1

This week, we read two Torah portions from two different Torah scrolls: parshas Ki Sissa, in keeping with the ongoing pattern of weekly Torah portions and parshas Parah, the third of the four special Torah portions read beginning from the Shabbos on which the month of Adar is blessed.

Each of these two readings has an important lesson of its own. Their relationship to each other can be described with the expression, "the continuous offerings according to their order and the additional offerings according to their rules." Thus, Ki Sissa, as one of the Torah portions read in the order of weekly portions, takes precedence as evident from the halachic rule, "When there is a conflict between something which is constant and something which is not constant, the entity which is constant takes precedence." The reading of Parah, however, is also significant. Indeed, the expression "additional offerings," implies that it adds a dimension that is not contributed by the regular order.

Although these two readings represent different concepts, the fact that they are read on a single Shabbos and follow in continuation, one after the other, indicates that they share a connection. To explain:

Parshas Parah, which describes the offering of the Red Heifer (the parah adumah), begins, "This is the decree of the Torah." This indicates that its significance extends beyond the laws of the Red Heifer and relates to the Torah in its entirety. It reveals two tendencies, ratzoh (a yearning to cling to G-d) and shuv (the willingness to return to this world to carry out G-d's will) which are fundamental thrusts in Torah and mitzvos. The burning of the Red Heifer refers to the service of ratzoh and the use of "living water in a vessel" refers to the service of shuv.

The burning of the heifer with fire represents the thrust of ascending upward, ratzoh. Fire, were it not held below by the wick, would ascend to its source in the spiritual realms. Water, on the other hand, naturally descends from above to below.[141] The purification process of the Red Heifer is accomplished by joining both qualities.

Similarly, the fusion of these two qualities, ratzoh, elevating of the world from its material state and bringing it close to G-d,[142] and shuv, drawing holiness and G-dliness into the world through Torah and mitzvos, represent the "decree of the Torah," the general thrust of the Torah as a whole.

The union of these two tendencies is also reflected within a Jew. "The candle of G-d is the soul of man." Our souls have a natural tendency to surge upward to cling to their source in G-dliness. In contrast, our bodies come from the element of dust, and therefore, are characterized by the tendency to descend.

Similarly, we bring about a twofold change in the world, causing it to be referred to as eretz and reflect the quality of ratzoh, desiring (ratztah) to fulfill the will of its Creator. Simultaneously, we draw down holiness within the context of this world. These two thrusts bring out a complete unity between the world and G-d, a unity that is only possible through the influence of G-d's essence which unites opposites.

Ratzoh and shuv are fundamental thrusts in Torah, not merely because of the unity they can bring about within the world, but because these two tendencies reflect positive qualities which must be emulated in our service of G-d.[143] A Jew must possess the quality of ratzoh. He must not be content with remaining at his present level, but must always seek to advance further.[144] He must always be "running to fulfill a mitzvah." Even though he has reached a high level, he must always seek to attain higher peaks.

In contrast, ratzoh alone is insufficient and it is necessary to internalize all the new levels reached, making sure that they become part of his nature. This is reflected in an approach of tranquility and settledness (shuv). It does not, however, imply complacency. Rather, the internalization of one level produces the desire to reach higher peaks. After reaching those new peaks, one must work to internalize them, which, in turn produces a desire to reach even higher peaks.

These two thrusts of ratzoh and shuv are expressed in the study of Torah (as emphasized by the expression, "This is the decree of the Torah"). Indeed, the existence of these thrusts within Torah is the source for their existence on all other planes. These two thrusts are revealed in the process of pilpul, the give and take of Torah debate. One begins by questioning, searching for a deeper insight. The resolution of the question allows the idea to be internalized. This, in turn, provokes a deeper and more revealing question.

There is an approach to Torah study which searches for halachic decisions directly without questions and answers. This approach, reflected in the Jerusalem Talmud, has many advantages. Nevertheless, the approach of give and take, of questioning and searching for answers, struggling to penetrate to the depths of the matter, brings out a clearer and broader understanding. This approach is revealed in the Babylonian Talmud and, therefore, when there is a difference in opinion between the two, the halachah follows the Babylonian Talmud.

