Lessons in Derech Mitzvosecha: Mitzvas Kiddush Hashem

 Lessons in Derech Mitzvosecha: Mitzvas Kiddush Hashem

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Mitzvas Kiddush Hashem

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

Source: 

Mitzvas Kiddush Hashem - The Mitzvah of Sanctifying G-d's Name - SIE.org

Sefer HaChinuch, Parshas Emor (mitzvah 296): To sanctify His name, may He be blessed,

(פַּרשַׁת אֱמוֹר) לְקַדֵּשׁ שְׁמוֹ יִתְבָּרֵךְ

as it is written (Vayikra 22:32): “And I will be sanctified in the midst of the Children of Israel.”

שֶׁנֶּאֱמַר וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל (רצ"ו) (וַיִּקְרָא כ"ב ל"ב):

The intent of this mitzvah is that we are commanded to publicize the true faith in G‑d throughout the world

וְעִנְיַן זֹאת הַמִּצְוָה אֲשֶׁר אֲנַחְנוּ מְצֻוִּים לְפַרְסֵם הָאֱמוּנָה הָאֲמִתִּית בָּעוֹלָם

without fear of injury from any assailant.

וְשֶׁלֹּא נִפְחַד בְּהֶזֵּק שׁוּם מַזִּיק

Although an intimidator approaches us,

וְאַף עַל פִּי שֶׁבָּא עָלֵינוּ מַכְרִיחַ

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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desiring to induce us to abandon our faith, we should not listen to him,

לְבַקֵּשׁ מִמֶּנּוּ לִכְפּוֹתֵנוּ שֶׁלֹּא נִשְׁמַע אֵלָיו

but instead sacrifice our lives.

אֲבָל נִמְסוֹר עַצְמֵנוּ לְמִיתָה

Nor should we deceive him into thinking that we have denied G‑d,

וְלֹא נַתְעֵהוּ לַחְשׁוֹב שֶׁכָּפַרְנוּ

although in truth, in our hearts, we believe in Him. Instead, we should choose self-sacrifice.

אַף עַל פִּי שֶׁלִּבּוֹתֵינוּ מַאֲמִינִים בּוֹ יִתְעַלֶּה

This is the mitzvah of Kiddush HaShem which the Jews are commanded to observe

וְזֹאת הִיא מִצְוַת קִדּוּשׁ הַשֵּׁם הַמְצֻוִּים בָּהּ בְּנֵי יִשְׂרָאֵל כוּ'

(Rambam, Sefer HaMitzvos, positive commandment 9).1

עַד כַּאן לְשׁוֹן הָרַמְבַּ"ם בְּסֵפֶר הַמִּצְוֹת בְּמִצְוֹת עֲשֵׂה סִימָן ט' יְעֻיַּן שָׁם:

The concepts stated by Rambam are explained thoroughly and require no additional rationale or source,

וְאַף עַל פִּי שֶׁהַדְּבָרִים מְבֹאָרִים הֵיטֵב וְאֵין צְרִיכִים לְטַעַם וְשֹׁרֶשׁ

for the mitzvah itself expresses its fundamental intent:

כִּי הוּא עַצְמוֹ הוּא הָעִקָּר

to sacrifice one’s life for G‑d,

לִמְסוֹר נַפְשׁוֹ בַּה'

for this is the purpose of man’s creation.

שֶׁבִּשְׁבִיל זֶה נִבְרָא הָאָדָם,

Nevertheless, the lofty and laudable heights of mesirus nefesh (self-sacrifice) can be better understood

אַךְ אַף עַל פִּי כֵן לְהָבִין וּלְהַשְׂכִּיל מַעֲלַת עִלַּת תְּהִלַּת הַמְּסִירוּת נֶפֶשׁ יוּבַן

through the preface of an explanation of the statements of the AriZal, Pri Etz Chayim, Shaar Nefilas Apayim, chs. 4-6)2

בְּהַקְדִּים מַה שֶּׁכָּתַב הָאֲרִיזַ"ל בְּשַׁעַר נְפִילַת אַפַּיִם פַּרְקִים ד, ה, ו

that the unification of Abba and Imma – literally, “the Supernal Father and Mother,” referring to the Sefiros of Chochmah and Binah – is achieved only through an arousal from below resulting from actual mesirus nefesh.

