Sefaria Tanya, Part V; Kuntres Acharon 4 Kehot Publication Society (English Translation)

 Sefaria Tanya, Part V; Kuntres Acharon 4 Kehot Publication Society (English Translation)

Level six:

Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, 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. 

The Third Beit HaMikdash from beginning until the 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

Author:

Shneur Zalman of Liadi

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)

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Source: kehot.com

Digitization: Sefaria

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For commentary etc. (right side page under resources) click: Tanya, Part V; Kuntres Acharon 4 with About (sefaria.org)

Part V; Kuntres Acharon, Chapter 4

לְהָבִין מַה שֶּׁכָּתוּב בִּפְרִי עֵץ חַיִּים, דְּבִזְמַן הַזֶּה, עִיקַּר הַבֵּירוּר עַל יְדֵי הַתְּפִלָּה דַּוְקָא, אַף שֶׁתַּלְמוּד תּוֹרָה לְמַעְלָה מֵהַתְּפִלָּה.

To understand the passage in Pri Etz Chaim, that in the contemporary period the primary refinement is only through prayer, though Torah study is superior to prayer. The explanation is:

הָעִנְיָן הוּא: שֶׁעַל־יְדֵי תּוֹרָה וּמִצְוֹת מוֹסִיפִין אוֹר בַּאֲצִילוּת כוּ׳, פֵּירוּשׁ, אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּכֵלִים דַּאֲצִילוּת – עַל־יְדֵי תַּלְמוּד תּוֹרָה – בִּפְנִימִית, דְּהַיְינוּ הַמְשָׁכוֹת הַמּוֹחִין:

Through Torah and mitzvot, additional Light is drawn forth into Atzilut…. This means that through Torah study the Light of the En Sof, blessed is He, is drawn into the vessels of Atzilut, into the inner aspect of the vessels. This Light is an extension and revelation of the Divine intellect.

וּבְקִיּוּם הַמִּצְוֹת – בְּחִיצוֹנִית הַכֵּלִים, שֶׁהֵם בְּחִינוֹת נֶצַח־הוֹד־יְסוֹד, שֶׁבְּי׳ סְפִירוֹת ״זְעֵיר אַנְפִּין״ שֶׁבַּאֲצִילוּת, רַק שֶׁמִּתְלַבְּשִׁים בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, בְּתוֹרָה וּמִצְוֹת הַגַּשְׁמִיִּים שֶׁבָּעוֹלָם הַזֶּה.

Through mitzvah observance (the Light is drawn) into the external aspect of the vessels, meaning netzach-hod-yesod of the ten sefirot of the Minor Visage of Atzilut. Subsequently they clothe themselves in Beriah, Yetzirah, and Asiyah, in the physical Torah and mitzvot in This World.

אֲבָל הַתְּפִלָּה, הִיא הַמְשָׁכַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה דַּוְקָא, לֹא בְּדֶרֶךְ הִתְלַבְּשׁוּת בִּלְבַד, רַק הָאוֹר מַמָּשׁ, לְשַׁנּוֹת הַנִּבְרָאִים מִכְּמוֹת שֶׁהֵם, שֶׁיִּתְרַפֵּא הַחוֹלֶה, וְיֵרֵד הַגֶּשֶׁם מִשָּׁמַיִם לָאָרֶץ וְיוֹלִידָהּ וְיַצְמִיחָהּ.

However, prayer calls forth the Light of the En Sof, blessed is He, specifically into Beriah, Yetzirah, and Asiyah, not merely through “garbs,” but the Light itself, to modify the state of creatures. The ill will be cured, for example, the rain will fall earthward that vegetation may sprout forth.

מַה־שֶּׁאֵין־כֵּן בְּתוֹרָה וּמִצְוֹת, שֶׁאֵין שִׁינּוּי בִּקְלַף הַתְּפִילִּין עַל־יְדֵי הֲנָחָתָן בָּרֹאשׁ וּבַזְּרוֹעַ. וְגַם בְּמִצְוֹת שֶׁעֲשִׂיָּיתָן הוּא גְּמַר מִצְוָתָן, הַשִּׁינּוּי הוּא עַל־יְדֵי אָדָם, וְלֹא בִּידֵי שָׁמַיִם כְּבִתְפִלָּה, שֶׁהִיא הַמְשָׁכַת הַחַיּוּת מֵאֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהוּא לְבַדּוֹ כֹּל יָכוֹל:

On the other hand, through Torah and mitzvot there is no modification in the parchment of the tefillin through donning them on head and arm. Even those mitzvot that are fulfilled through making the object—that change is effected by man, and not by Heaven, as is the case with prayer. The latter calls forth the vivifying power from the Infinite, blessed is He, Who alone is all-capable.

וְהִלְכָּךְ, כְּדֵי לְהַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְמַטָּה, אִי אֶפְשָׁר בְּלִי הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִלְּמַטָּה דַוְקָא.

Hence, calling forth the Light of the En Sof, blessed is He, into the lower world is impossible without the elevation of mayin nukvin from below specifically.

מַה־שֶּׁאֵין־כֵּן לְתַלְמוּד תּוֹרָה שֶׁבַּאֲצִילוּת, הַמְיוּחֶדֶת בְּלָאו הָכֵי בַּמַּאֲצִיל בָּרוּךְ־הוּא.

By contrast, Torah study affects Atzilut, which is united in any case with the Emanator, blessed is He.

וְהַעֲלָאַת ״מַיִּין נוּקְבִין״ בְּמוֹחוֹ וְלִבּוֹ שֶׁל אָדָם, הִיא בְּחִינַת ״רִשְׁפֵּי אֵשׁ״ בְּלִי גְבוּל, וְנִקְרֵאת ״מְאֹדֶךָ״, כְּדֵי לְעוֹרֵר בְּחִינַת אֵין־סוֹף, וְהַיְינוּ עַל־יְדֵי גְּבוּרוֹת דְּ״סַ״ג״, שֶׁהֵן הֵן הָרַפַּ״ח נִיצוֹצִין כוּ׳.

The elevation of mayin nukvin in the mind and heart of man is (the love of G–d in) a state of boundless flames of fire, and described as meodecha, to arouse the (Divine) state of Infinite. This is through the Severities of ס“ג, which constitute the 288 sparks….

וְלָכֵן נִקְרֵאת הַתְּפִלָּה – ״חַיֵּי שָׁעָה״, הִיא מַלְכוּת הַיּוֹרֶדֶת בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְתוֹרָה – ״חַיֵּי עוֹלָם״, הוּא ״זְעֵיר אַנְפִּין״, כִּי רַמַ״ח פִּקּוּדִין הֵן מִתְחַלְּקִין בְּי׳ כֵּלִים דְּעֶשֶׂר סְפִירוֹת דִּ״זְעֵיר אַנְפִּין״ כוּ׳.

For this reason prayer is called “life of the moment,” for it is malchut descending into Beriah, Yetzirah, and Asiyah. Torah (by contrast is called) “eternal life,” or the “Minor Visage,”¹² for the 248 commandments divide into the ten vessels of the ten sefirot of the Minor Visage….

וְהִנֵּה, בְּמָקוֹם אֶחָד כָּתַב שֶׁרַמַ״ח מִצְוֹת עֲשֵׂה – הֵן בְּה׳ חֲסָדִים וְשַׁסַ״ה לֹא תַעֲשֶׂה בְּה׳ גְּבוּרוֹת וְכוּ׳, וּבְמָקוֹם אַחֵר כָּתַב שֶׁהֵן תַּרְיַ״ג אָרְחִין נִמְשָׁכִין מֵחַד אָרְחָא כוּ׳, שֶׁהוּא לַבְנוּנִית וְכוּ׳.

Now, in one place we find that the 248 positive commandments are (rooted) in the Five Kindnesses and the 365 prohibitions in the Five Severities…. Elsewhere we find that there are 613 paths from one path…which is the pristine whiteness (lavnunit of supernal keter)….

