English translation — מסעי

1.

It is known what is stated in the Shelah regarding the portions of Matos, Masei, and Devarim – that "they always occur during the Three Weeks because it is a matter in its time"¹,

and he explains there at length the connection of the content of the portions to the Three Weeks².

And according to what has been explained several times³

regarding the time of the Three Weeks,

that specifically in these days the "I will wait for Him every day that He will come" must be with extra strengthening – and therefore these days are most conducive for the study of Tractate Middos and the laws of the Chosen House,

since through this study and engagement in "the form⁴

of the House and its arrangement and its exits and its entrances and all its forms and all its statutes" it is "I consider it for them as if they are engaged in the building of the House"⁵

It is understandable,

that in the portions of Mattos, Masei, and Devarim is hinted

(not only the mourning from the aspect of the destruction of the Temple etc.,

but)

also the matter of the redemption⁶,

and in particular – in connection to "the building of the Temple".

There is an explanation from the Tatte in connection with the verse

(of our portion⁷)

regarding the cities of refuge "and he shall dwell there until the death of the high priest"⁸,

that according to this comes an additional explanation in a halacha that pertains to "the building of the Temple",

as follows in section 4 and onward.

2.

In the first chapter of the Laws of the Chosen House⁹

the Rambam rules "And one does not build in it

(in the Sanctuary and the Courtyard)

protruding wood at all, but only with stones or with bricks and lime."

On this the Ra'avad asks: But the Chamber of the High Priest was made of wood

(and as the Mishnah says in Tractate Middot¹⁰

that one of the chambers in the Courtyard was the "Chamber of Wood",

which was the "Chamber of the High Priest").

There are commentators¹¹

who learn,

that "Chamber of Wood" does not mean that the chamber was made of wood,

but rather that it is merely called by that name,

for various reasons

(which they give for this).

It is however difficult to accept this explanation,

because

"Chamber of the Wood"¹²

simply¹³

means that the chamber was made of wood.

And one may say,

that the Rambam himself warned about this¹⁴

in his exact language "And one does not build in it any protruding wood at all",

and as the commentators¹⁵

explain,

that regarding the actual building in of wood into the building there is no prohibition; the prohibition is only when the wood is protruding

(and noticeable¹⁶).

And the source of the Rambam is¹⁷

– from tractate Rosh Hashanah¹⁸,

where the verse is brought¹⁹,

that King Solomon built the "inner courtyard

(the courtyard of the priests and the courtyard of Israel²⁰)

three rows of hewn stone and a row of cedar beams",

and the Gemara says about this,

that Solomon "sunk them in the building" and "plastered them with plaster",

because through this he ensured that there should not be any protruding wood²¹.

And according to this one can say simply,

that the "wood chamber" was indeed made of wood – and nevertheless there was no prohibition involved,

because they sunk the wood and covered it with plaster etc.,

so that there should not be any "protruding wood"²².

3.

It remains, however, not understood: This is only a reason sufficient why they were allowed to build a chamber of wood; but one must have an explanation²³

: why did they originally need to build the chamber of wood

(and then cover the wood with plaster)

and not – only of stones or bricks,

like the other chambers?

The Tosafos Yom Tov²⁴

explains the reason for this,

that this is in the manner that the Gemara²⁵

explains why the chambers were arranged in a manner that caused extra exertion in the service of the High Priest on Yom Kippur

(going there and back from south to north and from north to south)

– so that "his mind should not become haughty over him"

(he should not become proud of the crown of priesthood²⁶).

And in this manner in our matter: so that his mind should not become haughty over him, his chamber is

(not of stones,

but)

of wood.

But prima facie it is not a sufficient explanation²⁷

: Even though one must guard "that his mind not be haughty over him",

it is however not plausible,

that one should be "machmir" in this²⁸

which expresses a great suspicion that he is not proper

says,

that when one administers an oath to the Kohen Gadol that he should not change the order of the service of the day,

"they depart and weep" over this that they suspect him³⁰]

And especially since in addition to that one guards the "his mind not be haughty over him" by causing a great trouble in his service; and in addition to this,

also the separation of seven days effects

(as Rashi says³¹)

that "his heart not be haughty over him" – should one yet add in this by changing

(and for all the days of the year)

and building the chamber of the Kohen Gadol from wood?

