In Parshas Shelach, Hashem gives Moshe permission to send spies in order to investigate Eretz Yisroel (the Land of Israel) before the Jewish People enter. These “spies” were none other than the leaders of the tribes, who were great, spiritual men.
The purpose of their mission was to figure out the most strategic way to enter the land in order to conquer it, and to report to the Jewish people about the greatness of Eretz Yisroel so that they will be more excited to enter.
What actually happened was that they saw that the people living in the land were very strong, and instead came back with a report that they felt that the Land could not be conquered, and that the Jewish People should remain in the desert.
On a simple level it is very difficult to understand how they would come to fail their mission so utterly, considering their own spiritual greatness. Chassidus explains that it is precisely because of their spiritual level that they wished to remain in the desert - occupied with spiritual pursuits – rather than entering the physical land with its physical distractions:
Chapter 1
“Shelach lecha anashim v’yasuru es eretz Canaan asher ani noten livnei Yisroel ish echad ish echad lemateh avosav tishlachu kol nasi vahem” (Bamidbar 13:2):
“Send for yourself spies [to investigate the land of Kenaan that I (Hashem) give to the Children of Yisroel. Each tribe shall send one person, which will be the leader of his tribe].”
The Alter Rebbe will start off by asking three questions on the idea of the spies and Eretz Yisroel:
- We need to understand the deeper meaning of these “spies,” who were “the leaders of the congregation,” and “men of renown.” What is the reason that they did not want to enter Eretz Yisroel?
- We also need to understand: What is the level of “Eretz Yisroel,” as described in the verse (see Yechezkal 20:15) “The Land that I (Hashem) have given to them, is a Land flowing with milk and honey.” What is the meaning of this praise of flowing with milk and honey?
- However, to understand this, we need to understand another point: From all of the action based mitzvos, why are the vast majority dependent specifically on Eretz Yisroel, especially those relating to agriculture and the Bais Hamikdash?
(Even though in the desert the Jewish people also brought Korbanos, nevertheless, this was only temporary. However, to bring Korbanos as a permanent practice requires the Beis Hamikdash in the Land of Isreal).
To answer those three questions, the Alter Rebbe will ask another general question. Based on the answer to that general question, he will come back to explain the first set of questions:
Now, it is written (Devarim 8:3): “For not on bread alone does a man live, rather, he lives on whatever comes forth from the Mouth of Hashem.”
We need to understand: What is the advantage of the “Words from Hashem” that are invested in bread? Is the person himself not also created through the “speech” of Hashem, as it is written (Bereishis 1:26), “(Hashem told the angels:) Let us make man.” If so, why does a person need to receive his life specifically from the “words from Hashem” that are invested in the bread?
The idea is as follows: The “Words from Hashem’s Mouth” that are invested in the created beings contain the “288 Sparks of Tohu that fell in the ‘Shattering of the Keilim [Vessels].’”
The World of Tohu is a spiritual level of Divine Light. On this level, there are Ten Sefiros - ten ways that Hashem expresses Himself. These Sefiros are each expressed in an unlimited capacity. The term “Keilim” refers to the specific function and definition of each Sefira, like the nature of Kindness, which is to be kind and giving.
Now, for example, when Chesed-Kindness was expressed without limits, this left no room for Gevura-Restriction. When Gevura was also expressed without limit, this left no room for Chesed.
Because each Sefira was expressed infinitely, when it came to produce something tangible and concrete, the Ten Sefiros could not work together. Therefore, the results came out ‘shattered,’ as the result of the multiple forces operating in completely different modes.
The chaotic nature of things in our physical world is a reflection of the “Shattering of the Keilim” of the Sefiros of Tohu.
However, even though things in this world are chaotic and “shattered,” they possess an element of infinity due to the Infinite Light of Hashem that was originally revealed in the Sefiros of Tohu.
The element of Divine Infinity present in creations is referred to as the “288 Sparks” that fell into our world from Tohu.
However, a person is from the level of “Tikun.”
