Parshas Ki Seitzei is always read on the Shabbos before the 15th of Elul, the anniversary of the founding of the Lubavitcher Yeshivah, Yeshivas Tomchei Temimim, by the Rebbe Rashab in 5657.
The connection between the two is emphasized by the fact that Parshas Ki Seitzei highlights the Torah's rulings concerning war.
And Yeshivas Tomchei Temimim is associated with the renowned sichah which begins: "Whoever goes out to the battle of the House of David...," [1] describing the spiritual battles necessary to bring Mashiach.
And in this light, perhaps a connection to our present circumstances can be drawn from the Maamar Basi LeGani which speaks about the king risking, and even giving up his life, in battle.
May we soon merit the coming of the era when in both a spiritual and an actual sense, such battles will no longer be necessary, a time when "there will be neither famine nor war, neither envy nor competition... [and] the occupation of the entire world will be solely to know G-d." [2]
9 Elul, 5754
Notes:
- (Back to text) English trans. With Light and With Might (Kehot, N.Y., 1993).
- (Back to text) Rambam, Mishneh Torah, Hilchos Melachim 12:5.
Adapted from:
Sefer HaSichos 5749, Vol. II, p. 676ff;
Sefer HaSichos 5750, Vol. II, p. 655ff;
Sefer HaSichos 5751, Vol. II p. 796ff
Ever day, we conclude the Shemoneh Esreh prayers, praising G-d "who blesses His people Israel with peace."
[1]
And when describing the blessings G-d will bestow upon us if we follow His will, our Sages state, "peace is equivalent to all other blessings." [2]
Indeed, our Sages explain [3] that Shalom, Hebrew for "peace," is one of the names of G-d Himself.
Why does peace play such a fundamental part in our Jewish heritage?
Every man's soul is "an actual part of G-d from above." [4] Therefore, he possesses a natural desire to allow that G-dly spark an opportunity to express itself. He seeks to grow in understanding and personal development without being confronted by external challenges.
Unfortunately, however, that is not always possible.
We live in a material world, which by nature encourages selfishness and the search for personal gratification.
In such a world, the search for spiritual growth may often lead to conflicts of interest, and at times, actual conflict.
These concepts are alluded to in the name of this week's Torah reading, Parshas Ki Seitzei which begins:
[5] "When you go out to battle against your enemies."
In the soul's natural environment, the spiritual worlds above, there is no conflict or battle.
When, however, the soul "goes out" from that setting and descends to our material world, it becomes confronted by challenges that require it to engage in battle.
For there are two different aspects to our world's existence.
Our world was created because G-d "desired a dwelling in the lower worlds," [6] i.e., it contains the potential to serve as a dwelling for G-d, a place where His essence is revealed.
But as the term "lower worlds" implies, G-d's existence is not overtly apparent in our environment.
On the contrary, the material nature of the world appears to deny holiness and prevent its expression.
As such, the endeavor to resolve these two contrary thrusts is often characterized by conflict.
This is the Torah's conception of war, a struggle to transform even the lowest elements of existence into a dwelling for G-d.
For this reason, the Torah commanded the Jews to fight wars to conquer the Land of Canaan, and thereby turn a land which was renown for its depravity [7] into Eretz Yisrael, a land "which the eyes of the L-rd, your G-d, are upon it from the beginning of the year until the end of the year." [8]
Furthermore, even when there is no explicit command for war, the potential is also given to extend the boundaries of holiness and enable it to encompass areas which were previously governed by worldliness.
A person need not fear undertaking such efforts; on the contrary, he is assured Divine blessing.
This is alluded to by the Hebrew "al ovecha" translated as "against your enemies," in the verse cited above.
Literally the phrase means "above your enemies," conveying the promise that even as the soul descends into our material world and confronts challenges, it always possesses the power to overcome them.
Since the soul is "an actual part of G-d," it is always above worldly influence and has the power to overcome all obstacles [9] and transform its surrounding environment.
Moreover, it is the challenge of the "battle" that brings out the essential power which the soul possesses. For such confrontation compels a person to search for inner strength. This search in turn brings him into awareness of his inner G-dly nature.
And when that G-dly core is aroused, he can overcome all challenges, and spread G-dliness in all settings. In this way, he becomes G-d's partner in creation, [10] making manifest G-d's purpose in creation.
In microcosm, the concept of battle is relevant within our own personal lives as well.
