Parshas Chukas
1. In Laws of Parah Adumah1 the Rambam says: "ותשע פרות אדומות נעשו משנצטוו במצוה זו עד שחרב הבית בשנייה, ראשונה עשה משה רבינו, שנייה עשה עזרא, ושבע מעזרא עד חורבן הבית, והעשירית יעשה המלך המשיח, מהרה יגלה אכי״ר" ("Nine red heifers were made from the time they were commanded in this mitzvah until the Temple was destroyed the second time: the first was made by Moshe Rabbeinu, the second was made by Ezra, and seven from Ezra until the destruction of the Temple; and the tenth will be made by the King Moshiach2 — may he speedily be revealed, Amen, so may it be His will").
The Rambam's source is in a Mishnah3, where a dispute is cited as to how many red heifers were made until the destruction of the Second Temple — whether seven or nine (and the Mishnah enumerates "מי עשאם" ("who made them")); and the Rambam rules (in accordance with the view of the Sages) that there were nine, and then adds "and the tenth will be made by the King Moshiach etc."
However, this needs to be understood: the Yad is not a book of the chronicles of the Jewish people, but a book of halachah (as the Rambam says in the introduction to the book). So what practical difference does it make, in a book of halachah4, how many heifers were made over the course of the generations? Especially since (in the language of the Talmud) "מאי דהוה הוה" ("what was, was")5.
The question is even greater regarding the conclusion of the Rambam's words, "and the tenth will be made by the King Moshiach — may he speedily be revealed, Amen, so may it be His will" — which is not mentioned even in the Midrashim of our Sages that one might say are the Rambam's source6!
Regarding the addition itself, "and the tenth will be made by the King Moshiach," one can explain (at least in a forced manner) that since the Rambam also includes in his book laws for the days of Moshiach, he says that the King Moshiach will also make a red heifer7. But it remains puzzling that the Rambam then adds "may he speedily be revealed, Amen, so may it be His will" — inserting into a book of halachah8 a request and prayer for the coming of Moshiach!
[In the Yad the Rambam needs to state the law that a Jew must pray for the coming of Moshiach9 (and he indeed brings, in the Order of Prayers [OCR unclear]10, the text of the Shemoneh Esreh prayer, which contains ("שאלת כל הדברים שהן כמו אבות לכל חפצי איש ואיש ולצרכי הציבור כולן" ("the asking for all the things that are like general categories for all the desires of each individual and for the needs of the entire community")11, including) the prayers for the coming of Moshiach). But what place is there for the Rambam to insert into the Yad his own prayer for the coming of Moshiach?]
Even if we were to say that it does have a place, it would seemingly be more fitting had the Rambam done so in the chapters where the subject matter is the King Moshiach — in the last two chapters of (Laws of Kings12 —) the Yad, which speak about Moshiach and the days of Moshiach13 (to the extent that there are printings of the Rambam14 in which the heading of these two chapters is "Laws of Kings and Their Wars and the King Moshiach"). Yet there we do not find the Rambam inserting a request and prayer for the coming of Moshiach; and specifically here, in Laws of Parah Adumah, where the subject is not Moshiach but the red heifer (and the matter of Moshiach enters only incidentally) — the Rambam adds this prayer?!
2. This will be understood by first noting a difference in the way the Rambam brings the matter, compared to how it appears in the Mishnah:
In the Mishnah, the seven (or nine) red heifers are brought in continuation of the law "לא מצאו משבע עושין משש כו׳" ("if they did not find [ashes] from seven, they make [the sprinkling] from six etc."). At the beginning of the chapter15 the Mishnah says that the Kohen who burns the heifer is separated from his home for seven days, and "מזין עליו כל ז׳ הימים מכל חטאות שהיו שם" ("they sprinkle upon him all seven days from all the purification [ashes] that were there") (from the ashes of all the red heifers that had been made since the days of Moshe etc.16). And in continuation of this17 the Mishnah says "if they did not find from seven, they make from six etc.," and then the Mishnah continues: "ומי עשאם, הראשונה עשה משה כו׳" ("And who made them? The first was made by Moshe etc.").