The word “Tikun” means to fix or establish. The World of Atzilus is where the “chaotic” aspect of Tohu was corrected. This comes from the following idea: In Atzilus (Tikun) the Light of Hashem became integrated into the Sefiros in such a limited manner so that all the Sefiros were able to work together.
For example, Chesed is expressed in a limited manner, to give room for Gevura. By Chesed and Gevura giving room for each other, they are able to actually work together.
This advantage of the Sefiros merging together is expressed in the order and continuity of whatever is produced from Tikun. However, it lacks that unlimited aspect that Tohu possesses. This is why the goal is to bring the unlimited aspect of Tohu and incorporate it into the orderly system of Tikun.
A Jewish person’s Divine soul is from the World of Tikun (Atzilus). A Jew possesses the capability to bring order and continuity into the chaos of our world. By doing so, he receives from the unlimited spiritual source of the physical things he “corrects.”
This is why a person needs to receive his life specifically from the physical creations, since the source of these “288 Sparks of Tohu” found in physicality is extremely lofty, higher than the spiritual World of Atzilus, which is the direct source of the Divine soul.
Similarly, the descent of the Divine soul into this world is in order to “subdue the Sitra Achra (the side opposed to holiness),” so that, through this service, “the Glory of the Holy One, Blessed be He, should ascend and be revealed,” with the advantage of Light that comes specifically from transformed darkness.
By way of example, this is like a seed that is planted in the ground. Through the process of the seed rotting and losing its original form in the ground, it then grows exponentially greater, like “the advantage of light [that is produced from darkness].” (See Koheles 2:13)
The entire verse from Koheles says that, “I have seen that there is an advantage to wisdom over foolishness like that of light from darkness.” The simple meaning is that wisdom dispels foolishness like light dispels darkness. However, the deeper meaning is that there is an advantage in light when it shines in a dark place. For example, prior to Pesach, when we check for chametz, we must do so using a candle in a dark room. Similarly, there is an advantage in wisdom when it comes from transformed foolishness. For example, when someone committed a sin, which is something foolish, and then repents, which is a wise choice, he attains a deeper level of connection to Hashem through the intensity of his teshuva-repentance.
This concept applies to the seed in the ground and to the soul descending to the world as well. Through the seed coming to a place of “darkness,” where it rots in the ground and loses its previous form, it attains a greater “light” of growth into a much greater plant.
When the soul descends into the spiritual darkness of this world, and overcomes the struggles here, it attains a much greater connection to Hashem.
The Explanation of the Concept
Eliyahu HaNavi said in the Tikunei Zohar (17a):
“You (Hashem) produced Ten ‘Tikunim-Garments’ and called them Ten Sefiros, and through them You guide the hidden worlds that are not revealed, [and the revealed worlds].”
The word ‘עָּלְׁמִין-worlds’ comes from the root ‘הֶעְׁל ַׁם-concealment.’ The nature of the created worlds is to conceal Hashem’s Light and Oneness, giving the impression that they are separate from Hashem, when in truth they are not.
These ‘worlds of concealment’ are also referred to in the Zohar as ‘ה יכָּלו ַׁת-Heichalos,’ such as ‘The Heichal of Kindness, the Heichal of Severity, the Heichal of Merit,’ etc.,’ and in these ‘Heichalos’ dwell souls that “appreciate the revelation of the Shechina [Divine Presence];” and in those ‘Heichalos’ are also angels who ‘stand’ in love, fear, and awe of Hashem.
For example, the ‘Camp of Angels associated with Michoel,’ whose service of Hashem is primarily with the aspect of love, and the ‘Camp of Angels associated with Gavriel,’ whose primary service of Hashem is with the aspects of fear and awe, as our Sages say (Chagiga 13b), “A river of spiritual fire is produced from the ‘spiritual sweat’ of the Chayos Angels.” This sweat results from their great fear of Hashem.
And each angel sings songs of praise to Hashem according to his understanding of Hashem’s greatness.
Each ‘Heichal’ is a general spiritual level that contains many specific aspects. For example, the ‘Heichal of Chesed-Kindness’ is a general spiritual level of Chesed, and the specific details it contains correspond to the different Sefiros contained in Chesed, like Chochma of Chesed, Chesed of Chesed, and all the Ten Sefiros contained in Chesed.