שֶׁיִּחוּד אַבָּא וְאִמָּא אֵינוֹ אֶלָּא עַל יְדֵי הַעֲלָאַת מַיִּין נוּקְבִין דִּמְסִירוּת נֶפֶשׁ מַמָּשׁ

By contrast, the unification of Z’eir Anpin and Nukva – literally, “the small face” and “the feminine dimension,” referring to the six middos (the emotive qualities) of Atzilus and the Sefirah of Malchus of Atzilus – is achieved through the observance of the Torah and its mitzvos.

וְיִחוּד זָ"א וְנוּקְבָא הוּא עַל יְדֵי מַעֲשֵׂה הַתּוֹרָה וּמִצְוֹת,

To explain: Chochmah is referred to as kodesh (“holy”)

וְהָעִנְיָן כִּי חָכְמָה נִקְרֵאת קֹדֶשׁ

Because the Or Ein Sof, G‑d’s infinite light, enclothes itself in it.

עַל שֵׁם הִתְלַבְּשׁוּת אוֹר אֵין סוֹף שֶׁבְּתוֹכָהּ

As the Alter Rebbe writes:3 “The Ein Sof, blessed be He, is true Oneness…. This is the rung of Chochmah.”

And the Or Ein Sof is distinct and removed from the entire Spiritual Cosmos.

שֶׁהוּא מֻבְדָּל מִכָּל הִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת

As the Tzemach Tzedek proceeds to explain, holiness is identified with separation. What defines something as “holy”? That it is not ordinary and commonplace, but instead, marked by spiritual distinction. Since the Or Ein Sof enclothes itself in Chochmah, Chochmah is characterized by holiness.

Our Sages’ statement (Midrash Tehillim, ch. 103): “Just as the soul fills the body, so, too, the Holy One, blessed be He, fills the world,”

כִּי מַה שֶּׁאָמְרוּ רַזַ"ל מַה הַנְּשָׁמָה מְמַלֵּא אֶת הַגּוּף כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַלֵּא אֶת כָּל הָעוֹלָם (מִדְרַשׁ תִּלִּים עַל פָּסוּק בָּרְכִי נַפְשִׁי)

refers to the dimension of Divine light that pervades the worlds and enclothes itself within them,

בְּחִינָה זוֹ שֶׁמְּמַלֵּא אֶת הָעוֹלָם

allotting a different level of Divine light for every particular rung of existence:

בִּבְחִינַת הִתְחַלְּקוּת הַהֶאָרָה

in the Upper Gan Eden, one level of light;

בְּגַן עֵדֶן הָעֶלְיוֹן כָּךְ

in the Lower Gan Eden, another level. To cite a parallel:

וּבַתַּחְתּוֹן כָּךְ

In the body, the life-energy of the soul is manifest more in the head,

כְּמוֹ שֶׁחַיּוּת הַנֶּפֶשׁ בַּגּוּף מִתְחַלֵּק בָּרֹאשׁ יוֹתֵר

less in the hands, and still less in the feet, etc.

וּבַיָּדַיִם בְּפָחוֹת וּבָרַגְלַיִם בְּפָחוֹת יוֹתֵר כוּ'

In truth, however, the light that shines in all of these levels is merely a gleam of a ray from His essence.

זֶהוּ בֶּאֱמֶת רַק הֶאָרָה דְהֶאָרָה לְבָד מֵעַצְמוּתוֹ יִתְבָּרֵךְ

His essence, by contrast — and even His light and His radiance — are distinct and removed from all beings,

אֲבָל עַצְמוּתוֹ יִתְבָּרֵךְ וַאֲפִלּוּ אוֹרוֹ וְזִיווֹ יִתְבָּרֵךְ הוּא מֻבְדָּל מִכָּל הַנִּמְצָאִים

exalted and elevated above their comprehension.

וְנִשְׂגָּב וּמְרוֹמָם לְמַעְלָה מֵהַשָּׂגָתָם

For His light is representative of Him. Just as He is Ein Sof, truly infinite, so, too, is His light. Thus, it is above the entire framework in which the created beings – and indeed, even the spiritual realms above creation – exist.

In relation to this essential level, small and great are equal.

וְקָטָן וְגָדוֹל שָׁוֶה הוּא

This higher level of light is called sovev kol almin (“encompassing all the worlds”).

