This upcoming Shabbas kodesh, we bless the month of “Menachem Av” and read the double parshiyos of Matos and Masei. In this essay, we will focus on a fascinating connection between the three weeks of “Bein HaMetzarim” and the parsha of Masei, which is always read on the second of these three Shabbasos. As we like to point out, this is significant, because Ezra HaSofer arranged the cycle of annual Torah-readings with deliberate intent (Megillah 31b). Hence, we will explore the profound wisdom and insights of Chazal apropos the vital lesson we are supposed to learn from this parsha that summarizes the 42 journeys travelled by Yisreal in the midbar prior to entering Eretz Yisrael. This is a lesson that should accompany us and strengthen us throughout our times of galus until we merit the final, complete geulah, swiftly in our times!
The Miracles Performed for Yisrael in the Merit of Moshe and Aharon
Parshas Masei opens with the following passuk (Bamidbar 33, 1): "אלה מסעי בני ישראל אשר יצאו מארץ מצרים לצבאותם ביד משה ואהרן"—these are the journeys of Bnei Yisrael, who departed the land of Mitzrayim, according to their legions, led by Moshe and Aharon. Chazal expounded on this passuk in the Midrash (Bamidbar Rabbah 23, 2): This refers to what Scriptures states (Tehillim 77, 21): “You led Your nation ("נחית") like a flock by the hand of Moshe and Aharon.” They explain that the word "נחית" is an acronym alluding to all the miracles and salvations performed on behalf of Yisrael in the midbar in the merit of Moshe and Aharon.
Rabbi Eliezer said: You wrought נ'יסים for them; You gave them ח'יים; You split a י'ם for them; You gave them a ת'ורה. And through whom? Through Moshe and Aharon. A second acronym is suggested: Rabbi Yehoshua said: You wrought נ'פלאות (wonders) for them; You gave them ח'ירות (freedom); י'מינך (Your right hand) saved them; You gave them ת'לוי ראש (elevated status). Through Moshe and Aharon. A third acronym is suggested: And our Rabbis said: You raided נ'ביאים from amongst them; You raised ח'סידים (devout ones) from amongst them; You raised י'שרים (upright ones) from amongst them; You raised ת'מימים (perfect ones) from amongst them. Through Moshe and Aharon. A fourth acronym is suggested: Rabbi Akiva says: Your wrought נ'וראות (awesome feats) against their enemies; You sent (flaring wrath) against them; י'דך (Your hand) fought them; You covered them in the ת'הומות (depths). Through whom? Through Moshe and Aharon.
We will endeavor to understand why our blessed sages cited the words of David Hamelech here: “You led Your nation ("נחית") like a flock by the hand of Moshe and Aharon.” And why did they exploit various acronyms related to the word "נחית" to glamorize the feats performed on behalf of Yisrael? After all, all the miracles HKB”H performed through Moshe and Aharon are depicted explicitly in our parsha and elsewhere in Tanach. So, what chiddush did Chazal find in the words of David HaMelech that deserves mention and is not mentioned here?
The 42 Journeys in the Midbar Were Preparations for Yisrael’s Journeys throughout the Galuyos
To explain Chazal’s profound intent, we will refer to an important principle taught in the sacred comments of the Avodas Yisrael (Masei): This parsha is always read “bein hametzarim”—which are considered to be twenty-one days, as Rashi explains. Twenty-one days and twenty-one nights adds up to forty-two—corresponding to the forty-two journeys that one must make “bein hametzarim,” to rectify everything and serve Hashem. Although it is a time of sadness, during which we bemoan the churban of Hashems house, nevertheless, one must encourage oneself and purify ones heart to serve Hashem through Torah and tefilah with happiness—especially while reciting songs and praises.
The Rashi he refers to concerns the words of the prophet Yirmiyahu (1, 11): "ויהי דבר ה' אלי לאמר, מה אתה רואה ירמיהו, ואומר מקל שקד אני רואה"—the word of Hashem then came to me, saying, “What do you see Yirmiyahu?” And I said, “I see a staff made of almond wood.” Rashi comments in the name of a Midrash Aggadah that an almond grows and completes its development during a 21-day periodcorresponding to the number of days between the seventeenth of Tamuz, on which the city was breached and divided, and the ninth of Av, on which the House was burnt down.
In reality, however, there are actually 22 days from Shivah Asar B’Tamuz to Tishah B’Av. This minor discrepancy can be reconciled easily if we assume that the Midrash was only taking into account the days that precede Tishah B’Av. After all, those 21 days were days of preparation for the churban of the Beis HaMikdash, after the city had been breached on Shivah Asar B’Tamuz. During those days, the possibility still existed to prevent the churban, if the people would have repented and performed sincere teshuvah. Thus, HKB”H waited patiently for 21 days—like a developing almond—in anticipation of the burning of the Beis HaMikdash. Tishah B’Av, however, the day on which the Beis HaMikdash was actually destroyed is not part of the tally.
To truly appreciate this association, let us introduce an insight from the Megaleh Amukos (beginning of Matos-Masei). He writes that the 42 journeys in the midbar represent the source of the journeys Yisrael was destined to travel throughout all of the galuyos until the coming of the Mashiach. He finds an allusion to this fact in the first passuk of parshas Masei cited above: "אלה מסעי בני ישראל אשר יצאו מארץ מצרים לצבאותם ביד משה ואהרן." He notes that the first letters of the first four words: א'לה מ'סעי ב'ני י'שראל—allude to א'דום מ'די ב'בל י'ון—the four primary exiles.
