English translation — דברים ב

1.

Among the matters with which the haftarah "Chazon Yeshayahu" is connected to the parshah Devarim — is:

The prophecy of Chazon Yeshayahu consists of words of rebuke to the Jews — but nevertheless

(because the intention of it is not the rebuke for itself,

but as he says in the haftarah itself,

that the "Lechu na venivachah" is because of that which "Im yihyu chataychem kashanim kasheleg yalbinu etc.",

therefore)

is the conclusion and seal of the haftarah with the matter of the redemption — "Tziyon bemishpat tipadeh veshaveha bitzdakah"¹

Thus we also find this in Parshas Devarim,

that although the portion consists of "words of rebuke"²,

yet its conclusion and seal speaks about the entry into the Land of Israel — "Do not fear them, for Hashem your G-d is He who fights for you."

B.

The words of rebuke that Moshe Rabbeinu said to the Jews in the

The entire sedra divides into two types: rebukes that Moshe did not explain to them but only hinted at,

and rebukes that he said openly and explicitly³.

Also in the entry into Eretz Yisrael about which it speaks at the end of the sedra,

there are two matters: the entry into Eretz Yisrael itself

(the western side of the Jordan),

and "and you shall return each man to his inheritance which I have given you" on the eastern side of the Jordan

(the eastern side),

which depends on the fulfillment of the condition of "Chalutzim you shall cross over ...

Hashem will give rest to your brothers as to you, and they also shall inherit the land which Hashem your God gives them on the other side of the Jordan"⁴.

And also in this one sees a similarity of the haftarah with the parshah: also in this "Go now and let us reason together,"

in the admonitions of the haftarah,

there are two types: admonitions for one type of sins — "If your sins are like scarlet"

(that through the admonition — "they shall become white as snow"),

and admonitions for another type of sins — "If they are red

like crimson"

(that through the admonition — "they shall be like wool").

And also in this matter of the redemption at the conclusion of the haftarah

(which is analogous to the entry into the Land of Israel at the conclusion of the Torah portion,

as above section 1)

there are two matters: "Zion shall be redeemed with justice" and "and her captives with charity."

3.

"Snow" and "wool" are both white.

But the whiteness of snow is stronger than the whiteness of wool⁵,

which is why specifically by snow the expression "like snow <b>they shall be whitened</b>" is stated.

And also in this one sees the connection between the two types of rebukes of the parshah and the types of rebukes of the haftarah — also in the parshah the matter of "Lavan" is mentioned in the verse,

and this — also only by one type of rebuke:

Among the words of reproof with which Moses rebuked the Jews by hint,

it says "between Tafel &lt;b&gt;and Lavan&lt;/b&gt;",

that the explanation of "and Lavan" here is

(not a place name,

but)

&lt;b&gt;appearance&lt;/b&gt; &lt;b&gt;white&lt;/b&gt;.

And as Rashi says "he rebuked them for the things that they complained about the manna which is white"&lt;sup&gt;6&lt;/sup&gt;.

But not so in the open words of rebuke,

although they too had to do with the manna: Moshe had

(openly)

rebuked*⁶

the tribe of Gad

(and the tribe of Reuven)

for their remaining on the other side of the Jordan and not going to the Land of Israel,

and

This was indeed connected with the matter of the manna⁷,

that the reason that the tribe of Gad&lt;sup&gt;9&lt;/sup&gt;

possessed "much livestock ..

exceedingly great"&lt;sup&gt;10&lt;/sup&gt;

— that about this they said "Do not take us across the Jordan"&lt;sup&gt;11&lt;/sup&gt;

— is because they cherished the manna&lt;sup&gt;12&lt;/sup&gt;

and did not eat any other foods,

therefore they did not slaughter their sheep and cattle

(as the other tribes did),

and their livestock therefore remained whole&lt;sup&gt;13&lt;/sup&gt;],

Nevertheless, there the word "Lavan" is not mentioned,

and further

More — the matter of the manna is not mentioned here at all.

