גדול המצטער מן הסוכה

יק

(מב) בַּסֻּכֹּ֥ת תֵּשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כׇּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵשְׁב֖וּ בַּסֻּכֹּֽת׃

(42) You shall live in booths seven days; all citizens in Israel shall live in booths,

(מג) לְמַ֘עַן֮ יֵדְע֣וּ דֹרֹֽתֵיכֶם֒ כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֙בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּהוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 23:43

(43) in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt—I, your God יהוה.

סוכה י״א ב:ט״ו

דְּתַנְיָא: ״כִּי בַסּוּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל״, עַנְנֵי כָבוֹד הָיוּ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר: סוּכּוֹת מַמָּשׁ עָשׂוּ לָהֶם.

Sukkah 11b:15

The Gemara asks: This works out well according to the one who said that the sukkot mentioned in the verse: “I made the children of Israel to reside in sukkot” (Leviticus 23:43), were clouds of glory, as it is reasonable that the roofing of the sukka is modeled after clouds. However, according to the one who said that the children of Israel established for themselves actual sukkot in the desert, and the sukkot of today commemorate those, what can be said? According to that opinion, there is no connection between a sukka and a cloud. As it is taught in a baraita that the verse states: “I made the children of Israel to reside in sukkot”; these booths were clouds of glory, this is the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves actual sukkot. This works out well according to Rabbi Eliezer; however, according to Rabbi Akiva what can be said?