אַךְ הָעִנְיָן, שֶׁכָּל הַמִּצְוֹת לְתַקֵּן רַמַ״ח אֵבְרֵי ״זְעֵיר אַנְפִּין״, עַל יְדֵי הַמְשָׁכַת אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּמוֹחִין, הַכְּלוּלִין בְּה׳ חֲסָדִים וְה׳ גְּבוּרוֹת, וּמְקוֹר הַמּוֹחִין הוּא לַבְנוּנִית כוּ׳, הוּא הָעֹנֶג וְחֵפֶץ הָעֶלְיוֹן לְהַמְשִׁיךְ הָאוֹר לְמַטָּה לְרַמַ״ח אֵבָרִין דִּ״זְעֵיר אַנְפִּין״, וּמִתְחַלֶּקֶת הַהַמְשָׁכָה לְתַרְיַ״ג הַמְשָׁכוֹת פְּרָטִיּוֹת, לְפִי בְּחִינַת עֵרֶךְ הַמִּצְוֹת, כְּגוֹן בִּצְדָקָה וּגְמִילוּת חֲסָדִים – נִמְשָׁךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְחִיצוֹנִיּוּת הַכְּלִי דְּחֶסֶד דִּ״זְעֵיר אַנְפִּין״, וּבְקִיּוּם הַדִּינִין – בְּחִיצוֹנִית גְּבוּרָה, וּבְרַחֲמִים כוּ׳.

The explanation is: all mitzvot are designed to “repair” the 248 organs of the Minor Visage through drawing the Light of the En Sof, blessed is He, into the (Divine) intellect as contained within the Five Kindnesses and Five Severities. The source of (this) intellect is the lavnunit (of keter)…, which is the supreme delight and desire to bring the light down into the 248 organs of the Minor Visage. The Light drawn forth divides into 613 individual streams according to the respective level of the mitzvot. For instance, through charity and kindness the Light of the En Sof, blessed is He, is drawn into the external aspect of the vessel of the Kindness of the Minor Visage while through observing a prohibition into the external aspect of Severity (of the Minor Visage), and through mercy (into tiferet of the Minor Visage)….

וְדֶרֶךְ וּמַעֲבַר הַהַמְשָׁכָה, הוּא עַל־יְדֵי פְּנִימִיּוּת הַכֵּלִים וּמוֹחוֹתֵיהֶן, שֶׁהֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים אוֹ טִבְעִיִּים, שֶׁהֵן בְּחִינוֹת מוֹחִין דְּקַטְנוּת וְגַדְלוּת.

The passage of the issuing Light is through the internality of the vessels and their intellects, which are love and reverence, intellectual or innate, meaning major or minor (Divine) intellect.

וְלָזֶה בִּיקֵּשׁ מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם מְאֹד לְקַיֵּים הַמִּצְוֹת מַעֲשִׂיּוֹת הַתְּלוּיוֹת בָּאָרֶץ, שֶׁהֵן תַּכְלִית הַהִשְׁתַּלְשְׁלוּת, לְהַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא לְבָרֵר הַכֵּלִים דִּ״זְעֵיר אַנְפִּין״ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁבָּהֶן, הֵן הָרַפַּ״ח נִיצוֹצִין, עַל־יְדֵי תּוֹרָה וּמִצְוֹת מַעֲשִׂיּוֹת שֶׁבִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה דַּוְקָא.

This is the reason for Moses’ fervent plea to fulfill the mitzvot of performance contingent on the Land, for these are the ultimate purpose in the gradual descent [i.e., Creation]—to call forth the Light of the En Sof, blessed is He, to purify the vessels of the Minor Visage of Beriah, Yetzirah, and Asiyah. These worlds are the site of the 288 sparks. (The purification is effected) exclusively through Torah study and mitzvot requiring action in Beriah, Yetzirah, and Asiyah.

וְהִנֵּה, לְקִיּוּם מִצְוָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹת עַל־יְדֵי אֲחֵרִים מְבַטְּלִין תַּלְמוּד תּוֹרָה, וַאֲפִילוּ מַעֲשֵׂה מֶרְכָּבָה, וְכָל שֶׁכֵּן תְּפִלָּה שֶׁהִיא בְּחִינַת מוֹחִין וּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, וְהַטַּעַם – כַּנִּזְכָּר לְעֵיל.

To perform a mitzvah that cannot be delegated to another, one foregoes Torah study, even that of the maaseh merkavah, and beyond question one forgoes prayer, which is the state of intellect and intellectual love and awe. The reason is as we have noted.

וְעוֹד זֹאת, שֶׁבֶּאֱמֶת מְאֹד גָּדְלָה וְגָבְהָה מַעֲלַת הַמִּצְוֹת מַעֲשִׂיּוֹת, וְכֵן לִימּוּדָם, עַל מַעֲלַת הַמּוֹחִין שֶׁהֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים. כִּי הֲגַם דִּכְתִיב: ״וּלְדָבְקָה בוֹ״ עַל־יְדֵי מִדּוֹתָיו, מִכָּל מָקוֹם, אֵינֶנּוּ דָבֵק אֲפִילוּ בְּמִדּוֹת הָעֶלְיוֹנוֹת אֶלָּא בִּמְצִיאוּתָן, וְלֹא בְּמַהוּתָן, וּכְמוֹ שֶׁכָּתוּב: ״וְאָנֹכִי עָפָר וָאֵפֶר״.

In addition: the magnitude of the quality of mitzvot requiring action and their study far transcends the quality of intellect, meaning intellectual love and fear. For though the verse declares, “to cleave to Him” through His attributes, still one does not cleave to the essence of the Supreme attributes but only to their state of existence, in conformity with, “I am dust and ashes.”

וְכָל שֶׁכֵּן בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, דְּ״לֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ״ בְּאוֹרוֹ וְהִתְפַּשְּׁטוּת הַחַיּוּת מִמֶּנּוּ יִתְבָּרֵךְ, כִּי אִם בִּמְצִיאוּתוֹ, שֶׁהוּא שֶׁמְּחַיֶּה אֶת כּוּלָּם, וְלֹא בְּמַהוּתוֹ, אֲפִילוּ לָעֶלְיוֹנִים, כְּמוֹ שֶׁכָּתוּב: ״קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת כוּ׳״, לְבַד ״עֲלוּלִים הַנֶּאֱצָלִים״ – מַשִּׂיגִים כָּל אֶחָד בְּ״עִילָּתוֹ״ כְּפִי הַסֵּדֶר שֶׁבְּ״עֵץ חַיִּים״ בְּהִתְלַבְּשׁוּת הַ״פַּרְצוּפִים״.

This is all the more true in terms of the Light of the En Sof, blessed is He, for no thought can apprehend Him in His radiance or the extension of the life-force issuing from Him, blessed be He. One can grasp His existence, that He gives life to all, but not His essence. This applies even to the supernal beings,²⁶ as we find, “Holy holy holy is the L–rd of hosts….” Only emanated “effects” can conceive their “cause,” according to the order in Etz Chaim in the investment of the visages.

אֲבָל לֹא בְּנִבְרָאִים אֲפִילוּ בִּנְשָׁמוֹת דַּאֲצִילוּת, כְּמוֹ שֶׁכָּתוּב בְּמֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם: ״וְרָאִיתָ אֶת אֲחוֹרָי כוּ׳״.

However, creatures are denied this apprehension, even the souls of Atzilut, as we find regarding Moses, “You may see my hinderpart….”

מַה־שֶּׁאֵין־כֵּן מַעֲשֵׂה הַמִּצְוֹת ״מַעֲשֵׂה אֱלֹקִים הֵמָּה״ הֵנָּה בְּדֶרֶךְ הִשְׁתַּלְשְׁלוּת מִכֵּלִים דַּאֲצִילוּת לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה, מִמַּהוּתָן וְעַצְמוּתָן דְּחִיצוֹנִיּוּתָן, כְּמוֹ עַל דֶּרֶךְ מָשָׁל אֶתְרוֹג וּמִינָיו, הִלְבִּישׁ בָּהֶן הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִמַּהוּתָן וְעַצְמוּתָן דַּחֲסָדִים [פְּנִימִית] [פְּנִימִים] דִּ״זְעֵיר אַנְפִּין״, וְהַיְינוּ מִבְּחִינַת חִיצוֹנִיּוּתָן, כַּנּוֹדָע בְּכָל מִצְוֹת מַעֲשִׂיּוֹת.

