent as a whole is an expression of kindness, and ultimately uplifting. We are forced to concede this point because the whole process was admittedly set in motion by G-d, and we accept as a basic principle, that G-d is good. Nevertheless, when one sins, it could be argued that an additional descent has been caused, more than was originally built into the system by G-d. Must we concede that even this enhanced aspect of the descent is also for the sake of the subsequent elevation? Furthermore, if we must say that even this is true, perhaps it can be limited to the end result. Can it possibly be, that the enhanced descent one caused by their sins, is at its core, part of the ascent?
The answer is, yes, it is. How this can be, is explained at length in The Avram Sichah [to be discussed later], and by the Mitteller Rebbe [the second Chabad Rebbe] in his book, Toras Chaim. The foundation for understanding this concept is based on a mystical interpretation of the verse in Psalms, Chapter 66, verse 5: ‘… an enormous deception has been perpetrated on mankind’. This interpretation teaches us that, there are times when the power placed at the disposal of the ‘evil inclination’ will overpower the individual and make him or her sin.
However, at this point, when it seems that the matter has been resolved, we must invoke that eternal caveat. All of what has been said does not negate the axiomatic principle that each individual has free choice. Everyone has the choice of whether or not to sin, and rightly deserves the resulting reward or punishment for the choice that was made.
The reason we still have free choice, is as follows. The force from above that causes evil to overpower good, is asserted in such a lofty capacity, that it is not sensed within the person doing the evil act, here, in this lowly physical world. Therefore, the person cannot be said to be compelled, hence, they can still exercise their free choice. This is similar to the well know, related concept, that G-d’s foreknowledge of events, does not compel the outcome.
At the end of the day we must conclude that, yes, even the enhanced descent caused by one’s sins, is part of G-d’s original intent. G-d intended, through the process of Teshuvah [repentance], that there would be attained the benefit of light that can emerge only against a background of darkness. The end result is that intentional sins are converted to merits.
It comes out that there are two types of descent, which is to say, sin. The first type is likened to those journeys where the presence of G-d is clearly apparent, and there is no doubt that G-d brought the person to the situation. The second type is where G-d’s involvement is concealed, and everything seems to be an outcome of the person’s free choice. The first case is illustrated by the three journeys leading up to the splitting of the Red Sea, and the second case is illustrated by the remaining journeys during the 40 years in the desert.
The sages say that the first three journeys preceding the splitting of the Red Sea were absolutely necessary. By contrast, the other journeys, starting from the other side of the Red Sea, were a result of choices made to sin.
The explanation is that there are three identifiable areas. There is Egypt [civilization], the first three journeys, and the desert. The second area, the first three journeys [through the ‘borderlands’], are an interface between civilization and the desert.
In spiritual terms, the desert is a place where G-d is not revealed. The forces of evil are assertive, and oppose G-d’s will. However, the process that leads to the desert [the first three journeys through the borderlands] was from the beginning designed by G-d. During the first three journeys, G-d is openly leading the people. In the remaining journeys, G-d’s involvement is concealed, and it looks like the events that take place are a result of human free choice.
Returning to the Medrash, the first three journeys where G-d’s involvement is openly revealed, are described by three expressions. At the first stopover it says, “we slept” [the king and his son]. At the second stop it says, “we were cold”. At the third one, it says “your head ached” [referring only to the son]. These three expressions indicate the three active ingredients necessary for there to be free choice in a person’s service to G-d.
Step One: The soul must descend from its original place where G-d’s presence is revealed, into an artificially created arena where G-d’s presence is concealed. This is the only way for there to be the possibility of one choosing to act in opposition to G-d’s will.
Step Two: Having created this artificial environment insulated from G-d’s revealed presence, it became apparent that the pendulum, so to speak, had been allowed to swing too far. As such, there had to be a counter-balancing infusion of G-d’s revealed presence to now allow for one to be able to choose to act in accordance with G-d’s will.
Step Three: Alas, step two tipped the balance back too far, again, in the other direction. There was no longer the possibility to choose to act against G-d’s will. As a result, a further correction was required. This was the granting of the Animal Soul [in the teachings of Chassidus, the power that directly enlivens the body and is motivated by self interest] the power of intellect. This power of intellect is what allows one to rationalize behavior, that one knows is in opposition to G-d’s will.
These three stages are described in the three metaphors used by the Medrash. In the first stage, G-d says, “we slept”. The sages understand sleep as 1/60 of death. Thus, when one is asleep, intellect is not active, as when one is awake. This ‘sleep’, which affects both the king [G-d], and his son [the individual], is a metaphor for the creation of the space where G-d’s presence is concealed.
In the second stage, the king says, “we experienced cold”. Normally, cold is a bad thing. Here, however, it is talking about dissipating the ‘heat’ that was generated by constructing the space where G-d’s presence is concealed.
In the third stage, the king says, “there your head ached”. This refers to the granting of intellect to the Animal Soul, which allows for the individual to choose to do things that are in opposition to G-d’s will.