By contrast, in the Rambam the matter comes in continuation of a different law18: "ושלשה19 חלקים היו חולקין את כל האפר, אחד ניתן בחיל ואחד בהר המשחה ואחד מתחלק לכל המשמרות, זה שמתחלק לכל המשמרות היו הכהנים מקדשין ממנו וזה שניתן בהר המשחה היו ישראל מזין ממנו וזה שניתן בחיל הי׳ מוכן ומוצנע שנאמר והיתה לעדת בני ישראל למשמרת מלמד שמצניעין ממנו, וכן היו מצניעין מאפר כל פרה ופרה ששורפין בחיל" ("They would divide all the ashes into three portions: one was placed in the Cheil, one on the Mount of Olives, and one was divided among all the priestly watches. From the one divided among all the watches the Kohanim would sanctify [the water]; from the one placed on the Mount of Olives the Jewish people would sprinkle; and the one placed in the Cheil was kept ready and stored away, as it says20, 'And it shall be for the congregation of the Children of Israel for safekeeping' — this teaches that they store some of it away; and likewise they would store away some of the ashes of every single heifer that they burned, in the Cheil"). And in continuation of this the Rambam says "And nine heifers etc."
This is a fundamental difference in the content of the matter:
According to the order in the Mishnah, the matter (of the heifers made over the generations) comes in continuation of the making of the heifer for the sake of using the ashes of the heifer (that one sprinkles from the ashes of the heifer upon the Kohen who burns the heifer21);
whereas in the Rambam it comes in continuation of the law that one must store away "from the ashes of every heifer" so that it be "for safekeeping." The law of "for safekeeping" — in keeping with "אין מקרא יוצא מידי פשוטו" ("a verse does not depart from its plain meaning") — is not only so that it be ready for sprinkling22; rather, its main point is (as its name indicates) that the ashes be stored away for safekeeping. This portion of the ashes is not merely an obligation as part of the sprinkling of the red heifer; it is a separate law that the ashes of every heifer must be stored away for safekeeping (even if they would not be needed for sprinkling to purify from the impurity of a corpse).
In other words (and more deeply): the content of the obligation of "for safekeeping" is that there should always be ashes "kept ready and stored away"23, and in the wording of Rasag24, "ופרה למשמרת בחצר" ("and the heifer for safekeeping in the courtyard") [for this is the concept and content of "for safekeeping": that the thing is guarded in such a way that it always exists]. It follows that "for safekeeping" is not (only) a separate obligation upon each heifer, that one must store away part of its ashes for safekeeping (just as one must take from the ashes one portion for the Kohanim and one portion for all of Israel); rather, it is (also) a general (with regard to the heifer) and constant obligation25, that there must always be ashes of the heifer stored away "for safekeeping."
3. Based on this, it can be said that this is also the Rambam's intent in bringing the "nine heifers" that were made from the time of Moshe until the destruction of the Second Temple:
After the Rambam brings that there is the obligation to store away the ashes of the heifer "for safekeeping," which is a constant obligation (as explained above), the Rambam wishes to bring support for his words — that this obligation was fulfilled throughout all the generations. Therefore he brings down what is stated in the Mishnah regarding the nine heifers, from which we see that there were always ashes of the heifer26 (and as is precise in the Rambam's wording, "Nine red heifers were made from the time they were commanded in this mitzvah until the Temple was destroyed the second time" — there were always ashes of the heifer "for safekeeping").
[This is similar to how the Rambam brings, at the beginning of Laws of the Chosen House27, "the Mishkan that Moshe Rabbeinu made" and the details of the sequence that followed (the Mishkan they set up in Gilgal, the Mishkan of Shiloh, Nov, Givon) until the Beis HaMikdash was built in Jerusalem — where seemingly the same question applies, "what was, was"?
