The Tzaddik HaDor

The Messiah of Israel

We learn from the Jewish Scriptures (Talmud, oral law) and the Hebrew Tanach that we have two Messiah's.

Messiah Ben Joseph and Messiah Ben David...... They are in fact one Messiah. In Israel we have two groups-kingdoms, Yehuda and Ephraim. Throughout the Tanach we have two Israelite 'Kingdoms'. Kingdom of Ephraim (Northern Kingdom) who departed from the Kingdom of Shlomo (Southern Kingdom, Yehuda) after his dead. And later in the diaspora Ephraim went completely lost, became 'the lost sheep of the house of Yisra’ěl.' The Kingdom of Yehuda didn't went lost and became the Jews of today. Messiah Ben Joseph represents the national soul of Ephraim. Messiah Ben David represents the national soul of Yehuda. The Messiah is a human being, like you and me, and not HaShem but: is the most righteous soul of Israel.

‘The Tzaddik HaDor

 

by Reb Nati

There is confusion regarding the idea of the Tzaddik Hador, the righteous leader of the generation. There are many tzaddikim, many righteous men, rabbis, teachers, and hidden ones. But there is only one tzaddik hador, and if we merit, he becomes the Tzaddik Emet.

Tzaddik Emet is the soul of "Moshe - Moshiach", the redeemer. Throughout history there has been and only will be seven times, 7 gigulim of the neshomah (7 re-entries into this world of the essence of the soul) of Moshe Rebbaynu (Moses our Teacher), the soul of the Moshe Moshiach (Zohar Parshat Mishpatim and Ari Zal - Sha'arei Gigulim). These times have been Moshe Rebbaynu (Moses our Teacher), some count Dovid HaMelech (King David), Rabbi Shimon bar Yochai (Rashbi), the Ari HaKodesh, the Baal Shem Tov, some count Rebbe Nachman of Breslev, some count the Lubavitcher Rebbe, Rebbe Menachem Mendel Schneerson of Chabbad.* We are presently waiting for the last manifestation - in Moshiach.

(According to Breslev, Rebbe Nachman was 5th in this line. His Torah is the Torah of this, the last generation. He said his fire would burn until the Moshiach, and that Moshiach would be a decendant of his. See Chai Morahran, in English the books Tzaddik and Until Moshiach by Breslev Research Institute.)

But we were discussing the Tzaddik Hador. The last know widely accepted (by the majority of Jews) Tzaddik Hador was the Rebbe of Chabad.

Mordechai was the Tzaddik Hador in the time of the Purim story. Reb Nosson of Breslev teaches us some awesome details about this in Likutey Chalchot, hilchos Purim... The tzaddik hador is the most spiritually awake person alive. He not only has the ability to find and wake up the souls of Am Israel, but he can also if we help him. Can wake up the Divine presence. The Purim story is not just a story of Mordechai and Ester, but the story of the tzaddik HaDor and the Shechina, the Divine Presence. (More on this in a future post, Hashem willing.)

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.’ (Source: Journal Mitzvah: The Tzaddik HaDor)

 

 

 

*Note from Ariel: some count the person of the NT as a Tzaddik HaDor of “this” generation.

'A Spark of Moshiach

What does it mean that every Jew has a spark of the soul of Moshiach?

In order to answer this question, we must first understand what the Jewish soul is. The Midrash writes: “There are five names for the soul: Nefesh, Ruach, Neshama, Chaya and Yechidah.” These five names, as explained in the teachings of Chassidut, are not simply words. Rather, each one reflects a different level and aspect of the soul.

The first four (Nefesh, Ruach, Neshama and Chaya) refer to the powers of action, emotion, intellect and will. Each of these aspects of the soul can be used in either a positive or negative way. One can choose to perform good or bad deeds, indulge in positive or negative emotions, or use one’s intellect to accomplish constructive or destructive ends. Our will can also be directed towards the positive or the negative. Yechidah, on the other hand, is the essence of the soul, which cannot be corrupted by our surroundings. The Yechidah is connected to the divine at all times, and always reflects its Creator.

Over the course of our daily lives, the Yechidah rarely finds expression. Only when we are confronted with a challenge that threatens to sever our link with G-d, our Yechidah rises up and reveals itself. The Yechidah cannot, and will not, allow itself to be separated from its divine source.

The teachings of Kabbalah explain that the entire Jewish People is comprised of a single, united soul. Moshiach is called the “general Yechidah,” containing and reflecting the soul root of every Jew. Each of our souls is a reflection or ray of this general Yechidah.

When a Jew reveals his penchant for self-sacrifice and overcomes his spiritual challenges, he is revealing the spark of Moshiach within his soul. This gives each one of us the power to bring Redemption. When we arouse the Yechida within us, we release ourselves from the wiles of the evil inclination, which leads to the entire Jewish People being released from the shackles of exile.

(Yeshaya 52:13. Bereishit Rabba, Chapter 14:9. Devarim Rabba, 2:37. Perush Ramaz on Zohar, Vol. 2, p. 43, Vol. 3, p. 260. Meor Einayim, Parshas Pinchas. Kuntres Inyana shel Toras Hachassidus.'
Source: https://tinyurl.com/2gx7yanl

The Messiah is:

The ‘unfolding’, ‘revealing’ of all the divine aspects of the unique Israelite soul through the observation and obedience of all the Mitzvot coming from Adonai, given to Moshe Rabbeinu.

