Sefaria Tanya, Part IV; Iggeret HaKodesh 26 Kehot Publication Society (English Translation)
Sefaria Tanya, Part IV; Iggeret HaKodesh 26 Kehot Publication Society (English Translation)
Level six:
Near the weekly parsha with the haftorah both with Rashi, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Tanchuma after Parsha reading. Kalach Pitchei Chokhmah every day a chapter, begin with 1 until 138, after 138 starting with 1 again. Tanya every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Sha'ar HaEmunah VeYesod HaChasidut every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Likutei Moharan every day a chapter, from the beginning until the end, after the 'end' starting with the beginning again. Kedushat Levi from beginning until end. Reading it very quickly every day.
Read every week from Kabbalah Online click: Weekly Torah
While it is an 'obligation' to learn not everyone need to reach Level six. Depending on your possibilities and personal desire. But on the end of your daily study, you need to read a Siman of the Kitsur Shulchan Aruch every day a Siman, from the beginning until the end, after the 'end' starting with the beginning again.
The daily reading is a cycle repeating until we 'know' all....... Learning to think as an Israelite, then we shall come to the fulfillment of the Mitzvoth of the Korbanot. Do the Temple Service under, the coming, Messiah King Ben David.
About This Text
Tanya
Chasidut
Written by Rabbi Schneur Zalman of Liadi (1745–1812), the founder of Chabad Chasidism, Tanya is the foundational work of Chabad and presents the philosophy of the movement. Written in 5 sections, the Tanya provides an outline for living a spiritual Jewish life.
Composed: Liozna (c.1786 - c.1796 CE)נוצר/נערך: ליוזנה (1786 - 1796 לספירה בקירוב)
Current Version
© Kehot Publication SocietyRead More
Current Translation
© Kehot Publication SocietyRead More
Source: kehot.com
Digitization: Sefaria
License: CC-BY-NC
For commentary etc. (right side page under resources) click: Tanya, Part IV; Iggeret HaKodesh 26:1 with About (sefaria.org)
בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת נָשֹׂא: ״וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ״ – ״בְּהַאי חִבּוּרָא דִילָךְ דְּאִיהוּ סֵפֶר הַזֹּהַר, מִן זָהֳרָא דְּ״אִימָּא עִילָּאָה״ תְּשׁוּבָה, בְּאִילֵּין לֹא צָרִיךְ נִסָּיוֹן. וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְחַיֵּי, דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר – יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמִים, וְיִתְקַיֵּים בְּהוֹן: ״ה׳ בָּדָד יַנְחֶנּוּ, וְאֵין עִמּוֹ אֵל נֵכָר״.
וְאִילָנָא דְּטוֹב וָרָע דְּאִיהוּ אִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה – לֹא יִשְׁלְטוּ עַל יִשְׂרָאֵל יַתִּיר, דְּהָא, פַּרְנָסָה דִלְהוֹן לָא לֶהֱוֵי אֶלָּא – מִסִּטְרָא דְּאִילָנָא דְחַיֵּי, דְּלֵית תַּמָּן לֹא קַשְׁיָא מִסִּטְרָא דְרַע וְלֹא מַחֲלוֹקֶת מֵרוּחַ הַטּוּמְאָה, דִּכְתִיב: ״וְאֶת רוּחַ הַטּוּמְאָה אַעֲבִיר מִן הָאָרֶץ״ – דְּלָא יִתְפַּרְנְסוּן תַּלְמִידֵי חֲכָמִים מֵעַמֵּי הָאָרֶץ, אֶלָּא, מִסִּטְרָא דְטוֹב – דְּאָכְלִין טָהֳרָה, כָּשֵׁר, הֶיתֵּר, וְלָא מֵ״עֵרֶב רַב״ דְּאָכְלִין טוּמְאָה, פָּסוּל, אָסוּר כוּ׳, וּבְזִמְנָא דְּאִילָנָא דְטוֹב וָרָע שָׁלְטָא כוּ׳, אִינוּן חֲכָמִים דְּדַמְיָין לְשַׁבָּתוֹת וְיָמִים טוֹבִים, לֵית לְהוֹן, אֶלָּא מַה דְיָהֲבִין לְהוֹן אִינּוּן ״חוּלִּין״, כְּגַוְונָא דְּיוֹם הַשַּׁבָּת, דְּלֵית לֵיהּ אֶלָּא מַה דִמְתַקְּנִין לֵיהּ בְּיוֹמָא דְחוֹל.
And the Tree of Good and Evil, i.e., prohibition and permission, impurity and purity, will no longer domineer over Israel. Their sustenance will be from the side of the Tree of Life alone. There, there is no question from the side of evil and no disagreement from the spirit of impurity, as it is written: ‘And the spirit of impurity I shall remove from the earth.’ Thus the scholars of Torah will no longer be sustained by illiterate persons (amey haaretz), but from the side of the good, by those who consume what is pure, kosher, permitted; nor by the mixed multitude (erev rav)—who consume what is impure, unfit, prohibited…. But while the Tree of Good and Evil domineers…, these Sages, who are compared to Shabbat and Festivals, have nothing save what is given to them by those profane ones, analogous to the day of Shabbat which has but what has been prepared for it on a weekday.
וּבְזִמְנָא דְּשָׁלְטָא אִילָנָא דְחַיֵּי – אִתְכַּפְיָיא אִילָנָא דְּטוֹב וָרָע, וְלָא יְהֵא לְעַמֵּי הָאָרֶץ, אֶלָּא מַה דְיָהֲבִין לְהוֹן תַּלְמִידֵי חֲכָמִים, וְאִתְכַּפְיָין תְּחוֹתַיְיהוּ, כְּאִלּוּ לָא הֲווּ בְּעָלְמָא. וְהָכֵי: אִיסּוּר, הֶיתֵּר, טוּמְאָה וְטָהֳרָה – לֹא אִתְעַבֵּר מֵעַמֵּי הָאָרֶץ, דְּמִסִּטְרַיְיהוּ, לֵית בֵּין גָּלוּתָא לִימוֹת הַמָּשִׁיחַ – אֶלָּא שִׁעְבּוּד מַלְכֻיּוֹת בִּלְבַד, דְּאִינוּן – לֹא טָעֲמֵי מֵאִילָנָא דְחַיֵּי, וְצָרִיךְ לוֹן מַתְנִיתִין בְּאִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה״. עַד כָּאן בְּרַעְיָא מְהֵימְנָא:
“However, when the Tree of Life will dominate, the Tree of Good and Evil will be suppressed and the illiterate persons will have but what the scholars of Torah give them. They will be subjugated to them as if they did not exist in the world. Accordingly, the prohibited, the permitted, the impure, and the pure will not be removed from the illiterate persons. As regards them—‘There is no difference between the exile and the days of the Messiah, except for the (delivery from) servitude to the nations.’ For they did not taste of the Tree of Life and will require the teachings of proscription and permission, impurity and purity.” Until here from the Raaya Mehemna.
