This is expressed in the laws of tefillin, Shulchan Aruch, Orach Chaim, 260:28 that although there is a law that one may not remove their mind from their tefillin it is only considered removing their mind when they are involved in frivolity which is a complete removal from the intention of tefillin.
The expression “hisia” which is related to the word masei which means journeys expresses in Hebrew the idea of removing one’s self from one thing to another.
It is this that is expressed the word masei-journeys—the total removal from one level to reach a level which is in an entirely different paradigm.
The journeys of Israel
It is for this reason that the verse states “These are the journeys of the children of Israel” in the plural as opposed to the singular.
This can be understood through a similar question that the Alter Rebbe asks on the parsha:
Text 7
We must understand why the verse states “These are the journeys” in plural and then states “who left the land of Egypt.” Seemingly the journey out of Egypt was only the first journey from Ramses to Succos?
Likutei Torah, Masei 88c
He answers that until the Israelites reached the land of Israel they were still in Mitzrayim (Egypt) and limitation.
So, while in one sense they were still not free until they reached the land of Israel, in another sense, each journey removed them another degree further from Egypt. This is why the verse states that “These are the journeys” out of “the land of Egypt,” as each particular journey brought them another degree further out of their limitations of Egypt.
It is for this very reason that the verse expresses the journeys that Israelites took and not the encampments where they rested.
By doing so, the Torah expresses that no matter what level one reaches in their G-dly service, one cannot remain stagnant and complacent in what they have achieved. Instead, they should focus on journeying to the next level and the next until they reach the land of Israel.
The exile
The period of the Israelites’ sojourn in the desert is expressive of the time that the Jewish people are in exile amongst the nations of the world. The exile is likened to a desert, as opposed to the Land of Israel where they truly belong.
The various encampments are expressive of the numerous stages of exile.
While the verse expresses the various types of exile that a person might find himself in, instead of focusing on the encampments in exile, the verse stresses the travels towards Israel and the positive that is in the exile.
The explanation of this is as follows:
The intent of the Jewish people going down into exile is the elevation that will come as a result of the exile, which will be an elevation that will be appreciated all the more due to the intense darkness of exile.
Accordingly it is understood, that the darkness of exile is all in order to appreciate the times of Moshiach. Instead of focusing on the negative, the Torah expresses that each stage of the exile is another step in the overall journey to arrive in the Land of Israel and the city of Yericho.
See Tanchuma, Masei 3 that the various travels are expressive of all the travels, including those places where we angered G-d, so to speak.
The city Yericho, which shares the same etymology as the word rei’ach, meaning scent, is expressive of Moshiach, who will be an individual that will rule the Jewish people through his scent. This indicates that he will be able to sense who is innocent and who is guilty from merely through “smelling” the individuals. Talmud, Sanhedrin 93b.
The same is true with every Jew. Though there are times when he may falter and go against G-d’s will, he should not fall into despair and be stuck in his “encampment.” On the contrary, he should use the darkness as an impetus for the light that it is to follow and use the “encampment” as a drive for the journey that will be forthcoming.
The three weeks
This is the connection between the parsha and the period of the three weeks surrounding the time of the destruction of the Temple and the exile of the Jewish people.
When a person finds himself in these three weeks commemorative of the terrible exile, he should not be filled with despair from the morbid situation of the exile, but he should instead keep in mind that the entire purpose of the exile is the redemption that will ensue.
It is therefore specifically in these days that he should add in light and Torah study with increased vitality and energy.
Through this he will bring light into the time of the three weeks and transform these days into days of joy with the coming of Moshiach!
(Based on Likutei Sichos 23, Masei 1, reworked by Rabbi Dovid Markel. To see other projects and to partner in our work, see: www.Neirot.com.)