But the performance of mitzvot—“these are the works of G–d.” In the process of gradual descent from the vessels of Atzilut to Beriah, Yetzirah, and Asiyah, from the very nature²³ and essence¹⁸ of their external aspect, as for example within the etrog and its “kinds,”³¹ the Holy One, blessed is He, clothed of the very essence of the internal Kindnesses of the Minor Visage, meaning from their outward state, as is known in the case of all mitzvot of action.

מַה־שֶּׁאֵין־כֵּן הָאָדָם, אֲפִילוּ יֵשׁ לוֹ נְשָׁמָה דַאֲצִילוּת, מֵאַחַר שֶׁמְּלוּבֶּשֶׁת בְּגוּף, לֹא יוּכַל לִמְצוֹא בְּנַפְשׁוֹ וּלְהַשִּׂיג מַהוּתָן וְעַצְמוּתָן שֶׁל פְּנִימִית הַחֲסָדִים דִּ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, (כִּי הָאֲצִילוּת הִיא בְּחִינַת ״חַיָּה״ בִּכְלָלוּת הָעוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהִיא בְּחִינַת מַקִּיף מִלְמַעְלָה וְאֵינָהּ מִתְלַבֶּשֶׁת בִּכְלִי כְּלָל) כִּי אִם מְצִיאוּתָן, עַל־יְדֵי דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים.

In contrast, man, even possessing a soul of Atzilut, since it is clothed in a body, cannot detect and apprehend within his soul the character and essence of the inward Kindnesses of the Minor Visage of Atzilut. (For Atzilut is the state of chaya in the general Four Worlds, an encompassing¹⁸ state from above, and does not clothe itself within any vessel at all). Man’s capacity for apprehension is limited to their existence through intellectual love and fear.

וּמַה שֶּׁכָּתוּב: ״וְרָאִיתָ אֶת אֲחוֹרָי״, הוּא בְּדֶרֶךְ נְבוּאָה דַּוְקָא. (שֶׁהוּא הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, כְּמוֹ שֶׁכָּתוּב בְּרַעְיָא מְהֵימְנָא פָּרָשַׁת מִשְׁפָּטִים).

The statement, “You shall see my hinderpart,” is by means of prophecy only. (Prophecy entails divestment of the physical, as explained in Raaya Mehemna, Parashat Mishpatim.)

וְהַיְינוּ הַטַּעַם, לְפִי שֶׁאִי אֶפְשָׁר לַנִּבְרָא לְהַשִּׂיג כְּלוּם בְּמַהוּת הָאֱלֹקוּת, שֶׁהוּא הַבּוֹרֵא, וּבְלִי הַשָּׂגָה – אֵין זוֹ הַלְבָּשָׁה וּתְפִיסָא וּדְבֵיקוּת אֲמִיתִּית.

This then is the reason: No creature is capable of grasping anything whatsoever of the essence of G–dliness, the Creator. Without comprehension there is no investing, or grasp,³⁶ or cleaving in the true sense.

מַה־שֶּׁאֵין־כֵּן הָאֶתְרוֹג עַל דֶּרֶךְ מָשָׁל, חַיּוּתוֹ נִמְשְׁכָה וְנִשְׁתַּלְשְׁלָה מִמַּהוּת חִיצוֹנִית דְּכֵלִים דְּנוּקְבָא דִּ״זְעֵיר אַנְפִּין״ דַּאֲצִילוּת, שֶׁהוּא בְּחִינַת אֱלֹקוּת, כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים שֶׁכָּל הַפֵּירוֹת הֵן בַּאֲצִילוּת, כִּי לַמֶ״ד כֵּלִים דַּאֲצִילוּת יָרְדוּ לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה (וְהֵן יוּ״ד מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם, עַל־יְדֵי הִתְלַבְּשׁוּת בְּנוּקְבָא דַעֲשִׂיָּה, מַהוּת בְּמַהוּת) כִּי הַכֵּלִים דַּאֲצִילוּת נַעֲשׂוּ נְשָׁמָה בַּעֲשִׂיָּה שֶׁהִיא בְּחִינַת אֱלֹקוּת מַמָּשׁ, לְפִי שֶׁבַּאֲצִילוּת ״אִיהוּ וְגַרְמוֹהִי חַד״, הַמַּאֲצִיל וְהַנֶּאֱצָל, וְעַל־יְדֵי הִתְלַבְּשׁוּת מַהוּת הַנְּשָׁמָה בְּמַהוּת הַכֵּלִים דְּנוּקְבָא דַעֲשִׂיָּה – נִתְהַוָּה הָאֶתְרוֹג.

However, the etrog, by way of example, its life is drawn and descends from the very essence of the outer aspect of the vessels of nukva of the Minor Visage of Atzilut, which is a state of G–dliness, as stated in Etz Chaim that all the fruits are (rooted) in Atzilut. For the thirty vessels of Atzilut descended into Beriah, Yetzirah, and Asiyah (they are the Ten Utterances by which the world was created) through enclothement in nukva Asiyah, essence in essence. For the vessels of Atzilut became the soul of Asiyah, which is actually a state of G–dliness. In Atzilut “He and the vessels are one,” Emanator and Emanation. Through clothing, the essence of soul in the essence of the vessels of nukva of Asiyah, the etrog came into being.

נִמְצָא, כְּשֶׁתּוֹפֵס הָאֶתְרוֹג וּמְנַעַנְעוֹ כְּהִלְכָתוֹ, הֲרֵי זֶה תּוֹפֵס מַמָּשׁ חַיּוּתוֹ הַמְלוּבָּשׁ בּוֹ מִנּוּקְבָא דַאֲצִילוּת, הַמְיוּחֶדֶת בְּאוֹר־אֵין־סוֹף הַמַּאֲצִיל בָּרוּךְ־הוּא.

The result is that in holding the etrog and waving it as the halachah requires, he is actually holding the life-force clothed within it of the nukva of Atzilut which is united with the Light of the En Sof, the Emanator, blessed is He.

מַה־שֶּׁאֵין־כֵּן בְּכַוָּונָתוֹ, אֵינוֹ מַשִּׂיג וְתוֹפֵס, אַף הַיּוֹדֵעַ הַסּוֹד. – אֶלָּא מְצִיאוּתָהּ, וְלֹא מַהוּתָהּ. אַךְ בְּלִימּוּד הִלְכוֹת אֶתְרוֹג מַשִּׂיג וְתוֹפֵס הָאֶתְרוֹג מַמָּשׁ וּמִצְוָתוֹ כַּהֲלָכָה, בִּבְחִינַת דִּבּוּר וּמַחֲשָׁבָה, וְכָל שֶׁכֵּן הַלּוֹמֵד הַסּוֹד. אֲבָל דַּוְקָא סוֹדוֹת הַמִּצְוָה, דְּלֹא גָרַע מִלִּימּוּד הִלְכוֹתֶיהָ, וְאַדְּרַבָּה כוּ׳, אַף שֶׁאֵינוֹ מַשִּׂיג הַמַּהוּת.

The reverse is true concerning his kavanah (intention). Here he does not grasp and seize its essence, even though he is familiar with the mystical (meanings involved). Only the existence aspect is within reach. However, by learning the laws of etrog he does attain and grasp the etrog proper and its mitzvah appropriately, by speech and thought. Even more so he who learns the sod aspect of the law. Here we speak of (studying) the sod aspect of the mitzvah specifically, which is not inferior to the study of its laws proper—quite the contrary…though he does not apprehend the essence.

מַה שֶּׁאֵין כֵּן בְּסֵדֶר הַהִשְׁתַּלְשְׁלוּת, אַף אִם מַשִּׂיג הַמְּצִיאוּת, לֹא עָדִיף מִצַּד עַצְמוֹ כְּלִימּוּד הַמִּצְוֹת שֶׁמַּשִּׂיג וְתוֹפֵס הַמַּהוּת, וּמַעֲלֶה עָלָיו כְּאִלּוּ קִיֵּים בְּפוֹעַל מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב: ״זֹאת הַתּוֹרָה כוּ׳״.