וְהִנֵּה, הַמּוּבָן מֵהַשְׁקָפָה רִאשׁוֹנָה לִכְאוֹרָה מִלְּשׁוֹן זֶה הַמַּאֲמָר לַחֲסֵירֵי מַדָּע, שֶׁלִּימּוּד אִיסּוּר וְהֶיתֵּר וְסֵדֶר טְהָרוֹת הוּא מֵאִילָנָא דְּטוֹב וָרָע. מִלְּבַד שֶׁהוּא פֶּלֶא גָדוֹל מֵחֲמַת עַצְמוֹ, וְסוֹתֵר פְּשָׁטֵי הַכְּתוּבִים וּמִדְרְשֵׁי רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, שֶׁכָּל הַתּוֹרָה הַנִּגְלֵית לָנוּ וּלְבָנֵינוּ נִקְרָא ״עֵץ חַיִּים לַמַּחֲזִיקִים בָּהּ״, וְלֹא סֵפֶר הַזֹּהַר לְבַד, וּבִפְרָט – שֶׁהָיָה גָּנוּז בִּימֵיהֶם, וְגַם, כָּל חָכְמַת הַקַּבָּלָה הָיְתָה נִסְתָּרָה בִּימֵיהֶם וְנֶעְלָמָה מִכָּל תַּלְמִידֵי חֲכָמִים, כִּי אִם לִיחִידֵי סְגוּלָּה וְאַף גַּם זֹאת בְּהַצְנֵעַ לֶכֶת וְלֹא בָּרַבִּים, כִּדְאִיתָא בַּגְּמָרָא.
Now, at first glance, what appears evident to those unfamiliar with the subject matter from the contents of this passage is that the study of [the laws of] ritual prohibition and permission, and of the Order of Taharot, relates only to the Tree of Good and Evil. This is greatly surprising in itself and contradicts the plain meaning of Scripture and the expositions of our Sages, of blessed memory. For the whole Torah that has been revealed to us and to our children is called “A tree of life for those who hold fast to it,” and not only the Book of the Zohar. Moreover, it was concealed in their days; also, the whole science of the Kabbalah was hidden in their days and concealed from all the scholars of Torah, except for a select few, and even then in a mode of “walking hiddenly” and not publicly, as mentioned in the Gemara.
וּכְמוֹ שֶׁאָמַר הָאֲרִיזַ״ל, דְּדַוְקָא בְּדוֹרוֹת אֵלּוּ הָאַחֲרוֹנִים, מוּתָּר וּמִצְוָה לְגַלּוֹת זֹאת הַחָכְמָה – וְלֹא בַּדּוֹרוֹת הָרִאשׁוֹנִים, וְגַם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי אָמַר בַּזּוֹהַר הַקָּדוֹשׁ, שֶׁלֹּא נִיתַּן רְשׁוּת לְגַלּוֹת, רַק לוֹ וְלַחֲבֵירָיו לְבַדָּם.
Thus the Arizal wrote that it is only in these latter generations that it is permitted and a duty to reveal this science, but not so in the earlier generations. R. Shimon bar Yochai, too, stated in the sacred Zohar that the permission to reveal was given to him and his associates only.
וְאַף גַּם זֹאת – פְּלִיאָה נִשְׂגָּבָה: דִּלְפִי זֶה לֹא הָיָה לִימּוּד אִיסּוּר וְהֶיתֵּר, וְכָל שֶׁכֵּן דִּינֵי מָמוֹנוֹת, דּוֹחִין מִצְוַת תְּפִלָּה – שֶׁנִּתְקְנָה עַל פִּי סוֹדוֹת הַזֹּהַר וְיִחוּדִים עֶלְיוֹנִים, לַיּוֹדְעִים – כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי וַחֲבֵירָיו, וְזֶה אֵינוֹ, כִּדְאִיתָא בַּגְּמָרָא: דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי וַחֲבֵירָיו וְכָל מִי שֶׁתּוֹרָתוֹ אוּמָּנֻתוֹ – אֵין מַפְסִיקִין לִתְפִלָּה.
Now, this itself, too, is a wondrous marvel. For if so, then the study of [the laws of] ritual prohibition and permission, and, a fortiori, of civil laws, should not defer the precept of prayer [which is arranged according to the secrets of the Zohar and the supreme unifications (yichudim)] for those who are familiar with them such as R. Shimon bar Yochai and his associates. But this is not the case, as mentioned in the Gemara: R. Shimon bar Yochai and his associates, and everyone whose study of Torah is his profession, do not interrupt (their study) for prayer.
וַאֲפִילוּ כְּשֶׁעוֹסֵק בְּדִינֵי מָמוֹנוֹת, כְּרַב יְהוּדָה – דְּ״כוּלְּהוּ תַּנּוּיֵי בִּנְזִיקִין הֲוֵי״, וַאֲפִילוּ הָכֵי, ״לַא הֲוֵי מַצְלֵּי אֶלָּא מִתְּלָתִין יוֹמִין לִתְלָתִין יוֹמִין כַּד מְהַדַּר תַּלְמוּדָא״, כִּדְאִיתָא בַּגְּמָרָא.
(This applies) even when dealing with civil laws, like Rav Yehudah, all of whose studies dealt with Nezikin; nevertheless, he prayed but every thirty days when reviewing his studies, as mentioned in the Gemara.
וּבִירוּשַׁלְמִי פֶּרֶק קַמָּא דִבְרָכוֹת, סְבִירָא לֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, דַּאֲפִילוּ לִקְרִיאַת־שְׁמַע, אֵין מַפְסִיקִין כִּי אִם מִמִּקְרָא, וְלֹא מִמִּשְׁנָה, דַּעֲדִיפֵי מִמִּקְרָא לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, וְלֹא חִילֵּק בֵּין סֵדֶר זְרָעִים וּמוֹעֵד וְקָדָשִׁים טְהָרוֹת לִנְזִיקִין (וְסוֹתֵר דַּעַת עַצְמוֹ בְּרַעְיָא מְהֵימְנָא בְּכַמָּה מְקוֹמוֹת, דְּ״מִשְׁנָה אִיהִי שִׁפְחָה כוּ׳״, וְהַמִּקְרָא שֶׁהוּא תּוֹרַת מֹשֶׁה וַדַּאי עֲדִיפָא מִקַּבָּלָה, דְּאִיהִי ״מַטְרוֹנִיתָא״ בְּרַעְיָא מְהֵימְנָא שָׁם, וְתוֹרָה שֶׁבִּכְתָב הוּא ״מַלְכָּא״ (דְּהַיְינוּ ״יְסוֹד אַבָּא״ הַמְלוּבָּשׁ בִּ״זְעֵיר אַנְפִּין״, כְּמוֹ שֶׁאָמַר הָאֲרִיזַ״ל)).