In conclusion, those descents which appear to result from one’s personal choices, were in fact intended by G-d to happen from the very beginning. It is just that G-d’s involvement in ordering these events is concealed. So, these descents [which we stubbornly insist are a result of one’s free choice], are in truth, a result of situations arranged by G-d. Going back to the metaphor of the king and his son; true, the son got sick because of decisions he made of his own free choice. However, in the final analysis, these decisions of the son were part of the entire journey as orchestrated by G-d. Furthermore, the son was supposed to ‘get sick’, so he can then be cured. This is the power of Teshuvah [repentance] that allows the soul to return to a higher level than from where it originally began its descent into this world. [end of the Rebbe’s words].
This Sichah contains a much longer and more detailed discussion of the subject than any of the other references. The reason for this is, that it tries to give an explanation for how the two forces, free choice and Divine Providence, are able to work side by side. Most other Sichahs simply state the fact as a given without trying to explain how it works.
Another point that this Sichah makes, is that the predominance of Divine Providence applies to all of us, even in our mundane lives. It is not something that is limited to one-time events, or that involve special people. This point is made by using the journeys of the entire people as the starting point of the discussion; events that apply the everyone equally, over the course of a lifetime.
The question is, why does the Rebbe want us to know that Divine Providence is the dominant force, and personal free choice is, at best, secondary, and maybe even nothing more than an illusion? On hearing this, the intellect of the Animal Soul (that we were introduced to in this Sichah) perks up and says, ‘Aha, it’s not really my fault if I sin! Let’s eat, drink and be merry, and someday we’ll do Teshuvah, and everything will be in accord with the divine will!” I am sure the Rebbe does not want this to be the take-away from this Sichah. So, why are we made privy to this subtle insight, that can easily be perverted by an ever-vigilant Animal Soul? One might be tempted to side with, and conclude, that the opponents to the teaching of this type of subject matter are correct in their concern that people might draw the wrong conclusion, and be led astray, or at the very least, distracted from their duty to serve G-d by learning the traditional texts, and keeping His commandments. I believe the answer is that the Rebbe feels it is critical, in spite of this risk, for everyone to appreciate the unique benefit that can only come as a result of Teshuvah.
4. The Milk Sichah [Vol. 17, page 21, paragaph 8; circa 1976]
Chapter 1 of Leviticus discusses details of sacrifices. In connection with bird offerings, verse 15 explains how the blood is applied to the altar, through a squeezing or pressing action. All this is a question of ritual procedure. After this issue is dealt with, the Rebbe shifts to a completely different spiritual plane.
[free translation] The question [again] comes up. In the default state, a Jew will not sin. As the Alter Rebbe (the first Chabad Rebbe) explains in Tanya, that a Jew does not possess the desire or ability to be separated from G-d. So, when a Jew does in fact sin, it is a result of the ‘deception’ [reference to Psalms 66, 5], so to speak, perpetrated on the Jew, by G-d. [Thus free choice is not a true factor in the process]. Therefore [since G-d is just, and cannot punish someone who was compelled to sin], we say, “Ultimately, no one will be pushed away forever” [reference to Samuel II, 14, 14] [‘The No Jew Left Behind’, principle]. That is, ultimately every Jew will do Teshuvah. If so, why does G-d make Jews go through this process of sinning, to be followed by Teshuvah?
A metaphor for understanding this is found in milk. Upon examining milk for the first time, one sees a substance that was squeezed out of an animal. As a result, the logical conclusion is that this substance is forbidden to eat. It is either a substance that was produced from the blood of the animal [blood being forbidden], or because it is a ‘limb’ of a living animal [it is forbidden to eat a limb of a still living animal]. However, Torah surprises us and declares milk to be permissible. More than that, we are told that milk is a symbol for praising the Land of Israel, as in a “land flowing with milk and honey”.
All this illustrates the principle of ‘eshapka’ [conversion]. That is to say, the taking of something that was forbidden, and converting it into something permitted, and even praiseworthy.
The same thing applies regarding sin. First the person [is compelled to] sin. This ‘angers’ G-d and calls forth punishment. This punishment is administered for the purpose of getting the Jew to [sooner or later] do Teshuvah. The end result is the suppression, and ultimately, the conversion, of evil into good. It is this which gives G-d the greatest pleasure. [end of the Rebbe’s words]
One of the striking things about this Sichah is that up until the last paragraph, there was no hint that the Rebbe was going to discuss the subject of free choice. This Sichah was complete before the Rebbe, almost gratuitously, brought the subject up again. I believe this shows a desire of the Rebbe to teach us about this subject time and again, in widely different contexts. The question, again, is why? It is a subtle topic, that ultimately does not get resolved by a definitive answer, and that could, as pointed out above, lead one to not take appropriate responsibility for their actions. Once again, I believe the answer is that the Rebbe wants us to appreciate the greatness of Teshuvah.
On a more positive note, this Sichah shows how punishment fits into the equation.
Punishment is not an end for itself. There is no need for eternal punishment or damnation. The purpose of punishment is to provide the impetus to do Teshuvah. This helps to answer the sticky question of how G-d can punish people for doing things they were ultimately compelled to do by G-d.