אֶלָּא נִקְרָא סוֹבֵב כָּל עָלְמִין

It can be compared to the radiance of the sun as it is yet included in its source, the orb of the sun.4

וְהוּא כְּדִמְיוֹן זִיו הַשֶּׁמֶשׁ בְּעוֹדוֹ בִּמְקוֹרוֹ

That radiance is one simple essence

שֶׁהוּא עֶצֶם פָּשׁוּט

and is not comparable to the various colors

וְאֵינוֹ בְּעֶרֶךְ הַגְּוָנִים הַשּׁוֹנִים

that can be seen in its ray through the different instruments and windows through which it shines.

שֶׁיִּהְיוּ נִרְאִים בְּהֶאָרָתוֹ עַל פִּי חִלּוּפֵי הַכֵּלִים מִכֵּלִים שׁוֹנִים בְּחַלּוֹנוֹת שֶׁיָּאִיר בָּהֶם כוּ'

In a similar way, the light which is sovev kol almin is called “holy,” i.e., distinct.

וְלָכֵן נִקְרָא קֹדֶשׁ לְשׁוֹן הַבְדָּלָה

On this basis, we can understand the verse (Tehillim 36:10): “With You is the source of life.”

וְזֶהוּ שֶׁכָּתוּב כִּי עִמְּךָ מְקוֹר חַיִּים (תִּלִּים ל"ו י')

The verse does not say “You are the Source of life,” for G‑d’s essence is not the direct source of our vitality. Instead,

the level which is “the source of life” for all existence is but a glimmer of a ray

שֶׁבְּחִינַת מְקוֹר חַיִּים דְּנִמְצָאִים שֶׁהוּא הֶאָרָה דְהֶאָרָה

that enclothes itself within the created beings in the manner of memale kol almin,

הַמִּתְלַבֶּשֶׁת בִּבְחִינַת מְמַלֵּא כָּל עָלְמִין

adapting itself according to the nature of the receptacles of the recipients.

כְּפִי מֶזֶג כְּלֵי הַמְקַבְּלִים

This entire framework is secondary and of no genuine importance to Him.

הִיא בְּחִינַת טָפֵל וּכְלָא חֲשִׁיב אֶצְלוֹ יִתְבָּרֵךְ

This is implied by the term “with You,”

וְזֶהוּ לְשׁוֹן עִמְּךָ

i.e., a secondary matter.

כְּלוֹמַר דָּבָר הַטָּפֵל,

Chochmah, called “the first”5because it is the first of the Sefiros,

וְהִנֵּה הַחָכְמָה שֶׁהִיא נִקְרֵאת רֵאשִׁית

“comes into existence from nothingness.”6

מֵאַיִן תִּמָּצֵא

The spiritual implication of the phrase is that the Sefirah of Chochmah comes into being from levels of Divine light that are infinite and undefined. They are referred to as nothingness because they are beyond mortal comprehension. Man has no terms to explain them.

It is absolutely batel,

וְהִיא בִּבְחִינַת בִּטּוּל

for it recognizes the truth: that there is no existence apart from Him.

כְּשֶׁמַּכִּיר הָאֱמֶת אֵיךְ שֶׁאֵין עוֹד

Thus Chochmah is above the revealed intellect.

וְהוּא לְמַעְלָה מִן הַשֵּׂכֶל הַגָּלוּי

Accordingly, it is possible that Or Ein Sof can enclothe itself in it.

וְלָזֹאת יִהְיֶה בָּהּ הִתְלַבְּשׁוּת אוֹר אֵין סוֹף

As long as an entity is defined by its own perspective, it cannot serve as a medium for G‑dliness, as He is, without having adapted His light. Because Chochmah involves transcending one’s existence and identifying with the truth, Or Ein Sof can rest in it.

Binah, by contrast, represents the comprehension of a concept in length and breadth.

מַה שֶּׁאֵין כֵּן בִּינָה הַשָּׂגַת הַדָּבָר בְּאֹרֶךְ וְרֹחַב

The power of Binah involves drawing a concept down to one’s self, getting a handle on it, as it were.

It thus is identified with yeshus

הוּא בְּחִינַת יֵשׁ

personal identity, for understanding involves the awareness of the person who understands. Thus, he is conscious of his own self. For that reason,

The revelation of Or Ein Sof that transcends comprehension is not and cannot be enclothed in the Sefirah of Binahto the same extent, as it is within Chochmah.

