Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)

Parshios Matos/Ma'asei 5756

(Numbers 30:2-32:42 Numbers 33:1-36-13)

"These are the journeys of the Children of Israel..." (Numbers 33:1)

*** The forty years of wandering in the desert by the Jews had finally come to an end. Our parsha begins by naming each of the Jews' forty-two encampments from the Exodus until they stood ready to cross the Jordan River to enter the Land of Israel. The end of the parsha discusses the laws of the cities of refuge, designated places of escape for an inadvertent murderer fleeing the wrath of his victim's relatives. The Torah is not a history book. Its many stories and incidents are not for nostalgia or trivia, but to convey to us moral and spiritual lessons applicable in every age and generation. We Jews living in exile [we are in exile as long as the holy Temple is not reestablished in Jerusalem] can learn many valuable lessons from the Jews who wandered in the desert and apply them to the way we should behave in exile. There are many similarities between the Jews who wandered through the desert and those who wandered through two millennia of the spiritual wastelands of exile. The following are some points of comparison:

The Five Books of Moshe (Moses) deals mainly with the journeys of the Jews in their attempt to reach the land of Israel. The Jews throughout the exile have been waiting in anticipation of the coming of the Messiah, who will eventually bring all Jews back to the Holy Land. This is why Rabbi Nachman said, "My only place is in the land of Israel. Wherever I go, I am only going to the land of Israel." (Chayai Moharan: 156)

In the desert, wherever and whenever the Jews traveled, it was by the word of Hashem (G-d), as the verse says, "According to the word of Hashem would the Children of Israel journey, and according to the word of Hashem would they encamp..." (Numbers 9:18) Although no expressed command has ever been given by Hashem, all of the wanderings in exile have been directed by Him.

The main component of the Tabernacle was the Tablets of the Torah. The Tabernacle, together with the Tablets, was positioned in the center of the Jewish encampment, as well as in the center of their ranks when they journeyed to emphasize that the laws and teachings of the Torah must take a central position in all of our activities, whether we are traveling or at home, and should not be restricted only to the synagogue. Through their Torah observance, the Jews brought sanctity to every place they traveled in the desert. In the same way, wherever in the exile the Jews came to, they lived their lives according to Torah which sanctified that place and made it holy.

In the desert, an area outside the camp was designated as a place where the inadvertent murderer could take refuge. In a similar fashion, Hashem designated a place of refuge for the afflicted and downtrodden Jews who were suffering the pangs of the long and arduous exile, where all who sought solace could always flee and escape the hardships and terrors of the exile (this topic will be discussed below).

Therefore, we can see that the Torah's enumeration of the desert journeys are synonymous with the wanderings of the Jews in our present exile. Several questions arise in relation to the topics. What connection is there between the travels of the Jews in the desert and the cities of refuge that Hashem needed to include them together in the same parsha? How does the relationship between these two topics apply to our exile? Based on the teachings of Rabbi Nachman and his student, Rav Noson, let us explore their interrelationships.

TORAH STUDY: MORE PRECIOUS THAN PEARLS
AND GREATER THAN THE YOM KIPPUR SERVICE

The verse says, "Her (the words of Torah) value is more precious than pearls." (Proverbs 31:10) The word pearls, PNiMim, has the same root as biPh'NiM, inside or innermost. From this, our sages derive that even the most holy and exalted service of the Temple, performed by the High Priest on Yom Kippur (the Day of Atonement), when he would go into the innermost precincts of the Temple (liph'nei u'liPH'NiM), into the Holy of Holies, has less value than someone who studies the words of the Torah ("more precious than pearls"). The Yom Kippur service was so holy and great that it effected forgiveness and atonement for the sins of all Israel. Despite this, our verse tells us that the study of the Torah is even greater. For, by the laws of homiletics, interchanging the two words with the same root, our verse can be read, "The Torah is greater than P'NiMim--the service of the High Priest entering into the innermost realms of holiness, the holy of Holies on Yom Kippur.

