The Tree of Life - Kuntres Eitz HaChayim chapter II
The
Tree of Life - Kuntres Eitz HaChayim, chapter II
On the basis of the above, we can understand the verse: 1“For a mitzvah is a candle, and the Torah is light.” The attribute of Malchus is associated with night, [following the pattern,] 2“at first darkness,” for Malchus involves a withdrawal of light, and [thus it is] uplifted as explained above. This leads to the creation yesh meiayin and a dimension of darkness.
It is through the Torah and its mitzvos that the revelation that exists in Atzilus is drawn down and brought to shine within the worlds of Beriah, Yetzirah, and Asiyah. [This enables] also these realms to be [permeated] by the bittul and unity with the Or Ein Sof that exists in Atzilus, as is stated in Torah Or, in the explanation of the maamar entitled Ki KaAsher HaShamayim HaChadashim.
This [process is alluded to in the expressions]: 3
Halaylah Hazeh Leil Shimurim “This night is a night of guarding,” i.e., that in the night, there can be a revelation of the quality of zeh, which refers to revelation as it is written: 4zeh keili v'anveihu, “This is my G‑d and I will glorify Him,” i.e., an actual revelation of G‑dliness. Note the explanation in Likkutei Torah, Parshas Vaeschanan, with regard to the verse: “For a mitzvah is a candle, and the Torah is light.”
For the mitzvos are referred 5to as the 248 limbs of the King, while the Torah is referred to as the head and the intellect, for “the Torah emerged from Chochmah.” 6The light and the life-energy of the soul is revealed in the brain, and from the brain the life-energy intended for every organ is transmitted. 7The head is thus an intermediary which draws down [life-energy] from the soul to every organ. [Similarly, in a spiritual sense, Torah study serves as an intermediary, as indicated by] our Sages’ statements: 8“Great is Torah because it leads to deed,” and 9“the study of the Torah is equivalent to [the observance of all [the mitzvos].For this reason, the analogy of a candle, i.e., the revelation of a particular ray, is used to describe the mitzvos, while the Torah is described with the analogy of light, a general revelation equivalent to all the particulars.
It is possible to explain the difference in our Divine service between the mitzvos which stem from Za’er Anpin and the Torah which stems from Chochmah as follows: There are two levels of love. 10 The first is love that is prompted by distance. [It is prompted by] a person meditating on the concept that all the worlds are merely a ray and a glimmer of Or Ein Sof, as implied by the verse: 11“Your sovereignty (Malchus) is sovereignty over all the worlds.” [Implied is that the life-energy for all the worlds comes from the attribute of Malchus, and Malchus itself is merely a ray and a glimmer of Or Ein Sof, as explained above with regard to the concept of a name.] Moreover, as indicated by the phrase: 12“A king, his name {alone} is called upon them,” and the expression: 13“Blessed be the name of His glorious kingdom forever and ever,” [what is drawn down to the worlds is merely a glimmer of a ray]. 14
[This process of withdrawal made it possible 15for the existence of] worlds that are characterized by limitation and restrictions that bring about time and space. This [framework] brings into being the seven heavens and the earth with its four directions, and it defines space, which has six aspects, the four compass directions, up and down, and [time, which also is structured in six,] the six millennia of existence, which reflect the six sublime middos [emotional qualities].
[These qualities] bring about a multitude of divisions within every individual: both division with regard to time itself, and division with regard to every created being itself. For every created being is circumscribed and limited in the time and space [which it has been granted].
The source for these six aspects in this material realm is the six attributes [which exist] in the spiritual realms, i.e., the six sublime middos. They are also the source and root of time. As is well known, [even before creation,] there existed “an order for time,” [i.e., the six middos from which all time is derived].
[These six middos]are all batel to the Or Ein Sof to the extent that they are not significant at all, as implied by the verse: 16“Greatness and might,... are Yours, O G‑d.” 17Implied is that the entire concept of space - both space in the physical sense and its spiritual source - is batel to the Or Ein Sof.