עירובין מ״ו ב

אָמְרוּ: הֲלָכָה כְּרַבִּי עֲקִיבָא מֵחֲבֵירוֹ

Eruvin 46b

Rav Pappa said a different explanation for the fact that Rabbi Yehoshua ben Levi made both statements: It was necessary for Rabbi Yehoshua ben Levi to inform us that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, because had he said only that the halakha follows the lenient opinion with regard to an eiruv, it could have entered your mind to say that this statement applies only with regard to the laws governing the eiruv of courtyards, which are entirely rabbinic in origin. But with regard to the more stringent laws governing the eiruv of Shabbat limits, you would have said that we should not rule leniently, and therefore it was necessary to make both statements. The Gemara asks: And from where do you say that we distinguish between an eiruv of courtyards and an eiruv of Shabbat limits? As we learned in a mishna that Rabbi Yehuda said: In what case is this statement said, that an eiruv may be established for another person only with his knowledge? It was said with regard to an eiruv of Shabbat limits, but with regard to an eiruv of courtyards, an eiruv may be established for another person whether with his knowledge or without his knowledge, as one may act in a person’s interest in his absence; however, one may not act to a person’s disadvantage in his absence. One may act unilaterally on someone else’s behalf when the action is to that other person’s benefit; however, when it is to the other person’s detriment, or when there are both advantages and disadvantages to him, one may act on the other person’s behalf only if one has been explicitly appointed as an agent. Since an eiruv of courtyards is always to a person’s benefit, it can be established even without his knowledge. However, with regard to an eiruv of Shabbat limits, while it enables one to walk in one direction, it disallows him from walking in the opposite direction. Therefore, it can be established only with his knowledge. Rav Ashi said that Rabbi Yehoshua ben Levi’s need to issue two rulings can be explained in another manner: It is necessary for Rabbi Yehoshua ben Levi to inform us that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, as if he had said only that the halakha is in accordance with the lenient opinion with regard to an eiruv, it could have entered your mind to say that this statement applies only with regard to the remnants of an eiruv, i.e., an eiruv that had been properly established, where the concern is that it might subsequently have become invalid. But with regard to an initial eiruv, i.e., an eiruv that is just being established and has not yet taken effect, you might have said that we should not rule leniently, and therefore it was necessary to issue both rulings. The Gemara asks: And from where do you say that we distinguish between the remnants of an eiruv and an initial eiruv? As we learned in a mishna: Rabbi Yosei said: In what case is this statement said, that the Sages stipulated that a fixed quantity of food is necessary for establishing an eiruv? It is said with regard to an initial eiruv, i.e., when setting up an eiruv for the first time; however, with regard to the remnants of an eiruv, i.e., on a subsequent Shabbat when the measure may have become diminished, even a minimal amount suffices. And they said to establish an eiruv for courtyards only after all the inhabitants of the city merge their alleyways and become like the inhabitants of a single courtyard, so that the law of eiruv should not be forgotten by the children, who may not be aware of the arrangement that has been made with regard to the alleyways. Since the Gemara discussed the principles cited with regard to halakhic decision-making, it cites additional principles. Rabbi Ya’akov and Rabbi Zerika said: The halakha is in accordance with the opinion of Rabbi Akiva in disputes with any individual Sage, and the halakha is in accordance with the opinion of Rabbi Yosei even in disputes with other Sages, and the halakha is in accordance with the opinion of Rabbi Yehuda HaNasi in disputes with any individual Sage. The Gemara asks: With regard to what halakha do these principles apply, meaning, to what degree are they binding? Rabbi Asi said: This is considered binding halakha. And Rabbi Ḥiyya bar Abba said: One is inclined toward such a ruling in cases where an individual asks, but does not issue it as a public ruling in all cases. And Rabbi Yosei, son of Rabbi Ḥanina, said: It appears that one should rule this way, but it is not an established halakha that is considered binding with regard to issuing rulings. Rabbi Ya’akov bar Idi said that Rabbi Yoḥanan said: In the case of a dispute between Rabbi Meir and Rabbi Yehuda, the halakha is in accordance with the opinion of Rabbi Yehuda; in the case of a dispute between Rabbi Yehuda and Rabbi Yosei, the halakha is in accordance with the opinion of Rabbi Yosei; and, needless to say, in the case of a dispute between Rabbi Meir and Rabbi Yosei, the halakha is in accordance with the opinion of Rabbi Yosei. As now, if in disputes with Rabbi Yehuda, the opinion of Rabbi Meir is not accepted as law, need it be stated that in disputes with Rabbi Yosei, Rabbi Meir’s opinion is rejected? Rabbi Yehuda’s opinion is not accepted in disputes with Rabbi Yosei. Rav Asi said: I also learn based on the same principle that in a dispute between Rabbi Yosei and Rabbi Shimon, the halakha is in accordance with the opinion of Rabbi Yosei. As Rabbi Abba said that Rabbi Yoḥanan said: In cases of dispute between Rabbi Yehuda and Rabbi Shimon, the halakha is in accordance with the opinion of Rabbi Yehuda. Now, if where it is opposed by Rabbi Yehuda the opinion of Rabbi Shimon is not accepted as law, where it is opposed by the opinion of Rabbi Yosei, with whom the halakha is in accordance against Rabbi Yehuda, is it necessary to say that the halakha is in accordance with the opinion of Rabbi Yosei? The Gemara raises a dilemma: In a dispute between Rabbi Meir and Rabbi Shimon, what is the halakha? No sources were found to resolve this dilemma, and it stands unresolved. Rav Mesharshiya said: These principles of halakhic decision-making are not to be relied upon. The Gemara asks: From where does Rav Mesharshiya derive this statement? If you say that he derived it from that which we learned in the mishna that Rabbi Shimon said: To what is this comparable? It is like three courtyards that open into one another, and also open into a public domain. If the two outer courtyards established an eiruv with the middle one, the residents of the middle one are permitted to carry to the two outer ones, and they are permitted to carry to it, but the residents of the two outer courtyards are prohibited to carry from one to the other, as they did not establish an eiruv with one another. And Rav Ḥama bar Gurya said that Rav said: The halakha is in accordance with the opinion of Rabbi Shimon; and who disagrees with Rabbi Shimon on this matter? It is Rabbi Yehuda. Didn’t you say: In disputes between Rabbi Yehuda and Rabbi Shimon, the halakha is in accordance with the opinion of Rabbi Yehuda? Rather, can we not conclude from this mishna that these principles should not be relied upon? The Gemara rejects this argument: What is the difficulty posed by this ruling? Perhaps where it is stated explicitly to the contrary, it is stated, but where it is not stated explicitly to the contrary, it is not stated, and these principles apply. Rather, the proof is from that which we learned elsewhere in a mishna: If a city that belongs to a single individual subsequently becomes one that belongs to many people, one may establish an eiruv of courtyards for all of it. But if the city belongs to many people, and it falls into the possession of a single individual, one may not establish an eiruv for all of it, unless he excludes from the eiruv an area the size of the town of Ḥadasha in Judea, which contains fifty residents; this is the statement of Rabbi Yehuda. Rabbi Shimon says:

רש"י על ויקרא כ״ג:מ״ג

(א) כי בסכות הושבתי. עַנְנֵי כָבוֹד (שם; מכילתא י"ב):

Rashi on Leviticus 23:43

(1) כי בסכות הושבתי THAT I MADE [THE CHILDREN OF ISRAEL] ABIDE IN BOOTHS — This does not mean literally “booths” but, “the clouds of Glory" by which they were sheltered (cf. Onkelos; Sifra, Emor, Chapter 17 11; Mekhilta d'Rabbi Yishmael 12:35:1; Sukkah 11b).

שולחן ערוך, אורח חיים תרכ״ה

(א) בסוכות תשבו שבעת ימים וגו' כי בסוכות הושבתי את בני ישראל הם ענני כבוד שהקיפם בהם לבל יכם שרב ושמש:

Shulchan Arukh, Orach Chayim 625

(1) On Succot we shall dwell for 7 days etc. Because on Succot I protected the children of Israel. These refer to the clouds of glory who protected them from all the intense heat and the sun of the desert. And it is a Mitzvah to begin building the Succah immediately after Yom Kippur. For if a Mitzvah that comes to one's hands, one should not delay performing it.

