1. Parshas Maslai is always read on or close to Shabbos Mevorchim Av. (This year Shabbos Mevorchim Av is connected with the double parsha of Mattos and Mas’ai). An intrinsic relationship exists between Parshas Maslai and the month of Av. Parshas Mas’ai mentions Rosh Chodesh Av explicitly, describing how Aharon passed away in “the fifth month, on the first of the month.”[248]

As a priest, the fundamental aspect of Aharon’s service was to draw G-dliness down into the world. On the day which a Tzaddik passes away, the spiritual source of his soul becomes manifested here in this world, causing powerful revelations of G-dliness. These revelations have an effect on the lowest levels of our world, upon which even the effect caused by the sacrifices has no bearing.

The same concept can be derived from Av’s position in the Hebrew calendar. Av is the 5th month. Kabbalah explains that the entire world is structured in a sequence of 4. There are four spiritual worlds, four means of interpreting Torah, four letters of G-d’s name. The number 5 is considered either above or below this order.[249] These two extremes are connected. The lowest depths has its source in the higher peaks. It is because of its high source that if fell so low. Likewise, it is only through the medium of the highest levels that the lowest depths can be refined.

This concept is also reflected in the events of the month of Av. On one hand Av is connected with Tisha B’Av, the lowest point of destruction. On the other hand, the 15th of Av was a holiday about which the Mishna declares “the Jewish people never celebrated a holiday as great as the 15th of Av and Yom Kippur.”

The above suggests a practical lesson. When the month of Av comes, the Yetzer Hora tries to make the Jew sad, even bring him to despair. Despite all the service of the great Tzaddikim, over the ages, the month of Av has approached and the Geulah has not come. As a reply, the Torah teaches that Av is connected with the Yahrzeit of Aharon, the High Priest, when all of his good deeds are brought to a fulfillment. Realizing this, we serve G-d with joy and we bless the month praying that it be a month of life, peace, joy, and happiness, salvation and comfort.

These blessings will come through our service of increasing our study of Torah and gifts to Tzedaka. Then, with happiness and joy, we will greet Moshiach speedily in our days.

2. The service that is particularly appropriate for these nine days is expressed in the verse “Zion will be redeemed by judgment (interpreted in Likutei Torah to mean — Torah study) and those who return by Tzedaka.” Both of these activities (and particularly in the realm of Torah, the study of Halacha) help bring about the transformation of these days from a period of mourning into days of rejoicing as our Sages commented “Tzedaka brings close the redemption” and “the exiles will be gathered through the merit of the study of Mishnayos.”

The study of the laws of the construction of the Bais Hamikdosh carry particular importance. The Medrash declares that G-d considers the study of the laws of the Bais Hamikdosh’s construction equivalent to actually working to build the Bais Hamikdosh.[250]

In his trestise on the laws of the Bais Hamikdosh, the Rambam writes (Chapter 1 Law 4) “the measurements of the sanctuary built by Shlomo are explicitly mentioned in the Book of Kings. Ezekiel prophesied about the rebuilding of the Bais Hamikdosh. However, his instructions were not specific. When the Exile returned brom Babylon, they built the Bais Hamikdosh according to the specifications of Shlomols Bais Hamikdosh, including certain characteristics of Ezekiel’s prophecies.”

At this point the question arises: The Rambam explains that the purpose for studying the laws of the construction of the Bais Hamikdosh in the tractate of Midos is to know how to build the Third Bais Hamikdosh when the time comes. The Tosfos YomTov asks “since the Third Bais Hamikdosh will be built totally accordingly to all the prophesies of Ezekiel, of what value will be the knowledge of how the Second Bais Hamikdosh was built, since it included only selected features of the Third Temple?”

The answer can be understood through the preface of another question. The Rambam writes that the Third Bais Hamikdosh will be built by man: the Moshiach and the entire Jewish people. On the other hand, the commentaries, including Rashi and Tosfos[251] maintain that the Third Bais Hamikdosh will be built by G-d and descend from heaven, as the Torah declares “the sanctuary of G-d, established by your hands.”

