Likutay Moharan - Torah-teaching 129

129 - A Land That Devours Its Inhabitants

"A land that devours its inhabitants." (Numbers 13:32)

When one draws close to the tzaddik (righteous person), even if he receives nothing from him, it is still very beneficial. For the faith alone that he has in the tzaddik assists him in serving Hashem (God), blessed be He.

This is analogous to the nature of food, which is transformed into the one who is nourished by it. For example: when an animal eats a plant (such as grass), the plant is transformed into animal. Likewise, when a person—who belongs to the category of the "speaking being"—eats an animal, the animal is transformed into human substance. Each part of the food that enters the limbs is converted into the very essence of the corresponding limb. For example, the portion that enters the brain becomes brain; what enters the heart becomes heart—and so with the rest of the limbs.

Thus, "a land that devours its inhabitants": the land is the aspect of faith, as it is written, “Dwell in the land and nurture faith” (Psalms 37:3). It devours its inhabitants—that is, when one enters the land (i.e., enters into faith), he is "eaten" by it, meaning he is transformed into its essence.

This is the idea of one being attached to the tzaddik and believing in him. The tzaddik is an aspect of "land," and the follower is "devoured" by him—meaning he is transformed into the very essence of the tzaddik. Likewise, the Land of Israel itself possesses this power.

Therefore, our sages of blessed memory said (Ketubot 111a): “Anyone who dwells in the Land of Israel is considered as one without sin,” as it says: “And the people that dwell in it shall be forgiven iniquity.” (Isaiah 33:24) Because it is a land that devours its inhabitants—the one who dwells there is consumed by it and transformed into its holy essence.

Hence, even one who walks four cubits in the Land of Israel is assured of a place in the World to Come (see Ketubot 111a).

And this is also the matter explained elsewhere on the verse: “When evildoers approach me to devour my flesh…” (Psalms 27:2; see Likutey Moharan 101). The core idea there is: when I desire that “two friends who do not separate” draw close together, I must "eat my flesh"—that is, to subdue the physicality.

This is the meaning of "to eat my flesh": that the soul consumes the flesh, transforming it into its essence. And this is also the verse: “Eat, friends!” (Song of Songs 5:1)—referring to the two inseparable companions, which are the holy mental faculties. The holy mind and knowledge must consume the body, i.e., the body must be transformed into the essence of the holy soul (the mind and knowledge).

This is the aspect of eating: that food becomes the one who eats it. And so too, “Dwell in the land and nurture faith”: meaning, you should nourish and sustain the faith—you yourself should be devoured by the faith and transformed into it.

Nevertheless, everything depends on one's will. If his desire is truly strong to draw near to Hashem and serve Him, but it is difficult for him to break his bodily desires, then through faith and closeness to the tzaddikim, he is devoured—transformed into their essence.

But if he has no true will to serve Hashem, then no connection to tzaddikim will help him. This resembles food that is not digested, such as when one eats something that nature cannot tolerate—it is not assimilated, and the body vomits it out. So too here: he is not devoured at all by the tzaddik, even though he draws close. The tzaddik cannot tolerate him, and he is "vomited" out.

This is the meaning of the verse regarding the Land of Israel: “As it vomited out the nation…” (Leviticus 18:28). That is, the land cannot bear him to devour and assimilate him into its essence, and so it expels him—may God save us.