Naso תרל”א
תרל”א
ב”ה נשא
איש כי יפליא כו’. פי’ נזיר להיות נבדל מעניני עוה”ז
(Bamidbar 6:2) “When a man or woman explicitly (yafli) utters a nazarite vow”. The idea of a nazarite, is to separate oneself from matters of this world.
אף כי גם הוא עושה דברי העולם אבל בכח האדם להתדבק עצמו בכח השורש של כל דבר שהוא חיות הפנימיות ונק’ פלא.
Even if one may be involved in worldly matters, nevertheless it is man’s ability to connect himself to the power of the source that is in each thing (the spiritual pnimius of the physical thing that he is involved with) , which is its internal life force. This (combination of physical and spiritual elements is called) “pele” a wonder.
(This is therefore the idea of a nazarite, to firstly disconnect from worldly matters and to connect to the spiritual element in everything, and then ultimately to uplift everything).
כדכתיב עושה נפלאות שהשי”ת נותן בחי’ פלא גם בעשי’ גשמיית
As it says (Tehillim 72:18) “He does wonders (niflaot)”, this means that HaShem provides this concept of pele, wonder, even in physical matters. (Even though the concept of pele is something that is elevated and separated from this world, however HaShem gave us the ability to connect to Him even in physical things, which is the miracle we are referring to here)
וכ”כ רמ”א בא”ח פי’ ומפליא לעשות שהרכיב השי”ת נשמה רוחניי בגשם האדם ע”ש.
So too the Rama (Orach Chaim 6:1) explained the words “umafli la’asot” (asher yatzar blessing): that HaShem combines the elevated spiritual neshama with the physicality of man. (Rama:
“And Furthermore, there are those that explain that “does miraculous things” to refer to that [G-d] keeps the spirit of man in his innards and binds something spiritual to something physical, and all this is on account of that He is the healer of all flesh because then man stays on the line of health, and his soul is kept in his innards).
ובמד’ שוקיו עמודי שש זה העולם שנשתוקק השי”ת לברוא העולם כמ”ש ויכולו השמים לשון תאוה כו’ ע”ש ששת ימים כו’ מיוסדים ע”א פז חכמה יראת ה’ היא חכמה ובינה סור מרע ודעת המכיר את בוראו כו’.
The Midrash (Bamidbar Rabbah 10:1) “His thighs are pillars of marble”. This refers to this world, for HaShem longed to create the world, as it states ויכולו – “And the Heavens and earth were completed (the word ויכולו is also an expression of longing נכספה וגם כלתה). Furthermore the Midras explains that the creation is based on chochma binah and da’as.
פי’ ע”י אלו הבחי’ חב”ד יוכל האדם להתדבק בפנימיות חיות השי”ת שברא העולם ונשתוקק להתשוקה של הנבראים ע”י שנתרחקו
The meaning of the Midrash is that it is through these three elements of chochma, bina and da’as, that one is able to connect to the internal life force of the HaShem. For He created this world and longs for the desire of His creations which have become distanced from Him.
(through the 3 elements of Chochma: knowledge, and bina deep understanding, taking the understanding of theTorah and HaShem and applying it and then using da’at to apply it to one’s feelings)
ואע”פ כן ויכלו כו’ שבשבת קודש יש עלי’ לכל דבר שמכירים שורשם וחפצים ומשתוקקים להכלל ולהבטל אליו ית’.
Nevertheless the Midrash continues “vayechulu”, referring to Shabbos. for on Shabbos everything becomes elevated, for everyone recognizes their source and long to be included and nullified to Him.
ולכך יש לו בש”ק נחת רוח מהבריאה כמ”ש וינח ביום השביעי.
It is from this reason that on Shabbos, HaShem has ‘pleasure’ from creation, as it says “He rested on the Seventh day”.
וז”ש שוקיו זה העולם שתשוקתו הוא תשוקתינו שיהי’ השתוקקות לו ית’. וזה בא ע”י הריחוק בחי’ עוה”ז השפל. וז”ש ועלי תשוקתו.