Also, in the Jerusalem Talmud, first chapter of Berachot, R. Shimon bar Yochai is of the opinion that even for the reading of the Shema one interrupts only (the study of) Scripture, but not of Mishnah, [(the study of) which is superior to (the study of) Scripture, according to R. Shimon bar Yochai]. And he did not differentiate between the Order of Zera’im, Moed and Kodshim, and Taharot and Nezikin. (Actually he contradicts his own opinion, given in several instances in Raaya Mehemna, that Mishnah is the shifchah…and Scripture, the Torah of Moses, is surely superior to the Kabbalah, which is the matronita, (as stated) in the Raaya Mehemna, ad loc., while the Written Torah is the malkah (that is, the yesod of abba vested in z’eyr anpin, as stated by the Arizal).)
וְגַם, פִּלְפּוּל הַקּוּשְׁיוֹת וְתֵירוּצִים, דְּמִסִּטְרָא דְרָע וְרוּחַ הַטּוּמְאָה, אַשְׁכְּחָן בְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאִי, דְּעָסַק בֵּיהּ טוּבָא גַּם בִּהְיוֹתוֹ בַּמְּעָרָה, וְאַדְּרַבָּה בִּזְכוּת צַעַר הַמְּעָרָה זָכָה לָזֶה, כִּדְאִיתָא בַּגְּמָרָא, דְּאָמַר לְרַבִּי פִּנְחָס בֶּן יָאִיר אַכָּל קוּשְׁיָא כ״ד פֵּירוּקֵי, וְאָמַר לוֹ: ״אִילּוּ לֹא רְאִיתַנִי בְּכָךְ כוּ׳״ (וְגַם בֶּאֱמֶת, עַל כָּרְחֲךָ, עִיקַּר עִסְקֵיהֶם בַּמְּעָרָה הָיָה תּוֹרַת הַמִּשְׁנָיוֹת, תּ״ר סִדְרֵי שֶׁהָיָה בִּימֵיהֶם עַד רַבֵּינוּ הַקָּדוֹשׁ, דְּאִילּוּ סֵפֶר הַזֹּהַר וְהַתִּיקּוּנִים – הָיָה יָכוֹל לִגְמוֹר בְּב׳ וְג׳ חֳדָשִׁים, כִּי בְּוַדַּאי לֹא אָמַר דָּבָר אֶחָד ב׳ פְּעָמִים).
Also, we find that R. Shimon bar Yochai dealt a great deal with the argumentation of problems and solutions which are of the side of evil and of the spirit of impurity, even when he was in the cave. Moreover, he merited this by virtue of the affliction of the cave, as it is stated in the Gemara that he gave R. Pinchas ben Yair twenty-four solutions to every query, and said to him: “If you had not seen me like this….” (In fact, their principal occupation in the cave must have been with the teachings of the Mishnayot, i.e., the six hundred Orders extant in those days, until (the time of) our holy Master. The Zohar and the Tikkunim he could have finished in two or three months, for surely he did not repeat the same thing twice.)
גַּם, אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָשׁ, אֵין לוֹ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא אֶלָּא ד׳ אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד״.
Also, our Sages, of blessed memory, said that since the day the Temple was destroyed, the Holy One, blessed is He, has but the four cubits of halachah.
וְעוֹד יֵשׁ לְהַפְלִיא, הַפְלֵא וָפֶלֶא – אֵיךְ אֶפְשָׁר שֶׁלִּימוֹת הַמָּשִׁיחַ לֹא יִצְטָרְכוּ לֵידַע הִלְכוֹת אִיסּוּר וְהֶיתֵּר וְטוּמְאָה וְטָהֳרָה, כִּי אֵיךְ יִשְׁחֲטוּ הַקָּרְבָּנוֹת וְגַם חוּלִּין, אִם לֹא יֵדְעוּ הִלְכוֹת דְּרָסָה וַחֲלָדָה וּשְׁהִיָּה הַפּוֹסְלִים הַשְּׁחִיטָה, וּפְגִימַת הַסַּכִּין, וְכִי יִוָּלֵד אִישׁ בְּטִבְעוֹ שֶׁיְּהֵא שׁוֹחֵט בְּלִי שְׁהִיָּה וּדְרָסָה? וְגַם הַסַּכִּין תִּהְיֶה בְּרִיאָה וְעוֹמֶדֶת בְּלִי פְּגִימָה לְעוֹלָם?
There is yet further cause to be exceedingly amazed. How is it possible that in the days of the Messiah they will no longer need to know the laws of ritual prohibition and permission, and of impurity and purity? How will they slaughter the sacrifices, and also (the animals) for common use, when they will not know the laws of drassah, chaladah, and shehiyah [which render the slaughtering unfit], and of a defective knife? Will there then be born a man who by his very nature will slaughter without shehiyah and drassah? Will the knife also be the way it should be, and remain forever without a defect?
וְעוֹד הַרְבֵּה הִלְכוֹת חֵלֶב וְדָם וּשְׁאָר אִיסּוּרִין, וְגַם טוּמְאַת הַמֵּת יִהְיוּ צְרִיכִין לֵידַע, כְּדִכְתִיב: ״הַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת״, וְגַם טוּמְאַת יוֹלֶדֶת צָרִיךְ לֵידַע, כְּדִכְתִיב: ״הָרָה וְיוֹלֶדֶת יַחְדָּיו״. אִם תֵּלֵד אִשָּׁה בְּכָל יוֹם מִבִּיאָה אַחַת, אַף־עַל־פִּי־כֵן – דִּין אִיסּוּר טוּמְאָתָהּ לֹא יִשְׁתַּנֶּה.
(There are) also many more laws (relating to) fat, and blood, and other prohibitions. They will also need to know about the impurity of a corpse, as it is written: “The youth of a hundred years old will die.” It will be further necessary to know about the impurity of a woman who has given birth, as it is written: “A pregnant woman and one who gives birth together.” If a woman will bear children every day, from one marital union, nevertheless, the law with respect to the prohibition of her impurity does not change.
