The three hundred and thirty-second "cheder" in the palace of Hayom Yom.
Monday, 26 Tishrei 5704.
Shiurim: Chumash, Noach, Sheini, with Rashi's commentary.
Tehillim, for the 26th day of the month, one recites the second half of chapter 119 — from the verses beginning with the letter mem, which start with the word "Mah," until the conclusion of the chapter with the words "lo shachachti."
Tanya: On this day we continue with Iggeret 25. The lesson begins on page 276 with the words "Vezehu ki," and concludes on page 139 with the word "ruchanit."
The source of the topic discussed in this teaching is a sichah delivered by the Rebbe Rayatz on 18 Elul 5700 (Shabbos Parshas Tavo). Three years later, on 18 Elul 5703, the Rebbe Rayatz spoke again about the same topic, adding details and background. Let us examine his words, and add the points the Rebbe Rayatz mentioned on the additional occasion.
"The subject relates to the verse 'Forever, O G-d, Your word stands in the heavens.'" Its well-known content, as "the Alter Rebbe brings" — and the Rebbe immediately notes the source references — is that the word of G-d which created the heavens on the second day of the world's creation continues to bring them into existence without cease. "Forever, O G-d, Your word stands in the heavens."
The Alter Rebbe brings this matter twice in Tanya: once in "Shaar HaYichud VeHaEmunah, chapter 1," and a second time in the daily Tanya lesson, in "Iggeret HaKodesh 25," precisely in the passage studied in the daily lesson. The entire concept that the word of Hashem enlivens the heavens at every moment is brought by the Alter Rebbe in the name of the Baal Shem Tov; we saw that the Baal Shem Tov explains this idea on the verse.
And here there is the question: "even though this matter appears in Midrash Tehillim"? For this is a verse in Tehillim, and when one opens Midrash Tehillim on the verse, one sees that this very same idea is written there explicitly. If so, why does the Alter Rebbe not cite the source in the Midrash, but instead presents the matter in the name of the Baal Shem Tov?
The Rebbe continues and strengthens the question: "and as is likewise explained in "Likkutei Torah" in the discourse beginning "Ki bayom hazeh yechaper"" — the reference to the Midrash Tehillim is written also in Likkutei Torah, for Rosh Hashanah, in the discourse "Ki bayom hazeh yechaper," where the Alter Rebbe likewise brings this idea, and the Rebbe the Tzemach Tzedek indicates the source as being Midrash Tehillim. If so, the question arises: why indeed does the Alter Rebbe not cite the Midrash, and attributes these words to the Baal Shem Tov?
Before we read the continuation, let us add an interesting point that the Rebbe mentioned on the festival of Shavuos 5703: The first to ask this question was the Rebbe Maharash. He asked his father, the Rebbe the Tzemach Tzedek, why the Alter Rebbe does not cite these matters in the Tanya in the name of the Midrash. The Tzemach Tzedek replied that until now he had not thought of this question — that is, that he had asked a good question, one he had never considered — and he added that when he would meet the grandfather, in a revelation of the Alter Rebbe, he would ask him the reason. Some time later, the Tzemach Tzedek related to the Rebbe Maharash that he had indeed merited to see the grandfather, and received from him the answer that the Alter Rebbe gave him.
Now we will continue reading the teaching, in which the answer is brought. "And there is a special intention in this" — the reason he attributed it in the name of the Baal Shem Tov is that there was a special intention involved. What is the intention? "For on the second day was the utterance 'Let there be a firmament'" — that same divine utterance which is discussed in connection with "Forever, O G-d, Your word stands firm in the heavens," "which is the [word] that 'stands firm in the heavens'." The heavens, the firmament, were created on the second day of the world's creation, when it was said "Let there be a firmament"; and that very utterance "Let there be a firmament" stands firm in the heavens continually in order to give life to the heavens at each and every moment.
And since this occurred on the second day, the Alter Rebbe wishes to mention specifically the Baal Shem Tov in this connection, "and this shall be an eternal remembrance" — because on the second day, Chai Elul, the Baal Shem Tov was born. The Alter Rebbe wanted it to be remembered that the Baal Shem Tov was born on the second day of the week, on the date of Chai Elul; and in order to recall the special quality of this day, on which "let there be a firmament" was said and on which the Baal Shem Tov was born, he therefore noted the matter in the name of the Baal Shem Tov.
It is interesting that when the Rebbe the Tzemach Tzedek said this to his son, the Rebbe Maharash, he brought him further examples of such a thing — where a particular name is mentioned in order to note and remember something. One example he brought from the Midrash Rabbah: as is known, the one who compiled the Midrash Rabbah was Rabbi Oshaya, and how does the Midrash Rabbah open? With the words "Patach Rabbi Hoshaya" — that is, so that there would be an eternal remembrance for the author of the Midrash Rabbah, his name was noted at its very beginning.
A second example: Rashi, when he wrote his commentary on the Torah, opened with the words "Rabbi Yitzchak said." Rashi's father was Rabbi Yitzchak, and since he wished to create an everlasting memorial for his father, he therefore opened his commentary with the words "Rabbi Yitzchak said." And the Alter Rebbe did precisely the same: when he wished to create a memorial for the birthday of the Baal Shem Tov, which falls on the second day, he chose to bring the commentary on the verse connected to the second day specifically in the name of the Baal Shem Tov, "for on the second day, Chai Elul, the Baal Shem Tov was born."
It is worth noting that in one place the Rebbe explained an additional reason why we say "and the Baal Shem Tov explained," even though this is in fact a Midrash. The Rebbe clarified: it is true that the matter is written in the Midrash, but the one who publicized it, and who built upon it an entire edifice and established upon it a great foundation in the teachings of Chassidus — that the Divine bringing-into-being takes place at every single moment — was the Baal Shem Tov. One should not stop and remain with the fact that it is written in the Midrash; it is true that it is written there, but less as something well known and less emphasized, whereas the one who publicized it and made of it a complete matter was the Baal Shem Tov. Therefore the matter is attributed to the Baal Shem Tov.