This does not apply to study of the order of hishtalshelut, the orderly downward progression. Even if he does comprehend the existence state, it is not intrinsically as worthy as study of the mitzvot, where he comprehends and grasps the essential nature.⁴³ This is considered (in certain cases) the equivalent of actual performance, as we find “This is the Torah….”

אֶלָּא שֶׁיְּדִיעַת הַמְּצִיאוּת מֵהַהִשְׁתַּלְשְׁלוּת, הִיא גַּם כֵּן מִצְוָה רָמָה וְנִשָּׂאָה, וְאַדְּרַבָּה – עוֹלָה עַל כּוּלָּנָה, כְּמוֹ שֶׁכָּתוּב: ״וְיָדַעְתָּ הַיּוֹם כוּ׳״, ״דַּע אֶת אֱלֹקֵי אָבִיךָ כוּ׳״, וּמְבִיאָה לְ״לֵב שָׁלֵם״ כוּ׳, שֶׁהוּא הָעִיקָּר, וְהַשָּׂגַת הַמְּצִיאוּת הוּא לְהַפְשִׁיט מִגַּשְׁמִיּוּת כוּ׳.

Be it noted that knowledge of existence aspects of hishtalshelut is also a lofty mitzvah and an exalted one. On the contrary it outweighs them all, as we find, “Know this day…,” and “Know the G–d of your fathers…,” and it develops into a “whole heart…,” which is the essential thing. Comprehension of existence entails divesting (this subject) from the physical….

רַק שֶׁזּוֹ הִיא מִצְוָה אַחַת מִתַּרְיַ״ג, וְהָאָדָם – צָרִיךְ לְקַיֵּים כָּל תַּרְיַ״ג, לְפִי שֶׁהֵן הִשְׁתַּלְשְׁלוּת הַמַּהוּת דְּחִיצוֹנִית דְּכֵלִים דַּאֲצִילוּת, לְכָךְ, צָרִיךְ לְהַרְבּוֹת בְּלִימּוּד כָּל הַתַּרְיַ״ג וְקִיּוּמָן בְּפוֹעַל מַמָּשׁ בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, שֶׁהֵן בְּרִיאָה־יְצִירָה־עֲשִׂיָּה, לְבָרֵר בֵּירוּרִין אֲשֶׁר שָׁם.

However, this is but one mitzvah of the 613, and man must fulfill all 613, for they descend from the essence of the external aspect of the vessels of Atzilut. Hence one must abundantly study all 613 and fulfill them fully in practice in thought, speech, and deed. These are parallel to Beriah, Yetzirah, and Asiyah, to refine whatever needs refining within those worlds.

וְעוֹד זֹאת, שֶׁבֶּאֱמֶת הַבֵּירוּרִין שֶׁבִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה מֵרַפַּ״ח, עַל־יְדֵי תּוֹרָה וּמִצְוֹת בְּמַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה, גְּבוֹהִין בְּשָׁרְשָׁן מִנֶּפֶשׁ־רוּחַ־נְשָׁמָה שֶׁבָּאָדָם, כִּי הֵן מִ״סַּ״ג״ שֶׁבִּפְנִימִית ״אָדָם קַדְמוֹן״, וְנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁכְּבָר נִתְקְנוּ עַל־יְדֵי ״מַ״ה״, הוּא יוֹצֵא מֵהַ״מֵּצַח״ הֶאָרָה בְּעָלְמָא. וְזֶהוּ שֶׁכָּתוּב: ״לִפְנֵי מְלוֹךְ מֶלֶךְ כוּ׳״. וְהַיְינוּ טַעֲמָא שֶׁהָאָדָם חַי בִּמְזוֹנוֹת דּוֹמֵם־צוֹמֵחַ־חַי, וּמְבָרְרָן בְּ״מַ״ה״ שֶׁבּוֹ, וְחַי בָּהֶם, לְפִי שֶׁהֵם מִ״סַ״ג״.

In addition: the truth is that the refinements in Beriah, Yetzirah, and Asiyah of the 288 sparks through Torah and mitzvot (that man fulfills) in thought, speech, and deed are superior in their source to the nefesh-ruach-neshamah³⁴ of man. They are of ס“ג⁸ of the internal aspect of Adam Kadmon,⁴⁸ while the nefesh-ruach-neshamah that has already been corrected through מ“ה⁸ issues from the “forehead” (of Adam Kadmon) in the form of a mere reflection (of it). Hence the verse, “Before a king ruled….”⁴⁹ For this reason man sustains himself on foods of the inorganic, vegetative, and living classes, and purifies them by the מ“ה⁸ within him, and lives through them because they are of ס“ג.⁸

וְעוֹד זֹאת, כְּמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״ – שֶׁפְּנִימִית הָעֶלְיוֹן אֵינוֹ יָכוֹל לֵירֵד לְמַטָּה, רַק חִיצוֹנִיּוּתוֹ וּבְחִינַת אֲחוֹרַיִים, שֶׁהוּא נוֹבְלוֹת חָכְמָה עִילָּאָה.

Furthermore, as we find, “My face shall not be seen,” meaning that the inwardness of the Most High cannot descend below, only the external and the hinderpart, which are an attenuated form of the supreme wisdom.

וְעוֹד זֹאת, שֶׁהֲרֵי הַדִּבּוּר מִדִּבְרֵי חָכְמָה עִילָּאָה אֵינוֹ מוֹלִיד, וְהַטִּפָּה שֶׁנִּמְשְׁכָה מֵהַכְּלִי דְּחָכְמָה עִילָּאָה יֵשׁ בָּהּ כֹּחַ הַמּוֹלִיד וּמְהַוֶּוה יֵשׁ מֵאַיִן. וְגַם הַמְשָׁכַת חָכְמָה עִילָּאָה, כְּלוּלָה בָּהּ. וְהַטַּעַם, מִפְּנֵי שֶׁבָּהּ נִמְשָׁךְ מַהוּתָהּ וְעַצְמוּתָהּ דְּחָכְמָה עִילָּאָה.

Another point: Verbalizing any phrase of the supreme wisdom does not cause birth. The drop drawn from the vessel of the supreme wisdom has the power to cause birth and bring about existence ex nihilo. Besides, something of the supreme wisdom is included within it. The reason is that into it is drawn something of the essence¹⁸ and nature²³ of the supreme wisdom.

מַה־שֶּׁאֵין־כֵּן בְּדִבּוּר וּמַחֲשָׁבָה, וַאֲפִילוּ בְּהַשְׂכָּלַת הַשֵּׂכֶל בְּאֵיזוֹ חָכְמָה, הֲרֵי חָכְמָה זוֹ רַק הֶאָרָה מִתְפַּשֶּׁטֶת מִמַּהוּת הַשֵּׂכֶל שֶׁבַּנֶּפֶשׁ וְעַצְמוּתוֹ, וְהֶאָרָה זוֹ הִיא רַק לְבוּשׁ לְמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל הַשֵּׂכֶל, וְהַשֵּׂכֶל הוּא הֶאָרָה וּלְבוּשׁ לְמַהוּת הַנֶּפֶשׁ. מַה־שֶּׁאֵין־כֵּן הַטִּפָּה, נִמְשָׁךְ בָּהּ גַּם מִמַּהוּת הַנֶּפֶשׁ וְעַצְמוּתָהּ הַמְלוּבֶּשֶׁת בְּמוֹחִין, וְלָכֵן מוֹלִידָה בְּדוֹמֶה לָהּ מַמָּשׁ.

In contrast, in thought and speech, even in intellectual conception in any field of wisdom, the thought is a mere reflection, an extension of the essence of intellect of the soul. Then, too, this radiance is a mere garment for the essence of the intellect. In turn, the intellect is a radiance and a garment for the soul proper. However, the drop has drawn into it also of the very essence of the soul, which is clothed within the brain. Hence it gives birth to offspring precisely similar to itself.

וְזֶהוּ הַהֶפְרֵשׁ בֵּין עֲבוֹדַת הַמַּלְאָכִים הַיּוֹצְאִין מִ״נְּשִׁיקִין״ לְהַנְּשָׁמוֹת הַיּוֹצְאִין מֵהַכֵּלִים.

