Shaar HaYichud The Gate of Unity Chapter 2
Shaar HaYichud The Gate of Unity Chapter 2
Shaar HaYichud
The Gate of Unity
By
The Holy Rabbi Dov Ber of Lubavitch
Translated and Annotated by Shimon Markel Edited
by Rabbi A. Markel
Copyright © 2004
Chapter Two
Now, it is known that in Binah itself there are two levels; Binah and Tvunah. (This
is as stated in the Zohar1, “The
lower mother and father are Yisrael Saba and Tvunah”2. Tvunah is called the lower mother.) The matter of Tvunah is the aspect of the spreading forth of the light of Binah.
This comes about because the concept is grasped very well in the vessel
of the comprehension of Binah3. Therefore, through this, it spreads forth
to bring it into many matters, which
are separate from the essential comprehension of the concept itself4. One who is capable of this is called “a man of Tvunah”, as in the verse5, “Deep waters…
a man of Tvunah shall draw them out”. The
“deep waters” represent the aspect of the depths of Binah which remain concealed in the essential self6. It is specifically the “man of Tvunah” who draws it out
and brings it forth from its concealment, to bring it to spread forth in many different manners, in order to quench the
thirst of the recipients7. This is analogous to one who draws out deep waters to quench
the thirst of the sheep8. We may clearly
observe that when the reasoning
of an intellectual concept is too deep to be retained in the comprehension of man, this is called “deep waters”,
which is the aspect of the depth of the comprehension (omek hamoosag), from which the length and width come, as previously explained9. It is specifically one who possesses the power of Tvunah who can “draw it out”. In other words,
he brings to light the aspect of the hidden
depth of the concept, until
it may be retained within the comprehension of man, as if it was not deep at all. Just as in the
1 See Zohar Ha’azinu
290b and 291a.
See also Etz Chaim (Shaar Av”I) Shaar 21, chapter 8.
2 Chochmah and
Binah are called “father”
and “mother”. Quite simply, this is because
the father (Chochmah)
provides the seminal drop, and the mother (Binah)
develops it into a complete “child”. Yisrael
Saba refers to the seven lower emotional sefirot of Chochmah,
while Tvunah refers to the seven
lower emotional sefirot of Binah. For this reason they are called the lower
father and mother. This will now be explained.
3 In
other words, he has done the hitbonenut (or
Iyun) and has a firm and thorough
grasp of the concept, until its very
depth. According to how well he
grasps the concept will be the measure of his Tvunah. That is, his
capability to apply this concept to many other matters is commensurate to his
grasp of its depth, which comes through the analysis.
4 That is to say, he is capable of applying
his understanding of this concept to many other matters,
which are not directly relevant
to the concept itself.
5 Proverbs
20:5
6 In other words, a person is incapable of “handing” someone
the essential depth of a concept itself, for it remains concealed. Rather,
he must give someone a length and width of explanation, through which the other may also be capable
of grasping its depth.
7 He is capable
of bringing the very essential
depth out of its concealment, with many different
explanations and in many different ways according to the intellectual capacities of the recipients.
8 As opposed
to bringing the sheep down to the depths, he brings the depths up to the sheep.
9 In chapter one
analogy of one who draws the deep waters
out of the depths of the well, he brings the depth itself
close.
According
to the above, we must say that the power of Tvunah
is a power which spreads forth
from the power of Binah, to bring its
depth into revelation below to the recipients.
This is not the
case with one who is not “a man of Tvunah”. Although he may be a man of comprehension in his mind of Binah10, it is possible
that his comprehension remains as it is in the
essence of his mind of Binah11. That
is, he only possesses “the spirit of Binah”, but there will not come from it any
spreading down into separate matters, outside of the essential comprehension itself12. Furthermore, although his comprehension is in the length, width and depth, as explained above, it
is all in the essential comprehension, as it is13. However, it will not be revealed below in
separate matters, and certainly, the depth of the concept remains in its depth,
concealed in itself. Likewise, the
length and width all remain in the essential
comprehension, as they are, in that
state alone14.
