Lessons in Derech Mitzvosecha Mitzvas Vidui U’Teshuvah (Part 1)

 Lessons in Derech Mitzvosecha Mitzvas Vidui U’Teshuvah (Part 1)

Together, we dedicate our learning in memory of the lives lost, and with prayers for the safe return of those held captive and for everyone affected by the ongoing violence in Israel. We have to fight until all Eretz Yisrael is Jewish Sovereign and all terrorists are dead in and around Eretz Yisrael! Eretz Yisrael completely liberated.....! Then let us Pray for a new government system in Eretz Yisrael! Voting's yes, but a new high Court system, a Sanhedrin, the Great Sanhedrin and the smaller Sanhedrin’s...... For Jewish Law in all Eretz Yisrael.

Mitzvas Vidui U’Teshuvah (Part 1)

By Rabbi M. M. Shneersohn (Tzemach Tzedek); Translated by Eliyahu Touger

Source: Mitzvas Vidui U’Teshuvah (Part 1) - The Mitzvah of Confession and Teshuvah - SIE.org

— 1 —

Sefer HaChinuch, Parshas Naso (mitzvah 364):

פַּרְשַׁת נָשֹׂא (שס"ד)

To confess one’s sins, while turning to G‑d with teshuvah,

לְהִתְוַדּוֹת עַל הָעֲוֹנוֹת עִם הַתְּשׁוּבָה

as it is written (Bamidbar 5:7): “And they shall confess the sin that they committed.”1

שֶׁנֶּאֱמַר וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ (בַּמִּדְבָּר ה' ז'),

The intent is that the fundamental elements of the mitzvah of teshuvah according to Scriptural Law are:

וּפֵרוּשׁ שֶׁעִקַּר מִצְוַת תְּשׁוּבָה מִן הַתּוֹרָה הִיא

a) abandoning sin,

עֲזִיבַת הַחֵטְא

Selections from Derech Mitzvosecha (SIE)

Derech Mitzvotecha dives into reasons behind mitzvot such as tzitzit, tefillin, prayer, belief in G-d, loving a fellow Jew, starting a family and many others. Five generations later, the author`s grandson and successor, the Rebbe, Rabbi Menachem M. Schneerson, has often advised those seeking to begin study of Chasidic philosophy to study this fundamental work.

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b) confessing and asking for forgiveness,

וְהַוִּדּוּי וּבַקָּשַׁת מְחִילָה

as stated in Tanya, Iggeres HaTeshuvah, ch. 1,

כְּמוֹ שֶׁכָּתוּב בְּאִגֶּרֶת הַתְּשׁוּבָה פֶּרֶק א'

in the name of Rambam and Sefer Mitzvos Gadol.

בְּשֵׁם הָרַמְבַּ"ם וּסְמַ"ג,

To understand this more fully, it is necessary to explain the core issues involved in these two concepts:

וְצָרִיךְ לְבָאֵר שֹׁרֶשׁ עִנְיַן ב' דְבָרִים אֵלּוּ שֶׁהֵם

a) abandoning sin in the future,

א' עֲזִיבַת הַחֵטְא עַל לְהַבָּא

which also includes regret over the past

וּבִכְלָל זֶה הַחֲרָטָה עַל הֶעָבָר

(as Rambam states in Mishneh Torah, Hilchos Teshuvah, ch. 2:2)

(כְּמוֹ שֶׁכָּתַב הָרַמְבַּ"ם פֶּרֶק ב' מֵהִלְכוֹת תְּשׁוּבָה הֲלָכָה ב')

Rambam states: “What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them… Similarly, he must regret the past.” His regret over his previous actions serves as a prod, motivating him not to conduct himself in that way in the future.

that is referred to as repentance; and

הַנִּקְרָא תְּשׁוּבָה

b) confession,

ב' הַוִּדּוּי

which is referred to as requesting forgiveness,

הַנִּקְרָא בַּקָּשַׁת מְחִילָה

(as Rambam,loc. cit., ch. 1, writes).

(כִּדְאִיתָא בְּרַמְבַּ"ם פֶּרֶק א'),

And we must explain how these two activities will atone for the blemishes brought about in the person’s soul and in the spiritual realms above through sin.

מָה עִנְיָנָם שֶׁבְּזֶה יְכֻפַּר לוֹ עַל הַפְּגָמִים שֶׁעָשָׂה.

Behold, the mitzvos are called “the mitzvos of Havayah,”2

הִנֵּה הַמִּצְוֹת נִקְרָאִים מִצְוֹת הֲוָיָ'

because their entire purpose is to draw down and reveal Or Ein Sof (G‑d’s infinite light) within the name Havayah.

לְפִי שֶׁכָּל עִנְיָנָם הוּא הַמְשָׁכוֹת וְגִלּוּי אוֹר אֵין סוֹף בְּשֵׁם הֲוָיָ'

The name Havayah is a term used to refer to G‑d’s four-letter name י-ה-ו-ה. In Chassidus,3it is explained that G‑d’s name Havayah reflects the spiritual pattern that brings into being the Ten Sefiros of the world of Atzilus and structures our existence as a whole.4 The mitzvos relate to G‑d as He enclothes Himself within this framework and pattern.

For with regard to Or Ein Sof, it is said:5 “It is not of any of these attributes at all,”

כִּי אוֹר אֵין סוֹף בָּרוּךְ הוּא מִצַּד עַצְמוֹ הוּא לַאו מִכָּל אִנּוּן מִדּוֹת כְּלָל

G‑d’s essential light is of a higher nature than these Ten Sefiros; it is utterly transcendent. Not only does this dimension of Divine light transcend all particular qualities and attributes, it is truly infinite in nature, not having any concept of boundary or limit.

For Him to enclothe His infinite light within the realm of limitation alluded to by the name Havayah,

to express His wisdom in known wisdom, to express His understanding in known understanding,6

וְלִהְיוֹת נִקְרָא חַכִּים בְּחָכְמָה וּמֵבִין בְּבִינָה

– which refer respectivelyto the letters Yud and Hei of the name Havayah,

שֶׁהֵם י"ה דַּהֲוָיָ'

i.e., to draw G‑dly light down from its infinite expression above the realm of Atzilus into the sefiros of Chochmah and Binah –

and to express His kindness in known kindness and His might in known might

וְכֵן לִהְיוֹת חָסִיד בְּחֶסֶד וְגִבּוֹר בִּגְבוּרָה כוּ'

– which are the mystic secret of the letters Vav and Hei –

שֶׁזֶּה סוֹד ו"ה

it is necessary that His influence be drawn down through the performance of mitzvos.

הוּא עַל יְדֵי מַעֲשֵׂה הַמִּצְוֹת

This transition from G‑d’s infinite light to G‑dliness as it is reflected within the defined pattern of revelation of the Ten Sefiros is brought about because

an arousal from below calls forth an arousal from Above

בְּאִתְעֲרוּתָא דִלְתַתָּא אִתְעֲרוּתָא דִלְעֵלָּא

and man’s efforts evoke love that compels Him to contract Himself 7 within these attributes

אַהֲבָה דוֹחֶקֶת לִהְיוֹת מִתְצַמְצֵם בְּמִדּוֹת אֵלּוּ

The word “compelled” is used, because the transition from the infinite to the finite runs contrary to the nature of G‑d’s light, as it were. For that transition to take place, it is necessary to arouse a higher power that motivates it. This is accomplished through the observance of the mitzvos. Only after that transition is made can G‑d’s light provide nurture for the worlds in an ongoing manner.

to illuminate and provide vitality for the worlds.

כְּדֵי לְהָאִיר וּלְהַחֲיוֹת הָעוֹלָמוֹת

In particular, there are mitzvos that are dependent on the Yud of the name Havayah

וְיֵשׁ מֵהַמִּצְוֹת שֶׁתְּלוּיִם בְּיוּ"ד

and others dependent on the Hei.

וְיֵשׁ בְּה'

Similarly, there are other mitzvos dependent on the letters Vav and Hei. This concept is reflected in the Y’hi ratzon included in the Kerias Shema reciting upon retiring.