4.

The explanation of all the above will be understood by prefacing,

that when rebuking them for that "you fell upon the manna",

Moshe emphasized that the manna is "white".

What is relevant here the matter "that it is white"?

Learning in plain sense.

It turns out¹⁴,

that this is in the manner of in parshas Beha'aloscha where it is recounted: that at the time the Jews complained about the manna,

the Almighty answered¹⁵

"And the manna was like coriander seed, and its appearance like the appearance of bdellium — See the inhabitants of the world about what My children complain, and the manna is so and so precious."

In truth, however, the explanation is not sufficient: in parshas Beha'aloscha it is stated.

That their complaining about the manna consisted

(<b>not</b> in saying a <b>deficiency</b> about it,

but)

in the claim "our soul is dried up; there is nothing at all besides this manna before our eyes"¹⁶,

that they had no other thing to eat besides the manna — therefore understandable there the answer "And the manna was like coriander seed, and its appearance like the appearance of bdellium": since the manna is "so and so precious",

they should be satisfied with it;

Different is in our verse,

that "תפלו על המן" means,

as Rashi explains&lt;sup&gt;17&lt;/sup&gt;

that they said "ונפשנו

קצה בלחם הקלוקל",

that "עתיד המן הזה שיתפח במעיט״&lt;sup&gt;18&lt;/sup&gt;

— here it is not understandable: the emphasis that man is white shows only that it is a significant thing,

but this is not an answer and it does not negate the claim that it can become putrid in the intestines?

Also it is not understood the answer "And the manna was like coriander seed, and its appearance like the appearance of bedolach" regarding their claim "But our eyes are on the manna"¹⁹

: In eating it is indeed

(mainly)

relevant the <b>taste</b> of the food,

not its appearance and color²⁰

— should the main answer have been: that the manna had in itself all tastes — but <b>this</b> virtue of manna the verse says only later³¹,

And first of all he praises the manna

(as an answer to the claim "But our eyes are on the manna")

with that which "And the manna was like coriander seed, and its appearance like the appearance of bedolach"?

5,

is the explanation in this — in the inwardness of the matters:

All matters of creation have a defined limitation,

and from the side of creation it cannot be that a thing should carry within itself two reasons,

and all the more so not <b>all</b> reasons,

and especially — that among all reasons there are indeed also <b>opposite</b> reasons.

One understands,

that that which the manna <b>did</b> possess all reasons,

is it because it is "bread from heaven"²²,

it therefore had upon itself no limitations²³,

True indeed that all matters below have a root above,

is however when they come here below,

they become a different essence; not so the manna,

is also coming into a physical form — until that it nourished the physical body — it remained the same essence as above — bread from heaven²⁴.

And because also coming downward the man remained in its essence,

therefore its appearance was white:

Since it was drawn downward and was apprehended in the eyes of flesh,

it had to have a certain appearance,

but which appearance did it have?

Appearance white,

which indicates²⁵

upon simplicity,

According to this, it turns out,

that that which the manna was white

(simply),

is this the <b>reason</b> of that which it had all tastes: because that also coming down here below it was the "essence of the bounty from above"²⁶,

which expressed itself in the color white,

therefore one could feel in it all tastes,

And,

accordingly it is understandable that first of all the verse praises the manna with that which "its seed is like coriander seed and its eye like the eye of crystal" — although that as an answer to their claim "our soul loathes this light bread" it seemingly pertains only to that which it changes to all tastes — because "its eye like the eye of crystal²⁷

is the reason for this that it had all tastes²⁸,

and therefore,

first of all the verse says

The aspect of the elevation of the manna itself,

that it is simple and has no form,

and after this he says

"Grind [it] etc. and grind in a mill etc. and it was ta-

from the taste of the fat oil" — is because

that he is simple,

is li-

By painting the hand, he puts on all the reasons.

