004 —אלה מסעי

Eileh Masei Bnei Yisrael V'Gomer Vayichtov Moshe Es Motza'eihen L'Masa'eihen V'Gomer V'Eileh Masa'eihen L'Motza'eihen.

We must understand: Why, regarding "Vayichtov Moshe," does it first say "motza'eihen l'masa'eihen" (their departures according to their journeys), and then reverses the order to say "v'eileh masa'eihen l'motza'eihen" (their journeys according to their departures)?

Also, what is the meaning of "Vayichtov Moshe"—surely Moshe wrote it like the rest of the Torah, as G‑d dictated and Moshe spoke and wrote?

The explanation is as follows: The journeys that the Jews traveled and camped in the desert forty-two times with the Aron (Ark)—"Vayehi binsoa haAron v'yomer Moshe: Kumah Hashem v'yafutzu oyvecha v'yanusu mesanecha mipanecha"^[3] ("And it was when the Ark traveled, Moshe said: Arise, Hashem, and let Your enemies be scattered, and let those who hate You flee from before You") and "uv'nucho yomar: Shuvah Hashem rivvavos alfei Yisrael"^[4] ("And when it rested, he would say: Return, Hashem, to the myriads of thousands of Israel")—but the Aron was made later, and the first journeys until the Sinai desert were without the Aron^[5]. These correspond to the Name of 42 (Shem Mem-Beis), "Ana b'koach gedulat yemincha" ("Please, with the great power of Your right hand...").

Although this was caused by the sin of the spies, which led to the decree to remain forty years in the desert, nevertheless, He, blessed be He, is the Cause of causes. Even according to the revealed aspect, there is a reason for this: so that they would find treasures to fulfill what is written: "u'vatim mele'im kol tuv..."^[6] ("and houses full of all good things...") as our Sages said. According to the mystical, it is mentioned in the books that it was to subdue the great and awesome desert through the forty-two journeys that the Jewish people traveled and camped with the Aron, corresponding to the Name of 42. To understand the meaning of this subjugation of the desert—after all, it is a wasteland and uninhabited?

The matter is that the desert is called "midbar ha'amim"—the desert of the nations—which is the source of nourishment for all the kelipos (forces of impurity), and it is the opposite of the level of Yerushalayim, which is the source of holiness for the entire world, for "zeh sha'ar hashamayim" ("this is the gate of Heaven")—from there the influence descends from above, for "ki sham tzivah Hashem es habrachah"^[7] ("for there Hashem commanded the blessing"), and from there all lands receive. (See Zohar Parshas Terumah 157a, and also Zohar Parshas Yisro 79a.) Therefore, Yerushalayim is in the center of civilization.

And "zeh l'umas zeh asah Elokim" ("G‑d made one opposite the other")—the desert is the source of all kelipos. Therefore, it is "eretz melachah"^[8] ("a salty land") that does not produce fruit. In holiness, one gives but does not take^[9]. As it is written, "v'atah mechaye es kulam" ("and You give life to them all")—there is always a flow of vitality. In contrast, regarding kelipah it says "hav hav"^[10] ("give, give"), as they seek everything for themselves and do not give to others. (See Zohar Parshas Kedoshim 80b, and commentary of the Ramaz there, and in Idra d'Naso 135a, and Parshas Vayeira 110b, and Parshas Beshalach 56a.) Therefore, desert dust is invalid for covering the blood, since it does not grow plants, as the Gemara says. By traveling through it, the Jews subdued these forces.

The actions of the forefathers are an effect for the children for all generations, so that a person is able to subdue his body, which is the "skin of the serpent" from the kelipos: "hein b'avon cholalti u'vechet yechematni imi"^[11] ("Behold, I was formed in iniquity, and in sin did my mother conceive me")—the beginning of his existence is from desire, as it says in Midrash Rabbah Tazria 14: "Did he intend..."^[12]. In order for the body to agree with the will of the G‑dly soul in the level of "v'ahavta..." ("and you shall love...")—this is because the source has already been subdued. Otherwise, a person would not be able to overcome his body and animal soul at all, except that the source has already been subdued, so the branches can be subdued by the person, as in the principle of general and particular.

2) Still, we must ask: Why did G‑d create the kelipos, and then require that they be subdued? Why not avoid both?

It is written: "V'atah Yisrael mah Hashem Elokecha sho'el me'imach ki im l'yirah..." ("And now, Israel, what does Hashem your G‑d ask of you but to fear..."). Our Sages said: Do not read 'mah' (what) but 'me'ah' (one hundred) blessings that a person must recite.

