Towards the Complete Fulfillment of a Mitzvah
Towards the Complete Fulfillment of a Mitzvah
Today's Israeli Government has to go! And never to come back!
We are in need of an Elohim fearing Government.
Together, Yehuda and Ephraim, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. Everyday soldiers die. Please Pray that we stop the 'old politic' game and that the fighting goes on until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us start to Pray and to talk about a new government system in Eretz Yisrael! That every Jew and non-Jew has to accept and respect Jewish Law. Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... Jewish Law in all Eretz Yisrael. Praying for the Restoration of the Kingdom of Ephraim her unification with Yehuda so that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for themselves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."
Towards the Complete Fulfillment of a Mitzvah
The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah
Shmos 25:8.
Hilchos Melachim 1:1.
Devarim 12:5.
The Rambam’s statements in Hilchos Melachim reflect (with certain emendations) previous statements from our Sages found in Seder Olam (the conclusion of ch. 6), Midrash Tanchuma, Parshas Ki Seitzei (sec. 11), Sifri (commenting on Re’eh 12:10), and Sanhedrin 20b. Nevertheless, when composing the Mishneh Torah, the Rambam often changed the text of his sources (as he did in this halachah itself). Accordingly, the question why these three mitzvos are linked together is directed, not only to the sources mentioned previously, but to the Rambam himself.
See also the conclusion of the Rambam’s discussion of the positive mitzvos in his Sefer HaMitzvos, where he mentions that these three mitzvos are unique in that their fulfillment is dependent, not on every Jew as an individual, but on the entire people as a collective entity. Note also the treatment of this subject by the Tzophnas Paneach.
Mishneh Torah, Hilchos Tefillin 4:4.
As the Rambam mentions in the following halachah and as Rashi mentions in his commentary to Sanhedrin, loc. cit.
II Shmuel 7:1-3.
1:2.
This phrase relates to the destruction of Amalek as indicated by Devarim 25:18, “When G‑d gives you peace from all your enemies that surround you... you must surely obliterate Amalek.” See Maharsha, Chiddushei Aggados, commenting on Sanhedrin, loc. cit.
The interrelation of these three mitzvos is further emphasized by the fact that the Rambam mentions all three mitzvos in his description of the mitzvah to build a Sanctuary in his Sefer HaMitzvos (positive commandment 20).
Significantly, as above, this is the prooftext used by the Rambam in Hilchos Beis HaBechirah.
Devarim 12:10.
The passages from the Sifri and from Sanhedrin cited above.
Sefer Mitzvos Gadol, positive commandment 163.
See the gloss of the Kesef Mishneh.
See the explanation of these two dimensions of the Beis HaMikdash in Chiddushim U’Biurim BeHilchos Beis HaBechirah, essay 1.
Note the commentary of the Meiri to Megillah 9b which explains that there was a fundamental difference between the Sanctuaries of Nov and Givon and the other structures mentioned by the Rambam. For although Nov and Givon were the centers for sacrificial worship where the communal offerings were brought, the holy ark was not present in these structures.
This question is compounded by the fact that the Mishnah (Zevachim 116b), the source for the Rambam’s statements, associates these historical points with a concrete halachic directive: that before the construction of the Beis HaMikdash, it was permissible to offer sacrifices on a private altar. From the time of the construction of the Beis HaMikdash’s onward, this is forbidden. The Rambam, by contrast, elaborates in greater detail than the Mishnah and omits the halachic point mentioned there.
As mentioned in Hilchos Melachim, the Jews were commanded to fulfill these three mitzvos “when they entered Eretz [Yisrael].” Nevertheless, as will be explained, the activities associated with appointing a king and destroying Amalek — although not the actual mitzvos — were relevant beforehand.
Hilchos Beis HaBechirah 6:11; Rashi, Shavuos 16a. See also the commentaries to Devarim 33:5.
See Shmos, ch. 17.
See Hilchos Melachim 1:3, commentaries to Devarim 33:5.