Our Messiah ‘'HaTZaDDiK HaDoR' is:

The General Yechida, Adam Katmon, Messenger of His Presence, Messiah Ben Yoseph/David…….

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 ourselves. ('It suf')

For every Benay Israel (Jewish and Ephraim) it is good to study Torah. See: Har HaBait Jewish Sovereign for all Israel: Torah Study

“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.

In the past I studied Koine Greek and the history of the text of Koine Greek of the NT.
The 'background' of Koine Greek is definitely Hebrew.
I said 'background' what makes it very difficult to study her text.
The historical facts of the text are very accurate.

What we can learn about the coming one Messiah-king ben David?

Pro 10:25 When the whirlwind passed, the wicked is no more; but the righteous is an everlasting foundation.

‘The Righteous One – The Foundation of the world, Adom Kadmon, Messiah who received the soul of, The Messenger of His Presence – מלאך פניו.
All ‘…..His commands and His laws which are written in this Book of the Torah…..’ Deu. 30: 10 All the Words spoken from between the Cherubim from ‘before His Presence…..’

What ‘makes’ Him The Righteous One!

In the Talmud ((Yoma 38b) is written:
1. Hiyya b. Abba also said in the name of R. Johanan: Even for the sake of a single righteous man does the world endure, as it is said: But the righteous is the foundation of the world. 26
2. Hiyya himself infers this from here: He will keep the feet of His holy ones’ 27 ‘Holy ones’ means many? — R. Nahman b. Isaac said: It is written: His holy’ one. 27
26 Pro 10:25 As the whirlwind passes by, the wrong one is no more, But the righteous (in Hebrew וצדיק יסוד עולם׃ ‘and the Righteous’ –singular-) has an everlasting foundation.
27 1Sa 2:9 “He guards the feet of His kind ones (in Hebrew חסידו ‘His Righteous One’ –singular-) but the wrong are silent in darkness, for man does not become mighty by power.

18th Century Jewish tzaddik, Rebbe Nachman of Breslev:

“If the Tzaddik displays exceptional spiritual powers, the mystery does not lie in some notion of intrinsic superiority. The spirituality he possesses IS THE SPIRITUALITY OF THE TORAH ITSELF!! – for the Tzaddik is one who has brought his entire being so totally under the dominion of the Torah that his every thought is a Torah thought, every word he says is Torah, and every deed is for the sake of Torah. This explains why the Rabbis said, “How foolish are the people who rise out of respect before a Sefer Torah (Torah scroll) but will not stand up in honor of a great man (Maccot 22b). For the Tzaddik is one whose every thought, word and deed is a MANIFESTATION OF TORAH. It is in this sense that the Tzaddik is the perfect exemplar of the COVENANT – because the TORAH ITSELF IS THE COVENANT. The Tzaddik does more than merely conform to the letter of the Law. Even in what is permitted to him, he sanctifies himself to the ultimate degree. It is through his complete devotion to the highest ideals of Torah that the divine power of the Torah shines through him and gives him access to powers unattainable by those who have not reached a similar sanctity.” (From Rabbi Nachman’s Tikkun, Tikkun HaKlali, page 100.’

The Tzadik in the NT said: Mat 15:24 And He is answering, said, “I was not sent except to the lost sheep of the house of Yisra’ěl. (Ephraim)

I believe that the Tzadik in the NT is: Messiah Ben Yoseph....... But he 'died.....' For shore don't pray to him or 'lift him up besides, near or before Hashem'! It is forbidden.

Avoda Zara:

Exo 20:1-7 And Elohim spoke all these Words, saying,

Rashi: God spoke: Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]

all these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta]

to respond: Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.” -[from Mechilta]

 

2 “I am Adonai your Elohim, who brought you out of the land of Mitsrayim, out of the house of slavery.

Rashi: Who took you out of the land of Egypt: The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).

out of the house of bondage: Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]

3 “You have no other mighty ones against My face.

Rashi: You shall not have: Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]

the gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

in My presence: Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry. — [from Mechilta]

Exo 20:4 “You do not make for yourself a carved image, or any likeness of that which is in the heavens above, or which is in the earth beneath, or which is in the waters under the earth,

Rashi: a graven image: Heb. פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל).

or any likeness: The likeness of anything that is in the heavens.

Ariel: Or any likeness in your 'dreams' or 'visions'

 

Exo 20:5 you do not bow down to them nor serve them. For I, Adonai your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me,

 

Rashi: a zealous God: Heb. קַנָּא, zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.

of those who hate Me: As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds. — [from Sanh. 27b]

 

Exo 20:6 but showing loving commitment (Chesed) to thousands, to those who love Me and guard My commands.

Rashi: perform loving-kindness: that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

 

Exo 20:7 “You do not bring the Name of Adonai your Elohim to naught, for Adonai does not leave the one unpunished who brings His Name to naught.