4.

The father in his notes on Tractate Middot says³²,

"The chamber of the High Priest is called the chamber of wood

(only)

as long as the High Priests were worthy and righteous, who lived long like Shimon HaTzaddik" – but not after Shimon HaTzaddik,

when they changed the name of the chamber of the High Priest to "the chamber of Parhedrin"³³

(because "they would place³⁴

upon him money for the priesthood and replace him every twelve months like these Parhedrin who are replaced every twelve months").

And he explains³⁵,

that "wood indicates length of days, as it is written in Isaiah chapter 65³⁶

like the days of the tree are the days of My people",

and this is the reason that in the time when the High Priests were worthy they called it "the chamber of wood" – because of their length of days

(that is – the mention of their righteousness).

And then the father adds: "And the High Priest is associated with length of days,"

because length of days derives from "right" – "length of days in her right hand"³⁷

– aspect of kindness

(that "the High Priest is the aspect of kindness").

And he brings³⁸

a proof to this, that the essence of the High Priest is length of days, from the saying of our Sages, may their memory be blessed,³⁹

regarding one who kills a person unintentionally,

that the law is that he must remain in his city of refuge "until the death of the High Priest": "A murderer shortens a person's days and a High Priest lengthens a person's days; it is not fitting that one who shortens a person's days should be before one who lengthens a person's days."

And it may be said,

that this addition and proof

(that this is the essence of the High Priest – "he lengthens a person's days")

– is also an addition in answering the aforementioned question why the Chamber of the High Priest was built specifically of wood: this comes not only to allude

(by the name "wood")

regarding the length of days

(in actuality)

of the High Priests who were righteous⁴⁰

– but rather to emphasize that this is the essence of the High Priest in all times

(without distinction whether the High Priest actually lengthens days or not)

– just as the law of "and he shall dwell there until the death of the High Priest" applies in all times

(even when the High Priest did not have length of days)

– and therefore the Chamber of the High Priest was made specifically of wood.

5.

One needs, however, an explanation

(at any rate – in the inwardness of the matters)

Since the matter of the "wood" is connected with the High Priest – length of days – how does it come that one needs to cover the woods with lime,

so that they should not be prominent?

True indeed that the law is that "one does not build into it any protruding wood at all" – but every detail in the Temple is indeed with utmost precision and corresponds with the content of the matter.

One must therefore say,

that that which the woods must be covered with lime,

is because so it is required from the side of the content of the matter⁴¹,

that even though the nature of the High Priest is length of days – "the Chamber of Wood" – it nevertheless had to be covered.

Must have explanation: Granted, in the time after Shimon HaTzaddik,

when the High Priests were not long-lived – it is understood that the woods were covered,

because the matter of the length of days of the High Priest was then covered – in concealment

(therefore they no longer called the Chamber of the High Priest by the name "Chamber of Wood",

as above).

But why did the trees need to be covered also "all the time that the High Priests were fit and righteous who lengthened days"<sup>42</sup>?

And in particular, specifically the years are years in their proper order,

when the High Priest corresponds to what is said<sup>43</sup>

And Aaron was separated ..

Holy of Holies!

6.

One will understand this by prefacing the explanation in the above-mentioned statement of our Sages of blessed memory,

that after Shimon HaTzaddik they changed the name of the Chamber of the High Priest to "Chamber of Parhedrin",

because the High Priests changed every year "like these parhedrin".

Is not smooth: also after the time of Shimon HaTzaddik there were several High Priests who were righteous and lived long

(at any rate more than twelve months)⁴⁴,

Why should one call the High Priests⁴⁵

with such a name

(Chamber of Parhedrin)

which emphasizes the wickedness of

(other)

High Priests

(which caused that "they replaced him every twelve months")?

