240 —תמיכת קרן המצות, צרכים רוחניים, וכוח הטהרה

B"H, 13 Tammuz, 5706.

Kavod haVavac"h iy"a chov"b etc., haTamin Haraha"g Har"a shiy'.

Shalom u'Vrachah!

A special thank you I hereby express to you and all those associated with you for your important assistance in the fundraising campaign for the benefit of Kerem HaMitzvos under Melach, which was conducted in the Sephardic community in our camp. The work of Kerem HaMitzvos is great in providing spiritual assistance to our refugee brethren, who, after all their suffering and toil—thank G-d—the wicked did not break their spirit, and their souls thirst to cleave to their Father in Heaven through fulfilling mitzvos. And while many, thank G-d, are concerned with providing for their material needs, let us not forget or neglect their spiritual needs—without which their lives are not truly lives.

We are confident that your honor will continue to participate in this lofty endeavor as well as in other areas of work of the Central Committee for Education.

Now regarding assistance with mitzvos and similar matters for those who do not yet acknowledge its importance: besides performing the mitzvah itself, it is also necessary to explain to them—in gentle words—the necessity of fulfilling the mitzvah. Some say: "What do we have to do with this trouble? Is it not better if we focus on our own self-improvement and ascent from level to level? Why should we descend to argue or even speak with those who are called [spiritually dead] in their lifetime? Meanwhile, we will be neglecting Torah study or other mitzvah activities." To such people one should respond based on what is stated in last Shabbat's parsha in Midrash Rabbah (19:4): "For every matter that G-d told Moshe, He told him its impurity and its purity. When He reached 'Emor el haKohanim,' Moshe said: 'Master of the Universe! If this one becomes impure, how can he be purified?' He did not answer him. At that moment Moshe's face changed color. When He reached Parshat Parah Adumah He said..."

At first glance it is puzzling why He did not answer immediately as with everything else. It is even more difficult since Rabbi Levi—who is a master teacher in Midrash Rabbah—says in Gittin (60a) that Parshat Emor and Parshat Parah Adumah were said on the same day; if so, why were they not juxtaposed?

This can be briefly explained by first clarifying how impurity from contact with a corpse differs from all other impurities: Israel are called "alive," as it says "Ve'atem haDvekim baHashem Elokeichem chayim..." (And you who cleave to Hashem your G-d are alive...) (Avos d'Rabbi Natan chapter 34). Therefore before sin—when this cleaving existed throughout creation (for Adam told all creatures: "Come let us bow down and kneel..." [Zohar I 231b; see also Pirkei d'Rabbi Eliezer ch.11])—there was no concept of death at all.

As long as this connection was not severed—even though sins weakened the connecting cord—it could easily be restored relative to its level. But with the sin causing death itself—the connection is cut off from its root in the living G-d (see Tanya end ch.24). When Israel are at their proper level this spiritual death causes physical death as well (Iggeres HaTeshuvah chs.4-6; see also Kuntres U'Maayan Maamar Zayin), giving rise to all laws of corpse impurity.

Therefore regarding all other impurities He could immediately tell Moshe about purification because the connection with purity was never completely severed; there was no break in the chain from level to level. But with death and its impurity—spiritually and physically—the chain is broken and there must be a new drawing down from above; there is a gap between impurity and purity—even reflected by a gap between when these laws were spoken in Torah.

It is known that speaking something into Torah brings it into being—as our Sages say: "The Sages spoke about what exists" (Likkutei Torah s'd BeYom HaShemini Atzeres etc.). This also sweetens what is taught in Mishnah Keilim 1:4: "The most severe impurity is that of a corpse which imparts impurity inside a tent." (Commentators have already answered why leprosy does not pose a problem.)

There are three levels by which the soul vitalizes the body: individual vitality (internal—memale kol almin), general vitality (encompassing—sovev kol almin), and that which transcends both (the distant encompassing light above memaleh and sovev). Corresponding to these are food, clothing, and shelter (Likkutei Torah d'h Mizmor Shir Chanukas). Therefore a corpse—which has lost even this distant encompassing light—imparts impurity even inside a tent.

Yet after this interruption Hashem still told Moshe about purification from corpse impurity too; Hashem said only he would know its reason while others would treat it as a decree—and that his red cow remains forever (Midrash Rabbah ibid.).

It is known that mitzvos currently nullified physically still exist spiritually—as seen regarding prayer versus sacrifices. So too with purification from corpse impurity—even if it seems like an incomprehensible decree—and one might ask why bother dealing with someone whose impurity seems like spiritual death since he appears cut off from his root; how can he become pure? Moreover—it temporarily defiles those involved! Nevertheless—the Moshe in every generation—that is our Rebbes—their red cow remains effective; all Israel—and especially those closest—are commanded: "They shall take for you—a red cow...," thus ultimately purifying even the impure one and bringing him eternal life.

Summary

The Rebbe teaches that just as physical purity can reach even those seemingly cut off spiritually, so too must we care for every Jew's spiritual needs—even when they seem distant or resistant—for through Torah guidance everyone can attain true life.