Desire Forms Destiny

The possuk in Re'ah (12:5) says כי אם אל המקום אשר יבחר ה אלקיכם מכל שבטיכם לשום א שמו שם לשכנו תדרשו ובאת שמה.  On the one hand the possuk calls it the place chosen by Hashem, המקום אשר יבחר ה אלקיכם, but on the other hand the possuk says לשכנו תדרשו, you have to seek it out.  Is it chosen or must it be sought?  The Malbim says that even though the exact place of the Mikdash was notified through the navi, Dovid still attempted to find the place before the prophet came to him, for the לשכנו תדרשו, the desire, the seeking, is a prerequisite for receiving the message of the המקום אשר יבחר ה, the place notified by Hashem.

The Radak at the end of Sefer Shmuel says ובדרש: כל האלפים האלה שנפלו בימי דוד לא נפלו אלא ע״י שלא תבעו בית המקדש. והרי דברים קל וחומר: ומה אם אלו שלא היה בימיהם ולא חרב בימיהם נפלו על שלא תבעו אותו, אנו שהיה בימינו וחרב בימינו על אחת כמה וכמה. לפיכך התקינו זקנים ונביאים ליטע בפיהם של ישראל להיות מתפללים שלשה פעמים בכל יום: השב שכינתך ומלכותך לציון וסדר עבודתך לירושלם אכי״ר סלה.

The Gemarah Sukkah (41a) says מנא לן דעבדינן זכר למקדש א"ר יוחנן דאמר קרא (ירמיהו ל, יז) כי אעלה ארוכה לך וממכותיך ארפאך נאם ה' כי נדחה קראו לך ציון היא דורש אין לה דורש אין לה מכלל דבעיא דרישה.  In light of this Malbim, this is not just a nice idea to remember the Mikdash even in its destruction, but the way to rebuild the Mikdash is to be דורש המקדש, to express a desire to have it built (from a shmuz by R' Elefant.)  

The Chasam Sofer on the Gemarah Sukkah says that is why the redemption of the second Mikdash was incomplete, because there was no דרישה, there was no expressed desire from Klal Yisrael to rebuild the Mikdash and that is what the possuk in Yermiyahu is saying, ממכותיך ארפאך, you will have a healing from the destruction of the first Mikdash, but not a healing that proceeds the makkah, because there is no דרישה, there is no yearning to rebuild the Mikdash, hence it will merely be a temporary building.   

At the end of Massay the Torah instructs woman to marry within their own tribe so that if they inherit, they will not transfer the land to a different tribe, (36:7)  וְלֹֽא־תִסֹּ֤ב נַחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה.  However ,the same point is reiterated to verses later, וְלֹֽא־תִסֹּ֧ב נַחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר.  The Or Hachayim asks why the repetion?  Furthermore, why the switch in terminology, מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה to מִמַּטֶּ֖ה לְמַטֶּ֣ה אַחֵ֑ר?  The Rodamsker (cited in Divrei Chaim 2021 and 2019,) explains that the parsha was given due to the complaint of the tribe of Yosef that they would lose the land given to the daughters of Tzlafchad.  It was the desire of the tribe of Yosef to hang on to the land that caused the prohibition of marrying outside the tribe.  It was the desire that created the issur.  Says the Rodamsker, from this we are to understand that is it the desire that creates our hold over Eretz Yisrael and the Mikdash.  That's why it is called דביר ביתך - "לשון דבור שצריך לבקש מהש"י עליו להבנות במהרה וכל המתאבל על חורבן ירושלים זוכה ורואה בנחמתה כי כל האומר כן באמת בתפלה ולירושלים עירך ברחמים תשוב הנה פועל באמת זה למעלה על קירוב הגאולה כנ"ל."  So he says by way of derush the first possuk is the prohibition of marrying into another tribe and causing the land to move to another shevet, ממטה אל מטה.  The second possuk is telling us that from the prohibition one should take a message to feel the pain over the fact that the נחלה of Yerushalayim is now in the hands of "ביד האחרים הישמעאלי' היושבי' עליה בעוה"ר וצריך להתעורר בתשוקה להמשיך הדין הזה להתקיי' לא תסוב נחלה למטה אחר הם הישמעאלי' כנ"ל."  

