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    Shabbat Shalom

     

    My dear Israel,

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    The Kingdom of Ephraim,

     

    King Solomon was succeeded by his son, Rechavam. During the reign of Rechavam, the Kingdom of Israel was divided into two separate kingdoms. Under Yeravam ben Nevat, whose investiture as King of the Aseres haShevatim (Ten Tribes of Israel) was prophesied by the venerable prophet, Achaiah haShiloni, the Ten Tribes of Israel seceded from the Kingdom of Judah in the year 2964. The Ten Tribes consisted of Reuven, Shimon, Yisachar, Zebulun, Gad, Asher, Dan, Naphtali, Ephraim, and Menasheh. The Tribe of Benjamin remained loyal to the House of David. The Kohanim and the Levites, who were scattered throughout Israel, were divided among both Kingdoms. The Ten Tribes were established as an independent kingdom, known as the Kingdom of Israel, the Northern Kingdom, or the Kingdom of Ephraim. They remained an independent kingdom for the ensuing 240 years, until they were driven into exile by the King of Assyria, in the year 3205. Except for a small group who returned with Jeremiah in the year 3303, twenty-five years prior to the destruction of the First Temple……
     

    2Ki 18:9-12  And it came to be in the fourth year of Sovereign Ḥizqiyahu, which was the seventh year of Hoshěa son of Ělah, sovereign of Yisra’ěl, that Shalmaneser sovereign of Ashshur came up against Shomeron and besieged it,

    10  and they captured it at the end of three years. In the sixth year of Ḥizqiyah, that is the ninth year of Hoshěa sovereign of Yisra’ěl, Shomeron was captured. 

    11  And the sovereign of Ashshur exiled Yisra’ěl to Ashshur, and placed them in Ḥalaḥ and Ḥaḇor, the River of Gozan, and in the cities of the Medes, 

    12  because they did not obey the voice of Adonai their Elohim, but transgressed His covenant all that Mosheh the servant of Adonai had commanded. And they did not obey nor do them. 

    But transgressed His covenant – all that Mosheh the servant of Adonai had commanded. And they did not obey nor do them:

    Deu 12:1-14  “These are the laws and right-rulings which you guard to do in the land which Adonai Elohim of your fathers is giving you to possess, all the days that you live on the soil. 

    2  "Completely destroy all the places where the nations which you are dispossessing served their mighty ones, on the high mountains and on the hills and under every green tree. 

    3  “And you shall break down their slaughter-places, and smash their pillars, and burn their Ashěrim with fire. And you shall cut down the carved images of their mighty ones and shall destroy their namea out of that place. Footnote: aThe names of the gentile deities (mighty ones). 

    4  “Do not do so to Adonai your Elohim, 

    5  but seek the place which Adonai your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. 

    6  “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. 

    7  “And there you shall eat before Adonai your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which Adonai your Elohim has blessed you. 

    8  “Do not do as we are doing here today – each one doing whatever is right in his own eyes.b Footnote: bSee Jdg_17:6 and Jdg_21:25

    9  “Because you have not yet entered the rest and the inheritance which Adonai your Elohim is giving you. 

    10  “But you shall pass over the Yarděn, and shall dwell in the land which Adonai your Elohim is giving you to inherit, and He shall give you rest from all your enemies round about, and you shall dwell in safety. 

    11  “And it shall be, that unto the place which Adonai your Elohim chooses to make His Name dwell there, there you are to bring all that I command you: your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and all your choice offerings which you vow to Adonai. 

    12  “And you shall rejoice before Adonai your Elohim, you and your sons and your daughters, and your male servants and your female servants, and the Lěwite who is within your gates, since he has no portion nor inheritance with you. 

    13  “Guard yourself that you do not offer your ascending offerings in every place that you see, 

    14 except in the place which Adonai chooses, in one of your tribes, there you are to offer your ascending offerings, and there you are to do all that I command you. 

     

    Deu 26:1-19  “And it shall be, when you come into the land which Adonai your Elohim is giving you as an inheritance, and you possess it and dwell in it, 

    2  that you shall take some of the first of all the fruits of the soil which you bring from your land that Adonai your Elohim is giving you, and shall put it in a basket and go to the place where Adonai your Elohim chooses to make His Name dwell there. 

