English translation — מטו"מ

1.

Already spoken many times about that which the Shlah¹

says,

that the portions of the Torah have a connection to the time of the year when they are read and studied.

And it is understood,

that so also regarding Parshios Matos and Masei,

whose fixed time is always in the Three Weeks,

that they have a special connection to the content of the Three Weeks².

Simply, their connection to the Three Weeks is seen in several details³

In parshas Matos⁴

Moshe reminds the tribe of Gad and the tribe of Reuven of the sin of the spies,

because of which the Jews remained in the desert for 40 years,

which is analogous to the delay in exile

(whose beginning is between the straits)⁵

; at the beginning of Masei it is told about the journeys,

which as he says in the midrash⁶

"Said the Holy One, blessed be He

(to)

Moshe, count for them all the places where they angered Me

(therefore it is said, These are the journeys of the children of Israel)

" - the reason for between the straits and exile⁷.

And further in the parsha it speaks about the cities of refuge⁸,

the matter of exile which comes because of unintentional murder⁹.

Or as the Shelah¹⁰

explains it,

that the matters about which it speaks in parshas Matos - the sin of vows¹¹

(and oaths)

which damages the soul,

and the sin of murder

(which damages the body),

which is spoken about in parshas Masei - caused the destruction of the Holy Temples,

as he explains it at length¹².

And it could be said,

that the connection of the portions to the Three Weeks is not

(only)

in the matter of the exile which is alluded to in them,

but

in the empowerment for the service during the Three Weeks*<sup>12</sup>

to go out from exile<sup>13</sup>.

The explanation of this: just as this is simply,

that all the laws of mourning of the Three Weeks days are entirely absent on Shabbat - it is, after all, in sorrow?<sup>14</sup>

And,

(on the contrary),

on the contrary,

it is a mitzvah to delight in it<sup>15</sup>

etc.’ - from which one sees that “Shabbat” is a matter where the thing of the Three Weeks does not “touch” it - so,

and moreover,

it is in the inwardness of the matters,

as the Tzemach Tzedek explains<sup>16</sup>,

that the Shabbats of the Three Weeks are in the aspect of “preceding the remedy to the blow”,

they are an advance remedy for the matters of the Three Weeks<sup>17</sup>.

And this is understandable — and all the more so — regarding the portions of the Torah that are read during this time,

Because since “Zion¹⁸

Through justice shall be redeemed and her captives through charity,”

Where “justice” here means the concept of Torah¹⁹,

It is understood that the portions of the Torah that are read and studied during this time are a matter of “

(Preceding)

healing”²⁰

for the “blow” of exile.

D.

H.

An instruction and empowerment for the service during the Three Weeks,

Which brings about the “they shall be for joy and gladness and festive seasons”*²⁰.

B.

Since all matters of the Torah are with utmost precision

(And all the more so matters of the world,

Where every thing is with Divine Providence)

It is understood,

That at the time of the determination it is in a manner

(As in this year)

That Parshiyos Matos and Masei are joined,

There is in this an instruction and empowerment <b>unique</b> in the service during the Three Weeks.

The matter simply: in the years when Mattos and Masei are separate, during the Three Weeks only three sedras are read and studied

(Mattos, Masei, and Devarim)

; but when Mattos and Masei are joined, an additional parshah in the Torah comes in the Three Weeks weeks — Parshas Pinchas; and in certain calendar configurations

(as in this year)

also Parshas Balak

(which is read on the day of the 17th of Tammuz,

the first day of the Three Weeks).

And since in this time an increase in Torah comes,

it is understood that through this one also has a greater and stronger giving of power to “heal”

(and in a manner &lt;b&gt;that precedes &lt;/b&gt;healing)

the matters of the Three Weeks.

It is also a thing that is understood,

that the giving of power is connected not only with the increase in Torah,

but also with the connection of the instructions of the content of the portions Mattos and Masei²¹

(from the aspect of their special connection to the time,

as mentioned above).

3.

One will understand this with the introduction of the explanation,

that that which on certain Shabbasos two portions are joined,

does not mean that one reads on <b>one</b> Shabbas <b>two</b> portions,

but their joining is in a manner that they become <b>one</b> portion²².