Rav Solevetchik (Rishimos Shiurim on the Gemarah Sukkah) differentiates between laws of זכר למקדש intended to arouse mourning over the destruction of the Mikdash vs. the זכר למקדש of the Gemarah in Sukkah which is a זכר למקדש as a positive remembrance of the mitzvot as done in the Mikdash, not to remember the past but as a preparation for the future when the Mikdash will be rebuilt.   This זכר למקדש is a forward-looking remembrance, not about what was lost, but about what will be restored.  It’s not nostalgia, it’s anticipation.  However, in light of the above, it is understood that the point of the mourning is not to be stuck in the past but to awaken feelings of yearning and longing for the Mikdash which serve as preparation of building Mikdash, in the Rodamsker's words," כי כל האומר כן באמת בתפלה ולירושלים עירך ברחמים תשוב הנה פועל באמת זה למעלה על קירוב הגאולה."

42, 48 And Safe Spaces

וְאֵ֣ת הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אֵ֚ת שֵֽׁשׁ־עָרֵ֣י הַמִּקְלָ֔ט אֲשֶׁ֣ר תִּתְּנ֔וּ לָנֻ֥ס שָׁ֖מָּה הָֽרֹצֵ֑חַ וַֽעֲלֵיהֶ֣ם תִּתְּנ֔וּ אַרְבָּעִ֥ים וּשְׁתַּ֖יִם עִֽיר כָּל־הֶֽעָרִ֗ים אֲשֶׁ֤ר תִּתְּנוּ֙ לַֽלְוִיִּ֔ם אַרְבָּעִ֥ים וּשְׁמֹנֶ֖ה עִ֑יר אֶתְהֶ֖ן וְאֶת־מִגְרְשֵׁיהֶֽן:  The first possuk indicates that the 6 cities are separate from the 42 cities given to the Leviem but then the next possuk indicates they all belong to the Leviem (Or HaChayim)?  Furthermore, why say 6 + 42 cities and then add it up to 48, we can do the math to figure out it equals 48?  Add why does it add וְאֶת־מִגְרְשֵׁיהֶֽן? 

There is another 42 in the parsha and that is the number of stops that Klal Yisrael had as they traveled through the desert. The Magen Avraham (528:8) says in the name of the Tzror Hamor that all the travels should be read as one aliyah without any breaks because they correspond to the 42 letter name of Hashem.  This name corresponds to the 42 letters in אנא בכח which is split into 7 lines of 6 words each which aligns with the 6 middot * each other including malchut, 6*7 = 42.  Each stop corresponded with Klal Yisrael perfecting another one of all of the various combinations of the middot.  The Ohav Yisrael notes that their are 42 letters in the parsha of shema.  For every one of the stops of Klal Yisrael they transformed another middah and channeled it for the service of Hashem.  As noted by the Shem MiShmuel, each step was a step closer to the full fulfillment of ואהבת.        

The Ohav Yisrael also notes that the possuk of Shema has 6 words.  These correspond to the 6 cities designated as ערי מלקט.  The additional 42 cities of the Leviem correspond to the parsha of ואהבת.  The Ohev Yisrael says the message of ערי מלקט is that one who has sinned to get back on track should first focus on the 6, on shema, on מסירת נפש.  After that, there are 42, meaning you take that power of מסיר נפש, of total devotion to Hashem and put it to use channeling it for the proper usage of Torah and mitzvot.  In light of this we can understand why the Torah starts with 6 cities and says then add 42, for the starting point is the parsha of shema, of מסירת נפש and then one can channel it into the 42.