It has already been explained elsewhere28 that since the Rambam29 holds that the command to build the Beis HaMikdash is derived from the verse30 "ועשו לי מקדש" ("And they shall make Me a Sanctuary") (which was instructed in the desert, before the Jews entered the Land of Israel), it follows that this is a constant mitzvah for all times. Therefore the Rambam elaborates about the Mishkan that was set up over the course of the generations (until "the Beis HaMikdash was built in Jerusalem") — to show that "And they shall make Me a Sanctuary" is a constant mitzvah, and that this command was fulfilled throughout all the generations (also before they came to Jerusalem).]
And since the Rambam included in his book also laws for the days of Moshiach, as mentioned above, he must also bring (not only how it was "until the Temple was destroyed the second time," but also) how this command will be fulfilled in "the building that is destined to be built"31 — "and the tenth will be made by the King Moshiach"32.
With this one could also explain why the Rambam adds "may he speedily be revealed": since there is a constant obligation that there be ashes of the heifer "for safekeeping," it follows that the mitzvah of the red heifer "demands" that the revelation of Moshiach come as soon as possible, so that the ashes of the heifer can be made33. For at every single moment when there are no ashes of the heifer in any place where Jews are and guard it, the (complete) fulfillment of the command that there must always be ashes of the heifer "for safekeeping" is lacking34.
4. However, this is still not a sufficient explanation — for the plain meaning of the Rambam's wording is that this is a request and prayer for the revelation of Moshiach, as the Rambam says explicitly, "Amen, so may it be His will"35. The question therefore remains: how does a prayer for the coming (and revelation) of Moshiach fit into the Yad?
We must therefore say that with this the Rambam alludes to a matter of halachah. As is known, it is the Rambam's way to allude to laws through the precision of his wording and the precision of the order of the laws (especially when the law is a novel ruling of the Rambam that is not stated explicitly in the Talmud, etc.).
So too in our case: the fact that the Rambam (a) adds a prayer concerning the coming (and revelation) of Moshiach, and (b) places it not in its (seemingly) proper place, in the "Laws of Moshiach," but specifically in Laws of Parah Adumah (where the matter of Moshiach comes up incidentally) — comes to teach a matter of halachah.
5. The explanation of this can be said as follows:
Regarding the obligation to believe in the coming of Moshiach, the Rambam rules in Laws of Kings36: "וכל מי שאינו מאמין בו או מי שאינו מחכה לביאתו . . הוא כופר . . בתורה ובמשה רבינו" ("And whoever does not believe in him, or whoever does not await his coming . . denies . . the Torah and Moshe Rabbeinu"). That is, it is not enough to believe in the coming of Moshiach; one is obligated to hope and wait for the coming of Moshiach.
Accordingly it is understood that just as belief in the coming of Moshiach is a constant matter, so too the obligation of "awaiting his coming" is a constant obligation: a Jew must always hope and wait for Moshiach — and even more, as we say in prayer, "כי לישועתך קוינו כל היום" ("for we hope for Your salvation all day long").
The matter of "awaiting his coming" — which according to the plain wording of the law is a feeling (not mere knowledge) — comes from a Jew feeling that he cannot have any completeness without the coming of Moshiach; consequently he stands in constant hope for the coming of Moshiach, feeling that without it he is "lacking." From this it is understood that when someone who awaits the coming of Moshiach mentions a matter connected with Moshiach, even incidentally, he cannot "pass it by"; rather, it immediately arouses in him feelings of anticipation for Moshiach, it becomes his need37, and he must pray about it, saying a prayer for the filling of his lack38 — that he merit speedily, soon, immediately, the coming of Moshiach.
And this is the Rambam's intent in (a) inserting the prayer "may he speedily be revealed, Amen, so may it be His will" at all, (b) inserting "speedily" — the sooner the better, and (c) doing so specifically out of its place, in Laws of Parah Adumah: with this the Rambam emphasizes a law — to what extent the "awaiting his coming" must reach, that even when the matter of Moshiach comes up incidentally, within another subject, it must immediately call forth from a Jew the prayer "may he speedily be revealed, Amen, so may it be His will"!