Based on the above, we can understand why the Babylonian Talmud was composed "approximately 100 years after the Jerusalem Talmud." In study, one must proceed step by step, accomplishing the easier objectives before undertaking the more difficult ones. Therefore, at first, the Talmud was presented in a direct, clearly outlined approach (the Jerusalem Talmud), and afterwards, through the process of the give and take of questions and answers.[145]

The ratzoh and shuv in Torah produces a series of other similar movements in other spheres of behavior. Firstly, in regard to the fulfillment of mitzvos: The positive and negative commandments are themselves reflections of the thrusts of ratzoh and shuv. More particularly, the pattern of "one mitzvah draws another after it," reflects that there is a constant process of ascent through the movements of ratzoh and shuv in the fulfillment of mitzvos. Fulfilling one mitzvah leads him to seek the fulfillment of other mitzvos (ratzoh). At the same time, the higher levels he reaches become internalized and settled within his personality (shuv).[146]

Below the level of mitzvos, even when a Jew is involved in the day to day routines of mundane reality, he has a desire to relate to G-d (ratzoh) and fulfills that desire by carrying out "all his deeds for the sake of Heaven," and "knowing G-d in all your ways" (shuv).

Furthermore, even when a Jew is sunk in the material affairs of the world and does not live "for the sake of Heaven," the service of parah adumah generates the power for him to ascend, in a manner of ratzoh and shuv, from his present state. This is alluded to by the fact that the parah adumah purified people who contracted impurity from contact with a human corpse, the most serious level of impurity.

As a reflection of the depths this purification process reaches, the rites connected with the parah adumah were performed outside the Sanctuary. Nevertheless, the priest had to be "facing the Tent of Meeting," opposite the Beis HaMikdash. This alludes to the service of teshuvah. This is reflected in ratzoh, a tremendous desire to cling to G-d, the power of that desire intensified by the fact that previously, one had been separated from Him, and shuv, an expression of that desire in an increased commitment to the service of Torah and mitzvos.

The intensity of one's desire to cling to G-d is reflected in the burning of the Red Heifer. Indeed, we see a difference between the service of the Red Heifer and all the other sacrifices. In regard to all the other sacrifices, a portion of the animal, its hide and in certain cases, parts of its meat, remained after it was offered on the altar.[147] In contrast, the Red Heifer was burnt completely, totally consumed by fire, "its hide, its flesh, its, blood, and its excrement." All that was left was ashes.[148]

This refers to an all-encompassing fire of desire for G-d, one which consumes every aspect of the person's being, negating entirely the unproductive desires of the animal soul. All that remains is "ash," i.e., the basic power of desire. That desire then becomes directed to holiness as our sages commented on the verse, "And you shall love the L-rd, your G-d, with all your heart," "with both your desires."

Similarly, this approach requires an emphasis on shuv, on internalizing all one's achievements in a complete manner. Our Sages say that a person should say, "From my perspective, there is no difference whether I eat kosher or traif, I eat kosher only because G-d commanded me to do so." Chassidic thought explains, however, that this refers only to a tzaddik. A baal teshuvah must feel that there is no way that he could possibly transgress G-d's will. Similarly, the service of the parah adumah involves internalizing one's commitment in an absolute manner.

Parshas Parah gives a Jew the potential to carry out the services of ratzoh and shuv on all levels. This means that he should not remain on his previous level, but must seek to ascend upward (ratzoh). Nevertheless, these efforts should not cause him to break his previous nature. Instead, they must become internalized and settled within his personality (shuv).

Each individual's service of ratzoh and shuv differs according to the particular thrust of his individual personality. There is, however, a common denominator to all of these efforts. A person must go beyond his nature. A person whose nature involves a settled approach to Torah, prayer, and mitzvos, must feel a desire to reach a much higher level (ratzoh). Similarly, he must desire to reach out to another Jew and help him proceed further in Torah and mitzvos.

Similarly, a person who is constantly striving to ascend higher must also realize the need to change his nature and understand the importance of internalizing his spiritual achievements (shuv). This must also be reflected in one's service of refining and elevating the material elements of one's environment. Charging another person with this responsibility is not enough. Since each person has his own portion of the world, everyone has the responsibility of elevating his individual portion.

These two services of ratzoh and shuv must always follow one another, thus, place a person on a continuous pattern of growth and development.

