The two parshiyos, Matos and Masei, are always read during the Three Weeks, the period of communal mourning associated with the destruction of Jerusalem and the Beis HaMikdash.
Both of these parshiyos contain lessons fundamental to this period.
Matos, associated with strength and firmness, emphasizes our potential to withstand the challenges of this period.
And Masei, meaning "journeys," impresses us with the awareness that we are in the process of transition toward our ultimate goal, the coming of the Redemption.
In particular, these concepts are reflected in the lives of Lubavitcher Chassidim at present. For we need a unique measure of strength to overcome the challenges which we confront at present.
And yet, it is clear that these challenges are part of our progress to the ultimate goal, Mashiach's coming.
May studying the Rebbe's teachings, applying them in our lives, and sharing them with others lead to the attainment of that goal in the nearest possible future.
26 Tammuz, 5754
Adapted from:
Likkutei Sichos, Vol. XVIII, p. 378ff;
Vol. XXIII, p. 206ff;
Sefer HaSichos 5748, p. 554ff;
Sefer HaSichos 5751, p. 709ff;
Sichos Shabbos Matos-Masei, 5742
The character traits of strength and firmness evoke mixed responses.
On one hand, everyone admires personal fortitude, and respects an individual who has the power to persevere in his convictions despite challenges.
And yet, a strong person can also be identified with the undesirable traits of rigidity and insensitivity, sticking to his own views without bending in consideration of others.
Counselling against this tendency, our Sages commented, [1] "A person should always be pliant like a reed, and not hard like a cedar."
Although the image of personal strength projected by popular society sometimes muddles the distinctions between these two types of firmness, a discerning person should not become confused.
The hardness of insensitivity reflects a lack of life, an inability to respond to the cues one receives.
Positive inner strength, by contrast, involves making an active response to those cues, but having that response determined, not by the demands of one's surrounding environment, but by the depth of one's own convictions.
These concepts are reflected in the name of this week's Torah reading: Matos.
The singular form, mateh, literally means "staff."
This term is also used to refer to the tribes of the Jewish people, because the leader of each of the tribes was distinguished by his staff of leadership. [2]
For similar reasons, the word shevet, literally, meaning "rod," is also used as a synonym for "tribe."
What is the difference between these two terms?
A rod is supple, able to be bent, while a staff is firm and unyielding.
For a rod is freshly cut - or still connected to the tree from which it grew - and the lifegiving nurture it received makes it pliant.
A staff, by contrast, has been detached from its tree long ago, and over time has become dry, hard, and firm.
Both terms serve as analogies for different levels in the expression of our souls' potential. [3]
The term "rod" refers to the soul as it exists in the spiritual realms where its connection to G-dliness is palpably appreciated.
It shares an active bond with the lifegiving, G-dly nurture it receives.
"Staff," by contrast, refers to the soul as it exists in our material world, enclothed in a physical body.
On a conscious level, it has been severed from its spiritual source and its connection to G-dliness is no longer felt.
In this setting, there is the possibility for both positive and negative types of strength and hardness.
There is a tendency for spiritual insensitivity, a brittle lack of responsiveness to the G-dliness invested within creation.
On the other hand, it is also within our material world that a person's strength of resolve is revealed.
For to observe the Torah and its mitzvos despite the challenges of our surrounding environment requires steadfast resolution that stems from an inner awareness of the truth of one's mission.
Moreover, when a person makes such a commitment, he is granted strength that surpasses his personal resources; the power of the essence of the soul expresses itself within his efforts.
This reflects a deeper spiritual source than the level of the soul which is revealed in the spiritual worlds. For in the spiritual realms, the soul's powers of perception are of primary importance. The essence, the very core of the soul, however, transcends all perception, for it is an actual part of G-d, [4] a spiritual potential that cannot be contained within any limitations, even the more subtle restraints of spiritual existence.
It is this essential potential which endows powerful resources of strength to the soul as it is enclothed in the body, enabling it to persevere in its Divine service. [5]
This reflects the uniqueness of our world, "the garden" [6] which grows the trees from which these staffs are cut.
Although the material setting causes the soul to feel separate from its spiritual source, this challenge evokes the expression of our deepest spiritual potentials.
This, in turn, endows a person with the strength of a ruler, the ability to master his environment and shape it according to the Torah's desires.
The concept of strength is also reflected in the content of the Torah reading which begins with the laws regarding vows.
Here we see the power possessed by every Jew.
Each member of our people, even a youth who has not yet reached the age of Bar Mitzvah has the potential to invest holiness into the entities of our material world, endowing them with the sanctity of the sacrifices offered in the Beis HaMikdash.
