Shaar HaYichud The Gate of Unity Chapter One
Shaar HaYichud The Gate of Unity Chapter One
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 One
We
have already explained at length in a special pamphlet,1 concerning
the particular manners in which one may be aroused in his mind and heart,
and the thought
which is born of contemplation (hitbonenut), according to the five levels of the soul NaRaN”ChaY2. We must now clearly explain the matter of contemplation itself, to
understand what it essentially is, and what one
should contemplate.3
In essence, contemplation (hitbonenut) is the matter of gazing strongly
into the depths
of a concept, keeping one’s mind upon it for long periods,
until he understands it thoroughly in all
of its particular parts and details. This
is the inner aspect of the faculty of Binah
(Understanding). In the terminology of the Talmud it is called by the term “Iyun” – עיון, (in depth study). This is as stated in tractate Sukka4, “There is Girsa – גירסא (surface
study), and there is Iyun – עיון (in
depth study)”.
The
explanation of surface study is that one understands the subject matter only at
first glance. That is, he flows quickly through the subject matter which he
studies, without restraining himself
and pausing at all, as is known5. For example, one may gaze upon a certain
object without contemplating it at all, to understand the nature of how or what it is. He does not investigate all of its inner
and outer parts, except in a passing fashion.
Certainly, with the passage of time, he will forget about it altogether. Furthermore, he will only be able to relate the general matter6
of what he saw to his fellowman. This is because his eyes only fell upon
it in a passing fashion, without
keeping his eyes upon it at all.
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1 Referring to Kuntrus Ha’hitpa’alut –
a tract on ecstasy, also authored by Rabbi Dov Ber of Lubavitch.
2
This is an acronym for Nefesh, Ruach,
Neshamah, Chayah and Yechidah. These are (in ascending order) the five general levels of the human soul. In Kuntrus
Ha’hitpa’alut, the Rebbe explains at length how through contemplation a person is capable of arousing and
revealing the higher levels of his soul. There,
he explains the various resulting
levels of arousal according to each level of both the animal and the Divine souls.
3
This book comes as a direct continuation of Kuntrus
Ha’hitpa’alut. That is, in Kuntrus Ha’hitpa’alut the Rebbe explained that it is specifically
through contemplation that one can arouse any emotions towards the Creator.
Here though, the Rebbe informs the reader in regard to the methodology
of contemplation itself, and the
subject matter upon which one must contemplate in order to achieve the result of inspiration towards G-d. The first nine chapters of this book explain the methodology of
contemplation itself, while chapters ten through fifty four explain the subject matter upon which one
is to contemplate.
4 See tractate Sukka 28b.
5
This is a valid method of general study, generally used in Talmud study in
order to gain a breadth of the knowledge of the Talmud, as opposed to a depth.
6 He
will only be capable of explaining what he saw in the most general of terms,
but he will be completely incapable of explaining its details.
This is likewise
the case when the mind’s eye gazes upon a specific logical construct in just a passing fashion. Because he understands the concept only at
first glance without pausing and restraining himself to analyze
and investigate it properly, he will not come to know the concept to its ultimate
depth at all.
Now,
there are three matters in every intellectual concept. These are; depth, length and width. The width is the explanation of the concept from all angles, with many particulars. This is analogous to the width of a wide river. In contrast, the understanding of a
concept simply, as it is7,
is similar to a narrow river. The
length of a concept is the tremendous descent
of the concept, to invest it into various different analogies so that it may
even be brought within the reach of a small child.
