Shaar HaYichud The Gate of Unity chapter Three
Shaar HaYichud The Gate of Unity chapter Three
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 Three
From all
of the above we understand that in the matter of contemplation (Hitbonenut)
on the comprehension of G-dliness, there are two levels, Binah and Tvunah. Binah is
the aspect of the essential comprehension of G-dliness, to understand every particular of the matter which he
contemplates, to understand how and what it is. He keeps his mind upon the matter with a
great analysis to understand all of its particular components, as explained
above1. An example of this can be understood from the
comprehension of the details of Memeleh Kol
Almin2 (The fact that G-d permeates all worlds). This is the matter of the coming
into being of
something from nothing, and is termed “the G-dly power and effect upon the affected”3. This is the aspect of the name Adon”ay (י"אדנ)
or the name Elokim (הים"אלו), which is a terminology of power4, as is known. In the externality of this matter there are many various particular facets that one must understand, until he grasps the very inner aspect of the
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1 See Chapter
One
2 In general, in Kabbalah and Chassidus there are two main contemplations. One is called
Sovev Kol Almin
–The fact that
G-d encompasses and transcends all worlds, while the other is called Memaleh Kol Almin – The fact that G-d permeates all worlds. Clearly, the first deals with how G-d
literally transcends all worlds and
how the worlds are literally as nothing before Him. The second deals with how even
after the existence of the worlds, they do not exist in
any way at all separate from G-d, for
He “permeates all worlds” and is their very life force and
the source of their existence.
Generally, the first contemplation deals
with the aspect of the Infinite Light before the Tzimtzum, until the aspect of Malchut
of the world of Atzilut, which is still considered
totally one with G-d, and is still called the world of the Infinite. In contrast,
the creation of something from nothing, of the second contemplation, refers to
how, the aspect of the “speech” of
the King, i.e. Malchut of Atzilut, brings forth into existence the
three created worlds of Briyah, Yetzirah, and Asiyah.
All of this, including both of these aspects of contemplation, and all
of their various details, will be
discussed and explained in great detail later in this book. At this point, the Rebbe is speaking
about the methodology of contemplation as opposed to the actual explanations of these particulars.
3 In
Hebrew this is “Koach HaPoel Ha”Eloki
B’Haniphal”. This refers to the
creation of something from nothing,
i.e. the G-dly speech vested in each created being, which brings it into
existence constantly. Were this force to withdraw for a single
moment, the existence of the being would withdraw back into its source and it would revert to nothingness. This will
be explained later.
4
The name Adon”ay means “my L-rd”,
which is a terminology of force and strength.
It is known that this name
refers to how Malchut of Atzilut, the speech of the “King”,
descends to be the enlivening force of the created
worlds of Briyah, Yetzirah and Asiyah. It is therefore
called the “L-rd” over the created realms. Likewise,
the name Elokim is also a name of
strength and power. This is exactly the meaning of E”l. The name Elokim
represents the creative force before it descends to enliven the created
worlds. The reason it is in plural form is because it represents
the power of the division of speech (and of thought), to enliven each particular creation individually. This will be explained at greater length later.
matter, to understand its inner essence, how it is essentially5. This is what was called above,
“the depth of the concept”6 (omek hamoosag).
We previously explained that the aspect of Iyun - analysis7 is the aspect
of the vessel which brings
one to the aspect of the depth.
The length is the aspect
of bringing the concept close to
one’s intellect through the use of the
various known allegories. He does
this until the matter becomes very
close to his mind, by investing it in physical (analogies), to the point where even a child can grasp it,8
as explained above. The width is to
expand and explain how the matter is
manifest in many different ways, as opposed to just a single way. For example, an allegory for this matter9 may be understood from how the life force of the soul is manifested in the body. Now, this is only the aspect of a
spreading forth from the essence10,
as is known. There are a multitude of other ways to understand the concept of a spreading forth from the essence. Or, regarding the concept of the revelation of that which
is hidden11, it may be understood from the allegory
of the movement of an animal, or from letters
of speech etc. Another allegory is
the flash of insight from the essential Chochmah,
or the revelation of the power
of sight in the eye. A further
example is the revelation of the flame
from the coal. All of the above
allegories are examples of the concept of the
revelation of that which is hidden.
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5
That is to say, that there are an immense amount of facets and explanations to
this concept. Nonetheless, there is an incredible difference between
the grasp of these external explanations themselves, and the grasp of the very essence of this concept
itself. That is to say, one who
grasps the very essence of this concept itself
literally recognizes the creation of something from nothing at every moment,
continuously. There is no comparison between this type of
recognition and understanding, and the comprehension of the external explanations.
6 That is, the recognition of this truth, that G-d literally permeates
all worlds, is called “the depth” of this
concept.