Rashi: You shall not take the name of the Lord, your God, in vain: You shall not swear in vain by the name of the Lord, your God. — [Onkelos] לַֹשָוְא-[This word appears twice in this verse.] (The second [mention of לַֹשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֹשִיקְרָא, as it says [in Shavuos 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֹשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [לְמַגָּנָא].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone. — [from Shevuoth 29a, Mechilta]

Composed: Talmudic Babylon, c.450 - c.550 CE

Tractate Avodah Zara (“Idolatry”) is a tractate in Seder Nezikin (“Order of Damages") that discusses the prohibition of idolatry and regulations on interactions between Jews and idolaters. The first two chapters address economic relationships with idolaters and consumption of their food. The third and fourth chapters discuss laws related to forbidden idols and images and the process of their nullification, and the fifth chapter discusses the prohibition of deriving benefit from wine that was poured as libation for idol worship.

I am very sorry. I must add. If you mention the name 'Jesus', or when we have a chat, you must define that it is no 'Avoda Zara'. The same with all other deity's names. Only for discussions about. NOT for 'honoring' these ‘deities’ as your or everyone else elohim.

Rashi is teaching:

'The gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

I stopped with the study of the NT out of respect of my Jewish Brethren. It shall be until the revelation of Messiah Ben David...... I also believe Jews should not study the NT. The NT has to become ‘clean’ from the klipot putted on these scriptures. Ephraim, not former ‘Christianity’, has to reveal the real message of the NT.

The passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.

Epistle 28 Tanya: English

By Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg
Published and copyrighted by Kehot Publication Society

In the previous epistle, written to console the Chasidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive. Moreover, after his passing, his Chasidim continue to receive from him both spiritual benefactions, which enhance their Torah study and Divine service, and protection in material matters.

Following that epistle the sons of the author¹ placed the present epistle, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son. Here, the Alter Rebbe explains how the passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.
This letter was written [by the Alter Rebbe] to his relative-by-marriage—the famous rabbi and Gaon, the Gdly man, the holy man of Gd,² Lamp of Israel, pillar of the right hand, mighty hammer³—
our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev,

to console him on the passing⁴ of his son, the pious rabbi, R. Meir (may his soul rest in Eden).

“Why was the passage concerning the passing of Miriam⁵ adjoined to the passage concerning the Red Heifer⁶?

”To teach you that just as the Heifer effects atonement, [so does the passing of the righteous].”

‘Commenting on this quotation from the Gemara,⁷ Tosafot⁸ explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way, the passing of the righteous effects atonement.’

Now, it needs to be understood why [the passage concerning the passing of Miriam] was adjoined specifically to [the passage concerning] the Red Heifer
(which was prepared outside the three camps,⁹ and as such was not a sacrifice proper, except that the Torah calls it¹⁰ a sin-offering),¹¹
and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.

‘Alternatively, the Hebrew text could be understood to mean “on the actual altar of atonement,” or (preferably) that the sin-offering was “actual atonement,” unlike the Red Heifer, which was primarily a rite of purification.

To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it. (This characteristic explains why offerings are referred to as the “food of the altar.”) Being finite, this contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul, which derives from kelipat nogah.

The Red Heifer, by contrast, produces the “sanctifying purification waters” (kiddush mei chatat); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (kodesh ha’elyon) that utterly transcend this world. This intense illumination can transform the darkness of Tohu into the light of Tikkun and secure purification for even the harshest degree of impurity (Avi Avot Hatumah), which is far lower than kelipat nogah.

In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy, which is called the Tikkun of notzer. The name of this Tikkun, which comprises the same letters as ratzon, brings about an et ratzon, “an auspicious time,” and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot.

In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.’

Now,¹² the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar¹³ and from Rabbi Yitzchak Luria,¹⁴ of blessed memory:
They are an instance of the elevation of mayin nukvin (lit., “feminine waters”; i.e., a mortally initiated spiritual arousal) deriving from the animal soul, [which receives its life-force from] kelipat nogah,

[this elevation ascending] to their root and source,

i.e., the forms of the four Animals of the Celestial Chariot which bear the Throne,15 as described in Ezekiel, ch. 1:

the Face of the Ox, and the Face of the Eagle, and so on.

 

‘The former level of Divinity is the source of the souls of all animals, and the latter is the source of the souls of all birds, these being the two categories of creatures from which offerings are brought. (The other two categories, the Face of the Lion and the Face of Man, are alluded to in the closing phrase, “and so on.”) Offerings thus constitute an elevation and an “arousal from below” from a willing recipient toward the level of Divinity (here called the four Animals of the Chariot, which is the Source of all things within the finite world, and which hence has a connection with it.’

 

As a result, reciprocating this arousal, the mayin duchrin (the “male waters” from the benefactor Above) are elicited and descend from the level of Divinity called (in Ezekiel) “the Man upon the Throne,” Who is [also] referred to as malka (“king”) and z’eyr anpin (i.e., the bracket of six “masculine” attributes preceding the recipient or “feminine” sefirah of malchut).

‘The resultant illumination flows down to the world and becomes vested and integrated within it. Hence, as mentioned above, offerings are termed “food for the altar,” for they draw down a level of Divine light which can be spiritually ingested.’

 

As for the burning of the Red Heifer, however, it is on account of the throwing in of the cedar wood and the hyssop, and so on, the function of both of which is hamshachah, i.e., drawing down sanctity from Above,¹⁶

and [moreover] the placing of running water into the ashes,

that in the Mishnah,¹⁷ [this process] is called the “sanctification (Kiddush) of the purifying waters.”