This is the difference between the service of angels, who are produced by “osculation,” and that of souls, who issue from the vessels.

אַךְ הַכֵּלִים דַּאֲצִילוּת נַעֲשׂוּ נְשָׁמָה לִבְרִיאָה־יְצִירָה־עֲשִׂיָּה, וְהִלְכָּךְ, דְחִילוּ וּרְחִימוּ שִׂכְלִיִּים הֵן כְּמַלְאָכִים דִּ״נְשִׁיקִין״ מֵהֶאָרַת חִיצוֹנִית דְּחָכְמָה־בִּינָה־דַּעַת בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

But the vessels of Atzilut become the soul of Beriah, Yetzirah, and Asiyah, and therefore intellectual love and awe are comparable to the angels of the “osculation,” of the external aspect of chabad  in Beriah, Yetzirah, and Asiyah.

וְהַטַּעַם, מִשּׁוּם דִּפְנִימִית חָכְמָה־בִּינָה־דַּעַת וּמַהוּתוֹ וְעַצְמוּתוֹ שֶׁל אוֹר פְּנִימִי, אֵינוֹ יָכוֹל לְהִתְגַּלּוֹת, אֶלָּא עַל־יְדֵי הֶאָרַת הַכֵּלִים דַּוְקָא, הַיּוֹרְדִים לְמַטָּה כְּטִפַּת הָאָדָם מִמּוֹחִין, וּכְמוֹ שֶׁכָּתוּב: ״וּפָנַי לֹא יֵרָאוּ״.

The reason is that the inwardness of chabad and the essential nature of the inward Light cannot be revealed except through the radiance of the vessels exclusively that descend, as does the seminal drop of man issuing from the brain. Thus the verse, “My face cannot be seen.”⁵⁰

וּבַר מִן כָּל דֵּין, אֲפִילוּ בִּנְשָׁמָה דַאֲצִילוּת, אַף שֶׁהִיא מִכֵּלִים דַּאֲצִילוּת, וְכֵן בְּנֶפֶשׁ־רוּחַ מִכֵּלִים דִּיצִירָה־עֲשִׂיָּה הִנֵּה רְחִימוּ [אולי צריך להיות: דְּחִילוּ וּרְחִימוּ] שִׂכְלִיִּים שֶׁלָּהֶם – מְעוֹרְרִים גַּם כֵּן בְּכֵלִים דִּיצִירָה־עֲשִׂיָּה בְּחִינַת הַעֲלָאָה מִמַּטָּה לְמַעְלָה בְּ״אִתְעָרוּתָא דִלְתַתָּא״, וְזֶהוּ בְּחִינַת הִסְתַּלְּקוּת לְבַד חַס וְשָׁלוֹם.

Besides all this, even a soul (neshamah) of Atzilut, though it is of the vessels of Atzilut, and equally in the case of nefesh-ruach of the vessels of Yetzirah-Asiyah—their intellectual love [and fear] too arouse in the vessels of Yetzirah-Asiyah, the state of elevation from below upward, through an arousal from below.⁵⁷ However, this is the state of departure alone, G–d forbid.

אֲבָל בְּחִינַת הַמְשָׁכָה מִלְמַעְלָה לְמַטָּה, הוּא עַל־יְדֵי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא, לְהַמְשִׁיךְ אוֹר בַּכֵּלִים, וּבְחִיצוֹנִית הַכֵּלִים דַּוְקָא, שֶׁחִיצוֹנִיּוּת הָעֶלְיוֹן יוֹרֵד לְמַטָּה וּפְנִימִיּוּת הַתַּחְתּוֹן עוֹלֶה לְמַעְלָה. וְזֶהוּ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי הַנִּזְכָּר לְעֵיל ״דְּאִית סִדּוּרָא כוּ׳״.

But eliciting from above downward is of necessity through operational mitzvot to draw Light into the vessels and into the external aspect of the vessels, be it emphasized. The external aspect of the higher descends, while the internal of the lower rises higher. This is the intent of Zohar Parashat Pekudei cited above, that there is an order….

וּשְׁתֵּיהֶן צוֹרֶךְ גָּבוֹהַּ, הַעֲלָאָה וְהַמְשָׁכָה, עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִ״סַּ״ג״, בִּבְחִינַת עוֹבָדָא וּמִלּוּלָא.

Both of these are needed for the Divine purpose, the elevation, and the elicitation through elevation of mayin nukvin⁶ from ס“ג⁸ by deed and speech.

וְזֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת, לְהִתְגַּלּוֹת אוֹר עֶלְיוֹן לְמַטָּה, וְלֹא לַעֲלוֹת הַתַּחְתּוֹן לְמַעְלָה, שֶׁזֶּה, אֵינוֹ אֶלָּא לְפִי שָׁעָה. וְאַף גַּם זֹאת, דַּוְקָא עֲלִיּוֹת הַכֵּלִים לְאוֹרוֹת עֶלְיוֹנִים הִיא מַעֲלַת הַשַּׁבָּת וְיוֹם הַכִּפּוּרִים, אֲבָל לֹא עֲלִיּוֹת וְהִסְתַּלְּקוּת הָאוֹרוֹת חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב בִּפְרִי עֵץ חַיִּים.

This is the ultimate purpose of the downward progression¹⁸—to reveal the Higher Light below, and not to elevate the inferior. This elevation can only be momentary. Even so specifically the elevation of the vessels to the Supernal Lights is the quality of Shabbat and Yom Kippur, but not the elevations and departure⁵⁸ of the Lights, G–d forbid, as written in Pri Etz Chaim.

וְנֶפֶשׁ־רוּחַ־נְשָׁמָה שֶׁל הָאָדָם לְגַבֵּי גוּפוֹ בָּעוֹלָם הַזֶּה חֲשִׁיבֵי כְּאוֹרוֹת לְגַבֵּי כֵּלִים, וְכֵן דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים לְגַבֵּי מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא. וְלָכֵן הִתְפַּלֵּל מֹשֶה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם תְּפִלּוֹת כְּמִנְיַן ״וָאֶתְחַנַּן״, עַל קִיּוּם מִצְוֹת מַעֲשִׂיּוֹת דַּוְקָא. וְהוּא הַדִּין לְדִבּוּר גַּשְׁמִי שֶׁל הִלְכוֹתֵיהֶן.

The nefesh-ruach-neshamah of man compared to his physical body in This World is considered as lights compared to vessels. So, too, are intellectual fear and love compared to operational mitzvot. Therefore Moses offered (515) prayers, equivalent in number to Va’etchanan,⁶¹ for the fulfillment of mitzvot requiring action specifically. So, too, for the physical utterance of their laws.

אַךְ לְהָבִין, אֵיךְ הָאֶתְרוֹג שֶׁהוּא מֵרַפַּ״ח שֶׁלֹּא נִבְרְרוּ עֲדַיִין, וְכֵן קְלַף הַתְּפִילִּין, יַמְשִׁיךְ אוֹר בְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא דַּאֲצִילוּת, שֶׁכְּבָר נִבְרְרוּ וְנִתְקְנוּ עַל־יְדֵי שֵׁם ״מַ״ה״ לִהְיוֹת בְּחִינַת אֱלֹקוּת?

We must understand how an etrog, which is of the 288 sparks that have not yet been refined, and the parchment of the tefillin can elicit Light into the vessels of zun of Atzilut, that have already been so refined and rectified through the Name of מ“ה⁸ that they are a state of G–dliness.

הִנֵּה הַמָּשָׁל לָזֶה – הִיא הַזְּרִיעָה וְהַנְּטִיעָה, שֶׁהַגַּרְעִין מְעוֹרֵר כֹּחַ הַצּוֹמֵחַ שֶׁבָּאָרֶץ, שֶׁהוּא דְּבַר ה׳: ״תַּדְשֵׁא הָאָרֶץ כוּ׳, עֵץ פְּרִי כוּ׳״, עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״ לְשָׁרְשׁוֹ, כָּכָה מְעוֹרְרִים הַקְּלָף וְהָאֶתְרוֹג – עַד רוּם הַמַּעֲלוֹת, שֶׁהוּא שֵׁם ״סַ״ג״ שֶׁלִּפְנֵי הַשְּׁבִירָה, שֶׁהוּא מַהוּת וְעַצְמוּת אוֹרוֹת שֶׁבְּ״אָדָם קַדְמוֹן״, וְלֹא הֶאָרָה בְּעָלְמָא כְּמוֹ שֵׁם ״מַ״ה״ שֶׁמִּמִּצְחוֹ.