ערוך השולחן, אורח חיים תרכ״ה

(ב) ותניא (סוכה יא ב): "כי בסוכות הושבתי את בני ישראל" – ענני כבוד היו, דברי רבי אליעזר. רבי עקיבא אומר: סוכות ממש עשו להם. והנה לדברי רבי אליעזר – וודאי דשייך לעשות זכרון לדבר הגדול הזה, שהקיפן בענני כבוד...דבענני כבוד היתה התגלות אלקות ממש...אבל לרבי עקיבא שאומר דהכוונה על סוכות ממש – מאי רבותא יש בזה, שתאמר התורה על זה "למען ידעו דורותיכם כי בסוכות הושבתי…"?

Arukh HaShulchan, Orach Chaim 625

(1) It is a positive biblical commandment to sit in the Sukkah for seven days, from the 15th of Tishrei until after the 21st of Tishrei, for it is written in Parashat Emor (Leviticus 23:34): "On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD... Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt" (Leviticus 23:42-43).

ראייתו של ר"ע

סנהדרין ק״א א

ת"ר כשחלה ר' אליעזר נכנסו ארבעה זקנים לבקרו ר' טרפון ור' יהושע ור' אלעזר בן עזריה ור' עקיבא נענה ר' טרפון ואמר טוב אתה לישראל מטיפה של גשמים שטיפה של גשמים בעולם הזה ורבי בעולם הזה ובעולם הבא נענה ר' יהושע ואמר טוב אתה לישראל יותר מגלגל חמה שגלגל חמה בעולם הזה ורבי בעולם הזה ובעולם הבא נענה רבי אלעזר בן עזריה ואמר טוב אתה לישראל יותר מאב ואם שאב ואם בעולם הזה ורבי בעולם הזה ובעולם הבא נענה רבי עקיבא ואמר חביבין יסורין אמר להם סמכוני ואשמעה דברי עקיבא תלמידי שאמר חביבין יסורין