And as is proven from this,

that one does not read each portion separately,

at another time on Shabbas²³

; moreover: at the time that one reads them together,

the division of the reading into seven aliyos

(and likewise in the division of the sections for the study of the daily Chitas during the week)

is also not in a manner that is recognizable as a division between them — four aliyos and sections in the first portion and three in the second,

and so forth²⁴

— rather one reads and one learns — as the fourth — the conclusion of the first portion together with the beginning of the second²⁵,

and the blessings before and after are made on verses from both portions together²⁶.

At first glance,

since in essence they are separate sedras,

as this is emphasized in the fixed calendar in several years when they are separate — one should have made between them a separation,

at least in the reading of the sedras,

also when they are together&lt;sup&gt;27&lt;/sup&gt;?

From this very thing it is proven,

that when the sedras are joined, they then become &lt;b&gt;one &lt;/b&gt;sedra.

That

is

although each of them has its separate subject and content&lt;sup&gt;27&lt;/sup&gt;,

for the Torah is indeed divided into &lt;b&gt;fifty-three &lt;/b&gt;sedarim&lt;sup&gt;28&lt;/sup&gt;,

nevertheless,

at the time when the fixed calendar comes when they are read together,

they become joined as one sedra&lt;sup&gt;29&lt;/sup&gt;.

One must understand in our matter: superficially, parshas Mattos and Masei have no connection between themselves&lt;sup&gt;30&lt;/sup&gt;

- not like a number of other parshiyos of the Torah regarding which one parsha comes in continuation,

in time or in content,

to the previous parsha&lt;sup&gt;31&lt;/sup&gt;

: Parshas Mattos speaks about the commandments and events that were commanded and occurred at the end of the fortieth year of the years when Jews were in the desert,

but Parshas Masei,

which begins with "Masei Bnei Yisrael" is a kind of "summary" - regarding the journeys

(and certain events within them)

- from the books of Shemos, Vayikra, Bamidbar,

which encompasses the duration of all forty years in the desert.

D.

Already spoken many times,

based on the teaching of the Baal Shem Tov&lt;sup&gt;32&lt;/sup&gt;

that "his name which they call him in the holy tongue" is the life-force of the thing

(which bears the name)

and alludes to its content - that likewise regarding the names of the sedras: the inner content of the entire sedra is expressed in the name of the sedra&lt;sup&gt;33&lt;/sup&gt;.

And in our matter: the content of Parshas Mattos is hinted at in the name by which it is called according to the custom of Israel - "Mattos"; and likewise regarding Parshas Masei&lt;sup&gt;34&lt;/sup&gt;.

The explanation in this: one finds two terms with which Jews are designated

(as tribes)

— "shevatim" and "matot"&lt;sup&gt;35&lt;/sup&gt;.

What the difference between them is understandable according to their meaning in the analogy,

in plain meaning: "shevet" is a branch that is still soft,

but "mateh" is a stick that is already hard and strong; and the reason and cause for this difference between them: "shevet" is a

branch that still has the suckling from the tree

(and sometimes it is indeed connected to the tree),

therefore the branch is fresh and soft,

in contrast, a "mateh" is specifically when the branch is cut off and no longer has the suckling from the tree.

And therefore it is strong and hard.

Thus is the difference between the two descriptions among Jews:

Both "tribes" and "staffs" indicate that the souls of Israel originate from a root and tree,

from Godliness,

from "the supernal tree"*³⁵.

But the description "tribes" points to the soul as it is connected with Godliness in a revealed way,

as it stands in a state of attachment to "the supernal tree"; &lt;b&gt;and in general &lt;/b&gt;it alludes to the soul when it is found above,

where it stands with a constant self-nullification and attachment to Godliness.

However, “Matos” describes the Jews as they are openly not connected to the source,

it is not evident openly their attachment to G‑d; and <b>in general</b> this is like the soul comes down below into body and animal soul,

that through the descent into this body and animal soul it becomes materialized and

(as if)

separated from the “supernal tree”.