As the Zohar states:8 “They are like grapes hanging in a cluster.”

וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר כְּעִנְבִין דְּתַלְיָן בְּאַתְכְּלָא

I.e., each of the letters of G‑d’s name Havayah is like a cluster including many mitzvos.

Therefore, the mitzvos are called9 “the limbs of the King.”

וְלָכֵן נִקְרָאִים אֵיבָרִים דְּמַלְכָּא

For the Ten Sefiros are comparable to a body

שֶׁעֶשֶׂר סְפִירוֹת הַנִּזְכָּרוֹת לְעֵיל הֵם כְּמוֹ גוּף

in relation to the light from the blessed Ein Sof that is enclothed within them through the mitzvos.

לְגַבֵּי הָאוֹר הַמִּתְלַבֵּשׁ בְּתוֹכָן מֵאֵין סוֹף בָּרוּךְ הוּא עַל יְדֵי הַמִּצְוֹת,

The manner in which the soul vitalizes the body serves as an analogy for the manner in which G‑d’s infinite light enclothes itself in the Sefiros. It is the Jews’ observance of the mitzvos that motivates that light to undergo this process of enclothement.

This is the mystic secret implied by the verse (Devarim 18:13): “You shall be perfect with G‑d your L‑rd.” Through being perfect in the observance of all the mitzvos, all of the Jews’ “spiritual limbs” will be unblemished. This will enable them

וְזֶה סוֹד תָּמִים תִּהְיֶה עִם הֲוָיָ' (דְּבָרִים י"ח י"ג)

to draw down the 248 limbs and the spiritual counterpart of the body’s form in a consummate manner.

לְהַמְשִׁיךְ רְמַ"ח אֵיבָרִים וְצִיּוּר קוֹמָה

If, however, one “sinned against his soul”10

אַךְ אִם חָטָא עַל הַנֶּפֶשׁ

by negating the observance of a positive commandment or transgressing a negative commandment,

בְּבִטּוּל מִצְוַת עֲשֵׂה אוֹ בְּעָבְרוֹ עַל לֹא תַעֲשֶׂה

he creates a blemish,

הֲרֵי עוֹשֶׂה מוּם

for he reduces the influence of vitality drawn down to the attribute and sefirah associated with that mitzvah.

כִּי מְמַעֵט הַמְשָׁכַת הַחַיּוּת בְּאוֹתוֹ מִדָּה וּסְפִירָה

He also draws down additional nurture from the vitality within the Sefiros

וְגַם מַמְשִׁיךְ מֵהַחַיּוּת שֶׁבְּתוֹכָן תּוֹסֶפֶת יְנִיקָה

and causes it to descend to the depth of the kelipos

לְעִמְקֵי הַקְּלִפּוֹת

with greater intensity than what is allotted to them through the kav that measures.

בְּיֶתֶר שְׂאֵת עַל מַה שֶּׁנִּקְצַב לָהֶם עַל יְדֵי קַו הַמִּדָּה

The kav – the vector of Divine light that shines after the tzimtzum – is sometimes called “the kav that measures,” for through it, Divine vitality is allotted individually to every entity, including the kelipos.

According to the ordained pattern of the allotment of Divine influence, the kelipos receive only from the hindmost dimensions of Divine light. They are granted merely a minimal amount of nurture. Moreover, that minimal amount is given without desire, like one who throws scraps over his shoulder to one he despises.11 However, through sin, the quality and quantity of the nurture kelipah receives is increased.

מִבְּחִינַת אֲחוֹרַיִם דַּאֲחוֹרַיִם בִּלְבָד

For through sin, the transgressor draws down the inner dimension of the Divine influence enclothed in the vessels of the Ten Sefirosto the forces of kelipah.

כִּי הוּא מַמְשִׁיךְ לָהֶם מִפְּנִימִיּוּת הַשֶּׁפַע הַמְלֻבָּשׁ בַּכֵּלִים דְּי' סְפִירוֹת

By virtue of the essential G‑dliness within his soul, a Jew draws Divine light and energy into the endeavors in which he is involved. If, heaven forbid, he is involved in sin, he draws down G‑dly energy to the forces that control that realm.

Thus, his sin is very great.

וְגָדוֹל עֲוֹנוֹ מְאֹד

As stated in Tanya,Iggeres HaTeshuvah, ch. 7,

וּכְמוֹ שֶׁכָּתוּב בְּאִגֶּרֶת הַתְּשׁוּבָה פֶּרֶק ז'

this is the mystic secret implied by the phrase (Shir HaShirim 7:6): “A king bound in tresses.”

שֶׁזֶּה סוֹד מֶלֶךְ אָסוּר בָּרְהָטִים (שִׁיר הַשִּׁירִים ז' ו')

The passage in Tanya speaks of “tresses of the mind,” i.e., a connection between ourselves and G‑d through thought.12 Through sin, a person draws G‑d into the undesirable situation in which he has brought himself.

There is no greater disgrace to G‑d than this.

וְאֵין לְךָ עֶלְבּוֹן גָּדוֹל מִזֶּה

For G‑dly light is compelled, as it were, to enter the realm of kelipah and be subjugated to it. As the Alter Rebbe states in Tanya,13a person who sins “is comparable, by way of example, to one who seizes the king's head, drags it down and dips his face in a privy full of filth.”

Therefore, the Holy One, blessed be He, is referred to as “a disgraced King.”14

וְלָכֵן נִקְרָא הַקָּדוֹשׁ בָּרוּךְ הוּא מֶלֶךְ עָלוּב

This is the mystic secret implied by the statement:15 “If I caused a blemish in the letter Yud… If I caused a blemish in the letter Hei…,”

וְזֶה סוֹד הַפְּגַם אִם פָּגַמְתִּי בְּאוֹת יוּ"ד אִם פָּגַמְתִּי בְּאוֹת ה'

as implied by the phrase (Vayikra 24:16): “He who makes an opening in the name Havayah.”16

וּכְמוֹ שֶׁכָּתוּב וְנוֹקֵב שֵׁם הֲוָיָ' (וַיִּקְרָא כ"ד ט"ז)

Implied is that through his sins, a person creates an opening in the vessels of the Ten Sefiros, Heaven forbid,

שֶׁנּוֹקֵב חַס וְשָׁלוֹם הַכֵּלִים דְּי' סְפִירוֹת

and brings the light within them to the extraneous forces,

וּמוֹצִיא הָאוֹר שֶׁבְּתוֹכָן לַחִיצוֹנִים

like a person who pierces an organ, causing blood to flow outward.

כְּנוֹקֵב אֵבֶר שֶׁיּוֹצֵא דָם ה' יְרַחֵם,

So too, through sin, one conveys inner G‑dly energy to the forces of kelipah.

To correct this, in His abundant mercy, G‑d gave us the commandment of teshuvah

וּבִכְדֵי לְתַקֵּן זֶה צִוָּנוּ הַשֵּׁם יִתְבָּרֵךְ בְּרֹב רַחֲמָיו בְּמִצְוַת הַתְּשׁוּבָה

which “brings healing to the world,”17

שֶׁמְּבִיאָה רְפוּאָה לָעוֹלָם

repairing the blemishes that were caused, as explained above.

וּמַשְׁלֶמֶת הַפְּגָמִים הַנִּזְכָּרִים לְעֵיל.

In general, there are two dimensions of correcting the deficiencies described above:

וְהִנֵּה מִלּוּי חֶסְרוֹנוֹת הַנִּזְכָּרִים לְעֵיל הֵם ב' דְבָרִים בִּכְלָל

a) to heal the blemishes and deficiencies brought about by the decrease in the amount of G‑d’s infinite light drawn into the Ten Sefiros, as explained above; and

א' לְמַלֹּאת הַפְּגָמִים וְהַחֶסְרוֹנוֹת בְּמִעוּט הַמְשָׁכוֹת אוֹר אֵין סוֹף בָּרוּךְ הוּא בְּי' סְפִירוֹת כַּנִּזְכָּר לְעֵיל

b) to remove the nurture of the extraneous forces.