Sanhedrin 101a

one who is intolerant [da’ato ketzara] of others acting against his will. “And for the good-hearted it is always a feast”; this is referring to one who is tolerant and accepts the actions of others. And Rabbi Yehoshua ben Levi says with regard to the verse “All the days of the poor are terrible”: But aren’t there Shabbatot and Festivals, when he rests and eats festive meals? This can be explained in accordance with that statement of Shmuel, as Shmuel says: A change in routine in terms of eating and rest causes the onset of an intestinal ailment. Due to the dramatic deviation on Shabbat from the poor person’s routine he suffers. § The Sages taught: One who reads a verse from Song of Songs and renders it a form of secular song, and not a sacred text, and one who reads any biblical verse at a banquet house, not at its appropriate time, but merely as a song, introduces evil to the world, as the Torah girds itself with sackcloth and stands before the Holy One, Blessed be He, and says before Him: Master of the Universe, Your children have rendered me like a harp on which clowns play. The Holy One, Blessed be He, says to the Torah: My daughter, during the time that they are eating and drinking, in what should they be engaged? The Torah says before Him: Master of the Universe, if they are masters of the Bible, let them engage in the study of the Torah, Prophets, and Writings. If they are masters of the Mishna, let them engage in the study of the Mishna, in the study of halakha, and in the study of aggada. And if they are masters of the Talmud, let them engage in the study of the halakhot of Passover on Passover, in the study of the halakhot of Shavuot on Shavuot, and in the study of the halakhot of Sukkot on Sukkot. They should not treat the Torah with contempt by using it for their own entertainment. Rabbi Shimon ben Elazar testified in the name of Rabbi Shimon ben Ḥananya: Anyone who reads a verse at its appropriate time and in the appropriate manner introduces good into the world, as it is stated: “And a word in its season, how good is it” (Proverbs 15:23). § The mishna teaches: And among those who have no share in the World-to-Come is one who whispers invocations over a wound. Rabbi Yoḥanan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of Heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: “When a leprous mark is in a man, then he shall be brought to the priest” (Leviticus 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi Ḥanina says: Even a verse that is unrelated to the specific illness in question, for example: “And He called to Moses” (Leviticus 1:1), may not be whispered as an invocation. The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat to ease pain, and it is not prohibited as a form of healing. One may whisper incantations of snakes and scorpions on Shabbat to ease the pain of their bite. And one may pass a cool vessel upon an infected eye on Shabbat, to soothe the inflammation. Rabban Shimon ben Gamliel says: In what case are these matters stated? They are stated in the case of a vessel that may be moved on Shabbat. But with regard to a vessel that may not be moved, it is prohibited to pass it upon the infected eye on Shabbat. And one may not consult the words of demons on Shabbat. Rabbi Yosei says: Even during the week it is prohibited to consult demons. Rav Huna said: The halakha is in accordance with the opinion of Rabbi Yosei. The Gemara notes: And even Rabbi Yosei did not say that it is due to the Torah prohibition of witchcraft that it is prohibited during the week; rather, it is prohibited due to danger, lest the demons harm him. This could happen, as in that incident concerning Rav Yitzḥak bar Yosef, who consulted a demon and as a result was swallowed into a cedar tree, and a miracle was performed for him and the cedar split and expelled him. The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat, and it is not a forbidden form of healing, provided that he does not do so in the manner in which he does during the week. The Gemara asks: How then does one do so on Shabbat? Rabbi Ḥama, son of Rabbi Ḥanina, says: One first smears oil and afterward rubs the body. And Rabbi Yoḥanan says: One smears oil and rubs the body simultaneously. The Sages taught in a baraita: With regard to demons of oil and demons of eggs, i.e., demons consulted by means of oil and eggs, respectively, it is permitted to consult them; but it is futile to do so, due to the fact that they deceive. One may whisper an incantation for healing over oil that is in a vessel and one may not whisper an incantation over oil that is in one’s hand. Therefore, one may smear oil on his body from oil that is brought to him in another’s hand, and there is no concern that perhaps someone whispered over it; and one may not smear oil that is brought to him in a vessel, as perhaps someone whispered over it and it will cause him harm. The Gemara relates: Rav Yitzḥak bar Shmuel bar Marta happened to come to a certain inn, and they brought him oil in a vessel. He rubbed it on his face, and boils developed on his face. He went out to the marketplace, and a certain woman saw him and said: I see here the evil spirit of Ḥamat on your face. She performed an action, i.e., whispered an incantation, for him, and he was healed. Rabbi Abba said to Rabba bar Mari that there is an apparent contradiction in a verse. It is written: “All the disease that I placed in Egypt I shall not place upon you, for I am the Lord, your Healer” (Exodus 15:26). And since God does not place the disease upon the Jewish people, why is healing necessary? Rabba bar Mari said to him that this is what Rabbi Yoḥanan says: This verse can be interpreted and the contradiction resolved from the contents of the verse itself, as it is stated: “And He said: If you will diligently hearken to the voice of the Lord, your God” (Exodus 15:26). If you hearken to God’s voice, I will not place the disease upon you, and if you do not hearken to God’s voice, I will place the disease upon you. Nevertheless, even if you do not hearken to the voice of God, and I place the disease upon you, know that I will heal you, “for I am the Lord, your Healer.” § Rabba bar bar Ḥana says: When Rabbi Eliezer fell ill, his students entered to visit him. Rabbi Eliezer said to them: There is intense wrath in the world, and it is due to that wrath of the Holy One, Blessed be He, Who is angry at His world, that I am suffering from these afflictions. His students began to cry due to their teacher’s suffering, and Rabbi Akiva was laughing. They said to him: Why are you laughing? Rabbi Akiva said to them: And for what reason are you crying? They said to him: Is it possible that Rabbi Eliezer, who is as much an exemplar of Torah as a Torah scroll, is afflicted with pain and we will not cry? Rabbi Akiva said to them: It is for that reason that I am laughing. As long as I would see for my teacher that neither does his wine ferment and spoil, nor is his flax stricken, nor does his oil spoil, nor does his honey turn rancid, I would say to myself: Perhaps, Heaven forfend, my teacher has already received his world in reward for the mitzvot that he fulfilled, and will not receive a reward in the World-to-Come. But now that I see my teacher overcome with suffering, I am happy. He is receiving punishment in this world for the few transgressions that he might have committed, ensuring that he will receive a complete reward in the World-to-Come. Rabbi Eliezer said to him: Akiva, have I failed to fulfill any portion of the entire Torah? Rabbi Akiva said to him, you taught us, our teacher: “For there is not a righteous man upon earth who does good and sins not” (Ecclesiastes 7:20). The Sages taught in a baraita: When Rabbi Eliezer fell ill, four Sages entered to visit him: Rabbi Tarfon, and Rabbi Yehoshua, and Rabbi Elazar ben Azarya, and Rabbi Akiva. Rabbi Tarfon responded to the situation with words of encouragement and said: You are better for the Jewish people than a drop of rain, as a drop of rain provides benefit in this world, and my teacher provides them benefit in this world and in the World-to-Come. Rabbi Yehoshua responded and said: You are better for the Jewish people than the sphere of the sun, as the sphere of the sun provides benefit in this world, and my teacher provides benefit in this world and in the World-to-Come. Rabbi Elazar ben Azarya responded and said: You are better for the Jewish people than a father and mother, as a father and mother provide benefit in this world, and my teacher provides benefit in this world and in the World-to-Come. Rabbi Akiva responded and said: Afflictions are cherished. When Rabbi Eliezer heard this he said to his attendants: Support me so I can sit and hear the statement of Akiva my student, who said: Afflictions are cherished. Rabbi Eliezer said to him: Akiva, from where do you derive this? Rabbi Akiva said: I interpret a verse in order to derive it. It is written: “Manasseh was twelve years old when he began to reign and he reigned fifty-five years in Jerusalem…And he performed that which was evil in the eyes of the Lord” (II Kings 21:1–2). And it is written:

ברכות ס״א ב

בְּשָׁעָה שֶׁהוֹצִיאוּ אֶת רַבִּי עֲקִיבָא לַהֲרִיגָה זְמַן קְרִיאַת שְׁמַע הָיָה, וְהָיוּ סוֹרְקִים אֶת בְּשָׂרוֹ בְּמַסְרְקוֹת שֶׁל בַּרְזֶל, וְהָיָה מְקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם. אָמְרוּ לוֹ תַּלְמִידָיו: רַבֵּינוּ, עַד כָּאן?! אָמַר לָהֶם: כׇּל יָמַי הָיִיתִי מִצְטַעֵר עַל פָּסוּק זֶה ״בְּכָל נַפְשְׁךָ״ אֲפִילּוּ נוֹטֵל אֶת נִשְׁמָתְךָ. אָמַרְתִּי: מָתַי יָבֹא לְיָדִי וַאֲקַיְּימֶנּוּ, וְעַכְשָׁיו שֶׁבָּא לְיָדִי, לֹא אֲקַיְּימֶנּוּ? הָיָה מַאֲרִיךְ בְּ״אֶחָד״, עַד שֶׁיָּצְתָה נִשְׁמָתוֹ בְּ״אֶחָד״. יָצְתָה בַּת קוֹל וְאָמְרָה: ״אַשְׁרֶיךָ רַבִּי עֲקִיבָא שֶׁיָּצְאָה נִשְׁמָתְךָ בְּאֶחָד״. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: זוֹ תּוֹרָה וְזוֹ שְׂכָרָהּ? ״מִמְתִים יָדְךָ ה׳ מִמְתִים וְגוֹ׳״! אָמַר לָהֶם: ״חֶלְקָם בַּחַיִּים״. יָצְתָה בַּת קוֹל וְאָמְרָה: ״אַשְׁרֶיךָ רַבִּי עֲקִיבָא שֶׁאַתָּה מְזוּמָּן לְחַיֵּי הָעוֹלָם הַבָּא״.

Berakhot 61b

and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies. With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31). Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us? And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created. We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul. The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire? Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place.
The fox said to them: From what are you fleeing?
They said to him: We are fleeing from the nets that people cast upon us.
He said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors?
The fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so.
The moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire. The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters. The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One. The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life. We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus [Tzofim] and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥanan said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing. In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so. The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted. It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west. The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited. The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere.

רשב"ם על ויקרא כ״ג:מ״ג

(א) למען ידעו דורותיכם - פשוטו כדברי האומרים במסכת סוכה סוכה ממש. וזה טעמו של דבר: חג הסוכות תעשה לך באספך מגרנך ומיקבך - באספך את תבואת הארץ ובתיכם מלאים כל טוב דגן ותירוש ויצהר. למען תזכרו - כי בסוכות הושבתי את בני ישראל במדבר ארבעים שנה - בלא יישוב ובלא נחלה ומתוך כך תתנו הודאה למי שנתן לכם נחלה ובתים מלאים כל טוב ואל תאמרו בלבבכם כחי ועוצם ידי עשה לי את החיל הזה. וכסדר הזה נמצא בפרשת עקב תשמעון. וזכרת את כל הדרך אשר הוליכך ה' אלהיך זה ארבעים שנה וגו' ויאכילך את המן וגו'. ולמה אני מצוה לך לעשות זאת? כי ה' אלהיך מביאך אל ארץ טובה ואכלת ושבעת ורם לבבך ושכחת את ה' וגו' ואמרת בלבבך כחי ועוצם ידי עשה לי את החיל הזה וזכרת את ה' אלהיך כי הוא הנותן לך כח לעשות חיל. ולכך יוצאים מבתים מלאים כל טוב בזמן אסיפה ויושבין בסוכות לזכרון שלא היה להם נחלה במדבר ולא בתים לשבת. ומפני הטעם הזה קבע הקב"ה את חג הסוכות בזמן אסיפת גורן ויקב לבלתי רום לבבו על בתיהם מלאים כל טוב, פן יאמרו ידינו עשו לנו את החיל הזה.

Rashbam on Leviticus 23:43

(1) למען ידעו דורותיכם, the plain meaning of the text is in agreement with the view expressed in Sukkah 11 according to which the word סוכה is to be understood literally. The meaning of the verse then would be: “construct for yourselves the festival of huts when you gather in your grain and grape harvest (Deuteronomy 16,13) You are to do this at the time you gather in the produce of the earth and your houses are filled with all the good things the earth produces such a grain, grape, wine and oil (olives). This is to be done in order that you will remember” כי בסוכות הושבתי את בני ישראל, in the desert for a period of 40 years when they neither owned land nor found themselves in a cultivated part of the earth. Remembering all this you will have ample reason to be grateful to the One Who has provided you with all of your present wealth and comfort. You must not fall into the trap of thinking that all this success is due to your own efforts. We find a similar thought expressed in Deuteronomy 8,2-3 “you shall remember all the way which the Lord your G’d has led you for these last 40 years…and He fed you the manna, etc.” Why do I command you to do all this? For the Lord your G’d brings you to a good …and you will eat and be satisfied, etc. As a result your heart may become haughty and you will credit yourself with all this as your own achievement. (Deuteronomy 8 7-18) In order that this will not happen and to show that the Israelites G’d’s part in their success they will move out of their solid houses as a reminder to the time when they had not been blessed with any of these benefits which they enjoy ever since inheriting the land of their forefathers. They acknowledge that it is G’d Who provides the Jewish people with the ability and valor.

