מסעי ב

B"H Okay, let's break down this Sicha (a discourse or talk by the Rebbe) step by step. The goal is to understand the Rebbe's message clearly, even without prior knowledge of all the concepts involved. **Introduction: Setting the Scene** The Rebbe begins by focusing on a specific detail mentioned in this week's Torah portion (Parshat Chukat): the age of Aaron HaKohen (Aaron the High Priest, Moses' brother) at the time of his passing. The Torah states explicitly (Numbers 33:39): "Aaron was one hundred and twenty-three years old when he died on Mount Hor." This specific mention of his age, 123 years, is the starting point for the Rebbe's discussion. **Section א (Aleph): The Yerushalmi's Connection – Hallelukah and Aaron's Years** 1. **The Starting Point:** The Rebbe introduces a teaching from the *Yerushalmi* (the Jerusalem Talmud, one of the two major compilations of Jewish law, tradition, and discussion). The Yerushalmi points out a fascinating connection: * When reciting *Hallel* (a collection of Psalms, chapters 113-118, recited on festivals and joyous occasions as praise to G-d), there was an ancient custom where the congregation would respond "Hallelukah" (meaning "Praise G-d!") numerous times. * According to this custom, the congregation responded "Hallelukah" exactly **123** times throughout the Hallel service. * The Yerushalmi connects this number, 123, directly to the **123 years** of Aaron's life. 2. **Why This Connection?** The Yerushalmi doesn't just state the numerical coincidence; it explains the *reason* for the connection. It quotes a verse from Psalms (150:1): "הַלְלוּ אֵ-ל בְּקָדְשׁוֹ" – "Praise G-d in His Sanctuary" or "Praise G-d in His Holiness." The Yerushalmi interprets "His Holiness" (בְּקָדְשׁוֹ - *bekodsho*) as referring to Aaron, who is called "קְדוֹשׁ ה'" – "Holy to G-d" (based on Psalms 106:16). So, the praise ("Hallelukah") is linked to Aaron because Aaron embodies this concept of holiness, which is central to praising G-d ("Praise G-d *in His Holiness*"). 3. **The Rebbe's Insight:** The Rebbe immediately points out something significant. The fact that the Yerushalmi uses this verse ("Praise G-d in His Holiness") to link the 123 responses to Aaron's 123 years shows that this isn't just a superficial numbers game. It's not merely that both numbers happen to be 123 (which the Rebbe calls an "external matter" – ענין חיצוני). Instead, there's an *intrinsic*, content-based connection between the act of responding "Hallelukah" in Hallel and the very essence of Aaron. The praise of Hallel *should* be connected to holiness ("bekodsho"), and Aaron *is* that holiness. This deeper connection is the *reason* why the numbers align. 4. **The Question:** This leads to the core question of this section: What exactly *is* this deeper, intrinsic relationship between responding "Hallelukah" during Hallel and Aaron HaKohen? **Section ב (Beis): The Rambam's "Siman" – A Sign with Halachic Weight?** 1. **Rambam Mentions the Connection:** The Rebbe notes that this idea (123 "Hallelukah" responses corresponding to Aaron's years) is also mentioned by the great codifier of Jewish law, Rabbi Moshe ben Maimon (Maimonides), known as the *Rambam*. He includes it in his monumental work, the *Mishneh Torah* (also called *Yad HaChazakah*), specifically in the Laws of Hallel (which Rambam places within the Laws of Chanukah, a point the Rebbe will return to later). * The Rambam describes the ancient custom: The leader (the "gadol" or prominent person leading the service) would recite parts of Hallel phrase by phrase, and after each phrase, the entire congregation ("kol ha'am") would respond "Hallelukah." * He explicitly states that this resulted in 123 responses and adds: "**Siman lahem shnotav shel Aharon**" – "A sign [or mnemonic] for them is the years of Aaron." 2. **The Rebbe's Question about Rambam:** This raises a significant question regarding the Rambam's methodology. The *Mishneh Torah* is famous for being a pure book of *Halacha* (Jewish law). It presents clear legal rulings without extraneous material like biblical interpretations (*drush*) or stories (*sippur devarim*) unless they directly inform the law. As Rabbi Yaakov Emden (the *Yaavetz*) pointed out, Rambam generally avoids including things in this work that don't yield a practical law, ethical guidance, or necessary knowledge. * So, *why* does Rambam include this "Siman" (sign/mnemonic)? A simple mnemonic to help remember the number 123 seems out of place in a strict code of law. Rambam doesn't typically provide memory aids for numbers in the *Mishneh Torah*. 3. **The Rebbe's Proposed Answer:** The most logical conclusion ("mistaber lomar") is that this "Siman" is not just a helpful hint; it must carry *Halachic* (legal) weight itself. 