“This is the statute of the Torah.” (Bamidbar, 19:2) (Concerning the ashes of the red heifer mixed in the purifying waters, used to purify one who has come in contact with a dead body,) it is written in the Midrash, “Since the other peoples of the world challenge us, saying, ‘what is this mitzvah and what is its meaning?’ Therefore God called it a Choq [a statute, an unexplainable, immutable law], ‘a Divine decree before Me, and you do not have the permission to wonder at its meaning.’” Concerning this, King Shlomo praised the life of Israel versus the life of the other nations, as it is written (Shir Hashirim Rabba, 5:9), “[the nations ask Israel,] what is your beloved from our beloved [how is your God any different from our gods?] … my Beloved is pure and ruddy …” In other words, God deals with Israel in a different way from that in which He deals with the other nations. There are three ways that evil does not reach the depth of the life of Israel. First, loss or death doesn’t really befall them, for death in Israel is not like death in the nations—with the nations death is like a vessel that is broken and cannot be fixed. With Israel death is like a vessel made in sections that is merely taken apart.⁴⁸ Second, Israel has never been under the “yoke” of a king or ruler at any time, because we understand that all is really in the hands of God. Third, King Shlomo praises the wisdom of Israel versus the nations, for no nation has an understanding of God as Israel does. Concerning these three things the nations are challenging us, for in them it seems on the surface that there is, God forbid, no difference between them. This is why it says (Bamidbar, 19:2), “they shall take unto you” (Rashi notes that “you” means to Moshe), that is, take unto the level of Moshe our teacher that exists in all of Israel. This is because Moshe Rabeynu is the source of wisdom for all of Israel, and to him alone the meaning of the red heifer became clear.⁴⁹ of which Rashi said, “we may not contemplate its meaning.” Heifer, parah, in Hebrew, teaches of life that has gone through a process of purification.⁵⁰, is also the root of fruitfulness, priya, hence life, as the Holy Isbitser mentions elsewhere. “Red” teaches of strength.⁵¹ “Whole,” in other words, whole in its redness, that no limb of the body should weaken and lose the power of this strength residing in it.⁵² “Having no imperfection,” that there shall be nothing lacking in its wisdom of Israel, only purified wisdom. “Which never carried a yoke on its back,” that Israel has never been subjugated to any form of slavery, for God rules over us alone. As the prophet Zechariah said (10:6), “and it will be as if I had never neglected them.” This reality becomes clear in the story of Joseph and his brothers, for it seemed as if they were in great trouble, but afterwards it was made known to them that they were all the while before their own brother. Then it became clear that they were never in danger, and their trouble was only temporary (and even illusory). So it will be in the future, that God will make it clear that all suffering in Israel was temporary (an illusion of this world) and no soul in Israel was ever really in danger.⁵³, “and Yehuda drew close to him.” This is what King Shlomo said (Kohellet, 7:23), “I said I will be wise, and it is far from me.” Even though he understood all of this clearly, still, King Shlomo’s wisdom was in a form that was to be clear to everyone. That is why he said “I will be wise,” I will grant everyone the wisdom to understand this, and added, “and it is far from me.” (I.e., it is for others, not me.) To Moshe it was said (Midrash Tanchuma, Chukat, 8), “to you I will reveal,” for the wisdom of Moshe Rabeynu was in order for him to understand but not to make another wise,⁵⁴ says that Moshe delivered the Torah to Yehoshua, and not directly to the elders. It could only be transmitted through Yehoshua. and the kind of wisdom that Shlomo haMelech possessed was understood, but not in his (own) wisdom! For his wisdom was in order to cause others to understand, and this is why it says “for it is far from me,” meaning, “it is beyond the limit of my own wisdom.” The reason why the passage about the red heifer comes before the death of the “three shepherds” (Miriam, Aharon, Moshe) is in order to let Israel understand know that they should not be distraught (for there is no death, as it is usually understood). The sprinkling of the waters of purification (made from the ashes of the red heifer) hints that in the future all will return to them.