מתי חגגו את סוכות?

נחמיה ח׳:י״ג-י״ח

(יג) וּבַיּ֣וֹם הַשֵּׁנִ֡י נֶאֶסְפוּ֩ רָאשֵׁ֨י הָאָב֜וֹת לְכׇל־הָעָ֗ם הַכֹּֽהֲנִים֙ וְהַלְוִיִּ֔ם אֶל־עֶזְרָ֖א הַסֹּפֵ֑ר וּלְהַשְׂכִּ֖יל אֶל־דִּבְרֵ֥י הַתּוֹרָֽה׃ (יד) וַֽיִּמְצְא֖וּ כָּת֣וּב בַּתּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה יְהֹוָה֙ בְּיַד־מֹשֶׁ֔ה אֲשֶׁר֩ יֵשְׁב֨וּ בְנֵֽי־יִשְׂרָאֵ֧ל בַּסֻּכּ֛וֹת בֶּחָ֖ג בַּחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃ (טו) וַאֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְיַעֲבִ֨ירוּ ק֥וֹל בְּכׇל־עָרֵיהֶם֮ וּבִירוּשָׁלַ֣͏ִם לֵאמֹר֒ צְא֣וּ הָהָ֗ר וְהָבִ֙יאוּ֙ עֲלֵי־זַ֙יִת֙ וַעֲלֵי־עֵ֣ץ שֶׁ֔מֶן וַעֲלֵ֤י הֲדַס֙ וַעֲלֵ֣י תְמָרִ֔ים וַעֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַעֲשֹׂ֥ת סֻכֹּ֖ת כַּכָּתֽוּב׃ {ס} (טז) וַיֵּצְא֣וּ הָעָם֮ וַיָּבִ֒יאוּ֒ וַיַּעֲשׂוּ֩ לָהֶ֨ם סֻכּ֜וֹת אִ֤ישׁ עַל־גַּגּוֹ֙ וּבְחַצְרֹ֣תֵיהֶ֔ם וּבְחַצְר֖וֹת בֵּ֣ית הָאֱלֹהִ֑ים וּבִרְחוֹב֙ שַׁ֣עַר הַמַּ֔יִם וּבִרְח֖וֹב שַׁ֥עַר אֶפְרָֽיִם׃ {ס} (יז) וַיַּֽעֲשׂ֣וּ כׇֽל־הַ֠קָּהָ֠ל הַשָּׁבִ֨ים מִן־הַשְּׁבִ֥י ׀ סֻכּוֹת֮ וַיֵּשְׁב֣וּ בַסֻּכּוֹת֒ כִּ֣י לֹֽא־עָשׂ֡וּ מִימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן כֵּן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֖ד הַיּ֣וֹם הַה֑וּא וַתְּהִ֥י שִׂמְחָ֖ה גְּדוֹלָ֥ה מְאֹֽד׃ (יח) וַ֠יִּקְרָ֠א בְּסֵ֨פֶר תּוֹרַ֤ת הָאֱלֹהִים֙ י֣וֹם ׀ בְּי֔וֹם מִן־הַיּוֹם֙ הָֽרִאשׁ֔וֹן עַ֖ד הַיּ֣וֹם הָאַחֲר֑וֹן וַיַּֽעֲשׂוּ־חָג֙ שִׁבְעַ֣ת יָמִ֔ים וּבַיּ֧וֹם הַשְּׁמִינִ֛י עֲצֶ֖רֶת כַּמִּשְׁפָּֽט׃ {פ}

Nehemiah 8:13-18

(13) On the second day, the heads of the clans of all the people and the priests and Levites gathered to Ezra the scribe to study the words of the Teaching. (14) They found written in the Teaching that the LORD had commanded Moses that the Israelites must dwell in booths during the festival of the seventh month, (15) and that they must announce and proclaim throughout all their towns and Jerusalem as follows, “Go out to the mountains and bring leafy branches of olive trees, pine trees, myrtles, palms and [other] leafy^-a trees to make booths, as it is written.” (16) So the people went out and brought them, and made themselves booths on their roofs, in their courtyards, in the courtyards of the House of God, in the square of the Water Gate and in the square of the Ephraim Gate. (17) The whole community that returned from the captivity made booths and dwelt in the booths—the Israelites had not done so from the days of Joshua son of Nun to that day—and there was very great rejoicing. (18) He read from the scroll of the Teaching of God each day, from the first to the last day. They celebrated the festival seven days, and there was a solemn gathering on the eighth, as prescribed.

ספר מקבים ב י׳

(א) ורוח ה' צלחה על יהודה המכבי ועל אנשיו, וילכדו את העיר ואת המקדש.

(ט) ויחוגו חג לה' שמונת ימים כימי חג הסוכות, ויזכרו את הימים מקדם בחגגם את חג הסוכות בהרים ובמערות, ויתעו בישימון כבהמות שדה.