ב' לְהַעֲבִיר יְנִיקַת הַחִיצוֹנִים,

The latter itself is a twofold endeavor:

אַךְ הַעֲבָרַת יְנִיקַת הַחִיצוֹנִים גּוּפָא הֵם ב' עִנְיָנִים

i) to prevent them from receiving further nurture; and

א' שֶׁלֹּא יִנְקוּ עוֹד בְּיוֹתֵר

ii) to withdraw what they have already received.

ב' לְהַעֲבִיר מַה שֶּׁעָשָׂה כְּבָר,

The first two of these three purposes – healing the deficiencies in the Divine light that is drawn down to the Ten Sefiros and preventing the kelipos from receiving further nurture – are accomplished through drawing down G‑d’s infinite light from Above in an encompassing manner,

וְהִנֵּה ב' חֲלֻקּוֹת רִאשׁוֹנוֹת הוּא עַל יְדֵי הַמְשָׁכַת אוֹר אֵין סוֹף מִלְמַעְלָה בִּבְחִינַת מַקִּיף

because the encompassing light blinds the eyes of the extraneous forces,

שֶׁהַמַּקִּיף מְסַמֵּא עֵינֵי הַחִיצוֹנִים

preventing them from deriving additional nurture.

שֶׁלֹּא יִינְקוּ עוֹד

When there is an abundance of the light of holiness, the forces of kelipah withdraw innately and spontaneously.

This light also repairs all blemishes,

וְגַם הוּא מְמַלֵּא כָּל הַפְּגָמִים

for “He is the perfection of all existence,”18

כִּי אִיהוּ שְׁלִימָא דְכוּלְהוּ

and before Him, all existence is like a drop in the ocean,

וְכֹלָּא קַמֵּיהּ כְּטִפָּה מֵאוּקְיָנוּס

for it is only “His glory that is manifest upon earth and heaven.”19

כִּי רַק הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם כוּ'

As explained in Chassidus,20 G‑d Himself – and even His infinite light – is too transcendent to endow the created beings with vitality. It is only His glory – the ray of His radiance – that serves as their life-energy. Since this infinite light is perfect, and man’s deeds – including his sins – are of no consequence before it, the blemishes caused by sin can be healed by drawing it down.

As explained in another source21 on the verse (Devarim 30:11): “For this mitzvah is not beyond you,”

וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר עַל פָּסוּק כִּי הַמִּצְוָה הַזֹּאת לֹא נִפְלֵאת הִיא מִמְּךָ כוּ' (דְּבָרִים ל' י"א)

this infinite light is drawn down through teshuvah and regret,

וְהוּא עַל יְדֵי הַתְּשׁוּבָה וְהַחֲרָטָה

as will be explained in sec. II, with G‑d’s help.

כְּמוֹ שֶׁיִּתְבָּאֵר אִם יִרְצֶה ה' פֶּרֶק ב',

With regard to the third category –

אַךְ הַחֲלֻקָּה הַג'

to withdraw the nurture from the extraneous forces

לְהַעֲבִיר יְנִיקַת הַחִיצוֹנִים

which the person increased greatly through sins –

שֶׁרִבָּה בִּמְאֹד

a verbal confession must accompany one’s regret.

הִנֵּה לְזֶה צָרִיךְ וִדּוּי דְּבָרִים עִם הַחֲרָטָה,

To explain:

וְהָעִנְיָן

As is well known, parallels to the concepts of lights and vessels, and soul and body, also exist within the realm of kelipah.

כִּי מוּדַעַת זֹאת שֶׁהַקְּלִפּוֹת יֵשׁ לָהֶם גַּם כֵּן אוֹר וּכְלִי נֶפֶשׁ וְגוּף

All these are brought into being through sin.

וְהִתְהַוּוּתָם עַל יְדֵי חֵטְא הוּא

Through the desire that motivates the sin, the soul of the evil is brought into being, Heaven forbid,

כִּי עַל יְדֵי הַתַּאֲוָה מִתְהַוֶּה הַנֶּפֶשׁ הָרָעָה רַחֲמָנָא לִצְּלָן

and through the actual deed, its body is brought into being.

וְעַל יְדֵי הַמַּעֲשֶׂה מִתְהַוֶּה הַגּוּף

For example, if the undesirable act is on the level of thought,

הֵן אִם הַמַּעֲשֶׂה הִיא בְּמַחֲשָׁבָה

e.g., evil thoughts,

כְּמוֹ הִרְהוּרִים רָעִים

the letters of thought bring the body of the kelipah into being, as mentioned above

הִנֵּה מֵהָאוֹתִיּוֹת מִתְהַוֶּה הַגּוּף שֶׁל הַקְּלִפָּה הַנִּזְכָּר לְעֵיל

and the desire brings into being the soul.

וּמִן הַתַּאֲוָה מִתְהַוֶּה הַנֶּפֶשׁ,

Similarly, on the level of speech,

וְכֵן אִם הוּא דִבּוּר

e.g., slander, gossip, vain or false oaths, and the like,

כְּמוֹ לָשׁוֹן הָרָע וּרְכִילוּת וּשְׁבוּעַת שָׁוְא וְשֶׁקֶר וְכַיּוֹצֵא

and how much more so through deed,

וְכָל שֶׁכֵּן בְּמַעֲשֶׂה

these bring into being the body of the kelipah,

שֶׁמִּזֶּה מִתְהַוֶּה הַגּוּף שֶׁל הַקְּלִפָּה

and the soul of the kelipah is formed from the desire in one’s heart.

וּמִן הַתַּאֲוָה שֶׁבַּלֵּב נוֹצָר הַנֶּפֶשׁ שֶׁל הַקְּלִפָּה

The underlying reason for this is the fact that, in the spiritual realms, man is rooted in the Ten Sefiros of holiness.

וְכָל זֶה הוּא לְפִי שֶׁהָאָדָם מֻשְׁרָשׁ לְמַעְלָה בְּעֶשֶׂר סְפִירוֹת דִּקְדֻשָּׁה

Hence, through his desire and his deeds,

וְעַל יְדֵי כֵן עַל יְדֵי הַתַּאֲוָה וְהַמַּעֲשֶׂה שֶׁלּוֹ

he draws down a body and a soul for kelipah

מַמְשִׁיךְ לָהֶם נֶפֶשׁ וְגוּף

from the nurture from the Ten Sefiros, as explained above.

מִינִיקָה שֶׁמִּי' סְפִירוֹת כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל,

This is the mystic secret associated with the verse (Tehillim 51:5): “My sins are before me at all times.”

וְהִנֵּה זֶה סוֹד וְחַטָּאתִי נֶגְדִּי תָמִיד (תִּלִּים נ"א ה')

Implied is that the kelipah which a person brings into being by his sins continuously stands before him to cause him difficulty,

שֶׁהוּא הַקְּלִפָּה שֶׁהָאָדָם עוֹשֶׂה עַל יְדֵי חֵטְא עוֹמֶדֶת נֶגְדּוֹ לְהָצֵר לוֹ

as it is written (Yirmeyahu 2:19): “Your evil will cause you anguish,”

כְּמוֹ שֶׁכָּתוּב תְּיַסְּרֵךְ רָעָתֵךְ (יִרְמְיָה ב' י"ט)

and it is written (Iyov 34:11): “A person will receive recompense according to his deeds,”

וּכְתִיב פֹּעַל אָדָם יְשַׁלֶּם לוֹ (אִיּוֹב ל"ד י"א)

as explained in the Zohar.22

כִּדְאִיתָא בַּזֹּהַר

The Zohar explains that the judgment G‑d metes out to a person is determined by his actions. The nature of the evil deeds that he performs determines the type of negative influences that affect him.

When a person repents, he must kill the kelipos mentioned above

וְהִנֵּה כְּשֶׁשָּׁב אֲזַי צָרִיךְ לְהָמִית אֶת הַקְּלִפּוֹת הַנִּזְכָּרוֹת לְעֵיל

to remove them from the earth,

לְהַעֲבִירָם מִן הָעוֹלָם

as it is written (Yeshayahu 44:22): “I have wiped away your sins like a cloud.”

