English translation — מסעי א

A.

In the division of the land explained in our parshah¹

(and in Parshas Pinchas²)

- several details require explanation,

and among them: a)

A thing and its opposite - division specifically according to intellect.

And as it is written³

"To the many you shall increase his inheritance and to the few you shall decrease etc.": And especially according to Chazal⁴

(brought in Rashi⁵)

that the land was not divided by measure

(equal parts externally,

in quantity)

but by valuation

(equal parts in truth,

in quality)⁶,

On the other hand they were commanded⁷

"And you shall inherit the land by lot"

(and "But⁸

by lot shall he divide the land"⁹).

2)

Before the lot was cast, Elazar would say through the Holy Spirit by means of the Urim and Thummim, "If such-and-such a tribe comes up, such-and-such a territory comes up with it."

And based on this, it is puzzling why they were commanded to cast lots?

3)

Regarding the lot, as our Rabbis, of blessed memory, said on the verse in our portion

"Command the children of Israel and say to them"

(regarding the borders of the land)

"to warn

the court about this, that they should not bring out a slander against the lots": And in the responses of the Geonim

they added

In explanation of the essence of the matter: one who transgresses the lot is like one who transgresses the Ten Commandments.

And at first glance it is puzzling: indeed it is true that the words of the Geonim are not necessarily required to have a source in the Talmud¹⁵

etc. because all their words are words of tradition¹⁶,

but — what is the connection between a lot and the Ten Commandments?

And even though it is stated¹⁷

Into the lap the lot is cast, and from the Lord is all its judgment — this is a transgression of the judgment of the Lord and not specifically the Ten Commandments¹⁸.

2.

And it will be understood this, by prefacing what we find [that there are] three matters regarding the Torah¹⁹

: a)

inheritance*¹⁹

- as it is written²⁰

"Torah commanded us Moses, an inheritance of the congregation*²⁰

of Jacob."

b)

purchase - as our Rabbis, of blessed memory, said²¹

"Said the Holy One, blessed be He, to Israel: I sold

you My Torah, etc.'"

c)

gift - as our Rabbis, of blessed memory, said²²

"Three good gifts gave the Holy One, blessed be He, to Israel, etc., Torah, etc.'"

And as the wording of the prayer: the time of the giving of our Torah²³.

And the difference between them will be understood from the distinction between inheritance,

sale and gift in the simple sense of their meaning:

Inheritance is a matter that does not depend on the status and condition of the recipient

(the heir),

great

(in quantity or quality)

or small etc.

And in the language of the Mishnah²⁴

: an infant one day old ..

inherits and bequeaths; sale is a matter for which the buyer must pay its price.

And behold, in these two matters,

inheritance and sale,

the recipient must have connection and hold and value to them: in inheritance — it is specifically with a relative of the testator — that the inheritance [is] his property<sup>25</sup>

; in sale — the buyer must pay from his property in exchange for the thing sold,

but not so in a gift — it is possible that from his side the recipient will have no connection and value

For waiting,

and nevertheless it is given to him from the side of the kindness and goodness of the giver.

3.

Regarding this there are in the Torah these three matters:

א)

In the aspect of inheritance of the Torah — each and every one of Israel,

whoever he may be,

is included in the category of “the congregation of Yaakov”,

and therefore the Torah is an “inheritance” of his; and it is known²⁶

that Yisrael is an acronym: there are six hundred thousand letters in the Torah,

for each and every one of Israel has a letter in the Torah²⁷.

And it can be said that based on this, the explanation of the obligation that is equal for each and every one of Israel to learn Torah in whatever state he is found is sweetened²⁸,

and no person can exempt himself from this obligation²⁹.

b)

In the aspect of "purchase" in Torah — it is the part of understanding in Torah,

that comes to a person through his work and toil,

and "if you did not toil and you found, do not believe"<sup>30</sup>,

analogous to a purchase that requires the buyer

to pay the price for the purchased object; and about this aspect our Sages, of blessed memory, said<sup>31</sup>

"Prepare yourself to learn Torah, for it is not an inheritance for you."