Seemingly one could explain this,

according to what has already been discussed several times⁴⁶,

that that which "they replaced them every twelve months" indicates a virtue of the High Priests,

that despite the fact that they saw how the previous High Priest did not complete his year,

nevertheless they exerted themselves and gave money to become a High Priest.

At first glance it is perplexing: knowing his own level,

that even he is not fit for the high priesthood

(for which reason he had to purchase the high priesthood with money⁴⁷),

he knew that even he would not complete his year – so how is it that he should have such a strong desire to become a high priest?

But the explanation of this is: their desire and longing to enter the Holy of Holies

(on Yom Kippur)

where the Divine Presence dwells in a revealed manner,

was so great among them,

that it was worthwhile for them,

even if because of this he would not complete his year.

And therefore they called the chamber of the High Priest "the chamber of Parhedrin" – also in the time of High Priests who were fit and righteous: with this they wanted to emphasize the greatness of the matter,

the preciousness of entering the Holy of Holies – even one single time,

and even when this is connected with a result of the opposite of life – and this arouses a special desire to enter the Holy of Holies also for a High Priest who is fit and righteous,

who has already entered several times into the Holy of Holies,

that each entry should be precious to him exactly as if he were entering only that one time.

7.

But superficially this is not a sufficient explanation.

Because after all the name recalls the undesirable conduct of the High Priest! – And in general what place does it have to establish a name that arouses

(openly)

the opposite of the merit of Israel?

Furthermore: the Chamber of the High Priest was

(mainly)

designated for the seven days when the High Priest was set apart, separation and ascent regarding all Jews,

and during the time of the Ten Days of Repentance – which,

as is known⁴⁸,

one must in these days be especially careful not to arouse the opposite of merit etc.⁴⁹

One must say,

that in this matter of "Parhedrin" – "they replace them every twelve months" – there is

(also)

a primary interpretation for superiority,

in the side of holiness.

Even though in the simple sense

(Regarding several High Priests)

It is indeed an undesirable matter,

The opposite of longevity; but there is the concept of "Parhedrin" as it is by the fit and righteous High Priests who lived long – a great virtue.

ח.

And one can say the explanation of this:

The point of the service of the High Priest on Yom Kippur is the service of teshuvah.

One of the advantages in the service of teshuvah relative to the service of the righteous is,

that the service of teshuvah is in a manner of renewal.

Righteous indeed ascend from level to level in their service to their Master,

"They go from strength to strength" and in a manner of "they have no rest"⁵⁰,

but this is "they go from strength"

(and with the power of this strength,

even though it is incomparably)

– an addition and elevation upon their previous level.

Not so the matter of teshuvah opens up,

that one becomes a new existence,

so that through teshuvah a Jew can say about himself,

in the language of the Rambam⁵¹,

"I am not that man who did those deeds."

And the perfection of this matter is actualized in the service of the High Priest on Yom Kippur in the Holy of Holies⁵²,

And from this every Jew receives the power to cross from one extreme to the other,

until transforming oneself into an entirely new existence.

And this is also the explanation

(inner)

of the law⁵³

that the "white garments in which [the High Priest] serves

(the High Priest)

in them on the Day of Atonement, he does not serve in them a second time ever, but they are hidden in the place where he removes them, as it is said⁵⁴

'And he shall leave them there'" – at first glance: why should one not use the same garments in the following year – like all other garments of the High Priest,

in which there is no limitation on the time of their use?

And to note that garments which are "for honor and glory"⁵⁵

are "prolongers of days" more than ordinary garments.

But the explanation of this is

(as above),

because every time that the High Priest enters the Holy of Holies, he becomes through his service an entirely new entity,

even regarding his existence in the Holy of Holies from the previous year: he is not only elevated to a higher level,

but he is changed and transformed into a new entity,

and consequently his garments also must be new garments,

not the same as from the previous year.

– And especially since they must "shine" with "honor" and "glory" – in addition to his state in this regard from his own side at that time.

And this is also the content of "Parhedrin" for the better: in physicality they were long-lived,

but in spirituality it was that "they replace them every twelve months",

through the entry into the Holy of Holies one becomes a new reality,

this is not the same High Priest who entered last year into the Holy of Holies.