כְּדִכְתִיב מָחִיתִי כָעָב פְּשָׁעֶיךָ (יְשַׁעְיָה מ"ד כ"ב)

This is achieved through regret along with confession,

וְזֶהוּ עַל יְדֵי הַחֲרָטָה עִם הַוִּדּוּי

for regret involves removing one’s will from the sin.

כִּי הִנֵּה עַל יְדֵי הַחֲרָטָה שֶׁהוּא עֲקִירַת הָרָצוֹן מִן הַחֵטְא

This takes away its soul.

בְּזֶה מוֹצִיא הַנֶּפֶשׁ מִן הַקְּלִפָּה

For the soul of kelipah was born from the desire in one’s heart,

שֶׁתּוֹלַדְתָּהּ הָיָה מִן הַתַּאֲוָה שֶׁבַּלֵּב

and by removing his will and his desire,

וְעַתָּה בַּעֲקִירַת רְצוֹנוֹ וְתַאֲוָתוֹ

he eradicates its soul, as explained above.

הֲרֵי מוֹצִיא נַפְשָׁהּ כַּנִּזְכָּר לְעֵיל

But in order to obliterate the body of the kelipah,

אַךְ כְּדֵי לִמְחוֹת גּוּפָהּ

a verbal confession is necessary.

הוּא עַל יְדֵי וִדּוּי דְּבָרִים

In this regard, the movement of one’s lips is considered as deed.23

דַּעֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה

Through this activity, he obliterates the body of the kelipah, nullifying its being to the extent that

וּבְזֶה הוּא מְמַחֶה גוּפָהּ

it is as if it never existed.

וְהָיָה כְּלֹא הָיָה

(This is a great kindness. For our Sages {Yoma 86b} say: “Who is a baal teshuvah? One to whom sin came… and despite being in the same place and with the same woman as before, he controls himself.” Consult that source.

(וּמִכָּל מָקוֹם אָמְרוּ רַזַ"ל אֵיזֶהוּ בַּעַל תְּשׁוּבָה זֶה שֶׁבָּא דְּבַר עֲבֵרָה וּבְאוֹתוֹ מָקוֹם וּבְאוֹתָהּ אִשָּׁה (יוֹמָא פ"ו ע"ב עַיֵּן שָׁם)

For in such a situation, the act of restraint that he performs to obliterate the body of the kelipah

כִּי אָז הַמַּעֲשֶׂה שֶׁעוֹשֶׂה לִמְחוֹת גּוּף הַקְּלִפָּה

is entirely identical with the deed that generated its body

שָׁוֶה מַמָּשׁ לְהַמַּעֲשֶׂה שֶׁעָשָׂה גוּפָהּ

through the transgression he performed.

בְּעָבְרוֹ הָעֲבֵרָה

At this time, through holding himself back from performing this very deed,

וְעַתָּה כְּשֶׁמּוֹנֵעַ אֶת עַצְמוֹ מֵעֲשׂוֹת זֶה

he kills the body of the sin entirely,

הֲרֵי הוֹרֵג גּוּפָהּ לְגַמְרֵי

i.e., returning to the place of sin and restraining oneself from committing that sin again has a comprehensive effect, obliterating the sin entirely.

Nevertheless, in His kindness, G‑d

אַךְ אַף עַל פִּי כֵן מֵחַסְדֵי הָאֵל

considers the deed of moving one’s lips, the confession of one’s sins, as equivalent to a full-fledged deed

לְהַשְׁווֹת מַעֲשֶׂה דַּעֲקִימַת שְׂפָתָיו לְמַעֲשֶׂה גָמוּר

to obliterate the body of the kelipah.)

לִמְחוֹת גּוּף הַקְּלִפָּה)

Instead, of actually having to face the challenge of reliving the situation in which he sinned, in His kindness, G‑d grants a person the option of reciting the confessional prayers and obliterating the body of sin in that manner.

This is the mystic secret of the confessional prayers24

וְזֶה סוֹד נְפִילַת אַפַּיִם

in which our Sages ordained that we say: “We have transgressed, we have betrayed…,”

שֶׁתִּקְּנוּ חַזַ"ל לוֹמַר אָשַׁמְנוּ בָּגַדְנוּ כוּ'

mentioning a transgression for every letter of the alef-beis.

בְּאַלֶ"ף בֵּי"ת

For a person’s alien thoughts and wicked designs

כִּי הִנֵּה עַל יְדֵי מַחֲשָׁבוֹת זָרוֹת וְהִרְהוּרִים רָעִים

– from which no person is saved on any day,25

שֶׁאֵין אָדָם נִצּוֹל מֵהֶם בְּכָל יוֹם

and not any one of them is lost,

וְאֵין שׁוּם אֶחָד מֵהֶם נֶאֱבָד

i.e., all these thoughts make an impression in the spiritual realms. leading to lasting consequences –

he is given the punishment of kaf hakela26in the afterlife,

וּמִזֶּה יֵשׁ לְאָדָם כַּף הַקֶּלַע

i.e., his thoughts surround his soul

שֶׁהַמַּחֲשָׁבוֹת מַקִּיפִים נַפְשׁוֹ

after it departs from the body

בְּצֵאתוֹ מִן הַגּוּף

and it appears to him that he is still involved in physical activities

לִהְיוֹת נִדְמֶה לוֹ כְּעוֹשֶׂה מֵעִנְיְנֵי גַשְׁמִיִּים

and thinking and machinating about them.27

וְחוֹשֵׁב וּמִתְחַכֵּם בָּהֶם

This is an awesome punishment for the soul, for it now realizes the absolute futility of these thoughts and feels the pain that comes as a result of being involved in these banal matters even while existing in the World of Truth, where it perceives G‑dliness directly.

This is the mystic secret alluded to by the phrase:28 “It encompasses him.”

וְזֶה סוֹד מְלַפַּפְתּוֹ כוּ'

The term implies that the sin a person commits surrounds him and remains connected to him after his passing.

Therefore, by reciting these 22 letters in the confessional prayer: “We have transgressed, we have betrayed…,”

וְלָכֵן עַל יְדֵי אֲמִירַת כ"ב אוֹתִיּוֹת הַנִּזְכָּרוֹת לְעֵיל דְּאָשַׁמְנוּ בָּגַדְנוּ כוּ'

he obliterates the body of the 22 letters from all his evil thoughts.

הוּא מוֹחֶה גּוּף כ"ב אוֹתִיּוֹת שֶׁבְּכָל הַהִרְהוּרִים רָעִים

Nevertheless, the confession must be coupled with regret to remove one’s will from all the evil thoughts

אֶלָּא שֶׁצְּרִיכָה לִהְיוֹת עֲקִירַת הָרָצוֹן גַּם כֵּן מִכָּל הִרְהוּרִים רָעִים

so that the inner spiritual content and motivation for the sin can also be removed, as explained above.

כְּדֵי לְהוֹצִיא הַפְּנִימִיּוּת כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל:

— 2 —

Behold, we can understand the aforementioned process of repairing the blemishes through drawing down G‑d’s infinite light

וְהִנֵּה עִנְיַן מִלּוּי הַפְּגָמִים הַנִּזְכָּר לְעֵיל עַל יְדֵי הַמְשָׁכַת אֵין סוֹף בָּרוּךְ הוּא

based on the interpretation of the verse (Yeshayahu 43:25): “I, yes I, am He Who wipes away your sins.”

הוּא עַל פִּי מַה שֶּׁכָּתוּב אָנֹכִי אָנֹכִי מוֹחֶה פְשָׁעֶיךָ כוּ' (יְשַׁעְיָה מ"ג כ"ה)

The fact that in this verse, the term Anochi, “I,” is mentioned twice, requires explanation.