Torah study is so precious that the Talmud says, "Rav Chiyya bar Ammi said in the name of Ulla, 'Since the day that the Temple was destroyed, Hashem has nothing in this world but the four cubits of Halacha (Torah law) alone.'" (Talmud: Berachot 8a) The reason is that the Torah contains the mind and will of Hashem. Its main objective is to guide and inform man how to proceed in all of his endeavors, concerns, matters, and activities, such that he is elevated to high levels of holiness so he can enjoy the benefits of having an intimate relationship with Hashem. Without the Torah's guidance and direction, true closeness with Hashem is practically impossible. Therefore, the Torah was given to man to govern and direct every aspect of his life from the moment he is born until he leaves this earth. These are some of the reasons why Torah law is referred to as Halacha, which literally means "the way to go".

Even the above mentioned service of the High Priest on Yom Kippur is dictated and regulated by Torah law. The Yom Kippur service has many complex details and laws. Only by studying Torah could the High Priest know how to perform the rituals to effect atonement. Since the Yom Kippur rites are included within the greater framework of Torah study, it means that Yom Kippur is subordinate to the actual study of the Torah itself. It also means that Torah study can bring a person to even greater levels of rectification, atonement, and spiritual cleansing than Yom Kippur, as the Talmud says, "Whoever is involved in the [study of the] Torah and acts of kindness...all his sins are forgiven him...as it is written 'With lovingkindness and truth will iniquity be forgiven.' (Proverbs 16:6) " [In this verse, the word] 'truth' [refers to the] Torah, for [regarding the Torah,] it is said, 'Buy the truth and do not sell it.' (Proverbs 23:23)" (Talmud: Berachot 5a-5b).

THE FOUR CUBITS OF HALACHA

The Torah was given over to the sages to interpret. Based on tradition and the thirteen principles of interpretation handed down from Moshe (Moses), the righteous sages evaluate the written text of the Torah and their conclusions determine the actual Torah law, as the verse says, "You shall come to the priests, the Levites, and to the judge [which means the sages] who will be in those days; you shall inquire [of them as to what is the Torah law] and they will tell you the word of judgment. According to the teaching [of the Torah law] that they will teach you and according to the judgment that they will say to you, shall you do; you shall not deviate from the word that they will tell you, right or left. (Deut. 17:9, 11) In yet another verse it says, "It (the Torah) is not in Heaven [rather it was given over to the sages on earth to determine the Torah law]." (Deut. 30:12) Therefore, the four cubits of Halacha, Torah law, is to be found with our sages, which they have made available and accessible to every individual Jew. As mentioned above, Hashem is found only within the four cubits of Halacha. This means that by following Torah law in all endeavors, one is able to bring Hashem to that place and situation.

THE CHAMBER OF HEWN STONE:
ENERGIZING THE CLARIFICATION OF TORAH LAW

The Torah mandated that the greatest sages of the land should decide Torah law in a chamber adjacent to the holy Temple called the Chamber of Hewn Stone, as the verse says, "If a matter of judgment is hidden from you...you shall rise up and ascend to the place that Hashem, your G-d, shall choose [the Temple mount]. You shall come to the...judge who will be in those days; you shall inquire and they (the sages) will tell you the word of judgment." (Deut. 17:8, 9) The spiritual energies that these holy sages derived from the holy Temple enabled them to come to a clear and the proper understanding of the Torah, as the verse says, "For from Zion (the Temple) the Torah [law] will come forth [from the sages] and the word of Hashem from Jerusalem." (Isaiah 2:3) Without the assistance of the Temple's energies, it is very difficult for us today to come to the high levels of clarity and understanding of the law that the ancient sages did. However, even though the ancient sages and the Temple are no longer with us, the concealed wisdom of the Torah that they discovered and Torah laws that they revealed through the Temple's inspiration are still very much with us. To this, the sages said, "When our foes destroyed the Temple and the holy city of Jerusalem, they had no power to destroy the gates of the Temple, [for] they miraculously sunk into the ground of their own accord."

