And
It
Shall
Come
to
Pass
When
You
Come
to
the
Land
that
the
Lord
Your
God
Gives
You
Article
No.
18,
1984
Interpreters
ask
about
the
verse,
“And
it
shall
come
to
pass
that
when
you
come
to
the
land
that
the
Lord
your
God
gives
you
as
inheritance,
and
you
will
inherit
and
dwell
in
it.”
They
asked
what
is
the
precision,
“that
the
Lord
your
God
gives
you”?
After
all
the
people
of
Israel
conquered
it
by
war.
They
explained
that
one
should
know
in
one’s
heart
that
not
by
his
own
might
and
strength
does
he
come
to
inherit
the
land.
Rather,
it
is
the
gift
of
the
Creator,
as
they
said,
“that
the
Lord
your
God
gives
you
as
inheritance
and
not
my
strength
and
the
might
of
my
hand.”
To
understand
the
above
in
the
work,
we
need
to
know
that
Eretz
[land]
means
Ratzon
[desire],
meaning
that
the
desire
in
man’s
heart
is
called
land.
The
nations
of
the
world
live
in
that
land,
which
is
called
man’s
heart,
and
the
people
of
Israel
live
in
it.
However
we
should
know
that
they
cannot
live
in
it
together.
The
people
of
Israel
and
the
nations
of
the
world
cannot
rule
together.
Either
there
is
governance
of
the
nations
of
the
world
there,
or
the
governance
of
Israel.
To
understand
the
real
reason
why
both
of
them
cannot
be
in
one
place,
it
is
known
that
the
creation
of
the
world
was
because
of
His
desire
to
do
good
to
His
creations.
For
this
reason
He
has
created
the
will
to
receive
delight
and
pleasure.
That
is,
He
created
in
the
creatures
a
lack
to
always
crave
pleasures,
for
we
see
that
the
creature
feels
the
pleasure
according
to
his
desire.
This
is
the
Kli
[vessel]
that
was
created
by
the
Creator,
and
it
is
the
first
discernment
we
discern
in
the
creatures.
If
the
creatures
do
not
have
that
desire,
they
are
still
not
regarded
as
created
beings.
It
turns
out
that
you
cannot
speak
of
any
discernment
if
there
is
no
will
to
receive
there.
And
this
is
the
whole
of
creation
of
which
we
speak,
which
is
the
Kli
for
the
reception
of
the
pleasure.
But
because
of
the
shame,
which
our
sages
call
“bread
of
shame,”
there
was
a
restriction
not
to
receive
in
order
to
receive
unless
one
can
aim
to
bestow,
regarded
as
equivalence
of
form.
That
is,
if
one
can
receive
the
pleasures
with
the
intention
to
bestow
contentment
upon
the
Creator,
then
one
receives.
Otherwise,
he
does
not
want
to
receive.
This
is
called
Israel,
meaning
Yashar-El
[straight
to
the
Creator],
meaning
everything
he
thinks
of
is
only
that
everything
will
get
to
the
Creator,
and
he
is
not
taken
into
account
because
he
is
not
thinking
of
himself
at
all.
Rather
all
his
thoughts
are
only
for
the
Creator.
This
is
called
the
“land
of
Israel,”
meaning
that
he
has
a
desire
directly
to
the
Creator.
That
is,
he
has
no
desires
of
self-love,
but
of
love
of
others,
and
for
himself—that
he
will
enjoy
life—he
has
no
desire
at
all.
All
he
wants
is
to
have
the
means
to
bestow
upon
the
Creator,
and
all
the
nourishments
he
gives
to
his
body
are
only
to
have
the
strength
to
work
in
order
to
bestow.
This
is
similar
to
a
person
who
has
a
horse
and
he
gives
it
food
and
water.
That
is,
everything
he
gives
to
the
horse
is
not
because
he
loves
it,
but
because
he
has
to
work
with
it.
Therefore,
all
his
thoughts
of
pleasing
the
horse
are
not
because
of
love,
but
simply
because
he
wants
to
use
the
horse
for
his
own
benefit,
and
he
is
not
thinking
at
all
about
the
horse’s
favor.
This
is
called
the
“land
of
Israel,”
meaning
that
all
his
thoughts
are
only
Eretz
[land],
Ratzon
[desire]
that
everything
will
be
straight
to
the
Creator.
This
is
not
so
with
the
land
of
the
nations.
This
is
a
land,
a
desire
of
self-love,
which
is
called
the
“peoples
of
the
land.”
This
means
that
all
their
desires
are
only
the
desires
of
the
people,
whose
intention
is
not
the
Creator’s
will,
but
the
people’s
will,
meaning
the
creature’s
will
who
are
called
“nations,”
while
the
Creator
is
the
one
who
created
the
nation.
