English translation — דברים ג

A.

In this week's parshah it is told how Bnei Yisrael defeated "Og king of Bashan and all his people ..

And we captured all his cities ..

all the region of Argob, the kingdom of Og in Bashan"¹.

Regarding "the region of Argob" we find two matters which indicate the importance of the place:

a)

Rashi²

translates

(according to the Targum³)

that "Argov" means "palace",

"king's hall".

And the entire "district"

(region)

was called after the "king's hall".

b)

The Mishnah⁴

says "Tekoah⁵

was first for oil

(the oil of the city "Tekoah" is "first and choice for oils"⁶

for the Holy Temple),

Abba Shaul says: second to it is Regav in Transjordan."

So the father explains⁷,

that "Regav is the district of Argov⁸

which is in the portion of Menasheh in Transjordan ..

as it is written in Parshat Devarim⁹

the reason

(inner)

why “<b>Yair </b>the son of Menashe took all the region of Argob”<sup>11</sup>

— because “Yair is from the term light,

and light is drawn from oil”.

Every matter in Torah is precise to the utmost.

One must say,

that the two matters of importance that are told in Torah regarding the <b>same </b>place,

“the region of Argob” —

(a)

that this is connected with “the palace of the king”,

and

that this is “second to it” regarding names from there of oil for the Sanctuary — have between them a connection in content.

(b)

will one understand this¹²

from the explanation in the matter that "the second[-rate oil] to Regev is on the other side of the Jordan":

From the plain meaning of the language of the Mishnah — "Abba Shaul says the second[-rate oil] to it etc." — it implies¹³,

that this is a dispute between the Tanna Kamma and Abba Shaul whether the oil of Regev is "second[-rate] to it" or not¹⁴

(for the Beit HaMikdash)

it is brought in the Mishnah¹⁵

that there exists "alpha" and "second[-rate] to them",

and by them it is explained what the "second[-rate] to them" are —

(a)

in continuation to the "alpha",

and

2.

(b)

as a <b>plain </b>Mishnah]¹⁶.

One must understand: In what does the dispute between the Tanna Kamma and Abba Shaul consist?

And in general — how is a dispute possible in &lt;b&gt;reality&lt;/b&gt;&lt;sup&gt;17&lt;/sup&gt;

(Whether this is a choice oil or not&lt;sup&gt;18&lt;/sup&gt;)?

And one may say,

that this is explained in that which Abba Shaul adds and specifies "Ragev &lt;b&gt;in the other side of the Jordan&lt;/b&gt;",

with which he intends

(Not only to indicate which "Ragev" he means&lt;sup&gt;19&lt;/sup&gt;,

but)

to safeguard the &lt;b&gt;novelty &lt;/b&gt;in this: The reason of the Tanna Kamma that upon the oil of Ragev it is not appropriate to say "second to it"

(That it is "close ..

to being praised"&lt;sup&gt;20&lt;/sup&gt;

to the oil of Tekoa which is in the Land of Israel)

is because Ragev is in the other side of the Jordan

(As will be explained later)

; and this Abba Shaul safeguards,

that even though Ragev is "in the other side of the Jordan",

nevertheless he holds that the oil of "Ragev" is "second to it".

3.

The explanation in this

(in the manner of Chassidus)

It is known²¹

that oil alludes to

<b>Self-nullification</b>.

As one sees it in oil in physicality,

that it is made through <b>crushing</b> of the olive,

"crushed for light"; and at the time one lights it,

the oil becomes "drawn after the wick and consumed and burned entirely...

so that nothing remains of it"²²

; and also its burning itself is <b>quietly</b>²³,

without noise — which all of this indicates utter self-nullification,

nullification of existence.

To the level of self-nullification in actuality — a nullification completely and entirely,

in a manner like the oil is consumed entirely — a person cannot attain by his own power²⁴,

through his service and contemplation of the exaltedness of God and the lowliness of man²⁵,

for however much a person should nullify himself,

it is all within the category of nullification of the existent,

where he <b>humbles</b> and nullifies his selfhood before the Most High,

but he remains a "thing in itself"²⁶.

His "existence" cannot bring about &lt;b&gt;nullification &lt;/b&gt;of existence.

The concept of nullification in existence comes specifically&lt;sup&gt;26&lt;/sup&gt;

through a revelation from above&lt;sup&gt;27&lt;/sup&gt;

: At the time when a person is revealed a Divine light — and from the perspective of the &lt;b&gt;Supernal One &lt;/b&gt;there is indeed no place for any existence besides Him, G‑d forbid — then &lt;b&gt;automatically &lt;/b&gt;the existence of the person is nullified.

must the person be a <b>vessel</b> for it; i.e.

i.e.

that the service of man consists

(only)

in making of himself a vessel for the revelation of light from above,

but the self-nullification

(in reality)

itself is brought about

(not through his service,

but)

through the revelation from above].

i.e.

