002 —אלה מסעי

Eileh Masei Bnei Yisrael Asher Yatzu Me'Eretz Mitzrayim LeTzivotam BeYad Moshe VeAharon.

To understand the phrase: Eileh Masei (these are the journeys), which is plural, and yet it says: "Asher Yatzu Me'Eretz Mitzrayim" (who went out from the land of Egypt). But leaving Egypt was only the first journey, from Raamses to Sukkos. Also, what is the meaning of "BeYad Moshe VeAharon" (by the hand of Moshe and Aharon)? Furthermore, some of the journeys took place after Aharon's passing.

We also need to understand the concept of the 42 journeys: "Vayis'u Vayachanu" (they traveled and they camped), "Vayehi Binso'a HaAron Vayomer Moshe Kuma Hashem Veyafutzu Oyvecha Mipanecha Uvenucho Yomar Shuvah Hashem" ("And when the Ark traveled, Moshe said: Arise, Hashem, and let Your enemies be scattered... and when it rested, he said: Return, Hashem..."). The main purpose of their journey was to reach the Jordan near Jericho.

The desert through which Bnei Yisrael traveled is called the "desert of the nations." As it is written: "Who leads you through the desert... serpent, fiery snake, and scorpion" (Devarim 8:15). All the kelipos (forces of impurity) receive their vitality from this desert.

Now, Knesses Yisrael is called "Rachel," as it is written: "Rachel weeps for her children." And it is written: "Like a sheep before her shearers is silent." For only sheep are shorn, and she allows herself to be shorn and does not kick.

The idea is, as it is written: "Umalchuso Bekol Mashalah" (His kingship rules over all) — even the external forces receive their vitality from the level of Malchus (sovereignty), but all their vitality is only from the level of hair. Just as hair is external and not of the essence, as we see that there is no pain when hair is cut, yet its nourishment comes from the essence.

Similarly, all the external forces do not receive their vitality from the inner aspect of His attribute of Malchus, only from the level of hair. And even this is only after it is cut. This is the meaning of "Like a sheep before her shearers is silent" — specifically before her shearers she is silent. As it says, "Ne'elamti Dumiyah" (I was silent and still) — the aspect of speech in the Ten Utterances is in a state of silence and stillness; they do not receive vitality from the Ten Utterances^[1] themselves, only through garments and hairs that conceal the aspect of speech.

(See also what is written on this in the discourse VeHayah Or HaLevanah regarding the verse: "Soon will be heard... the voice of the bride," and in the explanation of the verse: "VeHayah Mispar Bnei Yisrael.")

All the 42 journeys were in order that His enemies would flee, so that they would have no nourishment, etc. This was accomplished specifically through the journeys of Bnei Yisrael, since they were created in His image and likeness. As it is written: "Let us make man in Our image, after Our likeness, and let them rule over the fish of the sea..." and it is written: "You are called Adam (man)," therefore everything depends on the actions of Bnei Yisrael.

The concept of "Our image and likeness" refers to the levels of Yichuda Ila'ah (higher unity) and Yichuda Tata'ah (lower unity).

"Our likeness" is the level of Yichuda Tata'ah, which is the aspect of likeness and appearance, where it appears to us that there are heavens and earth and all creations as independent entities. But in truth: "Ani Hashem Lo Shanisi" (I, Hashem, have not changed), and "You are He before the world was created..." and "All before Him is as nothing." It only appears to fleshly eyes as if the world is an independent entity, as it says: "And on the likeness of the throne was the likeness as the appearance of a man."

"Our image" is the level of Yichuda Ila'ah, as it truly is, that all before Him is considered as nothing, and just as it was before the world was created, so it is now without any change, etc. See also what is written on this in the discourse: "Rashei HaMatos."

Thus, it arose in His will to create man with these two aspects: image and likeness. For there is no king without a people — specifically a people. Therefore, man has the power to draw down both of these aspects, which are Sovev Kol Almin (encompassing all worlds) and Memale Kol Almin (filling all worlds).

Therefore, there were 42 journeys, in order to leave the state of Mitzrayim (Egypt), which means limitation and boundary, and to transform darkness to light in all seven middos (emotional attributes) and their details, so that it will be: "Lecha Hashem HaGedulah..." (To You, Hashem, is the greatness...) — specifically to You. Until: "Lecha Hashem HaMamlachah" (To You, Hashem, is the kingship) — that the level of Malchus, which is the word of Hashem, will be in a state of revealed light of the Ten Utterances, and not in a state of silence.