Another way to express the flow from 6 to 42 would be that one has to start with the main 6 middot and then one can fan out to perfect all the various combinations.  Then the possuk says there will be 48 cities, meaning one will only get to 48 if one goes it the proper order of 6 and then 42.  What is 48?  48 in lashon hakodesh is מח, brain.  The end degree of wisdom is represented by the number 48.  There are 48 ways the Torah is acquired for each gate has a prerequisite.  The Zohar (Berashis 125a) says every day there are 48 drops of wisdom for that is the maximum gates of wisdom open to man to acquire.  (Mei Hashiloach first piece Vayikra says only Moshe could reach level 49 , but everyone else maxes out at 48, see more about the number 48 in a piece by Rabbi Zave Rudman.)  The goal of all the perfection of the middot is to allow one to access the maximum amount of potential of wisdom available.  This is to atone for an act of שוגג which is an element of בבלי דעת as described by the possuk in Vaeschanan.  The possuk concludes וְאֶת־מִגְרְשֵׁיהֶֽן which as the Meor Vashemesh explains לפי דרכו alludes to the idea than when one does teshuva in a manner of perfecting one's middot and purifying one's מח it will push out, מגרש all possible tumot and negative effects and qualities that may have been attached to the person.  

The Arizal teaches (likutim Bo) that the various combinations that can be made from the 5 letters of the name אלקים are 120.  That means each letter is responsible for 24 additional ways.  He says that Cham the son of Noach took over two letters of the combinations, hence he is called חם, for 2*24 = 48.  That is the root of the golus in the hands of Egypt, the descendent of חם.  We may suggest as well that the golus to the 48 ערי מלקט is also an outgrow from of the חם within a person that needs to be cleansed. 

The עיר מקלט as a safe space for the person who is stuck in golut is of course akin to our situation in golut, especially poignant durin this time of the year.  The Gemarah Maakot (10a) tells us דברי תורה שהן קולטין.  Our עיר מקלט is the words of Torah that sharpen our מח and ensure our continuity through the difficult golut until we are perfected enough to merit to be able to leave.  

מענין לענין, the Mishna Makot (2:7) says אֵינוֹ יוֹצֵא לֹא לְעֵדוּת מִצְוָה וְלֹא לְעֵדוּת מָמוֹן וְלֹא לְעֵדוּת נְפָשׁוֹת. וַאֲפִלּוּ יִשְׂרָאֵל צְרִיכִים לוֹ, וַאֲפִלּוּ שַׂר צְבָא יִשְׂרָאֵל כְּיוֹאָב בֶּן צְרוּיָה, אֵינוֹ יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (במדבר לה) אֲשֶׁר נָס שָׁמָּה, שָׁם תְּהֵא דִירָתוֹ, שָׁם תְּהֵא מִיתָתוֹ, שָׁם תְּהֵא קְבוּרָתוֹ.  Why does one in an עיר מקלט not leave to help to Klal Yisrael in battle?  The Or Sameach says because he doesn't have to put himself in danger of being killed by the גואל הדם even to save others.  Rav Unterman finds this incredulous and he says the peshat is that just as one who kills on purpose gets killed, so too one who kills by accident has to be removed from the rest of the world.  He is exiled to one city and we learn from the word שמה that he remains totally rooted there working on perfecting himself totally divorced from anyone else.  The reason he doesn't leave is not because he is not permitted to leave due to an issur or that he may get killed but rather this is a unique din for someone who kills by accident that he has no interests and no obligations toward the outside world.  His entire world view is inward and hence there is nothing that can budge him from his place. 

Create Your Destination

Why does it say אלה מסעי בני ישראל in the present tense in they happened already?  Many of the chaddisic seforim say that journeys of Klal Yisrael enumerated in Massey were not just journeys that took place them but are representative of all of the journeys that Klal Yisrael is going through and the journeys of every private person's life.  Who cares about the journey, all that matters is the destination?