(י) ויקחו ערבי נחל וכפות תמרים וישירו שיר שבח והודיה לה', אשר נתן להם עוז ותשועה לטהר את בית מקדשו.

The Book of Maccabees II 10

(5) And at the end of all these, they fell on their faces and they pleaded to the Lord God, saying:

(6) Please, God, protect us forever from this trouble that's come to us.

(7) And if we have sinned against you, punish us with kindness, and do not give us any longer into the hands of strangers who are cursing the name of your holiness.

(8) And from the Lord it was this, to purge the House on the same day that the nations defiled it, and it was the twenty-fifth day of the month of Kislev.

(9) And they celebrated the Festival to the Lord for eight days, like the festival of Sukkot, and they remembered the previous days when they celebrated of the festival of Sukkot in the mountains and in the caves, and they went out in the desolation/wildnerness, like wild beasts.

(10) And they took the willows of the brook and the branches of palm trees, they and sang a song of praise and thanksgiving to the Lord, who gave them courage and salvation to purify the temple of his holiness.

(11) And they sent a voice in all the cities of Judah to celebrate this festival every year.

רגע, מה קורה פה?

משנה סנהדרין י׳:ג׳

דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח.

Mishnah Sanhedrin 10:3

(3) The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” (Genesis 11:8), and it is written: “And from there did the Lord scatter them upon the face of all the earth” (Genesis 11:9). “And the Lord scattered them” indicates in this world; “and from there did the Lord scatter them” indicates for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come. But they will stand in judgment and they will be sentenced to eternal contempt. Rabbi Neḥemya says: Both these, the people of Sodom, and those, the members of the generation of the flood, will not stand in judgment, as it is stated: “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5). “Therefore the wicked shall not stand in judgment”; this is referring to the generation of the flood, about whom it is written: “The wickedness of man was great upon the earth” (Genesis 6:5). “Nor sinners in the congregation of the righteous”; these are the people of Sodom, about whom it is written: “And the men of Sodom were wicked and sinners” (Genesis 13:13). The Sages said to Rabbi Neḥemya: They will not stand in judgment for resurrection in the congregation of the righteous, but they will stand in judgment in the congregation of the wicked. The spies who spread an evil report of their visit to Canaan have no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord” (Numbers 14:37). “And…died” indicates in this world; “by plague” indicates for the World-to-Come. The members of the generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:35). “They shall be consumed” indicates in this world; “and there they shall die” indicates for the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: The members of the generation of the wilderness were essentially righteous, and about them the verse says: “Gather My pious together to Me, those that have entered into My covenant by offering” (Psalms 50:5). It is they who entered into the covenant with God and they will certainly be rewarded in the future. The assembly of Korah is not destined to arise for resurrection, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About them the verse says: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come. The ten tribes are not destined to return to Eretz Yisrael, even during the messianic era, as it is stated: “And He cast them into another land, as it is this day” (Deuteronomy 29:27). Just as the day passes never to return, so too, the ten tribes go into exile and do not return; this is the statement of Rabbi Akiva. Rabbi Eliezer says: “As it is this day,” meaning just as the day darkens and then the sky brightens the next day, with regard to the ten tribes as well, although it is dark for them now, so it is destined to brighten for them.

בראשית רבה ג׳:ה׳

וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, כְּנֶגֶד סֵפֶר בְּמִדְבַּר, שֶׁהוּא מַבְדִּיל בֵּין יוֹצְאֵי מִצְרַיִם לְבָאֵי הָאָרֶץ.

Bereshit Rabbah 3:5

(5) Said Rabbi Simon: Light is written five times here, this corresponds to the five books of Torah. 'God said, “Let there be light” - this corresponds to the book of 'in the beginning', in which the Holy One of Blessing occupied Godself and created His world. 'and there was light' - this corresponds to the book of 'and these are the names', in which Israel came from darkness to light. 'God saw that the light was good' corresponds to the book 'and He called' which is full of many laws. 'And God separated the light from the darkness' corresponds to the book 'in a desert' which makes a distinction between those who left Egypt and those who came into the Land. 'And God called the light Day' corresponds to the book of Repetition of the Torah, which is full of many laws. The group of colleagues challenged Rabbi Simon: and wasn't the Book of 'and He called' full of many laws? He answered them: even He repeated things in it.