Since each middah (attribute) includes six, therefore the journeys are 42, like the Name Ana BeKoach, which has seven verses and each verse has six words. This Name represents ascent from below to above, as it is written: "U'Veshtayim Ya'ofef" (and with two he would fly).

All the journeys were specifically through Moshe and Aharon — for Moshe is the aspect of Yichuda Ila'ah, which is why he is called Moshe, from the phrase: "Ki Min HaMayim Meshitihu" (for I drew him from the water). Seemingly, he should have been called Mashui (drawn, in the past tense), so why Moshe (present tense)? Rather, it hints at Yichuda Ila'ah, that there is always a drawing and extension from the Infinite Light of Hashem to be Memale Kol Almin and Sovev Kol Almin, as it is written: "Dalah Dalah Lanu" (He drew, He drew for us).

This illumination is only like a drop of water from the ocean, and therefore all worlds are nullified and included in His essence, and are considered as nothing before Him. Just as a drop is round, so too this illumination surrounds and encompasses all worlds from every side, as it is written: "Hinei Makom Iti" (Behold, there is a place with Me) — He is the place of the world, etc., but to fleshly eyes it appears as if the world is an entity.

This is: "Dalah Dalah Lanu" — specifically for us, etc. This is the level of Yichuda Ila'ah in the verse Shema Yisrael, which also has six words, that through contemplation of this higher unity, one will reach the level of "VeAhavta Bechol Levavcha" (and you shall love with all your heart) — with both inclinations, meaning to transform all the middos to Hashem alone.

"VeAhavta Es Hashem Elokecha" — love is from the word "avah" (desire), which is the level of "ratzon ha'lev" (the will of the heart), that our desire and will should be that Hashem Elokecha should be in a state of revelation: "VeAmcha Lo Chafatzti" (and with Your people I have no desire), etc.

2) And in the attribute of love and kindness, the attribute of gevurah (strength) and awe is also included — fear of sin, that one should be afraid for his soul not to be separated from His unity and oneness through any sin or transgression, even a minor prohibition of the Sages, for "your sins separate..."

(See what is written about fear of sin in the discourse: "Vayedaber Moshe El Rashei HaMatos" mentioned above, and in the discourse: "Vayikach Korach" regarding techeiles.)

Also included is the attribute of rachamim (compassion) — that through the above contemplation, one arouses great compassion for the spark of G‑dliness that enlivens his soul, how it has descended lower and lower from a lofty height, etc. For "Yaakov chevel nachalaso" (Yaakov is the rope of His inheritance), and "Yisrael alu b'machshavah" (Yisrael arose in thought) — and it descended to be clothed in the body and the animal soul, to worry and think about all bodily matters, livelihood, and desires. As we see, when a person sleeps he has no worries, but upon awakening, all the worries return, etc.

This is also the aspect of "like a sheep before her shearers" — the soul does not fully clothe itself in the body, only a small illumination in the form of hair, and it is like a sheep before her shearers — for when it shines into the body, the body thinks and delves into material matters, and this is the aspect of her shearers. Therefore, the compassion is very great for the spark of G‑dliness.

This is why we ask: "Berachamecha harabim rachem aleinu" (in Your abundant mercy, have mercy on us) — specifically in Your mercy. For we have no grasp or comprehension of Him, for "no thought can grasp Him," and therefore we do not comprehend the greatness of the compassion. But He, blessed be He, is the knowledge and the knower of His essence and the preciousness of His greatness, that all before Him is as nothing — therefore: have mercy on us. And so, from the attribute of tiferes (beauty) above, compassion is drawn, etc.

All this is during the recitation of Shema, when one contemplates the higher unity with his intellect and understanding. But all day after prayer, when he no longer has the above contemplation, and it is impossible to pray all day, as our Sages said: "If only a person could pray all day." Therefore, there must be the aspect of netzach (victory) — which is the hidden love in every Jewish soul by nature: for "Yaakov chevel nachalaso," "chelek Hashem amo" (the portion of Hashem is His people), and therefore they have great love by nature, and so they are called a stiff-necked people. Our Sages said: "There are three who are strong: Israel among the nations..." — they are naturally strong and steadfast in the attribute of victory to love Hashem with great love even without any contemplation. It is like a decided halachah, that this is the law without any reason or rationale.