וְיֵשׁ לְהָבִין מַה שֶּׁכָּתוּב ב' פְּעָמִים אָנֹכִי,

This concept can be clarified by prefacing with an explanation of the statements in Etz Chayim29

אַךְ הָעִנְיָן יוּבַן עַל פִּי הַקְדָּמָה לְהָבִין מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים

that Kesser is an intermediary between the Source of Emanation and the emanated beings.

שֶׁהַכֶּתֶר הוּא הַמְמֻצָּע בֵּין הַמַּאֲצִיל לַנֶּאֱצָלִים

It comprises the lowest level within the Source of Emanation, the Or Ein Sof, G‑d’s infinite light that transcends all definitions and limits,

וְיֵשׁ בּוֹ מִבְּחִינַת תַּחְתּוֹנָה שֶׁבַּמַּאֲצִיל

as well as the root of the emanated beings, the source for the Ten Sefiros.

וְגַם בְּחִינַת שֹׁרֶשׁ הַנֶּאֱצָלִים

As such, Kesser is divided into two partzufim:30

וְהַיְנוּ שֶׁהַכֶּתֶר נֶחְלָק לְב' פַּרְצוּפִים

Atik Yomin and Arich Anpin.

עַתִּיק יוֹמִין וַאֲרִיךְ אַנְפִּין

Atik Yomin represents the lowest level within the Source of Emanation,

וְהִנֵּה בְּחִינַת עַתִּיק יוֹמִין הוּא בְּחִינַת תַּחְתּוֹנָה שֶׁבַּמַּאֲצִיל

while Arich Anpin represents the root of the emanated beings.

וּבְחִינַת אֲרִיךְ אַנְפִּין הוּא שֹׁרֶשׁ הַנֶּאֱצָלִים,

To explain this concept:

וּבֵאוּר הָעִנְיָן

In truth, G‑d’s infinite light is above all particular definition and

בִּהְיוֹת כִּי לְפִי שֶׁבֶּאֱמֶת אוֹר אֵין סוֹף

is not within the realm of Chochmah and Chessed at all, as is well known.

אֵינוֹ בְּגֶדֶר חָכְמָה וְחֶסֶד כְּלָל כַּנּוֹדָע

Therefore, to enable G‑d’s light to be drawn down, contracted,

לָזֹאת כְּדֵי שֶׁיֻּמְשַׁךְ וְיִתְצַמְצֵם

and enclothed in the attributes of Chochmah and Chessed,

לְהִתְלַבֵּשׁ בִּבְחִינַת חָכְמָה וְחֶסֶד

it is necessary for there to be an intermediary.

הוּא עַל יְדֵי מְמֻצָּע

This is the level of will (Ratzon),

וְהוּא בְּחִינַת הָרָצוֹן

i.e., it arose in His will that Chochmah and the remainder of the Ten Sefiros come into being.

שֶׁעָלָה בִּרְצוֹנוֹ הִתְהַוּוּת הַחָכְמָה וְי' סְפִירוֹת

Immediately, when they arose in His will, they came into being

וְאָז מִיָּד נִתְהַוּוּ

and were included in His will.

וְהָיוּ כְּלוּלִים בִּרְצוֹנוֹ

And through His will, they are drawn down from a hidden state into revelation,

וְעַל יְדֵי הָרָצוֹן נִמְשָׁכִים אַחַר כָּךְ מֵהֶעְלֵם אֶל הַגִּלּוּי

enabling the power of Chochmah to actually come into being

לִהְיוֹת הִתְהַוּוּת כֹּחַ הַחָכְמָה בְּפֹעַל

so that it could be called the Sefirah of Chochmah.

שֶׁהִיא הַנִּקְרֵאת סְפִירַת הַחָכְמָה

Similar concepts apply with regard to the other attributes: Binah, Chessed, etc.

וְכֵן בְּחִינוֹת הַבִּינָה וְהַחֶסֶד כוּ'

To cite a parallel within the human realm:

וּכְמוֹ עַל דֶּרֶךְ מָשָׁל בְּאָדָם

When within a person’s will, he desires to acquire a particular field of knowledge,

שֶׁעַל יְדֵי הָרָצוֹן שֶׁרוֹצֶה בְּאֵיזוֹ חָכְמָה

his soul is drawn down to it, enabling him to penetrate to the depth of its wisdom.

תֻּמְשַׁךְ נַפְשׁוֹ בָּהּ לְהִתְחַכֵּם בָּהּ בְּעֹמֶק

By contrast, with another field of knowledge, for which he has no desire,

מַה שֶּׁאֵין כֵּן בְּחָכְמָה אַחֶרֶת שֶׁאֵין לוֹ חֵשֶׁק בָּהּ

he will not acquire wisdom in it to the same degree.

לֹא יַשְׂכִּיל בָּהּ כָּל כָּךְ

Thus the person’s will motivates the revelation of his powers from a hidden state.

נִמְצָא שֶׁהָרָצוֹן הוּא הַגּוֹרֵם גִּלּוּי הַכֹּחוֹת מֵהַהֶעְלֵם

There is, however, a difference between the analogue and the analogy. In the human sphere, when a person desires to gain wisdom, his desire alone does not generate wisdom. To gain knowledge, one must actually study. In the analogue in the spiritual realms, ain hakoach chasair po’el, “the potential does not lack [anything and brings into being] an actual [reality].” Thus, G‑d’s desire to bring into being Chochmah, Chessed, and the other Sefiros brings them into being on a higher, more refined plane (the Sefiros as they exist in Kesser). On this level, they are too lofty to function as active forces. Afterwards, through His will, they are drawn down from that level of potential to the world of Atzilus where they become active forces.

This comes about because of the pleasure that is enclothed in his will,

וְהַיְנוּ עַל יְדֵי הָעֹנֶג שֶׁמְּלֻבָּשׁ בָּרָצוֹן

I.e., as in the analogy on the human plane, will is motivated by pleasure, so too, in the spiritual realms above, Arich Anpin, G‑d’s will, is motivated by His pleasure,

the attribute of Atik Yomin,

וְהִנֵּה בְּחִינַת עַתִּיק יוֹמִין

the Sublime Pleasure,

הוּא בְּחִינַת תַּעֲנוּג הָעֶלְיוֹן

the delight of the King in His essence,

שַׁעֲשׁוּעַ הַמֶּלֶךְ בְּעַצְמוּתוֹ

which is the lowest level within the Source of Emanation,

וְהוּא בְּחִינַת תַּחְתּוֹנָה שֶׁבַּמַּאֲצִיל

a rung that is too sublime to serve as a source for the existence of the emanated beings.

שֶׁאֵינוֹ עֲדַיִן שֹׁרֶשׁ לְהִתְהַוּוּת נֶאֱצָלִים

This relates to the meaning of the term Atik,

וְזֶהוּ פֵּרוּשׁ עַתִּיק

as indicated by the verse (Iyov 9:5): “He removes (hama’tik) mountains”;

לְשׁוֹן הַמַּעְתִּיק הָרִים (אִיּוֹב ט' ה')

i.e., this level is removed and discrete from the sublime days i.e., the Middos of Atzilus,

שֶׁנֶּעְתָּק וְנִבְדָּל מִיּוֹמִין עִלָּאִין דַּאֲצִילוּת

The term Yomin in Aramaic means “days.” As the Tzemach Tzedek proceeds to state, the term “days” refers to the Middos, emotive attributes, of Atzilus. Thus, Atik Yomin means “removed from the days,” i.e., transcendent and distinct from the Middos of Atzilus.

which are the source for the existence of the worlds,

שֶׁהֵם מְקוֹר הָעוֹלָמוֹת

as implied by the verse (Shmos 20:11): “In31 six days, G‑d made the heaven and the earth.”

כְּמוֹ שֶׁכָּתוּב שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם כוּ' (שְׁמוֹת כ' י"א)

Although Atik Yomin is removed from the Middos of Atzilus and the framework of existence they bring into being, a ray from it, identified with the level of Arich Anpin, enclothes itself in them

אַךְ מִכָּל מָקוֹם מִתְלַבֵּשׁ מִמֶּנּוּ הֶאָרָה בִּבְחִינַת אֲרִיךְ אַנְפִּין

so that it will derive pleasure and will desire to bring into existence the worlds of Beriah, Yetzirah, and Asiyah.