5. The ‘Korach’ Sichah [Vol. 8, page 118, paragraph 7; circa 1958 and 1964]
Chapter 16 of Numbers describes the rebellion of Korach against the authority of Moses, and the priesthood headed by Aaron, the brother of Moses.
[free translation] There is a parallel between the creation of the firmament on the second day of creation, and the rebellion fomented by Korach. The firmament was created to make a separation between the upper and lower waters. However, this separation was only a prelude to the connection between the upper and lower realms which was completed on the third day of creation.
In a similar vein is the separation that was caused by Korach. The reason G-d made Korach’s rebellion happen, is so that later there should be reaffirmed and strengthened the connection between the priesthood and the people at large.
[The Rebbe refers the reader to footnote 36, and says look at The ‘Avram’ Sichah, which will be presently discussed. In the body of the footnote, the Rebbe states]: Also the descents that occur in the world as a result of our sins, since they are scripted in accord with G-d’s direction, are for the purpose of leading to the elevation that follows after the sin.
Nevertheless, this does not negate ‘free choice’, because G-d’s writing the script [Hashgachah] does not compel our actions. [end of the Rebbe’s words]
This Sichah does not offer explanations; it just tells us that G-d made Korach’s rebellion happen. At the same time, the Rebbe tells us that this does not negate the free choice of those involved. Korach and those that joined him still had free choice. We are left to ponder how this might work. The point is, that the Rebbe has chosen to emphasize the point in yet another context.
The problem in discussing the issue in this context, is the fact that in the aftermath of Korach’s rebellion, people actually die. It is not just that ‘punishment’ is administered to pressure the people involved to do Teshuvah. The same question arises in connection with the incident of the golden calf, that will be discussed later in Section Seven. At the end of the day, Levites marched through the camp killing people who ‘sinned’ with real swords, in real time, shedding real blood. If free choice is ultimately an illusion, and the people involved were compelled to sin, how can this outcome be justified, or even make sense?
6. The Counting the Omer Sichah [Vol. 3, page 976, footnote 19; circa 1960]
Chapter 9 of Leviticus describes the eighth day of the installation rites of Aaron and his sons as priests. The Rebbe explains the connection of these events to the Counting of the Omer, the 49 days between Passover and the giving of the Torah at Mt. Sinai.
[free translation] From the day we left Egypt, we have been progressing, individually and collectively, in going out of our boundaries and limitations. From a distance, it appears to uniformly consist of climbing higher and higher.
[Footnote 19] Over the course of time, there have been changes in circumstances, consisting of many ups and downs. As the verse states, ‘seven times the righteous one falls and then rises’. Every falling is for the sake of the rising that follows. Furthermore, this rhythm of rising and falling is required. It cannot be any other way.
It has been explained elsewhere at length, that between every stage in this upward progression, there must be an intervening state of nullification. This principle also applies when the movement is in a downward direction. In each descent from level to level, there must be a stage of nonexistence intervening between each level of existence.
As to the upward progression, since each descent is a necessary prelude to attaining the next higher level, this descent is not a true descent. It is actually part of the subsequent higher level that has been attained. The reason for this is rooted in G-d’s intent in creating the world. Creation is a downward directional process. Once the downward progression was completed, and a physical world created, the direction of movement was reversed to one of a constant upward progression. Since this was G-d’s intent prior to implementing the creative process, it has to be that this is the way it actually plays out. After all, at the time of the formation of G-d’s intent, no forces of opposition, however subtle or refined, existed. Therefore, once the lowest level at the end of the descent was reached, our physical world, there is no other option but for the process of ascent to begin, and to continue unabated.
Therefore, we must say, that personal free choice, merely touches on the fringes of reality. It has no impact on the ultimate destiny of creation. As a whole, creation is always and exclusively headed in an upward direction. This comports with the intent behind creation, before it was created in actuality.
Carried to the next logical level, the same dynamic applies to each individual. As a whole, each individual is constantly progressing to a higher level.
So, the only impact on the system that a person has through the exercise of their free choice is on the speed and direction in attaining the goal. As to speed, the sages have said, if we merit, G-d will hasten the Redemption. If we do not merit, G-d will bring it in its appointed time. In regard to direction, this means one of two choices, reminiscent of the difference between the service of a
Tzadik (a perfectly righteous person), and a Baal Teshuvah (a person who sinned and has repented).
The first choice (that of the Baal Teshuvah) involves choosing to sin, thus infusing evil into the system. This direction will then require Teshuvah in order to counteract the evil. This will have the benefit of leading to an ultimate victory where evil is actively engaged, suppressed and ultimately converted to good. In this dynamic, the individual who sins still deserves punishment, because the choice to sin was not made with the lofty intent of accomplishing this ultimate victory.
The second choice (that of the Tzadik) is to only go upward. There is a complete rejection of evil that avoids any backsliding whatsoever. Since no evil was chosen, there is no need for Teshuvah. The journey is short and direct.