Thus, it appears that our blessed sages intended to teach us in the Midrash that Yisrael’s ability to succeed and survive the 42 journeys in the perilous midbar is attributable to their simple, resolute faith in the leadership of Moshe and Aharon. They followed these two loyal shepherds like a flock of sheep. In the words of the Midrash (ibid.): Just like a flock, wherever the shepherd leads it, it follows him willingly; so, too, Yisrael, everywhere that Moshe and Aharon led them to journey, they would journey willingly after them. As it states: “These are the journeys of Bnei Yisrael.” This corroborates that which is stated: “You led Your nation like a flock.” From this, it should be evident that this is also true of all the galuyos; to succeed and survive, we must follow the leaders of Yisrael who have replaced Moshe and Aharon.
With the Midos of Netzach and Hod Moshe and Aharon Led Yisrael on the Proper Path
I would like to explain in greater depth the profound intent of Chazal for citing the passuk: "נחית כצאן עמך ביד משה ואהרן". We will refer to a concept taught in the Zohar hakadosh and in throughout the kabbalistic literature. It is also taught by the author of the Tanya in Likutei Amarim (Chapter 3). HKB”H created the world with ten sefirot. They are divided into two groups. The first group consists of the three sefirot: חכמה, בינה, דעת; they are akin to the brain in one’s head. The second or lower group consists of the seven midos: חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות; they represent the limbs of the human anatomy, which HKB”H employs, so to speak, to manage what transpires in the universe.
The source for this is found in the Tikunei Zohar in the passage of Pesach Eliyahu (Introduction 17a): Chesed represents the right arm; gevurah represents the left arm; Tiferes represents the torso; netzach and hod represent the two lower extremities; yesod represents the bodily extremity of the holy Bris; malchus represents the mouth associated with Torah she’b’al peh (which explains all of HKB”H’s royal decrees).
Additionally, our holy sefarim explain that Yisrael are guided by seven trustworthy shepherds: Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David. They serve as the chariot or prototypes of the seven midos: Chesed, gevurah, Tiferes, netzach, hod, yesod, and malchus. According to this scheme, Moshe Rabeinu, the fourth shepherd, aligns with the midah of netzach, and Aharon HaKohen, the fifth shepherd, aligns with the midah of hod. They represent the two legs of the body of kedushah that led Yisrael during their forty-year sojourn in the midbar; they transported the body to wherever it was intended to go.
We can now better appreciate the elucidation in the Midrash on the opening passuk of the parsha: “These are the journeys of Bnei Yisrael, who departed the land of Mitzrayim, according to their legions, led by Moshe and Aharon”—citing the passuk in Tehillim: “You led Your nation like a flock by the hand of Moshe and Aharon.” Since Moshe and Aharon—the prototypes of “netzach” and “hod”—were analogous to two the two legs of the body of kedushah, it was their job to lead the holy people of Yisrael on their 42 journeys in the midbar on their way to Eretz Yisrael.
It is surprising, however, that these two preeminent leaders of Yisrael only represented the two lower extremities of the body of kedushah. Undoubtedly, legs are extremely important, seeing as a body cannot go anywhere without them. Nevertheless, the brain serves a much more important function than the legs.
In truth, we can explain the matter based on the writings of the Arizal. He teaches us that the roots of the neshamos of Moshe and Aharon are actually from the top three sefirot: Chochmah, binah, and da’as. After all, Moshe Rabeinu merited delivering the Torah to Yisrael, because his neshamah stemmed from the supreme chochmah from which the Torah emanates. In the words of the Zohar hakadosh (Yisro 85a): "אורייתא מחכמה דלעילא נפקת"—the Torah emanated from the wisdom (chochmah) of the Divine. Similarly, the following passuk attests to the greatness of Aharon HaKohen (Malachi 2, 7): "כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו"—for the lips of the Kohen should safeguard knowledge, and people should seek Torah from his mouth. Nevertheless, their kedushah was so great that their neshamos expanded from the lofty first three sefirot down to the lower midos to be the prototypes for the two midos of “netzach” and “hod,” representing the two lower extremities, so that they could lead the holy body of the people of Yisrael.
We can embellish this thought based on a teaching in Sefer Yetzirah related to the structure of kedushah (1, 5): "נעוץ סופן בתחילתן ותחילתן בסופן כשלהבת קשורה בגחלת"—their end is embedded in their beginning and their beginning in their end, like a flame in a burning coal. Let us explain. Man’s physical stature was created such that the lower part of his anatomy—the feet—would be intimately connected with the top of his anatomy—the three sefirot associated with the brain in his head. Conversely, the beginning of his anatomy, the brain in the head, must be connected with the lower part of his anatomy, the legs. This was the case with the elite neshamos of Moshe and Aharon. They were rooted in the highest three sefirot in the head and descended from that loftiest of places to the two midos of “netzach” and “hod” to function as the two legs of the body of the people of Yisrael. As such, they led them on the proper path throughout the 42 journeys in the midbar.