And in this there are different levels between each one,

for "their opinions are not equal"*³¹

-and it depends on the quality of the talents,

the manner of exertion etc.³²

; and likewise in the obligation of study, one is not equal to another³³,

for there is one who fulfills his obligation by studying one chapter in the morning and one chapter in the evening,

or even less than that,

but one who is able to engage in Torah all day is obligated to fulfill the commandment of "and you shall meditate in it day and night" in its simple sense³⁴.

3)

In the aspect of a gift in the Torah - what is given to a person as a gift from above, matters in the Torah that are

(created being),

for they are drawn to him from the aspect of his existence

(as an inheritance)

and his understanding

(as in a purchase),

but rather]

beyond the capability of the created being to attain it by his own power,

and they come in the manner of a gift from above

From the side of the Holy One, blessed be He³⁵

; and regarding the words of our Sages, may their memory be blessed³⁶

"At first Moses would learn Torah and forget it until it was given to him as a gift,"

that is, in order that the Torah should be with Moses in an eternal manner above

(the nature of a created being which has in it)

forgetfulness,

it was necessary that it be given to him from the Holy One, blessed be He, as a gift.

And this aspect is also called by the name "lot"³⁷

: just as a gift is a matter that does not depend on the knowledge of the recipient but only on the knowledge of the giver; so too is the matter of the "lot,"

which does not depend on the knowledge of the person casting the lot³⁸,

but from the Lord the lot falls³⁹.

And therefore a lot alludes to that which is above reason and knowledge of man⁴⁰.

4.

However, despite the fact that a gift comes only from the will of the giver of the gift and not from the side of the work of the recipient,

nevertheless our Rabbis, of blessed memory, said⁴¹

"If not that I have done that which gives satisfaction to My spirit, I would not have given it to him,"

that also a gift is connected to the work of the recipient,

that they do not give a gift except to one who is worthy of it; but nevertheless it is called by the name gift

(a free gift)

- because the work of the recipient is only that it causes satisfaction - and consequently - the inclination of the soul of the giver toward the recipient,

but the work of the recipient does not compel that the gift be given to him,

and he cannot demand the gift in exchange for his work,

and it comes only from the good will of the giver of the gift⁴²

; that is,

that the gift is not at all of the order and essence of the work of the recipient⁴³.

"I have toiled and found, believe,"

and the explanation⁴⁵

of "and found" is: the word 'finding' which comes absentmindedly - that through the toil of the person there is revealed to him understanding and comprehension deep in the subject he learns much more than the value of his toil -

For even though it comes in a way of "finding",

nevertheless it comes through the toil itself,

namely that the toil draws and until it forces the revelation of the intellect⁴⁶

- therefore "I toiled and did not find" — do not believe⁴⁴,

but rather he draws down

more than the value of his toil.

And consequently it is understood,

that all this is still in a category that is related and is in the value and level of the created beings;

But the aspect of gift that is in the Torah is the aspect in the Torah that is from the side of the Creator,

which is above the work and levels of the created beings.

And therefore it comes in the way of a gift

(a free gift)

from above,

and the preparation of the receiver is only that which "gives satisfaction to His will" - the inclination of the soul of the giver toward the receiver,

but it does not compel the gift].

An example of this matter we also find regarding a lottery: It is in the responsa Chavos Yair<sup>47</sup>

"It is close to the matter that if the lottery is proper, a supernal providence etc. will cleave to it, it is conducive to providence if it is done properly",

and that is,

with the fact that the lottery comes from above by means of "supernal providence" and is not dependent at all on the work and choice of man,

nevertheless it must be "proper",

for then it becomes "conducive to providence

(supernal)

And this is in the aspect of a gift and a lot in the Torah: this aspect is given to a person only when he "gives gratification to his soul" — to the Holy One, blessed be He,

through the completeness of his service according to his ability

(of the created being)

; and only then is given to him from above as a gift that which is above the service of man⁴⁸

; and in the manner of the aforementioned saying of our Rabbis, of blessed memory, regarding Moses,

that after he "would learn it" with his own strength according to all his ability,

it was given to him from above as a gift,

in an eternal manner.

5.

