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Chasidut

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Written by Rabbi Gershon Chanoch Henoch Leiner of Radzin as an introduction to his father's work – the "Beit Yaakov" – this work is a guide to the theology of Kabbalah and Chassidut, based on Talmudic, Halachic and esoteric sources.

Composed: (c.1850 - c.1890 CE)נוצר/נערך: (1850 - 1890 לספירה בקירוב)

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Shaar HaEmunah Ve'Yesod HaChassidut, 1996.

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Source: nli.org.il

Digitization: Sefaria

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The Introduction to the Beit Yaakov, Translated and Annotated by Betzalel Edwards

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Source: izbitztoptenteachings.wordpress.com

Digitization: Sefaria

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For commentary etc. (right side page under resources) click: Sha'ar HaEmunah VeYesod HaChasidut, Introduction to Beit Yaakov 20:1 with About (sefaria.org)

Introduction to Beit Yaakov, Chapter 20

מה שכתב המורה שלנמנע טבע קיים קיום עומד. המצרף דבריו בכמה מקומות יראה שאין בהם נפתל, שכל זה הוא מצד ידיעתנו, אבל מצדו ית' אין שום הכרח וטבע קיים אף לנמנע.

Maimonides on the Impossible
The author offers further examples of how the Rambam can be read as a mystic; though it requires, at times, a complex, inter-textual reading.

ואף במה שכתב (בחמשה עשר משלישי) שלנמנע טבע קיים קיום עומד אינו מפעולת פועל אי אפשר השתנות כלל, ומפני זה לא יתואר השם ביכולת עליו. ואשר מזה הוציא הר' אבונוט אברהם באגרתו הנדפס בשו"ת הרשב"א (סימן תי"ח) אשר עתידים אנו לברר סתירת דעה זאת שהיא לא כדעת חז"ל, אכן אלו הדברים מכשילים את האוחז בגולמם, אבל האוחז בצורתם יראה כי כבר רמז עליהם הרמב"ם ז"ל כדרכו, וכמו שכתב לתלמידו שחילק דברים במקומות שונים, וכל הלומד המקום אחד יקשה עליו. אך להזוכר דבריו שמרמז עליהם במקום אחר ומצרפם, יראה כי אין בהם נפתל ועקש, וכמו שכתב הרמב"ם ז"ל בפתיחה להמורה ובמכתביו. וגם על דבריו אלו רמז עליהם באיזה מקומות אם יחפרו אוכל משם יראו עומק כוונתו, שאף שלנמנע טבע קיים קיום עומד. אכן בפרק כ"ז משני כתב שכל סדר הטבע הוא נברא, ובפרק כ"ח משני כתב שכן הוא הרצון בהטבע שלא תשתנה ורק מצד הנהגה נסית כמו שמפרש שם בפרק כ"ט משני. ובפרק עשרים משלישי שם גילה מצפוני לבו בכל ענין הזה, שכל מה שכתב בהפרקים הנ"ל הוא רק לפי ידיעתנו היינו ידיעת הנבראים, אבל ידיעת הבורא אינה בגדר ידיעתנו כלל וכמ"ש (בעשרים משלישי) שהש"י עצמו מדעו ומדעו עצמו וכו' ואין שיתוף בין ידיעתנו וידיעתו, כמו שאין שיתוף בין עצמנו ועצמו. וממילא מוכח שכל מה שכתב הוא רק כפי ידיעתנו, אבל מצד ידיעת הש"י אין שום דבר שהוא בידיעתנו טבע קיים, בהכרח שגם אצלו יתברך תהיה הכרחי, שאצלו ית' אין שום הכרח ואין שום טבע קיים, אף לנמנעות:

The Rambam makes the following claim in the Guide, “The impossible has a stable nature, one whose stability is constant and not made by a maker; it is impossible to change in any way. Hence the power over the maker of the impossible is not attributed to the Deity.” Concerning this statement, Rav Abonnot Avraham responded in his letter printed in the responsa of the RaShb”A (418) that in the future it will be clear that this view of the Rambam’s is not consistent with the view of the sages. Indeed, these kinds of statements are misleading for those who seize them in their outer form. Yet for one who looks into their inner meaning will see that the Rambam in his inimitable style has already hinted at this idea a number of times. Remember that he wrote in a letter to his student that his complete view is found in several different places, and the reader cannot understand his view from reading just one place. The careful student of the Rambam who remembers where he previously hinted at this idea and joins it to the above statement will see that there is nothing corrupt or faulty in his view. The introduction to the Guide also mentions that his view is only understood from a complete reading. When the Rambam says, “the impossible has a stable nature, one whose stability is constant,” he also hints in these words that there are other places where one has to dig for its meaning, as he found it necessary there not to reveal it outright. In chapter 27 of the second section he writes that the entire order of nature was created. In chapter 28 he writes that it is God’s will that nature should not change, save for the occurrence of miracles. In chapter 29 he explains that our sages viewed miracles as something built into nature at the time of creation, and waiting to occur at the proper time. In this way, a miracle is not really a change in nature. Then in chapter 20 of the third section the Rambam really shows his hand on the whole matter. There he says that all that was written in the above mentioned chapters is only true according to human knowledge, or from the perspective of created beings. However, the Creator’s knowledge cannot be compared whatsoever to man’s knowledge. There he writes that “God’s knowledge is His essence, and His essence is His knowledge … for the selfsame incapacity that prevents our intellects from apprehending His essence also prevents us from apprehending His knowledge of things as they are. For this knowledge is not of the same species as ours so that we can draw an analogy with regard to it, but rather a totally different thing.” It follows from this that all he had written with regarding to how the Deity had no power over the impossible is true only according within the limitations of human knowledge. God, however, from His perspective, is not obliged by the human intellects definitions of the possible and the impossible. This is further explained in the Beit Yaakov itself.

Tehillim Ohel Yosef Yitzchak

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Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

I like to call out to all my Jewish friends:

Zechariah 8:23

23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."		כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.		עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':

Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………

Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

Read my story: https://rb.gy/i654b

Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative

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