Commenting on the verse, "And you shall... see the difference between one who serves G-d and one who does not serve Him," [11] our Sages define, [12] "one who serves G-d" as "one who reviews his subject matter one hundred and one times," and "one who does not serve Him' as "one who reviews his subject matter hundred times."
In Tanya, [13] the Alter Rebbe explains that, in that era, it was customary for students to review their subject matter one hundred times. Therefore, it was the one hundred and first time, the time when the person went beyond his habit and normal practice, which caused him to be distinguished as "one who serves G-d." For it is the striving to rise above one's nature and personal habits which merits the award of such a title.
A person must challenge himself; and this means more than a commitment to gradual progress.
"Serving G-d," involves breaking our individual natures, and showing that there are no limits to our commitment to Him.
This endeavor involves a constant struggle.
A person cannot reach a level of spiritual achievement and then, "rest on his laurels." Instead, he must continually strive to advance further.
The inner "battles" necessary to express such a commitment tap the essential and unbounded Divine potential each of us possesses within our souls. And the effects of these efforts extend beyond our individual selves. For the aspect of G-dliness which transcends all concept of limitation, is activated by each person's endeavors to transcend his personal limits. [14]
Because the task of refining the world is often associated with the concept of battle, one of the criteria given to identify Mashiach - the leader who will motivate mankind to accomplish its purpose - is that he will "wage the wars of G-d."
[15]
For it is possible that the task of refining the world will require actual conflict, [16] that Mashiach must "fill the world with justice" by "destroying the power of the wicked and waging the wars of G-d." [17]
This, however, is merely a temporary stage.
Ultimately, Mashiach will "vanquish all the nations surrounding him... and perfect the entire world, [motivating all the nations] to serve G-d together," [13] initiating the era when "there will be neither famine nor war, neither envy nor competition... [and] the occupation of the entire world will be solely to know G-d." [18]
Notes:
- (Back to text) Siddur Tehillat HaShem, p. 60.
- (Back to text) Rashi, commenting on Leviticus 26:6.
- (Back to text) Shabbos 10b.
- (Back to text) Tanya, ch. 2.
- (Back to text) Deuteronomy 21:10.
- (Back to text) Midrash Tanchuma, Parshas Bechukosai, sec. 3; see Tanya, chs. 33 and 36.
- (Back to text) See Rashi, Leviticus 18:3.
- (Back to text) Deuteronomy 11:12.
- (Back to text) See also Rambam, Mishneh Torah, Hilchos Melachim 7:15 which offers a promise of safety to those who enter actual battle "with sole intention of sanctifying G-d's Name."
- (Back to text) Shabbos 10a.
- (Back to text) Malachi 3:18.
- (Back to text) Chagigah 9b.
- (Back to text) Ch. 15.
- (Back to text) To express this concept in traditional Chassidic terminology (Torah Or, Mikeitz, 39c ff.):
The commandment to "love G-d... with all your might (Bchol Me'odecha)" is interpreted as a charge to summon up an unlimited commitment. And we are promised that an unlimited commitment on man's part will arouse unlimited G-dliness.
- (Back to text) Rambam, loc. cit. 11:4.
- (Back to text) Although the Rambam mentions the above as one of the criteria through which Mashiach will be identified, this will only be necessary if the Redemption will follow the dictates of the natural order. It is possible that the Redemption will follow a miraculous order (see the notes of the Ra'avad and others; even the Rambam acknowledges such a possibility in Iggeres Taiman), in which case, these wars may not be necessary.
- (Back to text) Rambam, loc. cit., 4:10 in description of the role of Israel's kings.
- (Back to text) Loc. Cit. 12:5. The promise of this era - and the awareness that it is the truth of existence - should inspire confidence and peace of mind in these last moments of exile when we are confronted by challenges and conflict.
Indeed, it is possible to experience a foretaste of the peace of mind to be achieved in the Era of the Redemption at present through the teachings of Chassidus.
An allusion to this sequence can be seen in the fact that Parshas Ki Seitzei (which highlights the concept of war) is followed by Parshas Ki Savo (which describes the Jews' entry into Eretz Yisrael and the blessings they will receive there).
Indeed Parshas Ki Savo is read in the Minchah prayers of Shabbos Parshas Ki Seitzei. The connection between them shows that the wars of Parshas Ki Seitzei are not separate from the peace promised in Parshas Ki Savo.
Shoftim 5754