This is indicated by [G‑d’s words]: 18“There is a place with Me,” i.e., that place is negated to Him. For before G‑d, neither the concept of time or space applies, for they are both creations that were brought into being meiayin liyesh, and they are characterized by limitation.
This is the intent of the expression: 19Hashem Echad “G‑d is one.” [The aleph of] echad, one, stands for ain sof, G‑d’s infinity; He is
alufo shel olam, “L-rd of the world.” The j is numerically equivalent to eight, referring to the seven heavens and our physical earth. And the s is numerically equivalent to four, referring to the four directions of our world. The eight, the heavens and the earth, and the four, the four directions of the earth, are all batel before Him. For all entities are of absolutely no importance at all in His presence. 20
When a person will meditate on all these concepts - how [all existence stems from] a mere ray and is of no comparison to G‑d’s essence at all, and is of no significance whatsoever- this will fire and charge his soul with flames of yearning and thirst to become one with the essence of the Or Ein Sof, as implied by the verse: 21“Whom do I [seek] in the heaven? [aside from being] with You, I have no desire on earth.” “The heavens” refer to spiritual pleasures; “earth” to physical pleasures. And yet one does not seek this at all. For everything is merely a ray that is of no comparison to Him. All of his desire and will is focused on being one with His essence.
The second level of love is love [which flows] like water. It is not characterized by excitement and thirst; on the contrary, it is exemplified by the complete and utter bittul that results from the revelation of Or Ein Sof on this physical plane as in the spiritual realms. As it is written: 22“You have been shown to know that G‑d (Y-H-V-H), Havayah) is the L-rd (Elokim); there is nothing else aside from Him.” For “Havayah and Elokim are all one”; 23 the revelation of Or Ein Sof actually shines on this physical plane until [it is consciously felt] that in truth there is nothing aside from Him and the time and space of this physical realm is not bound by the [ordinary] limitations of time and space.
[To cite an example:] In the Beis HaMikdash, the concept of space was above the limitations of space, as reflected by the fact that the measure of the Aron HaKodesh was not included in the total measure [of the span of the Kodesh HaKadoshim]. 24For in the Beis HaMikdash, the Or Ein Sof shone in overt revelation, as [implied by] the verse: 25“Certainly G‑d is manifest in this place,” as explained in another source. [This manifestation of G‑dliness] caused the truth to be revealed as it is - that even physical place is not limited by the boundaries of space.
Similarly, with regard to the concept of time, our Sages state: 26The Holy One, blessed be He, showed Adam, the first man, generation after generation, and the leaders of those generations. He showed him the entire span of the six millennia [of existence] in a short time. This is an example of how time exists above the boundaries of time, just like in the Beis HaMikdash, place existed above the boundaries of space.
In truth, similar concepts apply with regard to the world at large, except that with regard to the world at large, [G‑dliness is] hidden and concealed, and this light is not perceived. Therefore the limitations of time and space prevail. In truth, however, there is nothing that can bring about concealment before Him, and the Or Ein Sof shines in actual revelation on this earthly plane as well. Therefore there is no [true] concept of [independent] existence or limitation. 27
When a person feels the closeness and revelation of Or Ein Sof within his soul, he no longer feels thirst or flames of fire at all. Instead, his personal identity is totally nullified.
This quality is described with the analogy of water which cools and quenches the heat and fire. For since the person’s identity is totally nullified, as a natural consequence the warmth of the natural fire in his G‑dly soul and the thirst [for G‑d] which burns like a flame will be cooled. See the discussion of these concepts in Biurei Zohar, Parshas Tazria on the statements of the Zohar [Vol. III], p. 49a, on the verse: 28“Sprinkle upon them water from the sin offering.”