The point is that either way is consistent with G-d’s original will in creating the world. A person’s choices merely affect whether the journey is long or short, direct or circuitous. In choosing to sin, one incurs punishment, but having engaged evil along the way, attains a more complete victory. In choosing not to sin, one avoids punishment and has a quick and direct journey, but having bypassed evil, has a less complete victory. [end of the Rebbe’s words]
This Sichah is dated 1960. At the end of footnote 19 is a footnote which tells us that the source of the material just presented is an earlier talk of the Rebbe going back to 1952. The Rebbe became the Rebbe of Chabad in 1951, so these thoughts were publicized very early in the Rebbe’s tenure.
Once again, the discussion of free choice was injected here almost gratuitously, in a lengthy footnote. It certainly was not necessary for the completeness of the Sichah in which it is found. It seems clear the Rebbe wanted his views on this topic made known time and again.
However, besides just broaching the subject yet again, in this footnote the Rebbe provides some insights that are not brought out elsewhere. He shows how free choice truly can be real, and not just an illusion of reality. The key is that free choice only comes into play in the fine tuning of the system.
If I were to give a metaphor, I would say as follows. In World War II, bombers took off from their base, drop their bombs on their target, and then flew back to their base. For the mission as a whole, the plane was controlled by the pilot. When the plane reached its target, the pilot would transfer control of the plane to the bombardier who could make whatever adjustments were needed in the flight of the plane so that the bombs could be dropped with as much precision as possible. Once the bombs were dropped, the pilot would resume his control of the plane for the trip home.
When it comes to a person’s life, G-d has it all mapped out from start to finish. At critical junctures when choices have to be made, G-d releases the controls to the person for the exercise of free choice. If the person makes the right choice, the mission proceeds smoothly to its ultimate conclusion. If the person makes the wrong choice, some sort of rectification will be required. In the bomber analogy, if the bombardier fails to drop his bombs, for whatever reason, the pilot is going to have to circle back for another attempt at the target, or fly home with the knowledge that another mission to the same target is going to have to be planned. The circling back option is like doing Teshuvah, where the person gets a second chance to make up for an earlier failure. The whole new mission option is perhaps where the concept of reincarnation comes in. Failure in one lifetime means the soul comes down again [and perhaps again] for a repeat mission.
The other point that is addressed is that of punishment. A person can be justly punished when an action is made with free choice, and there was no lofty intent behind the sin. If the person were truly compelled, or the action was taken with the lofty intent of elevating the evil, then, since G-d is good and just, and all knowing, there would be no punishment.
7. The Mixed Multitude and Golden Calf Sichah [Vol. 16, page 412, paragraph 8; circa 1964, 1971, and 1976]
Chapter 33 of Exodus begins with a description of how Moses continued to deal with the people who worshipped the Golden Calf, particularly members of the Mixed Multitude.
[free translation] The ultimate rectification of the sin of the golden calf is expressed in the treatment of the Mixed Multitude. [Note: earlier in the Sichah, the Rebbe explained that those people from the Mixed Multitude who sinned, but did not receive warning beforehand, and did not have witnesses against them, not only survived, but were enhanced and elevated through doing Teshuvah. In contrast, those who were born Jews, in the same legal situation, were tested with water and ashes of the ground up Golden Calf, like “sotahs” (unfaithful wives), and died.].
This can be understood by examining the statement of the Sages. They said, “The Jews (ostensibly including the Mixed Multitude) at that time were not capable of doing such a thing (i.e. worshipping the Golden Calf). The entire episode was a product of a ‘decree from G-d’, the purpose of which was to provide a precedent for those wanting to do Teshuvah.
This precedent was not just for future generations. It was also for the benefit of the people of that generation, so that they, too, should get the benefit that comes from Teshuvah. A unique characteristic of Teshuvah is that one cannot choose this path at the outset. If one plans to sin, and then repent, the option of repentance is withheld from them. It is only after one sins, that they are given the opportunity, and thus the corresponding obligation, to do Teshuvah.
Nevertheless, there is greater value in the service of one who does Teshuvah over the service of a completely righteous individual who never sinned. This is why the Sages say, “The place where one who repents stands, is at a level that the completely righteous cannot attain.”
For this reason, G-d intervened and gave the ‘evil inclination’ the upper hand over people who had experienced the unprecedented revelations at the giving of the Torah. As they were, following such revelations, they were not capable of sinning. They had complete control over any inclination to sin. As a result, G-d had to intervene, and cause them to sin, so they could obtain the benefit that comes from sinning, followed by Teshuvah. [end of the Rebbe’s words]
This Sichah does not explore the logic behind how free choice and Divine Providence can coexist. It also does not address the troubling fact, noted earlier, that people are punished ,with death, for an act they were compelled to do. What it does provide is a reason for why G-d compels or forces someone to sin. The reason is that G-d has a preference for the service of a Baal Teshuvah (one who repents after sinning), over the service of a Tzadik (a completely righteous individual). The reason for this preference has been previously mentioned. It is that the Baal Teshuvah engages, suppresses and ultimately converts evil to holiness. By doing so, he or she elevates sparks of holiness that the Tzadik never confronts. Thus we see again the central role in Teshuvah as the key to understanding why G-d would want to assert the influence of Divine Providence over that of free choice.
