Shaar HaYichud The Gate of Unity chapter 4
Shaar HaYichud The Gate of Unity chapter 4
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 Four
We must now explain how one should contemplate
(Hitbonenut), whether it should specifically be done in a general way, or
a particular way.1 For
example, this may be understood in regard to the G-dly comprehension into the aspect
of how G-d permeates all worlds
(Memaleh Kol Almin). In the general comprehension [of how G-d
permeates] the three [created] worlds of Briyah, Yetzirah, and Asiyah,
all the allegories of the ray [emanating from
the luminary], or of the spreading forth [of Divine influence], or of the
letters of speech etc, are all rooted in one general
matter, that of “the revelation of that which is the hidden”2. Likewise, in the general
comprehension of the great difference between a created, limited being, relative to [G-d] the unlimited
Being; although there are many particular ways to understand this and although there are many details (as will be explained3), nonetheless, it is all understood in a general
manner.
Or, on the other hand, should one contemplate in a
particular manner, analyzing each world, each
creature and each of the various particular levels in the entire chaining down
of the worlds, from cause to [subsequent] cause, [analyzing]
each one, specifically in and of itself4?
This, likewise, this is the question in regard to the contemplation of the “Upper Unity”, of the
lights and vessels
of the world of Atzilut, including
all the details
of the ten sefirot, until the essence of the Infinite Light (Atzmoot Ohr Ein Sof). Should one contemplate this in a general
manner, i.e. the matter of the light of
Atzilut, how it comes about from the essence
1
Should one contemplate on the matter of how G-d permeates all worlds in a
general manner? This is to say that through contemplation in a
general manner his understanding of it will encompass all of created existence generally. Or, on the other hand, should one
contemplate the particulars of each creation in a specific manner, to understand all the inner and out aspects of
that particular world or that particular being. In such a case, it is possible for him to forget the general
matter of what he is truly trying to understand, mainly, how this particular world or being is totally sublimated
to G-d. The Rebbe will explain how both of these methods are necessary. He will explain that it is the contemplation in
a general manner of how G-d permeates all worlds (through the
known allegories) that one will reach the general depth of the matter. He will also explain that it is
specifically through contemplation in a particular manner that the depth of the general matter will be brought close to
one’s mind. However, one must be very
careful throughout, not to forget the primary intent, which is to understand how G-d permeates
all worlds.
2
This refers to the concept of Giluy
HaHe’elem (revelation of the hidden). This
concept and all of its analogies will be explained
later in chapter 19.
3 As previously mentioned, the first part of this book (1-9) comes to explain the methodology of Hitbonenut. All the concepts mentioned in this section of the book will be
explained in great detail in the second section
(10-54), which explains
the entire chaining
down of the worlds.
4
That is, should he contemplate on the particular details of the properties and
facets of the created world or the specific
being itself?
of
G-d through Tzimtzum5 and
how it is incomparable to the essence of the Emanator? Likewise [in regard to the
general contemplation of] how “He and His life force are one” (although there are many particulars in this, as will be explained,
nonetheless, it still is a general contemplation). He can understand this matter, generally, through various
analogies, such as the analogy
mentioned in Sefer Yetzirah of a
flame which is bound to the coal, or such as a general understanding of the revelation of the faculties of the soul from their concealment in the essence
of the soul. Through this analysis he will come to comprehend the depth of the concept of how G-d permeates all worlds, which
is called, “The Lower Unity”.
Now, in truth, the two6 are dissimilar to each other.
[On the one hand] there
is an advantage to general
contemplation, that through it one will be able to come to the general depth of the matter, which is the general aspect
of the essence of the G-dly light.
[However] he will reach this only in a general way, whether in regard
to the
comprehension of the “Upper Unity”, or the “Lower Unity”7. This
revelation of G-dliness in his soul is the ultimate purpose of contemplation.
[On
the other hand] there is also an advantage to contemplating in a particular
way, specifically, since [through
it] the revelation of the G-dly
light in his soul will be incredibly closer to him. For, through contemplation in a general way it
is possible for one to delude oneself,
so that it appears to him that this matter is very close to him. In truth, though, when he only contemplates in a general manner, G-d appears to
him from afar. This is not the case
when one contemplates in a particular manner, to comprehend all the details of each particular. When he does this, it
becomes embedded in his soul in a very close way. From this, he will come to
comprehend a higher particular, on a higher level8, until he comes to the general comprehension of the general matter9. In this way the comprehension is truer, without
deluding himself at all.