לִהְיוֹת מִתְעַנֵּג וְרוֹצֶה בְּהִתְהַוּוּת עָלְמִין דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה

Arich Anpin32 is thus the root of the emanated beings. i.e., the first conception of the emanated beings in G‑d’s will and desire.

וְהוּא הַנִּקְרָא שֹׁרֶשׁ הַנֶּאֱצָלִים

This provides us with a second interpretation of the term Atik, “copy,” as in the phrase “copying (ma’tik) from one scroll to another,”

וְזֶהוּ פֵּרוּשׁ שֵׁנִי בְּמִלַּת עַתִּיק מִלְּשׁוֹן מַעְתִּיק מִסֵּפֶר לְסֵפֶר

i.e., drawing down an entity of substance,

שֶׁהוּא בְּחִינַת הַמְשָׁכַת דְּבַר מָה

bringing down the levels of Mah and Ban33 from the inner and external dimensions of Atik Yomin.

וְהַיְנוּ בְּחִינוֹת מַ"ה וּבַ"ן דְּעַתִּיק יוֹמִין פְּנִימִית וְחִיצוֹנִית שֶׁבּוֹ

From the level of Arich Anpin are then drawn down Abba, the Supernal Father, i.e., the Sefirah of Chochmah, and Imma, the Supernal Mother, i.e., the Sefirah of Binah.

וְהִנֵּה מֵאֲרִיךְ אַנְפִּין נִמְשָׁכִים אַחַר כָּךְ אַבָּא וְאִמָּא

and afterwards, Z’eir Anpin,which refers to the six emotive attributes of Atzilus, and Nukva, “the feminine dimension,” i.e., the Sefirah of Malchus.

וְאַחַר כָּךְ זָ"א [זְעֵיר אַנְפִּין] וְנוּקְבָא וְכוּ'

It is well known and explained in several sources that the fundamental purpose of our occupation in the mitzvos which are the 248 limbs of the King,

וְנוֹדָע וּמְבֹאָר גַּם כֵּן שֶׁעִקַּר עֵסֶק הַמִּצְוֹת שֶׁהֵם רְמַ"ח אֵיבָרִים דְּמַלְכָּא

i.e., of Z’eir Anpin,

זָ"א [זְעֵיר אַנְפִּין]

is to draw down a ray of Ein Sof (G‑d’s infinity)

הַיְנוּ לְהַמְשִׁיךְ הֶאָרַת אֵין סוֹף

through the medium of Kesser into Z’eir Anpin.

עַל יְדֵי הַכֶּתֶר בְּזָ"א

Now through sin, the light associated with a particular mitzvah withdraws from that limb.

וְעַל יְדֵי הֶעָוֹן מִסְתַּלֵּק אוֹתוֹ הָאוֹר מֵאוֹתוֹ הָאֵבֶר

Moreover, nurture is drawn down from that limb to the extraneous forces,

וְגַם נִמְשָׁךְ מִן הָאֵבֶר יְנִיקָה לַחִיצוֹנִים

according to the mystic secret implied by the verse: “He who makes an opening in the name Havayah,” as explained above.

בְּסוֹד נוֹקֵב שֵׁם הֲוָיָ' כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל

For this reason,

וְלָזֹאת

such a situation can be corrected by drawing down light from the two partzufim of Kesser mentioned above.

הַתִּקּוּן הוּא עַל יְדֵי הַמְשָׁכַת אוֹר מִב' פַּרְצוּפֵי הַכֶּתֶר הַנִּזְכָּרִים לְעֵיל

The blemishes that sin causes in the light drawn down from G‑d’s name Havayah, i.e., the light drawn down from the realm of Atzilus, can be corrected by drawing down light from a higher level,

Namely, a) from the partzuf of Atik Yomin,

דְּהַיְנוּ מִפַּרְצוּף עַתִּיק יוֹמִין

the lowest level within the Source of Emanation,

שֶׁהוּא בְּחִינַת תַּחְתּוֹנָה שֶׁבַּמַּאֲצִיל

which serves as an encompassing light, enveloping the entire realm of Atzilus.

וְהֶאָרָתוֹ הִיא בִּבְחִינַת מַקִּיף וְסוֹבֵב עַל הָאֲצִילוּת

This encompassing light “blinds the eyes of the extraneous forces,”

וְהַמַּקִּיף מְסַמֵּא עֵינֵי הַחִיצוֹנִים

preventing them at least from receiving additional nurture

וְלֹא יוּכְלוּ לְקַבֵּל עוֹד יְנִיקָה עַל כָּל פָּנִים

through the blemish created by sin, Heaven forbid,

דֶּרֶךְ הַפְּגַם חַס וְשָׁלוֹם

and b) drawing down light from the partzuf of Arich Anpin,

וְהַמְשָׁכַת מִבְּחִינַת פַּרְצוּף אֲרִיךְ אַנְפִּין

the root of the emanated beings,

שֹׁרֶשׁ הַנֶּאֱצָלִים

which remedies all the blemishes and the deficiencies brought about within the inner dimension of the Sefiros.

וְעַל יְדֵי זֶה יִתְמַלְּאוּ הַפְּגָמִים וְהַחֶסְרוֹנוֹת שֶׁנַּעֲשׂוּ בִּפְנִימִיּוּת הַסְּפִירוֹת

To cite an analogy: It is like a river that is dried out and arid.

וּכְמוֹ נָהָר שֶׁנֶּחֱרַב וְיָבֵשׁ

In such an instance, we dig deep to draw out water from a hidden source.

שֶׁחוֹפְרִים בְּעֹמֶק כְּדֵי לְהַמְשִׁיךְ בּוֹ מִשָּׁם מַיִם

This is the mystic secret implied by the verse: “I, yes I, am He Who wipes away your sins,” in which the term Anochi, “I,” is mentioned twice,

וְזֶה סוֹד אָנֹכִי אָנֹכִי ב' פְּעָמִים

referring to the arousal of influence from the two partzufim of Kesser.

הֵם ב' פַּרְצוּפֵי הַכֶּתֶר

Through this, one’s sins are wiped away.

וְעַל יְדֵי זֶה יִהְיֶה מוֹחֶה פְשָׁעֶיךָ כוּ'

All of this is accomplished through teshuvah and heartfelt regret.

וְכָל זֶה נַעֲשֶׂה עַל יְדֵי הַתְּשׁוּבָה וְהַחֲרָטָה בַּלֵּב

For the Zohar34 interprets teshuvah (תשובה) as תשוב ה, the return of the Hei.

כִּי תְּשׁוּבָה פֵּרְשׁוּ בַּזֹּהַר תָּשׁוּב ה',

The Hei refers to that dimension of the soul that enclothes itself in the body.35Through sin, its connection with the higher dimensions of the soul is severed, and through its return, that connection is restored.

Now the letter Hei has a milui,36Hei-Yud.

וְהִנֵּה אוֹת ה' יֵשׁ בָּהּ מִלּוּי יוּ"ד כְּזֶה הֵ"י

The return of the Hei together with its Yud points to a movement of a person’s inner spiritual energy.

וּפֵרוּשׁ תָּשׁוּב ה' עִם מִלּוּי יוּ"ד שֶׁבָּהּ

The Hei refers to the attribute of Binah in his soul,

הַיְנוּ בְּחִינַת בִּינָה שֶׁבַּנֶּפֶשׁ

which gives him the ability to meditate on the greatness of G‑d and His glory.

לְהִתְבּוֹנֵן בִּגְדֻלַּת ה' וְתִפְאַרְתּוֹ

This generates a desire to call out to G‑d

וּלְהוֹלִיד מִזֶּה צְעָקָה

and arouses regret in his heart for his previous deeds.

וַחֲרָטָה בַּלֵּב עַל מַעֲשָׂיו הָרִאשׁוֹנִים

It motivates him to concentrate all of his desire and his focus on coming close to G‑d.

