The Lubavitcher Rebbe (Likutay Sichos volume 28,) points out there are three different modes described regarding the division of the land of Eretz Yisrael. There is the mode of yerusha, inheritance, highlighted by the daughters of Tzafchlad who inherited their father, the mode of division based upon the size of the shevatim, in other words a logical division, and the mode of alloting portions by way of the Divine lottery. Similarly, the Rebbe notes (Likutay Sichos Mattos volume 13,) that we find in pessukim and Chazal the Torah referred to as a yerusha, מורשה קהלת יעקב, a sale, כִּי לֶקַח טוב נָתַתִּי לָכֶם and a present, Berachot (5a.) Why are there three different descriptions and methods given for these two integral items, Eretz Yisrael and the Torah? These three methods are not just three different means used to divide Eretz Yisrael and three descriptions of the Torah but are indicative of three ways of connecting to Eretz Yisrael, the Torah and Hashem. What are these three methods?
One way of connection is via an external inspiration, an אתערותא דלתתא, which arouses a person to matters of kedusha. That is represented by the lottery in dividing Eretz Yisrael and the present in regard to the Torah where there is no work involved, one merely receives. Sometimes one is filled with a burst of inspiration to connect to Hashem. Another method is the method of the sale or division based upon the size of the shevet, this represents the method of an internal work by the individual like one who pays for something or using one's own logic to allot the portions of land. This is the method of working to establish a greater connection to Hashem. The final way is that of the yerusha. Even though an inheritance is something passed on to the the recipient for free, as the Gemarah says בן קם תית אביו, a son takes the place of his father, it is not merely that the son takes over the estate of the father, but he is in his place. This is due to the deep, internal bond that exists between the father and son. The son doesn't merely receive from his father, he takes over the estate due to his innate connection to his father. So too, this is an inspiration that comes to a person because one is always attached to Hashem and sometimes that connection is more readily felt.
We say in davening every day,אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ וּמַה נָּעִים גּוֹרָלֵנוּ וּמַה יָּפָה יְרוּשָּׁתֵנוּ, "We are fortunate! How good is our portion! How pleasant is our lot! How beautiful is our inheritance!" These three expression of חלקנו, גורלנו וירושתנו line up with these three methods of connection to Hashem. As our portion, something we work on to make it ours, our lot, that we are given and our inheritance, that which we are inherently connected to.
These are not merely three distinct methods of inspiration but are three ways that build upon each other. In fact, as the Tanya chapter 3 notes, every deep thought that makes a difference to a person goes through these three stages. There is the initial spark of the thought which is an external revelation which is called חכמה and then the person internalizes and works out the thought until its details and boundaries are clear which is בינה. Finally, the person feels the impact of the thought, becomes united with it, and acts accordingly which is דעת.
It may be possible to suggest that the period of the three weeks from 17 Tammuz until 9 Av also correspond to these three methods. The first week we are shocked into the feeling of mourning over the Mikdash with the fast of 17 Tammuz and the commencement of the laws of the three weeks. The second week is the time to acquire the mourning where we must work on our understanding of golut and longing for geulah and the final week is to internalize and integrate these feelings into our lives.
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