This relates—not only etymologically—to kodesh ha’elyon (“the supreme sanctity”), referred to as Tala Dibedulcha (lit., “the Dew of Bdellium”; cf. the Torah’s descriptions of the manna¹⁸).

 

Unlike the heavenly benefactions that are termed “rain,” for rain results from an “arousal from below” (as it is written, “And a vapor rose from the ground and watered…”¹⁹), the above-described “dew” is a spontaneous “arousal from Above” that transcends dependence on any antecedent “arousal from below.”

 

As stated in the sacred Zohar,²⁰ this [Tala Dibedulcha] is an expression of the supreme chochmah and the mocha setimaah of arich anpin; i.e., it is the level of chochmah within keter which entirely transcends the world.

Of this [level of chochmah and mocha setimaah], it is said in many places in the sacred Zohar that “through chochmah they are refined” and rectified ²¹.

and then, when by means of the “sanctification of the purifying waters,” Divine light is drawn down from this level, darkness is converted to light, that is, [to] the World of Tikkun,

which becomes refined and rectified by means of the mocha setimaah of arich anpin;

[i.e., the World of Tikkun is refined and rectified] from the World of Tohu and the breaking of the vessels [whose sparks] fell into [the Worlds of] Beriah, Yetzirah, and Asiyah, and so on, as is known.

 

The spiritual task of the Jew is to extract, refine, and elevate these sparks.

 

This is why [the Red Heifer] purifies one from defilement [contracted by contact] with a corpse,

even though this [corpse] is the ultimate degree [of impurity] and far, far lower than nogah.

 

For the “sanctification of the purifying waters” is drawn down from the supreme chochmah and the mocha setimaah of arich anpin, an illumination that transcends the world so utterly that it is able to transform the world’s darkness into light.

The Alter Rebbe will now explain how this relates to the passing of a tzaddik, for this likewise draws down a degree of illumination that utterly transcends the world, transforming its darkness into light and bringing about atonement for the sins of the generation.

 

Now, it is known²² that abba (lit., “father,” a Kabbalistic name for the sefirah of chochmah) draws its sustenance from the eighth mazal.

 

I.e., the eighth in the Torah’s enumeration of the Thirteen Attributes of Divine Mercy,²³ which correspond to the thirteen “tufts” of the celestial “beard,” the individual hairs of which are conduits for the emanation of a tenuous flow of life-force.

 

This²⁴ is the tuft of notzer chesed that appears in the above listing: notzer chesed la’alafim (“He guards chesed for thousands [of generations]”).

[The Hebrew word] notzer (“guards”) is composed of the same letters as [the Hebrew word] ratzon (“Divine favor”).

This is the et ratzon (“the time of Divine favor,” i.e., “the auspicious time”) that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of tzaddikim of stature,

who serve G d out of love, surrendering their soul to G d during their lifetime every evening and morning when reading the Shema.

For thereby they would elevate mayin nukvin (lit., “feminine waters”; i.e., they would initiate a spiritual arousal expressing their desire to receive a flow of Divine energy) to abba and imma (i.e., to chochmah and binah) during the Reading of the Shema, as is known.

(²⁵The same applies to their study of the Torah, which derives from chochmah; this, too, results in an elevation of mayin nukvin toward chochmah.)

Thereby, the mayin duchrin (lit., the “masculine waters” which thereupon flow from above) were elicited and drawn down from the tuft of notzer chesed since it is from this Divine attribute that chochmah draws its sustenance, as stated above.

And, indeed, it is these [illuminations] that radiate in a manifest way at the time of the passing [of tzaddikim].

 

The illuminations that are drawn down through the self-sacrifice of tzaddikim during their lifelong recitation of the Shema and their Torah study become revealed at the time of their passing.

 

For as is known, all the effort of man, in which his soul toiled during his lifetime [and which remains] above, in a hidden and obscured state,

is revealed and radiates in a manifest way, from above downward, at the time of his passing.

 

Thus, all the unseen spiritual effects of the tzaddik’s Reading of the Shema and of his Torah study are revealed in the world below at the time of his passing.

 

Now, by the illumination from the tuft of notzer chesed that is revealed at the time of the passing [of tzaddikim],

the chesed of G d radiates from world to world—from the World of Concealment down to the World of Revelation—over those who fear Him,²⁶

and “effects salvations in the midst of the earth,”²⁷ to atone for the sin of the generation,

even for the deliberate sins which are of the three impure kelipot that are inferior to nogah, for kelipat nogah can give rise only to unwitting sins, whose atonement is secured through sacrificial offerings.

For the mazal of notzer chesed is of the mochin setimin of arich anpin, i.e., the chochmah of keter, which is the source of the task of beirurim, the refinement of the material world by extracting and uplifting the Divine sparks within it.

The darkness incurred by the breaking of the vessels is thereby converted into the light of the World of Tikkun.

 

This light is therefore able to atone even for the deliberate sins that derive from the three impure kelipot—the lowest level that resulted from the breaking of the vessels.

 

This is not the case, though, with the sacrifices that are [offered] upon the altar.

They atone only for inadvertent sins, which come about because of the strengthening of the animal soul [whose life-force derives] from nogah,

as is stated in Likkutei Torah of the Arizal, Parashat Vayikra.