To cite a parallel: The love of a son for a father. When [the son] desires to come close to [his father], but he is still somewhat removed, his love is obvious. It is [not contained within] his heart [but] expressed [openly]. [He will] shout, “Father, Father,” with great excitement and yearning. When, by contrast, he is actually together with his father, his heart is permeated with love and yet, it does not become apparent, nor is it expressed outside the heart, for it is not characterized by activity or thirst at all. Instead, it is identified with closeness and essential connection. Therefore it is described with the analogy of water which cools fire. It is called ahavah bitaanugim, “the love of delight,” as explained in Tanya, ch. 9.
This [type of love] is reflected in the Shemoneh Esreh prayer which is recited silently. The Pesukei DeZimrah prayers arouse the love which burns like tongues of fire. For the person is still far from the King as it were. During Shemoneh Esreh, by contrast, it is as if he stands [directly] before the King and tells Him, “Blessed are You.” “Blessed” implies a transmission of influence, i.e., he draws down G‑d’s unity to the physical plane, that as he exists on this plane, he should be in a state of bittul. To express this [spiritual quality], our Sages ordained [the recitation of the prayer] Modim, “We thankfully acknowledge You....” This reflects a state of bittul as explained in other sources, as indicated by the bows [performed when reciting] this prayer. Therefore it is recited in a hushed tone.
A person can attain this level of love and bittul through occupying himself in Torah study, for “the Torah emerged from Chochmah” which is described by the analogy of water. For as is well known, 29Chochmah is koach mah, the power of mah, the quality of absolute bittul, the quality of love which is like water, which is drawn down from the level of Chochmah. Thus it is brought forth by the Torah which “emerges from Chochmah.” For as [the Torah] exists on this earthly plane, the Or Ein Sof actually rests within it. The proof is that even as it exists in the physical plane, it is not bound by the limitations of place or time. As reflected by [our Sages’ statement:] 30“Whoever occupies himself with the study of the laws of a burnt offering is considered as if he brought a burnt offering.” Therefore, through being occupied in Torah study, the level [of Chochmah] is drawn down in our souls.
Similarly, [in one’s daily Divine service,] after one reaches this level of love and bittul in the Shemoneh Esreh prayers, a person must seek counsel with regard to his soul in order for this aspect and level to be permanently affixed in his heart throughout the entire day so that it will not falter. For we see that after the Shemoneh Esreh prayers, the person’s feelings will return to their original state.
The study of the Torah and its halachos is the proper approach [that enables this purpose to be accomplished]. Although they are enclothed in material entities, for example, agricultural matters and festivals, they involve the ultimate unity and connection with G‑d, as stated in other sources. For with regard to this quality, the study of the Torah is equivalent to the Shemoneh Esreh prayers. It is possible for a remnant of the bittul experienced in the Shemoneh Esreh prayers to be established permanently and implanted in a person’s heart so that it will never falter throughout the day during his involvement in Torah study. All of this is explained in Likkutei Torah, in the maamar entitled Ushavtam, the maamar for Hoshaanah Rabbah, ch. 3. See also Torah Or, the maamar entitled Vichol HaAm Ro’im Es HaKolos.
In general, this is the difference between the mitzvos and the Torah. The mitzvos lead to the love that is like the flames of fire described above. For the mitzvos are related to the aspects of time and space. (It is possible to explain that they have their source in the 248 limbs of Za’er Anpin which is the source for the qualities of space and time.) Therefore their effect in our Divine service is to lead to this level of love, through the meditation on the nullification of time and space. This implies that space and time exist, both in a physical and spiritual sense, but they are batel to the Or Ein Sof. This leads to the love which is like flames of fire.
The Torah, by contrast, is above space and time. As a consequence of the revelation of Or Ein Sof on this physical plane, time and space are absolutely batel. This is the true oneness and connection which is established through the Torah as mentioned above.
This is the intent of the phrase “the candle of mitzvah.” As our Sages mentioned in the conclusion of the tractate of Sotah, a mitzvah protects merely for a short time, i.e., [it is under the restrictions] of time, relating to the first level of love. The Torah, by contrast, is light that protects for all time, relating to the second level of love.
