Work
In The Field
Sichos
in English
Shabbos
Parshas Shoftim;
4th Day of Elul, 5750
1.
In Likkutei Torah, the Alter Rebbe describes the spiritual
atmosphere of the month of Elul with the following parable: “Before
the king enters his city, the inhabitants of the city go out to greet
him and receive him in the field. At that time, anyone who desires is
granted permission [and can] approach him and greet him. He receives
them all pleasantly and shows a smiling countenance to all...”
To
explain the parable: In the month of Elul, we go out to receive G-d’s
blessed countenance in the field... This refers to the revelation of the
Thirteen Attributes of Mercy [for as the stated previously in the maamer,
“the Thirteen Attributes of Mercy are revealed in Elul”] in a manner
that allows them to be received “face to face.”
It
is explained that the verse, “I am my Beloved’s and my Beloved is
mine,” which characterizes the service of Elul, begins, “I am my
Beloved’s,” to emphasize that it is the Jewish people who initiate
the relationship with G-d.
Shir
HaShirim employs the metaphor of the marriage relationship to describe
the intense love and connection shared by G-d and the Jewish people. It
contains two related verses: “I am my Beloved’s and my Beloved is
mine,” and “My Beloved is mine and I am His.” Our Sages explain
that the two verses reflect two different patterns expressing this
marriage relationship. The latter verse beginning, “My Beloved is
mine,” implies that the relationship begins with Divine revelation,
which stimulates the response and service of the Jewish people.
Conversely, “I am my Beloved’s” implies that it is the Jewish
people who initiate the relationship with G-d and motivate Him to
respond and draw down influence to them.
The
latter concept, however, appears to conflict with the parable of “the
king in the field,” which implies that the king leaves his palace (his
usual place) and goes out to the field (the place where his people are
found). The parable appears to imply that in Elul, G-d initiates the
relationship by revealing His Thirteen Attributes of Mercy.
It
has frequently been explained that the revelation of the king in the
field, i.e., the expression of the Thirteen Attributes of Mercy in the
month of Elul, merely generates the potential for the service that
follows. But that service itself is of primary importance. The
revelation from Above precedes the service (and is necessary for that
service to be carried out). Otherwise the “people of the field,” who
are on a low level, could not fulfill the service of “I am my
Beloved’s.” For the development of the relationship depends on
man’s effort. This explanation alone, however, is not sufficient. The maamer
relates that “the inhabitants of the city go out to...the field,”
implying that there is a priority to the service carried out in the
field. Because of that priority (which depends on the service of the
Jewish people), the king goes out to the field, i.e., there is a
revelation from Above.
There
is another conceptual difficulty regarding the nature of the service of
Elul. Elul is the Month of Mercy and is accordingly characterized by an
increase in prayer. Similarly, it is associated with an increase in the
study of Torah, for the Thirteen Attributes of Mercy, which shine in the
month of Elul, correspond to the Thirteen Rules of Biblical
Interpretation. What connection do the services of prayer and Torah
study have to the presence of the King in the field?
These
concepts can be understood within the context of the explanation of the
metaphor of a field in our personal service. A field is a place where
grain grows. Growing grain and converting it into food, which grants us
sustenance, requires, to quote our Sages’ expression, “siddura
d’pas,” a series of labors that encompass the entire sphere
of physical work.
All
our work on the material plane is included in the 39 labors forbidden on
the Sabbath. What is considered labor is derived from the labors
necessary to construct the Sanctuary in the desert. This teaches us that
our involvement in mundane activities must be with one intention: to
create a Sanctuary for G-d, to make the world “a dwelling for Him,”
a place where His presence resides.
The
importance of these mundane activities is underscored by the fact that
most of our time is spent involved with them, dealing with our material
needs and earning the wherewithal required for them. It is written,
“Six days shall you work and the seventh day shall be a Shabbos unto
the L-rd, your G-d.” Why is there such a disproportionate
relationship? Since G-d “chose us from among the nations...and
elevated us,” why didn’t He create the world in a manner that we
could devote the majority of our time to holy matters, the study of
Torah and the fulfillment of mitzvos. Instead, we are primarily
involved with material activities, like, l’havdil, the rest of
the world.
The
latter point expresses the purpose of creation. G-d created the world so
that He could have a “dwelling place in the lower worlds.”
Therefore, our service must center — not on the spiritual as it exists
in and of itself, but rather — on the ordinary and mundane aspects of
existence with the intent of drawing G-dliness into them.
The
primacy of such service is also emphasized by our Sages who state that
the first question a soul is asked in the judgment in the afterlife is:
“Did you deal justly in business?” Even before being questioned
about Torah study or prayer, the soul will have to give an account of
its dealings within the context of material reality.
[This
concept is also reflected in the observance of the Shabbos. On the one
hand, Shabbos is not a day of mundane activity. A Jew should enter
Shabbos with an attitude of “all your work is completed.” On the
other hand, this advice suggests that the ultimate conception of Shabbos
pleasure does not involve diverting one’s attention from one’s
affairs entirely and concentrating solely on spiritual matters. Rather,
one may reflect on one’s material affairs, although not in the same
way as during the week; instead, we think about them as being in a
complete and perfect state.]
Based
on the above, we can appreciate the significance of the King’s
presence in the field during the month of Elul. The King’s presence in
the field not only generates the potential for our service, it
represents the ultimate purpose of that service. Our efforts must be
directed towards bringing the revelation of G-dliness into the
“field,” into the mundane reality of our material world. Not only
must G-d be revealed in “the king’s palace,” where spirituality is
revealed, but the lowest aspects of existence should also be transformed
into a dwelling for Him.