This, then, is why [the passage concerning Miriam] was adjoined expressly to the passage concerning the Red Heifer:

“[To teach you that] just as the Heifer [effects atonement, so does the passing of the righteous].”

The Yalkut, Parashat Shemini, [for “the Heifer”] reads “the waters of purification….”

 

This is more in keeping with the explanation provided above, for the Red Heifer’s atonement and its impact on the three impure kelipot is not a result of burning the Heifer, which is spiritually symbolic of elevation, but a result of the “sanctification of the purifying waters,” an act which draws down benefactions from above, just as water flows downward from above—from supernal holiness and chochmah of keter, the source of refinement and purification.

 

FOOTNOTES

 

1.

Note by the Rebbe: “See the ‘Approbation of the…sons…of the…author’ which appears at the beginning of the Tanya [and which states that they were responsible for arranging the manuscript letters of Iggeret Hakodesh for publication].”

2.

Cf. II Kings 4:9.

3.

This is similar to the metaphors used by the Sages in Berachot 28b to denote resounding scholarship.

4.

Note by the Rebbe: “In the year 5566 [1806].”

5.

Numbers 20:1 ff.

6.

Ibid., ch. 19.

7.

Moed Katan 28a.

8.

S.v. Mah parah. See also Rashi on the beginning of Parashat Chukat.

9.

Cf. Rashi on Numbers 19:3, based on Yoma 68a.

10.

Cf. Rashi on verse 9, based on Avodah Zarah 23b and Chullin 11a.

11.

In the Glosses and Emendations, the Rebbe places this phrase in parentheses. Following this phrase, the text states that a variant ms. omits six of the Hebrew words here, translated as “the three camps, except that the Torah calls it a sin-offering.” In the original Yiddish edition of Lessons in Tanya, the Rebbe refers the reader to the “Important Notification” (Modaah Rabbah) at the beginning of the edition of 5660 [1900], which states that Iggeret Hakodesh was carefully proofread against various mss. for that edition, which was not the case with earlier printings.

12.

Note by the Rebbe: “Concerning the text which follows, see at length in Likkutei Torah, beginning of Parashat Chukat.”

13.

I, 64b.

14.

Likkutei Torah of the Arizal, Parashat Vayikra.

15.

Bechaye, Parashat Terumah 25:10, et al.

16.

Note by the Rebbe: “So it is explained here. But see Likkutei Torah, Chukat, loc. cit., especially the conclusion of the passage beginning Tosefet Biur on the maamar beginning Veyikchu Eilecha (61b) [where the Alter Rebbe explains that the cedar wood and the hyssop relate to the avodah of elevation whereas only the addition of the waters is an avodah of drawing Divine energy downward].”

17.

Parah, ch. 6.

18.

Numbers 11:7 and Exodus 16:13.

19.

Genesis 2:6.

20.

Cf. Zohar III, 128b.

21.

Gloss of the Rebbe to Likkutei Biurim L’Tanya by Rabbi Yehoshua Korf: “See Torah Or, Parashat Bereishit, the discourse beginning Vayomer…Hein Ha’adam; ibid., Megillat Esther, the discourse beginning Uvevoah; in the supplements there, the discourse beginning L’Havin Inyan Chalav U’Dvash, sec. 2. See also Zohar II, 254b; Etz Chaim, Portal 18, sec. 5; Mavo She’arim, Shaar 5, 1:2; Sefer Hamitzvot by the Tzemach Tzedek, Issur Avodat Baal-Mum; et al.—where these contradictions are resolved.”

22.

Etz Chaim, Portal 16, ch. 6; et al.

23.

Exodus 34:6-7.

24.

Text here follows the Rebbe’s Table of Corrections.

25.

Parentheses are in the original text.

26.

Cf. Psalms 103:17.

27.

Cf. op. cit. 74:12.

By Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg

Elucidations translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.

Published and copyright by Kehot Publication Society, all rights reserved.

 

When Israel, Yehuda and Ephraim come really to that level again:

Exo 24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.”

When we start to build the Temple Messiah (today), Messiah ben David shall be revealed...… Than it happens as the prophets are teaching:

Eze 37:1-28 The hand of Adonai was upon me and took me out by the Spirit of Adonai and set me down in the midst of the valley. And it was filled with bones.

Rashi: The hand of the Lord came upon me and carried me out in the spirit of the Lord, etc.: Every “the hand of the Lord” in a prophecy is an expression of compulsion, meaning that the spirit would compel him to go as a madman to a place that the spirit desired.
and that was full of bones: Our Rabbis said (Sanh. 92b) that they were of the tribe of Ephraim, who left Egypt before the end [of the exile], and the people of Gath who were born in the land slew them, as is stated in (I) Chronicles (7:20ff.)

2 And He made me pass among them, all around, and see, there were very many on the surface of the valley, and see, they were very dry.

Rashi: And He made me pass by them round about: the valley. But He did not bring him into its midst because he was a priest.

3 And He said to me, “Son of man, would these bones live?” And I said, “O Master Adonai, You know.”

Rashi: can… become alive: Do you think that they can come to life?