footnotes: ⁴⁸ The Torah is called “a tree of life for those who hold on to it.” For the present consciousness, life is defined by connection to the Torah. ⁴⁹ This is the same Choq ⁵⁰ The root of cow, par ⁵¹ Later the Isbitser adds to this “joy.” ⁵² The body here is both physical and spiritual, the 248 limbs of the body associated with the 248 positive mitzvot. ⁵³ This is not to deny the great suffering in the world, which the author well knew, but rather the messianic time represents a time of complete clarity of understanding of all the events in the world and God’s intentions. See the second selection in Parshat Vayigash ⁵⁴ On this, it may be asked, does it not say “the testimony of God is sure, making the simple wise”? Yet Pirkei Avot

“They shall take unto you a perfect red heifer .…” (Bamidbar, 19:2) In the future God will reveal His glory to Israel without any separation whatsoever, for now this (reality of) life exists in the depths of Israel, yet it is hidden and only revealed in “garments.” These garments are the Torah and mitzvot, for one may only enter into the depths of God’s will through the Torah and mitzvot. This is “they shall take unto you a heifer,” which stands for life, as is known, and at the present moment we are commanded that this life be clothed in garments, that is, the Torah and mitzvot. “Perfect red” means explicit strengths, without any separation or defect. “With no blemish in it” means that no foolishness would be found in any action.⁵⁵, once called a “fool,” is disqualified from service, so any action done in foolishness is deficient. “Which never carried a yoke on its back” teaches that Israel (at the depths) never experienced helpless agonizing and effort. This is as it is said in Zechariah (4), “two olives” standing solid.⁵⁶. Perhaps what the holy Isbitser is saying is that just as the two olives stand solidly and effortlessly, so will it be clear with the redemption that all the toil and strife was as nothing, that we were always receiving God’s providence. All of this is now hidden in the Torah and mitzvot, yet in the future God will show it to us without any separating “garments.” As it is said in the Midrash and in the Gemara (Nidda, 61b), “the mitzvot will be nullified in days to come [of the final redemption].” Then God will show us that we never really suffered under the “yoke” of a power in this world since He, may He be blessed, controls them all, yet all is in a state of concealment. This is the meaning of “that never had a yoke upon it.”

footnotes: ⁵⁵ As the Isbitser later mentions, just as a mentally deficient Cohen ⁵⁶ Two olive trees stood on either side of his vision of the menorah, standing for the “anointed ones standing by the Master of all,” moshiach

“… a perfectly red heifer, without blemish, which never carried a yoke.” (Bamidbar, 19:2) “Heifer” represents the central point of life, which causes fruition and increase (the word for heifer, parah, is similar to the word for fruitfulness, priya). “Red” represents strength and joy. “Perfectly” meaning complete in its redness (in its strength and joy), without any folly in the actions of Israel, for “an imbecile is blemished.” “Which never carried a yoke” means freedom from any (earthly) yoke (kingdom, or enslavement, in any physical or spiritual form).

“One who touches the dead .…” (Bamidbar, 19:11) One could become angry at God for a variety of reasons. Yet it is forbidden for him to harbor any complaint or anger at God for something that has already happened, just as one who is sick should not prevent himself from praying for God’s healing and mercies. (We are encouraged to pray to change God’s decrees in the present, yet accept the past as God’s will regardless of how we may feel about it.) “The dead,” means something that has happened in the past, and concerning this it is forbidden to become angry at the attribute of severe judgment. This is the meaning of “one who touches the dead,” one who became angry, raising complaints, the waters of purification purify him, meaning that the power of the four species in the purifying waters—ashes of the heifer, hyssop, cedar, and scarlet—will be revealed to him. Contained in these four elements is the root of everything. Because of this, the one who was pure becomes impure.⁵⁷, in a state of purity, by sprinkling the waters of purification on the one who became impure through contact with the dead, in turn becomes impure for a day. That is to say, the one who is not in need of purification (like the Cohen performing the act of purification) should not look at this (, that though he deals with purifying he himself does not need it). In this way he will not become irreverent, saying, God forbid, there is no Judge (after being so perplexed that the one purifying would become impure). Rather, at that moment he is to just see that his efforts to purify succeed, and fix the man.