An example of all this can be seen in the depth of the logical debate of the Talmud, in which there are many reasons and explanations to argue one
way or another way etc. Although one may come to the comprehension of Binah15, nonetheless, he is still incapable of bringing to light any actual verdict or ruling of “innocent” or “guilty” from the essential
intellect. In other words, one is not capable of bringing out any “guilty” verdict
from this reasoning, nor
any “innocent” verdict from this reasoning. This is because, as of yet, these concepts
and explanations are only completely theoretical abstractions. One will, therefore, not find any spreading
forth into matters which are separate from them. In other words, he will not be
capable of applying these reasons and
explanations in
practice and state a “guilty” or an “innocent” verdict
through them.16 Rather, it is like a Heyulie17 power, in which
it is not yet known what will result from it or what could be done
with it.
10 Footnote
of the Rebbe: This is called a “Tafsan –Grasper” in the terminology of the world.
11
In other words, he understands the explanation of the concept itself, but he is
not capable of applying this concept
to other matters outside of the understanding of the concept itself. This is because although he grasps the externality of the explanations of the concept, he has not
grasped its true depth and essence. Therefore,
although he may even be able to explain the concept to someone else, he will
only be able to explain it according
to his own level of understanding, and will not be able to lower it down to the comprehension of one who is of lesser
intellectual standing. Furthermore,
he will only be capable of explaining
it the way he received it, but will not be capable of fashioning innovative
explanations and allegories.
12
He will therefore also not be capable of making any practical applications from
this concept. Rather, it remains
theoretical and abstract.
13
In other words, he only understands the concept in the way it was explained to
him. Therefore, there is a length of explanation that he knows, and a
width of facets that he may know how to explain according to what he received, and a concealed depth
and point to the concept. He is, nonetheless, incapable of bringing anything out of the depth, for it is
hidden from him, in itself. From this
we see that although one may have a
great length and width according to what he received or read on his own, it is
quite possible that he actually could
be lacking the essential depth of these concepts. The way to reach the depth is specifically through Hitbonenut, as explained in chapter one.
14 See previous footnote.
15 That is, he understands and comprehends the reasons and explanations of both sides of the arguments.
16
He only understands the case in the Talmud and its reasoning, as it is. But he cannot practically apply this logic to the case which is before
him, whose verdict has not been explicitly stated in the Talmud.
17 There are two types of potentialities. The first is called a “Heyulie” –
“ability”, and the second is called a “Ko’ach” – “potential”. The example usually
given to explain
the difference between
these two
It
is therefore understood that the power of Tvunah
which spreads forth from the mind of Binah is the ability to bring the
essential comprehension, to an aspect of spreading down from it, in all matters which
are separate from the concept itself.
That is to say, he is capable of arriving at a verdict whether for “guilt” or for
“innocence” etc. Likewise, the
arousal of the emotions
of the heart comes from this power18. Furthermore, he is capable of
bringing it into thought
in many various
angles19.
However,
at first glance, we see that in Binah itself,
there exists an aspect of emotions20, which are called the seven lower sefirot
of Binah. These are also called the emotions of the intellect which leans either towards
merit, or the intellect which leans towards guilt, as is known. However, these
are only as the emotions still are concealed within the essential comprehension21. Nonetheless,
to bring these emotions out into revelation in a separate matter, such as to shed light upon a
certain case according to this concept and reasoning, and to actually
cause the judgment on this matter to lean either to kindness or sternness,
potentialities
is the difference between how fire exists in a coal as opposed to how it exists
in a flint. There is potential fire in a coal. This potential energy is measurable. One can calculate, by the size and density of the coal, exactly how much energy may be extracted from it, how long
it will burn, how much heat it will
produce etc. The energy in the coal
is limited. As soon as it is burned
up, it no longer contains any energy. In contrast, the fire in the flint cannot
be measured. It is unlimited. As many
times as one hits the flint, that is
as many times as it will bring out fire.
There is no point when it can no longer produce fire, and yet, there is no potential fire in the
flint. The coal is an example of a Ko’ach – a potential. The flint is an example of a Heyulie – ability.
This is similar to the power of speech, which is also a Heyulie ability.
As much as a person may speak, it
does not at all reduce his ability to speak. It is not that a person is born
with the potential for five million
words and that, as he speaks, he depletes his power of speech, until he runs
out of words and becomes mute.