2

The above concepts also share a connection with this week's Torah reading, parshas Ki Sissa. The literal translation of the opening verse of the portion is, "When you elevate the heads of the children of Israel." This refers to the service of ratzoh for it implies that even the head, which is by nature higher than all the other limbs of the human body,[149] must be uplifted and seek to reach a higher rung.[150]

This reading also places an emphasis on the approach of shuv, as evident from the verse, "a person shall give atonement for his soul," indicating that this process of development will effect the totality of the person's being and establish complete unity with G-d.[151] This is also drawn down into the world at large as indicated by the fact that the half-shekel was used for the sockets for the Sanctuary, i.e., the foundation of G-d's dwelling within the world.

This service has an effect, not only on "the heads of the children of Israel," but even on those on the lowest levels. Thus, our Sages related that through the giving of the half-shekel, atonement was made for the sin of the Golden Calf.

Based on the above, we can appreciate the pattern of the readings, Zachor, Parah, and HaChodesh. The remembrance of Amalek on Shabbos Zachor (and subsequently, Amalek's obliteration on Purim) nullify the coldness which a Jew might feel in the service of G-d.[152] Shabbos Parah describes the kindling of a huge fire which will encompass every aspect of a person's being. These levels are afterwards drawn down into this world through the service of shuv.

This service prepares a person for parshas HaChodesh, a renewal of his being, and a "month of redemption," as our Sages declared, "In Nissan, our ancestors were redeemed, and in Nissan, we will be redeemed in the future."

A similar pattern can be seen in the Torah portions, Ki Sissa and Vayakhel-Pekudei (which are combined this year). Ki Sissa reflects the services of ratzoh and shuv by the entire Jewish people, both "the heads of the children of Israel" and those who require "atonement for their souls." After this level has been reached, we read parshas Vayakhel which emphasizes the necessity of Jewish unity, joining each and every member of our people into a single collective entity.

This portion, however, is read together with parshas Pekudei, indicating that joining together with others will not minimize one's individual importance. Each person is counted individually and thus, attains the level of a devar sheb'minyan ("an entity which is counted"). Our Sages declared, "A devar sheb'minyan can never be nullified."

Both parshas Parah and parshas Ki Sissa are unique, and are read once a year.[153] This implies that they have the power to teach a lesson that is applicable throughout the entire year. Surely, this applies to these lessons which describe the services of ratzoh and shuv which, as explained above, are relevant to the totality of our service of Torah and mitzvos.

This is particularly true at present when every individual knows his limitations and does not need extensive meditation to discover the areas in which he needs to advance in the manner of ratzoh and shuv. In particular, these efforts must be expressed in a matter of present concern, providing every individual with his needs for the Pesach holiday. For this purpose, each person should give generously, beyond the limits of a tenth or a fifth of his income.[154] Furthermore, these gifts should be given in a manner of ratzoh, i.e., one should search after the person collecting tzedakah and give him the money without waiting for him to ask for it.

May these efforts of ratzoh, hurrying to complete all the service dependent upon us, cause Moshiach to hurry, and come in the immediate future. We have already completed all the service dependent upon us, including the service of "the soldiers of the House of David," who must nullify the influence of "those who disgraced the footsteps of Your Moshiach."[155] We have already "polished the buttons" and have nothing more to do than wait for Moshiach.[156] Then, "G-d will be blessed forever. Amen and Amen," i.e., G-dly light will be drawn down into the world.

Machne Israel Development Fund

23rd Day of Adar, 5750

From a superficial perspective, one might consider this as a gathering of diverse people, from separate communities in different lands, with divergent ways of life. Yet in essence, the inherent Jewish identity we share establishes a common bond between us. Even those who are here for the first time do not feel like strangers, for each one of us, men, women and children, stem from a single source. The heritage we received from our patriarchs and matriarchs, Avraham, Yitzchak and Yaakov, Sarah, Rivkah, Rachel and Leah, forges a union between us.

There is no need to establish a new connection. A bond already exists. Indeed, we see this even in animal and plant life which impart common qualities and character traits to their offspring. All that is necessary is for us to enhance the development and the expression of this essential connection and unity we possess.

The concept of development characterizes the purpose of this meeting as emphasized by the name of this group, the Machne Israel Development Fund. Development implies stimulating growth, developing all the potentials of an existing entity. True development is achieved when those devoted to its cause are not satisfied by partial development, but invest their energies in actualizing the maximum potential. The profits of total development are also apparent in that it benefits others as well.

A successful business person appreciates this investment of effort. He or she exert themselves in pursuing the development of the business, not only out of feeling of responsibility, but out of a desire for continual growth. In this manner they will also utilize the capacities that G-d granted them, in the fullest possible manner.