footnotes: ⁵⁷ The Cohen

“And the children of Israel journeyed and camped at Ovot.” (Bamidbar, 21:10) “Ovot” (a place name) signifies the principles of Torah and mitzvot, comparable to the expression “av [like ov] b’chochma,” a father in wisdom. It is written in the Gemara (Berachot, 54a), “ ‘it is a time to act for God, for they have made Your Torah void’ (Tehilim, 119). Rebbe Natan says, ‘It is a time to do for God, for they have made void your Torah.’ This means, since they have made your Torah void, act only [in the will] of God.”⁵⁸ At a time when it is perfectly clear that it is a time to act solely for God, like Eliyahu on Mount Carmel,⁵⁹ then it is necessary to put aside the principles of the holy Torah and act only in the understanding that God instills in you. Rebbe Natan is saying that at a time when this God-given understanding is not completely clear to you, you must act according to the principles of the Torah and mitzvot without stepping out of the bounds of the Halacha. Yet Rebbe Natan is also saying that if your heart is drawn after God’s will, and have removed from yourself any kind of impurity (anything that could bring you down), afterwards God may provide you with an opportunity to act in a way that may seem as if, God forbid, you have removed yourself from the bounds of the principles of the Torah. Concerning this Rebbe Natan said that for the one whose heart is drawn after God and has cleaned himself from any negiot (personal motive, partiality), certainly God will not let him fall into a transgression, God forbid. He will surely then know that it is “a time to act for God.”⁶⁰] speaking against Moshe, which made us aware of the greatness of Moshe, and Korach’s challenge of Aharon, which revealed to us the great depth of the level of Aharon haCohen. One would also include Zimri, who is described in Parshat Pinchas as one who was on the highest level of separation from licentious behavior, so his incident with Cosbi can only be understood as an act of God’s will. The author mentions Eliyahu on Mount Carmel. This is a central theme of the Mei HaShiloach, and one that must be investigated further. Thus it was when Israel camped at Ovot. For the entire time that Aharon was with them they would conduct themselves according to the understanding of their hearts, which was completely clear to them, as we understand from the clouds of glory in the desert.⁶¹ Yet when the clouds of glory left them (after the passing of Aharon), they began to conduct themselves according to the principles of the Torah. This is like now, with our Holy Temple destroyed, where the only dwelling place of the Holy One, blessed be He, is within the four cubits of the Halacha (Berachot 8a). Thus they began to act according to the principles. This is Ovot, or the principles (ovot—av b’chochma—wisdom of the Torah), as explained above on the verse, “Do not make molten gods,” in Parshat Ki Tissa. However, they understood that through conducting themselves only according to the principles their hearts could not become sufficiently purified so as not to be detracted from the goal of God’s will. This is as it is written (21:1), “and the Caananite heard … that Israel came by the way of the spies [through Edom].” In this, they saw that Israel was confused, for according to the principles it was not yet the time to enter the border of Esav as it is written (Bereshit, 33:14), “until I shall come to my master in Seir [Esav].” The Caananite is Amalek, as explained by Rashi, who saw that God presented them with a situation not in accordance with the principles. Thus (God) advised them to clean themselves from all forms of negiot (personal motive, partiality), and then any suspension of the Torah would be only because it is “a time to do for God.” This is why it says that they camped at Iye Ha’avarim (21:11), for there they inspected themselves concerning the two prohibitions (avarim is similar to averot, transgressions) “do not kill” and “do not commit adultery,” two laws that are the foundation and root of the entire Torah.⁶² Thus the advice given if you happen upon a situation that seems to you is against the Torah, you must inspect yourself concerning these two transgressions. The place name “Iye Ha’avarim” hints at this, for Iye shares the letters of ya’im (like a dustpan, ya’e)**, meaning to remove these transgressions from yourself. iAvarim, like avera, Hebrew for transgression, that you have purified yourself from these two sides. If you put your power into this process of purification, then you arrive at the meaning of what is said, “and they camped by the stream of Zared,” meaning that God gives us special strength.⁶³. For zared is strength, as it is written (Yoma, 47a), “all the women did valiantly, but the valor [zered or strength] of my mother exceeded them all.” And in the desert, when they had inspected themselves and removed any trace of negiot (personal motive, partiality), from what had been prohibited, then God heard their voice.⁶⁴, 21:17].