4. **Explaining the Halachic Implication:** How can a "Siman" be Halacha? The Rebbe suggests that by connecting the 123 responses to the *years of a single person* (Aaron), Rambam is teaching us something fundamental about these responses: * The 123 "Hallelukah" responses are not just 123 separate acts of praise. They constitute **one single, unified entity**, like the lifespan of one individual. * The Halachic consequence is that **completeness is required**. If someone misses even *one* of the 123 responses, the entire act is rendered incomplete, lacking its "shleimut" (wholeness). It’s not enough to respond many times; one must achieve the full count of 123 responses, which together form a specific, meaningful whole (symbolized by Aaron's complete lifespan). 5. **Further Questions:** This explanation raises two more points needing clarification: * How exactly do these 123 responses form a single, unified entity? What makes them one whole? * Since the "Siman" specifically involves *Aaron*, this must relate to Aaron's unique qualities and role. What is that connection? **Section ג (Gimmel): Rambam's Preferred Custom – Why Favor a Practice for the Unlearned?** 1. **Rambam's Preference:** The Rebbe draws attention to Rambam's explicit ruling regarding this ancient custom of responsive Hallel: "**Zeh hu ha'minhag ha'rishon u'vo ra'ui leilech**" – "This is the first custom, and it is proper to follow it." Rambam considers this the ideal way to recite Hallel. 2. **The Puzzle:** This is perplexing ("lecha'orah nit mufan"). Talmudic commentators explain that this responsive method was originally instituted because many people in those times were "einam beki'im" – they weren't knowledgeable or fluent enough to recite Hallel by heart or from a text themselves. They relied on the *Shliach Tzibbur* (prayer leader) to recite it, and their responses allowed them to participate and fulfill their obligation. * So, the question is: If this custom was essentially a practical solution for those who couldn't manage otherwise, why would Rambam declare it the *most proper* way ("ra'ui leilech")? Shouldn't the truly "proper" way be for everyone who *is* capable ("baki") to recite the entire Hallel themselves? 3. **The Rebbe's Deduction:** The fact that Rambam endorses this method so strongly forces us to conclude ("gedrungen") that, in his view, this way of reciting Hallel isn't a compromise or a second-best option. Even though the *reason* for its institution might have been the needs of the unlearned, the Sages structured it in such a way that it constitutes a **perfectly complete and valid** fulfillment of the Hallel obligation, even for the most knowledgeable person. It's considered *as if* one recited the entire Hallel oneself. 4. **Hinting at the Reason:** The Rebbe suggests the key lies in *how* Rambam describes the custom (as noted before): * (a) The response is consistently "Hallelukah." * (b) There's a specific, required number of responses (123), linked to Aaron's years. These details hint at why Rambam sees it as a complete fulfillment. **Section ד (Dalet): Comparing Rambam and Meiri – What Do the Responses Accomplish?** 1. **The Meiri's Perspective:** The Rebbe introduces the view of the *Meiri* (a prominent medieval commentator) on why responding was necessary. The Meiri asks: Why couldn't people just listen quietly to the leader and fulfill their obligation through the principle of *Shomea K'Oneh* ("one who hears is considered as if they spoke")? * The Meiri answers that Hallel is considered "like prayer" (*k'ein tefillah*). In actual prayer (*Tefillah*), one person generally cannot fulfill the obligation for another. However, since Hallel isn't *exactly* prayer ("einah tefillah gemurah"), a leniency (*kula*) was allowed: instead of saying the whole text, actively responding ("Hallelukah" or similar) is sufficient. * According to the Meiri, the main obligation could potentially be fulfilled by listening (*Shomea K'Oneh*). The active responses seem to be an *additional* requirement, perhaps, as the Meiri puts it, "to amplify the expression of joy" (*l'haflig b'he'arat ha'simchah*). Joy requires active participation. 