English translation — מאמר אך בגורל תשל"ה

With the help of Heaven.

Torah portion of Pinchas,

16 Tammuz,

5735*.

"But you shall divide the land by lot"¹,

the division of the Holy Land,

which they conquered the land of Canaan²

and made it the Land of Israel,

and even while the Children of Israel were still in the desert

(before they came to the Land of Israel)

it was said about it "a land which... the eyes of the L-rd your G-d are upon it from the beginning of the year until the end of the year"³,

behold it is explained that the division of the Holy Land was by means of the lot.

And there was an addition to this "according to the word of the L-rd"⁴

and Rashi explains⁵

[it was] with the Holy Spirit.

And there was another matter in the division of the land: "to the large [tribe] you shall increase its inheritance, and to the small you shall diminish its inheritance"⁶,

which is a matter according to intellect.

For the simple explanation of "to the large you shall increase etc." is as Rashi explains

[for Rashi's commentary on the Torah is the plain meaning of the verse⁷]

to a tribe that was numerous in population they gave a large portion, for the portions were not equal, etc.,

for this division is according to intellect.

[And although the Ramban disagrees with this, and there are other interpretations in Rashi⁸,

nevertheless the Ramban explains Rashi's intention as the simple meaning.

And even according to the Ramban, and according to these commentators who explain Rashi's words like the opinion of the Ramban,

behold from this very fact that according to their interpretation the verse needed to negate division according to intellect, it proves that this division has a connection to intellect.

But the main discussion here is the plain meaning of the verse and the plain meaning of Rashi's commentary and the Sifri⁹.

That the division was according to the number of people,

which is a division according to intellect].

Thus we find that in the division of the land there were three matters:

by lot,

by the Holy Spirit,

and by intellect, which is also understood in the intellectual soul.

2)

Now, the matter of the division of the land by lot is explained by his holy honor, the Tzemach Tzedek¹⁰,

based on the discourse of his holy honor, the Alter Rebbe¹¹

regarding what Rabban Yochanan ben Zakkai said: "I do not know on which path they are leading me"¹²,

for at first glance this is perplexing,

for Rabban Yochanan ben Zakkai never walked four cubits without Torah and without tefillin¹³,

and for eighty years he learned and taught Torah¹⁴

etc.,

so what room is there for doubt about which path they are leading him?

And his holy honor, the Alter Rebbe, explains regarding this that this is from the aspect of the essence of the soul,

that is, from the aspect of the level of the soul that is above intellect and emotion.

Therefore Rabban Yochanan ben Zakkai said "I do not know etc.",

even though he engaged in Torah etc.,

because this engagement in Torah is a matter that relates to intellect and emotion, and from this there is no proof regarding the level that is above intellect and emotion.

Now, also this level,

since there is in it the matter of reward and punishment

(as is understood from this very thing that Rabban Yochanan ben Zakkai said "I do not know on which path they are leading me"),

it is proven from this

that there is possibility, ability, and permission given to every person¹⁵

also regarding this level in the soul.

That is, there is such an avodah (divine service) that also affects the essence of the soul, and through it it will be as it should be¹⁶.

And this level in the soul,

and also the avodah that relates to this level,

is called by the name "lot" (goral)¹⁷.

And based on this, the Tzemach Tzedek explains the matter of the division of the land by lot.

3)

And the explanation of the connection of the three things

(the lot, in the soul, and in the service of man, and in the division of the land),

is that all things in the world exist within Israel.

And particularly the part of the world that belongs specifically to Israel,

as the Sages said,

"When the world was created, He divided the lands... and He chose the Land of Israel... and He chose Israel as His portion... Let Israel, who came to My portion, come and inherit the land that came to My portion,"

therefore the Holy One, blessed be He, gave all the land of Canaan to Avraham our father, to him and to his seed after him, as an eternal possession.

And from this it is understood that the things in the Land of Israel correspond to the things in Israel,

and likewise conversely, that the things in Israel correspond to the things in the Land of Israel.

