Body and Soul

Although Parshas Masei begins with a description of the forty-eight Masaos of Bnei Yisroel in the Midbar, the Pessukim quickly transition to the next phase of our history: arrival in Eretz Yisroel. The Pessukim describe the borders of the land in detail, as well as the process of the Nachlas HaAretz. These Dinim applied only once, when Eretz Yisroel was originally divided amongst the Shevatim, but we can gain insight from them nonetheless. In fact, Chazal find an important message about Eretz Yisroel in the way the Nachla is described in the words of Tehillim.

Kapital 16 begins with the words “Michtam L’Dovid Shomreini Kel Ki Chasisi Bach” and is a relatively general Perek. In its Pessukim, Dovid Hamelech praises HKBH for all the Tovos that are bestowed upon us: “Amarti L’Hashem…Tovasi Bal Alecha”. Dovid also admonishes those that refuse to recognize these Tovos, turning instead to Avodah Zarah: “Yirbu Atzvosam Acher…” Towards the end of Kapital, Dovid speaks about the benefit of understanding the role HKBH plays in our life: “Shivisi Hahsem L’Negdi Tamid…Lachen Samach Libi”. When we recognize the Hashgacha, explains Dovid, we can be calm even amid travails: “Sovah Samachos Es Panech.”

There is a Passuk in middle of the Perek which is not immediately understandable. Dovid Hamelech writes: “Chavalim Naflu Li BaNiemim Af Nachlas Shafra Alai”. Rashi explains that these words refer to the fact that our portion, so to speak, fell out in the Am Hashem and this itself is “Na’im”, sweet. The use of the word “Chavalim”, ropes, in this context is a bit difficult to understand, however. Metzudos therefore explains that the word “Chavalim” is related to Nachla, because the Navi tells us that the Nachalos in Eretz Yisroel were measured by rope.

The comment of Metzudos may seem a bit difficult to understand, but the connection between this Passuk and the Nachlah of Eretz Yisroel is borne out by Chazal.

The Torah introduces the Pessukim about the borders of Eretz Yisroel with the words “Zos HaAretz Asher Tipol Lachem B’Nachalah”, suggesting that the land will “fall” to the Shevatim. The Tanchuma there discusses the use of the word “Tipol”, providing various explanations as to how in fact Eretz Yisroel is considered to “fall” B’Nachla. Then, the Medrash connects this Passuk to one in Yechezkel that says “U’BiHalpichem Es HaAretz B’Nachlah”, again using the term “Nefilah” in regards to Nachlas HaAretz.

The Medrash then cites the words “Chavalim Naflu Li BaNiemim”, using the word “Naflu” to connect this phrase with the Pessukim speaking about the Nachla of Eretz Yisroel. The “Chavalim”, according to the Medrash, at the Shevatim that were Manchil the Aretz. The Medrash continues to Darshan the Passuk, telling us: “BaNeimim Bezecus HaTorah”.

If we merge the various statements of the Medrash, we can understand this Passuk in new light: “Chavalim Naflu Li BaNiemim”, the Nachlas HaAretz to the Shevatim, which was indeed done with Chavalim, was B’Zechus HaTorah, which is Na’im.

This is obviously an important statement to comprehend: what is the Medrash communicating about Nachlas HaAretz? Specifically, why is the word Na’im used to refer to the Torah in this case? We know that the Torah is indeed very sweet, but there are a number of terms used throughout the Pessukim to describe the Torah—why use this one here? What is the Neimus of the Torah that is the Zechus leading to Yerushas HaAretz?

The Medrash bases the Drasha of “BaNeimim Bezechus HaTorah” on a a Passuk Mishlei which refers to the Torah, saying “Ki Na’im Ki Tishmarem BaBeten”. Perhaps we can better understand this Drasha and its implications if we understand these words through the eyes of Chazal.

The Gemara in Eruvin contains an extensive discussion about the Koach HaTorah. We are told that if one is walking alone, he should “Ya’asok BaTorah”, for that will afford him protection. Similarly,if one is not well, he should “Ya’asok BaTorah”, for that will heal him. Then, the Gemara brings a Drasha on the words “Ki Na’im Ki Tishmarem BaBeten”: “Aimasai Divrei Torah Neimim B’Zman SheTishmarem BaBeten”. The Torah is sweet, explains the Gemara, when it is kept within one’s innards.

How can we understand the confluence of the Gemara and the Tanchuma? Why and how is the Neimus HaTorah, which comes “B’Zman SheTishmarem BaBeten”, related to Nachlas HaAretz, which Bzechus HaTorah? How can these two Maamarei Chazal unite to allow us to fully understand the words “Chavalim Naflu Li BaNiemim”?

The Ketzos HaChoshen, in the Hakdama to Shev Shamaitsa, discusses the purpose of a Neshama coming into this world. Based on the words of the Zohar, he explains that when a Neshama is in the Olomos HaElyonim, it is equivalent to a Bor, a pit, which is filled up from other sources and cannot give off water on its own. When a Neshama descends to Olam HaZeh, however, and is placed within a Guf, it becomes a Be’er, a flowing spring which can provide for others.

The Sefer Da’as Shlomo is a collection of Ma’amrim on Matan Torah given by the famed Mashgiach R’ Shlomo Wolbe. In a Ma’amar entitled “V’Torashcha B’Soch M’ieh”, R’ Wolbe explains that based on the words of the Shmaitsa we can see that the entire purpose of a Neshama coming into this world is to become a “Ma’ayan HaNoveah”, and we must therefore understand how this occurs.

The Mashgiach explains that, per force, the change from a Bor to a Be’er must come by the Neshama’s association with the Guf. Before the Neshama is placed into the Guf it is but a Bor, but once it is ensconced in a corporal body it has the ability to become a Be’er.

The Guf, explains R’ Wolbe, is not to be thought of as a mere container for the Neshama—it was created using the Shem Elokus, and is itself a distinct and important being. In fact, based on a Gemara in Brachos, it seems that the very expression of Elokus found it this world is the fusion of Guf and Neshama. Clearly this pairing is quite important.

R’ Wolbe relates that he once visted the origin of a great river, from whence a trickle of water emenated and eventually became a forceful stream. He explains that the Guf is that point, and the Koach of the Neshama flows forth from there affecting the world around it.

Based on this, he explains the Gemara in Eruvin. “Aimasai Divrei Torah Neimim B’Zman SheTishmarem BaBeten”—the true essence of Torah, its ultimate Neimus, is when it affects the Guf. When we allow the Torah we learn to affect our actions, when we put our knowledge into use, we are accomplishing the ultimate goal of our Neshama: becoming a Mayan HaNoveah. This is the Neimus HaTorah of which the Gemara speaks, the Torah that affects our Guf and therefore leads to accomplishment.

Based on this we can well undertstand the Tanchuma: we acquired Eretz Yisroel b’zechus HaTorah—not just Limud Hatorah, but Neimus HaTorah. It’s the fusion of Neshama and Guf, the learning that leads to action and Kiyum HaMitzvos that leads to the Nachlas HaAretz.

As we long for the day on which we can once again say Chavalim Naflu Li BaNiemim, we must try to use our Guf as a tool for our Neshama to accomplish its ultimate goal and become a Mayan HaNoveah, affecting us and the world at large.