2. **The Rebbe's Interpretation of Rambam:** Rambam's statement that this custom is "proper to follow" strongly implies it's *not* viewed as a mere leniency (*kula*). If it were just a leniency, the truly "proper" path would be to choose the stricter option – reciting the full Hallel oneself. * Therefore, the Rebbe explains, Rambam must hold that the act of responding "Hallelukah" fundamentally **transforms** the experience. It makes the responder considered *exactly as if they recited the entire Hallel themselves*. * **Analogy with "Amen":** The Rebbe brings a powerful analogy: saying "Amen" after hearing someone else recite a blessing. Simply hearing the blessing and intending to fulfill one's obligation works (*Shomea K'Oneh*). However, the Sages teach that actively responding "Amen" elevates the listener: "*Ha'oneh Amen achar ha'mevarech, harei zeh k'mevarech*" – "One who answers Amen after the one who blesses is considered *like* the one who blesses." The "Amen" makes them an active participant on par with the speaker. * Similarly, for Rambam, just listening to Hallel might fulfill the basic obligation via *Shomea K'Oneh*. But actively responding "Hallelukah" 123 times makes the person "**k'omer Hallel**" – *as if* they said the entire Hallel themselves. 3. **Summary of the Difference:** * **Meiri:** Responses are an additional act, perhaps for joy, on top of the basic fulfillment potentially achieved through listening. * **Rambam (as interpreted by Rebbe):** Responses are integral. They are the mechanism by which the listener achieves the *full status* of having recited Hallel personally. The inherent joy (*simchah*) required in Hallel necessitates this active participation, making the responsive method a complete and proper fulfillment. This is why it's "proper to follow." **Section ה (Hey): Why "Hallelukah" and Why All 123?** 1. **The Nature of the Response:** Since the goal of responding (according to Rambam) is to achieve the status of "k'omer Hallel" (like one who says the *entire* Hallel), the chosen response needs to be something that encapsulates the essence of the whole Hallel service. * This explains why Rambam specifies the response is **"Hallelukah"** after *every* phrase. Unlike the opinion of other Rishonim (early authorities) who suggested responding with the first word of each new section, "Hallelukah" ("Praise G-d!") perfectly expresses the general and primary theme of the entire Hallel. It's like saying "Amen" (meaning "truth/it is true") after a blessing, which affirms the entire blessing. 2. **The Need for Completeness:** And because the purpose is to equate the act with saying the *whole* Hallel, it follows that **all 123** responses are necessary. This reinforces the idea from Section Beis: the "Siman" of Aaron's years isn't just a mnemonic; it signifies the requirement for the *complete set* of 123 responses to achieve the desired status of "k'omer Hallel." Missing even one breaks the integrity of the act. **Section ו (Vav): Connecting Back to Aaron – Unity and True Equality** 1. **Aaron's Essence:** Now the Rebbe returns to the connection with Aaron. What is Aaron's defining characteristic? The Mishnah in *Pirkei Avos* (Ethics of the Fathers 1:12) famously describes him as: "**Ohev shalom v'rodef shalom, ohev et ha'briyot u'mekarvan la'Torah**" – "One who loves peace and pursues peace, loves people (lit. 'creatures') and brings them closer to the Torah." His essence is about creating unity, harmony, and bringing *everyone*, regardless of their current level, closer to G-d and His teachings. 2. **Aaron's Years and Unity:** This quality is highlighted in the Torah precisely in connection with his death at age 123. The verse (Numbers 20:29) states: "**Vayivku et Aharon... kol beit Yisrael**" – "And the *entire* House of Israel wept for Aaron." The Sages explain that the word "entire" signifies a universal mourning, even greater than for Moses, precisely because Aaron tirelessly worked to make peace between people, fostering unity throughout the nation. 3. **The Connection to Responsive Hallel:** How does this relate to the 123 "Hallelukah" responses? * **The Reason for the Custom:** The custom was initially established for the "einam beki'im," those less knowledgeable. This mirrors Aaron's characteristic of loving *all* people ("ha'briyot," including those distant from Torah) and bringing them closer. The structure includes everyone. * **The Effect of the Custom – Creating Unity:** More profoundly, this method of reciting Hallel *creates* unity in practice. Instead of each individual saying Hallel privately, the entire congregation ("kol ha'am") joins together in a single, unified act, responding in unison to the leader's call. * **True Unity (Achdut Amitit):** The Rebbe emphasizes that this is a particularly deep form of unity. Because the responses elevate each participant to the status of "k'omer Hallel," it achieves true equality in the performance of the mitzvah. * Contrast this with simple *Shomea K'Oneh* (just listening): Even if everyone fulfills their obligation by listening to the same leader, there's an inherent inequality. One