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 their slain enemies' 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."

In every person there is a spark, a point of light, but it has to be dug out...

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, i.e. dug out and raised up, a well of fresh water will gush forth. (paraphrased in Peninei HaChassidut)

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.
G‑d is near those who know how to call on Him and arouse properly.
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)

The Baal Shem Tov 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 dwell consciously amongst the Divine Presence.

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