This is analogous
to a flowing river which draws out to its length.8 (This concept is explained at length in Chassidic manuscripts9 in regard to the matter of the length of the hides.10)
The depth of a concept is analogous to the depth of a
river. From its depth
the river widens, but in and of itself it is not wide at all. However,
it is the main essence
of the river (which is called the “undercurrent”), for it is the main strength of its flow from its source. The waters which are above the depth, to its height
or its sides and even its length,
are secondary to the depth, for they only represent the
spreading forth of its strength.11
Likewise, the depth of the
intellectual concept is the aspect of its essential point, as it is in and of
itself.12 This is what is
called “The depth of
that which is comprehended” (omek ha’moosag). Everything that spreads forth in the explanation of this concept, either the great width with many angles and details, and also the great descent of
the length, and even the height above, to understand higher concepts through this concept13, are all drawn from the essential depth of the point of
7 In
other words, “How it is” at first glance, it is only understood from a single
angle, and even then not to its very
depth. It is therefore “narrow”. This is like one who is “narrow-minded” and
can only see things in one way, and not from any other angle.
8 A
river begins high up in the mountain peaks and is drawn out with great length
until it reaches sea level. Likewise,
the concept begins as a lofty or deep concept, in that it is removed from the
understanding. Through the use of
analogies, one brings the concept down from its loftiness and brings it close
to his mind, so that it may easily be grasped.
9 See Biurei Zohar
(of the Mittler
Rebbe), Pekudei & Noach.
10
This refers to the length of the hides used to cover the tabernacle. In general, it is explained there that the length
of a concept refers to the fact that it undergoes many changes along its
descent, yet remains essentially the
same. An example of this is how the
automobile has undergone many drastic changes from the first automobile until the automobile of today. Nonetheless, they are still essentially
the same thing. Likewise, when a
teacher takes the way he understands a concept and lowers it down to the
comprehension of a child, although it
has undergone various changes and descents, it is still essentially the very
same concept which is conveyed.
11
The strength of the depth of the river is its undercurrent, the source of which
is the strength of the flow of waters
from the spring. According to the
strength of this flow (i.e. its depth), will be the measure of its length, width, (and height). A river with a weak depth will be very
shallow, narrow, and have a short length. In contrast, a river with a strong depth
will be very deep, wide and have a great length.
12 How it is
in and of itself, before it
is limited and defined through the spreading forth of a length and width etc.
13
Footnote of the Rebbe: (Through the aspect of “height” one’s understanding may
reach) all the way until the depth of
the heights, like the overpowering of the waters in the time of the flood
(during the times of Noah). Likewise, there will be a spiritual flood
(which refers to the spreading forth of the teachings of Chassidus) in the days of Moshiach, in the 600th year
of the life of Noah (5600th year of the Jewish calendar which
refers to 1840 of the common era). This is as stated in the Zohar that “the wellsprings of wisdom
the concept14, which is how it spreads forth
from Chochmah – Wisdom, which is called “ein15 - nothing”. This is as stated, “A river goes out from Eden”. Binah (understanding)
is called a river, while Chochmah
(insight) is called
a spring, as is known16.
This, then, is the mode of
study called Iyun (in depth study); that he keeps his mind on the concept17 and analyzes it greatly. This is a slow in depth study which is the opposite
of the quick surface level of study.
The purpose of this is specifically to reach the depth of the concept, as it is in its innermost essential point. This is analogous
to one who gazes his eyes upon a certain object, but not in a
passing manner. Rather, he keeps his
eyes upon it with great attention and
scrutiny, taking his time until he knows it well, in all of its internal and innermost
components. This type of study is
called Hitbonenut – contemplation. The
word Hitbonenut (התבוננות) is specifically spelled
with two Nuns (נ
– N)18, to signify that one is to
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will open”. These are the springs of the depths of
wisdom, “which will overpower and rise up and will cover all the mountains”. Then,
“the reservoirs of the heavens shall open up”, and there shall be drawn down “the waters which are above the
heavens”. This is called the depth of
the height, which is dependant upon
the depth below, because “the beginning is bound up with the end”, as in the
verse, “Cast your questions to the depths
or raise it on high” etc.
14 One who grasps the depth of the concept itself is certainly capable of
explaining it from many angles (and even bringing forth new angles). He is likewise capable of bringing the concept down in length to
the understanding of one who is of
lesser intellectual capacities than himself.