Therefore in the Midrash (ibid), “Shokav – His sockets”, this refers to the world which our longing is to become close to Him. It is because of our distance of the lowliness of this world that we feel the distance. And therefore we say “To Him is our longing”.
(When HaShem ‘desired’ to create this world, he placed in it the element of ‘longing’, that we too will constantly desire and long for Him.)
אך מעשה עוה”ז מרחקים ומסתירין כח הפנימיות.
However (there is also the opposing force, for on one hand this world causes us to long form Him), yet the physicality of this world distances us and hides the pnimius.
וע”י חכמה שהוא הביטול אליו ית’ ע”י שמבין בחכמתו שאין להשיג כח גבורתו ית’.
However it is through using (these three elements of chochma bina and da’as that one is able to overcome the interference of this world). By using one’s understanding (chochma), which is nullifying oneself to Him by realising through one’s understanding that one cannot ever really understand His power and Greatness,
נופל ממילא פחד ויראה על כל מעשה האדם שכל חפצו ורצונו בטל בהשגה לה’ ית’ ולרצונו.
This causes one to be filled with fear and awe on each and every action, that one’s longing and desire is only to be nullified to understanding of HaShem and His desire.
ובינה הוא שממשיך החכמה להיות נדבק בגוף האדם שעי”ז סר מרע בטבע שכל אבר נבדל ומרוחק מחטא ע”י שמכניס היראה בעומק חיותו ורצונו.
Then through using bina which is a deeper understanding and widening of the chochma (The initial understanding). One draws the chochma to connect to oneself. This causes a person to naturally remove himself from evil, for every limb becomes separated and distanced from sin. For fear penetrates deep into the life force of a person.
ודעת הוא המשכת החו”ב לכל מעשה ומדה בפרט כמ”ש בכל דרכיך דעהו
And the level of da’as is to draw the chochma and bina into every single detailed action, as it says (Mishlei 3:6) “in all your ways you shall know Him”.
וכ”כ ובדעת חדרים ימלאו שהוא לידע ולהבין איך להתדבק כל מעשה בפנימיות חיות שבו.
So too it says (Mishlei 24:4) “With da’as its rooms are filled”. This means that one knows and realises how to connect each and every action to its internal essence and life force that is in the person.
וז”ש המכיר בוראו בחי’ פנימיות כח הבורא בנבראים.
This too is the meaning of (the Midrash ibid) “One who realises his Creator” this means that one is aware of the internal power of HaShem in creation.
ולכך בש”ק דכתיב לדעת כי אני ה’ מקדישכם לכך מתבטלין כל הנבראים בשבת אליו ית’ כדכתיב ויכלו כו’.
Therefore on Shabbos it says “to know (lada’at) that I am HaShem who makes you holy”. Therefore on Shabbos all of creation becomes nullified to HaShem as it says “vayechulu”. (On Shabbos there is an extra revelation of da’as)
וז”ש המד’ איך בכח האדם להיות נבדל ונדבק בשורש עליון אף שהוא בעוה”ז ע”י החפץ והרצון והשתוקקות להתדבק בחיות פנימיות שנמשך ממקום גבוה מעל גבוה:
This is therefore the meaning of the Midrash, the way that a person can connect to the highest level and source of HaShem even though He is in this physical world, is through the longing and desire to connect to the inner life force, one is able to go from stage to stage, higher and higher.
(As the Ba’al Shem Tov explained that a person is where his desire is).
אא”ז מו”ר ז”ל אמר עמ”ש מצות תשובה והתודו בגזילה.
The Chidushei harim explained the pasuk (Bamidbar 5:7 referring to repenting from theft) “He shall confess his sin and make restitution..”. This commandment of repentance – confession, is written specifically regarding theft. (why is it specifically with the sin of stealing that confession, the basis of repentance, is mentioned)?
כי כל עבירה בכלל גזל. שמי שמחזיר כל הדברים להשי”ת שהוא המחי’ הכל והוא בעלים של כל הנבראים ומי שיודע זה אינו חוטא בודאי:
This is because every sin is a form of theft. For if one realises how HaShem is the owner of everything, and He is the one that sustains everything, by having that awareness one would surely never sin.
