Parshas Masei

“Eileh Maseiy Bnei Yisrael…”

[Likkutei Torah p. 176]

This Mamar speaks of the travels of Bnei Yisrael in the desert, as discussed in this week’s Torah portion. The Jews traveled 42 journeys throughout their 40 years in the desert. The Mamar discusses the meaning and purpose of these journeys, and through doing so it enters into a discussion of the greatness and advantage of Eretz Yisrael over all the other lands. This is particularly pertinent to current events, where the citizens in Eretz Yisrael are experiencing an indiscriminate barrage of rocket and missile fire toward their homes, schools, and all buildings and institutions. Yet nevertheless we directly see Hashem’s providence over the Holy Land, and how He deflects the rockets and removes people out of danger. Besides for learning and understanding the greatness of Eretz Yisrael, we must express thanks to Hashem for all of His miracles and protection, giving open recognition to our Guide and Savior.

The Question:

The entire episode of journeys in the desert requires explanation. They traveled and encamped, and then traveled and encamped again. What was the meaning of this? For an entire nation of men of all ages, women, and children to randomly travel seems slightly peculiar. The verse states, Vayehi Binsoa Haaron… Kuma Hashem… Veyanusa Misanecha. What enemies were there in a barren desert that had to be chased away by the Aron? We find no wars or battles in the desert during these travels.

The enemies in the desert?

The desert that the Jewish people traveled through is referred to as Midbar Haamim, the desert of the nations. In it are found scorpions, snakes, and other deadly creatures. This is because all the Kelipos receive their vitality from the desert. The purpose of the journeys was to prevent the nurture of evil from holiness and to destroy their existence.

Turning the desert into Eretz Yisrael: This in itself, however, was for a higher purpose, for the purpose of eventually allowing even the Midbar, the desert, to serve as a dwelling place for G-d, as the Sages state that in the future Eretz Yisrael will spread to all the lands of the world. This means that all the lands in the world will be on the same level as Eretz Yisrael is today. Yerushalayim will then spread throughout Eretz Yisrael, which means that the entire Eretz Yisrael will be on the same level as Yerushalayim of today. Yerushalayim itself, however, will then be on a much higher level than Yerushalayim of today as there will be a greater elevation in all the worlds and levels.

The greatness of Eretz Yisrael-Receives the “Shefa of Yetzira”:

The Sages decreed that the air of the Diaspora contains impurity. The Arizal explains this as follows, delineating the difference between Eretz Yisrael and the Diaspora: Every land and country receives all of its blessings and good fortune from the Divine emanation that is drawn down through the upper worlds. The spiritual worlds are the source of all blessing, and lack of this flow would also mean that no blessing would be expressed below. In Kabbalistic wording, this Divine benevolence is defined as “Shefa”. This Shefa descends from the world of Atzilus, from the level of Malchus of Atzilus, into this world. However, it does not descend straight to this world from the level of Malchus of Atzilus, but rather passes through many levels until it reaches there. Malchus of Atzilus must be invested in the Malchus of Beriyah, the Malchus of Yetzira, and the Malchus of Assiyah. Only then does it descend and reach this world. However, in Eretz Yisrael the order is different. The Malchus of Atzilus is invested in the Malchus of Beriyah and Yetzira, but not in the Malchus of Assiyah. Now, although also in Eretz Yisrael the Shefa must certainly pass through Malchus of Assiyah in order to descend below, nevertheless the difference is that it passes through Malchus of Assiyah without being changed or modified. Thus Eretz Yisrael actually receives the Shefa of Yetzira through Malchus of Assiyah. However, in other lands, the level of Malchus of Assiyah changes and modifies the Shefa, turning it into Shefa of Assiyah. This is similar to one who looks at the light of the sun through a clean and clear glass versus through a stained glass window. Although in both cases he is viewing the same sunlight, nevertheless the stained glass window filters and reduces the amount and quality of light that he will see. This is also similar to the difference between a piece of intellect and a parable used to explain it. The parable hides and conceals the intellect within it. In Chassidic terminology, this is called Haavara versus Hislavshus. Haavara is when something is simply passing through, without being affected or changed, while Hislavshus is when it takes on a new and different identity.

The governing angels: Every country has a governing angel, including Eretz Yisrael. This angel has no power of its own and is completely nullified to performing G-d’s will and intent. Nevertheless, Hashem set up that all the Shefa must pass through the hands of the angel of each country, and the form and type of this angel affects the Shefa. The angels of other lands remove the G-dly remnants from the Shefa and make it appear as if it did not come from G-d. The angel of Eretz Yisrael, however, does not change or affect the Shefa and allows it to maintain its G-dly appearance.