And this is also the explanation why the verse emphasizes in the rebuke of "you fell upon the manna" that it was "white" — because <b>that</b> is the answer to their claim:

would the manna,

through its descent downward,

<b>changed</b> become to a <b>essence</b> of a physical thing<i>,</i>

one can argue "and we-are-loathing the light bread": the definition of a physical thing is — that it occupies space.

and since that the manna is "absorbed in the limbs",

there is a place for the concern "future the manna this that-it-will-expand in-our-intestines"; the manna is also "white",

and coming down into a physical form it is a spiritual essence — can <i>yet</i> not be any concern that "it-will-expand in-our-intestines",

because also after its coming into a form of space,

in the measure of "tenth of an ephah"²⁹,

it remained a spiritual essence³⁰

which is

(only <b>grasped</b> become in space,

but it is)

not <b>occupying</b> space³¹.

this,

although that the claim of the Jews on the manna <b>openly</b> was "future

This manna that sprouts in our intestines",

But the <b>inner</b> <b>reason</b> of the claim — "and our soul loathes the <b>light</b> <b>bread</b>": they despised that kind of bread which is "absorbed in the limbs" and is not changed according to the temperament of a physical body.

And this is also the explanation "that they fell upon the manna that it is white": they could not tolerate the manna because it is "white",

They wanted to be fed from "bread from the <b>earth</b>" and not from such bread that even when coming downward it is in a state of simplicity — "white" — bread from the heavens.

8.

as mentioned earlier

(section 3),

the matter of the sons of Gad who wanted to remain in Transjordan,

also came about through their cherishing the manna.

And although their cherishing of the manna was only an indirect cause for saying "Do not let us cross the Jordan": the cherishing of the manna was only a factor that they should have much property,

which <b>therefore</b> they wanted to remain in Transjordan — but since all matters of Torah are with absolute precision

(and all the more so from this, that even worldly matters are not by chance, G-d forbid),

is from this very thing that the cherishing of the manna led to their not wanting to go to the Land of Israel,

it is understandable,

that the cherishing of the manna itself <i>does</i> have a certain connection to it.

It will be understood by prefacing what is stated in Chassidus³²,

that

The reason that the sons of Gad and the sons of Reuben wanted to remain in Transjordan and occupy themselves with livestock is,

because in the work of shepherds there is no distraction&lt;sup&gt;33&lt;/sup&gt;,

and by occupying themselves with it they will constantly be able to be connected with the Most High.

And based on this is understood the similarity&lt;sup&gt;34&lt;/sup&gt;

of the matter of the sons of Gad and the sons of Reuben and the sin of the spies: also that the spies wanted to remain in the desert,

it is because&lt;sup&gt;35&lt;/sup&gt;

they knew that coming into the Land of Israel the descent of the manna would stop and they would have to eat bread from the land,

and since in order to produce bread from the land one must occupy oneself with various labors such as plowing and sowing etc. — therefore they wanted to remain in the desert secluded from the world,

where also their physical eating

(and drinking)

was bread from heaven

(and water from Miriam's well).

And based on this, the connection of the love of the manna among the children of Gad is understood

(and Reuben)

to their claim "Do not bring us across the Jordan": because of the fact that they cherished the manna,

bread from &lt;b&gt;the heavens&lt;/b&gt;,

they did not want to go to the Land of Israel — to occupy themselves with matters of &lt;b&gt;earthliness&lt;/b&gt;.

9.

At first glance, however, it is not understood: how is it possible that &lt;b&gt;love&lt;/b&gt; of &lt;b&gt;the manna&lt;/b&gt; should lead to a matter&lt;sup&gt;36&lt;/sup&gt;

Which one can compare to the sin of the spies?

Is the explanation in this:

The intention and purpose of the descent of the manna was

(not the eating of the manna itself,

but)

in order to effect a refinement in the &lt;b&gt;eaters&lt;/b&gt; of the manna,

and that the refinement should be in &lt;b&gt;all&lt;/b&gt; their faculties,

down to the lowest faculties which are very connected to eating meat*&lt;sup&gt;36&lt;/sup&gt;.