When a person reviews his achievements and sees what he has done, he does not relax and rest on his laurels, instead, he asks himself: "Am I using the talents and skills which G-d granted me in the fullest way possible?"

In His master plan for creation, G-d granted these potentials with the intent that they be utilized so that, through their expression, they will eventually benefit also the world at large. When man does not utilize them fully, he delays not only his own personal development, but the fulfillment of G-d's intent.

The development and utilization of one's potential brings benefit not only to the individual, his family, and inner circle of friends, but to his entire environment, Jews and non-Jews. When a person develops himself fully, his scope of influence expands and he has the potential to affect his city, state, and indeed, the entire country.

We who are privileged to live in these United States bear witness that the development of this country enabled it to aid and develop other countries, even those in far-flung corners of the earth.

America's favorable influence and shared development with others around the globe, served not only to advance the quality of human life but also to enhance and cultivate the development of the animal species, the world of botany and the development of technology etc.

When such succor is properly administered, it stimulates growth and development among the recipients. Initially, they may need help from others. Ultimately, however, they grow to the level that they too not only support the development but become developers themselves.

Since these benefits are carried out in the spirit of "the light of Torah," their scope expands like light. Light spreads naturally and effortlessly. As soon as a light is brought into a dark room, the entire room is illuminated, regardless of the desires of those in the room or its contents. Similarly, when a person is involved with "the candle of mitzvah and the light of Torah," he illuminates his entire surroundings and that light spreads naturally, benefitting the world at large.

These activities reduce the threat of war and adversity, and engender the spread of unity and peace throughout the world. Unity, established through shared ideals and goals, results in the ultimate union of all peoples, commited to fulfilling the Creator's will.

Each individual has within him the ability to fulfill the command, "Love your neighbor as yourself." He has inherent potential to be committed to the development of others to the same degree as he is committed to his own personal growth. And from assisting in the development of others the person is enjoined to further develop the natural world we live in so that the whole world is a living example of G-d's glory.

Our Sages declare, "Everything that G-d created in this world, He created for His glory." Every creation and every G-d granted capacity and potential is an expression of His glory. The more a person's or an entity's potential is developed, the greater the expression of G-d's glory.

The establishment of such unity among the Jewish people, in particular, will lead to an end of the exile, when Moshiach will bring about the ultimate expression of growth and development, and all potential will be fully realized.

This chain-reaction development will remove the menace of conflict and discord, ultimately leading to a unity of all mankind. This will be reflected in a world of peace and harmony, when all will witness the "perfecting of the world under the sovereignty of the Almighty,"

Similarly, this approach will generate peace and unity among families. Parents and children, grandparents and grandchildren, will join together, unified by a common purpose and common ideals, the Torah and mitzvos we all share.

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The above concepts are reflected in a lesson that can be derived from the weekly Torah portion. This week, two portions are combined, Parshas Vayakhel and Parshas Pekudei.

Vayakhel means "and he gathered," describing how Moses called together the entire Jewish people. Similarly, in subsequent generations we have the potential and the obligation to gather Jews and unite them as one family.

Pekudei means "an accounting," reckoning each individual entity and appreciating its unique attributes and contribution.

The combination of these two Torah portions teaches that joining together with others does not minimize one's individuality or diminish one's importance. Though the Jews join in the study of Torah and the fulfillment of mitzvos, combining their efforts in spreading yiddishkeit throughout the world, the important contribution made by each individual is not lost.

Indeed, each individual must realize the importance of his/her actions. Maimonides teaches us that with one deed, each individual man and woman, young and old, infant and elder, can tip the balance of the entire world and bring about salvation for all mankind.

Once the balance is tipped to the good, even the negative elements are transformed into good. A successful businessman seizes an opportunity and transforms circumstances that others may consider as negative, into profit making ventures.

A person's success in business reflects his ability to influence others and should be used to spread good in the world at large. These efforts must include an emphasis on education, teaching Jews Torah and mitzvos and educating the non-Jews in the observance of the seven universal commandments given to Noach. The purpose of these laws is to establish a just society, one in which people are taught to help others and live in real and true civility.

An additional Torah portion will be read this Shabbos -- Parshas Hachodesh, that deals with the upcoming new month of Nissan and the rebirth of the new moon.