7 Or, in the terminology of Chassidus this is “Hitbonenut”, as previously stated.
8
For example, mathematics deals in abstractions. Rather than explaining 1 + 1 = 2 to a child, one would explain to him 1 apple + 1 apple = 2
apples. Through this he is capable of
grasping the concept itself, which is
invested within the allegory. He is
then capable of separating the allegory from the analogue and understanding the original intent of
addition. This is the entire purpose
of allegories. Although the allegory is something separate from the
true intent of the concept, it can contain and convey it. One must be
careful though, to make the distinction between the allegory and what is
contain within it. This will be explained
later at great length.
9
The concept referred to here is the concept mentioned previously of Memaleh Kol Almin – How G-d permeates all worlds.
10
This allegory of the life force of the soul is only a revelation of the hidden
essence of the soul, but is not the
essence of the soul itself. For
example, when a person does a kind act, this is only a revelation that, in essence, he is kind, but it is not his
essential kindness itself, and there is no diminishment in his essence from doing this kind act. Likewise, from this allegory it is
understood in the analogue that just as the life force of the soul spreads forth to enliven the body, so does the
revelation of G-d spread forth to enliven the
created worlds. However, it is
only a revelation of the essence, and not the actual essence of G-d Himself. This will be discussed later. The main point here, though, is that this
is only one angle of looking at it, for there
are other allegories for this concept, each of which conveys a certain facet of
the concept. Through understanding each facet of each angle,
and the point which each allegory conveys, one can reach the true depth and essential
point of the concept of Memaleh Kol Almin.
11
These two matters and all their allegories will be explained in chapter 19. The Rebbe’s main point in bringing these concepts here is not to explain the concept of Memaleh
Kol Almin itself, but rather, to explain how each allegory and concept is multifaceted, and has
many different angles. For the
explanations of each facet of
the allegories presented here, see Hillel Paritcher’s
explanations to Shaar HaYichud, chapter
3.
In contrast, the allegories of the ray of the sun, or the light of a candle, or an applied force of energy12 and the like, are allegories
for the concept of a spreading forth from the essence.
All
of the above is the expansion on the essential matter13. The opposite of this would be the short summation and explanation of the
concept in only one way. Moreover, in
the summation the explanation itself
is in a short way, only glanced
upon by the mind, without
any spreading forth to expand
his thoughts upon it at all14.
In
contrast, the way this concept is grasped to its essential depth after the
abundant explanation and comparative
analogies is called the depth and essence of this concept, as explained above. It is specifically after the length and width of the many
allegories and abundant analysis
that he will come to the aspect of the depth which is understood through them. This
is to say that [he will only reach the depth], through the external
enclothements15 and abundant
analysis. This will suffice those of understanding.
(Everything that was previously explained regarding the
particulars of Keter, Chochmah and Binah
of Binah16 may be
found in a particular concept such as this17, and, likewise, in
every other particular concept in the comprehension of G-dliness, as will be explained.)
Now, the aspect of Da’at is
the aspect of the recognition and feeling, i.e. the connection to the intellectual concept, as explained above. About this it is stated18, “V’yadata
– You shall
know etc”, and “Da et Elokei Avicha19 – Know the G-d of your father”, which refers specifically to the comprehension of how it is that G-d permeates
all worlds, as is known. It is
specifically this that brings one to the aspect of the “depth of everything”, that is, the depth of Chochmah “which is found from nothing20”, as explained above. In other words, this is the depth of the sight of the intellect, into this comprehension of how G-d permeates all worlds, which is higher than the
actual grasp of the intellect, as is known. (This
is as stated in Ra’aya Mehemnah21, “with the eye of the intellect, for the heart sees all”22. This is
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12
For example if one were to throw a stone, his strength and energy is contained
by the stone for the duration of its flight.
13 Each of these various analogies explains the same essential
concept of Memaleh Kol Almin – how
G-d permeates all worlds. Each allegory
provides another facet and angle of understanding of this
same essential concept. That is, this concept is essential to all
of these allegories. The multitude
of these allegories and facets expands
the essential concept
and sheds light and insight
to all of its various
angles.
14 In other words, the understanding is in a completely general
and external manner.
15
In other words, it is only through the analysis in the abundant allegories
which make the concept tangible and
close to his mind, that he will ever be capable of reaching the intangible depth of the concept.
16
As explained in chapter one, these three aspects refer to the depth, width and length of any concept. What the Rebbe is pointing out in this parenthesis is that this
methodology of Hitbonenut is
universal to grasping the depth of any concept.
17 Referring
to the concept of Memaleh Kol Almin – How G-d permeates all worlds.
18 Deuteronomy, V’etchanan, 4:39
19 Chronicles
1, 28:9
20 This refers to the ultimate depth and source of Chochmah itself, which is Keter.
The difference is understood
through the allegory of the difference in comparison between the spring and its
source in the aquifer.
21
See Zohar (Ra’aya Mehemnah) Mishpatim, 116b
22 That is to say, although
this perception does not become invested within the logical thought of Binah,
it is still possible for one to have an intuitive perception
of it. Just as a person is physically incapable
of
also called23, “Gazing at the preciousness of the King”. Now, in this too there
is an aspect of depth, as
explained above at length24.)