(This is also the meaning of: "If only a person could pray all day." For the aspect of netzach is the resolution that remains from the contemplation during prayer. See the discourse: "VeAsisa Tzitz" regarding the concept of the forehead of Aharon, which is the resolution, and forehead and netzach are one concept, as explained elsewhere regarding: "Netzach Yisrael Lo Yeshaker" — the Eternity of Israel will not lie.)

This aspect^[2] was shown by the Holy One, blessed be He, to Yaakov Avinu, that there would be later generations who would not have love through contemplation, etc., because their intellect would be too small to contain the above contemplation in breadth, but they would have the attribute of victory as above. This is: "Vaye'avek ish imo... bechaf yereicho" ("A man wrestled with him... at the hollow of his thigh").

And hod (acknowledgment) is the concept of admitting to the truth as it is, even if one does not comprehend it intellectually. As we say: "Modim anachnu lach she'atah Hashem Elokeinu..." (We give thanks to You that You are Hashem our G‑d...) — meaning, even though we do not comprehend, nevertheless: we give thanks to You that You are Hashem our G‑d. For there is a difference between blessing and acknowledgment: blessing is drawing down from concealment to revelation, from the word "bericha" (pool), etc. And acknowledgment is not in the realm of comprehension or reason, but simply admitting as above.

(See what is written on this in the discourse: "Tzion B'Mishpat Tipadeh," and in Parshas Eikev regarding Birchas HaMazon: "Nodeh Lecha..." and in Parshas Bamidbar in the discourse: "VeHayah Mispar Bnei Yisrael," regarding: "Venikbetzu Bnei Yisrael Uvnei Yehudah...")

And yesod (foundation) is the aspect of connection — binding one's knowledge with strength and depth of understanding. This aspect exists in every middah, whether in love or awe, etc. And it is the aspect of: "Ki kol bashamayim..." (for all is in the heavens), as above.

So too, in the aspect of awe, all the above attributes must be present. And this is also through contemplation of His unity and oneness as above, one accepts upon himself the yoke of the kingdom of heaven with love and desire, and the yoke will not be a burden, as it is written: "To love Hashem your G‑d, for He is your life."

"Elokecha" — this is the aspect of awe, accepting the yoke of heaven: "Som tasim alecha melech" (you shall surely set a king over yourself) — for He is your life. As it is written: "Yiras Hashem lechayim" (the fear of Hashem is for life). For all the vitality of the worlds is from the aspect of Malchus, as it is written: "Malchuscha malchus kol olamim" (Your kingship is the kingship of all worlds) — for there is no king without a people. Therefore, one should accept the yoke of heaven^[3] with love, as it is said: "And all accept upon themselves the yoke of the kingdom of heaven and give with love..." See Tanna Devei Eliyahu, chapter 18. This is the aspect of chesed shebegevurah (kindness within strength). Likewise, one should not kick at suffering, for "a king with justice establishes the land."

Through the above contemplation, awe and fear will fall upon him, and included in this is also the attribute of compassion for his soul when he sees that he is not moved by all the above contemplation, and the fear of G‑d is not before his eyes: "And man is compared to animals..." Therefore, he should arouse great compassion for his soul and ask for mercy in his prayer that there be a revelation of His G‑dliness.

This is: "Baruch Atah Hashem" — that it should be in a state of revelation and not concealment. This is what our Sages said: "A person should not make his prayer fixed, but rather supplication and entreaty before the Omnipresent." "Makom" (place) is the aspect of Yichuda Ila'ah, He is the place of the world, that one should ask for mercy that this aspect be revealed, i.e., that there be a revelation of G‑dliness, etc. Likewise, all the details of the middos are also included in the attribute of gevurah as above.

So too, all seven middos and their details should be transformed for Hashem alone, to be included and nullified in His unity and oneness, blessed be He. This is the concept of the 42 journeys — six times seven is 42.

3) From above to below, there are 49, like in Sefiras HaOmer, where we draw down surrounding lights from above to below for all seven supernal middos: "Today is..." all its details — meaning also the aspect of Malchus in each middah: "Lecha Hashem HaMamlachah" — the aspect of existence and revelation, as it is written: "To endow My lovers with substance."

But the journeys, which are from below to above, are only six in each middah, for it must be the aspect of nothingness and not existence, to feel His attributes. As Rabbi Yochanan ben Zakkai said: "And I do not know in which..." — meaning he did not know or feel his own love and awe, etc.