4 Again He said to me, “Prophesy to these bones, and you shall say to them, ‘O dry bones, hear the word of Adonai!

5 Thus said the Master Adonai to these bones, “See, I am bringing into you a spirit, and you shall live.

6 “And I shall put sinews on you and bring flesh upon you and cover you with skin and put a spirit in you, and you shall live. And you shall know that I am Adonai.”’”

Rashi: And I will lay sinews upon you, etc.: But in the Book of Job it says (10:11): “You clothe me with skin and flesh” first, and afterwards, “and You cover me with bones and sinews.” But to what were these similar? To a man who undresses and then dresses [himself] again, in which case, what he took off last he puts on first, whereas at the beginning of the creation of the fetus, skin and flesh come first and afterwards bones and sinews.

And cover you: [Heb. וְקָרַמְתִי,] from the word for skin (קְרוּם) ecro(s)ter in Old French, and I shall encrust (with skin).

7 And I prophesied as I was commanded. And as I prophesied, there was a noise, and there was a rattling. And the bones came together, bone to bone.

Rashi: and there arose a noise: and behold the commotion of the bones, which were knocking one against the other.

Bone to its bone: The bones of each one, wherever they were scattered, were jumping and coming together, each one beside the place of its connection.

8 And I looked and saw sinews and flesh came upon them, and skin covered them, but there was no spirit in them.

9 He then said to me, “Prophesy to the spirit, prophesy, son of man, and you shall say to the spirit, ‘Thus said the Master Adonai, “Come from the four winds, O spirit, and breathe on these killed ones, so that they live.”’”

Rashi: from four sides: Wherever their souls went to roam, to the four sides of the world, from there they will gather and come.

And breathe: [Heb. וּפְחִי,] like (Isa. 54:16): “who blows (נֹפֵחַ) on a charcoal fire.”

10 And I prophesied as He commanded me, and the spirit came into them, and they lived, and stood upon their feet, a very great army.

11 And He said to me, “Son of man, these bones are all the house of Yisra’ěl. See, they say, ‘Our bones are dry, our expectancy has perished, and we ourselves have been cut off!’
Rashi: these bones are all the house of Israel: They are an intimation and an example of the entire house of Israel in their exile, for they say, “Our bones have become dried up from the troubles; our hope is lost, and what further hope can we have for salvation? Another explanation: All of these were of Israel, and because you revived them now, they say,” Our hope is lost, and we shall not come to life once again when the dead are resurrected.”

12 “Therefore prophesy, and you shall say to them, ‘Thus said the Master Adonai, “See, O My people, I am opening your burial-sites and shall bring you up from your burial-sites and shall bring you into the land of Yisra’ěl.

Rashi: Therefore, prophesy: that I am destined to resurrect you a second time.

13 “And you shall know that I am Adonai, when I open your burial-sites, My people, and bring you up from your burial-sites.

14 “And I shall put My Spirit in you, and you shall live, and I shall settle you in your own land. And you shall know that I Adonai have spoken, and I have done it,” declares Adonai.’”

15 And the word of Adonai came to me, saying,

16 “And you, son of man, take a stick for yourself and write on it, ‘For Yehuḏah and for the children of Yisra’ěl, his companions.’ Then take another stick and write on it, ‘For Yosěph, the stick of Ephrayim, and for all the house of Yisra’ěl, his companions.’

Rashi: And you, son of man, take for yourself one stick and write upon it, ‘For Judah and for the children of Israel his companions’: These four words write upon it, to say that this stick is Judah’s and the tribe of Benjamin’s, who joined him.

And take one stick and write upon it: This is for Joseph: the stick of Ephraim and the remaining nine tribes, which followed Jeroboam, who was of the tribe of Ephraim.

17 “Then bring them together for yourself into one stick, and they shall become one in your hand.
Rashi: and they shall be one: I shall join the two sticks, so that they will be one stick in your hand.

18 “And when the children of your people speak to you, saying, ‘Won’t you show us what you mean by these?’

19 say to them, ‘Thus said the Master Adonai, “See, I am taking the stick of Yosěph, which is in the hand of Ephrayim, and the tribes of Yisra’ěl, his companions. And I shall give them unto him, with the stick of Yehuḏah, and make them one stick, and they shall be one in My hand.”’

Rashi: Behold I will take the stick, etc.: that they shall no longer be two kingdoms.

20 “And the sticks on which you write shall be in your hand before their eyes.

21 “And speak to them, ‘Thus said the Master Adonai, “See, I am taking the children of Yisra’ěl from among the nations, wherever they have gone, and shall gather them from all around, and I shall bring them into their land.

22 “And I shall make them one nation in the land, on the mountains of Yisra’ěl. And one sovereign shall be sovereign over them all, and let them no longer be two nations, and let them no longer be divided into two reigns.

23 “And they shall no longer defile themselves with their idols, nor with their disgusting matters, nor with any of their transgressions. And I shall save them from all their dwelling places in which they have sinned, and I shall cleanse them. And they shall be My people, and I be their Elohim,

24 while Dawiḏ My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws and shall do them.

25 “And they shall dwell in the land that I have given to Ya‛aqoḇ My servant, where your fathers dwelt. And they shall dwell in it, they and their children and their children’s children, forever, and My servant Dawiḏ be their prince forever.

Rashi: to My servant, to Jacob: As I gave it to Jacob, without boundaries.