footnotes: ⁵⁸ The laws are temporarily suspended in order that the Torah can later be strengthened. (Steinsaltz) ⁵⁹ See Kings 1, Ch. 18, where though the building of an altar outside of the temple was not permitted at that time, still Eliyahu had to do it to show the greatness of God. ⁶⁰ This is one of the classic teachings of the Mei HaShiloach and the one that has perhaps engaged him in more controversy with his opponents than any other. It could be easily misinterpreted as being antinomian, that God forbid the Torah is not absolute and we may choose to act based on our own perception of what God wants. This is not what he is saying. It is rather the deepest expression of how one may at times be drawn after God’s will, what Reb Shlomo Carlebach ZTs’L used to call being “beyond choice.” As the author mentions twice, it only happens in a state of complete clarity and after a process of being purified from any affliction or ulterior selfish motive. Then, once this has been clarified, he must start over and inspect himself again. Of course it is not a way to make anything permitted, as only a fool would interpret it, and some fools in our generation have. It is relevant when we find examples of our holy forefathers seemingly “breaking” the Torah, when in fact they are doing God’s will.Take Lot and his daughters, an act of incest, which created the line of David. Yehuda and Tamar, also making way for the Moshiach. Tslofchad, who was killed for gathering wood on Shabbat, actually making us aware of the awesome greatness and depth of Shabbat. Aharon and Miriam’s “little foolishness” [see the end of Mei HaShiloach bha’alotcha ⁶¹ This is expression of God’s will, where the clouds went, they went. ⁶² This is what the Author seems to have been referring to in the “removal of all affliction.” ⁶³ Tekifut. See note 61, Sefer Shemot ⁶⁴ This is referring to arriving at Be’er, where they merited receiving a spring of water, and sang [Bamidbar

“Hear you rebels! Shall we bring you water from this rock? And God said to Moshe and Aharon, ‘since you did not believe in Me … therefore you will not bring them into the land .…” (Bamidbar, 20:10,12) Moshe said to Israel, “shall from this rock, concerning which we were not commanded, we bring you water?” (Midrash Tanchuma, Chukat, 9). Israel was claiming that since this came through a miracle, what is the difference which rock it comes from? Even though a particular rock is special in its ability to give water, God can bring water out of any rock, so why should there be any particular order in a miracle that it is only possible from this rock? Concerning this Moshe was exacting and said to them, “from this rock?” to show them that with miracles there is also an order, and actually requires this special rock. Thus the Holy One, blessed be He said to him, “since you did not believe in Me, then you will not bring them in,” not to be exacting, but rather as an answer, measure for measure. Moshe Rabeynu knew that it was not for him to bring Israel into the land; this was the portion of Yehoshua, where Moshe’s portion was the Torah. Since they entered the land by means of miracles, such as conquering the kings, then God could make Moshe the instrument to bring them in, for God can do anything. This is the real reason for “because you did not believe in Me.” Since you yourself explained to Israel that with miracles there is also an order, therefore “you will not bring them in” (measure for measure) that selfsame reason necessitates that you will not bring them in. This is not in your portion, but the portion of Yehoshua, for he is the instrument prepared for this (This will be My order.) This is because with miracles there is also an order.⁶⁵, 87a), “exchange them [Israel] for a different people.” “The Holy One, blessed be He, said to Hoshea, ‘Your children have sinned,’ to which he should have replied, ‘They are Your children, they are the children of Your beloved ones, they are the children of Avraham, Yitzchak, and Yaakov. Show them Your mercy.’ It was not enough that he did not say this, but he said to Him: ‘Master of the Universe! The whole world is yours. Exchange them for a different people.’ The Holy One, blessed be He, said, ‘What shall I do with this old man [who does not know how to defend his people]? I will order him: ‘Go and marry a whore and raise children of whoredom’; and then I will order him: ‘Send her away from your presence.’ If he will be able to send her away, then I too will send Israel away.’ For it is said, And the Lord said unto Hoshea, ‘Go, take unto thee a wife of whoredom and children of whoredom,’ and it is written, ‘So he went and took Gomer the daughter of Divlaim.’”