And these laws apply not only in the era of the Beis HaMikdash, but even during our exile at present.
The Torah reading continues, describing the war against Midian, which as explained in Chassidic thought, serves as an analogy for our efforts to nullify the forces of strife and discord.
By spreading unbounded love, we have the power to wipe out these traits totally, [7] as the war against Midian caused the utter annihilation of that nation.
Parshas Matos is often read together with Parshas Masei.
Masei means "journeys."
This Torah reading describes the journeys of the Jewish people through the desert, which serve as an analogy for the journey of the soul from the spiritual realm to our material world.
More particularly, the two dimensions of the descent that the hardness of a mateh reflects are also emphasized in Parshas Masei.
The negative dimension - the lack of a revealed connection to one's G-dly core - is implied by the name "journeys," for the descent of the soul to this material world is indeed drastic.
The positive dimension, the manifestation of the power of the essence of the soul, is also alluded to by the name Masei.
For it is through the descent into this material realm that the soul acquires the potential for an unparalleled upward impetus.
For the connection to the essence of the soul - and the essence of G-d - achieved in this world lifts the soul to a far higher rung than that on which it existed previously.
Moreover, when Parshas Matos is read together with Parshas Masei, the Shabbos is called Shabbos Chazak, "the Shabbos of reinforcement," because of the custom [8] of declaring, Chazak, Chazak, Venischazaik ("Be strong, be strong, and may you be strengthened") at the conclusion of the Torah reading, in acknowledgment of the completion of the Book of Numbers.
This couples the strength of Parshas Matos with the strength achieved by the Jewish people through their completion of one of the books of the Chumash.
Parshas Matos is always read during Bein HaMetzarim, the three weeks between the fasts of the Seventeenth of Tammuz and Tishah BeAv (the Ninth of Av), which are associated with the destruction of Jerusalem and the Beis HaMikdash.
This recalls the negative dimension of a staff's firmness, the severed connection to the source for vitality. [9]
On the other hand, this period of time is also connected with our people's aspirations for redemption. [10]
Indeed, Tishah B'Av, the anniversary of the destruction of the Beis HaMikdash is described as "the birthday of Mashiach," [11] a day which generates a new impetus for the coming of the Redemption.
Herein lies a connection to the positive dimension of firmness, because:
- in the Era of the Redemption, our people will reap the fruit of their determined resolution to carry out G-d's will despite the challenges of exile; and
- it is in the Era of the Redemption, that G-d's essence, the ultimate source of strength, will become manifest in our world, His dwelling.
Notes:
- (Back to text) Ta'anis 20a.
- (Back to text) See Likkutei Torah, Bamidbar 83b.
- (Back to text) See Sefer Maamarei Admur HaZakein 5562, p. 237ff.
- (Back to text) Tanya, ch. 2.
- (Back to text) See the maamar VeAtah Tetzaveh, 5752, (Sefer HaMaamarim Melukat, Vol. VI, English translation, Anticipating the Redemption, SIE, N.Y., 1994), which explains that the power endowed by the essence of the essence of the soul far surpasses the power endowed by the soul's perception in the spiritual realms.
- (Back to text) For explanation of the simile, see Basi LeGani, 5750 (English translation, Kehot, N.Y., 1990).
- (Back to text) Herein, we see a connection to the period of Bein HaMetzarim, the Three Weeks between the Seventeenth of Tammuz and Tishah BeAv, for our Sages (Yoma 9b, Gittin 55b) teach that the Beis HaMikdash was destroyed because of unwarranted hatred. Nullifying the reason for the exile by spreading love will cause the exile itself to cease to exist.
Moreover, at present, we have been granted the potential to anticipate the Redemption and experience a foretaste of the love and peace that will characterize that age.
See the essay entitled, "Living with the Redemption" (Sound the Great Shofar, Kehot, N.Y., 1992, p. 65ff).
- (Back to text) See Shulchan Aruch, Orach Chayim in the conclusion of Chapter 139. See also Likkutei Sichos, Vol. 25, p. 474.
- (Back to text) Note also Yirmeyahu's vision of an almond staff (1:11-12) which G-d will use as a medium of retribution. Our Rabbis (Tur, Orach Chayim, ch. 580) associate this vision with the Three Weeks.
- (Back to text) Hence, during this period, it is customary to study the laws of the design and structure of the Beis HaMikdash (Seek Out the Welfare of Jerusalem, SIE, p. 1ff).
- (Back to text) Jerusalem Talmud, Berachos 2:4, Eichah Rabbah 1:51. See the essay of this title in Sound the Great Shofar, p. 73ff.