26 “And I shall make a covenant of peace with them – an everlasting covenant it is with them. And I shall place them and increase them and shall place My set-apart place in their midst, forever.

27 “And My Dwelling Place shall be over them. And I shall be their Elohim, and they shall be My people.

28 “And the nations shall know that I, Adonai, am setting Yisra’ěl apart, when My set-apart place is in their midst – forever.”’”

‘Rabbi Menachem Mendel Schneerson, the Lubavitcher (Chabad) Rabbi, made the following observations:

on the action of Judah (Genesis: VaYigash). Rabbi Menachem Mendel Schneerson was considered inspired by his followers and by many others. The relevant verse says:

[GENESIS 44:18] THEN JUDAH CAME NEAR UNTO HIM, AND SAID, OH MY LORD, LET THY SERVANT, I PRAY THEE, SPEAK A WORD IN MY LORD’S EARS, AND LET NOT THINE ANGER BURN AGAINST THY SERVANT: FOR THOU ART EVEN AS PHARAOH.

Commentary: On the verse: “FOR THOU ART EVEN AS PHARAOH”: Rabbi Schneerson quotes the source saying that Judah meant to say that Joseph is as powerful as Pharaoh and that Judah acknowledges his authority. Judah acknowledged the authority of Joseph. Because of this Judah merited the Promise in Ezekiel 37, “MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”. The Rabbi says that in order for Judah to bring on the Messiah, to help the Messiah come, and realize the promise given to his seed (“MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER;

Judah must first do as the Patriarch Judah did when he CAME NEAR UNTO Joseph, and he acknowledged the authority of Joseph and initially was influenced from Joseph.

Source: Yair Davidiy, Brit-Am https://tinyurl.com/29dnpv6r‘

Only, when Yehuda and Ephraim come to that point again:

Exo 24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.”

Shall it happen:
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 in 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.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏah from the four corners of the earth.
Rashi: 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.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah 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 render 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.

Midrash Tanchuma, Vayigash 9

Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman (Midrash Tanchuma, Vayigash 9:4 (sefaria.org)

 

‎וְאֶת יְהוּדָה וְגוֹ'. זֶה שֶׁאָמַר הַכָּתוּב: וְסָרָה קִנְאַת אֶפְרַיִם (ישעיה יא, יג). לְפִי שֶׁהָיָה יַעֲקֹב אָבִינוּ סָבוּר שֶׁיְּהוּדָה הָרַג אֶת יוֹסֵף בְּשָׁעָה שֶׁהֵבִיאוּ לוֹ אֶת הַכֻּתֹּנֶת, שֶׁנֶּאֱמַר: וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנֵי חַיָּה רָעָה אֲכָלָתְהוּ (בראשית לז, לג). וְאֵין חַיָּה אֶלָּא יְהוּדָה, שֶׁנֶּאֱמַר: גּוּר אַרְיֵה יְהוּדָה (בראשית מט, ט). וְהָיָה אוֹמֵר יַעֲקֹב לִיהוּדָה, אַתָּה הוּא שֶׁטָּרַפְתָּ אוֹתוֹ. לְפִיכָךְ וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו. וַיָּקֻמוּ כָל בָּנָיו וְכָל בְּנֹתָיו וְגוֹ’.

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere in reference to this verse: The envy also of Ephraim shall depart … Ephraim shall not envy Judah (Isa. 11:13). Jacob our patriarch sent Judah before him because he believed that Judah had killed Joseph at the time he brought him the coat of many colors, as it is said: And he knew it, and said: “It is my son’s coat; an evil beast hath devoured him” (Gen. 37:33). An evil beast refers to Judah, since it is said: Judah is a lion’s whelp. And Jacob said to Judah: “Thou art the one who hath rent him asunder.” Whereupon Jacob rent his garments … and all his sons and daughters rose up to comfort him (ibid., vv. 34–35).

מַהוּ כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה. אָמַר אֲנִי מֵת עִם מִיתַת הָרְשָׁעִים לָעוֹלָם הַבָּא, שֶׁהִבְטִיחַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שְׁנֵים עָשָׂר שְׁבָטִים, וַהֲרֵי נִטְרַף אֶחָד מֵהֶן, שֶׁמָּא לֹא זָכִיתִי בָהֶן וַאֲנִי מֵת בִּשְׁנֵי עוֹלָמוֹת. לְכָךְ אָמַר, כִּי אֵרֵד אֶל בְּנִי אָבֵל שְׁאֹלָה. רְצוֹנְךָ לֵידַע לְךָ, כֵּיוָן שֶׁרָאָה אוֹתוֹ חָי, אָמַר לוֹ אָמוּתָה הַפָּעַם. לָמָּה אָמַר אָמוּתָה הַפָּעַם. אָמַר, כְּשֶׁבָּאוּ בָנַי וְאָמְרוּ לִי יוֹסֵף מֵת, הָיִיתִי אֹמֵר שֶׁאֲנִי מֵת שְׁנֵי פְעָמִים. עַכְשָׁו שֶׁרָאִיתִי אוֹתְךָ חָי, מְבֻשָּׂר אֲנִי שֶׁאֵינִי מֵת אֶלָּא עַכְשָׁו בִּלְבָד. לְכָךְ אָמַר אָמוּתָה הַפָּעַם.