An example for this can be taken from
the study of mathematics. Once a
person has grasped the very depth and core of the concept of addition, he is now capable of adding any
two numbers together, infinitely. This
is true even though in school he was not given these
particular two numbers to add together. Likewise,
he is capable of explaining addition to someone else, and
bringing the concept into allegories such as “one apple plus one apple equals two apples” etc. In contrast, one who has not grasped the
depth will not possess this length and
width. Rather, he will only be
capable of regurgitating what he received in explanation, without a full understanding of its depth at all. We therefore observe that the width and
length of the concept are dependant
upon its depth. Another concept of
“height” has also now been introduced. This
means that once one has understood
the depths of a concept, this concept may now be used as a building block to
reach deeper depths, or “heights”. In the example
given above, through
first understanding the depth of arithmetic, one may then move on to “higher”
mathematical concepts, such as algebra,
geometry, trigonometry,
calculus etc. Eventually he can reach
great depths in mathematics, which would not have been possible had he not first grasped the depth of addition. One who cannot add can certainly not
explain numbers theory.
This is the explanation of the “height”
of a concept.
15ב"רתמ
See Tikkunei Zohar , and Maamarei
Admor HaEmtza’I, Bereshit
p.2
16
The river refers to the logical comprehension and grasp of a concept of Binah, whereas Chochmah is compared to a
spring, from where there bubble forth flashes of insight and intuitive wisdom
in the subject matter of one’s study. This verse states, “A river
came forth from Eden”.
The word Eden means “pleasure”. It will be explained in chapter 26 that
pleasure is associated with Chochmah. The main reason for this is that the seminal flash of intuition which spreads
forth into the river of comprehension of Binah
is where the pleasure of
understanding is located. Likewise, Chochmah is compared to water, while Binah is compared to fire. This
is because it is the nature of water to descend, while it is the nature of fire
to ascend. Likewise, it is the
desire of Chochmah to descend into
graspable comprehension, while it is the desire of Binah to ascend, with an
upward yearning, to understand
that which is not yet understood. This is
applicable in this explanation here, for the foundation of water is the
source of all pleasure, i.e. Eden.
(See Tanya Ch. 1)
17 In other words, one must study the known explanations and
body of knowledge in such a manner in order
to reach the depths of it. Once
he has done this study and has reached the very essential depths, he may be capable
of bringing out new explanations and insights, which were never previously explained.
18
It would have been just as proper for the word Hitbonenut (התבוננות) to be spelled with only one Nun, i.e. Hitbonut (התבונות). The extra Nun signifies and
emphasizes that one is to contemplate the material greatly, going over it many times in a way of contemplation, in order to understand its depth.
contemplate it and analyze
it greatly. This is in accordance with the explanation of Rashi19 on the word Iyun20, “To stand
upon the subject,
to understand it clearly”.
We find that this aspect of Iyun21 is only an aspect of a receptacle for the delving
of Binah22 itself. For, at first glance,
this aspect of Iyun is called “the delving of the concentration”23 in common
usage. In truth, this is not the
case, for the delving of the concentration is only a vessel, which allows
one to come to the actual depth of the concept.24
A higher level than the level of the “delving of the concentration” (Ha’amakat Ha’da’at), is what is called “delving” (Ma’amik). This
method of delving allows one to reach higher than even Chochmah itself.25 Now, seemingly, Chochmah is literally an aspect of the intangible “nothingness” of the concept, as it exists even before it comes into the category
of being the essential
depth or point of the concept in the comprehension of Binah26. As
mentioned previously, it is like the waters of a spring in comparison to the
waters of a river. Nonetheless, the aspect of delving in this source of the concept27, its source reaches
into the very source of the flow of the waters of the spring,28 which is called “the depths of
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19 Rabbi Shlomo Yitzchaki, one of the foremost
and most authoritative commentators on the Tanach
and the Talmud.
20 See Rashi on tractate Sukka, 28b.
21 This refers to the keeping of one’s mind upon a
subject matter.