The Jewish people who are likened to the moon, are destined to be renewed. This is also expressed in an additional interpretation of the word pekudei, "absence," like the cycles of the moon which recedes into absence before, and as a preparation for, its rebirth. So too will the Jewish people be renewed at the completion of its exile. This will be accomplished by vayakhel -- gathering, developing and elevating all sparks of G-dliness in all parts of the world to a level of complete unity with G-d.

This is accomplished by each and every Jew, who are all shluchim, emissaries, of G-d, charged with transforming this entire world into a dwelling place for G-dliness.

This is a time when each one of us must resolve to grow and develop in Torah and mitzvos, to serve as a living example of Jewish behavior, beginning in one's own home, making it a center for Torah, prayer, and deeds of kindness, a "sanctuary in microcosm," where the Divine Presence rests.

This growth must also be reflected in your families and your efforts to educate them in Torah and mitzvos. Your efforts, however, cannot be confined to your own family, but must involve the entire Jewish people, spreading Torah and mitzvos, in particular the mitzvah of tzedakah and the mitzvah of education. Your efforts in this direction will cause G-d to grant you more success in business which, in turn, will afford you a greater potential to affect change until ultimately, each of you fully develop your potential.

This will lead to the era when the potential of the world at large will be developed to its fullest extent with the coming of Moshiach. Then, we will proceed as a unified people to the Holy Land and to Jerusalem, and the Bais HaMikdash. May it be imminently in our days.

   

Notes:

141. (Back to text) Furthermore, when found on a flat surface, water remains in its place, reflecting the quality of tranquility. In contrast, fire is characterized by activity and a constant upward thrust.

142. (Back to text) This is reflected in the service of bringing sacrifices which were consumed by the fire of the altar. In our own personal lives this alludes to the service of prayer in which a person offers himself as a sacrifice to G-d.

143. (Back to text) This reflects the service of the angels who are described by the prophet Yechezkel (chapter 1) as moving according to these two thrusts. Similarly, these two movements are reflected in our heartbeats, which involve the contraction and expansion of the heart muscles.

144. (Back to text) This reflects one of the basic tendencies of life, movement.

145. (Back to text) Similarly, we see this pattern reflected in the Talmud's instructions regarding the order of study, "First, acquire knowledge. Afterwards, penetrate to the reasons for the laws."

     Significantly, in the present age, it is customary to teach students from the Babylonian Talmud (where the process of Talmudic give and take is expressed) at a young age, even before they have been taught many Mishnayos (which reflects the approach of straightforward Torah law). Since the expression of the qualities of ratzoh and shuv brings a person to the highest levels of understanding, as we approach the Messianic age, we have been granted the revelation of this concept together with that of many other principles which are, "tastes," reflections in microcosm, of the Messianic revelations.

146. (Back to text) There is another dimension in mitzvos which reflects these two thrusts. A person fulfills mitzvos out of a desire to cling to G-dliness (ratzoh). Yet through his fulfillment of mitzvos, he draws G-dliness down within the world (shuv).

147. (Back to text) Accordingly, the other sacrifices atone only for accidental sins. In contrast, the Red Heifer atones for even the lowest levels of behavior.

148. (Back to text) Furthermore, the halachah relates how strenuous efforts were taken to reduce every element of the Red Heifer, even its bones, to ash.

149. (Back to text) This indeed is one of the differences between the structure of the bodies of humans and animals. In an animal body, the head is on the same level is the other limbs including even the tail.

150. (Back to text) This is accomplished through an increase in Torah study, and in particular, through the approach of pilpul as explained above.

151. (Back to text) This complete state of unity is alluded to in the word àÉÜÉà, "he shall give," which has the same meaning whether it is read from right to left or from left to right.

152. (Back to text) See the sichos of Shabbos Zachor which elaborate on this concept.

153. (Back to text) Though the first portion of parshas Ki Sissa is also read as parshas Shekalim and parshas Parah is also read during the weekly reading of Parshas Chukas, the intent is that these portions are read only once a year in the form that they are read today.

154. (Back to text) Although our Sages explain that a person should not give away more than a fifth of his income to tzedakah, in Iggeres HaKodesh, the Alter Rebbe explains that, in the present era, one should not limit one's gifts to that figure. Surely, this applies today, after several generations have passed after the Alter Rebbe made that statement.

155. (Back to text) [Trans. note:] This and the subsequent verse quoted are from Psalm 89.

156. (Back to text) Then, we will bring the tenth parah adumah.