Now, the aspect of Tvunah is to draw forth from this concealed depth, into revelation in the comprehension of how G-d permeates all
worlds. For, since he grasps the
essence of this concept very well, he is, therefore, capable of bringing
it into many separate matters25. For example,
he can understand many details in the existence of the created worlds, how they come into being from nothing
to something26. He understands this [and draws this out] in a particular manner from the general concept of Memaleh Kol Almin, in which these
particulars were concealed. Without this power of Tvunah in this comprehension of Memaleh
Kol Almin, his
comprehension of it would remain in his brain of understanding alone.27
He would not know what to do with this concept, or how to bring this Hitbonenut
to comprehend how his very own existence is brought about
something from nothing. He would not be capable of doing this at all, as is understood from all the above. This will suffice for those of understanding.
(From the above we may now understand the reason for the lacking
which may be found in beginners or even in those who are experienced, but are lacking
in Tvunah. Although they
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“handing” someone
the essential point of a concept, and can only give the other person external explanations. Through these external explanations the other person is capable
of grasping the depth of the teacher’s
original intent. Likewise, here he
grasps the essential depth of the concept in its undefined intangible state, and may draw
explanations from there. Now, this
grasp of the essence of the concept is still
limited in that it is defined and confined to being an essence for this
particular concept or subject matter. This would be like the depth of Binah (which is Chochmah). Now, through
delving into this itself, one can
reach its depth, which is the totally undefined and intangible essence, the
source of the Chochmah itself, which is the “depth of
everything”, for everything originates from it. This is the grasp of the essential G-dliness of the concept, and it
is this level which is called, “Gazing at the preciousness of the King”, (see Kuntrus
HaHitpa’alut). From this we can understand the three subsequent levels of Hitbonenut-contemplation
mentioned in HaYom Yom (20 Tamuz). The first is the grasp of the external explanations, and the analysis into them,
with a length and width, bringing them close to one’s mind. Through this one reaches the second level
of Hitbonenut, which is the grasp of
the depth of the concepts, which is
the essence of this particular concept (and is therefore somewhat defined and
limited). The third level of Hitbonenut is the delving into the depth itself, to grasp the
G-dliness of the concept. These are three subsequent levels of contemplation and
meditation, which must follow
one another, as explained. (For lengthier
explanations see R’ Hillel Paritcher’s explanations to Kuntrus
HaHitpa’alut.)
23 See Zohar Miketz 199a, Bereshit
38a-b, Pikudei 247b, Trumah 134a
24
The grasp of the essential depth of the concept, i.e. the essential truth of
it, is this aspect of the “sight” of the
intellect, which is called “Gazing at the preciousness of the King”. In this too there are different levels of depths, infinitely, as explained
previously. The delving into the
depths itself is what is called Ma’amik – Delving. See chapter 1, and also see Kuntrus
HaHitpa’alut.
25 He will recognize
how G-d permeates all things particularly, as opposed to just a general understanding of the concept.
26
He will understand how each general existence of each of the worlds and each
particular being of the general
worlds is individually created and receives its existence from the G-dly
nothing which creates it. This is as
opposed to only a general understanding that “G-d creates all things from
nothing”. Rather, he “sees” this in a particular fashion. Ultimately it is this power of Tvunah which relates this “abstract” concept to his own self, realizing that
his very own existence is entirely dependant upon G-d, from every angle. It
is specifically this type of application, which comes from the power of Tvunah, which awakens great love and awe of G-d,
as explained above.
27
His comprehension of this would be abstract and theoretical, and he would not
grasp the true reality of this
concept, that G-d literally
permeates everything, himself included.
grasp the explanations of the concepts well, when they hear or read them, they are incapable of bringing the matter of the coming into being of the worlds out of nothing, into contemplation during their prayers.28 Because of this they may reach the point where they ask themselves, “What am I to do with all this?” and “Of what benefit is this to me”. This is because in his mind these are two separate things, because the understanding remains in his mind as an abstract concept, totally removed from all matters. This will suffice those of understanding.)
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28
That is, they are incapable of relating concepts such as creation ex-nihilo,
back to themselves. In other words, these concepts remain theoretical
to them, and they do not recognize the true reality of these concepts, that G-d literally brings them into existence at every moment, continually. Because of this, they are not inspired with love and awe of G-d
during prayer, which is the purpose of contemplation during prayer.
This is simply because they are lacking the power of Tvunah.
Because all these concepts remain as
abstract theories completely separate from everything, a person will
come to ask himself of what benefit is contemplating
these matters altogether etc. This is
only because he does not relate these concepts to himself or anything else outside of the theoretical
understanding. The solution to this
dilemma is that one should invest
himself greatly into the toil of Iyun,
to analyze and investigate all the particulars of these concepts. Tvunah is
the automatic result of the Iyun, as
explained above about how the length is included in the width.
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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