22 This refers to the actual logical investigation into the particulars of the subject matter, which is
“the inner
aspect of Binah”,
as mentioned previously.
23 In the original Hebrew it is Ha’amakat
Ha’da’at, which literally
means “the delving
of the knowledge”.
Later on in this chapter,
the Rebbe will explain
that the faculty of Da’at is the faculty
of concentration.
24
In other words, at first glance it would appear that what we have been
describing is a faculty of Da’at, which is the faculty of concentration. It could be erroneously understood that
through concentration alone one can
arrive at the depth of the subject matter. Here,
the Rebbe corrects an error which is prevalent
amongst most methods
of meditation. Many methods of meditation instruct
one to activate his concentration on a single focal point or
thought, while blocking out all other thoughts and shutting off the analytical and logical brain of Binah.
They believe that through this one may attain a glimpse into the truth of reality. In contrast, what is explained here is that concentration alone
is only a vessel for the analytical mind
of Binah. That is to say, one who is incapable of concentrating on the
subject matter will certainly be incapable
of scrutinizing all its details. Nonetheless,
concentration alone would be an empty vessel, and therefore not lead one to any
truths. Therefore, although
concentration is a necessary prerequisite, nonetheless, the main focus is on the
analytical and logical investigation and study of the subject matter. This is more simply understood by the fact that if one meditates on the word “medicine”, even for ten years, he will still not become a doctor. Furthermore, if this person thinks that he
possesses any knowledge of medicine
solely through this, we can be sure that he is delusional. Although he has concentrated very strongly, he was lacking the subject
matter upon which he should have been concentrating. His “vessel” of “knowledge” (Da’at) is therefore still
empty.
25
One is only capable of this level called Ma’amik
– Delving, once he has already learned the entire known body of knowledge (of this subject
matter), and grasped its depth. In
this level a person delves into the depth
itself, to understand deeper and deeper depths, and bring out new insights. In contrast, in the first level of Ha’amakat Ha’da’at – the delving of the concentration, the person
has not yet received any explanations at all. Through
concentrating he becomes
a fitting receptacle to receiving the explanations.
26 That is, it is like the waters of the spring of insight (Chochmah), before they have burst through the
ground to become
the depth of the river of the comprehensive grasp of Binah.
27 The source of the concept referred to here is Chochmah. This is like the concealed
waters of the spring which are the source of the waters of the river.
28 That is, the spring also has
a source, which is the aquifer. Furthermore, there are different
depths within
the spring itself, some levels being closer to “ground level”,
while others are closer to the ultimate
depth of
Chochmah” or “the hidden-ness of Chochmah”29. For, just as there are depth, length and width in Binah
which is called “yesh30 – something”, there is likewise a depth, length and width
in the spring of Chochmah, which is called “ein – nothing”.
The depth of the spring is the beginning and source of its inception, at its very depth. From there
its flow spreads upward until drops of water burst forth into revelation from
their concealment within the ground. Its utmost concealment is in its ultimate
depth below (in the aquifer), as in the verse, “the wellsprings of the abyss burst forth”. For, the earth is riddled with fissures31 and veins of water, which
have a primary depth32. About
this it is stated33, “Chochmah is found from nothing”, i.e. from the concealed depths of Chochmah.
Now, Chochmah is
the discovery of new insight which emerges like a bolt of lightning, as is known. The source of its inception in its hidden depths is its
innermost essence. This is similar
to the previous explanation of the matter of the depth of the comprehended concept (omek ha’moosag) of Binah. However, that was only in regard to the
depth of the comprehension of Binah which is felt in a tangible way,
with revealed explanations on a subject. The depth of this explanation of the concept34 is only the aspect of the “nothing of the something” of comprehension. Therefore, its
depth, which is its essential point, is of no
comparison to the “nothing”
of Chochmah before it comes into the category
of comprehension altogether35.