במדרש משבח השלום כלי מחזיק ברכה שלום.
The Midrash (Bamidbar Rabah 18:7) “I praise Shalom – peace, for it is the vessel that can contain blessing.
בשבת כתיב ויברך כי נק’ שלום שהוא חיות פנימיות שבכל דבר ונקודה הנותנת חיים לכל חי נק’ שלום שהיא שלימות הכל.
On Shabbos it says “He blessed it” This is called Shalom, which is the internal life force that is in everything, it is this point that gives life force to everything. This is Shalom, for it is what gives everything completion.
וז”ש יאר ה’ פניו ישא פניו וישם שלום. פניו הוא הפנימיות כמ”ש פנים בפנים כו’. להיות האדם דבוק בשורש החיות.
This is the meaning of (the priestly blessing Bamidbar 6:25-26) “HaShem shall deal graciously with you (ya’er panav)… HaShem shall bestow favor upon you and give you peace”. Panav the face of HaShem refers to the pnimius and it states (Devarim 5:4) “Face (panim) to face” (the word panim is connected to the word pnim). This refers to a person being connected to the source of life.
ובמד’ דכתיב לא ישא פנים רק הם נושאים פנים ומדקדקין לברך על כזית כביצה כו’.
The Midrash (Bamidbar Rabbah 11:7) even though HaShem generally does not show favoritism, however to Hisnation who bless even when they aren’t obligated to bless Him (after eating only a kezayit of kebeitza), He shows favoritism to them.
פי’ אא”ז מו”ר ז”ל בשם הרה”ק מפרשיסחא ז”ל כי זה נשיאת פנים שמברכין על מעט ע”י שחשוב בעיניהם מצד שמקבלים מהשי”ת ומזה שבעים ומברכים והמדה לישא פניו לזה שנושא פנים. וכיון שהוא עפ”י שכרו לא נק’ נשיאת פנים כו’.
The Chidushei Harim explained in the name of the Rebbe of Pershischa, that the ‘favoritism’ is shown by Bnei Yisrael who bless HaShem even on eating a small amount of bread, for they realise how great it is that they receive even something small from HaShem. This is what indeed ‘satisfies’ them and obligates them to bless. Therefore since we show favoritism to Him, He shows favoritism to us. Therefore since it is the same trait that we have acted toward HaShem, He responds in kind, and it is not favoritism.
ונראה הפי’ כנ”ל שבנ”י דבקין תמיד בפנימיות ושורש החיות. ולכך מצד שיודעין ששורש המזון מהשי”ת חשוב בעיניהם מצד הפנימיות.
We can further explain this in line with the idea we mentioned above. That Bnei yisrael are constantly attached to the inner source of life force. Therefore since they are aware that the source of food is from HaShem this in itself is important in their eyes, for they are focused on the pnimius (not the external amount).
וז”פ שהשי”ת נושא להם פנים שאף שחוטאים במקרה אינו נחשב להם חטא ע”י שהשי”ת יודע שפנימיותם רק לדבוק בו והחטא במקרה.
This is the meaning of the ‘favoritism’ that HaShem shows Bnei Yisrael. That even though they may sin occasionally, but HaShem does not consider it a sin for He knows that internally all they want is to connect to Him, and the sinning was a side ‘accident’
ודרך נשיאת פנים ע”י שמביט בחשיבות האדם אף שבעת הזאת נתחייב בדין נושא פנים כנ”ל.
The way of one who shows favoritism is by looking and the importance of the person, even though in this heat of the moment he may be unworthy, nevertheless he is favored.
וזה רק למי שמבטל תמיד רצונו וחשקו שמבחוץ להיות דבוק תמיד בפנימיות החיות כנ”ל. [בס’ קול שמחה כ’ בא”א]:
This level of favoritism only applies to one who constantly nullifies his external will and desire to be constantly attached to the internal life force. as above.
