Vol 38.17 - Balak 3Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Spanish French AudioÂ Video
|Hebrew Text: Tehillim|
×•×™×¨×“ ×ž×™× ×¢×“ ×™× ×•×ž× ×”×¨ ×¢×“ ××¤×¡×™ ××¨×¥Â Â refers to Moshiach
One needs to be concerned with watering the world (refinement and purification)
1. The verse states: "And may he reign from sea to sea, and from the river to the ends of the land" (Psalms 72:8). Rashi on our Parsha explains that this verse refers to King Moshiach and this is the intent of the prophecy of Balaam on the verse â€œA ruler shall come out of Jacobâ€ â€“ that:
â€œThere will be another ruler from Jacob . .
We also find this wording in the prophecy of Zechariah which explicitly specks of King Moshiach â€“
â€œYour king shall come to you etc. . .riding a donkey etc. and his rule shall be from the sea to the west and from the river to the ends of the earth.
This is also cited in Rambam in explanation of the verse (of the prophecy of Balaam): â€œuproot all the sons of Sethâ€ - â€œThis refers to King Moshiach on which it states: â€œHe will reign from sea to seaâ€.
This simply means that King Moshiach will be a ruler and reign over the entire world. As the Ibn Ezra explains:
â€œThe southern sea which is called Red Sea to the north sea which is the ocean (yam okeanus), and from the River (which alludes to the) river that went out of Eden, which is the beginning of the East until the ends of the earth, which is at the end of the Westâ€
One must understand:
Why does it state: â€œfrom sea to sea, and from the river to the ends of the land" and not (just) concisely state: â€œover the entire world etc.â€ And in general, why mention the seas at all (from sea to sea)? For the rulership of Moshiach is on the land (the inhabitants of the earth/Yoshvei Teivel)
2. One could explain this according to Chassidut on the words of the Alter Rebbe, that the completeness of the Days of Moshiach are: "dependent on our deeds and Divine service throughout the era of exile".
For through Torah study and the performance of Mitzvot â€“ â€œlistening to His voiceâ€ (bâ€™Kolo Tishmaâ€™u) , one brings the entire world and Bnei Yisroel specifically, to the complete purpose of the Messianic Era.
And since G-dâ€™s trait is â€œmeasure for measure (midda kneged midda), it is understood that â€œour deeds and Divine serviceâ€ which bring the coming of Moshiach, need to be similar to the advantages that will exist at that time. This means that in order to attain the revelation of the kingdom of King Moshiach, which will be â€œfrom sea to sea, and from the river to the ends of the land", the individual service of each person must be similar (mâ€™ein) to it.
This can be more clearly understood by that which is cited in the book Meor Einayim (authored by the Tzaddik etc. Râ€™ (Menachem Nachum) of Tchernoble) in the name of the Baal Shem Tov that:
"Every Jew must rectify and prepare that part of Moshiach's 'body' that is relevant to his soul."
And as is explained in another place, this is alluded to in the exoteric part of Torah â€“ For the Talmud Yerushalmi expounds on the verse: â€œA star has gone forth from Jacobâ€ that it refers to each Jew. Yet in another place in the Talmud Yerushalmi (and also in many Torah commentators) it states that it refers to Moshiach. This is because each person has within his soul a â€œpart of Moshiach's bodyâ€.
And this is also explained in Tanya that:
The revelation of the innermost point of the heart of every Jew, is his connection to G-d which transcends manâ€™s intellect (â€œhesech hadaas" - inattentiveness).
And this is similar to â€œthe emergence of the general Shechinah from the exile and captivity forever moreâ€
Additionally, one could say that this is the reason for the precise words: â€œ"And may he reign and rule from sea to sea, and from the river to the ends of the land". For in order to merit the complete revelation of the kingdom of King Moshiach over the entire world (the general Geulah), one needs to have a glimmer of this in oneâ€™s personal Avodah. (personal geulah). For the spark of Moshiach in every Jew (innermost point of the heart) must rule and govern all of the parts and aspects of the person.
And since the main aspects of a person are divided into â€œfrom sea to sea, and from the river to the ends of the land", therefore it also states this regarding Moshiach.
3. The explanation is:
The difference between â€œseaâ€ and â€œlandâ€ is that:
Â·Â Â Â Â Â Â Â Â â€œseaâ€ depicts hidden things (like the creatures of the sea that are covered by the waters of the sea).
Â·Â Â Â Â Â Â Â Â â€œlandâ€ depicts revealed things.
In Avodat haAdam:
Â·Â Â Â Â Â Â Â Â â€œseaâ€ refers to the personal powers of the soul itself.
