Preparing
Properly
Sichos In
English
Shabbos Parshas Pinchas;
24th Day of Tammuz, 5751
1. One of the unique
points of this week’s Torah reading is the division of Eretz Yisroel as an
inheritance to all the tribes and to each individual Jew. This is particularly
relevant at present, standing as we are on the threshold of the Redemption,
because we can derive lessons from this in regard to the division of Eretz
Yisroel in the Era of the Redemption. Since we are still before the Redemption,
however, albeit only momentarily, there must also be a lesson that can be
derived regarding our conduct at present, for “the Torah is eternal.”
This lesson is based on
the directive the Tzemach Tzedek gave to a Chassid who wanted to make aliya
to Eretz Yisroel to devote himself there to Torah study and the service of G-d.
The Tzemach Tzedek told him that instead of going to Eretz Yisroel, he should
“make this place Eretz Yisroel.” The directive is applicable far beyond that
individual instance. At every time and in every place, a Jew has to make his
place Eretz Yisroel, i.e., a place where Yiddishkeit and G-dliness are
openly revealed.
The directive to “make
this place Eretz Yisroel” is problematic, however, for the fact is that the
Diaspora is not Eretz Yisroel, and only in our Holy Land is the complete
observance of the Torah and mitzvos possible. Indeed, while we are in
exile, we pray three times a day for G-d to “gather us together from the four
corners of the earth to our land.” This being the case, what is the meaning of
the directive “Make this place Eretz Yisroel?” The question becomes stronger in
light of the fact that the exile will end at any moment and we will proceed to
Eretz Yisroel.
The question can be
answered by resolving a difficulty regarding the division of Eretz Yisroel
mentioned in this week’s Torah portion. The division of the land into tribal
portions was carried out by means of a lottery. Rashi explains that not only was
each tribe’s portion of Eretz Yisroel written on the lot picked for that tribe,
the lot itself spoke and announced the tribe and its corresponding portion of
land. The question arises: Since G-d does not do miracles without reason, what
purpose was served by the lot speaking?
Since G-d commanded “The
land shall be divided by lot,” every aspect of the division of the land had to
be performed by the lottery. Therefore, in order to demonstrate that the
division was genuine and not merely a chance phenomenon, it was necessary for
the lot to speak.
But since the lottery was
not a purpose in and of itself, why was such a miracle necessary?
The Rogatchover explained
that every concept in Torah, even one that appears to be merely a preparation
for something else, is designated by a unique Divine providence. For example,
the journeys of the Jewish people through the desert were only a medium to reach
Eretz Yisroel; nevertheless, these desert journeys received a measure of
holiness and importance in and of themselves, as reflected in the verse, “And
Moshe wrote down the places from which they departed for their journeys
according to the word of G-d.” This concept also applies to the lots by which
Eretz Yisroel was divided – and to an even greater extent, for G-d commanded
that the land be divided in this manner. Hence, every aspect connected with the
lottery was important. For this reason, the lot itself had to speak, thereby
demonstrating that the division of the land depended on it.
There is an inner
dimension to the concept that something that is secondary has an independent
value of its own. The conquest of the land of K’naan by the Jewish people and
its transformation into Eretz Yisroel – a holy land where the connection to G-dliness,
Yiddishkeit, and holiness is apparent – reflects the spiritual task of
the Jews in the world at large. This is the intent of Creation – that this
physical world be transformed into a dwelling place for G-d, a place where G-d
reveals Himself completely, as a person reveals himself in his own home.
In order for the conquest
of the land to be complete, all the particular dimensions – both of the land and
of the Jews, the ones accomplishing the conquest – had to be involved. This
implies that: a) The entire land must be conquered. As long as a single portion
of the land remains unconquered, the entire conquest – even of the lands which
have been conquered – is not complete, for there is always the danger of
war being waged by the people who have not yet been conquered. b) The conqueror
must invest all of his energies and his three powers of expression – thought,
speech, and action – in the conquest. If one of these faculties remains
uninvolved, his conquest is lacking. He must invest his thought in planning the
campaign, his speech in giving directives to carry it out, and his actions in
bringing the job to fruition.