For example, when he starts contemplating the matter of how G-d permeates all worlds, in
a particular manner,
he begins by contemplating how the root of the spiritual influence of the orbits and constellations come into
actuality, out of nothing, from the waste matter of the Ophanim angels.10 Afterwards, he contemplates the Ophanim angels, and Chayot angels in a
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5 This will be explained in chapters 12, 13 and 14.
6
“The two” refers to “general
contemplation” and “particular contemplation”.
7 As
mentioned previously, these two aspects, the “Upper Unity” and the “Lower
Unity” refer to the two aspects of how G-d encompasses and transcends all worlds,
and how he permeates all worlds.
8 In
other words, he analyzes and
investigates the particular details
of a particular matter, until it is completely
clear and close to his mind. He then
moves on to a higher particular matter, contemplating all of its particular details. An example of this will be given
momentarily. In any case, after
having gone through each particular of the order of creation, piece
by piece, particular by particular, when he
then grasps the general matter of how
G-d permeates all worlds, all of these particulars become unified in this general understanding. The result is an
incredibly greater understanding which is far closer to his mind than if he would only contemplate in a general
manner.
9 This refers to the general
comprehension of how G-d permeates
all worlds (Memaleh Kol Almin).
10
The first thing that he should contemplate is something that is very close to
him. That is, the physical world. In
our physical world he should begin by contemplating how everything on our
planet receives its sustenance and
influence from the sun and the other planets and constellations. For example, all vegetables and plant matter basically take sunlight
and convert it into plant life. Whether
these particular vegetables will be in season is also determined by the influence
of the planets and constellations. Furthermore, how
particular manner
etc. This contemplation continues until he reaches the aspect of Malchut
of the world
of Asiyah, which is the general
G-dly light that brings the world of Asiyah into being.
He continues in this way, contemplating the details of the ten sefirot of the world of Asiyah until he reaches the aspect of Malchut of Yetzirah, which becomes the Keter
for the world of Asiyah. In this manner he contemplates the
particulars of the world of Yetzirah,
and [then] the particulars of the world of Briyah. He continues in this way until he reaches the aspect of Malchut
of Atzilut, which is the totality
of everything, and is generally called by the
name Elokim, as is
known. In this way, after thorough analysis, he realizes the truth of the matter, in a way of great closeness. For, although, in and of itself, each
particular of his contemplation is
generally not a matter of G-dliness and is only a particular which is of secondary importance, nonetheless, when
his whole analysis of all the particulars, comes together and becomes bound to the general principle, then the general principle will become
 |
much money one
will have to purchase these fruits or vegetables is also determined by these
forces. (For example, in the winter he will have to pay for heating, and in
the summer, he will have to pay for cooling,
etc. Whether it will rain and
his crops will grow with great abundance, or whether there will be drought and famine, is also determined by these
forces.) It has even been discovered
that sunspots have an actual effect
on our mood and well being, even though the sun is 93,000,000 miles from the
earth. (These matters have been known in Kabbalah for thousands
of years.) In any case, all influence
on our planet is drawn from the sun
and other planetary forces. This is
the first thing to contemplate in detail, to understand the particulars of this. Following this, he contemplates how great
the energy of the sun is. For
example, if energy = money, then if
he would be capable of harnessing the energy of even a fraction of the sun, his wealth would be mind boggling. As we just explained, all the energy of
this planet is derived from the sun. Furthermore,
what could be achieved with this much energy also staggers the mind. Once he understands this clearly, and all the particulars of it, he continues his
contemplation, by going up one level. He
now contemplates how the energy of
the sun is literally as nothing compared to the energy of our entire galaxy. The sun is not even like a grain of sand in the Sahara desert compared
to the many millions upon millions of stars in our galaxy alone and the
galaxy is as nothing compared to all the galaxies in the universe. By contemplating
this, and understanding it, specifically
and thoroughly, the incredible amount
of energy in our universe will stagger his mind. After he thoroughly comprehends this, he
should go up another level and contemplate how the entire universe, with all its incredible
energy, is merely induced by the
waste matter of the lowest order of
angels, which are called the Ophanim. The entire universe does not actually come from these angels themselves, but is
only induced by a tiny speck of their
waste matter. This means that our
entire universe is literally, absolutely nothing in comparison to a speck of waste matter of the lowest
order of angels. Their waste matter
is immeasurably greater than our
entire universe and its energy totally
boggles the human mind. Now, here we
are only talking about a speck of their waste matter, but, obviously, the Ophanim angels themselves are infinitely greater than this. The energy of a single Ophan angel
is absolutely beyond human comprehension. A
single Ophan angel could destroy our
entire physical universe and it would not even be an infinitesimal fraction of a fraction of its true strength. However, all this is as nothing, for there are one
million Ophan angels per troop. This too is as nothing, for, as it states, “Ligdudav
Ein Mispar – His troops are innumerable”.