What is meant by the words Nay, but I will go down to the grave to my son mourning (ibid.)? Jacob said: “Surely, I shall die the death of a wicked man in the world-to-come. The Holy One, blessed be He, promised me twelve tribes, and now one of them has been torn asunder. Perhaps I was not worthy of them, and I shall perish in both worlds.” That is why he said: I will go down to the grave to my son mourning. You know this to be so from the fact that when he saw that Joseph was alive, he exclaimed: Now let me die (Gen. 46:30). When did he say Now let me die? He said to himself: “When my sons came to me, and told me that Joseph was dead, I cried out: ‘I am destined to die twice,’ but now that I see that you are alive, I am assured that I did not die, but only now will I die.” Hence, he said: Now let me die.

וַיֵּבְךְִ אֹתוֹ אָבִיו, מַה כְּתִיב אַחֲרָיו, וְהַמְּדָנִים מָכְרוּ וְגוֹ'. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה, אֵין לְךָ בָּנִים עַד עַכְשָׁו וְאֵין אַתָּה יוֹדֵעַ צַעַר בָּנִים. אַתָּה טִגַּנְתָּ אֶת אָבִיךָ וְהִטְעֵיתָ אוֹתוֹ בְּטָרֹף טֹרַף יוֹסֵף, חַיֶּיךָ, תִּשָּׂא אִשָּׁה וְתִקְבֹּר אֶת בָּנֶיךָ וְתֵדַע צַעַר בָּנִים. מַה כְּתִיב אַחֲרָיו, וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו, מְלַמֵּד שֶׁנִּתְנַדָּה מֵאֶחָיו. שֶׁבְּשָׁעָה שֶׁאָמַר לָהֶם לְכוּ וְנִמְכְּרֶנּוּ, אִם אָמַר לָהֶם לְכוּ וְנַחֲזִירֶנּוּ, הָיוּ שׁוֹמְעִין לוֹ. לְפִיכָךְ וַיֵּרֶד יְהוּדָה וְגוֹ', שֶׁהוֹרִידוּהוּ מִגְּדֻלָּתוֹ.

And his father wept for him. After that Scripture states: The Midianites sold him into Egypt (Gen. 37:36). The Holy One, blessed be He, said to Judah: Until now you had no sons, and did not experience the grief caused by sons, but since you tormented your father, and deceived him with the words Joseph is without doubts torn to pieces (ibid., v. 33), by your life, you shall wed, bury your children,¹²His sons Er and Onan sinned grievously and were slain (see Gen. 38:7–10). And suffer the grief that comes with children.” What is written after this verse? Judah went down from his brethren … and he took her … and bore a son (ibid. 38:1–2). This teaches us that Judah became separated from his brothers. If at the time he had said to them: Come, let us sell him (ibid. 37:27), he had said instead: “Come, let us return him (to father),” they would have listened to him. Therefore, Judah went down. That is, he was deposed from his role as leader.

וַיַּרְא שָׁם יְהוּדָה וְגוֹ', וְיָלְדָה עֵר וְאוֹנָן, וַיָּמָת עֵר וְאוֹנָן. וְכָל אוֹתָן הַשָּׁנִים שֶׁהָיָה יוֹסֵף חוּץ לְאָבִיו, הָיָה בְּלִבּוֹ שֶׁל יַעֲקֹב שֶׁיְּהוּדָה הֲרָגוֹ. מִנַּיִן אַתָּה לָמֵד, מִבִּנְיָמִין, שֶׁכָּךְ אָמַר יְהוּדָה לְיוֹסֵף, כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר. כֵּיוָן שֶׁנָּתַן נַפְשׁוֹ עַל בִּנְיָמִין וְנִתְוַדַּע יוֹסֵף, נִמְצָא יְהוּדָה נָקִי מִכָּל אוֹתָן הַדְּבָרִים. הֱוֵי, וְסָרָה קִנְאַת אֶפְרַיִם. לְכָךְ כְּתִיב: וְאֶת יְהוּדָה שָׁלַח לְפָנָיו.

And Judah saw there a daughter of a certain Canaanite (ibid. 38:2).

She bore him two sons, Er and Onan, and both of them died. During the years in which Joseph was separated from his father, Jacob was convinced that Judah had killed him. Whence do you learn this? From the episode dealing with Benjamin: Whereas Judah said to Joseph: “For thy servant is surety for the youth” (ibid. 44:32). It was only after he announced that he had pledged himself for Benjamin that Joseph disclosed his identity and Judah was exonerated from guilt in this matter. Therefore, And the envy of Ephraim was turned (Isa. 11:13). Hence, Scripture states: And he sent Judah before him.

My 'goal':

I am devoted to The Lost Sheep from the House of Israel. To give them information on how to come back. And how to come to the choice again: Exo 24:7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that Adonai has spoken we shall do, and obey.”

On the Har HaBait! And developing their own identity as real Ephraimites, restoring their Kingdom...... Near, as a defensive shield, in friendship and Love to the Jewish State of Israel. Filled with the CheSeD (the base of creation) from HaShem streaming from Ephraim to Yehudah and from Yehudah to Ephraim until the end of the earth.

See: Tzaddik

Ariel Van Kessel hopefully your Representative