Parsha

The Lowest Elicits the Highest

Mon, 18 Aug 2008 09:53:29 +0000

There is an association between the Torah reading of Ekev and the month of Elul. Elul is a month of self-examination, prior to Rosh Hashanah. The name of the month is an acronym for the phrase, “I am for my Beloved and my Beloved is for me.” This indicates that the relationship between the Jewish people and G d has two parts: an arousal from below - “I am for my Beloved” - elicits an arousal from Above - my Beloved is for me.” The name of the Torah portion has a double meaning; Ekev means both “heel,” indicating the lightest or lowest level of mitzvos, and “for the sake of,” indicating the end result of Divine service. This, too, parallels the two methods of Divine service. The term “Ekev” also has a double meaning in regard to Redemption.

The Torah reading of Ekev is always read the second Shabbos after Tisha B'Av. Sometimes, it is also the Shabbos before Rosh Chodesh Elul - the beginning of the month of Elul, the last month before Rosh Hashanah and the start of the New Year. (It is customary to say a special blessing for the new month on the Shabbos before it occurs. That Shabbos is therefore known as Shabbos Mevarchim - the Shabbos of blessing.)

The month of Elul, being the last month before Rosh Hashanah, is generally considered a time for 'soul-searching' and making a 'spiritual accounting' of one's accomplishments and failures during the year. This is done as a preparation for Rosh Hashanah - the Day of Judgment. Since nothing occurs by coincidence, but everything happens by Divine Providence, there must be a reason for the proximity of the month of Elul to the Torah reading of Ekev. To understand the significance of the connection of Elul and Ekev, we first have to understand the special nature of the month of Elul.

Elul, as the last month of the calendar year, is an appropriate time to take stock of one's spiritual state before entering Rosh Hashanah and the Days of Awe. Since Elul is the summation of the whole year, it must incorporate an individual's entire Divine Service, as well. This concept of Divine Service is expressed in the well-known declaration of our Sages that a person should approach each mitzvah - indeed, every aspect of life - with the attitude that “I was created solely to serve my Maker.” Every time we make a blessing, we acknowledge the nature of our relationship with G d with the words, “Blessed are You, King of the universe.” Similarly, all our actions should be simply “for the sake of Heaven.”

The relationship with G d can be expressed in one of two ways. When a Jew learns Torah and observes the mitzvos, this is an “arousal from below” that elicits a response from above. When a subject gladly and enthusiastically offers the king the “work of his hands” in fulfillment of the king's command, the king naturally responds with encouragement and all manner of support for future endeavors. The response of the King - of G d - is called an “arousal from Above.”

It's important to note the order of the service. First is the “arousal from below” - the effort of the servant, the human being; second, is the “arousal from Above” - the response of the King, of G d.

This relationship is alluded to in the name of the month of Elul. In Hebrew, Elul is an acronym for a phrase from Song of Songs. Each of the four Hebrew letters of the word “Elul” stands for one of the four words in the following phrase: “Ani L'dodi, V'Dodi Li.” This means, “I am for my Beloved, and my Beloved is for me.” (It is well-known that the Sages considered the Song of Songs a metaphor for the relationship between G d and the Jewish people.)

In the month of Elul, a month of teshuvah and reflection, the approach must first be “Ani L'dodi” - “I am for my Beloved.” Our thought, speech and action must express our commitment to our King; we must fulfill G d's commandments - the mitzvos - with renewed vigor and renewed strength. This naturally elicits the response of “V'Dodi Li” - my Beloved is for me. G d will then automatically, as it were, grant each individual the assistance, material and spiritual, needed to carry out his or her task.

Now that we have touched on the unique nature of the month of Elul, we need to turn our attention to the weekly Torah reading that often introduces the month of Elul, namely, the portion of Ekev.

The name of the Torah portion - Ekev - which is also the first word, is used here in a somewhat unusual manner. As a noun, “ekev” means “heel.” Jacob - Yaakov in Hebrew - was so named because he seized the heel - the ekev - of his brother. Rashi, the foremost Biblical commentator, explains the use of the word as follows: “If you will listen to the commandments of minor importance, which one tramples with his heel.” This means, if one is careful with the mitzvos that tend to be treated lightly, then G d will keep His promise to the Jewish people, as the rest of the verse indicates.

