For an explanation of the methodology of this series, see the introduction.
From there to the well; that is the well of which G-d said to Moses, 'Assemble the people, and I will give them water.' (Num. 21:16)
Peshat (basic meaning):
Rashi: From there to the well
From there the flow [of
blood] came to the well. How? G-d said, "Who will inform My children of these
miracles?" The proverb goes, "If you give a child bread, inform his mother." (Shabbat
10b) After they passed through, the mountains returned to their places, and the
well descended into the stream, and brought up the blood of the slain, their
arms, and their limbs, and carried them around the camp. The Israelites saw them
and sang a song.
Derash (interpretive meaning):
Targum Yonatan: And from there was given to them (the Israelites) the living well,
the well of which G-d said to Moses: Assemble the people and give them
water.
Rabbi Shneur Zalman of Chabad: In every person
there is a spark, a point of light, but it has to be dug out like digging for
treasure. When the spark is excavated--dug out, raised up, a well of fresh water
will gush forth. (paraphrased in Peninei HaHassidut)
Lubavitcher Rebbe: When the soul comes down from
its heavenly setting and is invested in a body, it suffers immense spiritual
regression, because the body is a tremendous obstacle between it and G-d.
Nevertheless, it is a worthwhile journey for the soul, since the physical world
has sparks of holiness trapped in it that have an even greater spiritual potency
than the soul itself, and the soul profits from these sparks when the body does
mitzvahs with physical objects.
Sod (esoteric, mystical meaning):
Zohar Chukat 183:
Of which G-d spoke to Moses saying, 'Gather the people
together.'" (Num. 21:16) This is because that well was not missing
from them. If you wonder how all of them could possibly draw water from just
that one source, it is because it divided into thirteen streams. The flowing
spring in the well is filled and overflows in all directions. Then, at the time
the children of Israel were singing and desired water, the children would stand
about her, and sing. What did they say? '"Spring up, O well" (Ibid.
21:17), and raise your water to produce water for everyone to drink.' That is
the way to praise this well, and "the well that the princes dug out."
They spoke words of truth. And so it is.
From here, we were taught that for whoever desires to
arouse matters above, either by deed or speech, if that deed or speech is not
performed properly then nothing gets aroused. All the inhabitants of the world
go to the synagogue to arouse something above, but few are those who know how to
arouse. G-d is near those who know how to call on Him and arouse properly.
However, if they do not know how to call on Him, He is not near, as is written:
"G-d is near to all those who call upon Him, to all who call upon Him in
truth." (Psalms 145:18) What is, "in truth"? That is that they
know how to arouse the truthful thing appropriately, and it applies to all as
well.
BeRahamim LeHayyim:
"G-d desires the heart.Where your heart is, that is
very important to G-d. At times you will be rewarded for a good intent as if you
have done a good deed, even if that deed never comes to fruition. A bad intent
is not punished directly, even if we are told that the thought of a sin is worse
than the actual action. (Yoma 29b)
Truth is a tricky thing. Why is why according to Midrash
when "Truth" told G-d not to create man, it was "thrown to the ground." Which is
why Truth was omitted from the listed attributes of G-d (Ex. 34:6-7) when Moses
begged to save the nation from obliteration after the Spies created such havoc.
"Ascribe truth to Yaakov" is the part of a verse
we say daily. in Parashat Toldot it states,
"Yaakov was a "tam" (pure/simple/sincere/quiet) man who dwelled in tents".
So perhaps this attribute of Truth can relate to being pure/simple/sincere/quiet
in one's heart? That Yaakov Ish Tam = the man of truth?
If so, then to call upon G-d in truth means that we do so
sincerely.
For the Baal Shem Tov--who knew a thing or two or a
million about Kabbalah--prized the simple bequests of the pure heart of the
faithful devoted poor man over the complicated complex cogitations of the
Scholar.
Maybe if we shed all of our sophistication and leave it at
the synagogue's doorstep, just maybe, then we can approach G-d in truth, and to
pray to Him as if we are speaking to our Greatest Friend, our Father who art in
Heaven, our Mother who bore us. If so then, perhaps we can fulfill the second
part of the verse related to Yaakov, to dwell consciously amongst the Divine
Presence.
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