And this is also what “Matos” hints

(as the name of the portion)

- that souls³⁶

of Israel come down into descent and become materialized like a separate thing from the source.

But the name "Masei" — which means that one goes away completely from the previous place and comes to

(closer to Eretz Yisrael)

a higher place — in avodas Hashem it means the journey and "walking" to which the soul comes through the descent downward in a manner of "Mattos".

That

is

that

(specifically)

through the descent the soul attains a higher level relative to how it stood above before the descent³⁷

The soul before the descent is called "standing" like angels,

because its service in love of Hashem and fear of Hashem is in measure and limitation; and consequently even when it ascends to a higher level,

it does not mean that it goes away <b>completely</b> from its previous standing and state,

and therefore this is called "standing".

But through her descent downward into body and animal soul in the aspect of "Matos",

and through them and with them she fulfills Torah and mitzvos which is the wisdom and will of the Holy One, blessed be He,

she comes to the matter of "Masei",

she becomes in the aspect of "journeying",

incomparably higher than the soul was before,

being above.

5.

This is as the matter is in general,

that the descent of the soul is hinted at in Parsha Matos and the reward and ascent — in Parsha Masei.

In particular, however, both in Matos and in Masei are hinted at both the descent of the soul and the service of the soul and its reward and ascent:

The hardness and strength of "Matos" shows not only that the soul has become like a separate thing from Elokus as mentioned above,

but also alludes to the intensity³⁸

of the avodah that must be and is present by a Jew down below.

In order to overcome the hindrances of the body and the animal soul,

and certainly of the world,

one must stand with a strength and intensity of a "mateh",

a strong staff,

not to be affected and to withstand all concealments and hidden things.

And while a Jew is down below,

does his avodah in simple fulfillment of mitzvos with strength and is not affected by all concealments,

also his reward is in the aspect of "mateh" — there comes into the soul an intensity and strength from the root of the soul,

from <b>Eisan</b>³⁸

that is in the soul³⁹,

even more than the soul had when it was above in the aspect of "sheivet".

And likewise this is all hinted in "Masei"⁴⁰

: "Masei"

(plural)

also hints at the <b>journey of the soul</b> from above to below,

in this world; that which must be by the Jew down here the <b>service</b> in the way of <b>journey</b> and <b>ascent</b> from level to level,

higher and higher; and also the <b>reward</b>,

which the soul receives through this is "Masei",

that the elevation of the soul is in a manner of progression.

6.

According to the above, the connection of Parshat Matot and Masei to the Three Weeks is understood:

The point in the aforementioned matter of Mattos and Masei — that which the soul comes down below and must do its service with intensity etc.,

And likewise the reward — is primarily

(Not so from the perspective of the descent of the soul itself,

But)

From the perspective of the descent into the time of &lt;b&gt;the exile&lt;/b&gt;&lt;sup&gt;41&lt;/sup&gt;,

In the matter of Bein HaMetzarim:

Upon the time of the Temple&lt;sup&gt;42&lt;/sup&gt;,

When ten*&lt;sup&gt;42&lt;/sup&gt;

Miracles were performed for our forefathers in the Holy Temple,

When Jews saw and heard Divinity in revelation,

And consequently they stood in a state of self-nullification and attachment to Divinity

(In the manner that one comes to see, so one comes to be seen&lt;sup&gt;43&lt;/sup&gt;),

And their service was with love and awe of Divinity — about this one cannot say that they were in a manner of "Mattos"

(Separated from the tree),

But in a manner of "Shevet",

Connected to the root and body of the tree; they therefore then did not need to attain a special intensity in order to do the service of Torah and mitzvos,

And consequently it is understood that also the "Eitan that is in the soul" was not revealed.

In the time of exile, however,

when G‑dliness is not seen and is not heard as in the time of the Holy Temple,

there are so many concealments and coverings upon G‑dliness,

that therefore Jews are then in the manner of "matos" — their attachment in G‑dliness is not seen — they need therefore to call out and reveal in themselves a much stronger power to overcome the obstacles and hindrances upon the service of Torah and mitzvos,

and especially further to <b>transform</b> the <b>darkness</b> of exile into light —

And therefore is then also their reward in the manner of "matos",

that the <b>power</b> of the essence of the soul is then revealed more than in the time of the Holy Temple and than when the soul is above; and in a manner of "masei" — the matter of the journeying in the soul⁴⁴.