However, as a conjunction, Ekev means “for the sake of” or “as a result of.” Other major commentators thus explain the beginning of the Torah reading as follows: “Ekev - For the sake of, as a result of - your listening to these laws, safeguarding and keeping them, the L rd your G d will keep in mind the covenant and kindness with which He made an oath to your fathers.” In this sense, Ekev indicates the end or result - the concluding reward.

Since both meanings of the word - “heel” and “for the sake of” - appear in the same verse, obviously there must be a connection between them. At first glance, however, these two meanings are contradictory: According to Rashi's interpretation, “Ekev” indicates where one starts, at the lowest level of Divine Service, referring to the “lightest” mitzvos - the simple ones likely to be trampled upon. On the other hand, according to the other interpretation “Ekev” indicates the conclusion - the result of the completion of the Divine Service.

This apparent difficulty can be resolved by referring back to the explanation of the dual nature of the relationship between G d and the Jewish people. The revelation of G dliness, the reward for the completion and perfection of our Divine Service, is a response from above - “V'Dodi Li” - my Beloved is for me. What elicits this response, arouses the King, so to speak? Precisely the Divine Service involved with the lowest level, the mitzvos it's easy to ignore and “trample with the heel.” It is through the “Ani L'Dodi” - I am for my Beloved - the intense, enthusiastic involvement in even the most seemingly minor mitzvah - that one evokes the response “V'Dodi Li.”

The conjunction of Ekev and Elul, the Torah reading and the month of preparation, reveals an inner significance of both. Similarly, the conjunction of Ekev and Elul reveals an important aspect of our contemporary situation - the time of the true and final Redemption. For, according to all signs and indications, now is the time when the declaration, “Behold, here Moshiach comes,” will be a reality.

Accordingly, Ekev can have a double meaning in regard to Redemption, for the phrase describing the time of Moshiach's arrival is “Ik'vesa d'Mishicha” - the Ekev of Moshiach.

Here, Ekev can mean the heel, the lowest, most unworthy generation, the one enmeshed in a doubled and re-doubled darkness - a generation of chutzpah and arrogance. Ekev can also mean the end and completion, that is, the end of exile and the completion of all the Divinely ordained tasks necessary to prepare for the coming of Moshiach.

There is a practical lesson and implication to the above: In Elul, we must first perform our Divine Service in such a way to create an “arousal from below” - Ani L'Dodi. That will elicit an “arousal from Above” - Dodi Li. In the same manner, since the Divine Service currently required of us is to prepare the world for Moshiach, we must approach our task, that is, perform mitzvos, with the enthusiasm and intensity of an “arousal from below.” A loyal servant who has fulfilled the desire of the King and is only waiting to see his King and receive his reward becomes impatient if there are obstacles and delays. He demands, how long must I wait? We are like that servant, for we are in a position to demand - and therefore are obligated to demand - from G d, how long? Until when will the Redemption be delayed?

And we are assured that G d will respond, that there will be an “arousal from Above,” and immediately He will send our righteous Moshiach.

(Based on Sefer HaSichos 5751, p. 750-763)

Pinchas � Harbinger of the Redemption

Fri, 11 Jul 2008 23:00:00 +0000

The word "shalom" has the numerical value of 376 which is the same numerical value as the words "zehu Mashiach" - "this is Mashiach." because in the days of Moshiach there will be no hunger, jealousy or competition. When G-d said that he will give Pinchas "a covenant of Peace" he was alluding that Pinchas will be Elijah who will announce the coming of Mashiach, and that the Jewish people will then enter an era in which they will experience the highest degree of shalom.

"Behold! I give him My covenant of peace." (25:12)

QUESTION: What is the "covenant of peace"?

ANSWER: When G-d asked Moses to go to Egypt and redeem the Jewish People, Moses pleaded "Please send the one whom you will eventually send" (Shemot 4:13). The ancient Aramaic translation of the Torah, Targum Yonatan ben Uziel, explains that Moses was saying to G-d, "Please send Pinchas, who is destined to be reincarnated as Elijah, and inform the Jewish People of the coming of Mashiach." (This is a source for the famous statement that Pinchas is Elijah).