וְאֵין בָּהּ הִתְגַּלּוּת אוֹר אֵין סוֹף כָּל כָּךְ שֶׁהוּא לְמַעְלָה מֵהַהַשָּׂגָה,

When Chochmah becomes united with Binah,

וְהַחָכְמָה מִתְיַחֶדֶת עִם הַבִּינָה

the revelation of Or Ein Sof enclothed within Chochmah is drawn into the realm of comprehension through the known pathways,

שֶׁנִּמְשָׁךְ מִמֶּנָּה גִּלּוּי אוֹר אֵין סוֹף בְּהַשָּׂגָה עַל יְדֵי שְׁבִילִין יְדִיעִין

as is well known with regard to the thirty-two occurrences of the term Elokim, as in the phrase Vayomer Elokim (“And G‑d said”) in the narrative of Creation.

כַּיָּדוּעַ בְּעִנְיַן ל"ב וַיֹּאמֶר אֱלֹקִים

These utterances open the thirty-two pathways that lead from Abba to Imma.

דְּמִתְפַּתְּחָן ל"ב שְׁבִילִין מֵאַבָּא לְאִמָּא

This draws down new intellectual faculties from Chochmah and Binah to Z’eir Anpin and Nukva.

וְאָז נִמְשָׁךְ מֵהֶם מוֹחִין חֲדָשִׁים לְזָ"א וְנוּקְבָא

Z’eir Anpin as a whole is represented by the emotive qualities of Chessed and Gevurah.

שֶׁהֵם בְּחִינַת הַמִּדּוֹת חֶסֶד וּגְבוּרָה

Thus this new influence serves as the rationale and the intellectual foundation that inspire the emotivel qualities based on the comprehension of Or Ein Sof.

דְּהַיְנוּ הַטַּעַם וְהַהַשְׂכָּלָה לְמִדּוֹת עַל פִּי הַהַשָּׂגָה בְּאוֹר אֵין סוֹף כוּ',

For there to be unification of Abba and Imma, it is necessary that new radiance shine within Chochmah from Or Ein Sof

וְלָזֹאת בִּכְדֵי שֶׁיִּהְיֶה יִחוּד דְּאַבָּא וְאִמָּא צְרִיכָה לִהְיוֹת הֶאָרָה חֲדָשָׁה בְּהַחָכְמָה מֵאוֹר אֵין סוֹף

that transcends Chochmah to an infinite degree,

שֶׁהוּא לְמַעְלָה מַּעְלָה מֵהַחָכְמָה לְאֵין קֵץ וְתַכְלִית

as explained above with regard to the analogy of the sun and its rays.

וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל מִמְּשַׁל זִיו הַשֶּׁמֶשׁ כוּ'

Since Chochmah transcends Binah, for the two to be unified, Chochmah must be energized by a higher power. Otherwise, it will remain on its own level.

This is brought about through man’s mesirus nefesh on a level that also transcends intellect.

וְהַיְנוּ דַוְקָא עַל יְדֵי מְסִירוּת נֶפֶשׁ שֶׁהוּא גַם כֵּן לְמַעְלָה מִן הַשֵּׂכֶל

G‑dly revelation flows in responsive pattern, in that the manner in which He reveals Himself to man depends on man’s Divine service. For transcendent energy to be revealed within Chochmah, man must tap a source within himself that transcends the limits of understanding, i.e., the power of mesirus nefesh. The mesirus nefesh referred to is self-sacrifice that is not motivated by logic or reason, but rather stems from the inherent G‑dly nature of the Jewish soul.

For mesirus nefesh involves stepping above the body’s defined patterns and giving powerful expression to one’s G‑dly soul as the Creator commanded.

וְלָצֵאת מִגִּדְרֵי הַגּוּף וּלְהַגְבִּיר נֶפֶשׁ הָאֱלֹהִית שֶׁבּוֹ שֶׁצִּוָּה הַבּוֹרֵא יִתְבָּרֵךְ בְּכָךְ

Moreover, by its own nature, the G‑dly soul itself is rooted above the level of Chochmah,

וְגַם הִיא מִצַּד עַצְמָהּ שָׁרְשָׁהּ לְמַעְלָה מִן הַחָכְמָה

for it is “a part of G‑d from Above,”7

כִּי הִיא חֵלֶק אֱלוֹהַּ מִמַּעַל

and G‑d transcends Chochmah to an infinite degree.