And this is also regarding the other matters that correspond in "Masei".

7.

All this was spoken about a matter which is

(also)

here from the side of the parshas Mattos and Masei in themselves,

d.

e.

Also when they are not connected.

In most years, however, when Mattos and Masei are connected, there comes an additional lesson and giving of power,

that each one of them affects the other⁴⁵

; d.

e.

Then there is a special giving of power,

that the service should be in a higher manner and on the other hand it should arrive more easily:

In this matter of "Matot",

in the descent in the time of exile,

it is emphasized that this is "Masei",

that the Almighty led it thus - like the journeys in the desert literally, which were "at the word of the Lord they journeyed"⁴⁶

- and consequently it gives a special encouragement and addition of strength in the service in exile;

Likewise in the service of "Matot",

as this is together with "Masei",

one has the empowerment of Torah that in every matter that a Jew does in his service⁴⁷

in the time of exile, there should be the strength of "Matot" in a manner of "Masei",

ascent after ascent in the strength of "Matot"⁴⁸.

So too in the third matter of "Matot": the strength of the root of the soul,

which is revealed in the service of Matot,

is in a manner of "Masei" - as a higher root,

until that finally it is an elevation which reaches to a strength that is higher than the strength of the root of the soul:

For the strength of the root of the soul is indeed in the aspect of limitation; and through the completeness of the service in a manner of "Matot" in the time of exile,

the soul becomes elevated even higher than that - into G‑dliness which is without limit - until "to be absorbed in the body of the King"⁴⁹,

that it becomes one thing,

as it were,

with the Essence⁵⁰.

And on the other hand, this "Masei",

the reward and journey is in the soul not in another time,

but it comes together with "Matos"; i.e.

i.e.

that already then,

when a Jew finds himself here below,

there is opened in him the journey and ascent.

Ch.

Based on this one will understand the connection of the two matters,

that specifically when Parshas Matos and Masei are joined one reads and one also learns Parshas Pinchas in the Three Weeks

(and sometimes — like the determination of this present year — also Parshas Balak).

For prima facie the question arises: how can one demand of a Jew that in every journey he should stand with the strength and firmness of "Matos" - there are after all here various differences in the journeys of a Jew during the course of his life&lt;sup&gt;47&lt;/sup&gt;,

changes of ascents and descents,

until that they can be from one extreme to the other extreme?

It is understandable when one is at "they journeyed from Rameses",

going out from Egypt,

which was "with a high hand before the eyes of all Egypt"&lt;sup&gt;51&lt;/sup&gt;

; or at the journey that led to the desert of Sinai,

one can understand,

that then it is fitting to demand the strength that one needs to use in order to go even higher in the service;

How can one, however, demand from a Jew the intensity when he is holding at the journey of "Rithmah" - "on account of the evil speech of the spies"⁵²,

or at "Avel Shittim"⁵³,

which is connected with the sin of Peor⁵⁴?

To this the answer is - the portion of "Pinchas": When the intensity in service is from the side of his own existence,

since the person is limited,

therefore the intensity cannot be in all the journeys; but when his intensity in service is in the manner like by Pinchas - "in his being zealous with My zeal"⁵⁵

: he stood up with actual self-sacrifice before all the people of Israel⁵⁶

- when by the Jew there is as a preface the movement of actual self-sacrifice,

he goes out of his existence,

then there is no difference by what kind of journey he is holding and he carries out through this the command of God with the same intensity.

And with this it is understood,

that the completeness of the connection of

(the avodah of)

"Matos" with

(the avodah of)

"Masei" occurs specifically then when one also reads P' Pinchas in the same period

(during Bein HaMetzarim)

that one reads not only about the Almighty's reward for the deed of Pinchas,

but also P' Balak,

at the end of which is also told about the matter of his [Bilam's] counsel]&lt;sup&gt;57&lt;/sup&gt;,

whose manner of avodah is the giving of power for the connection in completeness of Matos and Masei&lt;sup&gt;58&lt;/sup&gt;.