The word "shalom" has the numerical value of 376 which is the same numerical value as the words "zehu Mashiach" - "this is Mashiach." The Rambam (Melachim 12:5) writes that in those days [of Mashiach] there will be no hunger, jealousy or competition.

Hence, G-d was alluding that Pinchas will be Elijah who will announce the coming of Mashiach, and that the Jewish people will then enter an era in which they will experience the highest degree of shalom.

* * *

What is the connection between Pinchas and the Elijah the prophet?

Elijah was one of the outstanding zealots in history. He protested vehemently against the false prophets of Ba'al, and challenged them to a confrontation on Mount Carmel. After successfully proving their falsehood he slaughtered them (see I Kings 18). On the other hand, the last MishnahEiduyot says that one of the functions of Elijah when he comes to announce the revelation of Mashiach will be "la'asot shalom be'olam" - "to make peace in the world" - and unite the Jewish people. Thus, upon receiving G-d's blessing of peace, Pinchas embodied the two contrasting character traits which would be demonstrated by the great prophet Elijah.

From the book "Vedibarta Bam — And You Shall Speak of Them" by Rabbi Moshe Bogomilsky, published by Sichos in English .

The Red Heifer-Prelude to Moshiach

Sun, 29 Jun 2008 23:00:00 +0000

There have been nine Red Heifers so far. The tenth, according to Maimonides, will be prepared by Moshiach. By recounting the history of the Red Heifer, Maimonides emphasizes its eternal relevance, even in the times of exile. Including a prayer for Moshiach in the laws of the Red Heifer reminds us to be “Moshiach-conscious” at all times, aware that until the Redemption we are incomplete and imperfect. The ashes of the Red Heifer, used to remove the spiritual impurity resulting from death, alludes to Redemption, the final and complete purification, the removal of any separation between G d and the Jewish people.

This week's Torah reading begins with the ritual of the Parah Adumah - the Red Heifer. One who had become tameh - ritually impure - through contact with a dead body could not enter the Temple. The ashes of the Red Heifer were used to purify those who had become tameh, enabling them to re-enter the Beis HaMikdash - the Temple.

Historically, there have been nine Red Heifers. The tenth will be prepared by Moshiach. Since everything happens by Divine Providence, the connection between the tenth Parah Adumah and Moshiach must be more than coincidental. Indeed, on an inner level, the mitzvah of the Red Heifer must teach us something about how to bring Moshiach.

Maimonides alludes to this when concluding the laws regarding the Red Heifer. He says that "Nine Red Heifers were prepared from the time this mitzvah was first commanded until the destruction of the Temple. The first was prepared by Moses, the second by Ezra and seven from Ezra until the destruction of the Temple. The tenth will be prepared by the King Moshiach, speedily may he be revealed, Amen, so may it be G‑d's Will."

If Maimonides is simply telling us about the mitzvah, why conclude with a prayer? We need to know the details of the Red Heifer's preparation and use, not its history. But not only does Maimonides tell us how many there were and who prepared them, he also offers a prayer for the restoration of the ritual. Maimonides might have to mention that Moshiach will prepare the tenth Red Heifer, since elsewhere he presents basic laws concerning Moshiach. But that still doesn't explain why Maimonides himself offers a prayer in the middle of a law code. Also, at the very least, this prayer - "speedily may he be revealed, Amen, so may it be G‑d's Will" - belongs with the laws of Moshiach, not the laws of the Red Heifer.

We thus have three questions to answer: First, why does Maimonides recount a history of the Red Heifer? Second, why does Maimonides offer a prayer for the coming of Moshiach when discussing the laws of the Red Heifer? And finally, what is the lesson for us about Moshiach?

To answer the first question, we must understand what was done with the ashes of the Red Heifer. After the animal was burned, the ashes were divided into three sections. One section was used to purify kohanim who had become ritually impure - tameh. A second section was used to purify the rest of the Jewish people. Although they were not involved in the daily sacrifices, there were still times when an individual needed to enter the Temple. If he'd had contact with a dead body, he would need to be purified first.