Some commentaries have based the dispute on the passage in Isaiah that declares that the future redemption will come “in its time, I (G-d) will hasten it.” The Sages interpret the passage as follows — “if they merit, G-d will hasten the redemption. If not, then the redemption will come in its appointed time.” i.e. If the Jews do not merit, the Bais Hamikdosh will be built in its time by Moshiach. If however, the Jews merit, G-d will hasten its building by bringing it down from heaven.

In view of the above, the Rambam had to decide that the Bais Hamikdosh would be built by man. The Jewish people have free choice. “Everything is in the hands of heaven, except the fear of heaven.” Therefore, the Rambam would not be able to pronounce in a Torah law that the Bais Hamikdosh would be built by G-d. Such a declaration would force the Jewish people’s behavior to be meritorious since the declaration of a Torah law influences events in this world.[252] For that reason, he describes what would happen if they did not merit. A revelation on that level will definitely occur. However, if the Jews merit, there will be an even greater and more inclusive revelation.

Another solution to the same question has been offered. The work of constructing the Bais Hamikdosh will be done by man. (through following the instructions in the Rambam and in the tractate of Midos and then through listening to Ezekiel, etc.) However, after that work will be completed G-d will rest His Presence there. That revelation will change the entire nature of the building and a completely new entity will emerge. A similar pattern occured during the dedication of the sanctuary in the desert. For seven days, only a physical fire burnt in the Mishkan. Only on the eighth day did a “heavenly fire” descend and G-d’s presence was revealed and the sanctuary completed.

Through this we can reconcile the two opinions: the actual construction will be done by man, however, the revelation of the Schechina will change the building to the point where it is considered a new entity[253] built by G-d.[254]

With this preface the initial question can be answered. Through studying the laws of the construction of the Second Bais Hamikdosh, G-d will consider it as if we built the Bais Hamikdosh. Then, with the actual building of the Third Bais Hamikdosh, we will build it according to the specifications which we have learned. Then Ezekiel and the other prophets of that day will give us instructions on the further details of the Third Bais Hamikdosh’s features Which differ from those of the Second Bais Hamikdosh.

Why is it so important that the Third Bais Hamikdosh be built by man? So its revelations will not be considered “bread of shame.” (i.e — . unearned bread) Although throughout the dark Golus we have performed a greater service than could be demanded from a creation of flesh and blood[255] and one might have thought that our work is completed, nevertheless, it is important that man also play a role in the actual building of the Bais Hamikdosh.

May it be G-d’s will that we witness the Bais Hamikdosh’s construction: Through the hand of G-d, or through man’s hand; what’s most important is that: “Jews do Teshuva and they are immediately redeemed” — in one moment as Teshuva can be performed in one moment — may it be, speedily in our days.

3. In order that the above mentioned increase in Torah and Tzedaka be carried out in the fullest and most energetic manner, it is necessary that we be involved in meditation on G-d, the giver of the Torah and commander of its Mitzvos. Torah and Mitzvos must be performed out of commitment to G-d and not because of our natural inclination.[256]

Chassidic thought explains this concept in great length, using the example of our forefather, Avraham. Avraham had a natural tendency to do good. However, he worked on himself and was able to progress even beyond his own nature. In that vein, the Medrash explains how Avraham provided his guests with food and drink. He then requested that they “bless the G-d of the world from whose food we have eaten.” If they refused, he began to chastise them and charge an exorbitant amount of money for the food. The question arises: How could Avraham who was so good-natured cause other people so much discomfort?

However, Avraham had worked on himself to the point where all of his actions were related to his central purpose in life. He dedicated all his energies to making others aware of the existence of G-d.[257] He began working with people in a generous manner. However, if that failed he would use the opposite approach. He had conquered his personal nature[258] and subordinated it to his greater goal.