[And understandably there is no room to ask: why does the Rambam add the prayer ("may he speedily be revealed, Amen, so may it be His will") specifically in Laws of Parah Adumah, and not 'every time he mentions Moshiach in the Yad'? Because, as mentioned, the Rambam's work is a book of halachah, i.e., its purpose is to make known the laws of the Torah. So too in our matter: the Rambam's adding of the prayer is (not a detail of the Rambam's personal conduct — in which case the question would apply that the Rambam should have conducted himself this way each and every time — but) in order to make known the law involved; consequently it is done once (just like all the other laws in the Yad, which are stated only once40)39.]
6. All matters of Torah are utterly precise. We must therefore say that the Rambam's making known this law (regarding the manner of the obligation of "awaiting his coming") in Laws of Parah Adumah — even though the matter of Moshiach is already mentioned in the Rambam before Laws of Parah Adumah41 (there too incidentally) — is because of a connection in content41* that exists between the matter of the ashes of the heifer and the coming (and revelation) of Moshiach.
The explanation of this42:
The entire state of exile is a state of impurity from the dead. In addition to the matter in its plain sense, that we are impure from the dead43, this is also the spiritual content of the exile: the cause of the exile is, after all, "our sins" — that there is a lack in "ואתם הדבקים בה׳ אלקיכם" ("And you who cleave to the L‑rd your G‑d")44, and consequently45 there is a lack in "חיים כולכם היום" ("are all alive today").
And the ashes of the heifer — the purification from the impurity of the dead — allude to the Redemption from exile, the purification from the state of separation from cleaving to the L‑rd, the living G‑d.
It can be said that this is the precision in the prophecy of the Redemption46, "וזרקתי עליכם מים טהורים וטהרתם" ("And I will sprinkle pure water upon you, and you shall be purified") — sprinkling specifically, that is, purification through sprinkling, "הזיית מי חטאת המעבירין טומאת המת" ("the sprinkling of the purification waters, which remove the impurity of the dead")47 — a purification which comes openly with the coming of Moshiach, our Righteous Redeemer.
May he come and redeem us speedily in our days, literally; and in the words of the Rambam, "may he speedily be revealed, Amen, so may it be His will."
(From the sichos of 7 Marcheshvan 5746)
Notes
1) End of ch. 3.
2) Similar to "Moshe Rabbeinu made [the first]" (while in practice it was done through Elazar the Kohen), because he is "our teacher" and instructed and commanded etc. — so too, in practice the tenth heifer will be made by a Kohen, but the instruction and command will be through [OCR unclear], for he is the King Moshiach.
3) Parah 3:5.
4) Unlike the Mishnah, in which matters that are not halachah are sometimes brought. — But see Mishnah Acharonah there (who answers what practical difference "who made them" makes). And note Tosafos Yom Tov there, mishnah 3 (s.v. "וזורקו").
And it can be said that knowing the number of heifers made a practical difference (in the time of the Second Temple) for the law (Parah there, mishnah 1) that "they sprinkle upon him . . from all the purification [ashes] that were there" (except that "if they did not find from seven, they make from six etc." and "from one" — ibid., mishnah 5). — And regarding the Rambam, see below, end of section 2 (and note 25).
5) Yoma 5b, and elsewhere.
6) This requires further investigation and a search for the Rambam's source. Note Ohr HaTorah, Shir HaShirim, at its beginning: "And I have seen in a certain sefer that the tenth will be in the days of Moshiach" (see note 2). And note the many matters in which the tenth is in the days of Moshiach (or through Moshiach) — the tenth song, the tenth census of the Jewish people, etc., the conquest of the land of ten nations, the ten strings of the harp of the Beis HaMikdash, etc. And see Midrash Maaseh Torah, letter Yud. — And in Kiryas Sefer (by the Mabit) on the Rambam here, he adds (on the Rambam's wording, "and the tenth . . may he speedily be revealed"): corresponding to the ten verses from the beginning of the section of the heifer until "an eternal statute," which concern the making of the heifer.
7) But seemingly this is forced, for what does it teach us that the King Moshiach will command that the Torah's command to make a red heifer be fulfilled?