The
above concepts shed light on the meaning of the verse (Koheles
5:8): “There is an advantage to the work of the land in all things. A
king is subjugated to the field.” On a simple level, this verse means
that a king is dependent on the field because he derives his sustenance
from it. On a theoretical level, however, it means that the work in the
field, i.e., service within mundane reality, provides the King with His
livelihood, as it were. Since this is the service that fulfills G-d’s
desire for a dwelling in the lower world, He is subjugated, as it were,
to the field and the people who carry out this service.
In
this context, the metaphor of the king in the field takes on added
significance, becoming relevant to the totality of our service of Torah
and mitzvos. Hence, it is appropriate for the month of Elul, the
month of stocktaking for the previous year and — primarily — the
month of preparation for the year to come. The name Elul serves as an
acronym for verses referring to the full spectrum of our service of G-d:
“...[I] caused it to happen. I will provide for you...” referring to
the service of Torah study; “I am my Beloved’s and my Beloved is
mine,” referring to the service of prayer; “[Sending portions], a
man to his friend and presents to the poor,” referring to the service
of tzedaka, thus including the three pillars upon which the earth
stands.
It
also serves as an acronym for the verse, “[You shall circumcise] your
hearts and the hearts of...” This refers to the service of teshuva,
which enhances the nature of the above services, and the verse, “And
they said, ‘I will sing to G-d...’” which refers to the
Redemption, the culmination of our Divine service.
On
a deeper level, there are two dimensions to the presence of “the King
in the field”: (1) the emphasis on the importance of service within
the mundane realities of our world, the field; (2) the fact that the
King (G-d) reveals Himself there in an essential manner.
The
latter represents the unique aspect of the month of Elul. Throughout the
year, the emphasis is on carrying out the service in the field (with the
intent that this lead to the revelation of the King). Elul marks the
culmination of the service and the preparation for the service of the
new year. In Elul, the intent of the service – the revelation of the
King’s presence – is expressed.
The
revelation of the King’s presence is dependent on the study of Torah.
Service in the field primarily involves activity with mundane affairs
that are not by nature holy. But they are performed “for the sake of
the King.” This is the service of “All your deeds should be for the
sake of Heaven” and “Know Him in all your ways.” Although this
service is for the sake of the King, it does not bring about the
revelation of the King. The revelation of G-dliness — particularly the
transcendent aspects — comes about specifically through the Torah,
which is G-d’s will and His wisdom, and is one with Him.
Since
the intent is that G-d be revealed “in the field,” this revelation
is brought about by the Torah study of the people of the field. Although
during most of the day they are involved with mundane affairs, by
establishing a fixed time for Torah study, their entire day becomes
permeated by Torah. This is how the revelation of the King is drawn down
into every aspect of their lives, even the mundane activities of “the
field.”
This
does not mean that the “men of field” should give up their usual
activities entirely and devote themselves solely to Torah. This is not
desired. Rather, to refer to the parable again, when the king passes
through the field, the people in the field will temporarily stop their
usual activity and approach the king — while wearing their ordinary
clothes.
Similarly,
in Elul, although the “men of the field” continue their daily
activities, because they are aware of the King’s presence, they
increase their study of Torah.
Significantly,
it is the study of Torah and not the service of prayer that brings about
the revelation of the King. Prayer primarily involves the elevation of
our lowly plane of existence, stepping beyond the limits of the material
world to the point where the soul yearns to expire. This movement is
directly opposite to the revelation of the King in the field.
In
contrast, Torah study reflects the drawing down of G-dliness into this
world. Although the Torah is also infinite, it has undergone a process
of descent that enables it to be grasped by human intellect and to
clothe itself in worldly matters. Furthermore, through the decisions of
Torah law that involve worldly matters, the world is altered according
to the Torah’s standards. Thus, Torah study is the means to bring
about the revelation of the King in the field.
For
this reason, during the month of Elul, together with an emphasis on
prayer, an emphasis is placed on Torah study, and both are associated
with the verse, “I am my Beloved’s.” Indeed, the full expression
of our love for G-d comes through: Clinging spirit to spirit, as it is
written, “Let him kiss me with the kisses of his mouth,” which
refers to the service of Torah study in which the actual words of G-d
are in one’s mouth.
2.
Parshas Shoftim begins with the command to appoint judges and
enforcement officers. This reflects the emphasis on Torah activity
within the world mentioned above. The judges are, to quote the Rambam,
“the essence of the Oral Law, the pillars of instruction, from whom
statutes and judgment emerge for all of Israel.”
The
Torah relates that the judges must be positioned “in all your
gates.” A gate represents the transition between the city and the
field beyond it. The judges’ presence at the gate ensures that the
activity carried out in the field will be in accord with the Torah’s
dictates.
Although
the essential obligation to appoint judges applies to Eretz Yisroel and
not in the Diaspora, nevertheless, even in the Diaspora, the mitzva
to establish a court system applies. Even in exile, where the
appointment of judges is dependent on the permission of the secular
authorities, when we stand firm for our Torah principles, the power of
the Torah affects the conduct of the country (and the entire world at
large). Thus, we find the Rebbe Rayatz describing how the Tzemach Tzedek
“arranged affairs” in Petersburg, the former capitol of Russia.
*
* *
To
conclude with a directive for deed: It is important to publicize all
aspects of service associated with the month of Elul, emphasizing Torah
study, especially in public, where “ten sit and occupy themselves with
Torah.”
May
this lead to the return of the entire Jewish people to Eretz Yisroel
when, led by Moshiach, we will appoint judges and enforcement officers,
including the judges of the Sanhedrin who will meet in the Chamber of
Hewn Stone in the Beis HaMikdash. May in the immediate future we
merit the fulfillment of the prophecy when, as related in the Yalkut
Shimoni, “Moshiach will stand on the roof of the Beis HaMikdash
and proclaim, ‘Humble ones. The time for your Redemption has
arrived.’”
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