This is to say that there are infinite troops. At this point one contemplates the particular details
of the Ophanim angels, to understand exactly what they are in a detailed
manner, until this too comes close to his mind. He then continues to a higher level, contemplating how the Ophanim angels only receive their influence from the order of
angels above them, which are called
the Chayot. This is as stated, “Umekablin
Dein Min Dein – They receive, one from the
other etc”. This type of
contemplation continues in a particular manner, understanding the details of
each level until one reaches the
level of Malchut of the world of Asiyah from which all of the lower
levels derive their very existence. In this manner one will come to appreciate
and truly feel the truth of these levels, and
how they are all literally totally sublimated and as nothing relative to
G-d, and that their entire existence is totally
and absolutely dependent on Him. However,
one is only capable of doing this type of contemplation after he has first received the explanations of the entire
chaining down of the worlds from the top to the bottom, which will be explained in the second
part of this book (chapters 10-54).
embedded
in his soul in a greater degree. This has been tried and tested by all those
who have toiled deeply in Hitbonenut
contemplation.
Likewise, the contemplation of the “Upper Unity” should be in a particular manner [as well]; to understand each particular detail of the ten sefirot of the statures of Zeir Anpin and Nukvah, Abba and Imma, Arich Anpin and Atik Yomin,
all the way to the beginning of the Kav in
Adam Kadmon
etc11. It is specifically the contemplation of all this, in a
particular manner, which will cause the general light of the essence of the Emanator,
which includes and unifies everything, to be implanted in his soul.
However,
this is not the case if one only contemplates in a general manner, so that G-d appears
to him from afar, as mentioned previously. (For, through this,
it is possible for him to fall into false delusions, as do fools and those
who lack Da’at. This comes about because they focus their entire
mind solely on one general
matter12.)
However, the focusing and delving of one’s concentration into each detail
is the opposite of error and distance [from G-d]. On the contrary, through this the matter
becomes closer to his [mind] since he goes from one particular to a higher particular until he unifies
them all in a general
unification, rather than a particular unification.
This may be understood from the unification (Yichud) of “Yours ‘O G-d
is the greatness”. The general matter of G-dly unification is the aspect of the
depth of comprehending13 the sublimation of the “something” to the “nothing”14, both in the comprehension of the “Upper Unity” and the “Lower Unity”15. Now
there is a particular unification for each particular thing. For example,
in “Yours ‘O G-d is the greatness”, this is the aspect of
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11 All this will be explained
in the second part of the book.
12
This is not to say that these people are not intelligent, and are nothing but
fools. In truth, they have invested themselves greatly in acquiring this general comprehension of how G-d permeates everything. The problem stems from the fact that they
err in themselves, thinking that they have a mastery of these concepts and that they are very close to
G-d. This is itself a delusional
misunderstanding which comes about
only because they have not contemplated in the particular manner described
above. Because they “focus” and
“meditate” on this general understanding, without delving to analyze the
details and specifics, they can
actually come to totally false delusions and imaginations. However, one who delves into the comprehension of the specifics and details of each level, understanding it thoroughly before moving on, will not fall into these delusions at all. Instead, he will grasp the truth of
reality, in a true and real way, as will now be explained.