Normally, when one travels the beginning and end points already exist and the journey in the middle is just a means of joining the two points.  This travel, a spiritual travel is not a travel to reach the end point rather the travel creates the endpoint.  The Or Hachaim says that all of the travels were מברר ניצוצות in any place they went through.  One's final level of kedusha depends on how much kedusha the person generated through their travels.  The Sfas Emes (5656) says that the Torah writes the parsha of the travels to teach us even when one falls, they can get up.  " כי כך הוא המדה להיות עולה ויורד. ומכל מנוחה שהשיגו אחר איזה מלחמה התחיל מלחמה אחרת. וכן לעולם ויסעו ויחנו ויסעו ויחנו כמ"ש ילכו מחיל אל חיל שאין להם מנוחה לעובדי ה' שע"ז נבראו ללחום מלחמות ה'."  One has spiritual highs and then falls, gets up and advances further etc.  One pushes their ceiling further by continuing to move further.  It is the constant climb that allows one to push the destination further.  Along the same lines, the Shem M'Shmuel (5677) says  ולפי גודל מעלת א"י אז, הוא גודל המירוק ואורך הזמן, ... עאכו"כ גלות זה אריכת הזמן והצרות והגירושין והטלטולים שכל זה הוא הכנה לא"י, מה מאד תגדל מעלתה אז עד שאין הפה יכול לדבר והלב לחשוב, ה' יזכינו לראותה בבנינה מהרה.  It is the struggle of the journey that creates the end. 

The possuk says that one must put of signposts pointing the direction to the ערי מקלט.  The Midrash (23:13) says עוֹד אָמַר לוֹ, הֵיאַךְ, אָמַר לוֹ הַעֲמֵד לָהֶם אִיסְטְלָיוֹת מְכֻוָּנוֹת לְעָרֵי מִקְלָט, שֶׁיְהֵא יוֹדֵעַ לֵילֵךְ שָׁם, וּבְכָל אִיסְטְלָיוֹת רְשֹׁם עָלֶיהָ רוֹצֵחַ לְעָרֵי מִקְלָט, שֶׁנֶּאֱמַר תָּכִין לְךָ הַדֶּרֶךְ. לְכָךְ אָמַר דָּוִד: טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ.  Every pitstop has pointers guiding one as to how to continue to go forward.  One just needs to pause and read the sign.

Moshiach Eyes

From the sefer למען אחי ורעי in the piece עיני משיח.

Journeys

 אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם.  Only the first step of the journey was leaving Egypt, not the other 41?  Every step of the way was leaving Egypt.  As one separates from Egypt, as one advances in their avodah of Hashem, each previous rung of the ladder was מצרים compared to where the individual has advanced to now.  Every time one leaves behind the מצרים, the boundaries that contained him/her on the previous level and one moves up to another level.  It is all part of the journey in leaving Egypt (see Likutay Sichos volume 2.) 

According to the kabbalists the journey through the midbar was not just through a place of physical hardship but it was necessary to break spiritual roadblocks.  The Megalah Amukot (אופן רמ) points out the first letters of the words אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל stand for אדום מדי בבל יון, the four main stages of the golut that Klal Yisroel will endure.  The journey from Egypt hints to the difficult spiritual journey that will have to be endured .  The Baal Shem Tov adds this is not just true on a national level but the travels of Klal Yisroel apply to every individual.

Most of the journeys are listed as ויסעו ויחנו.  There are a few places were more details are filled in.  One of them is the death of Aharon Hakohan.  Why is that event repeated here and why is the exact date of his death listed, which is not done for anyone else?  The Torah is telling us how to deal with the tragedies of the golut.  Earlier in the week was cited the Pri Ha'aretz that the mourning of the three weeks is for one's own personal spiritual destruction.  If that is the point why is the focus of 9 Av kinnot and not teshuva? When one is in a state a such acute pain it is not a time to tell them what to do to fix the situation.  Aharon is Mr. World Peace.  In a time of calamity it is not a time for harsh words of rebuk but to sit in sorrow and bemoan the pain.  That is what we do on 9 Av.  That is why the day Aharon died is recorded for it is in the month of Av.  That is why he died on הר ההר.  The Gemorah Pesachim (88a) relates Avrohom to הר.  The Alter Rebbe relates הר to the middah of אהבה embodied by Avrahom for one's love is able to rise above all else.  Aharon is super ahavah and dies on הר ההר.  (Likutay Torah Naso.)  Aharon tells us the avodah of the month and the ultimate tikkun will sprout forth from the אהבת אחים.  Hence his hilulah is on the first day of Av to allude to the yichud that will bring about the geulah.

