The special quality of this year is that it is the 60th anniversary of the Previous Rebbe's redemption on Yud-Beis Tammuz, 5687. In Jewish law, the significance of the number 60 is highlighted in the laws of kashrus. When non-kosher food, either liquid or solid, accidentally falls into kosher food, the mixture is deemed kosher if the quantity of kosher food is 60 times greater than that of the non-kosher.

As Rambam teaches,[13] the majority of the laws of the Torah provide us with lessons intended to improve our conduct. In the present instance, the above law teaches that negative factors are nullified and considered as if they do not exist when there are 60 times as many positive factors to outweigh them. Even if the negative factors are "liquid" - in analogy, they arouse enthusiasm and involve a person's entire being - they nevertheless become nullified when there are 60 times as many positive factors.[14] The same applies with regard to the 60th anniversary of the redemption. It has the power to nullify any negative factors that may have occurred.[15]

The comparison may seem a bit questionable at first glance, for here we have only one year, not all 60 together. 60 portions of kosher food will nullify non-kosher food only when all 60 exist are combined and joined together.

In reality, however, all 60 years exist together. To cite a parallel, with regard to the counting of the Omer, we say "Today is two days of the Omer," "...three days of the Omer," and not "the second day" or "the third day." Implied is that on the second day, we possess not only the positive influence of the second day, but of both days. Similarly, the positive elements of each successive day of the Omer are coupled with the cumulative influence of the previous days.

To give an example in a personal sense: There is a prohibition forbidding one from forgetting any Torah knowledge that he has acquired.[16] And when a person remembers what he studied previously, he gains a greater understanding of any new concepts that he studies.

In a similar way, the blessings and potentials with which the Previous Rebbe endowed us in the past are all at our command. We are being granted not only the positive influences associated with the sixtieth year, but those associated with all sixty years. This has the power to nullify the existence of any negative factor....

May the above enable us to merit the rebuilding of the Beis HaMikdash speedily in our days. Herein is also a connection with the number 60, for a vessel used for the meal offerings could contain up to 60 esronim.[17] When a person works on making himself a "pure vessel,"[18] then G-d will "fill" him with a measure of "60 esronim," which will nullify all of his negative traits. Moreover, not only will they be nullified, but they will also be transformed into good. As Rambam writes,[19] in the days of Mashiach, all the commemorative fasts will be transformed into festivals and days of rejoicing.

   

Notes:

13. (Back to text) Mishneh Torah, the conclusion of Hilchos Temurah.

14. (Back to text) According to Scriptural Law, the presence of a majority of kosher substances is sufficient to outweigh and negate non-kosher substances. It is only Rabbinic Law - concerning which it is said (Avodah Zarah 35a): "I regard the words of the Sages as sweet " - that 60 is required (Rambam, Mishneh Torah, Hilchos Maachalos Assuros 15:1, 4-5).

    Nevertheless, since the ultimate intent in nullifying negative factors is to hasten the coming of the Redemption, we desire the added power granted by the sweetness of Rabbinic Law. Hence an emphasis is being placed on 60.

15. (Back to text) Among the details of the laws of nullification is that an entity that has special status can never be nullified, even when mixed with 60 times more of a kosher substance. Examples of this are a davar she'b'minyan (something which is sold by number rather than weight, such as eggs) and a davar hara'ui l'hiskaved (an entity that it appropriate to serve as a portion to a guest) [Shulchan Aruch, Yoreh Deah, secs. 101,110 ].

    Herein is also a lesson: When a person possesses the trait of arrogance, it cannot be nullified even when there are 60 times more positive aspects. An arrogant person feels a sense of self-importance, and considers himself to be an independent existence. This is comparable to idolatry. He is thus unfit for G-d's presence to rest upon him, as it is said (Sotah 5a): "G-d says: 'He and I cannot exist together.'"

    In such a situation, even when a person possesses many positive attributes of genuine worth, they cannot nullify this character flaw.

16. (Back to text) Avos 3:8; see Shulchan Aruch HaRav, Hilchos Talmud Torah 2:4.

17. (Back to text) Menachos 103b.

18. (Back to text) Cf. Yeshayahu 66:20.

19. (Back to text) Mishneh Torah, the conclusion of Hilchos Taanios.