A similar concept applies
to our mission of establishing a dwelling for G-d within this material world. It
is necessary that all the aspects of the world be included in the dwelling;
i.e., it must become evident throughout the entire world that every aspect of
the world belongs to G-d. Just as a person reveals every aspect of his
personality in his home, i.e., his thought, his speech, and his action, so too
must all the spiritual parallels to thought, speech, and action be revealed in
G-d’s dwelling in this world. Similarly, since the actions of the Jewish people
transform the world into a dwelling place for G-d, all our faculties of
expression (thought, speech, and action) must be utilized and must become a
dwelling place for G-d. Accordingly, there are certain mitzvos that are
fulfilled through thought (prayer, for example), others through speech (Torah
study), and others through action (deeds of kindness).
Every mitzva can
and should be fulfilled on all three planes (thought, speech, and action.) In
the Shma, we declare how our love for G-d should be “with all your heart,
with all your soul, and with all your might.” Similarly, every dimension of our
service should involve our entire being and all of its particular elements. This
is how we will transform every particular element of our being.
Based on the above, we can
understand why it was necessary for G-d to make a miracle and have the lot
announce the portions of Eretz Yisroel to be given to each tribe. Since the
lottery was necessary as a preparation for the conquest of Eretz Yisroel, it had
to include all the means of expression (thought, speech, and action.) Thus, in
addition to the actual deed of preparing and picking the lots (action) and the
intention that Moshe and the Nesiim invested in the lottery (thought),
G-d wrought a miracle and the lot spoke (speech). In fact, it was the speaking
of the lot that made the greatest impression on the people.
The lottery was merely a
preparatory step to the conquest of Eretz Yisroel, nevertheless all the means of
expression (thought, speech and action) were involved in it. This shows how a
person must be deeply involved in every phase of his activity. To quote an
expression of the Rebbe Rashab: “A pnimi (a person who invests his inner
being into his life experiences) – whatever he is involved in, he is totally
involved in.”
This concept is borne out
by the following narrative: Once the yeshiva students were singing a
niggun in preparation for the recitation of a maamer. The Rebbe
Rashab noticed that they were singing hurriedly, and it was evident that they
were interested in the maamer, not in the niggun. The Rebbe
delivered an entire sicha emphasizing investing oneself entirely even in
what appears to be nothing more than a preparation for something else. “Whatever
one does, one must do truthfully... [Therefore], when one is involved in
something, he must be totally involved in it.” When it is time for the next
step, he must be totally involved in that.
There are two points in
the Rebbe Rashab’s sicha: a) Total involvement reflects truth and inner
commitment. b) Full involvement in the preparatory stages of an activity ensures
that the activity will also be carried out properly. c) G-d created the world in
such a way that before being involved in one’s essential activity, it is
necessary to undergo several preparatory stages, thereby preparing oneself and
the world at large for the essential activity. Accordingly, the preparatory
stages have all the importance of the essential activity itself and require
full-hearted involvement. An example of this concept can be seen in regard to
education: On the one hand, education is merely a preparatory stage for the
observance of the mitzvos. On the other hand, it must be given
independent importance. Indeed, there are times when the importance of educating
a child for the performance of mitzvos supersedes the importance of the
performance of mitzvos themselves.
On a larger scale, this
concept can be explained in the following manner: Ultimately, there is one
intention behind our service, which is to make this world a dwelling for G-d.
The realization of this intent involves certain activities that are preparatory
in nature and others which reflect the essential intention. Nevertheless, from
the perspective of G-d’s essence, all are associated with the same fundamental
intent. Accordingly, man must invest himself fully in all dimensions of his
activity, even in those appearing to be merely preparatory in nature.
Based on the above, we can
appreciate the service required by the directive, “Make this place Eretz Yisroel.”
Our present Diaspora service is a preparation for the ultimate service we will
perform in Eretz Yisroel. But the fact that we now find ourselves in the
Diaspora is not an accident; it has specific Divine intent connected with the
ultimate purpose of transforming this world into G-d’s dwelling place.
Accordingly, effort has to be invested into each place and each situation,
reflecting within it the ultimate intention, namely, that it become part of G-d’s
dwelling, as will be revealed in Eretz Yisroel in the Era of the Redemption.
Thus, every place where Jews exist will be transformed into Eretz Yisroel, i.e.,
a place where G-dliness is openly revealed. This will bring the world to its
ultimate state, the state of Redemption, when we will serve G-d in Eretz Yisroel
in the most literal sense.