Woman Power

Why does sefer Bamidbar conclude with the episode of the benot Tzelafchad marrying?  The Gemorah Bava Bathra (120a) says the benot Tzelafchad were allowed to marry even outside their shevet, אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל בְּנוֹת צְלָפְחָד הוּתְּרוּ לְהִנָּשֵׂא לְכׇל הַשְּׁבָטִים שֶׁנֶּאֱמַר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אֶלָּא מָה אֲנִי מְקַיֵּים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים עֵצָה טוֹבָה הִשִּׂיאָן הַכָּתוּב שֶׁלֹּא יִנָּשְׂאוּ אֶלָּא לְהָגוּן לָהֶן, why were they an exception to the rule? Why is the parsha of the nachla, discussed in parshas Pinchas concluded only here? 

The possuk in Yirmiyahu (31:21) says כִּֽי־בָרָ֨א י״י֤ חֲדָשָׁה֙ בָּאָ֔רֶץ נְקֵבָ֖ה תְּס֥וֹבֵֽב גָּֽבֶר.  According to the Kabbalah it means that in the future the מקבל will be higher than the משפיע.  The woman, the מקבל, will be raised above the משפיע, the man.  It is upon entering Eretz Yisroel that the heavenly existence that Klal Yisroel had until that time ended.  It marks the point in which the avodah of Klal Yisroel is necessary to connect to Hashem.  It is fitting then that it was woman that caused the revelation of the parsha of the nachalah because it is the avodah of the mikabal, that which is below, which is most emphasized in inheriting the land.  

The Gemorah says one of the reasons of the great simcha on 15 Av is because the issur of woman marrying another tribe was removed.  Why is that a reason for eternity to have a day of joy?  15 Av is the simcha after the destruction of 9 Av.  It is when we appreciate the road to the future. The issur on the woman from marrying into another shevet represents that the ultimate tikkun, when the woman will be on top is incomplete.  They were constrained by the nachalah rules.  The nullification of that decree represents the paving of the road to the future.  That is why the daughters of Tzelafchad were never part of the decree because they had perfected themselves and revealed the full potential of the מקבל.  They did not not need to be constrained by limited their rights of marriage to be less than their male counterparts.  That is why the holiday 15 Av is on the 15^th because it is when the moon is full, when the מקבל equals the strength of the משפיע.  

The book of Bamidbar as we discussed in the past weeks is the transfer from Hashem giving out freebies to Klal Yisroel having to take the initiative and have their own input.  The goal is the meeting point of the avodah of mankind and Hashem's revelation meeting together.  That is expressed by the benot Tzelafchad and their ability to marry whomever they desired.  That is why their story concludes Bamidbar.  However, before that light could shine we are thrown into the darkness of sefer Devarim when it is no longer direct commandment from Hashem but rather Moshe Rabbenu מפי עצמו.  That הסתר פנים is what has made up the bulk of Jewish history and we are still waiting to come back full circle נקבה תסובב גבר (Based upon Rav Hartman.)

Find Your Place

After sinning Adam is banished from Gan Eden.  After Cain kills Abel, he is told נע ונד תהיה בארץ.  One who kills by accident must go to גלות and of course we are still in what we call the golut.  The common theme is that all we see the punishment/ atonement for sin requires exile.  Why is exile necessary because of sin? 

The Sfas Emes Massey (5634) says כמ"ש אא"ז מו"ר ז"ל על מ"ש בצרה תקלוט כבצר כי השי"ת נתן ערי מקלט למי שיודע שאין לו מקום ע"י שנזדמן לו חטא גדול כזה להרוג נפש. וזה עצמו נותן לו מקום שהשי"ת נותן מקום למי שאין לו אבל כשסומך עצמו על זה המקום אינו נותן לו כו' ודפח"ח. נמצא כי עיקר מקומו מה שיודע שאין לו מקום. וזה עצמו תיקון החטא כפי מה שהוא מתחרט לפני השי"ת ואינו מוצא לו מקום כמו כן חטא שלו ומלאך המשחית אינו מוצא לו מקום והשי"ת נותן לכולם מקום וז"ש יורה חטאים כו'. ובס' תומר דבורה מהרב הרמ"ק כתב שזה חסד גדול מהשי"ת שנותן מקום להמשחית שבא ע"י חטא האדם כו' ע"ש:

The Gemorah in Makkot (12a) says אמר ריש לקיש שלש טעיות עתיד שרו של רומי לטעות דכתיב (ישעיהו סג, א) מי זה בא מאדום חמוץ בגדים מבצרה טועה שאינה קולטת אלא בצר וכו.  What does this mean, how can an angel make such a mistake?  The Sfas Emes Vayeshev (5664) explains the difference is if it is a description of the city or the name of it.  בצר is a description, it means a walled city.  בצרה  is the name of the city, but not necessarily descriptive.  It is only when a person recognizes that they don't have a place, that they have lost their way, that Hashem protects over them and protects them.  When a person relies on the protection of the city itself, when the city becomes just a name, בצרה, but loses the point, then it does not save them. 

This may be alluded to in the teaching of Chazal Berachot (6b) about the importance of being קובע מקום לתפילתו.  The true מקום of a person, their castle, must be in their prayers to G-d, in their connection with Hashem.  

The Gemorah Yoma (28b)  says אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין.  Some have the girsa עירוב תחומין.  The Pnei Menachem explains that Shabbos has boundaries as well, it is also a "place" where a sinner can seek refuge.  Shabbos is a day when we can pause and focus on מקומו של עולם.  That is the nature of the boundaries of Shabbos.  It is a day to be יושב במקדש כל היום (see Rambam Kli Mikdash (5:7.))  To remove one's self from the reliance on their safe haven and confine in Hashem.

Desert Travel

The possuk in Yechezkal (20:35) says והבאתי אתכם אל מדבר העמים ונשפטתי אתכם שם פנים אל פנים.  Rashi learns that this is a prophecy for the future that we will be lead through the same Midbar as we went to on the way to Eretz Yisroel from Egypt.  מדבר העמים" - הוא המדבר שהלכו בו ארבעים שנה וכן ניבא (הושע ב) והולכתיה המדבר.  The Raavad in Edyut (2:9) also learns its a prophesy for the future but he learns that the geulah will start and then we will be led through the desert and only the fittest will survive  וכן לימות המשיח כשיגאל אותם הקב"ה לא יכנסו מיד לארץ אבל יוליך אותם למדבר העמים כנבואת יחזקאל כ': There are other interpretations as well, see here.  What is the point of the geulah being preceded by a journey through he midbar?

The midrash (23:4) says אַתְּ מוֹצֵא עָתִיד הַמִּדְבָּר לִהְיוֹת יִשּׁוּב וְהַיִּשּׁוּב עָתִיד לִהְיוֹת מִדְבָּר, וּמִנַּיִן שֶׁעָתִיד הַיִּשּׁוּב לִהְיוֹת מִדְבָּר, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי וָאָשִׂים אֶת הָרָיו שְׁמָמָה, וּמִנַּיִן שֶׁהַמִּדְבָּר עָתִיד לִהְיוֹת יִשּׁוּב, שֶׁנֶּאֱמַר (ישעיה מא, יח): אָשִׂים מִדְבָּר לַאֲגַם מַיִם.  What is the significance and point of this?  The Sfas Emes (5659) says במדרש המסעות שקיבלו בנ"י עתידין להיות ישוב ע"ש. כמ"ש ימצאהו בארץ מדבר, וכ' לא תהו בראה לשבת יצרה. וישוב העולם תלוי בנפשות. ולפי שיש נפשות של תהו בעולם לכן יש מקומות של תהו ולכן נקראת מדבר העמים. כי ע"י העמים שיש בנפשות יש בעולם מדברות ולעתיד אז אהפוך אל עמים שפה ברורה יהי' הכל מיושב. ובנ"י נכנסו באותן המקומות להביאם לידי ישוב. וכן איתא כשהצדיק בעיר הוא הודה זיוה הדרה ולכן זכו בנ"י בכח התורה לעבור בזה המדבר אשר לא ישב אדם שם ופי' [*חז"ל] אפילו אדה"ר לא [*הי'] יכול לעשותן ישוב וע"י בנ"י בכח התורה מתקנים התהו לעשותו ישוב:   
There are ישוב souls and מדבר souls.  The ישוב souls follow the natural order.  Then there are מדבר souls that are lost in society.  The point of going through the מדבר is to straighten out those souls as well.

