Wednesday, June 28, 2017

Our Souls Are Connected To The Land

Sfas Emes blog 

“... וַתֹּאמֶר לְבִלְעָם מֶה־עָשִׂיתִי לְךָ כִּי הִכִּיתַנִי זֶה שָׁלֹש רְגָלִים/(The donkey) said to Bil’am, ‘What did I do to you that you hit me three times?” (Bamidbar 22:28) The word “time” is found many times in the Torah as “פַּעַם.” This is the only place in Tanach where the word regel is used to mean “time.” Why? The Midrash answers that the Torah is alluding to the shalosh regalim, Pesach, Shavuos and Succos, the three holidays that we celebrate each year.[1] God is berating Bil’am for wanting to destroy a nation that celebrates these three holidays.

The nation keeps many mitzvos. Why did God hint specifically at the shalosh regalim? The allusion to the three holidays specifically, is a response to Balak’s complaint. Balak’s stated purpose was to prevent the nation from entering the land of Israel, “... אוּלַי אוּכַל נַכֶּה־בּוֹ וַאֲגֳרְשֶׁנּוּ מִן־הָאָרֶץ .../… Perhaps I will be able to strike them and banish them from the land …” (Bamidbar 22:6) The Sfas Emes explains that from the three holidays we learn of the special connection between the nation of Israel and the land of Israel. By alluding to the shalosh regalim God is telling Bil’am that there is a special relationship between the nation of Israel and this particular land. No other land will do.

How do the shalosh regalim indicate a special relationship between the nation of Israel and the land of Israel? A primary element of the shalosh regalimcelebrations is the aliya laregel, the requirement for every male to go up to the Beis HaMikdash on the holiday. The Sfas Emes explains that aliya laregel is a testimony that the land of Israel was set aside specifically for the nation of Israel as David HaMelech wrote in Tehillim (122:4), “שֶׁשָּׁם עָלוּ שְׁבָטִים ... עֵדוּת לְיִשְׂרָאֵל .../For there the tribes ascended … a testimony for Israel …” Bil’am himself prophesied this, “כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ .../For I will see him (the nation) from the top of mountain peaks and will view him from hills.” (Bamidbar 23:9) The plain meaning of this prophecy is that every mountain peak and hilltop was designated for the nation of Israel. He saw the nation filling the entire land. 

Chazal also mention this relationship.[2] Chazal teach us that God acquired, as it were, five things in this world. Three of the five are the heavens and the earth, the nation of Israel and the Beis HaMikdash. That these are mentioned together in this mishna indicates that there is a strong relationship between them. 

What is the nature of this relationship? The Sfas Emes explains that the children of Israel have qualities which exactly match the qualities inherent in the land of Israel. Just as the Zohar[3] teaches that the land of Israel and the Beis Hamikdash are the foundation from which the entire Creation sprung, so too, the Sfas Emes teaches, the children of Israel are the foundation for all the souls in the Creation.[4]

The land of Israel needs the nation for its tikun/rectification. Chazal teach us that Bil’am’s blessing, “מִי מָנָה עֲפַר יַעֲקֹב .../Who can count the dirt of Ya’akov …” (Bamidbar 23:10) is referring to the many mitzvos which are fulfilled only in the dirt of the land of Israel. The mitzvos of tithing, shmitta and many other mitzvos can only be fulfilled in the land of Israel. These mitzvos are needed to rectify the land and only the children of Israel are able to perform these mitzvos. This is why God blessed Ya’akov by comparing his descendents to the dirt of the land, “וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ .../Your progeny shall be like the dirt of the land.” (Breishis 28:14) The Creator prepared the dirt of the land of Israel specifically for the descendents of Ya’akov. Only we can rectify it. 

Just as He measured the land, “מִי־מָדַד ... וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ .../Who measured with a measure the dirt of the land …,” (Yeshaya 40:12) He also measured the dirt of Ya’akov, “מִי מָנָה עֲפַר יַעֲקֹב .../Who can count the dirt of Ya’akov …” The Sfas Emes teaches us that that each grain of dirt in the land of Israel is associated with a Jewish soul. May we merit appreciating the integral connection between us and our land and to fulfilling the mitzvos needed to rectify it!

[1] Bamidbar R. 20:14
[2] Avos 6:10
[3] Zohar 2:222a-b
[4] The Creation is structured as a hierarchy leading from most to least spiritual. Life giving energy flows from the Creator through the spiritual realms and finally to the physical world, giving existence to all. The souls of the nation of Israel are an integral part of this hierarchy. (see Nefesh HaChaim 1:17 and 2:17)

במדרש ג' רגלים רמז לו שביקש לעקור אומה החוגגת ג' רגלים. ולמה דוקא מצוה זו. אך דהג' רגלים שעלו בנ"י לרגל הי' עדות שהמה מיוחדים לירושת הארץ וביהמ"ק כדכ' יראה כל זכורך כו' במקום אשר יבחר. וכ' ששם עלו שבטים כו' עדות לישראל. וכן אמר אותו רשע כי מראש צורים אראנו ומגבעות אשורנו. לפי פשוטו שראה בנבואה כי כל צור וגבעה בא"י מיוחד לבנ"י. וארץ ישראל אשר הנחיל השי"ת לאבותינו ולנו אינו במקרה רק כשברא העולם והי' יסוד העולם ארץ ישראל וביהמ"ק. כמו כן בנ"י יסוד הנפשות וכל הציור של א"י וביהמ"ק הוא מכוון לציור של בנ"י דאיתא ישראל קנין אחד כו' שמים וארץ כו' ביהמ"ק כו' וכל אלה הקנינים שייכים זה לזה. ולאשר אמר ואגרשנו מן הארץ הראה לו הקב"ה כי הארץ מיוחד להם. וכ' מי מנה עפר יעקב מצות שעושין בעפר. פי' מצות שהם חובת קרקע ונוהגין בארץ כי הם תקונים השייכים לא"י ואין מי שיתקן זאת רק בנ"י. וכ' והי' זרעך כעפר הארץ ומי שאמר והי' העולם הכין עפר הארץ לזרע יעקב. וכמו שנתן מדה ומנין לעפר הארץ כדכ' מי מדד כו' וכל בשליש עפר הארץ כן מי מנה עפר יעקב ולכל גרגורי עפר מארץ ישראל מיוחדים נפשות פרטיות מישראל:

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