וְהוּא יִתְבָּרֵךְ לְמַעְלָה מַּעְלָה מִן הַחָכְמָה

Nevertheless, the G‑dly soul also possesses wisdom (i.e., the three intellectual attributes)

אֶלָּא שֶׁיֵּשׁ בָּהּ חָכְמָה

and emotional characteristics (the seven emotional attributes or middos).

וּמִדּוֹת

These qualities are merely mediums for the G‑dly soul, enabling it to be manifest,

וְהֵם רַק כֵּלִים אֵלֶיהָ

just as the Ten Sefiros Above are merely mediums — “the body of the King”8 — but not the King Himself.

כְּמוֹ שֶׁי' סְפִירוֹת שֶׁלְּמַעְלָה הֵן רַק כֵּלִים וְגוּפָא דְמַלְכָּא כוּ'

The soul’s self-sacrifice stems from its will, a level that transcends intellect.

וְכַאֲשֶׁר הִיא מוֹסֶרֶת נַפְשָׁהּ מַמָּשׁ שֶׁזֶּהוּ עַל פִּי רְצוֹנָהּ שֶׁלְּמַעְלָה מִשִּׂכְלָהּ

As Rambam writes:9 One is obligated to sacrifice his life rather than to deceive an intimidator

וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה שֶׁמְּחֻיָּב לִמְסוֹר נַפְשׁוֹ שֶׁלֹּא נַתְעֵהוּ

into thinking that we have denied G‑d, even though in our hearts, we believe in Him.

לַחְשׁוֹב שֶׁכָּפַרְנוּ אַף עַל פִּי שֶׁלִּבּוֹתֵינוּ מַאֲמִינִים כוּ',

This self-sacrifice causes an arousal Above, which reveals G‑d’s infinite light

הִנֵּה בְּזֶה מְעוֹרֵר גַּם כֵּן לְמַעְלָה גִּלּוּי אוֹר אֵין סוֹף

that transcends Chochmah of Atzilus to an infinite degree,

שֶׁלְּמַעְלָה מַּעְלָה מֵהַחָכְמָה דַאֲצִילוּת

enabling it to illuminate within Chochmah.

לִהְיוֹת מֵאִיר בְּחָכְמָה

From the abundance of that radiance,

וְאָז מֵרִבּוּי הַהֶאָרָה הַהִיא

light is then drawn down from Chochmah, which is above comprehension,

יֻמְשַׁךְ אַחַר כָּךְ מֵהַחָכְמָה

to Binah, which is within the realm of comprehension.

לַהֲבִינָהּ בְּהַשָּׂגָה

From that level, it can be drawn down to the levels of Chochmah, Binah, and Daas within Z’eir Anpin and Nukva,

וּמִשָּׁם לִהְיוֹת מֵאִיר בְּחָכְמָה־בִּינָה־דַעַת דִּזְעֵיר אַנְפִּין וְנוּקְבָא

I.e., the emotions possess an intellectual element, the rationale that evokes the feeling. Once the influence from Chochmah enclothes itself in this level, it can be drawn down to lower rungs.

and from those levels, to all the worlds,

וּמֵהֶם לְכָל הָעוֹלָמוֹת

and, in particular, to the soul of the person who displayed mesirus nefesh.

וּבִפְרָט לְנַפְשׁוֹ הַפְּרָטִית,

Thus, the mitzvah of Kiddush HaShem causes the revelation of Or Ein Sof which is sovev kol almin to be manifest on the lowest plane.

נִמְצָא שֶׁמִּצְוַת קִדּוּשׁ הַשֵּׁם גּוֹרֵם הִתְגַּלּוּת אוֹר אֵין סוֹף בָּרוּךְ הוּא הַסּוֹבֵב כָּל עָלְמִין לְמַטָּה מַּטָּה

This is the intent of the verse: “And I will be sanctified in the midst of the Children of Israel”;

וְזֶהוּ וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל

that through this self-sacrifice, Or Ein Sof, which is holy and distinct,

פֵּרוּשׁ שֶׁאוֹר אֵין סוֹף שֶׁהוּא קָדוֹשׁ וּמֻבְדָּל

will be revealed within the Children of Israel.