8) Unlike where the Rambam adds this prayer, "מהרה יגלה" ("may he speedily be revealed"), in the Commentary on the Mishnah (Sanhedrin, chapter Chelek, s.v. "וכת שני׳"), and likewise in Iggeres Teiman (and so too in the Arabic original there — see the Kafich edition). And see Rabbeinu Bachya at the beginning of our parshah, who enumerates the heifers etc. and concludes: "and the tenth, the King Moshiach is destined to burn, speedily in our days." And note Ramban on our parshah (19:16, at its end): "and we, in our sins, are impure through the exile etc., until [OCR unclear] upon us — Amen, and so may it be His will, speedily in our days."
9) See the Commentary on the Mishnah, Sanhedrin there (the twelfth principle) — in the Kafich translation (unlike the Commentary on the Mishnah in our editions): "and to pray for his coming."
10) At the end of [Sefer] Ahavah. And see Laws of Prayer 2:3.
11) Wording of the Rambam there, 1:4.
12) Chs. 11–12.
13) Or before that — in Laws of Teshuvah 9:2.
14) Venice (5284, 5310).
15) Ibid., [OCR unclear] 1.
16) Wording of the Rambam in the Commentary on the Mishnah there. Similarly in the Rash and the Bartenura there. Rashi, Yoma 4a, beginning.
17) See the commentators on the Mishnayos there.
18) The above-mentioned law in the Mishnah (that they sprinkle from all the purification [ashes] etc.) is brought in the Rambam earlier (2:6).
19) It is from Mishnah Parah, end of ch. 3, and the Tosefta there, end of ch. 3.
20) Our parshah, 19:9.
21) And likewise upon the Kohen Gadol before Yom Kippur (see Parah there, mishnah 1; Yoma 8a; and the sources cited there).
22) Although seemingly this too is included in it, as is precise in the Rambam's wording "kept ready and stored away" (and see the next note) — see the commentators on Mishnah Parah there (and likewise in the Rambam's Commentary on the Mishnah), that they would sprinkle upon the Kohen Gadol and upon the Kohen who burns the heifer from the ashes stored away (in the Cheil) for safekeeping. And so it is in Rashi on Yoma, cited in note 16. And see at length the commentary of R. Y. F. Perla on Rasag's Sefer HaMitzvos, Parshah 45 (191a). But note that in the Yad (Laws of Parah Adumah 2:14ff., and likewise in Laws of the Yom Kippur Service 1:14) it is not mentioned (explicitly) that it is from the ashes placed in the Cheil. And see Rashi on the Torah, our parshah (19:9); [OCR unclear] there, end of ch. 3. And see Sefer HaSichos 5749, vol. 1 (Kehot, 5753), p. 343, note 10, and the sources cited there. This is not the place to elaborate.
23) Note the Rambam's wording in Sefer HaMitzvos (positive commandment 113), that the mitzvah of the red heifer is "שיהי׳ אפרה מוכן למי שיצטרך אליו" ("that its ashes be ready for whoever needs them") (and so he writes in the enumeration of the mitzvos at the beginning of the Yad: "that its ashes be ready").
But there the intent is that it be ready (as his wording in Sefer HaMitzvos there) "for purification from the impurity of a corpse" (i.e., its actual use, which is the main purpose of making the red heifer); whereas regarding the portion stored away for safekeeping, its main point is its very existence in a stored-away place, etc.
24) In his Sefer HaMitzvos there. — And note Rashi on our parshah, citing R. Moshe HaDarshan (at the end of the section of the red heifer): "למשמרת, כמו שפשע העגל שמור לדורות" ("'For safekeeping' — just as the sin of the Calf is preserved for generations").
*) And see the commentary of R. Y. F. Perla there, that Rasag's intent is to the portion placed in the Cheil (as our Sages say that regarding this portion it says "for safekeeping"). Except that there he explains that this is the main part of the mitzvah because from it they sprinkle upon the Kohen Gadol; see there. This is forced, as explained in Likkutei Sichos vol. 16, p. 418ff. But according to what is explained in the text, it can be said that Rasag's intent is (also) to the portion placed in the Cheil for safekeeping (and not for use), which is a fundamental aspect of the red heifer, as in the text. And see also Sefer HaSichos 5749 there, at length.
