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Shabbos Parshas Terumah

Shabbos Parshas Tetzaveh

Shabbos Parshas Ki Sissa

Shabbos Parshas Vayakhel, Parshas Shekalim

1st Day of Rosh Chodesh Adar II, 5749

Shabbos Parshas Pikudei

Shabbos Parshas Vayikra, Parshas Zachor

Ta'anis Esther, 5749

Purim, 5749

Motzoei Shushan Purim, 5749

Shabbos Parshas Tzav, Parshas Parah

Machne Israel Special Development Fund


Shabbos Parshas Shemini, Parshas Hachodesh

Shabbos Parshas Tazria

Shabbos Parshas Metzora, Shabbos Hagadol

Motzoei Shabbos, Parshas Metzora

Maamar Matzah Zu

Tzivos Hashem/Pesach

6th Day Of Pesach, 5749

Shevi'i Shel Pesach, 5749

Acharon Shel Pesach, 5749

Maamar Vehechrim

Shabbos Parshas Acharei


Shabbos Parshas Kedoshim

2nd Day Of Iyar, 5749

Shabbos Parshas Emor

Shabbos Parshas Behar,

Eve Of Lag Baomer, 5749

Evening Following Lag Baomer, 5749

Shabbos Parshas Bechukosai

Address To The Women's Convention

Shabbos Parshas Bamidbar

Rosh Chodesh Sivan, 5749

Eve Of The 4th Day Of Sivan, 5749

1st Day Of Shavuos, 5749

2nd Day Of Shavuos, 5749

Yechidus Following Shavuos

12th Day Of Sivan, 5749

Eve Of The 13th Of Sivan, 5749

Sichos In English
Volume 41

Rosh Chodesh Sivan, 5749

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  29th Day Of Iyar, 5749Beginning Of Sheloshes Yimei Hagbolah  


Rosh Chodesh Sivan is distinguished as the day on which the Jewish people camped before Mount Sinai. When describing this encampment, the Torah[111] emphasizes that it came, "after the Jews left Egypt," i.e., after the process of refinement associated with the Egyptian exile.

The parallel to this in our service can be explained as follows: In Torah Or, the Alter Rebbe interprets the counterpart to the enslavement in Egypt as increased effort in Torah study. The mortar -- chomer in Hebrew -- of Egypt, is reflected in our involvement with Kal V'Chomer, one of the thirteen methods of Biblical exegesis, and the bricks, our involvement in Libun Hilchasah, the clarification of Torah law. Through investing effort in such study, one can leave Egypt, go beyond his boundaries and limitations.

The Torah continues, relating that the people came to Mount Sinai after they had been in Refidim, a place where "they slackened their involvement in Torah," and then corrected their behavior, thus, reaching "the higher quality of light which comes from the darkness." Mount Sinai itself also has symbolic importance. A mountain indicates the importance of lifting oneself up and carrying out one's service without inhibitions and Sinai is interpreted to refer to the power to weaken the influence of undesirable factors.

The expression the Torah uses when describing the Jews' encampment is: "On this day, they came to the desert of Sinai." In the Torah, the use of the word "this" implies a revelation, something which "you can point your finger at and say 'this' " and day is symbolic of shining light. When a Jew goes through the above mentioned preparatory steps, his true being becomes openly revealed. He comes to the level of "this day," when amidst open revelation, he can point his finger and show how his entire existence is connected to G-d and Torah. He also becomes one with G-d's essence, for the bond between the Jews and G-d established through the Torah is one of true unity.

The above describes not only what happened in the past, but also relates to our present circumstance. On the verse, "and these days were remembered and celebrated," the AriZal explained that when a Torah event is remembered in a complete way, it is celebrated not only as a commemoration of the past, but as a present reality. All the spiritual influences which were revealed originally are expressed at present. Thus, we will relive the revelation at Sinai when, "your eyes saw your teacher," i.e., G-d's essence will be revealed in the midst of the exile and will serve as "a teacher," guiding the way for every Jew, men, women, and children.

This will also bring about the unity of the Jewish people. In the verse, "And Israel camp before the mountain," the verb vayichan ("camped") is stated in a singular form (in contrast to the other verbs in the narrative). This reveals how the entire people camped "as one man, with one heart," expressing true unity. What brought about this unity? The fact that they were "before the mountain," close to the giving of the Torah.

This is also connected with the portion of Torah associated with the present day which describes the census of the Jewish people. The literal translation of the command to take the census is "Lift up the heads of the children of Israel," implying that G-d will lift up the aspect of the soul which is truly a "head" and cause it to control every aspect of a Jew's behavior. This is done by Moshe, the spark of Moshe which every Jew possesses within his soul.

As is customary, the present gathering will be concluded by distributing money to be given to charity. Three dollars will be given, emphasizing the threefold nature of the Jewish people and the threefold nature of the Torah which was given in Sivan, the third month. May these activities hasten the fulfillment of the prophecy, "And the sovereignty will be the L-rd's" with the coming of the Mashiach, when we will all proceed to our holy land, to Jerusalem, and to the Temple. May it come immediately.



  1. (Back to text) A Jew is able to derive lessons from Torah because he regards the Torah as "the living Torah and the true Torah." Each day, he sees Torah "as new." [One statement of our Sages states that each day, we should look at the Torah as if it were new and a second states that it is actually new. Thus, each Jew has the potential to feel, as an actual reality can be felt, how the Torah is new.] Living in this manner is the appropriate preparation for the Messianic Age, when "a new Torah will be revealed from Me."

  29th Day Of Iyar, 5749Beginning Of Sheloshes Yimei Hagbolah  
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