יִהְיֶה בְּהִתְגַּלּוּת עַל יְדֵי זֶה בְּתוֹךְ בְּנֵי יִשְׂרָאֵל מַמָּשׁ,

Therefore, this mitzvah surpasses all the 248 positive commandments;

וְלָכֵן מִצְוָה זוֹ גְּדוֹלָה מִכָּל הָרְמַ"ח מִצְוֹת עֲשֵׂה

i.e., someone who spends his entire life in the service of studying Torah and performing its mitzvos

שֶׁמִּי שֶׁיַּעֲבוֹד כָּל יָמָיו בְּתוֹרָה וּמִצְוֹת

will not reach the level of one who transgressed throughout his entire life and afterwards turned to G‑d in complete teshuvah, sacrificing his life for the sanctification of G‑d’s name.

לֹא יַגִּיעַ לְמִי שֶׁהָיָה כָּל יָמָיו בַּעַל עֲבֵרוֹת אֶלָּא שֶׁאַחַר כָּךְ עָשָׂה תְּשׁוּבָה שְׁלֵמָה וּמָסַר נַפְשׁוֹ עַל קִדּוּשׁ הַשֵּׁם

To cite an example: R. Elazar ben Durdaiya, whose soul expired as he wept;

וּכְעִנְיַן רַבִּי אֶלְעָזָר בֶּן דּוּרְדַיָא שֶׁיָּצְתָה נִשְׁמָתוֹ בִּבְכִיָּה

indeed, he reached such a level that Rabbi Yehudah HaNasi cried in envy (Avodah Zarah 17a).

שֶׁבָּכָה רַבִּי כוּ' (עֲבוֹדָה זָרָה י"ז א')

A parallel are the ten Sages executed by the Romans concerning whom it is said (Pesachim 50a): “There is no created being who can stand in their place.”

וְכֵן י' הֲרוּגֵי מְלוּכָה שֶׁאֵין כָּל בִּרְיָה יְכוֹלָה לַעֲמוֹד בִּמְחִצָּתָן (פְּסָחִים נ' א')

The reason for this is that all the 248 positive commandments draw down and reveal G‑d’s infinite light within the different channels that express His potentials:

לְפִי שֶׁכָּל הָרְמַ"ח מִצְוֹת עֲשֵׂה הֵם הַמְשָׁכוֹת וְגִלּוּי אוֹר אֵין סוֹף בְּכֵלִים מִכֵּלִים

His intellectual powers – Chochmah, Binah, and Daas – and His emotive powers,

בְּחָכְמָה־בִּינָה־דַעַת וּמִדּוֹת

which are called “the limbs of the King”

שֶׁהֵם הַנִּקְרָאִים אֵיבָרִים דְּמַלְכָּא

because they draw down the revelation of G‑d’s infinite light into these channels.

שֶׁמַּמְשִׁיכִים בָּהֶם גִּלּוּי אוֹר אֵין סוֹף

The wondrous mitzvah of Kiddush HaShem, by contrast,

אֲבָל זוֹ הַמִּצְוָה הַנִּפְלָאָה

represents the ascent and inclusion of man’s potential in the essence of Or Ein Sof

הִיא הָעֲלִיָּה וְהִתְכַּלְלוּת בְּעַצְמוּת אוֹר אֵין סוֹף

as it exists on a rung that surpasses its enclothement in mediums and it draws this sublime level into revelation.

כְּמוֹ שֶׁהוּא לְמַעְלָה מֵהִתְלַבְּשׁוּת בְּכֵלִים:

Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?

Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Or believe he is the Tzaddik HaDor of the generation of the time of the NT.

When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?


Beit Yisrael International.
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Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Lost Tribes of Efrayim/‘Ger Toshav‘) click: Beit yisrael international

Shulchan Aruch Harav

The Alter Rebbe's Shulchan Aruch - Code of Jewish Law

By Rabbi Schneur Zalman of Liadi

With this modern translation of the Shulchan Aruch Harav, the English-reading public can study Jewish law as taught by Rabbi Shneur Zalman of Liadi, the Alter Rebbe, from the original source.

Come and join our Facebook group:

Har HaBait Jewish Sovereign for all Israel

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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.

click:

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':

click: 

What Is Kabbalah?

The Soul of Judaism

By Tzvi Freeman

Click:

What Is Chassidut?

Teachings from the core essence

By Tzvi Freeman

Click:

What Is Chabad?

Do-It-Yourself Judaism

By Tzvi Freeman

Click: 

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Click:

The Tzaddik HaDor

As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".

May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.

Kol-HaTor The Voice of the Turtle Dove

Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.

 Read in English or in Hebrew.

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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