THE SUNKEN GATES:
PRESERVING HALACHA AND THE JEWISH NATION

The physical gates of the Temple were symbolic of the gates of the Torah law, as the Talmud teaches, "So said Rav Chisda, 'What is the meaning of the verse, 'Hashem loves the gates of Zion more than all the Tabernacles of Ya'akov (Jacob) (Psalms 87:2)?' Hashem loves the gates that are distinguished through Halacha more than the synagogues and houses of study.'" (Talmud: Berachot 8a) [The city gates is where the sages always sat and taught the law. Therefore, the gates of Zion refer to those sages who clarified and expounded the law in Jerusalem. The Tabernacle was the place of sacrifice and prayer, which was replaced by the synagogues after the destruction of the Temple. This is the "Tabernacles of Ya'akov" in the verse. The following is the derivation of the above teaching:] The laws of the Torah are the gateways that lead to the essence of wisdom and to a better understanding of Hashem. The reason the gates of the Temple sunk into the ground was to demonstrate that our enemies may have destroyed the physical Temple and Jerusalem, but they could not destroy Torah law, Halacha, the tools for developing true wisdom and binding with Hashem, which the gates represent. They were preserved within the ground, and remain intact and secure with us. These buried Temple gates are now with the sages and the Tzaddikim (saints) of every generation, who are able to extract their spiritual energies and reveal the laws of the Torah to us.

THE NIGHTLY MIDNIGHT LAMENT
UNLEASHES THE ENERGIES OF TORAH LAW

In Hebrew, the word for splendor is P'AiR. Rearranging the letters spells the word APhaR, dirt. This alludes to the concept that the sages, who are called the P'AiR ha'dor, the splendor of the generation, are able to extract the concealed laws of the Torah from the gates of Zion submerged in the APhaR, the dirt. The Shulchan Aruch (Code of Jewish Law, Orach Chaim: 1:2) mentions that we should arise every night at midnight to mourn over the destruction of the Temple by saying Tikkun Chatzot, the midnight lament. It is said that, in the merit of its nightly recital, Hashem will unleash the energies of the gates of the Torah's wisdom, the gates of the true Halacha, which lie submerged under the earth, as the verse says, "At midnight I (King David) rise to thank You (Hashem) for Your righteous laws (judgments)." (Psalms 119:62) King David was the first one to discover the greatness of the power of rising at midnight to serve the Creator. In the verse, King David thanks Hashem for the gift of the ability to discover the true understanding of the laws of the Torah which he merited as a result of rising at midnight to serve his Creator. This teaches us that anyone who rises at midnight to cry and lament over the destruction of the Temple will also merit to have Hashem reveal to him the hidden treasures of the Torah's wisdom and the Halacha concealed within the ground. This is evidenced by the conclusion of the various laments and dirges of Tikkun Chatzot, the inclusion of the verse, "Gates lift up your heads..." [i.e. the gates of the hidden wisdom of Halacha].(Psalms 24:7) In the first part of Tikkun Chatzot, through the recital of the dirges, we are ableto activate the spiritual energies of the gates of Halacha, concealed within the ground, which enables us, by reciting the concluding verses of Tikkun Chatzot to raise the energies of those gates so that the energies of the Torah could be absorbed by those who recite it.

THE LOCKING AND UNLOCKING GATES:
INITIAL DENIGRATION OF TORAH FOR THE SAKE
OF ITS ULTIMATE GLORIFICATION

Even though the ancient sages and the Temple are no longer with us, the concealed wisdom of the Torah that they discovered and Torah laws that they revealed through the Temple's inspiration are still very much with us.

Based on the above, we can now better understand an incident involving King Solomon. After King Solomon concluded the construction of the Temple, he desired to bring the holy Ark into the Holy of Holies. When the ark reached the gates to the entrance of the Holy of Holies, they became fastened together [and could not be opened]. King Solomon, in attempting to open the gates, uttered twenty-four different types of songs of praise to Hashem, but to no avail, the gates still refused. However, when King Solomon evoked the name of his holy father, King David, and uttered the verse, "O Hashem turn not away the face of Your anointed, remember the pious deeds of David, Your servant," (2 Chronicles 6:12) the gates immediately opened to allow the Ark to enter the Holy of Holies. (Talmud: Shabbos 30a) Rav Noson explains this incident as consistent with our teaching: The gates of the Holy of Holies (this actually refers to the angels appointed over these gates) foresaw that the Temple was destined to be destroyed. They argued that it would not be fitting to allow the Ark to reside in the holy Temple when the Temple was destined to be destroyed. The fact that the Ark, the repository for the holy Torah, would not have the power to prevent this tragic event from occurring would cast aspersions against the power of the holy Torah and would thus be a great disgrace and humiliation for it. For this reason, the gates refused to open and admit the Ark to the Holy of Holies, even after King Solomon uttered twenty-four prayers and songs of praise to Hashem. However, when King Solomon evoked the name of King David, the gates had no choice in the matter and were forced to open. Rav Noson explains:

The spiritual energies emitted by the tablets of stone contained in the holy Ark would enable all generations of sages who sat in the Chamber of Hewn Stone, adjacent to the Temple, to clarify the teachings of the Torah. They would then disseminate their knowledge to all Israel, passed on from generation to generation, thus preserving their teachings for all time. Not only would the laws and teachings be preserved for all time, but they would help preserve the Jewish people, themselves. That the Halacha could help preserve the Jewish people despite the long and bitter exile with all of the catastrophic tragedies that would befall them is miraculous and gives even a greater degree of credence and prestige to the power of the Torah. This great miracle would supercede any initial disgrace cast upon the power of the Torah as a result of the destruction of the Temple. Therefore, the gates decided to open and let the Ark enter, for the teachings and laws which would ultimately be the tools for the miraculous sustanance of the Jewish people would never be discovered or clarified without the help of the holy Ark's resonance.

The reason the gates opened when King David's merit was evoked is that he was the leading sage and head of the Sanhedrin of his generation, and was the singularly most skillful person at clarifying and discovering many obscure points of the law, hidden within the Torah. King David acquired this ability because he was the embodiment of the Temple itself. The Temple was called by his name, the house of David, because he risked his life to destroy the many enemies that assaulted the Jews during his lifetime, which ultimately enabled the building of the Temple, as the verse says, "He (Hashem) will give you rest from all your enemies all around, and you dwell securely. [Only when this has been achieved can you build the Temple as the subsequent verse says,] It shall be that the place where Hashem, Your G-d, will choose to rest his Name (the Temple), there shall you bring everything that I command you: your elevation-offerings etc." (Deut. 12:10, 11) In addition, King David located and bought the exact location of the Temple site and amassed the huge fortune and expensive materials used in its construction. Because King David was so strongly connected to the Temple, he was able to draw from its awesome powers, even before its construction, and clarify the laws of the Torah. The Temple gates were opened in his merit to emphasize that although the Temple would eventually be destroyed, King David's legacy, that of the bearer of the oral tradition and Torah law, would be preserved for all time. The skill and ingenuity needed to understand the Torah could only come through the energies of the Temple. Therefore, [the angels agreed that] it was better to risk the initial humiliation of the destruction of Temple, so that the Torah and the Jewish people could be preserved. This would come through the better understanding of the Torah, that only the Temple could provide.

TORAH STUDY--SURVIVING THE LONG AND BITTER EXILE

If it wasn't for the energies of the Temple which provided the sages who lived during Temple times a clear understanding of the Torah, we today, would have lost our ability to understand the oral Torah and its many intricate laws and details. Almost nothing would be left. However, despite the lack of a Temple, we are presently able to understand most of the details of the laws of the Torah (even though we have lost our ability to fully understand some of its minor points) because those sages who lived during Temple times and used the Temple's energies to clearly understand the complexities of the Torah passed down their teachings to the future generations. The Zohar says that it is the study and observance of the laws of the Torah that enables the Jews to survive through this long and bitter exile. Whenever troubles have threatened the very existence of the Jewish community in the exile, there was never any avenue of escape. The only escape available was the safety of the four cubits of Halacha, the Torah, as King David wrote, "This (the Torah) is my consolation in my affliction, for Your word [the words of the Torah] have given me life." (Psalms 119:50) Torah study has always been a place of security and refuge for all the spiritual and physical troubles of each individual and the entire nation, as the Talmud teaches, "Rebbe Shimon ben Lakish says, 'Whoever studies the Torah, painful sufferings are kept away from him." (Talmud: Berachot 5a) In yet another place it says, "Rav Tabi said in the name of Rav Yoshiah, 'Whoever is lax in the study of the Torah will have no strength to stand in the day of trouble, as it says, 'If you have become lax [in the study of Torah], on the day of trouble your strength will be weak." (Proverbs 24:10) [i.e. Torah study is a source of strength during times of trouble]. (Talmud: Berachot 63a) The Torah always provided the appropriate advice on how to deal with all crises encountered in the exile and in many instances its spiritual energies miraculously saved the Jews from total annihilation. This is why the study of the Torah has always been our main source of comfort and strength throughout this long and bitter exile. (Lekutai Halachot: Choshen Mishpat: Hilchot Chalukas Shut'fim 5:12-14)