And with this it is possible to explain in the aforementioned discourse what was taught

Chachamim in their Mishnah⁴⁹

: "May it be Your will, Hashem our G-d and G-d of our fathers, that the Holy Temple be built speedily in our days, and grant us our portion in Your Torah" - for at first glance it is unclear⁵⁰

A)

What is the content of the request and prayer "and grant us our portion in Your Torah" - from either side: if he will learn according to his ability,

then certainly he will attain,

as the promise of Chazal "If you toiled and found, believe",

and if not - then even the prayer will not help,

as the conclusion of the words of Chazal "If you did not toil and found, do not believe"?

What is the connection between these two matters: "that the Beis HaMikdash be built speedily in our days" — "and give our portion in Your Torah"?

c)

What is the precise wording

(a)

our portion — which implies that the portion already belongs to him even before it is given to him,

b)

(b)

in Your Torah

(Your Torah)

— seemingly it should have said "and give us a portion in the Torah"?

And the explanation in this: The main content of this prayer is about the aspect of "gift" that is in the Torah<sup>51</sup>,

which comes from above and is beyond the measure of man's labor and toil,

and therefore it requires prayer and request.

On the other hand,

there must be a prior preparation of the recipient's work,

"Make gratification for yourself,"

as above,

and therefore this request comes only after he has already acquired his "portion" in the Torah,

that he has attained in the Torah according to his strength and capacity; and after he already has his "portion" in the Torah,

he prays: "And give

"Our portion in Your Torah" - this "portion" in Torah that he already has

("our portion"),

will be given to him

(he will learn it - as it is)

"in Your Torah" - in the manner of study of the aspect of gift in Torah

("and give" - from the word "gift"),

the Torah as it is above the category of created beings - "Your Torah" specifically, the Torah of the Holy One, blessed be He.

An example from our Sages, may their memory be for blessing⁵²

regarding the study of Torah in the Garden of Eden - that his study should be

(that he learned in this world and in the manner of study in this world)

in his hand,

and he studies it

(and comprehends it)

in the Garden of Eden in the way of the secret⁵³.

And regarding the above-mentioned in Moshe — that they disputed that he studied

(already)

in the Torah is given "in Your Torah" that "there is no forgetfulness before the throne of Your glory"⁵⁴.

And based on this it is understood what he precedes in his prayer "that the Holy Temple be built speedily in our days" — because the true aspect of the 'gift' that is in the Torah will be revealed in the future⁵⁵

in the Torah of Mashiach⁵⁶.

6.

The difference between the aspect of inheritance and sale in the Torah

(which are from the aspect of the created beings)

and the aspect of gift in the Torah

(which is from the Creator)

is also evident in the manner of giving the Torah to Israel:

Our Sages, of blessed memory, said⁵⁷

: "Moses commanded us the Torah

Torah in gematria is 611,

"I am" and "You shall not have" we heard from the mouth of the Almighty.

That is,

that all the commandments of the Torah were given to Israel through Moses,

except for the first two utterances,

"I am" and "You shall not have,"

which "we heard from the mouth of the Almighty."

And the reason: the study of all the commandments of the Torah is the part of understanding and comprehension that is in the Torah, which is relative to the creatures.

Therefore they were given to Israel through Moses,

because he drew down the Torah to the level of understanding and comprehension for each one of the children of Israel.

But the two first commandments,

I am [the Lord your God] and you shall not have [other gods],

the content of their matter is faith and acceptance of the yoke of the kingdom of heaven which is above time and space,

and their essence comes to the person in the manner of a gift from above.

And therefore these two commandments were said to Israel not through an intermediary,

even not through the agency of Moses — rather they heard them "from the mouth of the Almighty."

And from the aspect of this revelation of "And God spoke, etc."⁵⁸

the day of the giving of the Torah to Israel is called by the name "Matan Torah"

(gift),

for it came in the manner of a gift from above; the preparations and works of the Children of Israel that preceded the giving of the Torah,

including that they preceded "we will do" to "we will hear"⁵⁹,

which is nullification in reality to the Holy One, blessed be He⁶⁰,

this is the work and nullification of a created being,

and it is not comparable to the revelation of the giving of the Torah of "And the Lord descended upon Mount Sinai, etc."⁶¹,

"And God spoke, etc."