For these journeys, the aspect of Aharon was also needed — for Aharon has the same letters as "nir'eh" (is seen), which is the aspect of revelation from concealment, and this is the aspect of Aharon, as it is written: "Uveha'alos Aharon es haneros" (when Aharon raises the lamps), and it does not say: "when Aharon lights the lamps" — for the lamps are the souls of Israel, as it is written: "Ner Hashem nishmas adam" (the soul of man is the lamp of Hashem) — and Aharon is the one who raises the lamps toward the face of the menorah, meaning he elevated them so that there would be a revelation of the aspect of "Ner Hashem nishmas adam."

(This is the aspect of the "Shushvina d'Matronisa" (the bride's escort), and therefore all the journeys are called by Aharon's name, for he is one of the seven shepherds who sustain the souls of Israel. And also the Kohen Gadol from his descendants has this aspect, which is called Shudmat^[4]. See Parshas Miketz in the discourse on Chanukah and in Parshas Beha'aloscha on the verse: "Beha'aloscha es haneros.")

All the 42 journeys are the aspect of "ratzo" (yearning, running) from below to above. This is the concept of Krias Shema — in the paragraph of Shema there are 42 words, from "VeAhavta" until "Uvesharecha." See also the discourse: "VeHinei Menoras Zahav."

Afterwards: "Vayachanu" — the aspect of "shuv" (return). This is the Shemoneh Esrei^[5] after Shema, when we say: "Baruch Atah Hashem" — "baruch" is from the word "bericha" (pool), that it should be drawn down and extended to be in a state of revelation in the aspect of "Atah" (You) — in the second person. This is: "Uvenucho Yomar Shuvah..." (and when it rested, he said: Return...).

The main and ultimate purpose of their journey was to leave the state of Mitzrayim, limitation and boundary, for even the higher Gan Eden is a boundary and limitation, a level of comprehension, etc. Therefore, all the 42 journeys are called: "Asher Yatzu Me'Eretz Mitzrayim" — and this is until their encampment at the Jordan near Jericho.

Jericho — this is the aspect of scent. Scent is a slight illumination from the essence of a thing, as it is written: "VeReach Apecha Ketapuach" (and the scent of your breath is like apples) — for scent is not from the essence of the apple itself.

It is written: "Vayarach es reach begadav vayevarechehu vayiten lecha haElokim mital hashamayim..." (and he smelled the scent of his garments and blessed him and said: May G‑d give you of the dew of the heavens...). And in Zohar Balak (206a) it says: "With the scent of your garments..." For garments are the mitzvos, which are makifim (encompassing lights), which are the aspect of will, above wisdom and comprehension, and Torah comes from wisdom, for in wisdom there is comprehension. Therefore, in Gan Eden, they enjoy the radiance of the Shechinah, etc.

But the aspect of the supernal will, which is above wisdom, is not comprehended. Therefore, our Sages said: "One moment of teshuvah and good deeds in this world is better than all the life of the World to Come." And the reward of a mitzvah is the mitzvah itself — the mitzvah is far above the World to Come.

Therefore, it is written: "Vayarach es reach begadav... vayiten lecha" — from the aspect of scent comes the blessing: "from the dew of the heavens" — which is Torah Shebiksav (Written Torah); "umishmanei haaretz" — Torah Shebaal Peh (Oral Torah), whose source and root is from the scent of the garments, the makifim, which is above Chochmah and Binah (wisdom and understanding), which are the Written and Oral Torah, i.e., the aspect of the supernal will. Therefore, it is only comprehended as a scent.

As it is written regarding sacrifices: "Reach nichoach laHashem" (a pleasing scent to Hashem) — "nichoach" means a descent from the level of scent, to become a new existence, very lofty and exalted.

In the future, this aspect will be revealed: "Vaharicho b'yiras Hashem lo lemareh einav yishpot..." ("He will sense with the fear of Hashem, not judging by what his eyes see...") — he will judge by scent. This is also the aspect of: Jordan, Jericho, etc. And this is sufficient explanation.

Summary

The 42 journeys of Bnei Yisrael symbolize the soul's ascent from limitation to unity with G‑d, refining each emotional attribute. Moshe and Aharon represent the spiritual forces guiding this process, transforming obstacles into holiness and revealing the Divine within creation.