This Sichah also tells us about the relationship between Moses and the Mixed Multitude. Even G-d refers to them “crossly” as the people that you, Moses, brought out of the land of Egypt. It was your idea, says G-d, to allow them to accompany the biological descendants of the Patriarchs through the Red Sea, and to experience the revelation at Mt. Sinai. When they messed up and incited “the Children of Israel” to sin through the Golden Calf, the blame is laid at Moses’ feet.
After the revelation of Mt. Sinai, when a general conversion of the entire people is understood to have taken place, there is maintained a distinction between members of the twelve tribes, and the Mixed Multitude. The most obvious manifestation of this divide is the fact that the Mixed Multitude were forced to travel “at the back of the bus”, so to speak, outside of the Clouds of Glory. When the people halt in their journeys, and set up camp, people from the Mixed Multitude were not allowed to mingle with the rest of the Tribes.
Nevertheless, the Rebbe points out that one of the reasons Moses died in the desert was to be there to see to the ultimate refinement of those members of the Mixed Multitude that also died in the desert [footnote 26]. Moses was willing to endure the disapproval of the rest of the people, and even G-d, in exchange for harnessing the potential he saw concealed in these people. I believe this attitude of Moses was the precedent for how the Rebbe chose to relate to the non-observant Jews of his generation. The parallel extends as far as the Rebbe spending his entire tenure as Rebbe in America, and ultimately being buried outside of Israel, as well.
8. The Eliezer Sichah [Vol. 25, page 103, paragraphs 6-8; circa 1982,1984]
Chapter 24, verse 4 of Genesis begins the episode of Abraham sending his servant, Eliezer, back to Abraham’s former home, in Charan, to find a wife for Isaac.
[free translation] How can Abraham guarantee Eliezer that he will be successful in convincing Rivka [Rebecca] to come back with him, a stranger, to marry Isaac? It seems to ignore the very real possibility that she might exercise her free choice and refuse to go with him.
However, this is the power behind the statement that, “G-d will send His angel before you”. This is a power that stems from a place that ‘precedes’ and is ‘higher’ than human effort. As such, an emanation from this level will be successfully revealed below in our world. It is not dependent on the effort of people to bring it to fruition. Nor can human will in opposition to this emanation prevent its occurrence.
So, even though there is free choice, and thus the possibility of Rivka’s refusal, nevertheless it is certain that G-d’s will is going to prevail; there will be a woman who will agree to go with Eliezer (back to Israel and marry Isaac).
This dominance of G-d’s will over human free choice is expressed in the words of the Sages, “Better are the (casual) words of the servants of the patriarchs, than the teachings of their descendants (the Sages of the Torah)”. One of the teachings of the Sages is “Everything is in the hands of heaven, except the fear of heaven”. This means, in matters of learning Torah and keeping the Commandments, a person is not deprived of free choice.
However, in regard to the mission of Eliezer, it says, “G-d will send his angel before you”, in a fashion that will guarantee your success, notwithstanding the possible opposition of human free choice. The success is guaranteed from above even when it confronts the principle of free choice. When such a confrontation occurs, free choice gives way to Divine Providence.
All this is summarized in the legal ruling of the Rambam [Maimonides}. “The concept of free choice is fundamental belief, and the support for Torah and its Commandments. Still and all, Torah itself already promised us that in the end Israel will do Teshuvah, which will result in Israel’s immediate redemption”. [end of the Rebbe’s words]
In this Sichah, the emphasis is on asserting the reality of both free choice and Divine Providence without trying to explain how they coexist. When there is a conflict between the two, however, Divine
Providence wins out. The reason for this is explained by stating that Divine Providence emanates from a higher level in G-d’s essence, and thus will always trump free choice. The Rambam, who was not a mystic, couched the discussion in legal terms. Free choice is real and necessary, but at the same time, G-d has already determined that Israel will ultimately do Teshuvah. The course and goal have been predetermined, but G-d allows for a certain amount of ‘play’ in the system, through human free choice, along the way.
9.The Miriam Sichah [Vol. 18, page 138, paragraph 9; circa 1965]
Chapter 12, verse 15 of Numbers describes the seven day confinement of Miriam outside the camp, after she was stricken with tzara’at (leprosy) for criticizing Moses for separating from his wife. The verse states that the people did not travel until her return to the camp.
[free translation] It was discussed earlier in this Sichah, the difference between the Mishnah and Rashi. The Mishnah says, “Therefore, Israel waited for her” (for Miriam to be healed from her leprosy, before they resumed their travel). The Mishnah also recognizes that the immediate cause for Israel not traveling was the fact the G-d did not raise the cloud (the universal signal for the people to break camp). The Mishnah, however, wants to emphasize that there was also significance in the people wanting to wait for Miriam’s recovery.
Rashi deviated from the Mishnah and attributed the people waiting for Miriam entirely to G-d. He writes, “This honor (of the people waiting for her) was bestowed on her from G-d.” Rashi agrees that the people also wanted to wait for her, but the emphasis is that what really counted was G-d’s desire to honor her.