13
This refers to the aforementioned omek
hamoosag. That is to say, this is
the depth of the comprehension as it
flashes from the “nothingness” of the spring of Chochmah, into the “somethingness” of the river of Binah. As previously mentioned, the aspect of Binah, or analysis, is the aspect of
“dissecting and taking the concept
apart”. The flash of the depth of the
concept is what unifies all the parts back together, so that all the particulars of the concept
come together as a whole. This is what a Yichud - unification is.
14 There are two aspects in this. Firstly,
the actual point of the
contemplation is to grasp how the “something” is literally sublimated to its
source in the “nothing”. This is the
purpose of contemplation in both the
upper unity and in the lower unity. Secondly,
when he grasps this depth, in effect, what is
happening is that the “something” of his Binah comprehension becomes sublimated before the “nothing” of his Chochmah-insight.
15
That is to say, the point is to understand the depth of these two concepts, how
G-d encompasses and transcends all
worlds, and how he permeates all worlds. When
one understands the depth of the concepts (and
there are infinite depths), this is a unification. However, as will now be explained, there is a general Yichud -
unification, and a particular Yichud – unification.
Chessed16
of Malchut of
the world of Atzilut as it is
invested in the worlds of Briyah,
Yetzirah and Asiyah, in a particular
way for each world17. That is, even the general matter here is only a single
particular attribute of a particular attribute of Malchut. Likewise, when
one contemplates “Yours ‘O G-d is the might”, both in general and in its particulars in each world,
it is, nonetheless, considered to be a particular unification. The same principle applies to the unifications of all the
particulars of the ten sefirot of
each of the worlds of Briyah, Yetzirah, and
Asiyah, as is known.18
In contrast, a general unification is like the understanding of, “Behold, the place is with Me”, or, “The exalted King… who is aloof from
the days of the world”19. [In other words, He is aloof from “the days of the world”, which
refers to] the six directions (The emotional Sefirot) and the intellect of Chochmah
and Binah [of the worlds]. However, in comparison to the essence of Malchut of Atzilut, which is Keter Malchut, even this is, likewise, only considered to be
a particular.20 In a similar manner there is a contemplation of all
the other sefirot of the world of Atzilut, until the essence of the aspect of Malchut of Ein Sof (the
Infinite), at the beginning of the Kav. There are many unifications of the many
particulars in each sefirah and partzuf (stature). The general unification,
however, is the general sublimation of the entire chaining down of the Kav,21 relative to the
essence of the Infinite Light (Atzmoot
Ohr Ein Sof), as is known.
However, this is not the case with one who has not delved his concentration into particular unifications, but, rather, begins with
the general aspect. Even though he
toils greatly in comprehending the many general concepts of how
everything is generally sublimated to G-d, such as the aforementioned allegory of the flame, and other such concepts, nonetheless, the truth of the matter
will not become
as embedded in his soul,
as much as it would
have been, had he gone through a thorough analysis
into the particular details, which would bring him to [truly] understand the general concept.22
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16 Greatness refers
to Chessed.
17
That is, rather than only a general understanding that “G-d permeates all
worlds”, he should strive to understand
how each particular of the created worlds is totally
sublimated to its source in Malchut of Atzilut,
the speech of the King, from which it derives its existence. The above is an example of a particular Yichud.
18
In other words, one should strive to understand how G-d transcends and
permeates each particular creation of all the worlds in a particular manner as opposed to only a general understanding, which will now be explained.
19 That is, these two verses indicate in a general way how G-d transcends
all worlds, how “He is the place of the world,
while the world is not His place” etc.
20
That is, the entire existence of the created worlds is barely an infinitesimal
fraction of revelation of the infinite
potential of Malchut of Atzilut to create. Moreover, Malchut of Atzilut itself
is only a particular and finite
revelation in comparison to its essence in the desire, just as a human being’s
speech and expression is incomparably limited
relative to his power
of desire.
21
That is, the sublimation of the entire line of limited revelation of our
existence to its source in the essence of
the Living G-d. All the particulars
mentioned in this chapter will be explained at length in Part two of this book (chapters
10-54).