Adapted from:
Likkutei Sichos, Vol. II, p. 348;
Vol. VI, p. 111ff, 235ff;
Vol. XXIII, p. 224
Life and activity are almost synonymous. For movement is one of the fundamental signs of life.
A material entity is limited to its particular place, while an entity with a soul has the potential to move from one place to another.
Moreover, in a fullest sense, this tendency toward movement expresses its in an upward initiative.
A person seeks to grow and advance.
This is surely true with regard to our Divine service.
For implicit in the awareness of the spiritual is the recognition of a thrust towards self-transcendence, a willingness to go beyond oneself and gain fulfillment through developing a connection to one's unlimited G-dly source. [1]
These concepts are reflected in this week's Torah reading, Parshas Masei.
Masei means "journeys," and the reading enumerates the 42 different stages in the journey of the Jewish people from the land of Egypt until their entry into Eretz Yisrael.
The Baal Shem Tov explains [2] that these 42 stages in our people's journey are mirrored in the life of every individual as he proceeds from birth, his personal exodus from Egypt, until his entry into "the Land of Life," the spiritual counterpart of Eretz Yisrael.
This entire sequence is intended to be a continuing progression toward spiritual growth.
Even those stages in the journey of the Jewish people which are connected with negative occurrences have a positive impetus at their source.
For example, one of the campings of the Jewish people was called Kivros HaTaaveh, "the Graves of [those possessed by] Craving," where the Jews buried the people who were punished by a plague for their desire for meat. [3]
The name Kivros HaTaaveh, literally means "the Graves of Craving," i.e., in this place, the Jews were intended to reach such a high level of connection to G-d that they would bury all material cravings.
Nevertheless, since G-d desires that all the Jews' spiritual attainments be achieved by their own efforts, the people were given free choice, and in this instance, they did not achieve the intended objective. [4]
Despite their failure, the impetus associated with this place - and the corresponding potential that can be actualized by every individual Jew in his Divine service - is positive.
Moreover, even when a person does not initially realize the positive potential at a particular stage of his venture, and falters in the face of a spiritual challenge, he must realize that his "journey" is not over.
This is only one phase, and the temporary descent can ultimately lead to an ascent, [5] when corrected through the service of teshuvah.
The above concepts raise a question with regard to the wording chosen by the Torah.
As mentioned, the word masei means "journeys," and yet within the concept of the Torah reading, the meaning of the term is "campings."
From a linguistic perspective, there is no difficulty with such a usage, because as Rashi comments previously, [6] "Since [the Jews] later journeyed from the place of these encampments, it is appropriate to describe them with the term maasaos." Nevertheless, the question is one of focus.
Seemingly, the fact that each of the encampments is mentioned individually appears to place an emphasis on every encampment as an entity in its own right.
It is possible to explain that the intent is to emphasize precisely the opposite thrust: to underscore that all of these encampments were merely intermediary stages in the journey to Eretz Yisrael.
Our sights must always be centered on the ultimate goal of the journey.
In no way should a temporary resting place be considered as anything more than that.
Without discounting the positive dimensions of that explanation, it does not appear appropriate, however, within the context of this Torah reading.
For the Torah recounts these 42 places with the intent of highlighting the events that occurred in every place: [7] to learn from them, and - to refer back to the teaching of the Baal Shem Tov - to apply these lessons within our own endeavors toward spiritual growth.
Since each step of the journey represents a phase of holiness, it possesses an inherent importance of its own.
Indeed, our Sages state [8] that because the encampments were made "according to G-d's word," [9] every one was endowed with a dimension of permanence. Why then does the Torah refer to them with terminology that underscores their temporary nature? h: The Goal of Our Divine Service
It is possible to explain that the Torah uses the term maasaos, "journeys," because this is the ultimate expression of man's potential.
As mentioned above, our spiritual potential is expressed in moving forward, in transcending our immediate circumstances.
In this vein, Chassidic thought [10] interprets the verse, [11] "I will grant you [the potential to] progress among those that stand."
"Those that stand," refer to the angels - alternatively, the incorporate souls - as they exist in the spiritual realms.
They are described as "stand[ing]," because their spiritual service remains on the same level, [12] without change.
A mortal, by contrast, has the potential for unbounded growth, and can "progress" far beyond his previous rung. [13]
To highlight this potential, and to define its expression as one of the goals of our Divine service, the Torah calls these encampments maasaos.
More particularly, every advance has two phases: the departure from the previous state and the approach to one's new destination.
Masei points primarily to the departure.
As we see in the expression, "hesia" (which shares the same root as masei) "es dato," which means "he diverted his attention." What is the point of this emphasis?
When a person can already see his destination, his progress is defined.