It is understood,

that in order to carry out &lt;b&gt;in actuality&lt;/b&gt; the intention of the manna &lt;b&gt;in its fullness&lt;/b&gt;,

is this when one eats also meat&lt;sup&gt;37&lt;/sup&gt;,

and the meat should also become refined through the manna&lt;sup&gt;38&lt;/sup&gt;.

Since however the tribe of Gad did not want to eat any other foods besides the manna,

it turns out that through this manner of the love of the manna,

the aforementioned completeness in actuality did not come.

And therefore the aforementioned comparison came.

10.

According to the above, one will understand the reason that the rebuke on "that you weakened before the king" is among the rebukes that are in hint,

and the rebuke to the children of Gad and the children of Reuben — whose conclusion and summary is in our parshah — among the rebukes that are explicit:

Torah is called bread³⁹.

And the two kinds of bread — bread from heaven and bread from the earth — Chazal explain that they indicate⁴⁰

the revealed aspect of Torah and the inner aspect⁴¹

of Torah: the revealed aspect of Torah,

because it is also clothed in human intellect,

and through <b>give-and-take</b> questions and difficulties etc. in this intellect it is studied and understood,

it is likened to bread from the earth; in contrast, the inner aspect of Torah — which although it also comes into intellect,

but in it Divinity is felt in revelation — it is likened to the manna,

which even after its descent below — it is bread from heaven.

And based on this it comes out,

that the matter of "&lt;b&gt;they prayed&lt;/b&gt; about the manna",

the dissatisfaction with the bread from heaven,

indicates not wanting the study of the inner dimension of the Torah — from the side of the claim that it is "light bread",

it is such a type of matter

that is not grasped completely&lt;sup&gt;42&lt;/sup&gt;

in comprehension.

And therefore the rebuke is "between the tafel and your heart placed into the rebukes &lt;b&gt;hidden&lt;/b&gt;,

because the dissatisfaction with "bread from heaven" touches upon the forces &lt;b&gt;the hidden&lt;/b&gt;" of the soul.

But the not wanting to enter the Land of Israel that comes from

(the power of the power of)

love of the manna,

indicates not wanting to be occupied with

(the revealed part of the Torah and with)

the work of refinement.

And therefore the rebuke about this is placed into the revealed rebukes,

because the work of refinement is indeed in the revealed forces of the soul&lt;sup&gt;43&lt;/sup&gt;

— the hidden forces of the soul are above the matter of enclothing in the garments of the refined&lt;sup&gt;44&lt;/sup&gt;,

and consequently the matter of the work of refinement is not so applicable in them.

And through these two types of reproofs,

are opened the two parts mentioned above in the entry into Eretz Yisrael: through the reproof "about the things that you fell upon the manna",

which arouses the taste in "bread from heaven" which is higher than enclothing in the world,

is opened the aspect of "Ever HaYarden",

"land of cattle"; and through the reproof to the children of Gad and children of Reuven for their wanting to be in separation from the world,

is opened — "Eretz Yisrael".

Yes.

According to the above one will also understand how the two types of reproof mentioned above are similar to the two matters in the "come now and let us reason together" that is in the haftarah — "like snow they shall be whitened" and "like wool they shall be"; and how the two matters in the entry into Eretz Yisrael — Ever HaYarden and Eretz Yisrael — are similar to the two matters in the future redemption — "Zion through justice shall be redeemed" and "and her captives through charity":

From the aspect of "Tzion" of a Jew which points to the inwardness of the heart&lt;sup&gt;45&lt;/sup&gt;.

He does not need to have any rational proofs for G-dliness and Torah and mitzvos.