To apply the above to ourselves, in order that our efforts of Torah and Tzedaka be complete, it is necessary to increase our devotion in prayer. Prayer is a process of connection between a Jew and G-d. Our morning prayers influence and effect our study and our Tzedaka.[259]

Also in addition to our increase in Torah study (particularly the laws of the construction of the Bais Hamikdosh) and Tzedaka, we should intensify our efforts in the other Mivtzoyim: Mivtzah Ahavas Yisroel, Mivtzah Chinuch, Mivtzah Torah, Mivtzah Tefillin, Mivtzah Mezuzah, Mivtzah Tzedaka, Bayis Malay Seforim, (the campaign to acquire Holy Jewish books), Mivtzah Nairos Shabbos Kodesh, Mivtzah Kashrus, and Mivtzah Taharas HaMishpocha. This will surely bring about the fulfillment of the promise: “I will sprinkle pure water upon you and you will become pure,” — speedily in our days.

4. It is customary to explain a question on an aspect of Rashi’s commentary on the weekly portion. Parshas Maslai describes the boundaries of the Land of Israel. It that context, Rashi quotes the word “G’vul” and interprets it as meaning “boundary.” He continues to explain the purpose for including this passage in the Torah. “Since many Mitzvos must be carried out in the Land of Israel, and cannot be carried out outside of it, the Torah found it necessary to clarify the boundaries of Israel.” In his commentary on this Parsha Rashi explains (several times) that the word “G’vul” means boundary. This presents a difficulty. Many times previously the Torah uses the word “G’vul” or its derivation e.g. Exodus 19:12, 19:23 and Rashi doesn’t explain the word’s meaning. What factors require him to explain it in this case?

The answer to this question depends on the comprehension of the full meaning of the word “Glvul.” In addition to meaning boundary, there are times when “GIvul” means the entire bounded areas. For example, a few verses previously, in Numbers 33:54, Rashi says “Twelve boundaries, corresponding to the number of tribes.” There the meaning of “G’vul” is the entire erea. Since there are two possible meanings, Rashi felt it necessary to explain the precise meaning in this case.

From the “Wine of Torah” (the Torah secrets) hidden in Rashi’s commentary is the concept that the entire existence of “G’vul,” boundaries and limitations regarding Israel and the world at large; is for the sake of the performance of Mitzvos. All the Mitzvos have specific limitations. (e.g. Tefillin 4 sections, four fringes, not 3 or 5.) To allow for their fulfillment G-d created a limited world.

5. The above is also connected with Rashils commentary in the book of Eicha on the verse “all of her pursuers caught her “Bain HaMetzorim” (Generally translated as between the straits). Rashi brings down the word Metzorim and connects it with “a place with a elevation on one side and an elevation on the other side with no place to flee.” Afterwards,[260] he brings down the word HaMetzorim and comments “the boundaries of a field or vineyard.” He continues “in the Medrash, our Sages taught the phrase Bain HaMetzorim refers to the three weeks between the 17th of Tammuz and Tisha B’Av.

This commentary raises a number of questions:

1) What does Rashi add by writing that the boundaries of a field or vineyard?

2) The sea also presents a natural boundary. If a sea was on one side, the Jews also would have had no place to flee. How does Rashi know that Metzorim refer to high obstacles?

3) There are also boundaries of a city. Why did Rashi ignore them as well?

4) Whenever Rashi brings two explanations, that implies that neither is completely adequate. Each one contributes a factor absent from the other. However, the first interpretation is always closer to the verse’s simple explanation.

a) What is lacking in both explanations?

b) Why is the first closer to the P’shat?

These questions can be answered by viewing the verse within its historical context. The prophet Yirmiyahu recited this verse concerning the destruction of the First Bais Hamikdosh. At that time, the Jews fled Jerusalem and their pursuers captured them. Rashi mentions fields and vineyards because they surrounded Jerusalem. He did not mention a sea because there is no sea near that area. Likewise, he did not mention the boundaries of a city, because the city of Jerusalem (and all the other neighboring cities as well) had been conquered. The Jews would be fleeing away from them.

The insufficiency Rashi sees in that explanation stems from the addition of the prefix, Ha — the definite article. Such a prefix applies emphasis on a specific, previously known subject. That was not the case when the Jews fled Jerusalem. There were no specific places where they were captured. Therefore Rashi searched for another explanation.