And since regarding the Land of Israel,

in the conquest of the land of Canaan to make it the Land of Israel,

there were in it the three things of lot, Divine inspiration, and intellect

(which is the matter of "to the many you shall increase... and to the few you shall decrease"),

it is therefore understood that these three things exist in Israel,

meaning in the spirituality of Israel

[and also this matter of increase and decrease,

since there exists

(in the division of the Land of Israel)

regarding the body

(which is secondary),

then all the more so does it exist regarding the spiritual,

the soul,

which is the main thing].

And since the purpose of Israel is, as the Sages said,

"I was created to serve my Master,"

it is therefore understood

that all three aforementioned things also exist in the matter of "to serve my Master,"

in the service of G-d.

4)

And the concept is,

that it was explained in the maamarim of the days of redemption, 12 and 13 Tammuz,

(which these days come in continuation of the days of redemption),

that in Israel there are three levels.

As they are in the aspect of "a garden spring,"

as they are in the aspect of "a well of living waters,"

and as they come

(by means of "Ascend, O well, sing to it")

to the aspect of "and flowing from Lebanon,"

and "flowing" is a term related to "mazal" (influence),

for mazal, whose concept is above intellect and emotion, is the matter of lot, as explained in many places.

And it was explained there that "a garden spring" refers to the souls as they are above, before they descended below.

And then they are called "daughters of Jerusalem,"

for Jerusalem indicates the perfection of awe,

and as it is brought in Tosafot

that Jerusalem is named from "awe" and from "whole," and therefore we do not place a yud in Jerusalem

(between the lamed and the mem).

Therefore the souls as they are above are called "daughters of Jerusalem" because then they are in the perfection of awe.

And "well"

(of living waters)

refers to the souls as they descended below and are clothed in physical bodies,

similar to a well that is found in the depth of the earth, etc.

However, this descent is a necessary ascent,

for specifically through the service of the soul below, it is elevated to a higher level than it was before its descent.

And this is "I am black but comely, O daughters of Jerusalem,"

that the souls that descended below to be clothed in a body and an animal soul say to the souls above, which are called "daughters of Jerusalem,"

"Although I am black,

for through my descent into this lowly world, beneath which there is no lower in terms of the concealment of His light, may He be blessed,

I become in the aspect of blackness, which is the complete absence of light,

nevertheless, specifically because I am black, through this I am comely,

for I am elevated more than I was above when I was called 'daughters of Jerusalem.'"

For just as a well, through its waters passing through the veins of the earth that conceal and hide the waters, a refinement occurs in them, etc., until they become living waters,

which is a higher elevation than the aspect of a spring,

and as it is brought in the Mishnah

that specifically living waters

(unlike a spring)

purify the three severe impurities, up to the impurity of a corpse, which is the father of fathers of impurity,

so too is it regarding the soul,

that through its descent below and its clothing in a body and animal soul that conceal and hide the light of the soul, when it is revealed from the covering and concealment through the service of "the princes dug it, the nobles of the people excavated it,"

the concept of digging and excavating is the removal of the concealment and hiding of the body and animal soul that conceal and hide the light of the soul

(similar to the digging and excavating of a well, which is the removal of the earth, etc., that conceals and hides the water),

that in this service there are two matters.

One is the matter of contemplation, called "princes,"

the second is the matter of the emotions of the heart, called "nobles of the people,"

through which one comes to turn from evil and do good in actual deed,

behold, specifically through this the soul is elevated higher than it was before its descent,

becoming the aspect of "living waters"

(which is higher than the aspect of "a garden spring"),

and even to the point that specifically through this it comes to the aspect of "and flowing from Lebanon."

This is "I am black but comely,"

that specifically through "I am black" comes "I am comely."

However, the power that the soul in the body has for this service is drawn to it from its root above.

For this is the statement to the daughters of Jerusalem,

"I am black but comely, O daughters of Jerusalem,"

that the power for the soul in the body to refine the blackness, etc., and to be "comely" comes through the assistance drawn

(to the soul in the body)

from its root above, called "daughters of Jerusalem."