Â·Â Â Â Â Â Â Â Â â€œlandâ€ refers to oneâ€™s deeds in the world around him.
Regarding â€œseaâ€ it states: â€œfrom sea to seaâ€ for there are two â€œseasâ€ in which one must have dominion and rule.
One could explain the nature of these two â€œseasâ€ in Avodat HaAdam based on what is written regarding Zechariahâ€™s prophecy:
Â â€œAnd it shall come to pass on that day that spring water shall come forth from Jerusalem; half of it to the eastern (Yam HaKadmoni) sea, and half of it to the western (yam haAcharon) seaâ€
According to this, one could explain that the two â€œseasâ€ that are mentioned regarding Moshiach - â€œfrom sea to seaâ€ â€“ are the:
Â·Â Â Â Â Â Â Â Â â€œYam HaKadmoni (eastern/beginning sea)â€
Â·Â Â Â Â Â Â Â Â and the â€œYam haAcharon (western/final sea)â€ â€“ the beginning and end of the all the seas.
In Avodat HaAdam:
Â·Â Â Â Â Â Â Â Â â€œYam HaKadmoniâ€ refers to the beginning of all powers â€“ the power of Wisdom (Chochma) (the beginning of intellect).
Â·Â Â Â Â Â Â Â Â â€œYam haAcharonâ€ is the end of the all the powers â€“ the power of deed (asiyah).
A personâ€™s Avodah is not complete until he has dominion and rule from the start of his powers â€“ the power of Wisdom, until the culmination of his powers â€“ the power of deed.
In other words:
At the start of it all, one must have dominion and rule over the power of his Wisdom (intellect), that it should be entirely holy. For the general conduct of person, in all its particulars, is dependent on the intellect of the head, i.e. that the mind rule the heart, to guard it from bad desires.
But on the other hand, one must have the Avodah and endeavoring to â€œruleâ€ until the â€œYam haAcharonâ€, the power of oneâ€™s deeds (asiyah).
And as we actually see, it is possible that intellectually, one understands quite well how his conduct should be, in all its particulars. Yet one does not have the power to force himself to bring this conduct to fruition, to actual deed. It is possible that he could have positive feelings for all things holy, including good thoughts, and even proper speech. Nevertheless, it does not come to actual action â€“ and the deed is paramount (maâ€™aseh hu haikar).
And this is the emphasis, that the Avodat HaAdam be: â€œfrom sea to seaâ€ â€“ for it is impossible for oneâ€™s Avodah to be complete, without dominion and rule over these two extremes, the â€œYam HaKadmoniâ€ and the â€œYam haAcharonâ€, wisdom and deed.
4. However, all this is in the person himself, even including his own deeds, actual deed (maâ€™aseh bPoel), which is with things that are external to him. Nevertheless it is possible that the intent of his deeds is not to effect (things) that are external to him, but that (affecting the external) is just an (outcome and) part of his Avodah with himself. For the level that completely resides in holiness is when it also comes to actual deed (maâ€™aseh bPoel)
And this is why the phrase â€œfrom sea to seaâ€ in the verse is not sufficient but it also needs to state â€œAnd from the river to the ends of the landâ€
The concept is:
It was cited previously that the Ibn Ezra explains that â€œriverâ€ is the â€œriver that went out of Edenâ€
And this is manâ€™s Avodah â€œto work it and guard itâ€. For through the Avodah of refining and polishing the world, it effects and reveals, throughout the entire world, that it is recognizable that it is the â€œgardenâ€ of G-d.
And this is the emphasis of the phrase of the verse â€œAnd from the river to the ends of the landâ€. For it is forbidden for a person to seclude himself within his small area (dalet amos) and not think about the world surrounding him, saying: â€œI have saved myselfâ€, (and content himself) with being in â€œEdenâ€ (a place of revealed G-dliness) â€“
But rather one must engage with his Avodah, the â€œriverâ€ i.e. to â€œwater the gardenâ€. One must refine and polish (with the power of the â€œriverâ€ which goes out from â€œEdenâ€), the entire world - â€œto the ends of the landâ€.
And this Avodah brings the completeness of the kingdom of Moshiach - "may he reign from sea to sea, and from the river to the ends of the land". For in addition to the completeness of Moshiach himself,
(as the verse states:) â€œBehold My servant shall prosper; he shall be exalted and lifted up, and he shall be very highâ€,
he will rectify the entire world to collectively serve G-d,
as it states: â€œFor then I will convert the peoples etc. that all of them call in the name of the L-rdâ€,
the true and complete Redemption (GeulahÂ HaAmitah VeHaShleima) really immediately and instantly (teikef uâ€™meyad mamosh)
Â (mâ€™Sichas Yd-Beis Tammuz 5732)