Rather, his ability to speak is infinite, and the only factor which limits it,
is his limited life span.
Furthermore, even when he is sleeping, and his power of speech is “resting”, he
still possesses the ability to speak.
This is so, even though during sleep he is unconscious, and has no intention to
speak. This will all be discussed in chapter ten, in greater detail.
Here, it is understood that a Heyulie
is the power of ability, and as it exists in this state, it is unknown what will be brought forth from it. For example, from the ability for movement
or speech, it is not yet known where
one will move, or what one will speak. It
is all included in the essential ability in a
completely concealed way.
18
It is specifically this power of Tvunah which
brings about an arousal of the emotions from the concept which is understood. Without
Tvunah the concept remains in his
mind of Binah, as an abstract
“theory”. It is the power of Tvunah,
the lower mother, which gives “birth” to the emotions. It is this power of Tvunah which
brings out the essential depth and point of the comprehension, either
into the emotion s, or any other separate matter.
19
In other words, he can bring this essential depth out in many different
explanations, and is not limited to any
single explanation. As explained, it
is like a heyulie essence. Therefore once he has grasped this essential depth he is capable of bringing
all manner of things from it, in many different ways, and not just a single way.
20
Here, the Rebbe is asking a question. That
is, we previously said that Tvunah constitutes
the emotional sefirot of Binah. But, we can clearly observe that in Binah itself there are emotions, such as
a reasoning which leans towards merit
or a reasoning which leans towards guilt.
Furthermore, we know these exist even
before there is any Tvunah. In other words, even before he applies
this reasoning to anything it particular, and it is all theoretical, nonetheless, these intellectual leanings already exist.
21
As explained previously, these are similar to the intellectual reasons to
pronounce a guilty verdict, or the intellectual
reasons to pronounce an innocent verdict. Nonetheless,
it is all in theory, within the boundaries of the concept itself.
specifically requires a man of Tvunah. It is specifically a man of Tvunah who can bring out insight
and light, from the emotional
sefirot of Binah.
The meaning of “a man of Tvunah” is that he
has a thorough grasp of the essential comprehension22. Because of this, the comprehension spreads
forth in him, to do and to shed light upon many completely separate matters. He is even capable of bringing the depth of Binah23 itself into revelation, as explained above.
This will suffice
those of understanding.24
For this reason Tvunah
is also called Ben U’Bat – Son and
Daughter, as is known. This is because
Tvunah likewise possesses the three
dimensions of depth, length and width. Its depth is
the essential strength of the power of Tvunah
(insight) of this comprehension, as it is
during the time which he grasps it25. Through this (grasp) he is capable
of bringing the very depths of the concept out into revelation, as was
previously explained on the verse, “a man of Tvunah shall draw them (the deep waters) out”. The length of Tvunah is the descent of
the concept into a separate
matter, to shed light upon it, or to accomplish many actions through
it. Its width is the aspect of the spreading
forth of his Tvunah26 in the essential
comprehension itself27, to expand it in his thought in many
different manners, and not just (in the essential manner)
that it is28.
22 As previously explained, this deep grasp
of the essence of the concept comes through the aspect of
Hitbonenut (or Iyun) which was explained in the previous
chapter.
23 This refers to the omek hamoosag
– the depth of the comprehension
itself.
24
Parenthesis of the Rebbe: This then is the aspect of the lower father and
mother, Yisrael Sabba and Tvunah. Yisrael Sabba is the aspect of the
emotions of Chochmah, and Tvunah is the aspect of the emotions of Binah. However, these two are how these emotions
come into revelation, to the outside. The aspect of Malchut of Tvunah is
the aspect of the intellect which comes in thought, which is called the letters of intellectual thought (Machshevet
Sechel), within which the intellect becomes invested. It is the external vessel for analytical thought (Machshava Iyunit), which
is the revelation of the comprehension of Binah itself, from the aspect of the essence of the concept and
explanation. From the aspect of Malchut
of Tvunah is drawn the
source of the letters of thought themselves, which is called Leah. This (Malchut of Tvunah) is the aspect of the large Dalet (ד) of the word Echad (אחד).