person is the active speaker (the *mashpia*, giver), while the others are passive listeners (the *mekablim*, receivers). * However, through the active responses ("onin"), everyone achieves the *same* status – that of having *said* Hallel. The *single* recitation of the leader becomes the shared, active recitation of the *entire* community. This perfect equality and collective action embodies the ultimate peace and unity associated with Aaron. **Section ז (Zayin): Why Hallel is in Laws of Chanukah – A Hint of Unity** 1. **The Question about Rambam's Structure:** The Rebbe briefly addresses a long-standing question about the Rambam's *Mishneh Torah*: Why did he place the Laws of Hallel within the Laws of *Chanukah*? Logically, one might expect them to be in the Laws of Prayer (*Hilchos Tefillah*). 2. **The Rebbe's Suggestion (by way of allusion - *derech siman v'remez*):** Based on the entire discussion, a primary theme emerging from Rambam's preferred way of saying Hallel is the profound *unity* ("achdut") of the Jewish people – everyone joined together in perfect harmony and equality. * The Laws of Chanukah, in Rambam's work, conclude with the mitzvah of lighting the Chanukah candles. Rambam famously ends this section by quoting the Sages: "**Kol haTorah kulah lo nitnah ela la'asot shalom ba'olam**" – "The entire Torah was given only to make peace in the world." * There's a principle: "*Hakol holech achar ha'chitum*" – "Everything follows the conclusion/seal." The end often reveals the ultimate purpose. * Therefore, placing the Laws of Hallel – which, as understood here, deeply embodies the theme of unity and peace (Aaron's theme) – within the Laws of Chanukah creates a beautiful thematic resonance. It serves as a fitting lead-up to the conclusion of Hilchos Chanukah, which itself emphasizes the Torah's ultimate goal of universal peace. **Section ח (Ches): Praise, Redemption, and the Final Wish** 1. **The Power of Praise (Shira/Hallel):** The Rebbe concludes by highlighting the connection between praising G-d and bringing the ultimate Redemption (*Geulah*). * He cites a Talmudic passage (Sanhedrin 94a) stating that G-d *wanted* to make King Hezekiah (Chizkiyahu) the *Mashiach* (Messiah) after performing great miracles for him (like the miraculous defeat of Sennacherib's army). However, this didn't happen because Hezekiah, despite the miracles, "did not sing praise (*Shira*) before You [G-d]." * **The Lesson:** The principle of "*Midah tovah merubah*" teaches that G-d's measure of reward for good is far greater than His measure of punishment. Therefore, if *failing* to sing praise could *withhold* the Redemption, then actively singing praise and thanksgiving (like reciting Hallel) must surely have the power to *hasten* and *bring about* the Redemption. 2. **The Final Blessing:** The Rebbe offers a concluding prayer and blessing: * May it be G-d's will that through clarifying these laws of Hallel, and even more so through the *action* (*maaseh hu ha'ikar* – the main thing is the deed!) of actively praising G-d for all the miracles He performs for us – miracles where we can clearly see "the hand of G-d has done this" and recognize that "it is the L-rd your G-d who gives you the power to succeed" – * We should speedily merit the ultimate song of praise: the future "Tenth Song" (*Shirah Ha'asirit*) and the "New Song" (*Shir Chadash*) that will be sung in the Messianic era, with the coming of the true and complete Redemption through *Mashiach Tzidkeinu* (our righteous Messiah). **In Summary:** The Rebbe takes the seemingly simple connection between the 123 "Hallelukah" responses and Aaron's 123 years and unfolds its deep meaning. He demonstrates, primarily through analyzing the Rambam's rulings, that this isn't just about numbers. It's about: 1. **Holiness:** Hallel is praise connected to G-d's holiness, embodied by Aaron. 2. **Completeness:** The 123 responses form a single, indivisible unit, requiring full participation. 3. **Equivalence:** Responding actively ("Hallelukah") elevates the participant to be considered *as if* they recited the entire Hallel themselves. 4. **Unity:** This method fosters profound unity, mirroring Aaron's legacy of peace and inclusivity, by bringing everyone together in an equal and active form of praise. 5. **Redemption:** This emphasis on unity and active praise connects to the ultimate goal of peace and is a powerful force in bringing the final Redemption. The Sicha beautifully weaves together Halacha (law), Aggadah (non-legalistic teachings/stories), Kabbalistic/Chasidic concepts (inner meaning, unity), and practical application (praising G-d hastens Redemption) into a cohesive and inspiring message.