The interpretation “between the 17th of Tammuz and Tisha B’Av” fits that description. Even before the destruction of the Bais Hamikdosh, these days had been the occasion of ill-fated events. On the 17th of Tammuz, the Tablets were destroyed. on Tisha B’Av, G-d punished the Jewish people and declared that they would wander 40 years in the desert. From then on, the ominous portent of these days was known.

However, a greater difficulty prevents this interpretation from being the primary explanation of the verse. The verse declares that her pursuers captured her between the Metzorim (straits).

The majority of the Jews fled and were captured after Tisha B’Av. However, according to the latter interpretation it would seem that they were captured between the 17th of Tammuz and Tisha B’Av. Because of this difficulty, the other explanation is given prominence.

The Tzemach Tzedek explained how the book of Eicha can be interpreted in a positive manner. The prophecy “I will transform their mourning into joy” applies to each verse of the book.

The whole purpose of the existence of Metzorim (straits) for the Jewish people is related to the verse “out of the straits I called to You, You answered me in the fullness of G-d.” Through meditation on how the entire order of creation is connected with straits and limitations, we come to the awareness of the fullness and infinity of G-d.

May we experience that infinity soon. However G-d forbid we should have to wait until after Bain HaMetzorim for the Geulah. Rather, may it come to pass that in the last days of Golus the Jews have “light, happiness, joy, and honor and then proceed to the Messianic redemption speedily in our days.

6. In the first chapter of Pirke Avos, the Mishna declares: Yosay ben Yoezer of Tzredah said: Let your house be a meeting place for Sages, sit in the soil (‘Afar’) at their feet; and drink in their words thirstily.”

A number of questions result from this statement: the phrase “sit in the soil of their feet” can be more literally translated as “become dusty (,Mislabekl) with the soil of their feet.” Dust and soil are two different words. Why didn’t the Mishna use the phrase “become soiled?” (‘Mislafer’)

This question becomes particularly powerful from the standpoint of the Zohar. The Zohar explains that soil is still connected with holiness, it can still bear fruit, but dust cannot. Therefore, when Esau’s archangel wrestled with Ya’akov, the Torah uses the term ‘Vayisabek,l indicating that unholy powers were at work. How then can such a term be used in connection with Torah Sages?

Also, the question arises: How are the Mishnals three clauses related? What personal connection does the Mishna have to its author Yosay ben Yoezer of Tzredah?

A historical perspective helps answer the question. Yosay ben Yoezer and Yosay ben Yochanan argued on the issue of Semicha. (The act of placing ones hands on a sacrifice.) This was the first recorded argument in the history of the Sages.

This fact answers an obvious question. On the surface, the entire necessity for a command “make your houses a meeting place for Sages” is superflous. Any person would naturally appreciate and be honored by the presence of Sages in his home. However, those feelings would apply if there was no argument among the Sages. However, after the Sages began to argue (and during their argument they would become excited so much so that at one point a sword was implanted in the floor of the House of Study and it was announced that no-one would be allowed to leave until that particular dispute was resolved.) It was in times like these that Yosay ben Yoezer felt it necessary to advice people to open their homes to the Torah Sages.

The same basic premise also explains how “dust” became connected with the Sages. When the Sages would come into a house, their students would accompany them. Included among their students were those who “had served their master insufficiently.” Such a student would be likely to interject his personal self into the argument.[261] However even in such a case, we must open our homes and “sit [cling] (‘Mis’abek’ — which refers to the lower level of the Talmidim) to the soil of their feet.”

[By using the word soil, the Mishna stresses the importance of the attitude of humility, how the Sages (and for the most part) their students were able to “make my soul as soil’ to all.”][262]

On the surface, the dust of the students can be harmful. Why should the Mishna teach to become involved in such a situation? The Mishna answers that question with the next clause “Drink in their words thirstily.” Dirt naturally arouses thirst. Through drinking the Sages’ words with thirst, we can insure that the dust will not harm us. In fact, we can elevate it to holiness.

