Sarah was always late to work no matter how much she tried to be on time, or how many times her boss scolded her. She just could not wake up on time. Her boss said she would fire her if it did not stop. Sarah decided to seek the advice of her doctor. He prescribed her some medication and told her to take one pill before going to sleep, so she can fall asleep immediately and rise early. She did just that and she woke up before dawn and headed into work feeling well-rested. Sarah told her boss about the doctor’s prescription and how well it worked.
Her boss said, “That is great, Sarah, but where were you yesterday?”
Choosing the World & the Jews
It is a strange Midrash, found in this week’s Torah portion, Bo. At the surface, it seems baffling, but upon deeper reflection, it contains an extraordinary meditation on how we live our lives and manage our time.
The Jewish calendar has twelve lunar months. The first day of each month is known as Rosh Chodesh (the head of the month); the first day of the year (the first day of the first month of the year) is known as Rosh Hashanah (the head of the year.)
Says the Midrash:
שמות רבה טו, יא: דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם. הֲדָא הוּא דִּכְתִיב (תהלים לג, יב) אַשְׁרֵי הַגּוֹי אֲשֶׁר ה' אֱלֹהָיו, מִשֶּׁבָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, קָבַע בּוֹ רָאשֵׁי חֳדָשִׁים וְשָׁנִים, וּכְשֶׁבָּחַר בְּיַעֲקֹב וּבָנָיו קָבַע בּוֹ רֹאשׁ חֳדָשִׁים שֶׁל גְּאֻלָּה.
When G-d chose His world, He established ‘heads of months’ and ‘heads of years.’ When G-d chose Jacob and his children, the Jewish people, He established the ‘head of the month of redemption’ (the first day of the month of Nissan, the month of the Exodus).
What does this Midrash mean? What does it mean “when G-d chose His world?” Why does the Midrash not say, “when G-d created His world?”
And what does choosing a world have to do with the establishment of the head of a month and the heads of a year? And what does the Midrash mean when it says that “when G-d chose Jacob and his children, He established the Head of the month of redemption?”
Delineating time into months and years is based on the astronomical lunar and solar orbits. The moon completes its orbit after one month. The sun completes its orbit after a year. What does any of this have to do with G-d “choosing His world,” or “choosing Jacob and his children?”
An Address to High School Girls
On January 16, 1964 (2 Shevat, 5724), the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson (1902-1994) addressed a group of teenage girls, the graduating class of a New York Jewish girls’ high school, Beth Rivkah. He offered them a most marvelous insight into this Midrash. This profound perspective can teach us volumes about how to view a one-liner in Midrash, and how to speak to the hearts of teenage girls.
(This coming Shabbos marks the 70th anniversary of the leadership of the Lubavitcher Rebbe, who succeeded his father-in-law as the leader of Chabad 70 years ago, on the 10th of Shevat 1951. The following insight is characteristic of the profundity and richness of his Torah teachings and perspectives.)
Three Types of Time
Aristotle said that time was the greatest teacher who killed all his students. There is no “teacher” like time. What we learn through time and aging is unparalleled by any class or teacher. The experience of life is the greatest teacher. The saying goes: When a man with money meets a man with experience, the man with experience ends up with the money; the man with the money ends up with an experience.
And yet the clock stops for nobody. “Suspect each moment, for it is a thief, tiptoeing away with more than it brings,” John Updike said. You may be sleeping, sipping a coffee, surfing the web, or getting angry at your boss or your spouse, the clock is ticking away. How do we deal with the merciless reality of time?
There are three ways, suggests the Midrash. There are three experiences of time: depressing time, meaningful time, and redemptive time. You choose in which time-zone you will breathe.
For some, time is just an endless flow, a shapeless blob, a random stream that never ceases. A day comes and a day goes, and then another day comes and goes. Each day is the same as the day before, and they all add up to nothing.
Sometimes you watch people who allow their days and years to pass without goals. Every day is an invitation to squander yet another 24 hours until it too will bite the dust. If the boredom gets to you, you find ways to escape and dull the void.
This is an empty time: time devoid of any theme. Time as it is on its own, without human initiative and creativity. Shapeless and formless. One set of 24 hours is indistinguishable from another set of 24 hours.
Comes the Midrash and says, “When G-d chose His world, He established ‘heads of months’ and ‘heads of years.’” For the world to become a chosen place, a desirable habitat, a place worth living in, a place that G-d not only created but chose, we must grant the endless flow of time the dignity of purpose. Every day ought to have a productive objective, every month—a meaningful goal, every year—a dynamic rhythm. The world G-d chose and desired was one in which humanity learns to confer meaning on time, to utilize it for constructive and beneficial endeavors. A meaningful life is a life in which every day is filled with meaningful choices and experiences, utilized to promote goodness, righteousness, and justice.
