The Significance of Ve'eirastich Li Le'olam in Parshas Bamidbar and Matan Torah

There are two Pessukim at the end of the Haftorah for Parshas Bamidbor: וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם גּוֹ׳ וְיָדַעַתְּ אֶת־הֲוָיָ׳ “And I will betroth you to Me forever... And you shall know Hashem”.

The Rebbe Rayatz wrote about the Tzemach Tzedek’s unique conduct in the year in which Shabbos Parshas Bamidbor fell on the Fifth of Sivan [which was also true in the year 5748-1988 when this very Maamor was being delivered].

Before the time of kindling the Shabbos candles the Tzemach Tzedek delivered a Maamor with the opening words from a Possuk in this week’s Torah portion: שְׂאוּ אֶת־רֹאשׁ גּוֹ׳ meaning to count the B’nei Yisroel.

On Shabbos afternoon the Tzemach Tzedek delivered another Maamor with the opening words: וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם “And I will betroth you to Me forever” together with its explanation that was then printed in Likkutei Torah.

[Incidentally, this Possuk: וְאֵרַשְׁתִּיךְ which is in the Haftorah for this week, is relevant to the whole Parsha. Because the Haftora is the completion of the whole Parsha and: “Everything follows the conclusion”.]

This is particularly so, according to that which has been explained in several places, regarding the reason why the Haftora reading was originally instituted [by the Sages]. This was because in that era the ruling government decreed that they [the Jews] were not allowed to read the Torah portion so therefore the Haftora reading was instituted in place of the Parsha.

The point that is explained in the Maamor in Likkutei Torah is that these Pesukim of: וְאֵרַשְׁתִּיךְ and וְיָדַעַתְּ are referring to the Chidush of Matan Torah; Matan Torah being the betrothal of the B’nei Yisroel to Hakodosh Boruch Hu.

וְאֵרַשְׁתִּיךְ לִי “And I will betroth you to Me”. Just as Betrothal and ‘Kiddushin’ in reality means that “The Kallah is now forbidden to the rest of the world - analogous to Hekdesh”.

[From the Rambam it is also understood, that when the daughter of a non-Kohen shall become betrothed to a Kohen she can already start to eat Terumah, because he has acquired her by means of a Kinyan.] So too, Matan Torah is when the Yidden became exclusive and betrothed to Hakodosh Boruch Hu.

Furthermore, there is a significant virtue regarding a betrothed Kallah which even surpasses that of a wedded bride. This is that there is an added stringency in the laws concerning a betrothed Na’ahroh over the laws of a wedded Na’ahroh.

In the betrothal of Matan Torah itself there are three levels as the Possuk Writes: וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם וְאֵרַשְׁתִּיךְ לִי בְּצֶדֶק גּוֹ׳ וְאֵרַשְׁתִּיךְ לִי בֶּאֱמוּנָה גּוֹ׳ : “And I will betroth you to Me forever, and I will betroth you to Me with righteousness … and I will betroth you to Me with faith”. Thereafter can one arrive at :’וְיָדַעַתְּ אֶת־הֲוָיָ “And you shall know Hashem”. This constitutes the highest level of the ‘giving’ of the Torah; a connection that [ultimately] reaches the ‘knowledge’ of Hashem.

Even though this ultimate knowledge of Hashem will be [revealed] when Moshiach comes, [this will be so] because the knowledge of Hashem will then be at a level of absolute completeness. This has to do with the giving of a ‘new Torah’ of the future. Nevertheless, even this ‘New Torah’ expected in the future has already been given at ‘Matan Torah’, as is known that ‘Matan Torah’ happened only once, and then at that time everything was given.

This is then the meaning of the phrase: “And I will betroth you to Me forever”. For every time that the Torah uses the word ‘Li’ which means to me, it attests that it will never change.

This means that the Eirusin at Matan Torah is everlasting. This is because everything was given at Matan Torah, including those aspects that will be in the future. This is especially so since it is explicit in the Possuk (apart from the [above] Drosha that Because it says the word ‘Li’ it remains immovable forever) where the Possuk writes: וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם “And I will betroth you to Me forever”.

This is also understood from that which it says in the Tanya regarding the Divine revelations in this world that will [come to] be in the future: “That they already exist in the worlds and something similar has already been demonstrated at ‘Matan Torah’.

However, even though all matters were already drawn down and revealed from above at the time of Matan Torah nevertheless, in order that it should not be viewed as ‘shameful bread’ but as ‘work that earns reward’, [we are granted the opportunity to bring about this reward].

Therefore, [as a consequence] after the revelations at ‘Matan Torah’ there followed a concealment and obstruction. Therefore, for this same [level of] light there needs to be an Avodah in order to draw it down [so that] these Inyonim which were revealed at Matan Torah can remain here in perpetuity.

More closely [examined], this Avodah is required every year in the preparatory days which lead up to Matan Torah. This starts with Rosh Chodesh Sivan, the Third month which is connected to the ‘triple light’.