העמק דבר על במדבר, פתיחה לספר במדבר

זה הספר נקרא בפי המשנה ... חומש הפקודים.... ונרשם בדעת רבותינו ענין שני הפקודים שבזה הספר. יותר משארי דברים שמיוחדים בזה הספר. כמו המרגלים וברכת בלעם ועוד הרבה. משום דעיקר זה הספר הוא המחליף ומשנה הליכות עם ה' בחיי העולם מאז שהגיעו לארץ ישראל. מן הדרך שהלכו במדבר. שבמדבר היו מתנהגים במדת תפארת שהלך לימין משה שהוא לגמרי למעלה מהליכות הטבע. ובארץ ישראל הלכו בדרך הטבע בסתרי השגחת מלכות שמים ב"ה. וזה השנוי התחיל עודם במדבר בשנת הארבעים כמו שביארנו בפרשת חקת. על פי זה השנוי נעשו מלחמות ישראל עם הכנעני ועם סיחון בדרך הטבע. וגם המטה לא הי' עוד ביד משה תמיד אלא לעת הצורך לפי ההכרח כמו שביארנו שם. וע"ז השנוי המצוין בזה הספר אמרו חז"ל בבראשית רבה פ"ג ויבדל אלהים בין האור ובין החשך זה ספר במדבר שהוא מבדיל בין יוצאי מצרים ובין באי הארץ. דבהליכות יוצאי מצרים היה אור השגחת ה' מופיע לעין כל, שהוא כבוד ה' ותכלית הבריאה. משא"כ בהליכות באי הארץ הי' ההשגחה מכוסה. ורק המביט בעין יפה הי' מרגיש בה כמו ההולך בחשכת לילה. או רק לפרקים הי' נרגש ההשגחה לעין כל. כמו אור הברק המאיר חשכת לילה.

Haamek Davar on Numbers, Introduction to Numbers

(1) This Book [Bemidbar] is called Sefer HaPekudim (The Book of Numbers) by the Mishna in the seventh chapter of tractate Yoma and in other places, by R’ Chanina ben Gamliel in tractate Sotah 36b, as well as by the BaHag. The theme of the two enumerations [stated] in this Book made a greater imprint on our Sages than any other of the many matters unique to this Book, e.g. the spies or the blessing of Balaam. For [these enumerations] express the main theme of this Book, the transition and transformation in the worldly affairs of God’s Nation from their living in the wilderness to when they entered the Land of Israel. (2) While living in the wilderness they [experienced God’s] glorious manner “march to the right of Moses,” i.e. totally transcending nature; whereas in the Land of Israel their affairs accorded with nature, concealing the providence of God’s Kingdom, may He be blessed. This transformation began during the fortieth year of their being in the wilderness, as we explained in the parasha of Chukas. With this transformation to the way of nature did the Nation of Israel wage war against the Canaanites and Sichon. [For this reason] the staff no longer remained consistently in the hand of Moses except for circumstances of special need, as we have explained ad loc. (3) This transformation distinctive to this book, led our Sages to state in Bereishis Rabbah, parasha 3: “God separated between the light and darkness,” refers to the Book of Bemidbar, as it divides between those who exited Egypt and those who entered the Land of Israel. The affairs of the lives of those who left Egypt, had the open light of Divine providence appearing in the eyes of all, [revealing] God’s glory and the purpose of creation. Not so for those entering the Land of Israel; as for them the Divine Providence was concealed. Only one searching with a piercing eye could perceive [God’s providence] similar to how [it is difficult to perceive one’s surroundings] when walking in pitch darkness. Though at times the Divine Providence was apparent to all, similar to how the [fleeting] glow of lighting punctuates the night’s darkness. (4) Indeed, the difference between these two enumerations is discernable [from Scripture], for although they were operationally similar, they were dissimilar in their result, as [the Israelites] were enumerated according to how Israel’s affairs were manifest. This is why with the first enumeration, the [tribes were positioned] in four formations in four directions, functioning as a Merkavah DeShechinah, a Chariot of the Divine Presence Hence Ephraim is listed as the head of the formation and preceding Menashe. This is unlike the enumeration of their fortieth year [in the wilderness] as described in the parasha of Pinchus, as I wrote on verse 2:20. In addition, the enumerations in the parasha of Bemidbar required the tribal leaders to be restricted to their own tribes, unlike the enumeration in the parasha of Pinchas, as I wrote at verse 1:2. This underlying theme of great significance led the Sages of blessed memory to call this book Chumash HaPekudim, (The Book of Numbers). (5) This appears to be why our Sages stated in tractate Shabbos 116a that the [parasha beginning with the verse] “And it came to pass when the ark set forward,” ranks as a Book unto itself. This teaches us that the beginning of [Israel’s] transformation began with when “The people were looking to complain, and it was evil in the ears of God, etc.” (Ibid. 11:1). Due to their living in a glorious manner [transcending nature], they would be punished immediately upon sinning; as the shadow of God’s providence “walked to their right.” This manner [of living] was difficult for them to bear, and it led them to send spies [to search out the Land], as will be explained in [the Torah reading of] Shelach Lecha. This led to a continuing chain of events, until this transformation (operating in accordance with nature) was manifest. Thus this small parasha (i.e. Num. 10:35-36) separating Israel’s two manners of affairs, attests to how each section of this Book is considered a separate book unto itself. Just as this manner of the affairs of the lives (transcending nature) is a book unto itself, so is the manner of the affairs of the lives (in accordance with nature) considered as a book unto itself. Sefer, (Book) denotes the telling (sippur) of a theme of great importance, as I wrote on the parasha of Bereishis pertaining to the verse, “This sefer.”