Also
(Ki
Tavo),
“and
all
the
nations
of
the
earth
shall
see
that
the
name
of
the
Lord
is
called
upon
you
and
they
shall
fear
you.”
It
is
also
written
(Hayei
Sarah)
“Abraham
arose
and
bowed
before
the
people
of
the
land,
the
sons
of
Heth”.
This
means
that
they
do
not
know
or
feel
anything
but
the
people,
which
is
self-love,
and
only
this
is
regarded
as
creatures.
But
the
people
of
Israel
are
not
so.
They
want
to
annul
themselves
and
their
being,
which
is
the
will
to
receive
that
was
created
existence
from
absence.
This
is
why
we
say
and
the
Kiddush
[sanctification]
of
a
good
day
“who
has
chosen
us
from
every
nation.”
Those
two
governances
cannot
be
together.
Either
the
will
to
bestow
governs
or
the
will
to
receive
governs.
Both
cannot
exist
together
because
each
one
contradicts
the
other
and
two
opposites
cannot
be
in
the
same
subject.
From
this
comes
the
war
of
the
inclination,
that
one
should
fight
with
oneself
to
subdue
the
heart,
which
is
where
these
desires
clothe,
expel
the
domination
of
the
will
to
receive,
and
give
full
governance
to
the
desire
to
bestow
upon
the
Creator.
When
one
begins
to
work
the
holy
work,
which
is
to
aim
all
of
his
work
for
the
Creator,
the
wars
between
those
two
desires
begin.
Then,
through
great
labor,
a
person
is
rewarded
with
overcoming
and
he
wins
the
war.
At
that
time
the
ruling
of
the
will
to
bestow
upon
the
Creator
enters
his
heart
and
a
person
can
say,
“My
might
and
the
strength
of
my
hand
has
gotten
me
these
riches,”
and
only
through
his
work,
he
inherited
the
heart,
which
is
now
called
the
“land
of
Israel”
because
his
desire
is
straight
to
the
Creator.
In
this
regard,
the
verse
comes
and
tells
us,
“When
you
come
to
the
land
that
the
Lord
your
God
gives
you.”
That
is,
you
did
not
conquer
it
by
your
own
strength,
but
rather
“the
Lord
your
God
gives
you,”
meaning
that
once
a
person
has
made
the
sufficient
efforts
to
conquer
the
heart
through
the
wars
he
has
fought
with
the
nations
of
the
world
and
has
defeated
them,
he
has
inherited
the
heart,
which
is
now
called
the
“land
of
Israel,”
and
not
the
“land
of
the
nations.”
Still,
he
should
believe
that
he
did
not
conquer
the
land
but
“the
Lord
your
God
gives
you,”
and
“not
my
strength
and
the
might
of
my
hand
has
gotten
me
these
riches.”
By
that
we
should
understand
what
is
difficult
about
it,
that
the
Creator
promised
Abraham,
as
it
is
written
(Lech
Lecha),
“and
he
said
to
him
I
am
the
Lord
who
took
you
out
from
Ur
of
the
Chaldeans
to
give
you
this
land
to
inherit
it.”
Therefore,
why
did
he
first
give
the
land
to
the
nations
of
the
world
and
then
the
people
of
Israel
came
and
had
to
fight
them
and
drive
them
out
of
their
land,
and
the
whole
world
complains,
“Why
did
you
conquer
a
land
that
was
never
yours,
and
only
by
conquering
through
war
you
say
that
this
is
your
land?”
Everyone
understands
that
it
would
certainly
be
better
if
He
did
not
give
this
land
to
the
nations
of
the
world,
for
then
there
would
be
no
shortage
of
places
for
the
nations
of
the
world
to
dwell.
After
all,
afterwards
new
countries
were
made,
and
the
Creator
could
have
made
it
that
they
would
not
dwell
in
this
place.
But
this
was
not
what
happened.
Rather,
first
the
seven
nations
sat
here,
as
well
as
the
rest
of
the
kings,
and
the
people
of
Israel
had
to
fight
with
them
and
drive
them
out,
and
all
the
nations
of
the
world
are
yelling
at
the
people
of
Israel,
“You
are
robbers!
You
have
conquered
the
lands
of
seven
nations!”
Why
do
I
need
this
trouble?
RASHI
introduces
our
sage’s
interpretation
(Beresheet,
Chapter
1):
“What
is
the
reason
that
it
begins
with
Beresheet
[in
the
beginning]?
Because
of
the
might
of
His
deeds,
He
told
His
people
to
give
them
an
inheritance
of
nations,
for
if
the
idol
worshipers
would
to
say
to
Israel,
‘You
are
robbers,
you
have
stolen
the
lands
of
seven
nations,’
they
tell
them,
‘The
whole
earth
belongs
to
the
Creator.
He
has
created
it
and
He
has
given
it
to
whom
He
pleases.