22
In this case, his understanding and realization of the general matter of how
G-d permeates and transcends all
worlds will be true and deeply embedded in his soul. This is because he brings this general matter close to his understanding by the thorough study
of its particulars. In contrast, if
one skips the particulars and only
contemplates on the general concept, his understanding of it will be external
and general, and he will be incapable
of truly relating
it to himself.
This, then, is the meaning of “the particular
requires the general and the general requires the particular”23, for no general concept can exist without
particulars24. (This
matter has already been debated
by many of the foremost
Rishonim, such as Maimonides and the Tur. That is, whether during
prayer one’s intentions should
be focused on the particular meanings of the words,
[such as] contemplating the greatness of G-d [in a particular way]? Or, should
one’s intent rather be to realize,
in a general way, before
whom he is standing and praying? This matter
is discussed in Chassidic manuscripts). Now, although [as a rule] a general thought and a particular thought cannot coexist,
nonetheless, he who delves with all of his heart
and with all his desire,
specifically to contemplate the essence of G-dliness, even though his analysis
is into the particulars, he will specifically direct everything to the general
thought of G-d’s essence. He will
not fall from the general intention at all, as a result of focusing on the particulars. This is because
all the particulars are drawn to and follow
the general principle, as is known to all those who travel upon the “Path of Truth”, [who
direct themselves] specifically only to G-d. Likewise, this is as stated by the Sages, “[pray to Him] rather than to His attributes”. This
is to say that the main intent of the matter of contemplating the particulars
is solely for the specific purpose of coming to the Essential Self and being of
G-d Himself. In other words, one should never consider
the particulars to be the main thing, such
as studying a subject in and of itself [rather than to know G-d]25. Likewise, one’s analysis of the
Zohar and the writings of the Ari’zal must be specifically in this manner. This will suffice those of understanding.
(My father,
our master, mentor and teacher [the Alter Rebbe] of blessed memory, whose soul rests in Eden, received this teaching from the mouth of the Rav, the Maggid [of Mezeritch] of
blessed memory, with a full explanation, and this is how I heard it from his mouth.)
Through all of the above we have answered the question of those who inquire regarding the specific [kabbalistic] meanings of the words of the prayers.
How is it that those
who know them do not become confused [and
distracted] from the general intent? Rather,
on the contrary, the intent of the
meaning of the words of prayer, as explained by Kabbalah,26 serves to strengthen the depth of one’s general grasp of the essence of G-d, as is known to those who have tasted [the contemplation
of the words of the prayers] in a particular
manner. However, for those who are novices,27 it is best that
at first they should delve in a general
way, until they become accustomed, little by little, to particular
contemplation [during prayer],
specifically. This will suffice those of understanding.28
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23 See Zohar Shmot 3a,
Terumah 161b, V’Etchanan 264a.
24
In other words, if a general rule is lacking particulars, then it is not a
general rule. The opposite is likewise true, if a particular is lacking
a general, then it is not a particular of anything. The both are necessary
to any concept. What is understood
here, however, is that both the particular contemplation and the general concept are necessary to any
understanding. One who understands a
multitude of particulars, but is lacking the general concept
which unifies them, cannot understand their depth or true point whatsoever. The reverse is likewise true. One who understands the general concept,
but is lacking its particulars will only achieve
a very shallow understanding, with no true depth at all.
25 Rather, even when he is studying the particulars, his entire intent
and focus is to know G-d
through them.
26 That is, particular contemplation.
27 This refers to those who are new to the methodology of Kabbalah and Chassidus, i.e. Hitbonenut
contemplation during
prayer.
28
In conclusion, it is clear that both
general and particular contemplation are required. That is, the particular contemplation should be completely directed towards the general point. In other
words, one
should not just
contemplate the general point itself, which will only lead him to a general
understanding. Rather, he should
contemplate in a particular way specifically.
Nonetheless, the particulars he is studying must be completely focused towards the general matter of knowing
G-d. At first, beginners should only attempt
to contemplate and understand the general matter during prayer, until they are
capable of delving into all the
particulars. (All of the various
levels and particulars mentioned in this chapter will be explained with great length and clarity
in chapters 10-54.)
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.
Become a member.
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
Click:
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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