See Zevachim 118b which describes Shmuel as “reigning.”
Hilchos Melachim 11:1,4.
The text of Hilchos Melachim 11:4 according to the uncensored manuscripts of the Mishneh Torah.
See the Midrash Tanchuma, the conclusion of Parshas Ki Seitzei.
Derech Mitzvosecho, Mitzvas Minui Melech.
See Reishis Chochmah which interprets ofu,c h,bfau (Shmos 25:8), the description of the indwelling of the Divine Presence in the Sanctuary as referring to the manner in which every individual becomes “a Sanctuary in microcosm.” See Basi LeGani 5710 (Kehot, 5750) and other sources.
Yeshayahu 11:9, cited by the Rambam at the conclusion of the Mishneh Torah.
Source: Towards the Complete Fulfillment of a Mitzvah - SIE.org
SIE Library Moshiach
Seek Out the Welfare of Jerusalem
From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
A New Interpretation of a Classic Talmudic Question |
Glossary A Spark of Moshiach What does it mean that every Jew has a spark of the soul of Moshiach? In order to answer this question, we must first understand what the Jewish soul is. The Midrash writes: “There are five names for the soul: Nefesh, Ruach, Neshama, Chaya and Yechidah.” These five names, as explained in the teachings of Chassidut, are not simply words. Rather, each one reflects a different level and aspect of the soul. The first four (Nefesh, Ruach, Neshama and Chaya) refer to the powers of action, emotion, intellect and will. Each of these aspects of the soul can be used in either a positive or negative way. One can choose to perform good or bad deeds, indulge in positive or negative emotions, or use one’s intellect to accomplish constructive or destructive ends. Our will can also be directed towards the positive or the negative. Yechidah, on the other hand, is the essence of the soul, which cannot be corrupted by our surroundings. The Yechidah is connected to the divine at all times, and always reflects its Creator. Over the course of our daily lives, the Yechidah rarely finds expression. Only when we are confronted with a challenge that threatens to sever our link with G-d, our Yechidah rises up and reveals itself. The Yechidah cannot, and will not, allow itself to be separated from its divine source. The teachings of Kabbalah explain that the entire Jewish People is comprised of a single, united soul. Moshiach is called the “general Yechidah,” containing and reflecting the soul root of every Jew. Each of our souls is a reflection or ray of this general Yechidah. When a Jew reveals his penchant for self-sacrifice and overcomes his spiritual challenges, he is revealing the spark of Moshiach within his soul. This gives each one of us the power to bring Redemption. When we arouse the Yechida within us, we release ourselves from the wiles of the evil inclination, which leads to the entire Jewish People being released from the shackles of exile. (Yeshaya 52:13. Bereishit Rabba, Chapter 14:9. Devarim Rabba, 2:37. Perush Ramaz on Zohar, Vol. 2, p. 43, Vol. 3, p. 260. Meor Einayim, Parshas Pinchas. Kuntres Inyana shel Toras Hachassidus.' Source: https://tinyurl.com/2gx7yanl The Messiah is: The ‘unfolding’, ‘revealing’ of all the divine aspects of the unique Israelite soul through the observation and obedience of all the Mitzvot coming from Adonai, given to Moshe Rabbeinu. Our Messiah is: The General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David……. Our souls are bearing the ‘sparks’ (divine aspects) of Messiah. It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and ourselves. ('It suf') “The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3) When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching: Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea. Rashi: knowledge of the Lord: [lit.] to know the Lord. 10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem. Rashi: as a banner for peoples: that peoples should raise a banner to gather to him. 11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea. Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus. and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau. And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present. 12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth. 13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim. Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. 14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them. Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west. and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them. 15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals. Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt. over the river: The Euphrates River, for the exiles from Assyria to cross. with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.” into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side. and He shall lead: the exiles within it. with shoes: on dry land. 16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim. Rashi: And there shall be a highway: in the midst of the water for the remnant of His people. |
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