Thereafter on the fifth of Sivan which is the day on which the Yidden said ‘Naaseh’ before ’they said ‘Nishma’ and which draws down the two crowns which the Malochei Hashoreis - the Supernal Malochim - crown each and every one of Yisroel. In truth even these two crowns are the achievement of the Avodah of the B’nei Yisroel.

As is brought down in the Medrash: There is a Moshol whereby the citizens of a country present their King with three crowns which they have made. The King places one crown upon his own head and the other two crowns he places upon the heads of his sons. In the analogue the citizens who make the crowns are the Malochim together with the B’nei Yisroel. As we say in Kedusha; Kesser Yitnu …. Malochim … Ve’Amecho Yisroel “A crown is given to you Hashem our G-d by the Malochim … and by your people Yisroel … From this it is understood that the actual making of the crowns themselves is the achievement of the Avodah of the B’nei Yisroel.

Furthermore, we are currently standing at the completion of the Avodah of the Sefiras Ho’omer. The general thrust of Sefiras Ho’omer concerns the running away from Mitzrayim towards Matan Torah, about which the Possuk says: מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה גּוֹ׳ “Draw me, we will run after you” — in plural referring to both the Divine soul together with the animal soul.

And contrary to expectation the running is primarily due to the animal soul, as is explained in several places. That specifically as a result of this can there be an added light from within the darkness [itself], through the refinement of the lower realm itself. And therefore, this brings on the: וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם “And I will betroth you to Me forever”. This means that the Hamshocho thus caused shall be eternal.

Because then there was an annulment of the decree that “The uppers shall not descend below and the lowers shall not ascend above” etc. Just as it was at Matan Torah the first time, so too, is [this annulment operative] constantly [now], through the study of Torah by each and every single one of Yisroel.

As is explained in ‘Torah Or’ (Parshas Yisro) in explaining the Talmudic dictum: “Just as by Matan Torah it was with awe and trepidation … so too, here…” that whilst each and every one of the B’nei Yisroel studies Torah, he draws down those very Inyonim that were drawn down at Matan Torah.

The style of a Yisroel saying words of Torah is as the Possuk says: תַּעַן לְשׁוֹנִי אִמְרָתֶךָ “My tongue will respond [with] Your word” akin to the Possuk: אֲדֹנָ-י שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ “Hashem, You shall open my lips, and my mouth will recite Your praise” – my mouth will talk by itself!

This concept is relevant to each and every one of Yisroel, because they are each in a manner of ‘Achdus Yisroel’ like כְּאִישׁ אֶחָד בְּלֵב אֶחָד ‘one man with one heart’ and not just ‘like’ one man with the ‘Chof Hadimyon’ but actually one man. That they are actually one entity [literally].

And therefore, this is not just about love as the Possuk states: וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ “you shall love your neighbour as yourself”. Even though this is also associated with Matan Torah as is explained elsewhere that the Talmudic maxim כָּפָה עֲלֵיהֶם הַר כְּגִיגִית – “Hashem overturned the mountain upon them like a cask” is symbolic of the great love that was extended from above.

But [it means] even more than this. ‘Like one man’ Mammosh! That the ‘D’mus’ is like the ‘Tzelem’ that the essence of it is drawn down. [Similar to that which is explained elsewhere regarding that which our sages say, “Every day they shall be as new in your eyes” with the ‘Chof Hadimyon’ and thereby afterwards they become Mamosh new!]

And as a result of the completion of the וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם “And I will betroth you to Me forever”. And the other levels of וְאֵרַשְׁתִּיךְ as mentioned earlier can we come to the: וְיָדַעַתְּ אֶת־הֲוָיָ׳׃ “And you shall know Hashem”. This concept of Da’as – knowledge, is the ultimate unity of ‘Nissuin’ which is the concept of knowledge.

From the expression “firmly fixing one’s thought” to the point that it gives birth to ‘Ahavah’ and its offshoots and ‘Yirah’ and its offshoots. As is explained in Tanya that ‘Ahavah’ and ‘Yirah’ includes all the Mitzvos both the positive Mitzvos and the prohibitive Mitzvos which is also connected with the ‘Aseres Hadibros’.

As is explained in Tanya that this is the reason why the first two commandments of ‘Onochi’ and ‘Loh Yihiyeh Lecho’ were heard direct from Hashem. Because ‘Onochi’ includes all the Mitvos Asei and ‘Loh Yihiyeh Lecho’ includes all the Mitzvos Loh Saseh.

And as a result of performing the Avodah in all these matters, specifically in the afternoon which is time for the Mincha prayer which corresponds to Yitzchok who is associated with the future. As in the future the B’nei Yisroel will say to Yitzchok ‘You are our father’ for even though Yaakov is the choicest of the Ovos but with regards to the future it is specifically Yitzchok.

Particularly on the day of Shabbos whose objective is pleasure, when ‘All your work has been completed’ particularly at the special time of Raavin De’Raavin. We come very soon the coming of our righteous Moshiach and a great nation will come here into Eretz Yisroel the land of the ten nations and very speedily in our days Mamosh!