A Vort From the Rebbe Parshas Pinchas, Rabbi Leibel Schapiro - 5786

A word from the Rebbe in this week's parashah. Parashah Pinchas. In Parashah Pinchas, the Torah talks about halachot of nachalah, of inheritance. And the way the Torah writes it is like this. Shem said to Moshe Rabbeinu Bnei Yisrael to dabber aleihem, "Speak to the Eden." Ish ki yamut, a person when he if he dies, u-vein ein lo, he doesn't have a son, va-ha'avartem et nachalato le-vito, so his nachalah, his inheritance, goes over to his daughter. Im ein lo bat, if he doesn't have a daughter, u-netatem et nachalato le-achiv, le-achav, you should give his inheritance to his brothers. So, it talks about the first thing is the children inherit, that's the son first, and if not, a daughter, but it's the children. If he has no children, then the brothers inherit. And then before Shema, that's not to say that the order of halachah, in halachah, if he has no children, the first thing that goes over is to the father. If he has no father, then it goes over to the brothers. So, how come the Torah doesn't mention that it goes to the father first? And then before Shema, that's a kashya. So, obviously, for some reason, the Torah is talking in a case where he has no father. Then the say there makes sense that it goes to the children, if there's no children, goes to the brothers, because the Torah is talking in a case that he has no father. But why is the Torah talking dafka in a case where he has no father? So, there are answers al pi peshat, al pi halachah, but the Rebbe brings out a remez here, this is only a remez, only a hint. But this is an interesting hint al pi sodot or al pi drush, al pi pnimiyut inyanim, the way the inner peshat. We know that the inyan of death, as the Torah starts here, ish ki yamut, if a person dies, death be-chlalah represents a very low spiritual level of a person. The Gemara says, "Resha'im be-chayeihem keruyim meitim." Evil people, even when they're alive, they're called dead. Because death represents a very low level. It represents that a person is disconnected from Hashem. If a person is connected to Hashem, that's life. If he's disconnected, that's concept of death. As the possuk says, "Ve'atem hadvekim ba'Hashem Elokeichem chayim." If you're connected to Hashem, then you consider alive. But if you're not connected to Hashem, that's called the union of death. And this is what the possuk is hinting here. That "Ish ki yamus" if a person dies, automatically it means he has no father. Because if he'd be connected to the Eibershter, which is called the father of "Inish ba'Shamayim", a father in heaven, then he wouldn't have the union of "misah", the union of death. So automatically when the Torah starts "Ish ki yamus" that a person dies, automatically we assume that he doesn't have his father he doesn't feel connected to his father, to his "Ov ba'Shamayim". So he's considered that he has no father. And that's how the Torah continues. And if a person has no father, then the Torah goes on with the "din" of there is no father. So even though this is not "poshut pshat", but there is a "remes" here that the union of "misah" is connected to not having a father. If you go a little deeper "al pi siddus", there is more "remes" here. We know "siddus" it says in Tanya that "Chochmah she'ba'nefesh" is called the father. In the beginning of Tanya it says that you have "chochmah" and "binah", which is the "machan" the intellect, and then you have the "middos". And it says the intellect is called the parents, and the "middos" the emotions are called the children. Because the intellect gives birth to the emotions. The emotions are born come out of the person's understanding. And it says that the father is "chochmah" and the mother is "binah", but the father is called "chochmah". And it says in Tanya in "perek" "yud tes" that the Khokhmah Nefesh also is the source of the battle that he eats has to Hashem. The word Khokhmah is made up of two words, Khaya Mah. Mah means what? What am I? Nothing. The Khaya of feeling nothing, feeling bottle to Hashem is connected to Khokhmah. I'm not going into the explanation of Seder, but that's what it says in Seder. That's why Moshe Rabbeinu which Seder Kabbalah is the sphere of Khokhmah. And Moshe Rabbeinu said, "We not know Mah, what are we?" Moshe Rabbeinu was Khokhmah and battle, the greatest battle notification to Hashem. And he was in the sphere of Khokhmah because Khokhmah represents the connection to Hashem, the battle to Hashem. And Khokhmah is also, as I said, connected to the union being the father. So, in order to have the battle to Hashem, that means you have the union of Khokhmah Nefesh, you have the father. If a person dies, which means he's disconnected, that means he's missing his Khokhmah. He's disconnected to Hashem means he's missing the Khokhmah. Khokhmah brings the connection to Hashem, and Khokhmah brings the Khaya. Like there's a Khokhmah says, "Khokhmah Khaya." There's another Khokhmah says, "Your muscle Khokhmah." That if you have Khokhmah, then you don't have the union of missing. Why? Because Khokhmah is the union of battle to Hashem. So, missing comes when you're missing the sphere of Khokhmah. You're missing the feeling of Khokhmah, which is the battle to Hashem. And that's connected to what we said before, that if you have battle to Hashem, then you're Khaya. So, the Khokhmah is telling us that when the person is Khaya, if he dies, automatically he doesn't have the Khokhmah Nefesh because if he have the Khokhmah Nefesh, he wouldn't be in that low which we refer to it as death, it wouldn't have been enough chaim. And that's why when the possuk talks about din in of yerusha, which starts of Adam ish ki yomus, so that automatically means that he doesn't have the chachmus of an eifes, which is the av, or in the simpler chat, that he doesn't have the connection to the father in heaven, to the Aibishter, and that's the only time this could be ish ki yomus. And the lesson from here is that in order to have chaim, you have to have the av, you have to have the d'veikus to Hashem, you have to have the bittul to Hashem. And if you have the bittul to Hashem, a chachma t'chaye, it brings you chaim.