9.

According to this explanation it is understandable,

that the content of the matter of "Parhedrin"

(as this is for the better)

exists in all times,

also in the First Temple and at the beginning of the Second Temple,

when there were High Priests who were fit and righteous who lived long days.

With this one will understand what Rebbeinu HaKadosh inserted in the Mishnah both names – both "Lishkat HaEtz" and "Lishkat Parhedrin"⁵⁶

– because the two names allude to the two matters of service that need to be with the Kohen Gadol: "Etz" – aspect of Chesed,

which this is the matter of the service of the righteous⁵⁷

; "Parhedrin" – which alludes to the service of Teshuvah,

as above.

in the word "Parhedrin",

that it alludes to "judgments" – because "Parhedrin" is composed of three words: Par Har Din,

each one of which indicates judgment

(see there in detail)

– because the service of Teshuvah is connected with judgments and mights.

The Baal Teshuvah needs to make for himself fences and barriers "lest he return to his folly"⁵⁹,

a service of might and judgment; and in general the movement of Teshuvah is in the aspect of "the left pushes away"⁶⁰

– he humbles himself due to his distance

(in the past)

from G‑dliness,

and because of the constriction of the concealments and coverings that come from his sins etc.].

And it is sweetened in this,

that our holy Rebbe inserted the two names in the Mishnayos specifically in this manner: "Lishkat HaEtz" – in Masechet Middot,

and the name "Lishkat Parhedrin" he placed in Masechet Yoma – because the difference between these two tractates is like the distinction between the service of the righteous and the service of repentance:

The content of Masechet Middot has a connection to the service of the righteous,

as the father explains⁶¹

that "in Masechet Middot it discusses how the Second Temple was built initially,

and at the beginning of the Second Temple era, there were righteous priests."

that: a)

The word "midot" is from the term "midah" and this is the content of the tractate⁶²,

which indicates the service of the righteous which is with an order and gradation – measurement and limitation.

b)

Our Sages, of blessed memory, say⁶³

Who taught Midot? Rabbi Eliezer ben Yaakov,

whose Mishnah is "a kab and clean"⁶⁴

– which is analogous to the service of the righteous,

whose service is in matters of light,

without any admixture of darkness⁶⁴]

However, tractate Yoma, its content is – the service of Yom Kippur⁶⁵,

the service of repentance.

10.

According to all the above, one will also understand why the "wood" of the Chamber of the High Priest had to be covered with "plaster" – because the function of the service of the High Priest on Yom Kippur is not the matter of the service of the righteous,

but repentance,

in which is emphasized not the matter of length of days,

but

(in a certain sense)

the opposite: how he becomes a new reality.

But nevertheless, the name "Parhedrin" came only after there were High Priests who were not as they should be – because as long as the High Priests were righteous,

due to the fact that the generality of the generation was on a level of righteous ones⁶⁶,

then even though the service of the High Priest on Yom Kippur is the service of repentance as above,

this is however

(primarily the matter of)

the repentance of the righteous

(And as known⁶⁷,

that the concept of teshuvah is not only for sins,

but for the distance from the Most High due to the descent of the soul below into the body,

and the movement of teshuvah is also among the righteous)

And since among the righteous there is not the going out and the fleeing from "a land of drought and shadow of death"⁶⁸,

therefore their "thirst"

(in the teshuvah of a righteous person)

is not with such a storm,

which is beyond measure and limitation entirely⁶⁹.

And for this reason the name of the chamber then is – "the Chamber of Wood"⁷⁰

Specifically in this time when the high priests were not kosher etc.,

which came from the situation of the entirety of the generation⁷¹,

was the work of repentance of the high priest on Yom Kippur

(an effect upon the generation)

repentance in its simple sense,

which repentance specifically takes out a Jew from all measures and limitations,

until it makes him into an entirely new existence.

(From the talks of Shabbos Parshas Masei 5741,

Shabbos Parshas Matos-Masei 5742)