Based on this one will understand the difference between the Land of Israel and Transjordan regarding the "oil" for the Holy Temple:

The difference between Eretz Yisrael and Ever HaYarden is:

Eretz Yisrael is the land of the seven nations which the Almighty chose from the beginning from all lands as the Holy Land,

and as such He gave it to the holy Patriarchs as an eternal inheritance; but not so Ever HaYarden is not a land that was from the beginning designated for Bnei Yisrael,

Rather — “they took &lt;b&gt;of themselves&lt;/b&gt;”&lt;sup&gt;28&lt;/sup&gt;

: The tribe of Gad and the tribe of Reuven requested it: “Let this land be given to your servants as a possession”&lt;sup&gt;29&lt;/sup&gt;.

And therefore there is a difference essentially regarding the holiness

(and the resting of the Divine Presence)³⁰

in the Land of Israel relative to the other side

the Jordan³¹,

and as our Sages, may their memory be blessed, [said]³²

"the land of Canaan³³

Sanctified beyond the Jordan,

the land of Canaan is fit for the <b>House of the Divine Presence</b>":

The holiness of the Land of Israel is not dependent on the Jews and their service,

but it comes from above — "a land³⁴

which etc. <b>always</b> the eyes of the Lord your God <b>are upon it</b>";

But not so the holiness of the other side of the Jordan,

which became an inheritance for Jews through <b>their</b> request — it is a level that the created being brings about.

H.

And this is the explanation of the dispute between the Tanna Kamma and Abba Shaul:

The first Tanna holds that oil &lt;b&gt;choice&lt;/b&gt; can be only from the Land of Israel.

Because specifically in the Land of Israel, divinity shines in a &lt;b&gt;revealed&lt;/b&gt; manner,

until in a manner of vision

("The eyes of the Lord your God are upon it"),

and therefore it is a place fit for nullification in reality — "oil",

the phrase "&lt;b&gt;The eyes &lt;/b&gt;of the Lord your God are upon it",

that "eyes are a metaphor for the drawing down and illumination of the light of &lt;b&gt;wisdom&lt;/b&gt;" — which oil is connected with wisdom&lt;sup&gt;36&lt;/sup&gt;,

as our Sages say&lt;sup&gt;37&lt;/sup&gt;

"Because they are accustomed to olive oil, &lt;b&gt;wisdom &lt;/b&gt;is found in them"].

And it can be said,

that also in the name "Tekoa" is hinted the &lt;b&gt;advantage &lt;/b&gt;of the "oil": "Tekoa" is from the expression "&lt;b&gt;and he drove &lt;/b&gt;his thought with force"&lt;sup&gt;38&lt;/sup&gt;.

And in our context — the "he drove his thought with force" into the Divine light that is revealed in the Land of Israel,

in a manner that one becomes &lt;b&gt;united &lt;/b&gt;with the light and holiness and therefore the revelation of the light effects its action,

to accomplish the matter of self-nullification in its perfection.

But not so the other side of the Jordan,

because there is not there <b>the </b>revelation of the light of holiness from above,

which should effect the matter of nullification

(true)

in reality,

therefore the oil of "Regev on the other side of the Jordan" cannot be a "secondary to it"

(it is approximately like the oil and nullification of the Land of Israel)

— it is not in <b>the </b>category of oil.

6.

Abba Shaul however holds,

that the oil of Regev can indeed be a "secondary to it" — because even though the holiness of the other side of the Jordan does not reach the holiness of the Land of Israel itself

(and therefore it is not a "<b>primary </b>to oil"),

it is however also a holiness that is higher than created beings and can

Therefore it is a state of nullification in reality³⁹,

which is <b>approximately </b>to the nullification completely and entirely of Eretz Yisrael

(in a manner that it is "second to Him").

For also in Transjordan the revelation of the light <b>from above</b> was drawn: the holiness of Transjordan was opened⁴⁰

not through the tribes of Gad and Reuben,

but through that which the Almighty agreed and established that it should become their inheritance,

by which He gave there a special holiness

(and the tribes of Gad and Reuben through their request <b>caused</b>⁴¹

the drawing down of the holiness).

that they "took" it through their &lt;b&gt;request&lt;/b&gt;,

but the actualization was dependent on Moses' response and the Almighty's will&lt;sup&gt;42&lt;/sup&gt;].