וְאֵין לְהַאֲרִיךְ בְּדָבָר הַפָּשׁוּט וּמְפוּרְסָם הֶפְכּוֹ בְּכָל הַשַּׁ״ס וּמִדְרָשִׁים, דְּפָרִיךְ ״הִלְכְתָא לִמְשִׁיחָא?״, וְאֵלִיָּהוּ בָּא לִפְשׁוֹט כָּל הַסְּפֵקוֹת, וּ״פָרָשָׁה זוֹ עָתִיד אֵלִיָּהוּ לְדוֹרְשָׁהּ״ כוּ׳:
There is no need to dwell on something so obvious. The reverse is well known from throughout the Talmud and the Midrashim: [that] “An objection was raised that the law is the same for the time of the Messiah,” and Elijah comes to clarify all doubts; and “This section, Elijah will expound in the future….”
וְעוֹד אֵינוֹ מוּבָן, מַה שֶּׁכָּתוּב: ״דְּלָא יִתְפַּרְנְסוּן תַּלְמִידֵי חֲכָמִים מֵעַמֵּי הָאָרֶץ כוּ׳ וְלָא מֵ״עֵרֶב רַב״ דְּאָכְלִין פָּסוּל טָמֵא וְאָסוּר״ חַס וְשָׁלוֹם, דְהָא גַם בִּזְמַן בַּיִת שֵׁנִי לֹא הָיוּ מִתְפַּרְנְסִין מֵעַמֵּי הָאָרֶץ דְּאָכְלִין פָּסוּל אָסוּר חַס וְשָׁלוֹם, שֶׁהֲרֵי תַּלְמִידֵי חֲכָמִים הָיוּ לָהֶם שָׂדוֹת וּכְרָמִים כְּעַמֵּי הָאָרֶץ, וַאֲפִילוּ הָכֵי – הָיוּ עוֹסְקִין בְּלִימּוּד אִיסּוּר וְהֶיתֵּר וְטוּמְאָה וְטָהֳרָה כָּל הַזּוּגוֹת שֶׁהָיוּ בִּימֵי בַּיִת שֵׁנִי, וְהֶעֱמִידוּ תַּלְמִידִים לַאֲלָפִים וּרְבָבוֹת, וְלִימּוּד הַנִּסְתָּר בְּהֶסְתֵּר כוּ׳:
The statement that “the scholars of Torah will no longer be sustained by the illiterate (amey haaretz)…nor by the mixed multitude (erev rav), who consume what is unfit, impure, and prohibited,” Heaven forfend, is also not understandable. Even during the time of the second Temple they were not sustained by the “illiterate persons who consume what is unfit and prohibited,” Heaven forfend. For the scholars of Torah had fields and vineyards just like the illiterate persons, but nevertheless busied themselves with the study of [the laws of] ritual prohibition and permission, and of impurity and purity [all the pairs that lived at the time of the second Temple], and they raised disciples in the thousands and myriads, but the study of the esoteric was in secret….
אַךְ בֶּאֱמֶת, כְּשֶׁתְּדַקְדֵּק בִּלְשׁוֹן רַעְיָא מְהֵימְנָא דִלְעֵיל, ״וְאִילָנָא דְּטוֹב וָרָע דְּאִיהוּ אִיסּוּר וְהֶיתֵּר כוּ׳״, וְלֹא אָמַר ״תּוֹרַת אִיסּוּר וְהֶיתֵּר״ אוֹ ״הִלְכוֹת אִיסּוּר וְהֶיתֵּר״, אֶלָּא רוֹצֶה לוֹמַר, דְּגוּף דָּבָר הָאָסוּר וְדָבָר הַמּוּתָּר – הוּא מֵאִילָנָא דְטוֹב וָרָע, שֶׁהוּא קְלִיפַּת נוֹגַהּ, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים.
But, in truth, when you will examine closely the above-quoted text of the Raaya Mehemna—“And the Tree of Good and Evil, i.e., prohibition and permission…” (you will note that) he did not say “the teaching of prohibition and permission” or “the laws of prohibition and permission.” Rather, he meant to say that “that which is prohibited,” and “that which is permitted” is of the Tree of Good and Evil, i.e., of kelipat nogah, as stated in Etz Chaim.
וְזֶהוּ לְשׁוֹן ״אָסוּר״, שֶׁהַקְּלִיפָּה שׁוֹרָה עָלָיו וְאֵינוֹ יָכוֹל לַעֲלוֹת לְמַעְלָה כְּדָבָר הַ״מּוּתָּר״, דְּהַיְינוּ – שֶׁאֵינוֹ קָשׁוּר וְאָסוּר בִּקְלִיפָּה, וְיוּכַל לַעֲלוֹת עַל־יְדֵי הָאָדָם הָאוֹכְלוֹ בְּכַוָּונָה לַה׳, וְגַם בִּסְתָם, כָּל אָדָם הָעוֹבֵד ה׳ שֶׁבְּכֹחַ הָאֲכִילָה הַהִיא לוֹמֵד וּמִתְפַּלֵּל לַה׳, וְנִמְצָא שֶׁנַּעֲשָׂה אוֹתִיּוֹת הַתּוֹרָה וְהַתְּפִלָּה הָעוֹלָה לַה׳ – מִכֹּחַ הַנִּבְרָר מֵהַמַּאֲכָל הַהוּא.
That, too, is the etymological meaning of assur: the kelipah hovers over it and it cannot rise upward like that which is muttar, i.e., it is not tied and bound (assur) to the kelipah and is able to ascend by means of the person consuming it with his mind on G–d, or by any person serving G–d. For it is with the energy from this consumption that he studies and prays to G–d. Thus, from the energy extracted from that food are formed the the letters of Torah and of the prayers which ascend to G–d.
וְזֶהוּ בְּחוֹל, אֲבָל בְּשַׁבָּת שֶׁיֵּשׁ עֲלִיָּה לִקְלִיפַּת נוֹגַהּ בְּעַצְמָהּ עִם הַחִיצוֹנִיּוּת שֶׁבְּכָל הָעוֹלָמוֹת, לָכֵן, מִצְוָה לֶאֱכוֹל כָּל תַּעֲנוּגִים בְּשַׁבָּת וּלְהַרְבּוֹת בְּבָשָׂר וְיַיִן, אַף שֶׁבְּחוֹל נִקְרָא זוֹלֵל וְסוֹבֵא.
This is so during the week. But on Shabbat, the kelipat nogah itself is elevated along with the chitzoniyut of all the worlds. On Shabbat it is, therefore, a duty to eat all delightful things, and to consume much meat and wine, even though during the week he would be called a glutton and drunkard.
