The Tree of Life - Kuntres Eitz HaChayim: Chapter IV
The Tree of Life - Kuntres Eitz HaChayim: Chapter IV
The Tree of Life - Kuntres Eitz HaChayim
A classic Chassidic treatise on the mystic core of spiritual vitality.
Shortly after founding Yeshiva Tomchei Temimim, Rabbi Shalom DovBer delivered this discourse to help his students, past and present, nourish the spiritual fire within. From the mysteries of the first days in Eden, the Rebbe extrapolates a set of standards for a student's learning goals and schedule, personal conduct, prayer, and appearance.
Chapter IV
Source: Chapter IV - SIE.org
Chapter IV
The remedy for the above [difficulties] is the Torah, as it is written:1 “It will serve as remedies for your navel,” and 2 “It will be a cure for all your flesh.” For in contrast to “the lips of a strange [woman which] drip honey... but [whose] end is bitter as wormwood,” 3 the Torah is described 4 as being: “sweeter than honey and a honeycomb,” and its end is not bitter, heaven forbid.
See also the statements of Rabbeinu Bachaye, Parshas Toldos on the verse: 5 “A man familiar with hunting,” and [concerning] the opposite of that, Yaakov, who is described as “an artless man, dwelling in tents,” 6 i.e., “the tents of Torah study.” [See also his statements] at the beginning of Parshas Yisro, in which he writes [concerning the phrase:] 7 “’To save you from a foreign woman,’ undesirable faith is compared to a strange woman who ultimately destroys a man, as it is written: ‘her end is bitter.’... Nevertheless,... this can be corrected through [desirable] speech.”
This is alluded to in our Sages’ statement (Bava Metzia 107b): “Disease (machlah), this is the gall bladder (marah)... All of these can be nullified by bread [dipped] in salt, and a pitcher of water.”
“Bread” refers to the Torah as will be explained, “salt” to P’nimiyus HaTorah, [the Torah’s inner, mystic dimension,] as explained in Likkutei Torah in the explanation of the maamar entitled Vilo Tashbis Melech, and “a pitcher of water” to the Oral Law which is referred to with the analogy of water. These nullify and cure the “disease.”
To explain the above: The Torah is referred to as bread, as it is written: 8 “Come partake of My bread,” which alludes to the Torah. And it is written: 9 “Bread satisfies the heart of man.” The term used for man, enosh, implies weakness, as reflected in the verse: 10 “The heart is more deceitful than all things, and it is weak (enosh)....” “Bread satisfies the heart of man,” [i.e., the weakness in man,] 11 and strengthens it, giving it the power and the force to conquer with regard to his animal soul. For the Torah is called strength, as it is written: 12 “G‑d will grant strength to His people.” It endows the G‑dly soul with strength and power, [enabling it] to overcome the material nature and the coarseness of the body and the animal soul, and thus “[to] enable a prisoner to escape from captivity.” 13
Therefore the Torah is called “bread.” For bread connects and bonds the vitality of the soul to the limbs of the body and strengthens it, drawing down additional life energy for the soul. [Indeed,] when a person does not eat, the vitality which is enclothed in the limbs of his body is weakened; it is reduced and withdraws. And by eating, he draws down additional energy from his soul for the vitality which is enclothed in his body. This strengthens its power.
Similar concepts apply with regard to the “bread of the Torah.” It draws down added vitality to the G‑dly soul which is enclothed in the animal soul, and empowers it, enabling it to overcome the material nature of the body and the animal soul.
[This is possible,] because “the Torah emanates from Chochmah (wisdom), and with Chochmah rests the Or Ein Sof. 14 The external forces15 can derive their nurture only from the seven emotional qualities, [for] they are [paralleled by] the seven emotional qualities of Tohu. [This motif does not apply] with regard to the attribute of Chochmah. Thus it is written: 16 “They will die, but without Chochmah.” For Chochmah is above the breaking of the vessels of Tohu.
For this reason, sin does not extinguish [the light of] the Torah. For [negative forces] have no nurture and dominion on this level. Therefore, drawing down the attribute of wisdom through the Torah endows the G‑dly soul with strength. [Simultaneously, the Torah] weakens the power of the animal soul, for the Torah is called: 17 “strength and crippling,” “strength” for the G‑dly soul, and “crippling” for the animal soul. For the animal soul has its source in the broken vessels of the realm of Tohu. The Torah, by contrast, emanates from the level of Chochmah, [and it is written:] “They will die, but without Chochmah.” Therefore, it weakens the strength of the animal soul.
These concepts are reflected in our Sages’ statements (Shmos Rabbah, Parshas Shmos, 5:9) which explain that G‑d’s voice [which emanated from Mount Sinai] had two dimensions: life for the Jewish people, and death for the wicked. Since the source of the souls of the Jewish people is from Chochmah, the Torah granted them life and additional power. The animal soul, however, is the very opposite. Therefore, it is negated by the Torah.
This is also reflected by our Sages’ statement: 18 “If the rogue [the yetzer hara] encounters you, draw him to the house of study. If he is like a stone, he will be dissolved.” Even if his heart is as hard as a stone, it will be dissolved. The analogy is that when water passes drop by drop over a stone, even though the stone is hard and the water is soft, ultimately the continuous flow of the water will make an impression on the stone. 19
The above is particularly true since the source [of the Torah] is from the level of Kesser, as implied by the verses: 20 “And these words which I command you...” and 21 “I am G‑d, your L-rd.” Kesser, [though a positive potential], shares the same letters as the word kareis, meaning “cut off.” [For the awesomeness of its light will destroy all negative forces.] From [this level] is drawn down [the potential for] “all your enemies [to] be cut off,” 22 i.e., the evil of the animal soul will be cut off. It will perish and become transformed into good, [for] it too will become batel to G‑dliness.