And this is the difference between Transjordan and outside the Land: also in the diaspora a Jew has the potential to effect and must effect that Divinity shine there openly,

and as the saying of our leaders&lt;sup&gt;43&lt;/sup&gt;

"Make

Here

(outside the Land of Israel)

the Land of Israel".

Since, however, the revelation is <b>opened up</b> through the <b>man</b>

(in the aforementioned language: <b>make</b> here the Land of Israel),

it is such a level that is not higher than what a limited creature <b>can</b> draw down.

But the degree of holiness of the other side of the Jordan a Jew cannot draw down and open up in himself — they can only ask and cause that it be drawn down <b>from above</b>.

And since the holiness of Ever HaYarden is higher than being able to be drawn down through created beings,

therefore it can effect in them a bittul bimetziut: only as this is a level which has at least a &lt;b&gt;connection &lt;/b&gt;to created beings — that therefore they can request and elicit it

(at least in a causative manner)

— therefore it is not comparable to the bittul bimetziut which can be effected in Eretz Yisrael itself.

Umehataima the oil of "Regev beEver HaYarden" is only "&lt;b&gt;sheni &lt;/b&gt>lah".

7.

According to all the above one will also understand the connection between the two matters mentioned above

(section 1)

regarding "Chevel Argov" — because the special quality of

(the "oil" and bittul of)

"Regev",

is hinted in the explanation of "Argov" — from the term "saltin",

"heikhal melech":

When Jews conquer a land,

it is not only a physical conquest,

that the ownership of the land passes over to Jews,

rather this is

(and primarily)

a spiritual conquest — the land and all its matters pass over to the domain

(holy nation)

of holiness.

And likewise it is regarding "Argov" — expression of "palace": When one conquered

When "Chavel Argov",

it was transformed from a "palace of a king" of flesh and blood,

of the nations of the world

(Og king of the Bashan),

to a "palace of a king" of the true King,

King of the world.

And therefore "Argov" — which became a "palace of a king" of the King of the world — a kind of the entirety of the Land of Israel,

which is "palace of a king".

And from this aspect, also the oil and nullification of the place is somewhat

(second to it)

from the nullification that exists in the Land of Israel.

8.

And one could say,

that what Abba Shaul says regarding the oil of "Regev in Ever HaYarden"

(that it is "second to it")

is according to his system,

aligns with another matter that Abba Shaul says regarding the oil that is in the Temple:

The Mishnah says in Tractate Middot⁴⁴,

that there were four chambers in the four corners of the Women's Courtyard.

Regarding the chamber that was in the southwest corner, it is brought in the Mishnah,

that Rabbi Eliezer ben Yaakov said, "I have forgotten what it was used for."

Abba Shaul said: "There they would place wine and oil,

it was called the Chamber of the House of Shmanya."

Why did Rabbi Eliezer ben Yaakov forget specifically about <b>the</b> chamber in the Women's Courtyard?

The father explains⁴⁵

(in the letters of Kabbalah)

that this chamber itself is connected to a level

(the aspect of Yesod of Zeir Anpin)

in which the matter of forgetfulness applies,

but through that which "there they would place

Wine and oil" — and even more: the chamber "is called after oil and not after wine either" — it guarded "lest they forget what it was used for ..

For olive oil returns⁴⁶

the remembrance".

And specifically Abba Shaul mentioned it,

because the aspect of Abba Shaul

(foundation of Abba within foundation of Zeir Anpin⁴⁷)

is connected with the matter of remembrance

(for "remembrance⁴⁸

is from the aspect of wisdom, foundation of Abba").

is seemingly not smooth

(in the inwardness of the matters)

: since the action here is the matter of the oil,

which he

(specifically)

is "restores the memory — why was there also wine in the chamber,

and beyond this — Abba Shaul explicitly mentions wine,

and beyond this — he precedes wine to oil

("there they would put &lt;b&gt;wine &lt;/b&gt;and your oil")

— and especially since wine is its matter the opposite of memory

(as the father explains&lt;sup&gt;49&lt;/sup&gt;)

"my wine on the contrary draws &lt;b&gt;forgetfulness&lt;/b&gt;"?

9.

is the explanation in this,

that on the contrary — it is that which gives:

The activity here is,

that the continuation of "remembrance" is in the place where the chamber itself is relevant and even more — continues forgetfulness.

And therefore he precedes "there they would place wine",

emphasis that the chamber itself is relevant,

a place of wine⁵⁰

from which

It is "forgetfulness is drawn"; but through that which one also gives oil there,

until in a manner that <b>this</b> becomes the main thing

(— the chamber "is called by the name of <b>oil</b>" specifically),

the matter of remembrance is drawn,

and it is preserved "lest they forget what it was used for".