Each of the Ten Sefiros contains in it aspects of all the other Sefiros as well. For example, Chesed contains all Ten Sefiros within itself, from Chochma to Malchus. These are expressed in Chesed as ten different aspects of kindness. Like using wisdom to achieve kindness, using understanding to achieve kindness, using severity to achieve kindness, etc. Corresponding to these ten aspects of Chesed-Kindness are the many types of creatures produced by Chesed, such as many different types of souls and angels that are primarily focused on Chesed.
This is similar to the analogy of a circle or a house, which contain all of the many detailed elements within them. Within a house there are various different objects and items, but they are all included in the house, and, moreover, the house is not complete without each detail. Similarly, each Heichal, literally a chamber, contains many different aspects, and is not complete without each of them.
This is the meaning of “through the Sefiros, Hashem guides the ‘עָּלְׁמִין-worlds:’” The ‘עָּלְׁמִין-worlds’ refer to the ‘Heichalos,’ which are general spiritual levels, and the idea of Hashem ‘guiding’ them refers to the detailed creations contained in those general spiritual levels.
These ‘Heichalos’ conceal and hide Hashem’s Infinite Light, so that it shouldn’t be revealed to those creations more than they can handle according to their ability to understand. This is done so that they shouldn’t lose their independent existence and revert to being completely consumed within the Infinite Truth of Hashem.
This could happen since they are limited beings that are created something from nothing, and are totally incomparable to the type of existence of the Infinite Hashem, who has “no beginning and no end.”
It is therefore needed for these ‘Heichalos’ to hide and conceal the Infinite Light.
(The Tzemach Tzedek adds: In Atzilus, where there is not such a concealment on the Infinite Light, Hashem still ‘guides worlds,’ in the aspect of the Light becoming invested in the Keilim. Unlike in the created worlds where the ‘Heichalos’ hide the Light from being revealed, in Atzilus, the Keilim of the Sefiros ‘channel’ the Light into specific revelations, as opposed to a simple, indivisible Light. On this level, the Light is not truly hidden. However, it is somewhat limited by the Keilim. This is very different from the created worlds, where the Light is truly hidden).
This concealment, created by the ‘Heichalos,’ affects an entire series of concealments on the Light until there can be the existence of the physical heavens and earth where Elokus-Divinity is not revealed at all; rather they seem to be completely separate entities, referred to as the “Sitra Achara-The other side,” i.e., they appear as something ‘other’ than Hashem’s Light and power, when in truth, there is nothing ‘other’ or separate from Hashem.
This is the purpose of the descent of the soul to this lowly world specifically – that the descent should bring to a much greater ascent.
This is accomplished when “the Sitra Achara-Side of Otherness” is subdued through “Sur mi’ra - turning away from bad things,” which causes “the Glory of the Holy One, blessed be He, to be revealed in a lofty manner in all of the worlds.” (Zohar II, 128b)
This causes the “Keilim” and “Heichalos” to cease to conceal Hashem’s Infinite Light to the same extent. Instead, of concealing Hashem’s Infinite Light, this effects that these “Keilim” and “Heichalos” should be vessels to receive the revelation of Hashem’s Infinite Light, through “Asei tov - doing good things,” which are the actions of the Mitzvos, since “the 248 Mitzvos are the 248 ‘Limbs of the King.’” (Tikunei Zohar, Tikun 30)
The maamar will soon explain that the mitzvos are compared to “limbs” since they receive Hashem’s Infinte Light like a limb receives life from the soul. However, not only are the mitzvos “vessels” to receive the Light and Life-force from Hashem, they actually draw down His Light into them, and, through them, into the world.
However, before that revelation in the world through mitzvos can happen, there must be people who “turn away from doing bad things,” which subdues the “Sitra Achara - Side of Otherness.”
As it is written (Parshas Shelach 15:39): “And you shall not stray after your hearts and after your eyes...” and through this, “the Glory of the Holy One, blessed be He, is revealed...”