The inner reason for the difference in approach between the Mishnah and Rashi, is as follows. The Sages (from the era of the Mishhah) have said, “Everything is in the hands of heaven, except the fear of heaven.” For this reason, the Mishnah finds it difficult to accept that this good deed, of waiting for Miriam, only happened because G-d imposed His will, and not because this was the will of the people. According to the Mishnah’s perception, the fact of the cloud remaining anchored in place was a result, and in response, to the people’s desire to wait for her. The people were controlling the cloud, not the cloud controlling the people.
Rashi looks at it differently. Even conceding that the people also wanted to wait for her, it would be difficult to argue that this journey differed from all the other journeys, all of which were initiated solely in accordance with G-d’s will.
On a deeper level, we can say that Rashi is trying to teach us the ultimate truth, and the most profound way to understand the dynamic. That is, decisions (for good or bad) that we have always been taught (by the sages of the Mishnah) were given over to one’s exercise of free choice, also originate from Above, from higher than human free choice. They come from a level that can be labeled, “the hands of heaven.” Applying this understanding to the case of Miriam, the desire of the people to honor Miriam and wait for her, ultimately came about as a result of a directive from G-d.
The Mishnah, on the other hand, is teaching Torah on a more basic, revealed level. (Most people would agree that they, the sages of the Mishnah, know the inner teaching as well, or better, than Rashi. It’s a question of what they want to impart). At this level of teaching, it is not openly taught, or even hinted at, that human free choice is also really compelled from Above. To do so would present an open and obvious contradiction to the principle of free choice. The Mishnah wanted to emphasize the paramount importance of personal effort in serving G-d. [end of the Rebbe’s words] The novelty of this Sichah is to approach the issue of the conflict between free choice and Divine Providence as a function of the times. The ultimate truth has always been the same. The only issue was how much is appropriate to reveal to the masses.
Back in the days of the Mishnah, people, in general, were not that removed from being constantly connected to G-d. As such, they could be relied on to rectify whatever failings they experienced by dint of their own effort. As time went on, and the darkness of exile increased, more emphasis needed to be put on G-d’s involvement in the process of getting people to do Teshuvah. This is reflected in Rashi’s hinting at this truth. The Rebbe is saying, circa 1965, that the time has come to openly declare that the masquerade is over. Everything comes from G-d, even matters of ‘the fear of heaven’. Furthermore, everyone needs to get this message. This includes those who have, more or less, remained committed to serving G-d by learning Torah and fulfilling its Commandments, and those who have strayed, or abandoned, or have never even been exposed to, this option.
The Rebbe is saying that at this time in history, it is appropriate to learn about and struggle with subtle philosophical points, like the one we have been grappling with [Vol. 34, page 178, paragraphs 6 and 7]. The challenges of the time mandate it. In like fashion, the teachings of Chasiddus were held back until the arrival of the appropriate time, when G-d decided “to bear His holy arm” (Isaiah 52, 10), and make known to the masses, through the teachings of the Rebbe and his predecessors, ideas that had previously been carefully guarded secrets.
In this light, on a personal note, one of my earliest impressions of the Rebbe relates to a picture I recall seeing of him. He was wrapped in his Tallis and Tefillin, and wearing a short sleeve shirt. He was not doing anything; he was just leaning on a shtender [a lecturn] during a lull in the morning prayers. What caught my attention was his bared left forearm. It was a thick arm, with muscles clearly defined. This was a 78 or 79 year old man, with the arm of a boxer, or a linebacker [albeit, without the tattoos]. My singular thought was ‘Whoa, look at the arm on that rabbi!”.
Getting back to the point under discussion, in the Rebbe’s view, the ancient precedent of the Mishnah should be superseded when it comes to evaluating the tension between Divine Providence and free choice. As such, the Rebbe was not shy about “bearing his holy arm”, and calling it like he saw it. It is no wonder that the Rebbe sparked controversy by some of his teachings. There was bound to be push-back from those who maintain that the study of the traditional texts (like the Mishnah) is still the only way to serve G-d, and that the Rebbe’s innovation is unwarranted. This would not be the first time that a Chabad Rebbe innovated, and the rest of the observant world bristled.
10. The Avram Sichah [Vol. 5, page 65, end of paragraph 10; circa 1953,1961,1965]
Chapter 12, verse 10 of Genesis describes Avram’s descent to Egypt. He had just arrived in Israel on G-d’s command, and now, following a famine, was forced to seek refuge in Egypt.
[free translation] When one commits an actual sin (not like the ‘sins’ of the Patriarchs), this act is categorically against G-d’s will. Still, one needs to realize, that on the innermost level, they are still acting in accord with G-d’s plan. Even at the time of the commission of the sin, they are still in the process of progressing upward from level to level.
[Having stated this fact, the Rebbe offers a ‘brief’ explanation of how this works]
One of our fundamental beliefs is that G-d has sole control over the conduct of the world. Any other powers, spiritual or physical, that seem to exert influence over events, are merely like an axe in the hand of the woodsman. To believe anything short of this, would be in contradiction to our belief in the unity of G-d.