footnotes: ⁶⁵ We see that God must also act according to His own order. We see, in order to be ethical, God creates His own limitations. An example quoted above concerns the sin of the prophet Hoshea who said (Pesachim

“And God spoke to Moses and to Aharon at Hor haHar on the border of the land of Edom saying, “Aharon shall be gathered unto his people .…” (Bamidbar, 20:23) Why was Aharon buried on the border of the land of Edom? Because Edom (Esav) is the primary opponent of Divine service, asserting that since he is clean regarding his mother that he does not need such service. Aharon is the most refined of all the souls of Israel, and is deeply connected to service, and by means of this the seed of Esav is eradicated. (Esav’s claim is that his mother Rivka was exceptionally righteous so she must have given birth to him in a great state of purity. [Hagahot Peretz])

“… and they camped at Iye haAvarim, in the wilderness before Moav, towards the east where the sun rises.” (Bamidbar, 21:11) They camped at Iye haAvarim because of the suffering they had just experienced (“and the people complained against God … and He sent snakes”). Therefore it says, “in the wilderness before Moav, towards the east where the sun rises,” which means that they begged God to refine their hearts, not through suffering, but by understanding all through the words of the Torah. For words of Torah refine the heart of man, and suffering refines the heart of man. They asked that their hearts be refined by means of the Torah, as it is written (Tehilim, 74:12), “fortunate is the man whom God punishes, and teaches from Your Torah.”

“And from there to Be’er [“the well”], that is the well which God spoke of to Moshe, ‘gather the people and I will give them water.’” (Bamidbar, 21:16) Meaning, at a time when God wants to grant Israel salvation, He first wakes up their desire (symbolized by water and the well).

“The well that the princes dug .…” (Bamidbar, 21:18) “Well” means simcha (true joy) and a good heart. The Patriarchs yearned for this. “The princes” means the Patriarchs.¹, “You shall water from the Well of Salvation with Joy.”)

footnotes: ¹ A well of water connotes Joy, as in the verse (Yeshaya, 12:3

“And God said to Moshe … Take Aharon and Elazar his son, and bring them up to mount Hor … and Moshe stripped Aharon of his garments, and gave them to Elazar his son .…” (Bamidbar, 20:23–28) In this Parsha the Holy One, blessed be He, shows Israel that they are living and enduring forever, in what He said to Moshe, “Take Aharon and Elazar his son.” In the future the principal honor in the world will come from this, that the power of man will spread forth to other souls, as all the High Priests descended from Aharon.⁶⁶ In the future they will all surround Aharon, crowning him, and his principal honor will come from them. It is the nature of life that lust is drawn into the heart in childhood, and later jealousy, yet the principal desire in old age is for honor, and honor will last forever also, as it is written (Mishlei, 3:35), “the wise shall inherit honor.” So it was with Avraham, Yitzchak, and Yaakov, where the principal honor materialized in Yaakov Avinu in the twelve tribes that he established, as is explained in the Mei HaShiloach on the Gemara (Breachot, 26a), “Avraham established the morning shacharit prayer.”⁶⁷, following, or the heel, (though corresponding to Yitzchak, the connection between Ekev and Yaakov, Tiferet, the middle column, is also relevant) meaning a balance between love and fear. Afterwards, when man’s heart is sufficiently purified so as to be drawn after God’s will, then he is permitted to expand into the world and taste of its good. There were the levels of the Patriarchs. Avraham was “the beginning of wisdom is the fear of God,” Yitzchak was “following humility,” and Yaakov could taste from all the delights of the world and experience the taste of the source of life.