[All of the above will be explained later in chapter 40. What is important to understand here is that the Rebbe has answered the previous
question (see footnote 20). That is,
he explained that Tvunah is the aspect of the revelation of the emotions of Binah,
while the emotions of Binah themselves
refers to how they are in and of themselves, without being revealed
outside to be applied to anything external
to them.]
25 As previously explained, the power of Tvunah comes because of one’s grasp of the depth of the concept (omek
hamoosag). Therefore, the depth
of Tvunah, i.e. its strength and
power is according to how deep and strong
his grasp of the essence of the concept is, while it is in his mind. This grasp of the depth of the concept
itself, is exactly
the same as the depth of his
power of Tvunah.
26 That is, his grasp of the depth
of the concept itself.
27 This refers to the concept
which he understands and grasps, itself.
28
It has already been explained that the dimensions of length and width are
according to the depth. Therefore,
immediately upon his grasp of the depth of the concept, his mind will expand
with explanations and understanding
of the concept from many angles. Likewise,
he will immediately notice the relevance and
application of this concept to other areas and aspects, and be capable of
explaining it to others. One who thinks that he has grasped the depth,
but is lacking in length and width (or the length and width is not commensurate to the depth which he feels
that he has grasped), has certainly not grasped any depth at all. This is quite clear, for the length and
width are commensurate to his grasp of the depth. (Nonetheless, it is possible
for one to possess explanations of a subject matter without having grasped any
depth altogether. Such a person will
only be capable of repeating what he has learned, but will be incapable of
innovating new explanations or
applications. Likewise, he will be
incapable of bringing to light any new angles or insights of how to understand the subject. He will, furthermore, be incapable of
bringing any of the depth of the concept to light,
for he does not possess its depth.)
Now,
the reason that Tvunah is called Ben U’Bat – Son and Daughter29, is because it is specifically
Tvunah which gives birth to revealed
emotions as matters in and of themselves30. For although Binah is called the “mother of the sons”31, nonetheless, from Binah itself, there
is no birth of the emotions (since it is the “upper mother”32). In
contrast, Tvunah is called the “lower mother”, for it is she who gives birth to the
emotions. These emotions are the aspects of “Son and Daughter” – love and fear, which specifically come about included in Tvunah. This is because Tvunah is the aspect of the spreading forth of the light of Binah downward33,
as explained above. It is also for this reason that the aspect of the intellect
of the emotions34 is
drawn from the aspect of Tvunah. (This is as stated35, “G-d founded the earth with Chochmah, and established the heavens with Tvunah”. The first part of this verse,
“G-d founded the earth with Chochmah”, refers to the fact that “the father founded the daughter”36. The second part of the verse states, “He established the
heavens with Tvunah”. As is known, the “heavens - Shamayim” refers to the aspect of the emotions, fire – Esh and water – Mayim37. Similarly, it is stated, “They are
established with Tvunah”. This
refers to the establishment
of the emotions because of the aspect of Tvunah
which is in them, since the aspect of Tvunah
is like an intermediary to bring the intellect from the aspect of the
emotions of Binah into
the emotions of the heart. This is similar to the power to bring a concept
into a separate matter, which is the principal aspect
of Tvunah, as explained
above.)
Furthermore, as is known, in
Binah there is a bent Nun (נ) and a straight
Nun (ן)38. That is to say, the
bent Nun (נ) is the width, while
the straight Nun (ן) is the length. Furthermore, when expanded39,
the Nun which
fills it is the straight
Nun40, which is not the case with the
29
These refer to the actual heartfelt emotions of love and fear, as will be
explained. Likewise, Zeir Anpin
(which represents the emotional sefirot)
is called “son”, and Malchut (which
represents speech or action) is called “daughter”. These are all born of the power of Tvunah which
is the lower “mother”.
30 In other words, it is specifically
the power of Tvunah (the grasp of the essential depth, the seminal
drop of Chochmah) which gives birth to emotions,
while Binah itself (when it lacks Tvunah)
does not.
31 See Zohar parshat
VaYechi 219a.
32 See Etz
Chaim (Shaar Av”I) Shaar 14, chapter 8.