Synopsis: [This chapter] explains that drawing down light to the [dimensions of existence] which are characterized as] yesh and darkness is accomplished through the Torah, which is associated with mochin, the aspects of intellect, which is a general ray. The mitzvos are, by contrast, the “limbs of the King,” particular rays. The mitzvos lead to the love which is like flames of fire, while the Torah leads to the love which is like water.
[The chapter] also explains the meditations which lead to these loves and [the parallels to these levels] in prayer: [that the love which is like flames of fire relates to the] Pesukei DeZimrah [prayers, while the love which is like water relates to the] Shemoneh Esreh.
Mishlei 6:23.
Shabbos 77b.
Shmos 12:42. [The wording of the verse is not quoted exactly.]
Ibid., 15:2.
Tikkunei Zohar, Tikkun 30.
Zohar, Vol. 11, p. 62a.
[See Tanya, ch. 51.]
Kiddushin 40b.
Shabbos 127a.
Two levels of love: Within each of these levels, there are many different sub-categories. Therefore, there is no contradiction in the fact that in other sources, the variation between these two levels of love and the nature of the meditation which leads to them are described slightly differently.
With regard to the explanation of several of these levels of love, see ch. 16, Kuntres HaAvodah ch. 4, Sichas Simchas Torah 5668, 5676 (Sefer HaSichos Toras Shalom). There are also explanations of the different types of love in the maamarim entitled Chachlilei Einayim in Torah Or and Toras Chayim. See also the letter sent by the Previous Rebbe in 5691 to Anash in Bilguria which is printed in Kuntres HaAvodah.
Tehillim 145:13. [We have translated the verse according to its context within the maamar.]
See Siddur Tehillat HaShem, p. 13, liturgy beginning adon olam [implied is that it is the “name of the King” which is called - extended outward to - the King’s subjects.]
Pesachim 56a. [In Chassidus it is explained that the word baruch implies extension, drawing influence down to a lower level. This expression indicates that it is only “the name,” a ray, of “His glorious kingdom,” the attribute of Malchus, which is drawn down to the worlds.]
[I.e., Malchus (“His kingdom”) itself is merely a ray, and what it is drawn down into the worlds is merely a glimmer of Malchus, thus “a glimmer of a ray.”]
[For had there not been such a process of withdrawal, it would be impossible for a limited world to come into being from His transcendent infinity.]
I Divrei HaYomim 29:11.
[I.e., the verse mentions qualities which parallel the emotional attributes of Atzilus and explains that they are all “Yours, O G‑d,” i.e., nullified to Him.]
Shmos 33:21.
Devarim 6:4.
Zohar, Vol. I, p. 11b.
Tehillim 73:25.
Devarim 4:35.
[Havayah refers to those aspects of G‑dliness associated with revelation, while Elokim refers to those dimensions associated with limitation. By saying “Havayah and Elokim are all one,” one implies that even those factors which appear to conceal and veil G‑dliness manifest His presence (see the maamar entitled VeYadaata, 5657, translated as To Know G‑d (Kehot, N.Y., 5753) Such a realization enables a person to appreciate that G‑d’s presence is everywhere.]
Yoma 21a. [The Kodesh HaKadoshim was 20 cubits wide. The Aron HaKodesh was placed lengthwise in this chamber and it was two and a half cubits long. There were ten cubits to one side of the Aron, and ten cubits to the other side. And still the length of the Aron itself did not increase the measure of the chamber.]
Bereishis 28: 16.
Avodah Zarah 5a.
[I.e., from G‑d’s perspective, the restricting influences brought about by the name Elokim do not bring about concealment. The situation can be compared to a teacher who sees the depth of his own understanding in the limited concepts which he communicates to a student. Moreover, the teachings which he communicates enable the student to ultimately gain this understanding as well. See the maamar entitled VeYadaata mentioned above.]
Bamidbar 8:7.
[See Tanya, ch. 3, et al.]
Menachos 110a.
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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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