This is what it means to choose your world and choose your life, to appreciate that G-d chose this world. There is meaning and purpose in each moment. You can view life as random and valueless, or you can see life as a gift, and view time as priceless, something I ought to cultivate in the fullest way. I choose to invest all my energy, creativity, and passion into each moment; and for me, each day is an invitation to deeper growth and awareness.
So “When G-d chose His world, He established ‘heads of months’ and ‘heads of years.’” For time to be utilized purposefully, every month must have a “head,” which gives the month its tone and direction. Every year must have a “head,” Rosh Hashanah, the time to put into focus the year that passed and the year ahead. For time to be used productively, it must be delineated. I must take note of sunrise and sunset, of a new month and a new year. Each presents me with a specific energy, calling, and opportunity.
You can live a productive life, mark your days with worthy objectives. Your life has rhythm. You have a morning, a night, a lunch break, a weekend, and a vacation.
But you are still confined within the realm of a mortal, finite and frail universe. As one wise man said, Men talk of killing time, while time quietly kills them. Or: Time is a storm in which we are all lost; time is free, but it’s priceless; you can’t own it, but you can use it. You can’t keep it, but you can spend it. Once you’ve lost it you can never get it back.
Within the restricted structure of our bodies, life span, and circumstances, we can use our time productively. Yet, we can’t free ourselves from the prison of mortality. Even when I work hard and use my time well, it is still cruel to me. It ages me. At any moment something can happen which will shake up and destroy my entire structure and rhythm.
Here is where the Midrash opens us up to another dimension of time, and this is where the Jewish story is introduced into history. “When G-d chose Jacob and his children He established the head of the month of Redemption.” G-d gave us the ability to liberate and redeem ourselves from the natural, mortal, and finite reality. He allowed us to align our posture with Divine infinity; not just to be productive with our time, but to confer upon each moment transcendence, to grant it the resonance of eternity, to liberate it and ourselves from the shackles of mortality.
You can be productive with your time. You can use it to shovel the snow, mow the lawn, fix the garage, read a good book, shop in Costco, enhance your computer speed, sell a building, cook a gourmet meal, and help society. This is worthwhile. But you are capable of more: You can make each moment Divine, elevating it to the realm of the sacred, where each moment, hour, day, week, month, and year become infused with G-dliness and are thus transformed into eternity. You can allow your time to become a conduit for the timeless.
"When G-d chose Jacob and his children He established the head of the month of Redemption.” This is the month of Nissan, the month when we were set free of Egyptian bondage and were empowered to free ourselves from every form of bondage. Torah and Mitzvos make our time not only productive but Divine.
When you align your time rhythm with the Divine, realizing that every moment of time is an opportunity to connect with the infinite light vibrating through your body and the cosmos; when you use your time to study G-d’s Torah, to connect to G-d, to perform a mitzvah, and to live in the Divine consciousness of oneness, your time is not only productive, but it is redemptive, uninhibited by the shackles of nature finitude. You redeem and transform your time—by aligning it with the divine blueprint for life.
When the sun rises, and I declare “Shema Yisroel” to align my posture with Divine oneness—the moment of sunrise is now etched in eternity. When the sun of Friday is about to set and I kindle the Shabbos lights, it is a moment transformed into transcendent peacefulness. When I take a moment to do a favor for another person, for tuning into the love of the universe, for studying Torah or praying, I elevate the moment into transcendence.
In the words of the Tanya (ch. 25), "In the higher reality, this union (between the soul and G-d when we perform a mitzvah) is eternal, for G-d and His will transcend time... Only here below is the union within the limits of time."
Each of us must choose in which “time zone” we will live. Do I live in a “depressing time,” letting my days and nights pass without meaning? Do I elevate my days into worthwhile experiences? Or, in my ultimate calling, do I turn each day into a redemptive e
xperience, into a conduit for infinity?
How We Study Science and Physics
The Rebbe said one more thing to these girls about their academic studies. Some of us study the sciences and see them merely as interesting data, raw facts. However, much of humanity has come to appreciate that when we study biology, physics, history, or math it must be with a productive and meaningful purpose—to make the world a better place, to enhance life on our planet, and to promote justice and compassion.
Yet, our ultimate calling is to see all of our studies, all branches of wisdom, as an instrument to transform our world and our lives into an abode for the Divine infinite reality, to infuse all aspects of our lives with true and timeless meaning, with everlasting love and holiness, by revealing that ultimately, we are all one, and everything is part of that oneness.
 Shemos Rabba 15:11.
 The talk is published in Likutei Sichos vol. 4 p. 1263-1267. (The Rebbe bases his explanation on Or Hatorah Parshas Bo p. 264. This Sicha is an extraordinary example of how to “translate” a maamar into relevant language. The maamar in Or Hatorah is abstract and the Rebbe applied it in the most practical and relevant way.)