[On this basis, we can understand the implication of] the verse: 23 “Or let him take hold of My strength; 24 let him make peace with Me. He will make peace with Me.” [Noting the redundancy in the verse,] our Sages comment: 25 “Whoever occupies himself with the Torah generates peace in the heavenly company and peace in the earthly company.”
“Establish[ing] peace in the heavenly company” refers to the bonding between Or Ein Sof, the source of emanation, and the Ten Sefiros of the realm of Atzilus. This is accomplished through the level of Kesser which is an intermediary between the source of emanation and the existence which has emanated. From this peace, additional strength and power is drawn down to the G‑dly soul whose source is from the level of Atzilus.
“Establish[ing]... peace in the earthly company” refers to [the spiritual dynamic in which] Malchus of Atzilus serves as Kesser for the worlds of Beriah, Yetzirah, and Asiyah. This establishes a connection and a bond between Atzilus and the worlds of Beriah, Yetzirah, and Asiyah, causing the light of Atzilus to shine into these realms.
This weakens the power of the animal soul. For the shining of the light of Atzilus into the worlds of Beriah, Yetzirah, and Asiyah nullifies [the self-conscious dimension of] these realms. [For] the twelve cattle of Beriah 26 are the root and source of the animal soul. [Thus when the self-conscious dimensions of these potentials are nullified by the light of Atzilus,] the animal soul is also nullified. This reflects the bonding of the G‑dly soul and the animal soul, causing the animal soul also to be batel to G‑dliness.
This explains how the Torah serves as a cure for disease, as our Sages state (Kiddushin 30b), the Torah is “an elixir of life,” and they say: “I created the yetzer hara, and I created the Torah as a condiment for it.” And as explained above, all [of the sicknesses caused by marah] are negated by eating bread in the morning, [i.e., in analogy, by studying the Torah]. For sickness comes from kelipas nogah from which is drawn down the evil desires of the animal soul. The Torah, however, weakens the animal soul, destroys the evil within it, and creates peace within the G‑dly soul and the animal soul, enabling the animal soul also to be batel to G‑dliness.
See also the conclusion of Avos DeRabbi Nasan, ch. 16, which states that for the yetzer hara, there is no way for it to be corrected except through the words of the Torah. (And the Chidah in his Kisei HaRachamim writes:
Although there are techniques to subdue [the yetzer hara], e.g., to be genuinely humble, to attain a rightful measure of fear of heaven, and the like, these only protect a person from being snared by it. Through the study of the Torah, one corrects the yetzer hara itself and makes it good.
This is our Sages’ intent in their statement: “I created the yetzer hara, and I created the Torah as a condiment for it.” Just as a condiment makes food fit to eat, so too, the Torah corrects the yetzer hara, making it good.
This is the intent of the statement: “For the yetzer hara, there is no way for it to be corrected except through the words of the Torah,” i.e., for the yetzer hara itself, to make it good, the only way is through the words of the Torah.
The words of the interpretation of a wise man are gracious. [This relates to] the concepts stated previously with regard to establishing peace within the earthly company.)
[As a prooftext, the passage from Avos DeRabbi Nasan cites the verse:] 27 “If your enemy is hungry, feed him bread... and G‑d will repay you,” and comments: “Do not read yeshaleim lach, ‘repay you,’ but rather yashlim lach, ‘have him [the animal soul] join you.’”
In a similar vein,Rashi, in his commentary to the verse, identifies the “enemy” as “the yetzer hara,” and explains as follows: “If he is hungry and tells you to satisfy him through sins, take yourself to the house of study, and feed him the bread of Torah... ‘G‑d will repay you,’ will yashlim lach, establish peace between you and him, so that he will not overcome you.” (Above, yashlim lach was interpreted as referring to a higher rung [of Divine service], to make the yetzer hara itself good.)
The Talmud (Sukkah 52a, and Rashi’s commentary) [interprets] “feed him bread (lechem)” [differently, drawing on the connection] between lechem and milchama, “war,” and states: “unsettle him through the wars of the Torah.”
A similar interpretation is found in Likkutei Torah, in the maamar entitled Ko Sivorchu, sec. 2, commenting on the verse: 28 “Gird your sword on your thigh, man of might” which explains [that lechem] refers to the war (milchama) of Torah. In this vein, Shabbos 63a interprets that phrase as referring to the words of the Torah. And Bereishis Rabbah (the conclusion of ch. 21) states: “And our Rabbis say: ‘the sword of Torah,’ as it is written: 29 ‘A two-edged sword in their hand.’”
For this reason, the Torah was given on Mount Choreb. As Shmos Rabbah (Parshas Pekudei, the conclusion of ch. 51) states: “Why [is it called] Choreb? Because upon it was given the Torah which is called “a sword” (cherev), as it is written: “The exaltation of G‑d is in their mouths, and a two-edged sword in their hand.” In a similar vein, Shabbos 89b states that the mountain [was named] Choreb because [from there,] “desolation (churva) descended.”
The explanation of a two-edged sword is [that the Torah brings about two different types of restraint]: not to lower oneself into worldly desire, nor to come to pride, as stated in the maamar entitled ViAni Nasati Lecha Shechem Echad in the Hosafos to Torah Or.
Synopsis: [This chapter] explains that the remedy for sickness is the Torah which is called bread. [The Torah] endows the G‑dly soul with strength to overcome the body and the animal soul. [It explains that Torah study establishes] strength in the heavenly company and strength in the earthly company, being a source of strength to the G‑dly soul and crippling to the animal soul.
Source: Chapter IV - SIE.org
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.....?
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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.
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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':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
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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