Regarding the wrestle between Yalakov and Esav’s archangel, the Zohar comments “they stirred up dust that reached G-d’s throne.” How can dust, the element of evil be associated with G-d’s throne? The answer is, however, that Yaakov was able to refine Esav’s archangel and transform his efforts into holiness.

The same applies in a personal sense. If we see a Jew involved in a struggle, we are obligated to help him. Then we can truly appreciate the quality of thirst. The Rambam explains that a Baal Teshuva goes through a process of personal transformation conquering his own desires. The Alter Rebbe explains how a Baal Teshuva’s distance from G-d, his presence in a dry and parched land arouses him to a greater thirst for connection to G-d than experienced by Tzaddikim.

Through helping another Jew achieve this quality of thirst, Teshuva, we can receive an awareness of this quality ourselves. Therefore we should not regard our work with others as a regretable necessity that we must undertake but rather become actively involved.

7. People have asked how can we continue in such an age, when there is so much darkness and when our Sages have passed away. The Previous Rebbe answered this question when speaking about his own father. He declared “He will not separate himself from his flock. Even after his passing, he arouses G-d’s mercy, drawing down G-dly influence just as when he was alive.” What the Previous Rebbe said about his father applies to himself.[263] He is carrying out those functions now.

The Previous Rebbe declared that this redemption was connected to all Jews “the lovers of Torah, the followers of its commandments, and everyone who is called by the name of Israel.” In the same letter, he sent the Chassidic discourse “Ten who sit together and study Torah.” Each person has the power to involve all of his ten powers[264] in Torah study and also fix study sessions with others.[265]

   

Notes:

248. (Back to text) This is one of the few times the Tanach explicitly mentions the date of someone’s passing.

249. (Back to text) The same concept can be seen concerning the number 13. Ten represents the Ten Sefiros of Atzilus (the ten powers of G-d).. Thirteen represents either the Shlosho Roshei Roshim (three transcendent levels of G-dliness — a Kabbalistic concept) or the three worlds, Briah, Yetzirah and Asiyah, that are lower than the ten Sefiros of Atzilus.

250. (Back to text) (C) There are a number of examples in Torah law that demonstrate how even though a sacrifice has not been brought, G-d considers it as if it has. For example: a) Teshuva — a Jew in the time of the Bais Hamikdosh had to bring a sacrifice as part of his repentance, yet nowadays, even without the sacrifice, whenever a Jew does Teshuva in one moment, he becomes totally transformed. He can pass from one end of the spectrum to the other. This principle has a bearing on Torah law. If someone marries a woman on the condition that he is a complete Tzaddik, he is considered married even if a moment before he was totally wicked. This is because it is possible that “he repented in his heart” (Kiddushin 49b). Even before he brought a sacrifice he was considered a Tzaddik.

     b) Conversion — (there is a connection between conversion and Teshuva since both transform a person into a new entity). During the time of the Bais Hamikdosh, a convert brought a sacrifice. Now, even though those sacrifices are not offered, we still accept converts.

     From all this is evident that nowadays a person can perform the mitzva of repentance in its entirety even without a sacrifice. Note however, that when the Bais Hamikdosh will be rebuilt, all the outstanding sacrifices will have to be offered. This is evident from the story that the Talmud relates about Rabbi Yishmael who “wrote in his notebook ... when the Baish Hamikdosh will be rebuilt I will bring a (plump) ‘Chatas’ offering.”

251. (Back to text) The question is reinforced by Kabbalah. The Zohar states openly that the Third Bais Hamikdosh will be built by G-d. Why did all the commentaries on the Rambam including Rabbi Yosef Karo, an eminent Kabbalist, not object to the Rambam’s statement that it would be built by man?

252. (Back to text) Even though G-d is Omniscient, His knowledge does not effect the choice of the Jewish people. (See Rambam Laws of Teshuva Ch.5) However, “Torah will never be changed.” Therefore, in Torah the different possibilities for choice must be left open.