We are speaking of
preparing the world for the true and complete Redemption, which implies that the
service preparing the world for the Redemption must also be true and complete in
nature; i.e., it must be complete, involving every dimension of our experience,
and true, involving every aspect of our being. Through serving Hashem in this
manner we prepare ourselves and the world at large for the ultimate Redemption.
This implies two dimensions in the service of “Making this place Eretz Yisroel”:
a) The service must involve “this place” – the Diaspora. b) Within the Diaspora,
a person must infuse the spirit of Eretz Yisroel, i.e., of the Redemption. This
will prepare us for and hasten the coming of the Redemption and the beginning of
the era when “Eretz Yisroel will spread out to all the other lands.”
2. Every person – man,
woman, and child – has a portion of the world to refine. Thus, everyone
possesses an individual responsibility to make his portion of the world Eretz
Yisroel. No person’s portion of the world resembles another’s. Each person lives
in a particular place and has a specific and individual mission in that place.
Similarly, each day and more particularly, each moment, is associated with a
specific Divine intent. Therefore, to prepare the world at large for the
Redemption, each person must “Make this place – his individual portion of the
world – Eretz Yisroel.”
One might ask: I live in a
small place and my life is seemingly insignificant. What importance is there in
how I conduct myself, and how can my conduct have an effect on the world at
large? Similarly, in regard to the Redemption, a person might ask: How is it
possible for me to bring about the Redemption? My service involves only a small
portion of the world!
That’s where the directive
“Make this place Eretz Yisroel” comes to the fore. A Jew must infuse G-dliness
into his portion of the world. This will have an effect on the world as a whole,
for each portion of the world is a microcosm of the entire world. In this manner
a person can fulfill our Sages’ directive, “Each and every person is obligated
to say, ‘The world was created for me.” For by fulfilling the intent associated
with his individual portion of the world, he can bring the entire world to a
state of fulfillment. Through experiencing a personal redemption and expressing
that redemption in every aspect of his conduct, everyone can hasten the coming
of the Redemption in the world at large.
The message that each
person should “Make this place Eretz Yisroel,” i.e., have the Redemption pervade
his life experiences, should be communicated to others – to one’s family
members, students, and everyone he encounters. In this way, the spirit of
Redemption that is manifest in all these particular aspects of existence will
manifest itself completely in the world at large.
3. Emphasis is placed on
this concept on the present Shabbos, the Shabbos on which the month of Av is
blessed. Although Torah sources often refer to this month with the name Av, when
blessing it, it is common custom to refer to the month as Menachem Av. Av
(father) has a positive connotation, indicating that it serves as a source of
positive activity. Menachem (comfort), however, reflects a more inclusive
intent, referring to the time when Hashem, in the era of the Redemption, will
comfort the Jews regarding the exile. The name Menachem is placed before Av to
indicate how the Redemption is the fundamental intent. The descent into exile
was intended only as a preparation for the Redemption. Indeed, we find that at
the very beginning of Creation, “The spirit of G-d (i.e., the spirit of Moshiach
– Rashi) hovered over the waters,” for this is the intent of the entire
Creation.
The intent of the Three
Weeks is that they serve as a preparation for bringing about the Redemption.
This is further emphasized by that fact that this year, Rosh Chodesh Av falls on
a Friday. Our Sages emphasize that Adam was created on a Friday so that “he
would appreciate that ‘everything is prepared for the feast.’” In an ultimate
sense, this refers to the feast of the era of the Redemption. Similarly, we must
realize that – when looking at the history of the world as a whole – it is now
Friday, after midday. We are preparing for Shabbos. In fact, the Rebbe Rayatz
declared that our preparations are complete – “even the buttons are polished” –
and we are all “standing together prepared to bring Moshiach.”
As a further preparation
for the Messianic Era, siyumim should be held on each of the Nine Days,
including Shabbos, and this year, including the Shabbos of Tisha B’Av, in order
to reveal the positive qualities and joy that are latent in the Three Weeks.
These activities will hasten the transformation of these days into days of
celebration, when with true and complete joy we will proceed together with
Moshiach to Eretz Yisroel in the true and complete Redemption. |