HASHEM'S WORD IS THE PREEMINENT PLACE OF REFUGE

By associating and listing the travels and encampments of the Jews who carried the Torah wherever they journeyed, together in the same parsha with the laws of the cities of refuge, the Torah teaches us that that our main strength and refuge throughout all the travels and encounters of our lives can be found with the Torah. For when we travel with the Torah, as did the Jews in the desert, we aren't traveling alone, we are traveling together with Hashem, Whose guiding light, and unlimited powers and resources are to be found within its teachings, in fulfillment of the verse, "According to the word of Hashem would the Children of Israel journey, and according to the word of Hashem would they encamp..." (Numbers 9:18) It is this which provides us with the shelter and refuge we need wherever we happen to find ourselves, as the verse says, "Though I walk in the valley of the shadow of death, I will fear no evil, for You (Hashem) are with me." (Psalms 23:4) Amen!

Above we learned some valuable lessons from the way the Jews traveled in the desert, taking the Torah wherever they went. Rabbi Nachman discusses another sort of journey that is even more instructive: "We should attempt to go through all of our sacred texts during the course of our lifetime. We will then have visited every place in the Torah. The rich constantly travel from land to land. Some people spend huge sums just to be able to boast that they have been to some exotic place... One should travel everywhere in the Torah. In the hereafter he will then be able to boast that he has visited every place in our sacred literature. [Nothing we learn is ever lost for] the Zohar says that in the hereafter, we will be able to remember everything we have ever learned. (Zohar 85a) (Sichoth HaRan 28)

HALACHA

Based on the advice of our sages (Talmud: Megilah 28b), Rabbi Nachman stressed that everyone should study at least one law from the Shulchan Aruch (Code of Jewish Law) [or its equivalent, other books which are based on the Shulchan Aruch] everyday without fail. (Sichoth HaRan 29)

On the [fast of the] ninth day [of the Hebrew month] of Av [from sunset, at the end of the eight of Av until the stars come out at the conclusion of the ninth of Av (Mishna Brurah)] it is prohibited to wash [oneself], anoint [oneself with oils and perfumes and the like], wear [leather] shoes, or to have marital relations [in addition to the prohibition of eating and drinking]. It is prohibited to read from the Torah (the five books of Moshe), the [books of the] Prophets, and the [books of the] Writings [on this day]. [It is also prohibited] to study the Mishna, Midrash, and the Talmud, [both the sections of] the law and Aggadoth, because studying them brings joy, as the verse says, "The commandments of Hashem are upright; they gladden the heart." (Psalms 19:9) [It is prohibited to be joyful on the ninth of Av.]. Elementary school students interrupt their studies on (the ninth of Av). One is permitted to study the book of Job and the dire topics of [the book of] Jeremiah [because they are sad topics]. [However, in the book of Jeremiah] one must skip over the topics that contain consolation. (Shulchan Aruch: Orach Chaim 554:1) [This year the fast starts at sunset on 7/24/96 and ends with the appearance of the stars on 7/25/96]

STORY

We mentioned that the Jews used the light of Torah's guidence in all of their travels through the unchartered desert trails. In a similar vein, in the following true story, the Torah's light was used as a guiding light in tracing the paths of a certain individual's travels: There was once a certain wealthy merchant, who opposed the Baal Shem Tov. This merchant had an only son, who was exceptionally wise, talented, and well-learned in Torah. The merchant's son once traveled to Breslov on business [many years before Rabbi Nachman was born]. His usual custom on such business trips was to stay away from home for durations of up to four weeks. This time, ten weeks had elapsed and he still hadn't returned home. This was quite unusual and it caused his parents to become very worried since they hadn't heard even a word from him. The merchant's wife suggested that her husband approach the holy Baal Shem Tov and ask him to use his holy powers to tell them what had become of their son. She said to her husband, "Why have you hardened your heart against the Baal Shem Tov? People from the four corners of the world travel to him to enlist his help. He has performed actual miracles for so many people and you don't even care to ask him to help us with our missing son!?" However, because of his dislike for the Baal Shem Tov, the merchant simply ignored his wife's suggestion.

