English translation — מסעי א

1.

Regarding the 42 journeys in the portion of Masei,

the Baal Shem Tov says¹,

that they all exist by every Jew,

during the years of his life: “who went out from the land of Egypt” — the birth of a person,

afterwards during the days of his life — the rest of the journeys,

until he comes to the supernal land of life.

And although among the journeys there are indeed journeys contrary to the supernal will,

it is seemingly how can one set an order that in the life of each and every one <b>must</b> be matters contrary to the will?

This is understood according to the explanation of the Baal Shem Tov,

that the journeys in themselves are holiness,

only

(for it was indeed given choice,

so)

from the side of their deeds came out matters contrary to the good.

But at the time of a person’s choice being as it should be,

“and you shall choose life”

(and one also has a granting of power and assistance for this,

because the <b>Torah</b> indeed tells him “and you shall choose life”),

then <b>all</b> the journeys are — ascents from strength to strength in holiness.

And for example, he brings the journey from Kivros Hataavah,

where "there they buried the people who lusted."

So the concept in holiness,

and in a lofty level in holiness,

a level where lust is not applicable,

not only that &lt;b&gt;in actuality &lt;/b&gt;there is no lust, but &lt;b&gt;"they buried &lt;/b&gt;etc. the lusting ones",

that it is entirely not in the category that lust should be applicable.

But from the side of the intermingling of the opposing force, it became a depiction of the opposite of good.

Thus the content of the explanation.

And from this regarding the concept of the forty-two journeys as they are in the life of the Jewish person: the journeys and matters which were until now,

one already knows which matters he utilized for good and which for the opposite.

But regarding from now onward,

the journeys which he still needs to go through,

he has the choice and the opportunity to utilize &lt;b&gt;all his &lt;/b&gt;journeys in the line of good.

And in particular, from the aspect of the matter of "and you shall choose life,"

the Tree of Life,

the inner dimension of the Torah,

which reveals the good of every matter and also transforms the not-good — into an elixir of life.

2.

The same thing is regarding the matter of the Three Weeks

(that during these days we always read the portion of Masei)²,

that the matters which brought about the Three Weeks,

were it not for the intervention of the opposite,

they could have been utilized in sublime service³

in holiness.

And like the sin of the Golden Calf,

which is the root of all the sins that followed it,

it is well known⁴,

that the sin came from the fact that Jews meditated upon the Merkavah

(and the face of the ox that is in the Merkavah)

at the time of the Giving of the Torah.

It follows, therefore,

that even such a matter that can lead to a very great sin — up to the sin of the Golden Calf,

at the time that it is "and you shall choose <b>life,</b>"

one avoids the sin and even more,

one utilizes the matter in a lofty level in holiness,

up to meditation upon the Merkavah and thousands of variations etc. — higher than what Ezekiel son of Buzi saw⁵.

And in a similar manner as we find by Jeroboam son of Nebat,

that when the Mishnah wants to bring an example of one who "sinned and caused the many to sin,"

it mentions Jeroboam son of Nebat,

nevertheless the Gemara says about him⁶,

that he studied one hundred and three facets of Torat Kohanim; "and he wrapped himself in a new cloak and the two of them alone in the field,"

he studied together with Achiyah the Shilonite and innovated such novellae in Torah that only the two of them could [understand]⁷.

Only through the interference of the opposite side did it come out by him in the most extreme opposite

(103 in gematria is "calf")

; it is, however, understood,

that through "and you shall choose life" he could have utilized the same intellect in a most elevated manner.

And so it is also regarding "between the straits",

that the matters which brought about this,

is if not for the opposition from the opposite side, from them could have emerged a matter elevated in holiness.

And also after the opposite side had interfered,

through repentance intentional sins become as merits — through repentance we are immediately redeemed,

in the complete redemption,

and these days will be turned to joy and gladness; through the "between the straits" one will come to "an inheritance without boundaries",

which will be revealed soon through our righteous Mashiach.