25) Accordingly it emerges that regarding the obligation of "for safekeeping," all ten red heifers are like one object, through all of which there are always ashes of the heifer "for safekeeping" [and accordingly the reason for the obligation to sprinkle upon the Kohen who burns the heifer "from all the purification [ashes] that were there" is better understood (and only if they did not find [ashes] from all of them do they sprinkle (at least) from one, as above, note 4)].
And with this is better understood (by way of allusion) why the Rambam also brings the number of heifers (and not only when they were made, etc.) — for in their being ten heifers, which is a complete (single) number*, the tenth being the last, it is emphasized that all of them together are one object. And note the Rambam's wording, "and the tenth will be made etc." (and not "and the King Moshiach will make a tenth").
*) Note Ibn Ezra on Shemos 3:15; Sefer HaPardes, Shaar 2; and elsewhere.
26) Note the statement of our Sages (Bamidbar Rabbah on our parshah, 19:6 (and Yedei Moshe and the commentary of Maharzu there); also cited in Rashi on Yoma, cited in note 16) that the ashes of Moshe's heifer endure forever. And see Tosafos Yom Tov, Parah there, mishnah 3; Mishnah Acharonah there, mishnah 5; Gur Aryeh and Sifsei Chachamim on Rashi on our parshah (19:2); Shelah, section Torah Shebiksav, derush for Parshas Parah (359b).
And accordingly it is better understood why the Rambam mentioned only Moshe and Ezra (and not all those who made the other heifers, although they are mentioned in the Mishnah there) — because Moshe and Ezra emphasize the concept of eternity: the works of Moshe's hands are eternal (see Sotah 9a, end), and as mentioned, the ashes of his heifer were never used up — and see Likkutei Sichos vol. 3, p. 127ff.; and Ezra is equal to Moshe (see Sanhedrin 21b, end). And note Rambam, Laws of the Chosen House (end of ch. 6), that specifically the conquest and sanctification of Ezra sanctified [the Land] for the Time to Come.
27) Ch. 1, halachos 1–2.
28) Likkutei Sichos vol. 16, p. 304; see there at length.
29) Ibid., halachah 1.
30) Terumah 25:8. — And not from the verse "לשכנו תדרשו וגו׳, והי׳ המקום אשר יבחר ה׳ גו׳" ("You shall seek His dwelling etc.; and it shall be, the place that the L‑rd will choose etc.") (Parshas Re'eh 12:5; ibid., 11) — see Kesef Mishneh on the Rambam there; Lechem Mishneh, beginning of Laws of Kings; Likkutei Sichos there, p. 298ff., and the sources noted there.
31) Wording of the Rambam, Laws of the Chosen House, there, halachah 4.
32) And see above, note 25, at its end.
33) Accordingly it is better understood why the Rambam used the expression "may he speedily be revealed" (and not "may he come"*) — because** the revelation of Moshiach indicates the state of "definitely Moshiach," which is specifically after the building of the Beis HaMikdash, etc. (Rambam, Laws of Kings 11:4); and since the making of the ashes requires the Beis HaMikdash (see Rambam, Laws of Parah Adumah 4:5), it follows that for the making of the ashes there must specifically be "may he speedily be revealed."
*) As is the usual expression in many places, "the coming of Moshiach." And so is the Rambam's wording in Laws of Teshuvah 3:6; Laws of Nezirus 4:1; Laws of Kings, beginning of ch. 11, and 12:2. — Unlike in the sources noted above, note 8. And it can be said that this is based on the wording of our Sages (Sukkah 52a), "משיח בן דוד שעתיד להתגלות במהרה בימינו" ("Moshiach son of David, who is destined to be revealed speedily in our days").
**) And perhaps the Rambam alludes with this to the fact that the ashes of Moshe's heifer endure forever, and in the future the ashes will be revealed (and they will sanctify from it as well, etc.) — see the sources noted in note 26.