Upon
His
will
He
gave
it
to
them,
and
upon
His
will
He
took
it
from
them
and
gave
to
us.’”
This
is
perplexing.
Why
do
I
need
this
order
that
occurred,
meaning
that
before
He
gave
it
to
us,
He
first
gave
it
to
the
nations
of
the
world,
and
only
once
they
settled,
He
told
us
go,
“Drive
them
out
of
this
land
for
I
have
promised
it
to
Abraham”?
By
way
of
root
and
branch
we
can
interpret
this
whole
matter.
It
is
known
that
Eretz
[land]
is
called
Malchut,
which
is
the
roots
of
the
creatures,
which
is
called
“receiving
in
order
to
receive.”
This
is
the
root,
meaning
the
first
receiver,
called
the
world
of
Ein
Sof
[infinity].
Afterwards
corrections
were
made
not
to
receive
because
of
self-reception,
but
because
the
lower
one
wants
to
bestow
upon
the
Creator.
That
is,
he
wants
the
will
to
receive
for
himself
to
be
annulled,
meaning
not
to
use
it,
and
all
of
his
work
will
be
only
to
bestow
contentment
upon
the
Creator.
According
to
the
above
it
turns
out
that
in
the
order
of
creation
of
the
corporeal
world,
too,
there
should
be
the
same
order
as
in
spirituality.
That
is,
first
this
land
is
given
to
the
nations
of
the
world,
and
then,
by
overcoming
and
wars,
the
nations
of
the
world
are
driven
out
of
this
land,
and
the
people
of
Israel
conquer
it
and
inherit
the
place
of
the
nations
of
the
worlds.
This
is
so
because
the
root
of
the
nations
of
the
world
is
the
middle
point
on
which
there
was
the
restriction.
That
is,
since
the
first
discernment
that
emerged
in
the
world
had
to
be
a
receiver
in
order
to
receive,
for
otherwise
you
cannot
say
that
he
is
restricting
himself
not
to
receive,
since
overcoming
relates
to
a
place
where
there
is
a
desire
and
craving
to
receive,
and
he
overcomes
his
craving
and
wants
equivalence
of
form.
Therefore,
the
nations
of
the
world
had
to
first
receive
this
land,
like
the
root,
where
the
will
to
receive
emerged
first,
which
is
the
essence
of
creation,
and
then
it
can
be
said
that
we
need
to
make
corrections
there.
Therefore,
once
the
nations
of
the
world
received
this
land,
the
people
of
Israel
came
and
corrected
the
land
to
be
entirely
for
the
Creator.
This
is
called
the
“land
of
Israel,”
as
it
is
written
(Ekev)
“A
land
that
the
Lord
your
God
always
demands;
the
eyes
of
the
Lord
your
God
are
on
it
from
the
beginning
of
the
year
to
the
end
of
the
year.”
We
should
understand
about
what
is
written
that
the
land
of
Israel
is
called
“a
land
that
the
eyes
of
the
Lord
your
God
are
on
it
from
the
beginning
of
the
year
to
the
end
of
the
year.”
It
means
that
the
guidance
of
the
Creator
is
on
it,
meaning
specifically
on
the
land
of
Israel.
But
the
guidance
of
the
Creator
is
all
over
the
world,
as
the
poet
says
“the
eyes
of
the
Lord
roam
everywhere.”
Thus,
how
can
we
say
that
His
guidance
is
only
in
the
land
of
Israel?
We
should
interpret
what
is
the
land
of
Israel.
It
means
that
the
land
has
already
come
out
of
the
authority
of
the
nations
of
the
world
and
has
already
entered
the
authority
of
Israel.
This
is
what
the
verse
is
trying
to
tell
us,
and
to
hint
to
us
so
as
to
know
whether
they
are
in
the
land
of
Israel
or
still
in
the
land
of
the
nations.
The
sign
for
this
is
as
it
is
written,
“a
land
that
the
Lord
your
God
always
demands.”
The
verse
tells
us
what
is
the
land
of
Israel.
It
says
that
we
need
to
know
that
the
Creator
always
demands
it.
And
what
is
His
demand?
The
verse
says
onward,
“The
eyes
of
the
Lord
your
God
are
on
it
from
the
beginning
of
the
year
to
the
end
of
the
year,”
for
the
guidance
of
the
Creator
is
called
“the
eyes
of
the
Lord.”
Therefore,
if
a
person
sees
His
guidance
from
the
beginning
of
time,
which
is
called
“the
beginning
of
the
year,”
to
the
end
of
the
year,
which
means
that
he
sees
the
unending
guidance
of
the
Creator,
this
is
called
the
“land
of
Israel.”
But
the
land
of
the
nations
means
that
only
the
Creator
knows
that
He
is
watching
over
the
whole
world,
but
the
nations
of
the
world
do
not
see
it.