What Type Of Journey?

Everyone asks why does the Torah record all of the travels in the midbar, of what importance is it to know all of their travels?

There are two types of traveling.  There’ one way in which you are going from point A to point B, so you must get through the distance that exists in between them.  That is usually the way I travel.  Then there is another way, a second way, what my mother often does, a walk just for the sake of the walk, the traveling isn’t a mean to get somewhere else, its an end in its own right.  What kind of journey was Klal Yisroel’s, type one or type two?  

The Torah says וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י י״י֑, the travels were all a command of Hashem, they weren’t just a means to an end, it was its own mitzvah – to travel (Rogatchover.)  Why was there such a command, why is travel an end of itself?

The possuk says אֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם.  Why are all the travels referred to as leaving Egypt, they were already out of Egypt?  Why does the Torah refer to the מסעי, the travels if it’s naming the names of the encampments; it should say מחנות?  The explanation is that yes, physically they were out of Egypt by the first travel, but every additional part of the journey was another step in the spiritual exodus from Egypt.  The various legs of the journey weren’t just places that Klal Yisroel traveled through, each one was a step in the growth of Klal Yisroel.  That is why the Torah calls it the travels, to indicate the הליכה, the growth in every journey (like the well-known idea that man is called a הולך vs. angels are called עומדים because man can grow spiritually.)  (Based upon Likutay Sichos volume 23.)  That’s the explanation of why each travel is important in its own right, for each one was a spiritual improvement in the development in Klal Yisroel.

The Baal Shem Tov adds that the journeys of Klal Yisroel correspond to every individual’s journey in life.  The neshema is stuck in the body, that’s its Egypt and it must journey to rid itself of the impurities of the body (see inside Degel Machena Epraim here, see also maamer of Rebbe 5739.)

Lottery, Torah, Eretz Yisroel

This is from the Teshuvot Geonim.  What is the peshat, why is disagreeing with a goral like disagreeing with the 10 dibrot?  Why was there a need for a goral at all if Rashi in Pinchas (26:24) says explains how there was ruach hakodesh regarding the portion of each tribe?

The Rebbe (Likutay Sichos volume 13) explains that the Torah is referred to as a a מתנה (Berachos (5a) and in prayer מתן תורתנו.)  The Torah is also referred to as a ירושה and a מכר, however the name מתנה is given to indicate that a human doesn't deserve the Torah, it is a gift from Hashem.  That is why the first dibrot were given in a manner where the people heard but didn't understood.  It was to ingrain that we are given the dibrot not according to our understanding but as a מתנה even beyond our capabilities.

Similarly, ארץ ישראל is a land that is עיני ה אלקיך בה, it is above human capability to be able to truly live in Eretz Yisroel and be able to feel the kesusha of it.  It is a gift of Hashem.  That is why Eretz Yisroel is given out via a lottery; just as isn't limited by human knowledge, so too our ownership over Eretz Yisroel is above human capability.  It is a מתנה to be able to live in such a holy land.

That is the explanation of what we say in our prayers, שיבנה בית המקדש במהרה בימנו ותן חלקנו בתורתך.  What is the connection between Beis Hamikdash and Torah, why is it חלקנו, our חלק but תורתך, your Torah?  It is חלקנו, we attempt to learn according to our ability in order to have the עביד ליה נייחא לנפשיה, but at the end we accept the Torah of מתנה.  That Torah will be able to received in its full potential only after there is the kedusha of the Beis Hamikdash in the world.