וְלִהְיוֹת כָּל חֶפְצוֹ וְיִשְׁעוֹ לְהִתְקָרֵב אֶל ה'

The Yud of the milui of the Hei refers to the quality of Chochmah

וְהַיּוּ"ד שֶׁבְּמִלּוּי הֵ"י הוּא בְּחִינַת חָכְמָה

which represents the hidden reaches of the heart and its inner depths.

תַּעֲלוּמוֹת לֵב מִקֶּרֶב וְלֵב עָמֹק

The Yud and the Hei represent the two yesodos of Abba and Imma.

וְהֵם ב' יְסוֹדוֹת דְּאַבָּא וְאִמָּא

Yesod is the sixth of the Divine emotive attributes which is associated with the drive to connect and bond with others outside oneself. The yesodos of Abba and Imma represent the thrusts within Chochmah and Binah to go beyond their own confines.

As is well known, the attributes of Abba and Imma are identified with G‑d’s names Mah and Ban

וְיָדוּעַ דְּאַבָּא וְאִמָּא הֵם מִבְּחִינוֹת מַ"ה וּבַ"ן

and have their source in the names Mah and Banof Atik Yomin

וְשָׁרְשָׁם מִמַּ"ה וּבַ"ן דְּעַתִּיק יוֹמִין

and ultimately, in the names Mah and Ban of Adam Kadmon,

עַד מַ"ה וּבַ"ן דְּאָדָם קַדְמוֹן

lit., “the primeval man.” The human form serves as an analogy for the arrangement and interrelation of different qualities in the spiritual realms. The first such array, the level at which G‑d surveyed all existence in one glance, as it were, is hence referred to as “the primeval man.”

Through the activation of these potentials, one arouses the revelation of the two levels of Anochi mentioned above,

וְעַל יְדֵי זֶה מְעוֹרְרִים בְּחִינַת הִתְגַּלּוּת אָנֹכִי אָנֹכִי הַנִּזְכָּר לְעֵיל

which relate to the names Mah and Ban of Atik Yomin,

מַ"ה וּבַ"ן דְּעַתִּיק יוֹמִין

which repair all blemishes as explained above.

לְתַקֵּן כָּל הַפְּגָמִים כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל

Man’s awakening of his inner G‑dly core through teshuvah awakens fundamental G‑dliness that spurs the arousal of these sublime spiritual potentials.

This is the mystic secret implied by the verse (Devarim 30:11): “For this mitzvah that I (Anochi) command you today….”

וְזֶה סוֹד הַפָּסוּק כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם (דְּבָרִים ל' י"א)

The term “this mitzvah” refers to the mitzvah of teshuvah,37

הִיא מִצְוַת הַתְּשׁוּבָה

which relates to the level of Anochi that is identified with the realm of Kesser.

שֶׁהִיא מִבְּחִינַת אָנֹכִי בְּחִינַת כֶּתֶר

In contrast, the other mitzvos are called “the mitzvos of Havayah,”

מַה שֶּׁאֵין כֵּן שְׁאָרֵי הַמִּצְוֹת נִקְרָאוֹת מִצְוֹת הֲוָיָ'

i.e., they relate to the level of G‑dliness that has already come into definition on the level of Z’eir Anpin, as explained above.

שֶׁהֵם בִּבְחִינַת זָ"א כַּנִּזְכָּר לְעֵיל

The other mitzvos have descended from their source in the simple, encompassing light and have been identified with a particular quality in the realm of Atzilus. The mitzvah of teshuvah, by contrast, reflects its source in the realm of Kesser that transcends Atzilus. Nevertheless, despite its high source, the mitzvah of teshuvah

“is not beyond you, nor distant from you.”

לֹא נִפְלֵאת הִיא מִמְּךָ וְלֹא רְחוֹקָה הִיא

The verse emphasizes that this level is not “beyond you” i.e., a person as he exists on this physical plane.

מִמְּךָ דַּיְקָא

For in truth, the level of Atik Yomin is “the sublime wonder.”

כִּי בֶּאֱמֶת בְּחִינַת עַתִּיק יוֹמִין הוּא פֶּלֶא הָעֶלְיוֹן

It is hidden and covered entirely,

שֶׁהוּא נֶעְלָם וּמְכֻסֶּה לְגַמְרֵי

above knowledge,

וְלָא אִתְיְדַע

for it is an encompassing light, as explained above.

כִּי הוּא הַמַּקִּיף כַּנִּזְכָּר לְעֵיל

“Distant” refers to the level of Arich Anpin that is distant from Atzilus,

וּבְחִינַת אֲרִיךְ אַנְפִּין הוּא רָחוֹק מֵהָאֲצִילוּת

as implied by the verse:38 “I said, ‘I will gain wisdom, but it is distant from me,’ ”

כְּמוֹ שֶׁכָּתוּב אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי

i.e., it is above comprehension.

שֶׁהוּא לְמַעְלָה מֵהַהַשָּׂגָה

The verse from Devarim continues: “It is not in the heavens, nor is it over the sea.”

“The heavens” refer to Atik Yomin,

וְכֵן נִקְרָא עַתִּיק יוֹמִין שָׁמַיִם

the encompassing light.

בְּחִינַת מַקִּיפִים

And “beyond the sea” refers to Arich Anpin, which is beyond “the sea of Chochmah.”

וַאֲרִיךְ אַנְפִּין נִקְרָא מֵעֵבֶר לְיַם הַחָכְמָה

Nevertheless, drawing down these potentials is not beyond a Jew’s capacity.

True, it is necessary to draw down these sublime lights to make possible the mitzvah of teshuvah,

וּלְפִי שֶׁהַמְשָׁכַת אוֹרוֹת אֵלּוּ נִצְרָכִים בְּמִצְוַת הַתְּשׁוּבָה כַּנִּזְכָּר לְעֵיל

and on the surface, it is a very difficult matter

וְהוּא דָּבָר הַקָּשֶׁה מְאֹד לִכְאוֹרָה

to draw down such lights that are truly wondrous and distant, above even the world of Atzilus.

לְהַמְשִׁיךְ אוֹרוֹת אֵלּוּ הַמֻּפְלָאִים וּרְחוֹקִים גַּם מֵעוֹלַם הָאֲצִילוּת

Therefore, the verse clarifies that it is not “beyond you” i.e., beyond a Jew’s potential.

לְזֶה אָמַר לֹא נִפְלֵאת מִמְּךָ דַּיְקָא

For the source of man’s spiritual potential is very high,

כִּי הָאָדָם שָׁרְשׁוֹ גָּבוֹהַּ מְאֹד נַעֲלֶה

stemming from the level of Adam Kadmon which represents the first general collective,

מִבְּחִינַת אָדָם קַדְמוֹן שֶׁהוּא הַכְּלַל הַקָּדוּם

including all existence,

הַכּוֹלֵל כָּל הַהִשְׁתַּלְשְׁלוּת

equalizing everything.

בְּהַשְׁוָאָה אַחַת

It is called “the will of wills.”

וְנִקְרָא רַעֲוָא דְכָל רַעֲוִין

It includes Atik Yomin, Arich Anpin, and the worlds of Atzilus, Beriah, Yetzirah, and Asiyah as one, as stated elsewhere

וְכוֹלֵל גַּם בְּחִינוֹת עַתִּיק יוֹמִין וַאֲרִיךְ אַנְפִּין עִם כְּלָלוּת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה כְּאַחַת כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר

(see Mitzvas Milah, Part II, sec. 3).

(עַיֵּן בְּמִצְוַת מִילָה חֵלֶק ב' (פֶּרֶק ג')

If so, man can draw down the levels of Atik Yomin and Arich Anpin easily.

עַל כֵּן יוּכַל לְהַמְשִׁיכָם בְּנָקֵל

For this same reason, man was also given the 613 mitzvos

וְלָכֵן נִתְּנוּ לְאָדָם גַּם כֵּן תַּרְיַ"ג מִצְוֹת

which represent variant spiritual qualities,

שֶׁהֵם בְּחִינוֹת שׁוֹנוֹת

e.g., the lulav and the esrog draw down one level,

כְּמוֹ אֶתְרוֹג וְלוּלָב הַמְשָׁכַת בְּחִינָה זוֹ

and Shabbos another.

