Bnei Baruch Kabbalah Academy

“God did not guide them through the land of the Philistines even though it was near … lest the people might reconsider when they see war and return to Egypt.”

Concerning “near” and “far”: “Near” means close to the mind, and “far” means far from the mind. The mind asserts that it would be better if the way to come to the land of Israel, meaning to come into the work of the Creator, the Creator had to make each one who begins the work of the Creator have the scrutiny of “bitter and sweet,” as is explained in the introduction to the book, Panim Masbirot.

After the sin of the tree of knowledge, the scrutiny was done in “good and bad,” meaning that something could be sweet yet bad for him, or vice-versa, that he would taste a bitter taste, yet it would be for his best.

Hence, according to man’s perspective, there should have been a sweet taste to Torah and Mitzvot [commandments], and in corporeal things there should not have been so much pleasure. Then, since man yearns for pleasure by his own nature, which extends from the purpose of creation, when the pleasure is revealed, each one would reject corporeality and would give all his energy to Torah and Mitzvot.

But the pleasures are revealed in corporeality, and there is concealment in Torah and Mitzvot. For example, when a person wears a Tzitzit [prayer shawl], he does not feel any flavor in this. But when he wears a new outfit, he does feel a flavor. Hence, it is difficult to observe the Torah and Mitzvot. This is called “a faraway road.” Conversely, if the pleasure of Torah and Mitzvot were revealed, it would be called “a nearby road.”

“God did not guide them … when they see war, and return to Egypt,” for then, when they see war, they will say, “Everything I do in Torah and Mitzvot is in order to have pleasure, so why go to war in order to get more pleasure? I settle for the corporeal pleasure.”

However, when He guides them through the faraway road, meaning that the scrutiny of Torah and Mitzvot is in the manner of good and bad, meaning that the whole purpose of the work is only to bestow and not to receive, although it is a faraway road, for this work is far from the mind, if he wants to walk on the path of bestowal, he has nowhere to return, since one who begins the work knows that only in this way can he reach the goal.

But in truth, we must say that if the Torah and Mitzvot were revealed, what work would be there? It is clear that it should be for the sake of the Creator, and since it is difficult to aim for the sake of the Creator, he will say that he returns to corporeality, for at least there he can receive pleasure, even if small. But in spirituality, if he cannot aim, he is given nothing.

But when he begins the work in order to bestow, he promptly accustoms himself on the path of bestowal. Thus, the wars are not new to him, but he immediately begins to fight against himself. Thus, this is more successful and he will not return to corporeality, meaning to Egypt.