Blessing contains both direct and indirect forms. (See Pri Etz Chaim, Shaar HaBrachot, ch. 2.) "Baruch Atah"—"Atah" is direct, for "v'atah mechaye es kulam" ("and You give life to them all")—through the letters from alef to tav. With one thought, He created the entire world, with countless creations, higher and higher. As it says: "u'kedoshim b'chol yom y'halelucha selah" ("and the holy ones praise You every day")—after reciting the order of the angels' sanctification, who say "kadosh" and "baruch," then we say "u'kedoshim"—these are the souls, who praise You endlessly.

Even though the books mention only two levels: lower and upper Gan Eden, and even regarding lower Gan Eden it is said: "better to be judged...", and all the more so for upper Gan Eden. In truth, there are countless levels, ascending endlessly. The wise have no rest, etc. Also among angels: a thousand thousands in one legion, and the legions are innumerable. All this comes from one thought, so before Him it is considered as nothing.

As an analogy in a person: one thought is insignificant even compared to the power of thought itself, which is the 22 letters of the speaking soul, with which one can think endless thoughts. All the more so regarding the essence of the soul, for even the power of thought is only a garment. And certainly, above intellect, and even more so, the essence of the soul.

This is the meaning of the request: "Baruch Atah"—blessing is drawing down and revelation, the level of the letters of thought, the 22 letters themselves, the power of thought. It is called "Atah"—direct, as this is the drawing down of the level of memale kol almin (filling all worlds).

Then, "asher kidshanu"—in the indirect form, is the level of sovev kol almin (encompassing all worlds). Thought is nullified relative to the essence of the infinite light. Just as in the soul, thought is nullified to intellect. Even the power of thought is only a garment of the soul, whereas intellect is of the essence of the soul. All the more so above intellect, and certainly regarding the essence of the soul.

So too, the nullification of thought to the supernal will, which is above thought, and there is even higher than will. Through mitzvos, which are the supernal will, one draws down the revelation of the infinite, i.e., the drawing down of the Master of will and thought.

(Elsewhere it is explained that this is why our Sages chose to refer to the Creator as "HaKadosh Baruch Hu" more than other names. For "kadosh" and "baruch" are these two levels of sovev kol almin and memale kol almin. As explained in the discourse "Ka mifalgi b'metivta d'rekia..." Therefore, in the blessing, there is the direct form in "Baruch Atah" and the indirect in "asher kidshanu." This is the meaning of "HaKadosh Baruch Hu.")

This power in mitzvos is because they are performed in action, and the end action is first in thought. As it says: "Tzchok asah li Elokim" ("G‑d has made laughter for me")—the Name Elokim, which causes the existence of yesh (somethingness), is what brings laughter and delight above through nullification, when the yesh is nullified afterward.

This is "Livyasan zeh yatzarta..." ("This Leviathan You formed...")—"Livyasan" means connection, the joining of yesh to ayin (somethingness to nothingness), where physicality is nullified to spirituality: "yatzarta l'sachek bo" ("You formed it to play with it")—from this comes laughter and joy above. (See Parshas Pinchas, discourse "Tzav es Bnei Yisrael...")

This is "Al tehi birkas hedyot kalah..." ("Do not let the blessing of a commoner be light...")—meaning, the elevation from physical matters of this world, which are called "milin d'hedyota." "Do not let it be light"—for through nullifying the yesh, specifically, the blessing and drawing down from above is achieved. Therefore, it is called "birkat hedyot."

[See more about birkat hedyot in Ra'aya Mehemna Naso (121b), and at the beginning of Parshas Ki Teitzei, and the commentary of the Ramaz there. Also see the discourse "U'sh'avtem mayim" about even though the fire descends from above, it is a mitzvah to bring from the commoner.]

This is the foundation of all mitzvos. Like tzedakah, where one gives his money, which he toiled for with all 248 limbs, and gives it to the poor, making something into nothing. Therefore, our Sages said: "b'chol me'odecha"—with all your money. In truth, "me'odecha" means love without limit.

The explanation is that both are true. Our Sages said: "tov"—this is the good inclination. "Me'od"—this is the evil inclination. The reason is that the soul, though it is a part of G‑d above, is nevertheless limited. Its love is within boundaries and measure, and it cannot reach the level of "me'od," which is without limit and to be included in the infinite, which has no beginning or end, except through the animal soul. When it, too, is transformed from bitterness to sweetness, and desires and yearns to cleave to Him, this love is without limit.