33
That is it spreads forth the light of
the comprehension out of the abstract and theoretical, into the practical, real, and emotional. Therefore, it is specifically Tvunah which
gives rise to emotions. Nonetheless, it is the “upper
mother” – Binah, which gives birth
to the “lower mother” – Tvunah.
34
The intellect of the emotions will be discussed later at greater length. Here it is important to know that it is the emotions of the intellect which
become the intellect of the emotions. However,
it is specifically from the aspect
of the revelation of the emotions of
the intellect, downward. Therefore, it
is specifically from the aspect of Tvunah that
the emotions become aroused.
35 Proverbs
3:19
36 This is a reference to the fact that the “daughter” – Malchut (speech) comes specifically from the “father”
– Chochmah. This is not really relevant here and will be explained at great
length and detail later. It is the second part of the verse,
which will now be explained, which is important here.
37
See tractate Chagiga 12a. There it
states that the Hebrew word for “heaven – Shamayim” (שמים) is a conglomeration
of two words, Esh (אש) and Mayim (מים), which mean fire and water. Firstly, these two elements correspond to Chessed – kindness, and Gevurah
– might. Secondly, as will be
explained later, the actual makeup
of the emotions is from these two elements. Thirdly,
it is the emotions which influence the speech
and action, and therefore, the emotions (Zeir Anpin) are called “heaven”
while speech and action (Malchut) which receives
from the emotions, is called “earth”.
38
See the Magen David of the Radbaz on the letter Nun. Also see Pardes
Rimonim of the Ramak, Shaar HaOtiyot
(27,17).
39 As previously explained, the letters can all be expanded.
expansion of any other
letters. This is because the length
is included in the width. This is likewise
the case with Tvunah41. However,
in regard to the double Nun in the matter which is called
Hitbonenut, as in the verse42, “My nation does not contemplate – התנונן לא עמי”;43 this is the inner aspect of
Binah, which is called Iyun, to stand upon the subject etc44. This is called Binah of Binah and is an intermediary between Binah
and Tvunah, through the aspect of the straight Nun. For this reason it is called Hitbonenut. This will suffice
those of understanding.45
End of Chapter Two
40
When one expands the letter Nun – נ
(as opposed to just N) it would be spelled out as - ן"נו. It then
includes both the bent Nun and the straight Nun. The Rebbe’s point is therefore clear, that
the length is included in the width. In other words, according to the depth is
the width and according to the width is the length. This is true also regarding the power of Tvunah,
that it is included in the power of Binah. The power of Binah itself
can be seen as the width, while the power of Tvunah is the power to draw
out this width, as a length. What the Rebbe is bringing out is that the
power of Tvunah is according to the width of Binah.
41 See previous footnote. See also footnotes 25, 28 and 33.
42 Isaiah 1:3
43
In other words, the aspect of Hitbonenut –
contemplation or analysis on the known body of knowledge, brings one both to the essential understanding (Binah), and the capability to explain this essential understanding (Tvunah).
44
As explained in chapter one, this is the aspect of the investigation into all
the particular components, aspects
and angles of a subject matter. This
is a width, which leads one to the depth and length. This width,
of all the particulars of the subject matter, and all its angles, is the
intermediary between Binah – the essential
understanding, and Tvunah –
the ability to draw out new lengths
from this essential
understanding.
45
From all of the above it is clear that it is Hitbonenut which is the lynch pin that awakens all the other faculties. It is specifically analysis which awakens the power
of insight (Chochmah), and it is the understanding which awakens the interest
and desire (Da’at or Keter).
Likewise, it is through Hitbonenut that the lower mother (Tvunah) is aroused. Once Tvunah
is aroused, the lower heartfelt emotions (Zeir Anpin) are awakened
and one is also motivated to act (Malchut). This then is the reason why Hitbonenut is the chief methodology of Chassidic and Kabbalistic worship of
G-d. It is specifically Hitbonenut which awakens and arouses one
to serve G-d completely, with one’s
entire being, with desire and
interest, intellect, the emotions
of love and fear and, finally, practical
deeds.
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
Tehillim Ohel Yosef Yitzchak
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:
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.
42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
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:
And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
Click:
What Is Chassidut?
Teachings from the core essence
Click:
What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
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.
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.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:
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:
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
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.
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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