Maamar Basi Legani 5711
The Seventh
Song of Songs describes a bridegroom visiting a garden planted by his bride: “I have come to my garden, my sister, my bride” (Source 1). The allegorical meaning of this verse is that G-d promises to rest his presence in the Mishkan that the Jewish people built.
From the phrase “my garden,” the Midrash understands that G-d is returning to His garden, a place where He was previously when the world was created. After seven key sins, G-d’s presence departed earth and rose until the seventh heaven (Source 2). Sin #1: The Tree of Knowledge (Source 3). Sin #2: Cain killing Abel (Source 4). Sin #3: The idol worship of Enosh’s generation (Source 5). Sin #4: the sins of the generation of the flood (Source 6). Sin #5: the sin of the generation of the tower of Babel (Source 7). Sin #6: the sins of Sodom (Source 8). Sin #7: the sin of kidnapping Sarah for Pharaoh (Source 9).
A reverse process brought the Divine Presence back down. This process began with Abraham and continued with six righteous people. Moses was the final one, who brought the Divine Presence down to this world (Source 10). The Rebbe explains that Moses is the most critical link, because he practically brought the Divine Presence to this world. Moses merited to play that role because he was the seventh in the chain, and “all sevenths are beloved” (Source 11).
Spreading Judaism with Self-Sacrifice
The Rebbe continues that the uniqueness of the seventh is by virtue of being the seventh. The seventh reflects the conduct of the first, Abraham, and continues his efforts of spreading Judaism with true sacrifice.
(The Rebbe notes that Abraham was unlike Rabbi Akiva who sought to give his life for Judaism. Abraham’s focus was on spreading Judaism, and if need be, he was prepared to give his life for it. Indeed, the Midrash recounts a theological debate Abraham had with Nimrod, which resulted in Abraham being thrown into a fire! (Source 12)
In contrast, before being killed, Rabbi Akiva expressed his happiness at his fate – his life aspiration was finally materializing (Source 13). Our generation, the Rebbe adds, needs to follow Abraham’s path.)
The Torah says: “Abraham called there in the name of the L-rd, the G-d of the world.” (Source 14) Abraham knew that it wasn’t enough to personally know G-d, he had to bring that awareness to all everyone around him (Source 15). This elevated Abraham to such a lofty spiritual status that even Moses did not surpass him (Source 16).
As great as the seventh is, we must not err in thinking it’s too great for us. Even simple people can reach great spiritual heights, like Deborah the prophetess who prepared wicks for the Holy Temple and became a judge and leader (Source 17). On one hand, we must recognize the historic importance of our generation, as the seventh, and at the same time remember that this uniqueness doesn’t come from our own doing.
This is the calling of our generation, the seventh generation – to finish bringing the Divine Presence down in this material world.
Holy Folly
The Mishkan, the focal point of the Divine Presence in this world, was built of cedar wood (shitim), which alludes to how we need to serve G-d: transforming the unholy follies (shtus) into holy follies. Rabbi Shmuel ben Rabbi Yitzchak is a perfect example of this behavior: he would entertain the bride and bridegroom by juggling, which was considered a folly. It was perceived as unbecoming for an elder sage. Eventually, his actions were vindicated as holy follies (Source 18).
The leaders of Chabad did everything that they demanded from their Chassidim. Indeed, the story is told about the Alter Rebbe who chopped wood for a new mother during Yom Kippur to save her life (Source 19). This demonstrates the need for serving G-d in a manner that defies conventional wisdom – holy folly.
The Objective – Revealing G-dliness
This is the calling for each one of us, to spread Judaism, following the example of Abraham who lived in a time when G-d was unknown, and devoted himself to spreading faith in G-d.
We can only succeed in our personal Torah study pursuits if we also teach Torah to others.
We were all given the tools to succeed in this mission. When our collective mission has succeeded, the Divine Presence will rest here with greater presence than at the moment of creation.