5)

And with this it is understood

that the song "Ascend, O well, sing to it" was said by Israel at the end of forty years,

even though the well was given to them from the beginning of the forty

(as brought in Rashi's commentary on the Torah),

because Israel who were in the desert,

even though they were a generation of knowledge, and as is explained at length in Kabbalah

the greatness of their elevation,

that they were souls of the World of Thought,

meaning that even while they were below they were in the aspect of the World of Thought,

nevertheless

(from this very fact)

they did not have the elevation of the aspect of "a well of living waters" and "flowing from Lebanon,"

because this elevation is achieved specifically through the refinement of physical things.

And this is why the song "Ascend, O well, sing to it" was said specifically by the generation that entered the land

(at the end of forty years,

before the entry into the land),

because the concept of the Land of Israel is specifically the matter of refining physical things, through which the aforementioned elevation is achieved,

"the land is very, very good."

And since the generation that entered the land stood with self-sacrifice and will to enter a good and broad land,

and particularly at the end of forty years, when they already had all the preparation needed for this,

and even to the point that there was already the conquest

of the land of Sichon and Og, which is the beginning of the matter of entering the Land of Israel

(not just a preparation and introduction to the entry, but also the beginning of the entry,

for the land of Sichon and Og is equivalent to the Land of Israel regarding several laws),

therefore, specifically at the end of forty years, these miracles occurred that caused Israel to say the song "Ascend, O well," etc.

6)

Now, the recitation of the aforementioned song comes about through the journeys of the children of Israel

(as it is written before this: "From there they journeyed and encamped on the other side of Arnon... therefore it is said..."36).

And this is similar to how the entire matter of Torah and mitzvos comes specifically through travel,

as is stated regarding the Giving of the Torah:37

"And Hashem descended upon Mount Sinai"

(the journey of the Holy One, blessed be He),

and "To Moshe He said, 'Ascend to Hashem'"

(the journey of the children of Israel).

So too is it in the service of every single Jew, that the beginning of service is "Go for yourself from your land, from your birthplace, and from your father's house" — the departure from one's nature, habit, and coarseness

(as is explained in the continuation of the year 5666,38

the details of the matters of "your land," "your birthplace," and "your father's house"),

and specifically through this, "I will bless you, magnify your name, and you will be a blessing," until "all the families of the earth will be blessed through you."

So too is it regarding the revelation of the future redemption,

that then the matter of "all the families of the earth will be blessed through you" will be in revelation and in ultimate perfection, as it is stated:39

"Then I will turn to the nations a clear language, to call all of them in the name of Hashem, to serve Him with one accord,"

that the revelation of the future redemption comes specifically through the preceding exile.40

And analogous to the song "Spring up, O well..."

(at the beginning of the entry into the land)

which came specifically through the matter of journeys, as above,

similarly is it also regarding the song of "Sing to Hashem a new song"

[<a href="/library/bible_cdo/aid/2006154#v312" data-book-id="11380-2006154" title="Tehillim 96,

which is" target="_blank">Tehillim 96,

which is the chapter of the Baal HaGeulah that was begun on 12 Tammuz41],

which refers to the song of the future redemption

[therefore it is stated "a new song" in the masculine form,

because the future redemption is a complete and eternal redemption after which there is no exile42],

that this comes specifically through the preceding exile.

For the matter of exile is

(similar to the letter vav)

derived from the matter of "And He drove him out" through the sin of the Tree of Knowledge,43

and before that, the matter of the diminution of the moon,44

which descent was with deliberate intent

(as the Mitteler Rebbe45 explains

at length regarding the matter of "He who works wonders with the children of men"46)

so that through the descent there would subsequently be the ultimate ascent and perfection in Israel,

through which there will be, automatically, the ultimate ascent and perfection in the entire order of the chain of descent,

beginning from this lowest world, beneath which there is no lower,

as per the analogy of the lever:47

when one wishes to lift a house or the like with it,

one must grasp the lever at the lowest part of the house,

and specifically through the lifting of the lowest part, the entire house is lifted.

In a similar manner is it also regarding the ascent of the worlds,

that specifically through the ascent of this lowest world, an ascent is made in all the worlds,

and an ascent in an incomparable manner,

as explained in the continuation of the day of the Hilula48

(of the Baal HaGeulah),

that the matter of "below without end" is connected to the matter of "above without limit."

7)

Based on the above, the statement of the Baal HaGeulah49 will be understood,

that only the body went into exile, not the soul.