footnotes: ⁶⁶ Principally from this action of dressing his son in his garments before his death. ⁶⁷ “Avraham established the Morning Prayer, Yitzchak the afternoon prayer, and Yaakov the evening prayer.” Prayer is the device through which man connects with God. “Avraham established the Morning Prayer” means that man expresses thanks over the past and prays for the future, that God should increase his good. “Yitzchak established the afternoon prayer” means that man shows that he has received the light that was increased for him today, and he is happy with his portion. “Yaakov established the evening prayer,” means that man needs God at every second, and will only see light in His light. Therefore the evening prayer is not fixed, and would it only were that man would pray the entire day.On this it is said, “Ekev anava Yirat Hashem,” “Following [or on the heels of, or because of] humility is the fear of God.” In childhood, when the main struggle is the control of lust, then the principal wisdom is the fear of God. When this struggle is no longer necessary, then he must follow the middle path, meaning Ekev

“… and they took his whole land from him [Sichon king of the Amorites].” (Bamidbar, 21:26) The Gemara says (Gittin, 38:1), “Ammon and Moav became pure in Sichon.” (The following explains this.) This is as it is written (Tehilim, 136:23), “He remembered us in our lowliness.” The Holy One, blessed be He, promised Avraham Avinu that his sons would inherit ten nations, and these ten nations correspond in a spiritual sense to the ten forces of kelipa,⁶⁸ means peel or husk that surround the sparks, in Lurianic Kabbalah, meaning forces of “the other side,” impurity, or evil. for God created one according to the other.⁶⁹ The seven nations⁷⁰ stand for external, revealed forces, i.e., actions. The remaining three (who we met on the way and were not commanded to destroy), Kini, Kenzi, and Kedmoni, who are actually Ammon, Moav, and Edom, correspond to the internal forces, that in the realm of holiness correspond to thoughts, gut feelings, the will of the heart. Thus in the level of action—the external forces—Israel is in a state of purity compared to the seven nations, and thus it was within their power to conquer them. Yet on the level of thought, we were and still have not been purified, for there is no righteous one on earth who has not sinned in his mind. Yet in future times, when Israel will achieve purity even on the level of thought, then it will be within their power to conquer even the three remaining nations. And now, “even in our lowliness He remembered us,” taking the lands of Ammon and Moav and giving them to Sichon, the the king of the Emorites from among the seven nations, (who were conquered by Israel). And with whom in comparison Israel was in a state of purity. This is hinted at in the practice of Israel to wear two head coverings (a stricture observed by Hassidic Jews while praying), which hints at hod v’hadar, majesty and splendor. For hod (majesty) is the internal level, and hadar (splendor) is beauty, apparent to all. The nations are only on the external level, which is beauty revealed for all to see, but on an internal level they are far from God, whereas Israel is united in her heart with God, her insides are imbued with the love of God. Therefore they go with two head coverings to hint that their insides are like their outsides. The nations cry out over this, and make it known from their cries that the salvation is near, for whenever God desires the salvation of the world it wakes an accusing spirit among the nations, and it is a time of suffering for the nation of Yaakov. Then from these times they will be helped, until it becomes clear that Israel is cleaving to God even on the level of thought. Then the final redemption will come. (Then there will be no more accusations or suffering.)

footnotes: ⁶⁸ Kelipa ⁶⁹ Every force in holiness has a corresponding force in evil. The source of this phrase is Kohellet 7:14. ⁷⁰ The seven nations who dwelled in the land of Canaan before the arrival of Israel, Hitti, Emori, etc., which we were commanded to eradicate.