Impurity of the Diaspora: The practical difference between the Shefa received in Eretz Yisrael versus the Diaspora:

The Sages decreed impurity onto the lands of the Diaspora. The reason for this is because the Shefa that it receives loses any and all resemblance that it came from G-d. This is caused by Malchus of Assiyah, which changes and reforms the Shefa according to its standards. Assiyah represents the epitome of concealment of G-dliness, in which the Kelipos, which are the root and source of evil, can thrive. This is accomplished through the Shefa in Assiyah investing itself within the garments of nature, hence appearing simply like Mother Nature, a natural and expected occurrence rather than a G-dly blessing and gift to mankind. It allows man to have the feeling that he himself created this Shefa and is responsible for his fortune and blessing. Due to the concealment of G-dliness that comes through the lands in the Diaspora, the Sages decreed impurity in all of these lands. However, in Eretz Yisrael, where the Shefa only passes through Assiyah but does not receive the changes and concealments of Assiyah, there is no decree of impurity on its air or earth. The reason for this is because the world of Yetzira, which is the Shefa that is retained for Eretz Yisrael, does not conceal G-dliness to such an extent.

In the future the Diaspora will become like Eretz Yisrael:

In the future, the world will become refined and will not conceal at all the Shefa it receives. This is the meaning of the verse, “And the spirit of impurity I will remove from the earth”. This will refine even the lands of idolatry and will cause the nations of the world to unite and call out to G-d.  At that time, the Shefa in the Diaspora will be similar to the Shefa in Eretz Yisrael of now, as it will receive from the level of Yetzira and will merely pass through the Malchus of Assiyah and not receive any change or concealment. This then is the meaning of the statement that Eretz Yisrael will spread through the other lands.

The level of Eretz Yisrael in the future:

In the future, Eretz Yisrael will receive from even a higher level than it receives now, and although its current level will spread to the Diaspora, it in itself will become of a higher level and will not be equal to the Diaspora. It will receive Shefa from the level of Beriyah and not the lower level of Yetzira. The explanation of this matter is as follows: Prior to the sin of Adam, all the worlds were on a higher level than they are now. The sin caused a descent of holiness within every world. For example, the world of Beriyah used to contain the level of revelation and holiness of Atzilus. The sin caused the demotion of Beriyah to its current state, which was then the world of Yetzira. The world of Yetzira used to have the revelation and holiness of Beriyah and the sin caused it to be demoted and be in its current state, which was then the world of Assiyah. The world of Assiyah used to have the revelation and holiness of Yetzira, but the sin caused that it be demoted and have its current state of concealment, which at that time did not exist. Moshiach represents the rectification of the sin of Adam, and hence the worlds will return to their prior state of revelation and Holiness. Thus Yetzira will be on the level of Beriyah of today, and Eretz Yisrael will receive from this new level of Yetzira. The Diaspora will also receive from the new level of Assiyah, which is similar to the level of Yetzira of today.

The purpose of the travels:

The purpose of the travels of Bnei Yisrael through the desert was to refine them so they would be able to receive the Shefa and holiness of revelation of the future from the world of Yetzira. The desert is filled with Kelipos and undesirable forces of evil that disallow the holiness to reign. The Jewish journey hence fulfilled a huge mission in refining the world and removing its evil forces in a preparation for a better future. This is why the verse states that the Aron would travel and the “enemies” would be dispersed. This refers to the Kelipos in the desert, which were subdued in the face of the holiness of the Ark.

Why specifically 42 journeys?

The 42 journeys represent the six Middos of Chesed, Gevurah, Tiferes, Netzach, Hod, and Yesod. As each Middah is itself incorporated from seven Middos, this creates a total of 42 Middos. These 42 levels and aspects of the six Middos of Atzilus were elevated through the 42 journeys. This concept in Kabbalah is referred to as Haalah, or elevation, and is in contrast to the 49 days and counting of Sefiras Haomer, which is Hamshacha, the drawing down of the Sefiros of Atzilus to the world. [These 42 journeys represent the name מ”ב. It is for this reason that many are accustomed, and it is also the Chabad custom, to read all 42 journeys in the Parsha of Maseiy in a single Aliyah and not make an interval in between.[1]]

Why did Hashem create the Kelipos to begin with?

If the Kelipos in the desert are a hindrance to the revelation of G-dliness and holiness, why did Hashem create them there to begin with? The reason for this is because the entire purpose is to deal with the evil and subjugate it, and this in itself is what draws the revelation.

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[1] M”A 428/8 in name of Tzeror Hamor; Tzeror Hamor Parshas Maseiy: “The Chazan should not stop while reading the Parsha and is rather to read it with one person”; Hayom Yom 23 Tammuz; Kaf Hachaim 428/39

[2] Degel Machaneh Efraim Maaseiy in name of his grandfather the Baal Shem Tov; Likkutei Sichos 4/1083; 2/615; 23/225; Kesser Shem Tov [Hosafos] 30 p. 300