9.

About this is also the question regarding the connection of Matos and Masei in this reward: How can the soul — and particularly as it comes down below into the Bein HaMetzarim of exile — attain to the matter of "Masei" — to the greatness of the strength of the soul and until it is higher than it is in the root of the soul above above?

And furthermore,

that this should be illuminated in the soul as it is in the aspect of "Matot",

downward in the time of exile?

And superficially,

Regarding the reward of the service of "with all your might",

to which the soul comes through its descent downward,

and especially in the time of exile,

it is written indeed that only "at their death they see" — after the clarification of body and animal soul in the service of subjugation and transformation — but not in their lifetimes⁵⁹.

Also on this the answer is - parshas Pinchas,

which we read before [the Shabbos of] the Three Weeks: this is as long as the person is an oved Hashem from the side of his existence

(when even the avodah is in the highest levels,

he does not go out of himself,

from the limitations of a created being)

; but when his avodah is from within mesiras nefesh mamash,

completely opposite to nature,

then he goes out of the category of a created being - even from the category of the soul as it is in the root of its root,

which is still an existence and not Atzmus - and it becomes one thing,

as it were,

with Atzmus,

"And the spirit shall return to God who gave it"⁶⁰.

And from the side of the avodah of mesiras nefesh in actual practice mamash,

the completion of the clarification & refinement⁶¹ is brought about

of the body and the animal soul,

and therefore for the soul also in the body down here and in the time of exile can be attained the ascent and journey without limit

(Masei),

to which the soul comes through its avodah⁶².

Yud.

As mentioned earlier, there is yet a special matter that when Mattos and Masei are joined, there is sometimes a fixed calendar

(as this year)

that the first day of Bein HaMetzarim,

the seventeenth of Tammuz,

(and also the last day — Tishah B'Av),

falls on Shabbos

(Parshas Balak).

The explanation of this and the connection to the previous reasoning in the joining of Mattos and Masei:

The main intention of the descent of the soul below in general,

and in particular in the time of exile,

in the aspect of "Matot",

is as the Alter Rebbe says in Tanya&lt;sup&gt;63&lt;/sup&gt;

(from Etz Chaim),

that "the soul itself does not need any correction at all etc.'",

rather it descended to rectify the body and the animal soul and "its portion that belongs to it from the totality of this world".

From this it is also understood,

that the main service with the strength and might of "Matot"

(and so too the true reward that comes to Jews - "Matot" and "Masei" in the service below),

is not only in that the soul overcomes all the concealments and coverings of the body and animal soul and upon the darkness of exile and the &lt;b&gt;soul &lt;/b&gt;does - but mainly in the service of &lt;b&gt;itkafya &lt;/b&gt;and &lt;b&gt;it'hapcha&lt;/b&gt;&lt;sup&gt;64&lt;/sup&gt;

of the animal soul,

and even more - of the darkness of the world,

and the darkness of exile which is outside of the animal soul;

Because&lt;sup&gt;65&lt;/sup&gt;

the strength that exists in the soul at its descent below and even the strength that is aroused in it through the concealment of the animal soul and the world,

is not a novelty - since the soul is essentially Godliness and has essentially delight in Godliness - therefore through this is not aroused the perfect manner of journey and ascent

("Masei")

into the very Essence.

But when one uses the concept of "Matos",

the strength,

to coerce and transform for good the animal soul,

which is completely opposite to its nature,

through which "all its form is lost" from the animal soul,

and especially also through the transformation of the darkness of exile - this effects the complete strength and elevation without limit also in the divine soul,

in a manner of "with all &lt;b&gt;your might&lt;/b&gt;",

more even than the might of the divine soul,

for through this a Jew becomes one,

as it were,

with the Essence⁶⁶.

Yes.