Like the analogy of water's flow: when the barrier that was blocking and preventing its flow is broken, then it rushes with great force. This is also the same as what was explained above, that through nullifying the yesh, specifically, the infinite is aroused above. This is the idea of money in "b'chol me'odecha." As it says: "tzedakah teromem goy"—through this, the animal soul comes to the level of "b'chol me'odecha."

Similarly, all mitzvah actions are from something to nothing. They are the opposite of the desert, which is "hav hav" and not to give. This is "mah Hashem Elokecha sho'el me'imach"—"mah" is the level of bitul (self-nullification), to make something into nothing. That is, not to consider oneself as an independent entity, saying: I want this and not that, but to make oneself as leftovers, not taking up any space, as if one is nothing and naught. This is the level of "mah." See the discourse "Mah Tovu."

To reach the level of "mah" and bitul, the Sages instituted one hundred blessings, which are drawdowns from above into the soul, an arousal from above that gives the power to have an arousal from below and nullify the yesh. See the discourse "Va'eschanan" about the blessing on mitzvos.

Also, through one hundred blessings, it is drawn down afterward to be from the level of "mah" to "me'ah" (one hundred) with the addition of the letter alef, whose source is from the hidden of all hidden. As it says in Zohar Parshas Chayei Sarah (123a) about "me'ah birchan me'atar ila'ah setima d'kol setimin" ("one hundred blessings from the supernal hidden source"). See also Parshas Toldos, at the end of the explanation of "mayim rabbim." This is the idea of alef, the letters of "pele" (wonder). See Pri Etz Chaim, Shaar HaBrachot ch. 1.

Since this drawing down is through the level of bitul hayesh, which comes from "mah," therefore our Sages said: "Who is a fool? One who loses what is given to him," etc., as explained elsewhere. Therefore, any arrogance, which is the opposite of "mah," is called a fool, etc.

As explained above, all mitzvah actions are the level of bitul hayesh, and through this, the revelation of the infinite is drawn down from above to below. Therefore, they are called the 248 limbs, like the analogy of a limb, which is a vessel for the soul's vitality. Torah is above all, for "v'sorasecha b'soch mei'ai" ("Your Torah is within my innards")—it is nourishment for the soul.

Therefore, our Sages said: G‑d forgave idolatry, immorality, and murder, but not the neglect of Torah study—because the practical mitzvos are a drawing down into the external limbs, so He forgave them. As in the physical analogy, even if one is missing an external limb, he can still live, though he is blemished. But He did not forgive neglect of Torah, which is the internal limbs, and even a small puncture is significant.

However, Torah study must also be with the above-mentioned bitul. As explained elsewhere, this is why it says: "v'dibarta bam" ("and you shall speak of them") adjacent to "uv'chol nafshecha uv'chol me'odecha" ("with all your soul and all your might"). Through this, one draws down the revelation of the infinite light into Torah. This is called "osek baTorah lishmah"—for the sake of Torah itself, to draw down the infinite light above wisdom.

This is what our Sages said: because they did not bless over the Torah first, i.e., they did not say "al haTorah." For "blessing over the Torah" means drawing down the infinite light into Torah.

3) Similarly, the blessing before mitzvos: "Baruch Atah Hashem Elokeinu Melech ha'olam." First, it is the drawing down of the infinite light into the soul of man. "Hashem Elokeinu"—meaning, "our" G‑d. This is through "b'chol levavcha"—that there should be a revelation of G‑dliness in both chambers of the heart.

That is, the left chamber—full of blood, the aspect of severity and bitterness, "y'mei shnoteinu bahem shiv'im shanah" ("the days of our years are seventy years"), and all our efforts and desires are in material matters, in livelihood, and to leave for one's children after him. Is this why the soul descended into this world?! When one contemplates this, his heart will be very bitter. But this is only in one chamber, the left.

The right chamber is full of the spirit of life, the joy of the soul, through the mitzvos of Hashem, which are His will clothed in action. About this it is said: "yismach Yisrael b'osav" ("let Israel rejoice in his Maker"). This is in the beinonim (intermediate people), and they cause this also in the tzaddikim, but in a different way. For the tzaddikim have no evil at all to cause material bitterness, only fear and awe of Hashem and His majestic glory, and afterward, the joy is in the level of love in delights. This is "Hashem Elokeinu." Then, "Melech ha'olam"—the drawing down into the external worlds, over which "Melech" (King) is called.