For at first glance, it is stated in the Gemara50

that exile confuses understanding and comprehension,

and certainly comprehension and understanding in the manner of arriving at the halachic conclusion,

so apparently exile also affects the souls.

However, one explanation of this

is based on what is stated in Tractate Eruvin:51

"Since it is written of them, 'By the word of Hashem they encamped, and by the word of Hashem they journeyed,' it is considered as if they are permanently settled,"

that since the encampment is by the word of Hashem,

therefore

(even though it is only temporary)

it is considered significant enough to be deemed permanent.

For similarly is it also regarding the time of exile,

since it is by the word of Hashem,52

therefore the service of Torah and mitzvos53

during the time of exile is in a manner of permanence and eternity.

And this matter is not a mere decree, but can also be explained in the intellect of the G-dly soul based on what is explained in Tanya,54

that the unification achieved through the study of Torah and the fulfillment of mitzvos is eternal forever and ever,

and this eternal unification

(which is above)

is also below.55

And this matter can also be explained in the intellect of the animal soul

[that the purpose of Torah study is that through the intellect of the G-dly soul,

the intellect of the animal soul will also be unified in a wondrous unification,56

etc.],

that since57

the supernal intent in the descent is for the sake of ascent,

it is simple that the One who brought about the descent is the Master both of the descent and of the ascent,58

and it is understood that the matter of "descent for the sake of ascent" is in ultimate perfection,

meaning that every detail in the descent is only for the sake of the ascent.

And since He, blessed be He, is the Essence of good, and it is the nature of the good to do good,

to the point that we use the term "nature" regarding this, so to speak,59

it is therefore understood that His choice of such a great descent is because this is the only path through which it is possible to arrive at this great ascent.

And through this contemplation, one also affects the animal soul so that it is at rest,

and then not only is the G-dly soul not in exile, but even the animal soul is not in exile,

for even the powers of the animal soul

(including the power of intellect)

are in their ultimate perfection,

from which perspective one can have understanding and comprehension in Torah, even to the point of arriving at the halachic conclusion

(even during the time of exile),

because even from the perspective of his animal soul, he is in a state of rest.

8)

Now, even when one has not reached the aforementioned level,

because the above reasoning — that the descent into this lowest world, beneath which there is no lower,

and especially the descent of the footsteps of Mashiach

(within the low world itself)

which is a very great descent, as explained in the Talmud60

and as we also see empirically with physical eyes,

is only for the sake of ascent, and therefore it is not a true descent61 — has not yet been absorbed in his intellect,

nevertheless, since he desires and yearns to be on the level of ascent,

through this very fact he is on that level,

as per the statement of the Baal Shem Tov:62

"Where a person's thought and will are, there he is."

However, since there are external matters that confuse and conceal,

the advice for this is: "One should not stand to pray except out of heaviness of head."63

Prayer is the matter of connection

[for this is what they said: "Would that a person pray all day long,"64

meaning that the entire day should be in such connection as during prayer,

know65

before Whom you stand],

and the preparation is the matter of "heaviness of head,"

for through the heaviness of head, the distracting matters are nullified.

And especially according to the teaching of the Maggid,66

that the intent of "heaviness of head" is the heaviness of the "Head of all heads," and this feeling comes through the contemplation that the soul is "a part of G-d from above"

[In the teaching of the Maggid there, the phrase "a part of G-d from above" is quoted,67

without adding the word "literally."

And in this we see the innovation of the Alter Rebbe in the Tanya,68

which is the Written Torah of Chabad Chassidus69],

through this, all matters that obscure and conceal are nullified,

and immediately his thought is revealed

[that there he is,

as above],

that from the perspective of his thought, he is in the level of ascent.

And from the level of thought,

the essence of which thought is at the level of the soul that is above time and space,

for this thought is the very essence of the person, as it is stated in the Tikunei Zohar:70

"What is 'man'? Thought. He thought 'what'... that he is 'man' [meaning] thought,"

from this level of the soul that is above time and space, it is subsequently drawn down also into his intellect,

so that even in his intellect, the reasoning is absorbed that since "by the word of Hashem they encamped," it is considered as if they are permanently settled,

and this is subsequently drawn down also into actual deed.