מַה־שֶּׁאֵין־כֵּן בִּדְבַר אִיסּוּר, שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת לֹא בְּשַׁבָּת וְלֹא בְּחוֹל, גַּם כְּשֶׁמִּתְפַּלֵּל וְלוֹמֵד בַּכֹּחַ הַהוּא, אִם לֹא שֶׁאָכַל לְפִיקּוּחַ נֶפֶשׁ שֶׁהִתִּירוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה וְנַעֲשָׂה הֶיתֵּר [גָּמוּר].
It is otherwise with a proscribed matter. It cannot ascend, either on Shabbat or during the weekdays, even if one were to pray and study with that energy [unless one ate to save an endangered life, which is permitted by our Sages, of blessed memory, and becomes permissible (hetter)].
אֲבָל הַלִּימּוּד בַּתּוֹרָה, אַף הִלְכוֹת אִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה, שֶׁהֵם הַמִּשְׁנָיוֹת וּבָרַיְיתוֹת שֶׁבַּגְּמָרָא וּפוֹסְקִים, הַמְבָאֲרִים וּמְבָרְרִים דִּבְרֵיהֶם לַהֲלָכָה לְמַעֲשֶׂה, הֵן הֵן גּוּפֵי תּוֹרָה שֶׁבְּעַל־פֶּה, שֶׁהִיא סְפִירַת מַלְכוּת דַּאֲצִילוּת, כִּדְאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ בִּמְקוֹמוֹת אֵין מִסְפָּר, וּבְרֵישׁ תִּיקּוּנִים: ״מַלְכוּת – פֶּה, תּוֹרָה שֶׁבְּעַל פֶּה קָרִינָן לָהּ״, וּבַאֲצִילוּת – ״אִיהוּ וְגַרְמוֹהִי חַד בְּהוֹן״, דְּהַיְינוּ, שֶׁאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מִתְיַיחֵד בַּאֲצִילוּת בְּתַכְלִית הַיִּחוּד, שֶׁהוּא וּרְצוֹנוֹ וְחָכְמָתוֹ הַמְלוּבָּשִׁים בְּדִבּוּרוֹ שֶׁנִּקְרָא ״מַלְכוּת״ – הַכֹּל אֶחָד:
But the study of Torah, even the laws of ritual prohibition and permission, impurity and purity [i.e., the Mishnayot, and the Beraitot in the Gemara, and the codifiers, which expound and clarify their words for practical application], these, precisely these are the fundamentals of the Oral Torah, which is the sefirah malchut of Atzilut, as mentioned in innumerable places in the sacred Zohar and at the beginning of the Tikkunim: “Malchut—the mouth, which we call the Oral Torah.” And in Atzilut “He and His causations are one in them,” that is, the light of the En Sof, blessed is He, unites itself in Atzilut in an absolute unity, so that He, and His will and wisdom [vested in His speech, which is called malchut] are entirely one.
וּמַה שֶּׁאָמַר הָאֲרִיזַ״ל שֶׁהַמִּשְׁנָיוֹת הֵן בְּמַלְכוּת דִּיצִירָה, רוֹצֶה לוֹמַר: לְבוּשׁ מַלְכוּת דִּיצִירָה שֶׁנִּתְלַבְּשָׁה בָּהּ מַלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דִּיצִירָה נִקְרָא ״שִׁפְחָה״ לְגַבֵּי מַלְכוּת דַּאֲצִילוּת, וּמַלְכוּת דִּבְרִיאָה נִקְרָא ״אָמָה״.
The Arizal, in stating that the Mishnayot are in malchut of Yetzirah, meant to say the garment of malchut of Yetzirah in which malchut of Atzilut is vested. And malchut of Yetzirah is called shifchah in relation to malchut of Atzilut, while malchut of Beriah is called ammah.
וְתֵדַע: מִמַּה שֶּׁאָמַר הָאֲרִיזַ״ל דְּמִקְרָא, דְּהַיְינוּ תּוֹרָה שֶׁבִּכְתָב – הוּא בַּעֲשִׂיָּה, וַהֲרֵי מְפוֹרָשׁ בַּזֹּהַר וּבְכִתְבֵי הָאֲרִיזַ״ל מְקוֹמוֹת אֵין מִסְפָּר – שֶׁהִיא תִּפְאֶרֶת, שֶׁהוּא ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת – אֶלָּא שֶׁמִּתְלַבֶּשֶׁת בַּעֲשִׂיָּה. וְכֵן הוּא בְּהֶדְיָא בְּסֵפֶר הַכַּוָּונוֹת, שֶׁמִּקְרָא וּמִשְׁנָה וְתַלְמוּד וְקַבָּלָה – כּוּלָּם בַּאֲצִילוּת, אֶלָּא, שֶׁמִּקְרָא – מִתְלַבֵּשׁ עַד עֲשִׂיָּה, וּמִשְׁנָה – עַד הַיְצִירָה, וְתַלְמוּד – בִּבְרִיאָה.
You can know this from what the Arizal stated that Scripture, i.e., the Written Torah, is in Asiyah, even while it is explicit in innumerable places in the Zohar and the writings of the Arizal, that it is tiferet, the z’eyr anpin of Atzilut! But (this means that) it vests itself in Asiyah. Thus it is stated explicitly in Sefer Hakavanot that Scripture, Mishnah, Talmud, and Kabbalah are all in Atzilut, but Scripture vests itself as far as Asiyah, Mishnah as far as Yetzirah, and Talmud as far as Beriah.
וְהִנֵּה, כְּשֶׁהַמַּלְכוּת דַּאֲצִילוּת מִתְלַבֶּשֶׁת בִּקְלִיפַּת נוֹגַהּ, כְּדֵי לְבָרֵר הַנִּיצוֹצוֹת שֶׁנָּפְלוּ בְּחֵטְא אָדָם הָרִאשׁוֹן וְגַם הָרַפַּ״ח נִיצוֹצִין שֶׁנָּפְלוּ בִּשְׁבִירַת הַכֵּלִים, אֲזַי, גַּם הַמַּלְכוּת דַּאֲצִילוּת נִקְרָא בְּשֵׁם ״עֵץ הַדַּעַת טוֹב וָרָע״ לְגַבֵּי ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, שֶׁאֵינוֹ יוֹרֵד שָׁם, וְנִקְרָא ״עֵץ חַיִּים״.
Now, when malchut of Atzilut vests itself in kelipat nogah in order to extract the sparks that fell with the sin of Adam, and also the 288 sparks that fell with the shevirat hakelim, malchut of Atzilut, too, is then referred to as “Tree of Knowledge of Good and Evil” in relation to the z’eyr anpin of Atzilut [which does not descend there and is referred to as Tree of Life].