34) And according to the above, note 25, that all the heifers are like one object, it emerges that whenever the ashes of a particular heifer are lacking, there is a lack in the "for safekeeping" of the previous heifers. This is not the place to elaborate.
35) But note that in the Rome printing [5]240 it is absent. Likewise it is absent in Midrash HaGadol on our parshah, 19:9, and in Kiryas Sefer on the Rambam here.
36) Ch. 11, halachah 1.
37) See Rambam, Laws of Prayer 1:2: "חיוב מצוה זו כך הוא שיהא אדם כו׳ ואח״כ שואל צרכיו שהוא צריך להם בבקשה ובתחנה" ("The obligation of this mitzvah is as follows: that a person etc., and afterwards asks for the needs that he requires, with request and supplication") (and see there, halachah 4 — quoted above in section 1). And see the Tzemach Tzedek's Sefer HaMitzvos, root of the mitzvah of prayer, at the beginning ([OCR unclear]).
38) For this is the mitzvah (and the content) of prayer — the request for one's needs — as in the previous note.
39) And the reason he made this law known specifically here, in Laws of Parah Adumah (and not when Moshiach is first mentioned in the Yad), is that it is more fitting in a place where there is a connection in content, etc., as explained below in section 6.
40) An example of this is also found in Rashi on the Torah (the plain meaning of Scripture): "אלה תולדת נח נח איש צדיק" ("These are the generations of Noach; Noach was a righteous man") (beginning of Parshas Noach), and Rashi comments: "הואיל והזכירו ספר בשבחו שנאמר זכר צדיק לברכה" ("Since [Scripture] mentioned him, it tells his praise, as it says (Mishlei 10:7), 'The remembrance of a righteous man is for a blessing'") — and nevertheless we do not find that every time a righteous person is mentioned in the Torah it tells his praises*. The answer is simple: the purpose of Torah (a term meaning "instruction") is to teach us this conduct, and for this it suffices to write it in one place. This is easily understood.
*) See the discussion in the commentators on Rashi there; Likkutei Sichos vol. 5, end of p. 37ff. This is not the place to elaborate.
41) See the sources noted in the gloss to note 33. And elsewhere.
41*) That is, in addition to the fact that the mitzvah of the red heifer "necessitates" the revelation of Moshiach (as above, end of section 3), the content of the mitzvah itself is connected with the Redemption.
42) See also Ohr HaTorah, Nach, vol. 1, pp. 523–524. And see Likkutei Sichos vol. 33, p. 128.
43) As in the expression "כולנו טמאי מתים" ("we are all impure from the dead") (wording of the Yere'im, sec. 325 (in the complete edition — sec. 277); Radbaz, Laws of Kohanim 5:9; Bach, Yoreh De'ah 322; Magen Avraham 561:2; and in many places). — And see Taz, sec. 331, "for all are impure"; Raavad, Laws of Nezirus (5:16): "and the Kohanim nowadays are impure from the dead." And elsewhere. And see Encyclopedia Talmudis, entry Efer Parah, at its end (and the sources cited there). And elsewhere.
44) Va'eschanan 4:4. And see Avos d'Rabbi Nosson ch. 34:10.
45) And regarding several matters it is said, "מה לי קטלא פלגא מה לי קטלא כולי" ("what difference does it make whether it is half a killing or a whole killing") (Bava Kamma 65a; Bava Metzia 95a, beginning; Chullin 35b, end; and the sources cited there).
46) Yechezkel 36:25.
47) Rashi on the verse there. Chiddushei Aggados of the Maharsha, Yoma 85b. And see Likkutei Sichos vol. 7 (p. 179; ibid., p. 184) — siyumim on Tractate Yoma.
Key Lesson
A Jew's awaiting of Moshiach must be so constant and heartfelt that even an incidental mention of Moshiach immediately calls forth a prayer for his speedy revelation. Just as the ashes of the red heifer purify from the impurity of the dead, the Redemption will purify us from the spiritual separation of exile and restore us to cleaving to the living G‑d.