This principle applies with equal force to human decisions and actions. This includes matters involving Torah and its Commandments, the one area where we also say, that people are given free choice. Even in this area, all our actions and decisions are dictated according to Divine Providence, and are in accord with G-d’s will.
The difference is that G-d has an ‘inner’ will and an ‘outer’ will. His inner will is expressed in the Torah and its Commandments. His outer will is that a world should exist, in all its myriad details. The world also has an ‘inner’ expression and an ‘outer’ expression. The inner expression is to fulfill G-d’s will, as expressed in the Torah and its Commandments. The outer expression is simply to be a physical world. G-d’s outer will is ‘closer’ to the outer expression of the world. Because of this ‘proximity’, the outer expressions of the world ‘feel’ the influence of G-d’s outer will, and thus, are forced to act in accord with this aspect of His will. On the other hand, those matters related to Torah and its Commandments, which are G-d’s inner will, are ‘separated’ from the inner expression of the world, which is the desire to fulfill G-d’s will in matters related to Torah and its Commandments. Because of this ‘separation’, G-d’s inner will is not consciously sensed by people charged with fulfilling the inner expression of the worlds. Thus, in matters of Torah and its Commandments, no one is compelled, and all decisions are a matter of free choice.
Furthermore, this matter of free choice in connection with Torah and its Commandments, which is such a fundamental principle, is wholeheartedly true, and not just a matter of people thinking they have free choice, because the Will controlling them is concealed.
What emerges from the above presentation is as follows. There are descents, in the world at large, and on an individual scale, that were caused by one’s actions, and as a result of one’s free choice. At the same time, such decisions and actions are also in accord with G-d’s will, what we are calling Divine Providence. As such, they are part of G-d’s plan, and these descents are part of the ultimate goal that the world, and the people involved in it, be elevated.
Another way of saying it is, that a sinful action is certainly the opposite of what G-d wants. At the same time, the descent, the damage, to the world and to the individual, caused by the sin, is not something that is in conflict with G-d’s will. It is not a true or permanent descent. It is actually a part, a step, in the resulting elevation that emerges at the end of the process.
There is a lesson in all of this for everyone. In whatever situation you find yourself, no matter how degraded and miserable, even when you have to admit it is your own fault, because of your decisions in choosing to do evil, still you should never give up and think all is lost. The reason for this optimism is that the situation, in addition to being a result of your free choice, was at the same time, directed from above. G-d arranged the events so that, through Teshuvah, you should reach a much higher spiritual level than you could otherwise have attained. This superior state results from your having refined those sparks of holiness that are found in your intentional sins, which you have now converted into merits. Such merits, that are a result of this conversion process, are of a higher quality than the merits of Tzadikim (those completely righteous individuals who never sin in the first place). [end of the Rebbe’s words]
This is one of, if not the earliest, Sichah on the subject. Many of the later Sichahs refer the reader back to this Sichah. The Rebbe states the basic principle that both free choice and Divine Providence are immutable realities in our lives. He then offers his most complete attempt to explain how they can both simultaneously exist.
One of the things that has been said about the Rebbe by his admirers is that the Rebbe will often say something that at first glance seems strange or difficult, but the more you look at it, the more it makes sense. In contrast, other Torah teachers will often present an idea that initially seems like a good insight, but upon further and deeper reflection, difficulties emerge. This observation seems apt here.
The Rebbe uses deceptively simple terminology to explain the seeming paradox that both free choice and Divine Providence can exist at the same time. His use of the terms, ‘inner’ will, ‘outer’ will, ‘separate’ and ‘close’, sound unsophisticated and too simplistic to constitute a serious explanation of such a complex phenomenon. If someone with a PhD in philosophy were to tackle the problem, they would use much more technical and sophisticated terminology that would leave us impressed, if totally in the dark. The Rebbe, on the other hand, is actually trying to communicate to the average person who is not trained in philosophy, or familiar with the philosophers’ specialized vocabulary.
Having thought about this Sichah for some time, I think the point is as follows. One should not think of free choice and Divine Providence as mutually exclusive forces. Both can exist side by side, without one cancelling out the other. Previously, I saw these two concepts as butting heads, with Divine Providence dominating free choice. Now it is more like two ships passing in the night with both remaining on course in their full integrity. Questions remain as to how this can be, but it seems plausible to accept it as true. Ultimately, the real point is the lesson of optimism to be drawn from the discussion. In a nutshell, the Rebbe is reminding us that G-d runs the world; which is to say, the whole world.
Conclusions and Personal Thoughts
The study of the subject has been completed. The Rebbe’s words have been gathered, translated, and ordered to the best of my ability. It is not really my place to say more and analyze the Rebbe’s words. Nevertheless, I will attempt to do just that. If someone has taken the time and trouble to read this far, they may expect me, the compiler, to summarize what has been written, and offer some concluding thoughts.