Nevertheless,
although the depth of the comprehension, which is called the 50th
gate of Binah, is drawn from the
“nothing” of Chochmah to “something”36, its source also reaches into the depths of Chochmah itself. It is
clearly observable that the delving specifically into the depth of the comprehension (omek hamoosag of Binah)
will bring one to the source and root of the concept, thus enabling him to bring new light
of Chochmah (insight) into Binah
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“the aquifer”. Likewise, in Chochmah itself, one is capable of delving
into the depths, and is capable of even reaching
the very source
of Chochmah.
29 In the Hebrew it is Omkei Chochmah
or Ta’alumot Chochmah. See also Job 11:6
30 This can also be understood as “the tangible”. Whereas, “Ein – nothing”, can be understood as “the intangible”, as will now be explained.
31 Talmud Bavli,
tractate Chagiga 22a
32 This refers to
the aquifer.
33 Job 28:12
34
This refers to the tangible explanation of the concept in the comprehension of Binah.
Its depth is called the omek ha’moosag, which is the essential
point of the concept, as it “flashes” or flows from the spring of Chochmah.
35
We now understand the progression of the concept from completely intangible to
completely tangible. The concept
begins in the “nothing of the nothing”,
in the depths and source of Chochmah itself. There it is completely nondescript and intangible. From there it spreads forth to become the
“something of the nothing”, where
although it is still intangible, it takes on a certain form and tangibility. From there it spreads forth to “burst out of
the spring”, and becomes the “nothing of the something”, the intangible source of the revealed and tangible
concept. Here it already has a
certain definite form, as pertaining to a certain
field of study or a particular explanation etc. From this depth of the comprehension, i.e.
the “nothing of the something”, all
the tangible explanations spread forth with a length and width. The length and width of the tangible
explanations themselves is the “something of the something”.
36
Footnote of the Rebbe: This is like, “A spring will flow out of the chamber of
the Holy of Holies; its beginning
will be like the antennae of a grasshopper, and it will then widen into
the expanse of a river”. See tractate Yoma 77b. [This gives insight as to how the flash of
Chochmah begins as a seminal point,
and becomes developed into a full blown “river” in the comprehension of Binah.]
(tangible comprehension). This, then, is what is called ma’amik – delving, which is
an active verb, for he is activating the depths of Chochmah
and Binah37.
(According
to what we have explained, we may understand the statement38, “Understand with wisdom and be wise in understanding”. In Chassidic manuscripts it is explained
that “wise in understanding” refers to A”b of Sa”G39 (Chochmah of Binah). This is the ability to understand
a new insight within the comprehension of Binah40. This only comes through the aspect of Iyun – the analysis mentioned earlier, which clarifies all of the particular
parts until they are clear. This Iyun
(analysis) is what is called Binah of
Binah. After a person has done this he is
capable of bringing new insight into understanding and comprehension, but only within
the subject matter itself. This
insight is what is called Chochmah of
Binah. Now, Keter of Binah is
the aforementioned depth of the comprehension (the omek hamoosag) whose source reaches
into the depth of Chochmah, as explained above.
Now, “understand with wisdom”
refers to Sa”G of A”b (Binah
of Chochmah). This is the power of explanation within Chochmah itself, that he is capable of bringing it into many different explanations and facets41. Nonetheless, it is still higher than the comprehension of Binah.
This type of understanding may be understood
from the explanation of the statement42 regarding Moshe, “He
could not find ‘men of understanding’ (Nevonim)”.43 This (Navon) specifically refers to “one who understands one thing from another”.44 The reason
he is capable
of this is because of the source of this power of “understand with wisdom” (Binah of Chochmah) which reaches into the depths
of Chochmah, which was mentioned
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37
We may once again clearly note the difference between the “delving of the
concentration” mentioned earlier, and this aspect of “delving”. See footnotes 24 & 25.