253. (Back to text) Another example of an addition creating an entirely new entity, is the following. The Talmud comments that two hundred includes one hundred. However, there are two ways to analyze that statement. One is that 200 is merely double 100, or that 200 represents a new entity, a totally different dimension than 100. The difference can be seen in the Mitzvah of Tzedaka. According to Torah if someone has 100 ‘zuz’ he is considered a poor man and entitled to public support. If he has 200 he is removed from that category.

     The same applies to the Bais Hamikdosh: The addition caused by the revelation of the Schechina is not quantitative but qualitative. It adds an entirely new dimension to the Bais Hamikdosh. (The same applies to the examples given before Teshuva and conversion. The sacrifices connected with them elevate them to a totally different dimension.)

254. (Back to text) There is another means of resolving the same question. The Bais Hamikdosh will descend from heaven. However, the gates of the First Bais Hamikdosh had been swallowed by the earth. They will arrive when the Bais Hamikdosh descends. Moshiach, acting as the delegate of the entire Jewish people, will affix the gates to the building. Torah law considers that act sagnificant enough to acquire ownership over the entire building. Hence, it will be built by heaven and by man.

255. (Back to text) The Berditchiver Rebbe once complained to G-d: The subject Gan Eden and Gehinnom, is written in a book and the pleasures of this world are openly revealed and readily accesible. In such a situation what would you expect of man.

256. (Back to text) This commitment is articulated each morning in the blessings we say, prior to learning Torah.

257. (Back to text) The Torah declares: “And he (Avraham) called on the name of G-d, G-d of the world.” The Talmud comments “don’t read ‘he called,’ but read ‘he made others call.”‘ On that same verse, Chassidus explains that the actual Hebrew phraseology omits the word “of” from the phrase of G-d “of” the world. It reads G-d world. Avraham showed there was no difference between G-d and the world. On the contrary, they were one entity. As the Tanya explains each moment the world is created anew from utter nothingness. It is not a separate entity, but totally one with G-d, its Creator. In other words, Avraham’s mission was to make everyone aware that G-d and the world are one.

258. (Back to text) Chassidic thought explains that G-d’s command to Avraham. “Leave your land, your fathers home, etc.” was in effect telling him to leave his natural tendencies and overcome his personal nature and desires.

259. (Back to text) Though there is a concept of giving Tzedaka before prayer as a preparation for prayer, our Tzedaka and our Mitzvos in general, attain their ultimate perfection after davenning.

260. (Back to text) On the surface, the order of these two comments should have been reversed. However, it is possible that Rashi had in fact planned they appear in an opposite order and the present form resulted from a printing error.

261. (Back to text) In the initial stages of learning, it is natural for one’s personal desires and ulterior motives to be connected with his Torah studies. The Rambam explains that Torah study must begin Sh’lo Lisbma (for one’s own intentions). Even as great a Sage as R. Nechunia ben HaKaneh would make the following prayer as he entered the House of Study: “...May I not err... and that my collegues rejoice in my mistake ... May they not err and that I rejoice in their error...”

262. (Back to text) Trans. note: Generally the verse is translated: “let my soul be as dust to all.” However in these translations, “dust” is used in a wider sense, whereas in the present translation, the term “dust” and “soil” are used to fit the content of the Sicha.

263. (Back to text) On the Mishna “the heavenly court exacts payment from a man with or without his knowledge.” The Baal Shem Tov explained that even the heavenly court cannot judge a Jew. Therefore, he must be the judge. He is presented with someone else in a similar situation, and asked to judge him. Then that judgment is executed in regards to him. Similarly with the Previous Rebbe o.b.m. whatever he decided concerning his father, now applies to him.

264. (Back to text) When the Rebbe Rashab’s father in law, (R. Yosef Yitzchok whom the Previous Rebbe was named after) was asked if he prayed with a minyan he replied positively. Later when it was found that he prayed individually he explained “I prayed with all my ten powers.”

265. (Back to text) In Tanya, the Alter Rebbe explains the great spiritual manifestations that are aroused by ten Jew’s coming together.