The third section was set aside not to be used, but preserved, guarded and passed on. By giving us the history of the Red Heifer, Maimonides indicates that preserving the ashes is an eternal obligation, applicable throughout all the generations. In addition to having the ashes available to be used when they were needed, there's a separate mitzvah that the ashes be preserved, that they simply be there. The "history lesson" tells us that the Red Heifer is not simply part of the past, interesting but irrelevant. Maimonides tells us that Moshiach will prepare the tenth Red Heifer to show that throughout history there was always an attempt to preserve and maintain the ashes. The Red Heifer is a continuous mitzvah, its relevance eternal and not limited to just one time.

Maintenance and preservation of the ashes of the Red Heifer is an eternal obligation. But this mitzvah cannot be observed until the coming of Moshiach. Therefore, the mitzvah of the Red Heifer "demands," so to speak, Moshiach. The mitzvah itself declares, "speedily may Moshiach be revealed," so that the ashes can be prepared. Only thus can the mitzvah of preserving the ashes be properly and completely observed.

We still need to answer the second question, why Maimonides offers a prayer in a book of laws. As part of the same question, why does Maimonides offer the prayer out place, in the laws of the Red Heifer instead of in the laws of Moshiach?

Now, there is an obligation to believe in the coming of Moshiach. But the commandment is not to have just a generalized belief. Rather, we are commanded to hope and long for, to anticipate the coming of Moshiach. Anything less, Maimonides explains, is tantamount to denial of the Torah and the prophecy of Moses. The mitzvah to believe in, expect and prepare for the coming of Moshiach is thus eternally relevant and applicable throughout the generations.

What does it mean to expect, prepare and hope for the coming of Moshiach? This means one has to engender a feeling of incompleteness without Moshiach. One must feel he is missing something vital every moment Moshiach is not visibly, physically present. We must have a continual hope and anticipation for Moshiach, because every moment Moshiach isn't here we experience a deficiency, sensing we lack something essential.

Therefore, when we encounter an idea, an event or even a law that relates to Moshiach, we immediately and automatically offer a prayer that Moshiach should be physically and immediately revealed. Because we feel incomplete and inadequate without the Redemption, whenever Moshiach is mentioned, even incidentally, we instantly - almost impulsively - pray for the reality of that for which we hope. When we want something, when we perceive we need something, when we feel this lack or insufficiency urgently, strongly and internally, we pray for it. We respond with anticipation and desire whenever it is mentioned, because our thoughts, emotions - our very essence - is connected with it.

This explains why the prayer for the coming of Moshiach, "speedily may he be revealed, Amen, so may it be G‑d's Will," is included in a book of laws in general. This also explains why it is "out of place," so to speak, put specifically with the laws of the Red Heifer. In this way Maimonides explains and emphasizes how to anticipate, hope and long for Moshiach. Even when the concept of Moshiach arises in a secondary, indirect or insignificant manner, we respond primarily and forcefully to the mention of Moshiach. We should be so focused on Moshiach, so aware that we are insufficient and incomplete without the Redemption, that even an offhand comment elicits a prayer, that "speedily may he be revealed, Amen, so may it be G‑d's Will."

But why specifically here, in connection with the Red Heifer? This answers our third question, what is the practical lesson for today?

In general, exile - our current situation prior to Redemption - is an aspect of tumas meis - the spiritual impurity resulting from death. Spiritually, we are exiled for our sins. These sins result from a lack of feeling, an insensitivity to the truth that, "You are attached to the L‑rd your G‑d." Without that attachment - or awareness of that attachment - life itself is incomplete. We cannot be truly, "living, all of you, today," unless and until all our inadequacies, our sins, our spiritual impurities are removed and purified.

Thus, the ashes of the Red Heifer, used to remove the spiritual impurity resulting from death, alludes to Redemption, the final and complete purification, the removal of any separation between G‑d and the Jewish people. When we feel the need for Redemption so keenly that we respond to even the off-hand mention of Moshiach with the prayer, "speedily may he be revealed, Amen, so may it be G‑d's Will," we reveal our innate longing for and inner attachment to G‑dliness.

(Based on Likkutei Sichos 28:131-137)