38
See Sefer Yetzirah 1:4
39
The four letters of the Tetragrammaton (Havayah) correspond to the ten sefirot. The thorn of the letter Yud (י)
corresponds to Keter. The body
of the letter Yud (י) corresponds to Chochmah. The first letter Heh (ה)
corresponds to how the seminal point of the Yud of Chochmah becomes
expanded into the length and width of
the Heh of Binah. The Vav (ו)
which has a numerical value of six corresponds to the six emotional sefirot. The last Heh (ה)
corresponds to Malchut. This
will all be explained later in greater detail.
What is relevant here is that
the four letter name can be expanded. In
other words, instead of Y (י)
the letter Yud would be
spelled out as יוד. The same is done with the other three
letters of the name. Now, when it is spelled out with Yud’s (i.e. י"ה ו"וי י"ה ד"יו) it has a numerical value of 72 and
corresponds to Chochmah, which
is the name A”b – ב"ע (meaning 72). When it is spelled out with Yud’s
and an Aleph (י"ה ו"וא י"ה ד"יו) its
numerical value is 63 and corresponds to Binah. This is the name Sa”G – ג"ס, which equals 63. We may
now understand the above statement that, “be wise in understanding” refers to A”b
of Sa”G. In other words, it refers to the sefirah; Chochmah
of Binah. Likewise, the
aspect of Sa”G of A”b corresponds to Binah of Chochmah. The Rebbe will now explain this further. (The details of the expansions and names will be discussed later in the book.)
40 In other words, he only has insight
into the specific
subject matter which he studies.
41
Since Chochmah is the source of all
wisdoms, and not just a particular field of study, the power of Binah within
Chochmah is the ability to explain
all wisdoms and their essential relationship with each other. In contrast,
the power of Binah of Binah is the capability to explain only
a particular wisdom. This will be understood as the Rebbe
continues.
42 See tractate Eruvin 100b
43
The word used is Navon – A man of
understanding. It is explained
(Tractate Chagigah 14a) that this refers
to one who understands one thing from another.
In other words, it refers to one who can understand and have insight into one field of study,
from another field of study. This is
because he has grasped the essence of both these wisdoms
in Chochmah where the two fields
are essentially unified.
44
See tractate Chagigah 14a
previously45. For this reason, from one subject matter
and wisdom he is capable of understanding
a completely different wisdom46. This
aspect of understanding is much greater in level than that of a Chacham47. That
is, a Chacham only has insights from “nothing” into the particular subject matter of his investigation, but he does not understand an entirely different wisdom from it.
(Nonetheless,
the source of the comprehension of a new insight within the field of his comprehension
is also the matter of “understand
with wisdom” (Binah of Chochmah).48 In other words, its source is in the ability to understand one thing from another. However,
this remains concealed in the source of the intellect. This will suffice
those of understanding.)
We find that the order of levels is as follows; first is
the aspect of Iyun – analysis, mentioned earlier. That is, to keep one’s mind on the concept, and investigate its particulars, until it is completely clear. This is called Binah of Binah; to clarify and distinguish between all the inner and outer specifics, with the
utmost precision. From this, it is also possible for there to be the aspect of a length, to lower the
concept through many investments49, until it is made tangible to the comprehension of a child,
as explained previously. Nonetheless, he does not yet have the aspect of a width,
with various explanations of all its angles.
Following this is the aspect of Chochmah
of Binah, which is the ability to
bring forth insights, but only in the specific subject
under his investigation, as previously explained. This is the aspect of the width, from which the aspect of Binah of Binah creates a length50. Nonetheless, the extent
of the length and width of Chochmah and
Binah is dependant upon the aspect
of the depth of the comprehension, which is called Keter of Binah. It is clearly observable with any comprehension of any subject matter
that according to the measure
of the depth will be the measures
of the length and width51. This will suffice
those of understanding.)
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45
In other words, this power reaches into the essential depth and source of all
wisdoms, which is their essential unifying
truth.
46
Aside from the simple meaning of the above, this also has a deeper meaning. That is, one who truly possesses this power is capable of
perceiving G-dliness (one thing), from within the physical (another thing).
This indeed is the true purpose of Hitbonenut.