Several more days passed, it was the eve of the Sabbath, and their son still had not returned. The merchant now felt he had no choice and he went to see the holy Baal Shem. The merchant said to the Baal Shem, "It has been more than ten weeks since my son has traveled to Breslov on business and I have no idea what has happened to him." Immediately, the Baal Shem asked his attendant to bring to him a book of the holy Zohar. He opened the Zohar, looked into it and said, "Your son is, thank Hashem, alive and well. For the upcoming Sabbath he will be lodging in a town not far from here." However, the merchant didn't believe the Baal Shem Tov's words. The merchant was so distraught over his missing son, that he hired a Gentile that afternoon, before the start of the Sabbath, to travel to the nearby town where the Baal Shem Tov said his son would be lodging. He instructed the Gentile to return to him that night, on the Sabbath, and tell him if his son was lodging in the town. The Gentile did as he was instructed and traveled to the nearby town. He returned that night on the Sabbath and reported to the merchant that no one had seen or heard of his son's arrival in the nearby town. The merchant then said to his wife, "Didn't I tell you that the words of the Baal Shem Tov are worthless!"

However, the Baal Shem Tov's was right. The merchant's son arrived in town late Friday night, after the Gentile had already left. His wagon had broken down several times on the road and he wasn't able to reach the town until very late at night. [Note: Although it is not mentioned in the story, the reason why the merchant's son may have continued traveling on the Sabbath, which is normally prohibited, is because his life may have been placed in jeopardy, due to bands of armed robbers who frequented the roads at night. One may violate the Sabbath when one's life is in danger.] After the conclusion of the Sabbath the merchant's son immediately returned home. Then the merchant realized that everything the Baal Shem Tov had said was true. He went to beg the Baal Shem Tov for forgiveness for the evil gossip he had spoken against him. The Baal Shem Tov said, "You were very foolish! Didn't you know that the light that Hashem created during the six days of creation would enable a person to see from one end of the world to the other. Our sages say that Hashem concealed this light for the righteous to enjoy in the hereafter. But where did He conceal this light? He concealed this great light in the Torah! Whenever I open the holy Zohar (the book of light) I am able to see from one end of the world to the other. Therefore, with Hashem's help, I never make a mistake in what I see." (Shivchay Baal Shem Tov: 21)

HITHBODEDUTH (secluding oneself)

Rabbi Nachman taught that as well as reciting the mandatory daily prayers contained in the prayer book, we should also speak to Hashem, just as we would confide in our best friend: in seclusion, in the language and style with which we feel most comfortable. This is based on the advice of our sages, just to mention two sources: "Rebbe Yitzchak said: 'Why were our forefathers barren? Because Hashem desires the prayers of the righteous."' (Talmud: Yevamoth 64a) "Hashem seeks nothing other than to hear the prayers of Israel." (Medrash Tehillim 116:1) The following is an example of such a session:

For my sanctuary I weep day and night, and for the glory of Zion, the celebrated city. A constant weeping for the double destruction, for the precious land of Israel, for Jerusalem and for her nation, who have gone into exile. The foe has laid waste to my house of glory. He delivered me into the hands of Nevayot (Ishmael's son) and Shama (a descendant of Esau). For this I constantly weep with a wailing voice. Lament, O Torah, for your glory has been profaned. Your crown has fallen from the day your house was destroyed. For this I lament, for Jerusalem and Shomron (a region in Israel). Strengthen yourselves, My nation. I will soon build your Sanctuary. In vengeance I will clothe Myself and bring back your captives. In the midst of My Temple I will dwell as at first. For Torah and praise will come forth from Zion, as it is written, "For from Zion shall come forth Torah and the word of Hashem from Jerusalem." (The Fifth Lament from Tikkun Chatzot (The Midnight Lament) author unknown)

Volume 4, Issue 38

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