וְשַׁבָּת בְּחִינָה זוֹ

And within Shabbos itself there are several different levels;

וְכֵן בְּשַׁבָּת גּוּפָא

the Friday night meal draws down the level of “the Holy Apple Orchard,” an analogy for the Sefirah of Malchus.

סְעוּדַת לֵיל שַׁבָּת חֲקַל תַּפּוּחִין

while the meal of Shabbos day draws down AtikaKadisha, lit., “the Holy Ancient One,” a level identical with Atik Yomin.

וְשַׁחֲרִית עַתִּיקָא כוּ'

To focus on the unique spiritual potential possessed by man:

Our Sages teach:39 “One angel does not perform two missions,”

וּמַלְאָךְ אֶחָד אֵין עוֹשֶׂה שְׁתֵּי שְׁלִיחוֹת

because each one is associated with a particular level.

לְפִי שֶׁהוּא בְּחִינָה פְּרָטִית

Man, by contrast, is rooted in the collective light described above, a light which transcends all these particular levels.

אֲבָל הָאָדָם שֶׁשָּׁרְשׁוֹ מֵאוֹר כְּלָלִי הַנִּזְכָּר לְעֵיל

This is alluded to by the utterance:40 “Let us make man,”

כְּמוֹ שֶׁכָּתוּב בּוֹ נַעֲשֶׂה אָדָם

which employs a plural term,

לְשׁוֹן רַבִּים

for the entire Spiritual Cosmos is included in him.

לִהְיוֹת בּוֹ מִכָּל הַהִשְׁתַּלְשְׁלוּת

Therefore, he was given all the mitzvos.

עַל כֵּן נִתְּנוּ לוֹ כָּל הַמִּצְוֹת

And therefore, it is said: “The mitzvah of teshuvah is not beyond you,”

וְעַל כֵּן אָמַר לֹא נִפְלֵאת מִמְּךָ

since for man, it is easily within his potential to draw down these transcendent lights.

כִּי לְגַבְּךָ הֲרֵי קָרוֹב הַדָּבָר מְאֹד לְהַמְשִׁיכָם

This is sufficient for a person of understanding.

וְדַי לַמֵּבִין

FOOTNOTES

1.

The Tzemach Tzedek is paraphrasing, not quoting, Sefer HaChinuch.

2.

Bamidbar 15:39.

3.

Tanya, Iggeres HaTeshuvah, ch. 4, Likkutei Torah, Devarim, p. 45b ff., et al.

4.

Often, the name Havayah is contrasted with the name Elokim, and in those contexts it is explained that Elokim refers to G‑dliness as it relates to the limits of nature, while Havayah refers to an aspect of G‑d that is unlimited. In a more particular sense, however, Havayah also reflects a certain dimension of limitation. For as stated here and in many other sources (see the explanations in Likkutei Sichos, Vol. IX, p. 107ff., et al.), the four letters of the name Havayah reflect the Ten Sefiros, which are limited when compared to the transcendent levels above Atzilus.

5.

The Introduction to the Tikkunei Zohar (p. 17b).

6.

Cf. Tikkunei Zohar, op. cit.

7.

See Bava Metzia 84a, as interpreted by Tanya, ch. 49.

8.

The Introduction to the Tikkunei Zohar (p. 2a).

9.

See Tikkunei Zohar, Tikkun 30 (p. 74a).

10.

The wording of Bamidbar 6:11 is being literally translated to convey the point emphasized by the Tzemach Tzedek. Within the context of the passage in Bamidbar, the phrase would be rendered differently.

11.

Tanya, Iggeres HaKodesh, Epistle 25; Kuntreis U’Mayon, maamar 2, ch. 2, et al.

12.

See also the explanation of the positive dimension of hairs in Mitzvas Tiglaches Metzora, p. 106ff. below.

13.

Ch. 24,

14.

Pirkei Heichalos, ch. 18.

15.

Instituted by the AriZal in the order of the Kerias Shema recited before retiring. See Pri Etz Chayim, Shaar Kerias Shema SheAl HaMitah, ch. 8.

16.

We have translated the phrase literally to fit the intent of the Tzemach Tzedek here. In the context of the passage in Vayikra, it would be rendered differently.

17.

Yoma 86a.

18.

The Introduction to the Tikkunei Zohar (p. 17b).

19.

Tehillim 148:13.

20.

Torah Or, p. 25c, et al.

21.

See Likkutei Torah, Devarim, p. 45c.

22.

See Zohar, Vol. II, p. 33a; Vol. III, 177a.

23.

Bava Metzia 90b, et al.

24.

The literal meaning of the term used by the Tzemach Tzedek, nefilas apayim, is “falling on one’s face.” This term is used because we prostrate ourselves during these prayers. In Talmudic times, there were Sages who would actually fall flat on the ground when reciting these prayers each day.

25.

Bava Basra 164b.

26.

The term literally means “the sling shot.” This term is used because the soul is swung around in a whirlwind of imagined activity, as the Tzemach Tzedek proceeds to explain.

27.

See Likkutei Torah, Bamidbar, p. 75c.

28.

Sotah 3b.

29.

See Etz Chayim, Shaar Derushei A”bia, ch. 1.

30.

The term partzuf, literally, “face” or “visage,” refers to an array of different interrelated attributes, as a face is an array of different organs.

31.

In Lashon HaKodesh, the word “in” is generally denoted by the prefix be (ב). In this verse, that prefix is lacking. On this basis, the Zohar, Vol. I, p. 247a, explains that the verse is alluding to the fact that Creation was brought about by the six sublime days, i.e., the six Middos of Atzilus.

32.

Arich Anpin literally means “the long face.” This term compares to Z’eir Anpin, a term which literally means “the small face” and which refers to the Middos of Atzilus. To explain: Both Arich Anpin and Z’eir Anpin represent an array of emotive qualities and therefore are described by the term “face.” Nevertheless, because Z’eir Anpin is drawn down through the medium of G‑d’s intellectual qualities, it is “small,” i.e., constrained, while Arich Anpin is “long,” because it reflects G‑d’s desire for these attributes, a level that is not constrained by intellect.

33.

The term Mah refers to one of the miluyim of the name Havayah. To explain: Milui refers to a concept in gematria where every letter is spelled out and the equivalents of these spellings are also included in the reckoning. To illustrate: Havayah is spelled י-ה-ו-ה. The first letter Yud is spelled Yud (10) Vav (6) Dalet (4). Thus the numerical value of Yud together with its milui is 20.

Now the letters of the name Havayah – Yud-Hei-Vav-Hei – can be spelled in several ways. Forty-five is the milui of Havayah when these letters are spelled יוד-הא-ואו-הא. The term מה is numerically equivalent to 45 and is pronounced Mah. Ban (בן) is numerically equivalent to 52 and represents a different milui of the name Havayah (יוד-הה-וו-הה). The inner and external dimensions of Atik Yomin produce the names Mah and Ban when the spiritual qualities of Atik Yomin come into expression in the world of Atzilus.

34.

Raaya Mehemna, p. 122a.

35.

See Tanya, Iggeres HaTeshuvah, ch. 5; Likkutei Torah, Devarim, p. 18b.

36.

See the explanation of this term in footnote 5.

37.

See Ramban’s Commentary to the Torah on this verse.

38.

Koheles 7:23.

39.

Bereishis Rabbah 3:2.

40.

Bereishis 1:26.

By Rabbi M. M. Shneersohn (Tzemach Tzedek); Translated by Eliyahu Touger

Rabbi M. M. Shneersohn [1789-1866], the third Rebbe of Chabad, known as the "Tzemach Tzedek," was renowned not only as a Rebbe, but also as a leading scholar in his generation in both the revealed and hidden aspects of Torah.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

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Pirkei Avot 6:10

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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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