9)

And now, similarly, this is also the case regarding the entirety of the matter of divine service,

which has three modes71

: the service related to turning away from evil and doing good in actual deed,

where action is the main thing,

and likewise “to the many you shall increase [its inheritance] and to the few you shall decrease [its inheritance],”

for each person’s service is according to the manner of his portion in the world that was given to him, which he must affect through the two lines of turning away from evil and doing good.

On a higher level is the service that is through Ruach HaKodesh,

and within this are included two matters.

And it is known that Ruach HaKodesh is the aspect of Malchus, which is the tenth Sefirah,

and sometimes it is explained

(in the discourse “Ushavtem”72

by the holy Rebbe

(the Rebbe Rashab)

of blessed memory),

that Ruach HaKodesh is the aspect of Chochmah,

from where they draw Ruach HaKodesh of the aspect of Malchus,

[and this is analogous to the known explanation of “Reishis,”

and “Bereishis” [contains] two [aspects of] “Reishis,”

that the two aspects of “Reishis”

(Chochmah and Malchus)

become one word],

for in this are included all ten Sefiros,

meaning that the matter of Ruach HaKodesh includes also the aspects and levels that are between Chochmah and Malchus within the soul.

And on a higher level is the service of Goral (lot),

and in this too there are two matters,

as explained by the holy Rebbe the Tzemach Tzedek73

[regarding] two explanations of the matter of Goral74,

one: faith,

two: self-nullification that is above intellect.

For these two modes are two extremes,

for the matter of faith is primarily in the Sefirah of Malchus, which is below and the end of all levels,

and the self-nullification that is above intellect and comprehension is from the aspect of the essence of the soul, which is above intellect,

for through this faith or this self-nullification, no doubt remains as to which path he is being led,

and it is clear that he is being led to all good,

and to the ultimate perfection of good,

and even to the point that he merits “your world you shall see in your life”75,

for there is revealed to him the aspect of “But the land shall be divided by lot,”

below ten handbreadths,

soul in body.

10)

And now, just as in the division of the Land of Israel at the first entry into the Land there were these three things

(“But the land shall be divided by lot,

according to the word of G-d through Ruach HaKodesh,

and to the many you shall increase and to the few you shall decrease”),

and through these three things they divided the land, in a manner that each one had his vine and his fig tree,

and the children of Israel were in rest and tranquility, each man under his vine and under his fig tree76,

so too will it be now through our deeds and our service,

and with even greater excellence and greater strength than it was then,

since there was a very great descent in the heels of Moshiach,

and especially the imprisonment and exile of the general souls of the leaders of Israel,

and even to the imprisonment and exile of the leader of Israel of our generation

(before 12-13 Tammuz),

now, through his redemption,

for not only him did the Holy One, blessed be He, redeem, but also all who love our holy Torah, those who observe the commandments, and even those who are called by the name of Israel77,

this redemption is a close preparation and a channel and vessel to draw down the general redemption of all the children of Israel wherever they are,

so that there will again be a conquest of the Land of Israel, in the manner of “And I will grant peace in the land… and I will lead you upright,”

through the three modes of service: Goral, Ruach HaKodesh, and “to the many you shall increase.”

And the main thing and foundation – through the decision with strength and with mesirus nefesh, as the Baal HaSimchah78 said,

that the matter of mesirus nefesh is the decision “thus and not otherwise,”

and when a Jew says

(when a Jew says)

that he decides thus,

it does not matter what his situation and standing was in the moment before,

and as the ruling of the Rambam79

that as soon as he says “I want,” his true will is revealed, that every Jew wants to fulfill the will of the Creator and to do all that depends on him so that the will of the Creator be fulfilled,

for through this, the will of the Creator is also fulfilled

(which is the essence of good and the nature of good to do good)

to take out each and every Jew from exile wherever he is,

and in the manner of “And you shall be gathered one by one, O children of Israel”80,

for this manner shows the greatness of endearment and the greatness of love and the greatness of individual Divine providence over each and every Jew81,

and He will lead us upright to our land82

very soon83

with the coming of Moshiach our righteousness.