וְהִנֵּה, הִתְלַבְּשׁוּת הַמַּלְכוּת בִּקְלִיפַּת נוֹגַהּ הוּא סוֹד גָּלוּת הַשְּׁכִינָה – ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״. וְזֶהוּ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא: ״וּבְזִמְנָא דְּאִילָנָא דְּטוֹב וָרָע שָׁלְטָא כוּ׳ אִינּוּן כוּ׳״, דְּהַיְינוּ, בִּזְמַן גָּלוּת הַשְּׁכִינָה שֶׁמַּשְׁפַּעַת לַחִיצוֹנִים שֶׁהֵם בִּקְלִיפַּת נוֹגַהּ, שֶׁהָ״עֵרֶב רַב״ יוֹנְקִים מִשָּׁם, וּמִתַּמְצִיתָן נִיזּוֹנִין תַּלְמִידֵי חֲכָמִים בַּגָּלוּת, וְאָז, עִיקַּר עֲבוֹדַת הָאָדָם וְעִיקַּר עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת – הוּא לְבָרֵר הַנִּיצוֹצוֹת כַּנּוֹדָע מֵהָאֲרִיזַ״ל.
Now, the investment of malchut in kelipat nogah is the mysterium of the “Exile of the Shechinah,” “That man rules in man …” And this is the meaning of the statement in Raaya Mehemna: “But at the time that the Tree of Good and Evil dominates…, they….” That is, at the time of the exile of the Shechinah [who effuses to the chitzonim that are in kelipat nogah, from where the mixed multitude (erev rav) elicits, and from their extract the scholars of Torah are supported in the exile], the principal service of man, and the purpose of the occupation with Torah and the commandments, is to disencumber the sparks, as known from the Arizal.
לָכֵן, עִיקַּר עִנְיַן הַלִּימּוּד הוּא בְּעִיּוּן וּפִלְפּוּל הֲלָכָה, בְּאִיסּוּר וְהֶיתֵּר טוּמְאָה וְטָהֳרָה, לְבָרֵר הַמּוּתָּר וְהַטָּהוֹר מֵהָאָסוּר וְהַטָּמֵא – עַל־יְדֵי עִיּוּן וּפִלְפּוּל הֲלָכָה בְּחָכְמָה בִּינָה וָדַעַת, כַּנּוֹדָע דְּ״אוֹרַיְיתָא מֵחָכְמָה נָפְקַת״, וּבְחָכְמָה דַיְיקָא אִתְבְּרִירוּ, וְהַיְינוּ חָכְמָה עִילָּאָה דַּאֲצִילוּת, הַמְלוּבֶּשֶׁת בְּמַלְכוּת דַּאֲצִילוּת, סוֹד תּוֹרָה שֶׁבְּעַל־פֶּה (בְּסוֹד ״אַבָּא יָסַד בְּרַתָּא״), הַמְלוּבֶּשֶׁת בְּמַלְכוּת דִּיצִירָה, (וְסוֹד) [סוֹד] הַמִּשְׁנָיוֹת וּבָרַיְיתוֹת הַמְלוּבָּשׁוֹת בִּקְלִיפַּת נוֹגַהּ שֶׁכְּנֶגֶד עוֹלַם הַיְצִירָה, שֶׁשָּׁם מַתְחִיל בְּחִינַת הַדַּעַת [נוסח אחר: הָרַע] שֶׁבְּנוֹגַהּ [נוסח אחר: וְהַבָּרַיְיתוֹת, הַמְלוּבָּשׁוֹת בִּקְלִיפַּת נוֹגַהּ שֶׁכְּנֶגֶד עוֹלַם הָעֲשִׂיָּה, שֶׁשָּׁם מַתְחִיל בְּחִינַת הָרַע שֶׁבְּנוֹגַהּ], כַּנּוֹדָע מֵהָאֲרִיזַ״ל.
Therefore, the principal mode of study is in the deliberation and argumentation of the law of issur and hetter, impurity and purity, in order to disencumber the permitted and pure from the proscribed and impure by means of the deliberation and argumentation of the law—with wisdom, understanding, and knowledge. For as known, the Torah derives from chochmah. Thus it is only through chochmah that they shall be disencumbered, i.e., the Supreme chochmah of Atzilut which is vested in malchut of Atzilut [the principium of the Oral Torah (according to the principium of abba founded barta)]—which (in turn) is vested in malchut of Yetzirah, the principium of the Mishnayot (and the Beraytot that are vested in the kelipat nogah which corresponds to the world of Yetzirah, for there begins the aspect of the evil inherent in the nogah), as known from the Arizal.
וְהַמַּשְׂכִּיל יָבִין עִנְיַן פֶּלֶא גָּדוֹל מִזֶּה מְאֹד, מַה נַּעֲשֶׂה בַּשָּׁמַיִם מִמַּעַל עַל־יְדֵי עִיּוּן וּבֵירוּר הֲלָכָה פְּסוּקָה מִן הַגְּמָרָא וּפוֹסְקִים רִאשׁוֹנִים וְאַחֲרוֹנִים, מַה שֶּׁהָיָה בְּהֶעְלֵם דָּבָר קוֹדֶם הָעִיּוּן הַלָּז, כִּי עַל־יְדֵי זֶה מַעֲלֶה הֲלָכָה זוֹ מֵהַקְּלִיפּוֹת שֶׁהָיוּ מַעֲלִימִים וּמְכַסִּים אוֹתָהּ, שֶׁלֹּא הָיְתָה יְדוּעָה כְּלָל, אוֹ שֶׁלֹּא הָיְתָה מוּבֶנֶת הֵיטֵב בְּטַעֲמָהּ, שֶׁהַטַּעַם הוּא סוֹד הַסְּפִירָה חָכְמָה עִילָּאָה, שֶׁנָּפְלוּ מִמֶּנָּה נִיצוֹצִין בַּקְּלִיפּוֹת בִּשְׁבִירַת הַכֵּלִים, וְהֵם שָׁם בִּבְחִינַת גָּלוּת, שֶׁהַקְּלִיפּוֹת שׁוֹלְטִים עֲלֵיהֶם וּמַעֲלִימִים חָכְמַת הַתּוֹרָה מֵעֶלְיוֹנִים וְתַחְתּוֹנִים. וְזֶהוּ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא, שֶׁהַקּוּשְׁיָא הִיא מִסִּטְרָא דְרָע.
Now, the intelligent will understand something yet more amazing, namely, what happens in Heaven above through the deliberation and elucidation of an adjudged ruling (halachah) of the Gemara and earlier and latter codifiers [which prior to this deliberation was in a state of concealment]: by means of this (deliberation), one elevates this ruling from the kelipot that were hiding and concealing it in such a way that it was not known at all, or that its reasoning was not clearly understood. For the reason (of the halachah) is the principium of the sefirah of the supreme chochmah whence [by the breaking of the vessels] sparks fell into the kelipot. (These sparks) are there in a state of exile because the kelipot domineer over them and hide the wisdom of the Torah from the upper and lower beings. That is why it is stated in Raaya Mehemna that “The problematic query is of the side of evil.”