(from Father)

that the level of Abba Shaul is "the foundation of Abba <b>that is in the foundation of Zeir Anpin</b>": in the "foundation of Zeir Anpin" in itself, forgetfulness is applicable, as it were,⁵⁰,

but through the drawing from "the foundation of Abba" into "the foundation of Zeir Anpin", remembrance is brought about also in "the foundation of Zeir Anpin"].

And based on this, one can explain that Abba Shaul follows his approach in the law of "the two and a half tribes on the other side of the Jordan"⁵¹

: also in this law, the activity is in this manner,

that also in this place

(the other side of the Jordan)

where the nullification is in a manner that it is nullification of the yesh, but the "existence" of man remains,

the nullification of "Your name" is drawn forth as above

— analogous to the above matter regarding the Chamber of Oils,

that in the place where "they give wine",

which in itself there is applicable forgetfulness

(because this is a level that pertains to <b>created beings</b>

("existence")

which are subject to change⁵²),

there the matter of memory is drawn forth

(which comes from wisdom and nullification).

Yud-Dalet.

The lesson from all this in the service of each and every one:

It is known that Torah is becom-

They call both wine and oil⁵³.

The difference in general between them in the service of man to⁵⁴

: "wine",

which brings to joy,

alludes to the study of Torah with a heat and "the Torah, it heats me"⁵⁵

; "oil"

(quietly⁵⁶)

points to the self-nullification that is required before and during the study of Torah,

as our Sages, may their memory be blessed, said⁵⁷

that it must be "bless Him in the Torah <b>first</b>".

One might think,

that these are two <b>opposite</b> matters: "wine" is a matter of "existence"

(heat),

and "oil" its matter is self-nullification; and therefore,

although both movements are required,

they cannot, however, be together at the same time,

rather each one at a separate time: <b>before</b> the study there must be the "bless Him in the Torah" in order to hold to "and let my soul be like dust to all"; and afterwards,

at the time of the study itself,

which must be with understanding and comprehension,

only the heat and taste is heard — the "wine" of Torah"⁵⁸.

Abba Shaul teaches that one must bring "oil" into the same "chamber" where the "wine" is.

And even more: the wine must become secondary to the oil,

until the chamber is called specifically after the oil.

It must specifically be the "wine" — the agitation in understanding and grasping the Torah,

but one must always remember that also the agitation in

Torah study must be permeated with self-nullification to the Giver of the Torah⁵⁹.

And thereby the Mishnah that could arise without this is guarded — "I forgot what it was used for,"

Which there is the precision in this: Rebbi Yosi knew that there is the chamber,

A place sanctified only for matters of the Holy Temple, blessed be He, and His will,

But "what was it &lt;b&gt;used for&lt;/b&gt;" is — for what practical difference,

And in the known language&lt;sup&gt;60&lt;/sup&gt;

"These were commanded to chop wood" is this in the same chamber&lt;sup&gt;61&lt;/sup&gt;,

And pertains only that there be service

(Acceptance of the yoke,

Love of Hashem,

Fear of Hashem)

&lt;b&gt;In general &lt;/b&gt;and the precision of taking it down into details&lt;sup&gt;62&lt;/sup&gt;

Etc.,

And a matter that has no practical difference in it — one forgets —

This is not the study of Torah: to learn Torah and a lot in quantity and quality — this is its essence and its sense,

but "what was it used for",

to raise the discussion in accordance with the halachah, this is not the root of his soul⁶³,

until it can be brought down step by step

(in a manner of falling)

— his <b>sharp</b> but without <b>and concludes</b>⁶⁴

at all,

Abba Shaul says and mentions,

that one must <b>bring down</b> the study into <b>actual practical deed</b>,

and in general — study that leads to deed.

When one has only the "wine" of the Torah,

it may be that one would not want to withdraw from the taste of understanding and comprehension in the Torah to occupy oneself with matters of deed

(which is often connected with coercion — deed from the word⁶⁵

they compel for charity⁶⁶)

When the study of Torah is permeated with self-nullification,

and the main point

and purpose of his learning is so that he should know how to direct himself to the &lt;b&gt;will&lt;/b&gt; of the Supernal One&lt;sup&gt;67&lt;/sup&gt;,

specifically then is &lt;b&gt;great&lt;/b&gt; the study

(including the explanation — the greatness of the study),

the study is in a manner of "leading to action",

until occupying oneself specifically with matters of &lt;b&gt;action&lt;/b&gt;,

as the Gemara&lt;sup&gt;68&lt;/sup&gt;

relates at length about Rabbi Chiya — specifically done with his body &lt;b&gt;literally&lt;/b&gt;,

And concludes: How great are the deeds of Chiya.

5736)