An illustration for this could be the process of planting. The seed stimulates the power of growth within the soil, which is G–d’s command, “Let the earth sprout forth…fruit trees…” through elevation of mayin nukvin to its source. In this manner the parchment and etrog arouse until the loftiest heights, meaning the Name of ס“ג,⁸ which is above the shattering of the vessels,⁶⁵ which is the very essence of the Lights in Adam Kadmon, and not merely a radiance,²⁵ as is the Name of מ“ה,⁸ which issues from the “forehead.”

וְכֵן בְּלִימּוּד וְעִיּוּן הִלְכוֹתֵיהֶן מְעוֹרֵר בְּחִינַת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּעֶשֶׂר סְפִירוֹת דְּכֵלִים דִּזְעֵיר אַנְפִּין וְנוּקְבָא, וְעַד רוּם הַמַּעֲלוֹת גַּם כֵּן, בְּחִינַת חָכְמָה־בִּינָה־דַּעַת שֶׁבְּ״סַ״ג״ דִּפְנִימִית ״אָדָם קַדְמוֹן״, הַיּוֹצֵא דֶּרֶךְ הָ״עֵינַיִם״ כוּ׳.

Similarly, the study and careful examination of their laws arouses the chabad ⁵⁶ of the ten sefirot of the vessels of zun⁶³ and upward to the greatest heights, including chabad of ס“ג of the inner dimension of Adam Kadmon issuing through the “eyes (of Adam Kadmon)….”

וְכָל הַנִּזְכָּר לְעֵיל הוּא בְּמִצְוֹת עֲשֵׂה, אֲבָל לֹא בְּלִימּוּד פְּרָטֵי הִלְכוֹת אִיסּוּרֵי לֹא תַעֲשֶׂה לִכְאוֹרָה, וּבִפְרָט בִּדְלָא שְׁכִיחֵי כְּלָל כְּמוֹ פְּרָטֵי הִלְכוֹת פִּיגּוּל וּכְהַאי גַּוְנָא.

All the foregoing concerns positive commandments, but not the study of particulars of the prohibitions it would seem, particularly those that do not occur in practice at all, for example, the detailed laws of pigul  and the like.

אַךְ עוֹד זֹאת הַשָּׁוֶה בַּכֹּל, כִּי כָּל דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים שֶׁל הַמַּלְאָכִים הֵן בְּחִינוֹת נִבְרָאִים מֵאַיִן לְיֵשׁ, וְהֵן בְּחִינוֹת נֶפֶשׁ רוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה.

There is yet a common characteristic that all intellectual fear and love of the angels are considered created ex nihilo and are nefesh-ruach of Beriah, Yetzirah, and Asiyah.

אֲבָל פְּרָטֵי הַהֲלָכוֹת – הֵן הַמְשָׁכוֹת חָכְמָה עִילָּאָה דְהַמַּאֲצִיל בָּרוּךְ־הוּא הַמְלוּבֶּשֶׁת בְּגַשְׁמִיּוּת, וְהַלְבָּשָׁה זוֹ, אֵינָהּ כְּהַלְבָּשַׁת חָכְמָה עִילָּאָה בִּדְחִילוּ וּרְחִימוּ שִׂכְלִיִּים, דְּהָתָם, הַלְּבוּשׁ הוּא מַעֲלִים וּמַסְתִּיר לְגַמְרֵי, כְּהֶסְתֵּר וְהֶעְלֵם הָאָרֶץ הַחוּמְרִיִּית לְגַבֵּי חָכְמָה עִילָּאָה הַמְלוּבֶּשֶׁת בָּהּ, כְּמוֹ שֶׁכָּתוּב: ״כּוּלָּם בְּחָכְמָה עָשִׂיתָ״, וְהַיְינוּ, חִיצוֹנִיוּת דְּחִיצוֹנִיּוּת דְּכֵלִים דְּמַלְכוּת דַּאֲצִילוּת שֶׁבַּעֲשִׂיָּה, שֶׁהִיא מְסוּתֶּרֶת לְגַמְרֵי בְּרוּחַ־נֶפֶשׁ דַּעֲשִׂיָּה, וְכֵן בִּבְרִיאָה הִיא מְסוּתֶּרֶת לְגַמְרֵי בְּרוּחַ־נֶפֶשׁ, שֶׁהֵם בְּחִינוֹת נִבְרָאִים בְּהֶסְתֵּר וְהֶעְלֵם הַבּוֹרֵא מֵהַנִּבְרָא.

But the detailed laws are drawn from the supreme wisdom of the Emanator, blessed is He, which is clothed in the physical object. This investment is not similar to that of the supreme wisdom in intellectual fear and love, for there the garment conceals and completely obscures, just as the gross earth thoroughly conceals the supreme wisdom clothed within it, as it is written, “You have made them all with wisdom.” This supreme wisdom is the exterior of the exterior of the vessels of malchut of Atzilut found in Asiyah, absolutely hidden in the ruach-nefesh of Asiyah. So, too, in Beriah it is completely hidden in the ruach-nefesh (of Beriah); they are creatures, and Creator is concealed from the created.

מַה־שֶּׁאֵין־כֵּן הַהֲלָכוֹת, הֲרֵי הֶאָרַת הַחָכְמָה מְאִירָה בָּהֶן בְּגִילּוּי, וּלְבוּשׁ הָעֲשִׂיָּה הוּא דֶּרֶךְ מַעֲבָר לְבַד, כְּמוֹ בְּיוֹם טוֹב, שֶׁחֶסֶד דַּאֲצִילוּת הַמְלוּבָּשׁ לְגַמְרֵי בְּחֶסֶד דִּבְרִיאָה מְחַיֶּה עוֹלָם הַזֶּה הַגַּשְׁמִי, עַל־יְדֵי מַעֲבַר חֶסֶד דִּיצִירָה וַעֲשִׂיָּה, הַנִּקְרָא גַּם כֵּן הִתְלַבְּשׁוּת, שֶׁאִם לֹא כֵן, לֹא הָיָה פּוֹעֵל בְּגַשְׁמִיּוּת עוֹלָם הַזֶּה.

This is not so, however, with regard to the laws—a radiance of wisdom illuminates them openly. The garment of Asiyah is merely by way of passage, as on holy days when chesed of Atzilut which is completely clothed in chesed of Beriah vivifies the physical world through passage by way of chesed of Yetzirah and Asiyah. This, too, is properly called investment, for otherwise it could not affect the physical aspects of This World.

וְאַף שֶׁגַּשְׁמִיּוּת עוֹלָם הַזֶּה וַדַּאי מַסְתִּיר לְגַמְרֵי אֲפִילוּ הַחֶסֶד דַּעֲשִׂיָּה, מִכָּל מָקוֹם, הַהֲלָכָה עַצְמָהּ – אֵינָהּ גַּשְׁמִיּוּת מַמָּשׁ, שֶׁהִיא בְּחִינַת רָצוֹן הַנִּמְשָׁךְ מֵחָכְמָה עִילָּאָה לְהָקֵל אוֹ לְהַחֲמִיר, רַק שֶׁיּוֹרֵד וּמֵאִיר בִּבְחִינַת גִּילּוּי בְּגַשְׁמִיּוּת, כְּמַיִם הַיּוֹרְדִים מִמָּקוֹם גָּבוֹהַּ כוּ׳, וְהַדָּבָר הַגַּשְׁמִי עַצְמוֹ שֶׁבּוֹ מְדַבֶּרֶת הַהֲלָכָה, בֶּאֱמֶת – הוּא מַסְתִּיר לְגַמְרֵי, כְּמוֹ ״הַמַּחֲלִיף פָּרָה בַּחֲמוֹר״, וְכֵן בְּשַׂר הַפִּיגּוּל אוֹ לֹא פִיגּוּל וְכָשֵׁר.