Masei, by contrast, underscores setting out to uncharted horizons, without knowing one's destination - as the Jews in the desert followed the pillar of cloud.
For radical advance can be achieved only when one makes an unrestrained commitment to change. [14]
On the verse,
[15] "These are the journeys of the children of Israel who left the land of Egypt," the Alter Rebbe asks:
[16]
"It is with one journey, from Raamses to Sukkos, which the Jews left Egypt. Why are all the subsequent 'journeys' (plural) associated with the exodus from Egypt?"
The Alter Rebbe explains that the plural term is used because all the journeys of the Jewish people throughout the centuries are "from the land of Egypt," a state of limitation, to Eretz Yisrael, the ultimate state of freedom that will be experienced in the Era of the Redemption. [17]
Focusing on this ultimate goal relegates all of one's accomplishments to secondary importance.
They are significant and indeed worthy of individual mention.
Nevertheless, no matter how great these accomplishments are, they are dwarfed by the awareness of the crowning goal, the coming of Mashiach. [18]
The awareness of the macrocosm, the journey of mankind as a whole, is reflected within the microcosm, the personal journeys of every individual.
For everyone must realize that he has his own mission, and a pace at which it will be accomplished.
For some, the journey involves stepping beyond refined states of spiritual awareness, and for others, it involves refraining from crass material involvement and setting forth on the trek of spiritual purpose.
There is, however, a common denominator to all these different personal journeys.
They all involve a departure from Egypt, a state of limitation - for even the most developed state is limited (Egypt) when compared to the ultimate goal.
And none of these journeys has a self-contained objective; they all are phases in our progress toward that goal.
With one journey, a person can leave his personal Egypt and join mankind's progress toward the Redemption. And the one journey predicates another, for this is an ongoing sequence which will continue until the ultimate objective is reached, and together with the entire Jewish people, we enter Eretz Yisrael again led by Mashiach.
Notes:
- (Back to text) This natural tendency is reinforced by the obligation to "remember... the exodus from the land of Egypt every day of your life" (Deuteronomy 16:3). Mitzrayim, the Hebrew name for Egypt, is associated with the word meitzar, meaning "boundary" or "limitation." Every day, we must relive the exodus from Egypt, and transcend our personal boundaries and limitations.
- (Back to text) As quoted in Degel Machanah Ephraim, Parshas Masei.
- (Back to text) See Numbers 11:15.
- (Back to text) Indeed, their conduct tended to the opposite extreme and rather than overcome desire, they were overcome by it.
For it is possible that the failure to utilize a potential for advance can lead to a descent of a commensurate degree.
- (Back to text) Cf. Makkos 7b.
- (Back to text) Exodus 40:38.
- (Back to text) See Rashi, Numbers 33:1.
- (Back to text) Eruvin 55b.
- (Back to text) Numbers 9:20.
- (Back to text) See Likkutei Torah, Bamidbar 38d; Sefer HaMaamarim 5671, p. 68ff, et al.
- (Back to text) Zechariah 3:7.
- (Back to text) More particularly, the angels and the souls in the spiritual realms do ascend to higher levels every day. Nevertheless, since these advances are only relative, each one linked to the previous level, they are still described as "standing." In this material world, by contrast, the potential for progress is unshackled and radical advances can be made.
- (Back to text) This reflects the unique nature of our material world.
On a revealed level, the G-dly light manifest here is less than in the spiritual realms. Nevertheless, a boundless spiritual potential, far greater than that revealed in the spiritual realms, is invested in this world and this makes limitless progress possible.
- (Back to text) Both with regard to our personal journeys and the journeys of the Jews in the desert, we also see the importance of bitachon, trust in G-d. For implicit in the willingness to set forth without knowing one's destination, is the trust that He will guide us on the journey, and show us a destination far better than we could have conceived on our own.
- (Back to text) Numbers 33:1.
- (Back to text) Likkutei Torah, Parshas Masei.
- (Back to text) For Jericho, the Jews' point of entry into Eretz Yisrael, is associated with Mashiach who is described (Sanhedrin 93b, quoting Isaiah 11:3) as "judging the worthy with his sense of smell."
- (Back to text) The ultimate goal, the transcendent revelations of the Redemption, does not obscure the significance of the entire sequence of intermediate phases necessary to reach that goal, but instead, endows them with deeper meaning.
For every stage is a necessary element within the entire pattern of progress. Thus, over and beyond the individual importance every particular phase possesses in its own right, it is endowed with the ultimate importance that will be realized with the coming of the Redemption. See Likkutei Sichos, Vol. XV, p. 475ff.
Pinchas 5754