In parshas Behaaloscha we have the pesukim that we recite when we take out the sefer Torah ובנוחה יאמר ,,,, ויהי בנסוע הארון ויאמר משה קומה ה’ ויפוצו אויביך וינוסו משנאיך מפניך The gemarrah relates that these two pesukim form its own sefer of chumash thereby adding the total of 7 parts to the Torah. For according to this, the sefer of Bamidbar has 3 sefarim. The gemarrah in Shabbos 117 states that if a sefer Torah withers as long as it has 85 letters remaining as for in example the two pesukim mentioned above, one is allowed to enter a house on fire on Shabbos and save it. If however it doesn’t even contain the minimum shiur of 85 letters then one is prohibited to save it. It is evident from the gemarrah that the minimum of 85 letters compose a sefer as we find in the passukim of vayehi binsoah and in uvenucho yomar. What is the significance of this number 85?
The Belzer Rebbi the Sar Shalom explained this gemaarah in Shabbos in the derech of derush. A person is compared to a sefer Torah. The gemarrah in Moed Katan 25 states that if one finds himself in the presence of a Yid who dies he must tear his garment as if he witnessed a sefer Torah that chv got burnt. For the body of a yid is likened to the parchment of the sefer Torah and the letters are likened to the letters of the Torah. Continues the Belzer Rebbi to say that if a Yid still possesses the holy power of his mouth פה which is gematriah 85 and which corresponds to the 85 letters in the parsha of vayehi binsoah haaron, then even such a withering Jew can be saved from the דליקה .
The word delaika has another interpretation besides fire. Rushing and chasing is a second meaning as stated by Yaakov to his father Lavan after he chased after him when he secretively departed with his family and belongings. למה דלקת אחרי. A withering body of man can be described as one who is always rushing after materialistic pursuits. Man possesses a body that was made from ארץ which has the root word רץ meaning to run. The question is to what and where does man use his bechira to run. Spiritual pursuits energize him while physical ones drain his energy and vitality. After a while of constant physical gratifications of cravings, these become instinctual to the point where he seems to have lost bechira in them. Only through the power of his dibbur the mouth can he correct such dysfunction. For the word dibbur means to lead as the passuk says ידבר עמים תחתינו . In the deeper sefarim they explain that the sefira of malchus corresponds to the mouth in the human. For the king of a country leads and directs his countrymen through his dibbur and commands. It is through the power of speech one can guide and lead instincts to their rectification and train them for a proper response to stimuli. If one is able to verbalize to himself how he must take control of his middos his laziness his anger, how he has to manage his haughtiness and craving for the physical pleasures, by doing so he is enabling himself to refresh his bechira with new vigor strength and determination to take control over his running towards the things that drain him from life’s spiritual energy.
This is what the Sar Shalom is expressing. You can save a person who is compared to a sefer Torah from running after unsatisfying and unfulfilling experiences as long as he has a parsha within himself of 85 letters which symbolizes the power of speech. By starting to mussar himself as many gedolim such as the Chofetz Chaim and the Satmer Rav did constantly, he will be suddenly empowered to take control and change the situation and his dysfunctional spiritual behavior. It’s not enough before one enters his house after a long days work to think that he will not get upset at anything he sees or hears from his spouse or children. Even though that itself is an esteemed madraiga, a greater effect will occur if he verbalizes his thoughts. If you think people might be watching you talking to yourself just wear a Bluetooth and this problem is solved.
The parsha of vayehi binsoah is surrounded by two upside down letters of nun. According to our explanation we can continue to say that two nuns spell the root word yenun which means malchus kingdom as the passuk says [Tehillim 72,17]. An upside down nun sympolizes a fallen kingdom where man is not the ruler over his body but rather his body rules over him. To correct the kingdom one must utilize his power of speech on himself to once again regain his disputed throne of royalty.
So too when a person learns Torah out loud he has created a powerful tool to overcome his instincts for materialistic pursuits. This the passuk referred to when is says ויהי בנסוע הארון ויאמר משה when the aron which symlolizes the Torah travels, meaning it is learned in the fashion of being spoken out even if one learns by himself, then Moshe Rabbeinu davens to Hashem to spread away the enemies and the yetzer hara from those people who learn the Torah is such a fashion. For when the mouth is used for kedusha it creates a force of kedusah in the individual focusing him on spiritual pursuits instead of physical upgrades alone. That is why we find an incredible gematria in this inyan – והייתם לי קדושים is equal to קומה ה’ ויפוצו אויביך וינסו משנאיך – 965. Once we regain control of our kingdom which is the 248 limbs and 365 sinwes in our bodies, then Hashem will help chase away those evil forces that hinder us from attaining our spiritual fulfillment.
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