A starting point would be to point out that the Rebbe became the leader of Chabad in 1951. His entire tenure as Rebbe was served in America. He never left the US once he arrived. In fact, he hardly ever left New York City. After his passing, he was buried in America [as opposed to being transported to Israel]. So, even though the Rebbe preferred to speak in Yiddish, and looked like a Jew from the ‘Old County’, his message, to a large extent, was for American Jews.
The Rebbe could have turned inward, circled the wagons so to speak, and focused on the remnants of European Jews that staggered to America after WWII. The Rebbe chose not to do so. Instead of looking inward, the Rebbe turned outward, and brought those who would follow him, to the same task. This task was to unlock the untapped potential contained in every Jew, with a special focus on assimilated American Jews.
In light of this backdrop, the Rebbe’s views on free choice, Divine Providence, and Teshuvah, make sense. The vast majority of American Jews were no longer observant. They could be written off as sinners who chose to abandon their faith. The other choice was to view this demographic picture as planned by G-d. G-d arranged for a vast sea of potential Baal Teshuvahs. Eventually, every one of them will do Teshuvah. The Rebbe saw it as his mission to be proactive, and hasten the process.
Therefore, the Rebbe saw every such Jew as a diamond in the rough, merely waiting for their potential to be unlocked. Every individual was where they were, and at their level of observance, because that was where G-d led them to be. If such a person could be inspired to make a change to a more observant lifestyle, negative aspects of that person’s life would be converted to good. The release of spiritual energy would be awesome.
Furthermore, the attitude towards such a person would be informed by this understanding. The potential Baal Teshuvah was viewed by the Rebbe with ultimate respect. They were in their present situation because G-d ‘personally’ led them to such a level. Secondly, if such a person did Teshuvah, they would end up at a higher level than the person who inspired them. No doubt, the Rebbe wanted his followers to share his mindset on this point as they implemented the Rebbe’s outreach program. No one condescends to a diamond, however rough or unpolished it might be.
Even more important is the attitude the potential Baal Teshuvah should have towards himself or herself. Bitterness over a state of affairs might be appropriate. However, feelings of guilt, self-loathing, or hopelessness should be emphatically pushed away. Everyone should realize they were brought to their present situation by the ‘personal’ direction of G-d. As such, it is within their capacity to convert and elevate all negativity into positive energy.
This applies equally to someone considering for the first time adopting a more observant lifestyle, as well as someone who was raised observant, but left the fold to explore other lifestyles. A diamond is not intimidated by the fact that its brilliance is covered up by extraneous materials.
This attitude would also help a parent cope with the situation where a child abandoned an observant lifestyle. The parent would naturally experience feelings ranging from guilt, anger, embarrassment, confusion and sorrow. The Rebbe’s approach would provide hope and peace of mind. The path the child took is part of G-d’s plan. No child will be left behind. Sooner or later, everyone will do Teshuvah.
Another realization emerges from the Rebbe’s approach to sin. My sins are a reservoir of spiritual energy. I do not want anyone to take them on for me, or take them away from me. To do so, is plundering a personal resource. I understand that my sins are actions I have taken in opposition to G-d’s will, but I have no fear of them. They are a stash of energy bars, waiting for me to transform them into merits.
This underlying attitude sheds light on the Rebbe’s personal behavior of standing for hours as all kinds of Jews would file past him to receive a dollar, a piece of cake, a matzah, or a measure of wine, depending on the occasion. It seems the Rebbe liked looking at diamonds.
So, the discussion comes full circle. This project was not about the Rebbe; it is about a teaching of the Rebbe. However, the Rebbe, at his core, is a teacher. So by learning a teaching of the Rebbe, one finds out more about the Rebbe, than they would learn by reading a book about the Rebbe.
It seems to me that the crucial point is whether or not one trusts the Rebbe to be their spiritual guide. If they do, this teaching provides a foundation on which one can ground their entire life. I trust the Rebbe, but it was a result of a process that developed over a period of time. It is not based on posters or slogans, or stories of miracles. It is not based on the Rebbe having had contact and influence with VIPs from all walks of life. It is based on a personal relationship with the Rebbe that I made by learning his Sichahs. It is as simple as taking a book off the shelf and reading, or having someone else read to you. Voila, a personal chavrusah [a one-on-one study session] with the Rebbe. This activity, over time, led me to conclude that the Rebbe was the embodiment of Torah for our generation; nothing more, nothing less.
I do not think this makes me a chassid of the Rebbe. The Rebbe has identified various levels from among those who would connect to him. There are ‘chassidim’, there are those who are ‘bound’ to him, and those ‘who follow in his wake’. I am an outsider, a pick-up along the way, definitely one of those ‘following in his wake’. The Rebbe took an interest in me as an American Jew, going with the flow. I responded by studying his works. He further responded by giving me the knowledge, understanding and insights to live my life with confidence and security. It does not matter if there are challenges and upheavals. It does not matter if other observant Jews, including Chabadniks, often disappoint and act badly. That is not a valid excuse for giving up, or giving in to temptation. The teachings of the Rebbe are a constant, even for a member of the Mixed Multitude.