47 A Chacham is on
the level of “be wise in understanding”, whereas a Navon is on the level of “understand with wisdom”. Therefore,
a Chacham is only capable of bringing
insights into the particular subject matter of
his study, whereas a Navon is capable
of understanding an entirely different wisdom from the subject matter of his study.
48 In other words, the source
of the power of the particular insight of Chochmah
of Binah is also in Binah of Chochmah. The only
difference is that in relation
to a Chacham, the Binah of Chochmah
remains concealed, while for a Navon it is revealed.
49 Investments refers to analogies.
50
Although we previously said that he is capable of having a length even before
there is a width, it is actually from
this aspect of Chochmah of Binah that there can be a whole new
length. In other words, at first he only understands the subject from
a single particular angle, and can explain a length of explanation according to this angle. When he has a flash of insight into the
subject matter, and understands a whole new
angle, he is now capable of explaining the very same concept from a whole new
angle. That is, there are now two lengths drawn from the same
depth. This creates the dimension of
width. The more lengths of explanation
that there are, i.e. more angles, the more of a width there is. These are both
dependant upon the depth, as was previously explained.
51
For example, a subject matter with a shallow depth, such as tic-tac-toe, will
have a very short length, and not
much of a width. There is a maximum
of only one or two ways to explain it. In
contrast, a deeper knowledge, such as medicine
or mathematics, will have a great length of explanation (8-10 years of study)
According to what we have explained, what is commonly
called ha’amakat ha’da’at – the
delving of the concentration (or meditation), is not the
actual delving into the depth of the comprehension (the omek hamoosag)52. This
is because the faculty of Da’at has no
relation to it. Rather,
the faculty of Da’at is
the aspect of the strong
connection of one’s feelings to a concept53. It is this type of concentration which brings one to the depth of the comprehended concept, but only after the
aforementioned analysis (Iyun), which
acts as a receptacle for the depth of the comprehension54 (omek hamoosag), as previously explained.
Now, Da’at – concentration, also possesses the
three dimensions of length, width and depth.
For example, there are those who have a short attention span,
and those who have a long attention
span. There are those who have a
broad attention span, but not a long attention
span55. There are those who possess strong concentration, and those of weak concentration, like “women56 who have a light Da’at”57. That is, because they lack the depth of concentration, subsequently their
concentration is short. The
difference between a weak concentration and a deep concentration can be understood by the difference between
a child and an adult, as is known. A child has a weak concentration. This is to say that he only possesses
a very external connection or feelings towards
the object of his understanding or desire. For this
reason, a child can be easily seduced into desiring the very opposite of his original
desire. In contrast,
an adult has a deep connection to the object of his understanding
and desire, which is called the depth of concentration (or interest). Because he possesses this depth, this automatically draws out a length of concentration and a width
of concentration, as we previously explained regarding Binah58. The sign for this deep concentration is that because of the great
depth of his connection to the intellectual concept59 it appears as if he is contracting and focusing the vessel of his brain60. It is
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and many
different facets and fields within it. An
even deeper knowledge such as the Torah, which has an infinite depth, also has an infinite
length and width.
52
In other words, concentration alone has no connection to the flash of insight
or the depth of the concept, and it
alone will not bring one to any insight. It
is necessary to fill this vessel of concentration with the aspect of Iyun in order for any depth or insight to be reached.
53
Concentration and interest
54
What we have here is a sequence of receptacles. The first vessel which one must fashion in order to have insight into any subject matter is the
aspect of concentration and interest. Now,
this vessel is the receptacle for
another type of vessel or tool, which is the actual analysis. If one has the concentration alone, he has
an empty vessel, which will not lead
him to insight. The analysis is the
vessel and tool which leads one to the depth
of the concept or subject matter. Only
by having both of these two vessels (concentration and analysis) is insight possible.
55
In other words, they are capable of holding their concentration over a
multitude of particulars and points, but
only for a short period of time. This
is an example of a wide but short concentration. In contrast, a long but wide concentration would be the ability to concentrate
for a long period of time. Nonetheless,
as soon as there are a few too many particular
details, the concentration is broken
and he becomes confused.