Now although the physical nature of This World unquestionably conceals completely even the chesed of Asiyah, still the law proper is not actually physical; it is the (Divine) will, drawn from the supreme wisdom for leniency or severity in the verdict. It does descend and illuminate in revealed fashion in the realm of the physical, as water descends from a high place…. The physical object itself which the law discusses really does utterly obscure, as for example the law of exchanging a cow for a donkey, or flesh that is pigul,⁶⁸ or is not pigul and is kosher.

רַק הַהֲלָכָה בְּעַצְמָהּ עִם הַטַּעַם הַנִּגְלֶה, הִיא מִבְּחִינַת מַלְכוּת דִּבְרִיאָה וִיצִירָה דִּבְחִינַת נְשָׁמָה, שֶׁהוּא אֱלֹקוּת, הַמְחַיֶּה וּמְהַוֶּה נֶפֶשׁ־רוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, שֶׁהֵן דְּחִילוּ וּרְחִימוּ שֶׁל הַמַּלְאָכִים וְהַנְּשָׁמוֹת וְחָכְמָה־בִּינָה־דַּעַת שֶׁלָּהֶם, מֵאַיִן לְיֵשׁ.

Just the law itself and its revealed rationale are malchut of Beriah and Yetzirah, of the state of neshamah, which is G–dliness that vivifies and brings into being ex nihilo, the nefesh-ruach of the Beriah, Yetzirah, and Asiyah, which are the awe and love of angels and souls and their chabad.

וְלָכֵן הִיא מְרַוָה צִמְאוֹנָם קוֹדֶם שֶׁיָּרְדָה לָעוֹלָם הַזֶּה, כְּמַיִם הַיּוֹרְדִים כוּ׳. וְגַם אַחַר שֶׁיָּרְדָה לַעֲשִׂיָּה, הִיא לְמַעְלָה מַּעְלָה מִבְּחִינַת חָכְמָה־בִּינָה־דַּעַת דַּעֲשִׂיָּה, אֲפִילוּ דִּבְחִינַת נְשָׁמָה – שֶׁהִיא אֱלֹקוּת.

Hence it slakes their thirst before its descent into This World like waters falling…. Even after descending into Asiyah it is far above chabad of Asiyah, even the state of neshamah which is G–dliness.

וְהַטַּעַם, מִשּׁוּם דְּחָכְמָה־בִּינָה־דַּעַת דַּעֲשִׂיָּה דִּבְחִינַת נְשָׁמָה הוּא מְקוֹר הַחַיּוּת דְּחָכְמָה־בִּינָה־דַּעַת דְּנֶפֶשׁ־רוּחַ וְתוֹלְדוֹתֵיהֶן, וְהִתְהַוּוּתָן מֵאַיִן לְיֵשׁ עִם תּוֹלְדוֹתֵיהֶן, עַד סוֹף הָעֲשִׂיָּה, הִיא הָאָרֶץ וְכָל צְבָאָהּ.

The reason is that chabad of Asiyah of the state of neshamah is the source of life of chabad of nefesh-ruach and their offspring, and of their creation ex nihilo with their offspring, until the ultimate stage of Asiyah, namely the earth and all its hosts.

אֲבָל חָכְמָה־בִּינָה־דַּעַת דַּהֲלָכוֹת בְּטַעֲמֵיהֶן שֶׁבְּמַלְכוּת דִּבְרִיאָה וִיצִירָה, עִנְיַן הַחָכְמָה – הִיא בְּתִיקּוּן פַּרְצוּפֵי הָאֲצִילוּת, שֶׁבָּהֶן תְּלוּיִן כָּל טַעֲמֵי הַמִּצְוֹת, מִצְוֹת עֲשֵׂה – בְּה׳ חֲסָדִים, וּמִצְוֹת לֹא תַעֲשֶׂה – בְּה׳ גְּבוּרוֹת. וּמִשּׁוּם הָכֵי נַמֵי, כְּשֶׁיָּרְדוּ לְהִתְלַבֵּשׁ בַּנִּבְרָאִים – הֵן בְּמַלְכוּת דִּבְרִיאָה־וִיצִירָה דִּבְחִינַת נְשָׁמָה דַוְקָא, שֶׁהוּא מִכֵּלִים דַּאֲצִילוּת, וְלֹא בִּבְחִינַת נֶפֶשׁ־רוּחַ.

But chabad of the laws with their rationales are in malchut of Beriah-Yetzirah. The aim of the chochmah is the rectification of the visages of Atzilut, upon whom are dependent all the rationales of the positive commandments in the Five Kindnesses and of the prohibitions in the Five Severities. Therefore, even when they descend to be clothed in creatures, they are in malchut of Beriah-Yetzirah of the state of neshamah specifically, which is of the vessels of Atzilut, and not of nefesh-ruach.

וְאַף דְּחָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה־יְצִירָה דִּבְחִינַת נְשָׁמָה, שֶׁגָּבְהָה מְאֹד מַעֲלָתָן עַל בְּחִינַת מַלְכוּת דִּבְרִיאָה יְצִירָה דִּנְשָׁמָה, וְאַף־עַל־פִּי־כֵן הֵן מָקוֹר לְחָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה־יְצִירָה שֶׁל בְּחִינוֹת נֶפֶשׁ־רוּחַ שֶׁהֵן הַמַּלְאָכִים? לֹא קָשֶׁה מִידֵי – דְּבֶאֱמֶת הַמַּלְאָכִים וְהַנְּשָׁמוֹת אֵינָן אֶלָּא מִטִּפָּה הַנִּמְשֶׁכֶת מֵחָכְמָה־בִּינָה־דַּעַת דִּנְשָׁמָה לִ״יסוֹד זְעֵיר אַנְפִּין״ וְנִיתַּן לְ״נוּקְבָא״, וּמִשָּׁם יָצְאוּ בִּבְחִינַת ״לֵידָה״. כִּי אַף אִם תִּמְצָא לוֹמַר שֶׁנִּבְרְאוּ מֵהֶאָרַת הַכֵּלִים דְּנוּקְבָא דַאֲצִילוּת, הֲרֵי, הֵם הַיּוֹרְדִים וְנַעֲשִׂים נְשָׁמָה.

Now although chabad of Beriah-Yetzirah of the neshamah state are far superior in quality over malchut of Beriah-Yetzirah of neshamah, still they are the source for chabad of Beriah-Yetzirah of the state of nefesh-ruach, namely the angels. This is not a question at all. The angels and souls are only of a drop drawn from chabad of the neshamah to the attribute of yesod in the Minor Visage, then transmitted to nukva, and from there going forth in a state of “birth.” For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut, they themselves descend and become neshamah.

אֲבָל עַצְמוּת חָכְמָה־בִּינָה־דַּעַת דִּנְשָׁמָה, מִתְפַּשֵּׁט בְּו׳ קְצָווֹת דִּזְעֵיר אַנְפִּין וְנוּקְבָא, וְשָׁם הֵם שִׁיתָּא סִדְרֵי מִשְׁנָה וּגְמָרָא.

But the essence of chabad of neshamah extends into the “six sides” of zun,⁶³ and there they are the Six Orders of Mishnah and the Gemara.

וּמַה שֶּׁכָּתוּב בְּעֵץ חַיִּים (וְשַׁעַר הַיִּחוּדִים) שֶׁעַל־יְדֵי הַכַּוָּונָה נַעֲשֶׂה לְבוּשׁ נְשָׁמָה, וְעַל־יְדֵי הַתּוֹרָה לְבוּשׁ רוּחַ דְּרוּחַ עַל־יְדֵי מִשְׁנָה דִיצִירָה, וְרוּחַ דִּנְשָׁמָה דִבְרִיאָה עַל־יְדֵי הַגְּמָרָא, יֵשׁ לוֹמַר דְּהַיְינוּ דַוְקָא עַל־יְדֵי תּוֹרַת הָאָדָם בָּעוֹלָם הַזֶּה הָעוֹלָה לְמַעְלָה. אֲבָל הַתַּלְמוּד עַצְמוֹ שֶׁנִּיתַּן בְּסִינַי הוּא בִּנְשָׁמָה, וְלָכֵן הוּא מְבָרֵר הָרוּחַ, וְכֵן בְּמִשְׁנָה דִיצִירָה.