וְהִנֵּה, הָעֶלְיוֹנִים אֵין בָּהֶם כֹּחַ לְבָרֵר וּלְהַעֲלוֹת מֵהַשְּׁבִירָה שֶׁבִּקְלִיפַּת נוֹגַהּ, אֶלָּא הַתַּחְתּוֹנִים לְבַד, לְפִי שֶׁהֵם מְלוּבָּשִׁים בְּגוּף חוּמְרִי ״מַשְׁכָּא דְחִוְיָא״ מִקְּלִיפַּת נוֹגַהּ, וְהֵם מַתִּישִׁים כֹּחָהּ בִּשְׁבִירַת הַתַּאֲווֹת, וְאִתְכַּפְיָא סִטְרָא אָחֳרָא, וְ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״. וְלָכֵן בָּאִים הָעֶלְיוֹנִים לִשְׁמוֹעַ חִידּוּשֵׁי תּוֹרָה מֵהַתַּחְתּוֹנִים, מַה שֶּׁמְּחַדְּשִׁים וּמְגַלִּים תַּעֲלוּמוֹת הַחָכְמָה שֶׁהָיוּ כְּבוּשִׁים בַּגּוֹלָה עַד עַתָּה.
Now, the celestial beings do not have the power to disencumber and elevate that which is in kelipat nogah because of the breaking (of the vessels). Only the terrestrial beings (can do that), for they are vested in a material body—“hide of the snake,” which is of the kelipat nogah. They weaken its strength by crushing the passions and suppressing the sitra achara so that “all the workers of evil are dispersed.” That is why the celestial beings come to hear novelties of Torah from the terrestrial beings, what they discover and reveal of the secrets of wisdom which until then were in bondage in the exile.
וְכָל אִישׁ יִשְׂרָאֵל יוּכַל לְגַלּוֹת תַּעֲלוּמוֹת חָכְמָה (לְגַלּוֹת) וּלְחַדֵּשׁ שֵׂכֶל חָדָשׁ, הֵן בַּהֲלָכוֹת, הֵן בְּאַגָּדוֹת, הֵן בַּנִּגְלֶה, הֵן בַּנִּסְתָּר, כְּפִי בְּחִינַת שֹׁרֶשׁ נִשְׁמָתוֹ, וּמְחוּיָּיב בַּדָּבָר, לְהַשְׁלִים נִשְׁמָתוֹ בְּהַעֲלָאַת כָּל הַנִּיצוֹצוֹת שֶׁנָּפְלוּ לְחֶלְקָהּ וּלְגוֹרָלָהּ, כַּנּוֹדָע.
And every one of Israel is able to reveal secrets of wisdom, (to reveal) and to discover a new insight, whether it be in laws or in homiletics, in the revealed or in the esoteric parts (of Torah), according to the level of his soul’s root. Indeed, one is obliged to do so in order to perfect his soul by elevating all the sparks that fell to its part and lot, as known.
(וְכָל דִּבְרֵי תוֹרָה, וּבִפְרָט דְּבַר הֲלָכָה, הִיא נִיצוֹץ מֵהַשְּׁכִינָה, שֶׁהִיא הִיא דְּבַר ה׳, כִּדְאִיתָא בַּגְּמָרָא: ״דְּבַר ה׳ זוֹ הֲלָכָה״, סוֹד מַלְכוּת דַּאֲצִילוּת הַמַּלְבֶּשֶׁת לְחָכְמָה דַּאֲצִילוּת, וּמְלוּבָּשִׁים בְּמַלְכוּת דִּיצִירָה, וְיָרְדוּ בִּקְלִיפַּת נוֹגַהּ בִּשְׁבִירַת הַכֵּלִים).
(And every word of Torah, especially one of halachah, is a spark of the Shechinah, the word of the L–rd. Thus it is stated in the Gemara: “The ‘word of the L–rd’—that refers to the halachah,” the principium of malchut of Atzilut which garbs the chochmah of Atzilut, and they are (both) vested in malchut of Yetzirah, and by the breaking of the vessels descended into the kelipat nogah.)
וְזֶהוּ שֶׁאָמְרוּ בַּגְּמָרָא: ״כָּל הָעוֹסֵק בַּתּוֹרָה, אָמַר הַקָּדוֹשׁ־בָּרוּךְ־הוּא: מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ פְּדָאַנִי וְאֶת בָּנַי מִבֵּין הָאוּמּוֹת הָעוֹלָם״.
And to this pertains what is stated in the Gemara: “The Holy One, blessed is He, says: whoever occupies himself with Torah…I account it to him as if he had redeemed Me and My children from among the nations of the world.”
אֲבָל בְּצֵאת הַשְּׁכִינָה מִקְּלִיפַּת נוֹגַהּ [נוסח אחר: מֵהַקְּלִיפּוֹת] אַחַר שֶׁיּוּשְׁלַם בֵּירוּר הַנִּיצוֹצוֹת, וְיוּפְרַד הָרַע מֵהַטּוֹב וְ״יִתְפָּרְדוּ כָּל פּוֹעֲלֵי אָוֶן״, וְלָא שָׁלְטָא אִילָנָא דְטוֹב וָרָע בְּצֵאת הַטּוֹב מִמֶּנָּה, אֲזַי – לֹא יִהְיֶה עֵסֶק הַתּוֹרָה וְהַמִּצְוֹת לְבָרֵר בֵּירוּרִין, כִּי אִם – לְיַחֵד יִחוּדִים עֶלְיוֹנִים יוֹתֵר, לְהַמְשִׁיךְ אוֹרוֹת עֶלְיוֹנִים יוֹתֵר מֵהָאֲצִילוּת, כְּמוֹ שֶׁאָמַר הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה.
But when the Shechinah will emerge from the kelipat nogah [after the extraction of the sparks shall be completed and the evil shall be separated from the good, “And all the workers of evil will be dispersed,” and the Tree of Good and Evil will not domineer because the good shall depart from it], then the occupation with the Torah and commandments will not be for the purpose of disencumbrance, but to consolidate more sublime yichudim, in order to elicit more orot, transcending Atzilut, as mentioned by the Arizal.
