The Torah Channel

Yoseph Janowski

At some point in the mid 1970’s, the Rebbe encouraged yeshiva students to acquire a second Rabbinical ordination. My classmates and I were already familiar with the first Rabbinical ordination, which was already common practice at the time. But studying for a second Rabbinical ordination was something new.

To acquire the first Rabbinical ordination, we carefully studied the laws about kosher food, as detailed in the Shulchan Aruch (Code of Jewish Law) of Rabbi Yoseph Kairo and the commentary of Rabbi Moshe Isserlis and other leading Jewish legal scholars. This study was regarded as a preparation for marriage and establishing a kosher Jewish home. The conventional wisdom was that this Rabbinical ordination did not give us the authority to make legal rulings – we didn't have enough expertise and practical experience for that. Rather, it enabled us to know when we need to pose a question to a qualified rabbi who could issue a ruling.

Study for Rabbinical ordination was usually preceded by a number of years of studying Talmud, understanding and analyzing reasonings that led to ascertaining the final ruling in Jewish law. Prior to studying the Shulchan Aruch mentioned above, we studied other texts in order to gain a more comprehensive understanding of the intricate reasons for each law. It usually took a year of intense study, and four oral examinations by learned Rabbis, to receive the Rabbinical ordination.

The second Rabbinical ordination the Rebbe began speaking about involved knowledge of civil law in the case of monetary disputes and other areas, as well as certain marriage laws. Why did the Rebbe encourage young men, most of whom would pursue professions outside the rabbinate, to acquire an advanced Rabbinical ordination meant mainly for career rabbis?

And the Rebbe answered that such a layperson might end up living in a small town or neighborhood outside the big city. When the local Rabbi is asked a question that he doesn't know how to answer, he will usually phone an experienced Rabbi in the big city. But what happens when it's Shabbat, and the Rabbi can't use the phone? So he'll go to the house of this learned professional, perhaps through the back door, to inquire. Now this Jew can't decide the ruling since he is not officially a rabbi, but if he engaged in the study the Rebbe recommends, he will be able to point to the page in the Shulchan Aruch that discusses the issue and has the answer, and then the rabbi can make the appropriate ruling.

This scenario brings to mind an interesting story regarding the Tzemach Tzedek, the third Lubavitcher Rebbe. His custom was that when there was a question in his household regarding whether or not something is kosher, the household members should ask the official Rabbi in Lubavitch, and they should then tell the Tzemach Tzedek what the Rabbi decided – even though the Tzemach Tzedek, who was perhaps the leading Jewish legal scholar at the time, could certainly have answered the question himself. One time there was such a question. They asked the Rabbi, and they then told the Tzemach Tzedek what the decision was. He asked for the Rabbi to come, and the Tzemach Tzedek showed him that the Shulchan Aruch says the opposite. The Rabbi stood up with a huff, said, "I'm the Rabbi!" and walked out. Later, the Tzemach Tzedek told one of his sons that the Rabbi was actually right; upon further examination the Tzemach Tzedek discovered a lesser known commentary that showed the Rabbi was correct in his ruling. “But do you think that the Rabbi was aware of this commentary?" asked the son. "He didn't know it,” answered the Tzemach Tzedek. “But G-d gives a Rabbi a special gift to be able to make the correct ruling regardless.”

And so it is for us as well. We do what we can, maximizing our human capabilities. And G-d does the rest. When we go out in the world to earn a living, His blessings ensure that our efforts will succeed. When we plough the fields, He causes the rain to fall. And so on. And we soon realize that G-d is everywhere, in everything, and in our mind and heart.

I once witnessed my brother-in-law studying Torah with a friend who lived in a distant city. As they talked long distance on the phone, it occurred to me that they were studying the same Torah that was given at Mount Sinai over 3,330 years ago. Our Sages teach that the entire Torah, even a new idea that a student thinks of, was already given at Mount Sinai. So the Torah that my brother-in-law and his friend were discussing transcended the geographical distance between two cities, but also a distance in time. And their studying united not only space and time, but also generations. Because the Jewish parents who stood at Mount Sinai and heard the teachings of Moses,

Future Tense

Moshiach Musings

People differ physically and mentally. Individual distinctions, however, need not separate and divide. They complement and supplement one another. Moreover, in essence we share a common denominator, as R. Shneur Zalman of Liadi writes in Tanya that the souls are “all of a kind, and all having one Father-therefore all Israelites are called real brothers, by virtue of the source of their souls in the One G-d.” Joining and harmonizing the differing yet complementing aspects in everyone thus leads to a higher-ultimateunity and perfection.

The Jewish people at Sinai sensed this ultimate and absolute unity joining them together. In that frame of mind, therefore, “as one man, with one mind,” they jointly desired and anticipated receiving the Torah, and that is when G-d gave it to them.

they taught their children, who taught their children, and so on, all the way to our time.

And so we continue this chain and this journey with the Torah as our guide, embodying the thoughts and words and deeds that bring the redemption closer to fruition. At that time, we will see how all the twists and turns throughout history were necessary parts of the journey, and part of the blessing, instrumental in bringing about the grand Divine plan for humanity. For now, we strive to live that way faithfully, even though we are mostly are blind to it. One day soon, in our complete Redemption, it will all become so clear, when the unity of our nation’s past, present, and future will become revealed and appreciated.

May we see it very soon. EM

It is likewise, with the redemption. Of the era of Moshiach it is said that “the one preoccupation of the entire world will be solely to know G-d.” All knowledge of G-d derives from the Torah. Moshiach’s ultimate function, therefore, will be to “teach the entire people and instruct them in the way of G-d, and all nations will come to hear him.” He will reveal new insights, novel understandings of the presently hidden, unknown and esoteric teachings of the infinite Torah, allowing people “to attain knowledge of their Creator to the extent of human capacity.” In order to make it possible for the world to partake in these new revelations, the era of Moshiach will thus be a time of peace and harmony, with “neither famine nor war, neither envy nor strife.”

As we look forward to the bliss of the redemption, therefore, we must prepare for that new revelation even as we had to prepare for the revelation at Sinai. We must overcome all differences that may lead to dissension and divisiveness, to become as “one man, with one mind” by concentrating on that which unites us, on the common denominator we all share. Peace and harmony among ourselves is assured to hasten the universal and everlasting peace of the era of Moshiach.