In the Torah portion of Re'eh, the Beis HaMikdash (the Holy Temple) is referred to
[1] as "the site that G-d will choose for His name to rest there." In describing the Beis HaMikdash, the Rambam notes
[2] that it was built on a slope with steps leading from level to level.
The Beis HaMikdash was a successor to the Mishkan (the Tabernacle), and, as such, was to be similar to it in all important details.[3] This being so, why was the Mishkan on a level surface while the Beis HaMikdash was built on a slope?
One of the differences between the Mishkan and Beis HaMikdash was that the former was but a temporary edifice[4] and traveled from place to place, while the latter was to stand forever on a fixed site. This gave rise to a difference between them regarding their sanctity. The main sanctity of the Mishkan was a reflection of the components from which it was constructed, and not of the ground upon which it was placed, while the sanctity of the Beis HaMikdash extended to the actual physical site - "the site that G-d will choose."
Because the sanctity of the Beis HaMikdash extended to its very site, the different levels of sanctity within it were reflected in its different elevations - the more sacred, the loftier the location.
Yet within the Beis HaMikdash itself, the Holy and the Holy of Holies were on the same plane. According to the previous explanation, there should have been a marked difference in height, reflecting the marked difference in sanctity between the Holy and the Holy of Holies.
However, the notion that a more holy spot will be marked by a higher physical elevation than a less holy one applies only when the degrees of sanctity involved are comparable; when a spot's sanctity is incomparably higher than any other's, it defies the very concept of "higher" and "lower," and any difference in physical height cannot serve as an indicator of its holiness.
Herein lay the difference between the Holy of Holies and all other parts of the Beis HaMikdash: All the other parts could be compared to each other as to their degree of holiness. It was thus possible to allude to these differences by locating one section above or below another.
The Holy of Holies, however, was that place wherein the unlimited essence of G-dliness was revealed;[5] it was of an infinitely greater degree of holiness than any other part of the Beis HaMikdash - exalted far beyond the confines of "higher" and "lower."
This discussion also applies when considering the various levels of sanctity in the spiritual Beis HaMikdash which resides within each and every individual[6] and with regard to the levels we achieve in our spiritual quest.
Under ordinary circumstances, whenever a person desires to attain a higher spiritual level, it is incumbent upon him to "climb the steps" and elevate himself through his spiritual service.
But when a person seeks to attain the highest of levels, the Holy of Holies, he must abandon all awareness of "self" or "seeking" and attain a state in which everything exists for him in a state of "absolute equality."
When a person attains this state, he is in touch with his soul's essence[7] - a level beyond the very concepts of "higher" and "lower," and on which he is completely nullified before G-d's will.[8]
Such a person has attained the Holy of Holies.
Based on Likkutei Sichos, Vol. XXIX, pp. 71-78
Notes:
- (Back to text) Devarim 12:11.
- (Back to text) Hilchos Beis HaBechirah 6:1-4.
- (Back to text) See Likkutei Sichos, Vol. XVI, p. 386 and references cited there.
- (Back to text) Shmuel II 7:6. See also Shir HaShirim Rabbah 1:16; Torah Or, beginning of portion Vayigash.
- (Back to text) See Likkutei Sichos, Vol. XI, p. 319ff. and places cited there.
- (Back to text) See Likkutei Torah, Naso p. 20b.
- (Back to text) See Likkutei Sichos, Vol. XVI, p. 472 and places cited there.
- (Back to text) See Likkutei Torah, Seitzei 38d.
The commandment
[1] to give tzedakah (charity) is included in the Torah portion of Re'eh, where the verse states:
[2] "Should there be amongst you a pauper... do not harden your heart or shut your hand against your needy brother. Open your hand generously."
The section of Re'eh is invariably read on the Shabbos on which we bless the new month of Elul, or on Rosh Chodesh Elul itself. Since all Torah portions are related to the timeframe in which they are read,[3] it follows that it is especially appropriate to give tzedakah during the month of Elul.
This may be derived from the following statement by the Rambam:[4] "Although sounding the shofar on Rosh HaShanah is a decree for which the verse does not state a reason, nevertheless, it also hints at something specific, i.e., 'Awake, you who sleep... and better your ways....'
"Each and every person is to see himself... as half righteous.... By performing one mitzvah, he tips the scales for himself and for the entire world on the side of merit, bringing deliverance and salvation for himself and for all others.
"For this reason, all Jews customarily increase their giving of tzedakah and performance of good deeds and mitzvos... from Rosh HaShanah through Yom Kippur, more so than during the rest of the year.... They also rise at night during these ten days... and offer supplicatory prayers until daylight."
Since the Rambam specifies the custom of "increasing the amount given for tzedakah," and moreover gives it precedence over all other things that are done during these ten days, it follows that although all aspects of Torah and mitzvos are to be strengthened during this period, one should first and foremost increase one's giving of tzedakah.
And so too with regard to the month of Elul, which is similar to the Ten Days of Penitence in many ways:
- the Month of Repentance[5] is similar to the Ten Days of Penitence;
- just as these ten days are days of preparation for the decisive day of Yom Kippur, so too the month of Elul serves as days of preparation for Rosh HaShanah.
- Moreover, the entire period from the beginning of the month of Elul until after Yom Kippur constitutes one long chain of repentance.[6]
It is thus readily understandable that, just as one increases one's giving of tzedakah during the Ten Days of Penitence, so too should one increase one's distribution of tzedakah during the entire month of Elul.
What quality does tzedakah possess that causes it to be singled out as the primary mitzvah to be enhanced during the month of Elul?
The month of Elul is a month of "mercy and forgiveness," so much so that "some people have the custom of reciting supplicatory prayers for forgiveness from Rosh Chodesh Elul and onward."[7] On the other hand, although the month itself is one during which G-d's mercy radiates, the recitation of supplicatory prayers for forgiveness helps ensure that the supplicant will be judged favorably by G-d - "Increasing one's supplications for mercy is considered a merit for the individual."[8]
These two themes seem to be contradictory: Beseeching G-d's mercy presupposes that a person is lacking merit and thus must ask G-d to judge him favorably nonetheless. Yet, when we say that the beseeching of G-d's mercy acts as a merit for the individual, we are implying that mercy is not needed, since his prayers provide him with merit.
The answer to this seeming contradiction, which also arises when considering the need to increase the giving of tzedakah during the month of Elul, is as follows: One merits to be judged favorably during the month of Elul precisely by coming to understand that no matter how good one may be, there is always a need for G-d's mercy,[9] so that He acts towards one gratuitously and with tzedakah.
This Divine attribute is roused when a person acts in a similar manner toward his fellow.
Based on Likkutei Sichos, Re'eh-Elul 5748
Notes:
- (Back to text) See Rambam, Sefer HaMitzvos, positive command 195; Chinuch, Mitzvah 478, 479.
- (Back to text) Devarim 15:7ff.
- (Back to text) See Sheloh, Cheilek Torah Shebichsav, beginning of Vayeishev.
- (Back to text) Hilchos Teshuvah, 3:4.
- (Back to text) See Maharil, beginning of Hilchos Yamim Nora'im; Tur, Orach Chayim, beginning of ch. 581; Likkutei Torah, Re'eh 32a ff.
- (Back to text) See Bach, Orach Chayim ch. 581, conclusion of passage titled "V'heviru."
- (Back to text) Tur, Orach Chayim, beginning of ch. 581.
- (Back to text) Ibid.
- (Back to text) See Iyov 35:7, 41:3; Vayikra Rabbah 27:2; previous essay on portion Vaes'chanan.
Eikev