וְהַכֹּל – עַל־יְדֵי פְּנִימִיּוּת הַתּוֹרָה, לְקַיֵּים הַמִּצְוֹת בְּכַוָּונוֹת עֶלְיוֹנוֹת שֶׁמְּכַוְּנוֹת לְאוֹרוֹת עֶלְיוֹנִים כוּ׳. כִּי שֹׁרֶשׁ הַמִּצְוֹת הוּא לְמַעְלָה מַּעְלָה בְּאֵין־סוֹף בָּרוּךְ־הוּא.
And everything will be by means of the pnimiyut of Torah, by performing the commandments with supreme devotions directed toward supreme orot. For the root of the commandments is ever so high, in the En Sof, blessed is He.
(וּמַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה דְּ״מִצְוֹת בְּטֵילוֹת לֶעָתִיד לָבֹא״, הַיְינוּ, בִּתְחִיַּית הַמֵּתִים, אֲבָל לִימוֹת הַמָּשִׁיחַ, קוֹדֶם תְּחִיַּית הַמֵּתִים – אֵין בְּטֵלִים).
(As for the statement of our Sages, of blessed memory, that the commandments will be abrogated in the future, this refers to the time of the Resurrection of the Dead. In the days of the Messiah, however, prior to the Resurrection of the Dead, they will not be abrogated.)
וְלָכֵן יִהְיֶה גַּם עִיקַּר עֵסֶק הַתּוֹרָה גַּם כֵּן בִּפְנִימִיּוּת הַמִּצְוֹת וְטַעֲמֵיהֶם הַנִּסְתָּרִים. אֲבָל הַנִּגְלוֹת יִהְיוּ גְּלוּיִם וִידוּעִים לְכָל אִישׁ יִשְׂרָאֵל בִּידִיעָה בַּתְּחִלָּה בְּלִי שִׁכְחָה, וְאֵין צְרִיכִים לַעֲסוֹק בָּהֶם, אֶלָּא לְ״עֵרֶב רַב״ שֶׁלֹּא יִזְכּוּ לְמִטְעַם מֵאִילָנָא דְחַיֵּי, שֶׁהוּא פְּנִימִיּוּת הַתּוֹרָה וְהַמִּצְוָה, וּצְרִיכִים לַעֲסוֹק [בַּתּוֹרָה] בַּמִּשְׁנָה, לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא הַדָּבוּק בָּהֶם (עַל יְדֵי עֵסֶק הַתּוֹרָה. בכתב יד ליתא), שֶׁלֹּא תִשְׁלוֹט בָּהֶם לְהַחֲטִיאָם, כְּדִכְתִיב: ״וְהַחוֹטֶא בֶּן מֵאָה שָׁנָה יְקוּלָּל״, שֶׁיִּהְיוּ חוֹטְאִים מֵ״עֵרֶב רַב״.
And that is why the principal occupation with Torah will also be with the pnimiyut of the commandments and their hidden reasons. The revealed aspects, however, will be manifest and known to every one of Israel, by an innate knowledge, without oblivion. Only the mixed multitude (erev rav) will have to deal with these, because they will not merit to taste from the Tree of Life, i.e., the pnimiyut of the Torah and the commandments. They will need to occupy themselves with Mishnah in order to weaken (by the occupation with Torah) the power of the sitra achara which cleaves unto them, so that it will not dominate them—causing them to sin. Thus it is written: “And the sinner at the age of a hundred years old will be cursed”; this refers to the sinners of the mixed multitude.
וְגַם לְמַעֲשֶׂה, יִהְיוּ צְרִיכִים לִפְרָטֵי הִלְכוֹת אִסּוּר וְטוּמְאָה יוֹתֵר מִיִּשְׂרָאֵל, שֶׁלֹּא יֶאֱרַע לָהֶם פְּסוּל וְטוּמְאָה וְאִסּוּר, כִּי ״לֹא יְאוּנֶּה כוּ׳״. וְגַם, אֶפְשָׁר וְקָרוֹב הַדָּבָר שֶׁיֵּדְעוּ מִפְּנִימִיּוּת הַתּוֹרָה כָּל גּוּפֵי הַתּוֹרָה הַנִּגְלֵית, כְּמוֹ אַבְרָהָם אָבִינוּ עָלָיו־הַשָּׁלוֹם, וְלָכֵן, אֵין צְרִיכִים לַעֲסוֹק בָּהֶם כְּלָל.
Also, on the practical level, they will need the detailed rulings of proscription and impurity more than Israel. For (the latter) nothing shall occur that is unfit, impure, and proscribed, as “there shall not befall….” It is also possible, and would appear so, that (the Israelites) will know all the fundamentals of the revealed part of the Torah from the pnimiyut of the Torah, like our father Abraham, peace be to him. Thus they will not need to occupy themselves therewith at all.
מַה־שֶּׁאֵין־כֵּן בִּזְמַן בַּיִת שֵׁנִי, הָיוּ צְרִיכִים לַעֲסוֹק – גַּם כִּי לֹא בִּשְׁבִיל הֲלָכָה לְמַעֲשֶׂה בִּלְבַד, אֶלָּא שֶׁזֶּהוּ עִיקַּר עֲבוֹדָה לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא, וּלְהַעֲלוֹת נִיצוֹצֵי הַקְּדוּשָּׁה עַל־יְדֵי הַתּוֹרָה וְהָעֲבוֹדָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.
At the time of the second Temple, however, they needed to occupy themselves (therewith), not just for the practical application of the law, but, and this is the principal purpose of the Divine service, to weaken the power of the sitra achara and to elevate the sparks of holiness by means of Torah and worship, as explained elsewhere.
וְאַחַר הַדְּבָרִים וְהָאֱמֶת, יוּבַן הֵיטֵב בְּתּוֹסֶפֶת בֵּיאוּר הָרַעְיָא מְהֵימְנָא דִלְעֵיל, בְּמַה שֶּׁאָמַר ״אִילָנָא דְטוֹב וָרָע כוּ׳״, רוֹצֶה לוֹמַר – קְלִיפַּת נוֹגַהּ, שֶׁהוּא עוֹלָם הַזֶּה הָעִיקָּר, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים, וְדַי לַמֵּבִין:
After these words and this truth, the above passage from the Raaya Mehemna dealing with “the Tree of Good and Evil…” [i.e., the kelipat nogah, which is basically this world, as mentioned in Etz Chaim], will be well understood with additional elucidation, and suffice this for the initiated.
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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).
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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).
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It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
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It should be most honest:
'Israeli MK proposes dividing Temple Mount between Jews and Muslims
**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.
(JUNE 8, 2023 / JNS)**A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another; גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.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
(JUNE 8, 2023 / JNS)**
A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.
Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.
According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.
“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.
Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.
“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.
In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.
“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?
כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another;
גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—
וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel)
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Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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