56
The Rebbe is not making a derogatory statement in regard to women, but is only
pointing out a certain nature. While men have a stronger faculty of Da’at – concentration, women have an
additional portion of Binah.
They, therefore, have a greater
capacity to notice
many details, which a man may overlook.
57 See Tractate Shabbat 33b
58 It was previously explained that the measure
of length and width is according to the depth.
59 That is, because of the
great depth of his connection to the intellectual concept, to the exclusion of everything else.
60
For example, because of his deep
concentration and mental investment in the concept, his face can appear to be contorted, like the wrinkling
of the brows etc.
specifically
through this deep concentration that he can come to an essential and deep comprehension of the subject
matter, through the aforementioned analysis
of Binah61.
The aspect of analysis though, is the very opposite of
contraction and focus (of all his mental capacities). Although, initially, the analysis of Binah begins with a focus and
contraction, it nonetheless
immediately spreads forth with great expansiveness, with the clarification of
all the particular components and details, as is known. This is not the case with the contraction and focus of the delving of the concentration. On the contrary, the concentration is only the contraction and focus, the aspect of gathering all of ones mental capacities to connect only
to this specific matter. This is the very opposite of the spreading
forth of the analysis with a great breadth
into the subject
matter. However, it is through
the delving of the concentration that one can come to the
depth of the intellectual concept, until its very source in the depths of Chochmah
and Binah62.
(Through the above he is capable
of reaching the aspect of the upper Da’at63 which unites Chochmah and Binah64, as was
explained previously regarding the matter of the depth of the comprehension (omek hamoosag) of Binah65.
This is the meaning of the statement66, “Da’at
is hidden in the mouth of Imma67”.68 It is
likewise stated, “Moshe, who corresponds to the faculty of Da’at merited Binah”69, which refers specifically to the fiftieth gate of Binah. These two
faculties are interdependent70,
as is explained in various writings and Chassidic manuscripts. This will suffice those of understanding.)
End of Chapter One
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61
One who studies in only a superficial way, without a true and deep interest and
concentration in the subject matter, will never reach its true depth.
62 In other
words, it is specifically through deep concentration upon the subject matter which one is studying
that he will come to properly and truly understand it. It is only through this great investment that he can reach any true depth. Without this concentration, if he
understands the subject matter at all, it will
be in a completely general
and external way, with no depth whatsoever.
63 This refers to the aspect of Ma’amik – Delving, which was
previously explained.
64 The upper aspect
of delving (ma’amik) is what arouses the power of insight
(Chochmah) to enter and
become “unified”
with the power of comprehension (Binah).
65 This refers to the aspect of the bubbling forth of insight
from the hidden spring of Chochmah into
the revealed river of the comprehension of Binah.
66 See Zohar (Idra D’Mishkena) Mishpatim 123, 1.
67 Imma – Mother, refers to Binah, while Abba – Father, refers to Chochmah. This will be discussed in much greater detail later in the book.
68
In other words, the two faculties
of concentration and understanding
are interdependent. That is, understanding a subject matter clearly
creates an interest in it. Likewise, an
interest in a subject matter leads to the analysis and understanding.
69
It is specifically because he had this faculty of Da’at (concentration and interest, and the aspect of “delving”) that he merited the depth of
the comprehension, the 50th gate of understanding, which was previously explained.
70
This is in accordance with the statement, “If there is no Da’at there is no Binah,
if there is no Binah there is no Da’at”. This can be
understood as follows. There must be
the initial aspect of concentration (Da’at) in order for one to be capable of
receiving the explanations (Binah). Following, there must be the analysis to understand all the fine details of the
known explanations of the subject matter (Binah). Through this analysis and delving into the depths (Binah), he can grasp hold of the essential depth of the known explanations (upper Da’at). When this takes
place, Chochmah and Binah become
united, and he has a flash of insight and depth into the subject matter.
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
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………
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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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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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