As to the statement in Etz Chaim (and in Shaar Hayichudim) that through kavanah (intention) there is formed a garment of neshamah and through Torah study—a garment of ruach-of-ruach of Yetzirah through Mishnah, and for ruach-of-neshamah of Beriah through Gemara. This can be understood as referring only to Torah studied by man in This World that ascends above. But Talmud itself that was given on Sinai is in neshamah. Therefore it refines ruach. So, too, with Mishnah of Yetzirah.

וְאַף אִם תִּמְצָא לוֹמַר, שֶׁגַּם הַנִּיתָּן מִסִּינַי הוּא בְּרוּחַ דִּבְרִיאָה־יְצִירָה, הֲרֵי נוֹדָע, שֶׁכָּל מַלְאָךְ שֶׁהוּא שָׁלִיחַ מִלְמַעְלָה, אֲזַי נִקְרָא בְּשֵׁם ה׳ מַמָּשׁ הַשּׁוֹכֵן בְּקִרְבּוֹ מַה־שֶּׁאֵין־כֵּן כְּשֶׁאֵינוֹ שָׁלִיחַ יֵשׁ לוֹ שֵׁם אַחֵר כְּפִי עֲבוֹדָתוֹ, וַאֲזַי קוֹרֵא ״קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ כוּ׳״, כְּלוֹמַר שֶׁשֵּׁם ה׳ מוּבְדָּל מִמֶּנּוּ, וְכֵן הוּא מַמָּשׁ בִּבְחִינַת הִתְלַבְּשׁוּת הַתַּלְמוּד בִּבְחִינַת רוּחַ דִּבְרִיאָה, וְהַמִּשְׁנָה בְּרוּחַ דִיצִירָה, הֵם שְׁלוּחֵי ה׳, דְּהַיְינוּ כֵּלִים דְּנוּקְבָא דַאֲצִילוּת, הַחִיצוֹנִים בַּתַּלְמוּד, וְהָאֶמְצָעִים בַּמִּשְׁנָה.

If it be suggested that even what was given at Sinai is in ruach of Beriah-Yetzirah, it is known that every angel, as an emissary from on High, is called by the Name of G–d literally, for He dwells within the angel. However, when he is not a messenger he has some other name according to his function. Then he proclaims, “Holy holy holy is G–d…,”²⁷ meaning that the name of G–d is removed, distant from him. So it is actually in the state of investment of the Talmud, in the ruach state of Beriah, and the Mishnah in the ruach of Yetzirah—they are messengers of G–d, meaning vessels of nukva of Atzilut: the external state in Talmud, the intermediate state in Mishnah.

אֲשֶׁר הַמִּשְׁנָה וְהַתַּלְמוּד שֶׁבָּהֶם נִמְשָׁכִים מִ״יסוֹד אַבָּא״, הַמְקַבֵּל מֵ״חָכְמָה סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, שֶׁבּוֹ מְלוּבָּשׁ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא, וְנִמְצָא, שֶׁאוֹר־אֵין־סוֹף, הוּא שֵׁם ה׳, שׁוֹכֵן בְּרוּחַ דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, בְּמִקְרָא וּמִשְׁנָה וְתַלְמוּד, וּכְשֶׁהָאָדָם לוֹמֵד, מַמְשִׁיךְ אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בָּעוֹלָם הַזֶּה לִהְיוֹת נִכְלָל וּבָטֵל בְּאוֹרוֹ יִתְבָּרֵךְ, ״כִּי זֶה כָּל הָאָדָם״.

Thus Mishnah and Talmud contain issue of yesod abba which receives from chochmah stimaah of the Major Visage, in which is clothed the Light of the En Sof, blessed is He. The result is that the the Light of the En Sof, namely the Name of G–d, dwells in ruach of Beriah, Yetzirah, and Asiyah in Scripture, Mishnah, and Talmud. When man studies he draws forth the Light of the En Sof, blessed be He, into This World, that it be included and nullified in His Light, blessed be He. For this is all of man.

וְזֹאת הָיְתָה עֲבוֹדַת רַבִּי שִׁמְעוֹן בַּר יוֹחָאִי וְכָל הַתַּנָּאִים וְאַמוֹרָאִים בַּנִּגְלֶה, לְהַמְשִׁיךְ אוֹרוֹ יִתְבָּרֵךְ, וּלְבָרֵר בֵּירוּרֵי נוֹגַהּ כָּל מֶשֶׁךְ זְמַן הַגָּלוּת דְּשָׁלְטָא אִילָנָא דְּטוֹב וָרַע, כְּמוֹ שֶׁכָּתוּב: ״עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם כוּ׳״, כִּי זֶהוּ תַּכְלִית הַהִשְׁתַּלְשְׁלוּת שֶׁיֵּרֵד הָעֶלְיוֹן לְמַטָּה וְיִהְיֶה לוֹ דִּירָה בַּתַּחְתּוֹנִים, כְּדֵי לְהַעֲלוֹתָן ״לְמֶהֱוֵי אֶחָד בְּאֶחָד״.

This was the service of Rabbi Shimon bar Yochai and all the Tannaim and Amoraim in the revealed Torah—to call forth His Light, blessed be He, and to make these refinements of nogah all through the period of the exile. Exile is the time of dominion of the Tree of Good and Evil, as we find, “The time that man dominates man….” For this is the purpose of the descent, that the Higher descend below, and there be an “abode for Him among the lowly,” in order to elevate them to become one in one.

מַה־שֶּׁאֵין־כֵּן עֲבוֹדַת הַמַּלְאָכִים, דְּחִילוּ וּרְחִימוּ שִׂכְלִיִּים, אֵינָהּ בִּבְחִינַת הַמְשָׁכָה כְּלָל וּכְלָל, רַק הִסְתַּלְּקוּת כוּ׳. וּבָזֶה יוּבַן מַה שֶּׁנִּבְרָאִים מַלְאָכִים מֵאַיִן לְיֵשׁ עַל־יְדֵי עֵסֶק הַתּוֹרָה אֲפִילוּ שֶׁלֹּא בְכַוָּונָה, שֶׁהוּא בְּחִינַת רוּחַ בִּלְבַד – שֶׁאֵינָהּ אֱלֹקוּת כְּלָל, אֶלָּא לְפִי שֶׁאַף־עַל־פִּי־כֵן שֵׁם ה׳ שׁוֹכֵן וְכוּ׳, וְדַי לַמֵּבִין:

In contrast, the service of the angels with intellectual fear and love does not call forth at all; rather there is departure⁵⁸ alone…. Thus we may understand how angels are created ex nihilo through study of Torah, even without kavanah, which is a state of ruach alone, which is not G–dliness at all. Still, nevertheless, the name of G–d does dwell…. This will suffice for the knowing.

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Tehillim Ohel Yosef Yitzchak

Abraham Makovetsky

A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.

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42 Journeys of the Soul

The Messianic age will elevate the entire universe, including all the spiritual realms.

From the teachings of Rabbi Schneur Zalman of Liadi; adapted by Yitzchak Wagshul

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot. 
And the teachings of Chassidut by the Chassidim.

That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':

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What Is Kabbalah?

The Soul of Judaism

By Tzvi Freeman

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What Is Chassidut?

Teachings from the core essence

By Tzvi Freeman

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What Is Chabad?

Do-It-Yourself Judaism

By Tzvi Freeman

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What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Click:

The Tzaddik HaDor

And…… to all Jews and Ephraimites:

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':

That may come in fulfillment in our days:

Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.

It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')

“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)

When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:

Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

Rashi: knowledge of the Lord: [lit.] to know the Lord.

10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.

Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.

Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.

Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.

Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

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………

Read my story: 

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

click: Welcome To Beit Yisrael

Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.

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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?”

Source: https://www.jns.org/israel-news/jerusalem/23/6/8/293752/

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.

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