This
is
why
He
has
given
us
a
sign,
so
as
to
know
if
we
are
in
the
land
of
Israel,
or
is
the
land
where
we
are
dwelling
still
the
land
of
the
nations
of
the
world.
It
turns
out
from
all
of
the
above
that
first,
the
nations
of
the
world
should
enter
this
land,
which
implies
the
will
to
receive,
which
is
the
place
where
it
is
born
first,
and
then
they
wage
war
with
the
will
to
receive
and
subdue
it
into
the
authority
of
holiness,
meaning
that
everything
he
does
will
be
according
to
the
Creator’s
demand.
By
what
the
interpreters
explained
about
the
words,
“And
it
shall
come
to
pass
that
when
you
come
to
the
land
that
the
Lord
your
God
gives
you,”
it
means
that
one
should
not
say
after
all
the
wars
with
the
inclination,
that
he
had
to
always
overcome
it,
every
single
day,
he
should
not
think
that
he
has
achieved
what
he
has
achieved
by
his
own
strength.
Rather,
the
Creator
let
him
win
this
war.
This
is
the
meaning
of
“that
He
gives
you.”
We
need
to
make
two
discernments
in
the
“He
gives
you”:
1)
Mitzva
(commandment),
which
is
faith.
This
is
called
the
“hand
Tefillin.”
Concerning
the
hand
Tefillin,
our
sages
said
“and
let
it
be
for
you
as
a
token,
and
not
for
others
as
a
token.”
Because
of
it,
the
hand
Tefillin
should
be
covered,
which
means
that
faith
is
called
“be
humble
with
the
Lord
your
God,”
which
is
above
reason.
2)
Torah,
which
is
the
head
Tefillin.
Concerning
the
head
Tefillin,
our
sages
said
about
the
verse
(Ki
Tavo):
“And
all
the
nations
of
the
earth
shall
see
that
the
name
of
the
Lord
is
called
upon
you,
and
they
shall
fear
you.”
These
are
the
head
Tefillin,
meaning
that
it
is
written
there,
“and
all
the
nations
of
the
earth
shall
see,”
for
the
head
Tefillin
should
be
revealed
to
all.
This
is
discerned
as
“Torah,”
and
the
Torah
is
called
so
precisely
that
it
is
revealed.
But
the
hand
Tefillin
should
be
covered,
which
means
above
reason.
Therefore,
we
cannot
say
words
to
another
because
everything
that
one
can
say
to
another
is
only
through
reason,
and
with
something
that
is
above
reason,
there
are
no
words.
This
is
why
it
is
said,
“for
you
as
a
token,
and
not
for
others.”
It
therefore
follows
that
this
giving—that
the
Creator
has
given
the
land
to
the
people
of
Israel—is
in
order
to
produce
fruits
out
of
it.
As
we
explained
above,
when
we
speak
of
work,
land
means
the
“heart,”
and
the
Creator
gave
two
discernments
in
the
heart:
1)
faith,
2)
Torah.
Through
both
of
them,
a
person
achieves
completeness.
And
although
both
come
through
me,
we
should
still
know
that
both
come
from
the
Creator,
and
one
should
not
say,
“My
strength
and
the
might
of
my
hand
has
done
these
riches.”
By
this
we
will
understand
what
the
interpreters
asked,
“Why
is
it
written
concerning
the
first
born,
‘and
You
shall
answer
and
You
shall
say
out
loud,’
but
in
reading
a
confession
of
the
tithing,
it
is
written,
‘and
You
said,’
and
it
is
not
written,
‘and
You
answered,’
as
it
is
written
in
the
first
born?”
Therefore,
the
confession
of
the
tithing
is
said
in
a
soft
voice.
Tithing
is
regarded
a
Mitzva
[commandment],
which
is
the
kingdom
of
heaven,
and
in
that
there
is
the
matter
of
being
humble,
which
is
the
Tefillin
of
the
hand,
of
which
our
sages
said
“for
you
as
a
token,
and
not
for
others
as
a
token.”
Therefore,
with
a
tithing,
which
implies
a
Mitzva,
it
is
written
only,
“and
You
said,”
which
is
with
a
soft
voice
that
is
not
heard
outside
because
this
is
regarded
as
being
humble.
But
firstborn
implies
to
the
head
Tefillin,
which
is
the
Torah,
of
which
it
is
written,
“and
all
the
nations
of
the
earth
shall
see
that
the
name
of
the
Lord
is
called
upon
you
and
they
will
fear
you.”
This
is
why
it
is
written
about
the
firstborn,
“and
You
shall
answer
and
You
shall
say.”
That
is,
it
should
be
with
a
loud
voice
which
is
the
Torah,
which
should
be
revealed
to
all,
meaning
that
doing
good
to
His
creations
should
be
revealed
to
the
entire
world.