According to this, the occurrence on the 17th of Tammuz is understood,

the first day of the Three Weeks⁶⁷,

falls on Shabbat Parshat Balak:

The intention and purpose of the Three Weeks is,

that it should be "and I will turn their mourning into joy",

that the fast days themselves will be turned into joy and gladness⁶⁸

which is,

as Chazal say,

a hint to the twenty-one days of the Three Weeks,

just like the fruit of almonds that "from the time of its blossoming until the completion of its ripening is twenty-one days"⁷⁰

With this, the Above hints not only the opposite of good,

but

(mainly)

the intention of the matter,

that it should become "a rod of almond" for the positive — in the side of good — as the Alter Rebbe&lt;sup&gt;71&lt;/sup&gt;

explains in the matter of "the staff of Aaron blossomed...

and produced almonds,"

that the reason for this is because it demonstrates the swiftness and intensity of the influence below].

When the 17th of Tammuz

(and also Tisha B'Av)

occur on Shabbat

(as in the determination of the present year)

then Shabbat overrides the fast&lt;sup&gt;72&lt;/sup&gt;,

and in addition to this, Shabbat transforms the day of the Three Weeks&lt;sup&gt;67&lt;/sup&gt;

into a day that "it is a mitzvah &lt;b&gt;to rejoice in it&lt;/b&gt;&lt;sup&gt;73&lt;/sup&gt;

and delight in it,"

in the manner of the matter &lt;b&gt;and I will turn &lt;/b&gt;their mourning into joy&lt;sup&gt;74&lt;/sup&gt;.

And in particular that this is the content of the day of Shabbos in general,

as it is stated in Toras Kohanim⁷⁵

on Mizmor Shir L’Yom HaShabbos⁷⁶

—“to cause harmful beings to cease from the world,”

and as the Tzemach Tzedek⁷⁷

explains this,

that the completeness of the matter of Shabbos is that one <b>transforms</b> the harmful beings to good;

Which something akin to this was on Shabbos at the beginning of creation,

until that this was in actual physicality,

as Chazal say⁷⁸

“For thirty-six hours that light served.”

D.

E.

That Shabbat in its completeness reveals openly the matter of the reversal of the Three Weeks,

For the matter of the completeness of Shabbat⁷⁹

(as it was revealed at the beginning of creation)

is to reverse the darkness of the night into light — "and night as day will shine,"

the opposite of the matter of exile and the Three Weeks, which reverses day into night⁸⁰

And consequently it follows,

that when the 17th of Tammuz

(right at the beginning of the Three Weeks)

occurs on Shabbat,

the matter of <b>preceding</b> remedy to the blow of the Three Weeks is revealed — it reverses the days immediately at their beginning;

And this makes easier the service of man in the between the straits,

the service of "Matot" and "Masei" and how they are together,

as mentioned above,

in the transformation of the animal soul and exile.

12.

And likewise is from the side of the portion in the Torah,

Parshat Balak,

whose content is the blessings of Balaam,

which were also in a manner of "And the L-rd your G-d was not willing to listen to Balaam &lt;b&gt;and turned &lt;/b&gt;the L-rd your G-d for you the curse into a blessing"&lt;sup&gt;81&lt;/sup&gt;.

What the action thereby was,

not only the essential matter of "and Hashem turned for you the curse into a blessing",

but that this was specifically through Bilaam who is the opposite of Moshe,

i.

e.

the ultimate opposite of holiness⁸².

Moreover: the conclusion of his prophecy was regarding "the end of days",

about the redemption through Moshiach our righteous one

(as the Rambam explains⁸³),

which will take out Jews from the exile of between the straits <b>completely</b>.

And at the time when all these matters come together: Mattos and Masei are connected,

and consequently one also reads Parshas Pinchas during Bein HaMetzarim,

and especially in the calendar arrangement of this present year,

that the beginning of the days of distress is on Shabbos and one reads Parshas Balak — this is even more hastening the "these days shall be turned to joy and gladness",

that from the staff of almond should become the alertness for good,

the alertness of the redemption,

it should be the "I hastened to bring My children into the Land immediately"⁸⁴,

In one moment and in one instant should be the redemption through Moshiach our righteous one below ten handbreadths.

5729 5733,

5735 Shabbos Parshas Pinchas 5737)