And from this that also the rest of the eight commandments were part of this revelation of the Giving of the Torah,

it is understood that also they — although they are commandments according to the laws of the Torah — belong to the aspect of gift that is in the Torah,

as will be explained below.

7.

The opinion of the Ramban is known⁶²

and others⁶³

that regarding the last eight commandments, the Children of Israel heard the voice of the Holy One, blessed be He, but did not understand⁶⁴

what was said,

and Moshe Rabbeinu had to repeat and explain them for them.

And superficially it is not understood: a)

What is the benefit in hearing the voice of the commandments without understanding them?

b)

What is the reason for the distinction between the first two commandments — that the Children of Israel heard from the mouth of the Holy One, blessed be He, and understood them,

and the last eight commandments that they heard only the voice?

And the explanation in this: through the utterances "I am [the L-rd your G-d] and you shall not have [other gods]" were drawn to the children of Israel faith in G-d and acceptance of the yoke of His kingdom in the manner of a gift from above,

as above,

and therefore they heard them "from the mouth of the Almighty" not through the intermediacy of Moses.

However, it is not sufficient that this faith and acceptance of the yoke be for the person in a general way,

but rather they need to illuminate his service in the fulfillment of each and every one of the commandments,

that at the time of fulfilling a particular commandment there should be felt by him<sup>65</sup>

that he fulfills it because of this faith and acceptance of the yoke.

And in order to connect and join the faith and acceptance of the yoke with each and every one of the commandments,

the hearing of the first two utterances alone from the mouth of the Almighty was not sufficient,

but rather there had to be a voice

(and revelation

And the continuation from)

the Holy One, blessed be He,

the Children of Israel needed to hear all the Ten Commandments - in which are hinted all the 613 commandments of the Torah⁶⁶

- from the mouth of the Holy One, blessed be He.

But on the other hand,

since that they needed to hear all the Ten Commandments from the mouth of the Holy One, blessed be He, was

(not from the aspect of the understanding and comprehension that is in the utterances,

but rather)

from the aspect of the acceptance of the yoke and the faith that is above intellect and reason that must be in the fulfillment of the commandments,

therefore the Children of Israel did not hear the rest of the utterances in a manner that they would understand them from the mouth of the Holy One, blessed be He

only they heard the voice of the Holy One, blessed be He,

that the voice of the Lord drew into the hearers of the voice

(in the Children of Israel)

the faith in the Lord and acceptance of the yoke of His kingship also in the eight utterances - in the fulfillment of each one of the commandments.

And this is what they said in the Responsa of the Geonim "one who transgresses the lot is like one who transgresses a positive commandment": a transgression regarding the matter of the lot is analogous to a transgression

(not only regarding the aspect of understanding and comprehension that is in the Torah,

but)

regarding the aspect of "lot" that is in the Torah — both positive commandments,

which were given to Israel in the manner of a gift and lot from above,

as explained above at length.

8.

According to the above it will be understood why the division of the Land of Israel was specifically by lot: the essence of the Land of Israel is as it is written

"the eyes of the Lord your God are always upon it, from the beginning of the year until the end

“year”,

in which His G‑dliness shines in revelation,

without the concealments and hiddenness of this world⁶⁹.

And this thing, that in this physical and material world there will be a place where G‑dliness shines in revelation,

is above the service of the created beings,

and comes in the manner of a gift from above,

and as the saying of our Sages, may their memory be blessed,⁷⁰

“Three gifts etc. the Jewish people etc.”

And therefore also the manner of the division of the Land was

צ“ל by lot specifically,

which is a division not according to reason and intellect of man,

but from G-d the lot falls according to “Divine Providence”.

And just as it was stated above that the aspect of gift and lot comes after the completion of the work of the created being,

so in our case: only after the command “to the many you shall increase etc. and to the few you shall decrease” — to prepare everything according to human reason and intellect,

then the casting of the lot took place,

through which was revealed the division of the Land of Israel as it is according to “Divine Providence” — in revelation from the Holy One, blessed be He.

(From the talk of the second day of Chol HaMoed Sukkos 5724)