Now we understand the descent of souls into the body is for the sake of ascent. (For although souls rose in thought, they are drawn from the letters of thought, and by their descent into the body and nullification of yesh to ayin, through birkat hedyot, etc., they draw down the revelation of memale and sovev, the Master of thought, as above. See Parshas Vayeshev, discourse "Ko amar... v'natati lecha mahalechim bein ha'omdim...") This is through iskafya (subjugation) and is'hapcha (transformation). This is why G‑d created the kelipos, so that through action and rectification, there will be a great ascent.

This is "Eileh masei Bnei Yisrael"—their ascents from below to above. It says: "Vayichtov Moshe es motza'eihen l'masa'eihen." The meaning of "vayichtov" is as our Sages said: the seal of G‑d is truth. Wisdom is called truth, for when one grasps something in his intellect, he knows it is true. See Tanya, ch. 35, gloss.

It is called a seal—like a seal that is a person's name written in physical ink on paper. The name itself is incomparable to the essence of the person, all the more so when written in ink, which is only action. So too, wisdom is only action compared to the infinite. As it says: "kulam b'chachmah asita" ("You made them all with wisdom"). Will is called "name"—"shmo" (His name) is numerically equal to "ratzon" (will). Wisdom is the seal, the action of the name.

Nevertheless, just as in the physical, the seal is a confirmation for everything, obligating the person, so that once he signs, it cannot be changed. Like on Yom Kippur: "v'chasmeinu b'sefer chaim..." ("and seal us in the Book of Life...")—it cannot be changed. So too, the infinite, which is far above wisdom, rests and is clothed in wisdom.

This is "vayichtov Moshe"—for Moshe is the "shushvina d'malka" (the King's attendant), and Aharon is the "shushvina d'matronita" (the Queen's attendant), who elevates her to the groom. For Aharon would wave the Levites, and so too, all of Israel: "b'haaloscha es haneros" ("when you light the lamps")—the soul of man is called "ner Hashem" ("the lamp of Hashem"). Where is their ascent? Up to "el mul p'nei hamenorah" ("toward the face of the menorah").

Moshe is the King's attendant—he draws down the infinite from above to below. Like a king, who himself does not usually go out. So Moshe is the leader, drawing and revealing G‑dliness within the worlds. Therefore, "vayichtov Moshe"—because he is from the level of wisdom: "vayereishis lo"—he wrote the seal of G‑d, which is the revelation of the infinite light in wisdom.

He drew this down below to give them the power to ascend to G‑d from below to above, for they could not ascend on their own: "if not for His help..." This is like the blessing on mitzvos, which is a drawing down from above so that one can elevate the physical thing with which the mitzvah is performed. As mentioned above in the explanation of "al tikrei mah ela me'ah"—through the one hundred blessings, the power is drawn to be in the level of "mah" and bitul. See Pri Etz Chaim, Shaar HaBrachot there, that regarding the elevation through the blessing on mitzvos, it is also through the Name of 42. Similarly, "vayichtov Moshe" regarding the 42 journeys is a drawing down from above so that there will be an elevation.

So too, now, this drawing down is through Torah study. As it says: "v'Torah or" ("and Torah is light")—it illuminates the soul of man with an arousal from above, giving it the power to ascend with an arousal from below. (See the discourse on "Va'eschanan..." and Parshas Tetzaveh, discourse "v'asisa tzitz..." about "petuchei chotam...")

Therefore, our Sages said (in the opening of Midrash Eichah) on the verse: "v'osi azvu v'es Torasi lo shamaru" ("they abandoned Me and did not keep My Torah")—if only they abandoned Me but kept My Torah, the light within it would return them to good.

At first, it says: "vayichtov motza'eihen l'masa'eihen"—motza'eihen means the source of the souls of Israel, as in "u'k'motza mayim asher lo yichazvu meimav" ("like a spring of water whose waters do not fail"). This is above the level of thought. For although it is said that Israel rose in thought, that means their essence rose there, but their source and root is even higher, in the Master of thought, the Master of will. From there, a radiance is drawn so that they have the power to ascend from below to above.

This is "l'masa'eihen"—meaning, the journey and ascent from below.

"Al pi Hashem"—meaning, the ascent is above the level of "pi Hashem" (the mouth of G‑d), which is memale kol almin: "b'ruach piv kol tz'va'am" ("by the breath of His mouth all their hosts").

Then, "v'eileh masa'eihen l'motza'eihen"—this is the ascent up to their source, from below to above.

Summary

This maamar teaches that the journeys of Bnei Yisrael in the desert represent the soul's ascent and the process of refining the physical world. By performing mitzvos and learning Torah with self-nullification, one draws down G‑dliness and transforms materiality into holiness, fulfilling the purpose of creation.