Since however that from the darkness of the exile also &lt;b&gt;the&lt;/b&gt; aspect is in exile&lt;sup&gt;46&lt;/sup&gt;,

it can therefore be,

that even when he believes with complete faith — but since this has nothing to do with his &lt;i&gt;intellect,&lt;/i&gt;

it does not settle within him,

— which is the inner explanation of "they complained about the manna that it is white": he indeed knows that the manna is bread from heaven,

but since it is "white",

it is a matter of simplicity which he cannot "grasp" with his &lt;i&gt;intellect&lt;/i&gt;,

he has no taste in it,

until he can even argue "and our soul &lt;b&gt;loathes&lt;/b&gt; etc." —

Therefore one needs the aspect of "Tzion" — "redeem" to be,

this means,

that she should be in revelation and in arousal,

and the redemption comes "through judgment",

through the occupation of Torah⁴⁷

which effects the arousal

The soul — because "the light within it returns him⁴⁸

to the good"⁴⁹,

The purpose of the exile is, however,

that through the exile <b>should come</b> relative to before.

And as is known⁵⁰

that through the fact that Jews use matters of exile

(which are "under the dominion of the ministers"⁵¹)

for the sake of study of Torah and fulfillment of the commandments,

one refines the sparks that are in exile,

and through this comes an additional elevation relative to how it was before,

Therefore it is little that "Zion shall be redeemed with justice",

rather it must also be "and her captives with charity"⁵²

: charity is

All of the commandments⁵³,

and through commandments

(and in particular through charity)

are clarified the sparks that are in exile itself — "and those who return".

And these two matters come out from the two aspects of "snow" and "wool"⁵⁴

: the whiteness of snow indicates simplicity,

and therefore it is related to "Zion shall be redeemed with justice",

to the redemption of a Jew,

until he returns to the taste of the bread from heaven; but wool,

whose whiteness is not as strong as the whiteness of snow,

indicates the matter of clarifications — as the whiteness came into the aspect of form,

that also the form should become refined into the simplicity of the whiteness

(and as above section 9,

that also the flesh needs to become refined through the manna),

therefore it is related to "and those who return with charity" — the aspect of clarifications.

12,

another matter in this:

The taste of a Jew in simple faith above intellect,

aspect of bread from heaven,

does not express so much the essence of the soul — as when the faith also affects

His intellect⁵⁵

(And in particular,

when he clarifies also the worldly matters),

until that also the "flesh" becomes refined in the "whiteness" of the manna.

And just as this is with man,

so is it also above, as it were,

that through the matter of "the transformation of darkness to light" — the essential power is expressed,

which is completely above the boundaries of "light" and "darkness",

because of which He can transform darkness to light⁵⁶.

And also from this side, "Zion shall be redeemed with justice" corresponds to "snow,"

and "and her captives with charity" — to "wool":

Both — snow and wool — are above the chain of descent.

But nevertheless,

in "snow" there is "a slight mixture of judgment"⁵⁷,

it still has some limitation,

therefore it only effects the redemption of the soul from exile,

but it does not transform the exile itself into redemption; in contrast, the aspect of "wool" — is above the chain of descent entirely⁵⁷,

and in it there is no limitation,

and therefore it also turns the darkness into light.

13.

And this is also the reason that the conclusion and seal of Parsha Devarim

(that "everything <i>follows</i> the seal"⁵⁸),

which we always read before Tisha B'Av — will soon be turned to joy and gladness,

is

(<b>not</b> the matter of the other side of the Jordan,

which is similar to "Zion shall be redeemed with justice",

but)

the matter of

the Land of Israel,

which is similar to "and her captives with charity",

Because the <b>purpose</b> of the matter of exile is,

that exile itself should be transformed into redemption⁵⁹,

as the destiny⁶⁰

"<b>And I will turn</b> their mourning into joy",

that not only will there be an end to "mourning",

but the

"mourning" itself will be transformed into joy,

which will be fulfilled very soon,

speedily in our days⁶¹,

through Mashiach our righteousness.

(From sichos of Shabbos Parshas Devarim 5725,

Shabbos Parshas Mas'ei and Shabbos Parshas Devarim 5729)