    3  “And you shall come to the one who is priest in those days, and say to him, ‘I shall declare today to Adonai your Elohim that I have come to the land which Adonai swore to our fathers to give us.’ 

    4  “And the priest shall take the basket from your hand and place it before the slaughter-place of Adonai your Elohim. 

    5  “And you shall answer and say before Adonai your Elohim, ‘My father was a perishing Aramean, and he went down to Mitsrayim and sojourned there with few men. And there he became a nation, great, mighty, and numerous. 

    6  But the Mitsrites did evil to us, and afflicted us, and imposed hard labour on us. 

    7  Then we cried out to Adonai Elohim of our fathers, and Adonai heard our voice and saw our affliction and our toil and our oppression. 

    8  And Adonai brought us out of Mitsrayim with a strong hand and with an outstretched arm, with great fear and with signs and wonders. 

    9  And He brought us to this place and has given us this land, “a land flowing with milk and honey.” 

    10  And now, see, I have brought the first-fruits of the land which You, O Adonai, have given me.’ Then you shall place it before Adonai your Elohim, and bow down before Adonai your Elohim, 

    11  and shall rejoice in all the good which Adonai your Elohim has given to you and your house, you and the Lěwite and the stranger who is among you. 

    12  “When you have completed tithing all the tithe of your increase in the third year, which is the year of tithing, and have given it to the Lěwite, to the stranger, to the fatherless, and to the widow, and they have eaten within your gates and have been satisfied, 

    13  then you shall say before Adonai your Elohim, ‘I have put away the set-apart portion from my house, and also have given it to the Lěwite, and to the stranger, and to the fatherless, and to the widow, according to all Your command which You have commanded me. I have not transgressed Your commands, nor have I forgotten. 

    14  I have not eaten any of it when in mourning, nor have I removed any of it for any unclean use, nor given any of it for the dead. I have obeyed the voice of Adonai my Elohim, I have done according to all that You have commanded me. 

    15  Look from Your set-apart dwelling place, from the heavens, and bless Your people Yisra’ěl and the land which You have given us, as You swore to our fathers, “a land flowing with milk and honey.” ’ 

    16  “Today Adonai your Elohim is commanding you to do these laws and right-rulings. And you shall guard and do them with all your heart and with all your being. 

    17  “You have today caused Adonai to proclaim to be your Elohim, and to walk in His ways and guard His laws, and His commands, and His right-rulings, and to obey His voice. 

    18  “And Adonai has caused you to proclaim today to be His people, a treasured possession, as He has spoken to you, and to guard all His commands, 

    19  so as to set you high above all nations which He has made, for a praise, and for a name, and for esteem, and for you to be a set-apart people to Adonai your Elohim, as He has spoken.” 

    Maybe we can say the above is the most important part of His covenant – all that Mosheh the servant of Adonai had commanded.

    Moshe Rabbeinu:


    Exo 24:7-8  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.” 

    8 And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which Adonai has made with you concerning all these Words.” 

    Mosheh Rabbeinu teaches much more…..even so important!


    Deu 30:1-20  “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the nations where Adonai your Elohim drives you, 

    2  and shall turn back to Adonai your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children, 

    3  then Adonai your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where Adonai your Elohim has scattered you. 

    4  “If any of you are driven out to the farthest parts under the heavens, from there Adonai your Elohim does gather you, and from there He does take you. 

    5  “And Adonai your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers. 

    6  “And Adonai your Elohim shall circumcise your heart and the heart of your seed, to love Adonai your Elohim with all your heart and with all your being, so that you might live, 

    7  and Adonai your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you. 

    8  “And you shall turn back and obey the voice of Adonai and do all His commands which I command you today. 

    9  “And Adonai your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For Adonai turns back to rejoice over you for good as He rejoiced over your fathers, 

    10  if you obey the voice of Adonai your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to Adonai your Elohim with all your heart and with all your being. 

    It is really a Choice of Life and Death

    11  “For this command which I am commanding you today, it is not too hard for you, nor is it far off. 

    12  “It is not in the heavens, to say, ‘Who shall ascend into the heavens for us, and bring it to us, and cause us to hear it, so that we do it?’ 

    13  “Nor is it beyond the sea, to say, ‘Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it?’ 

    14  “For the Word is very near you, in your mouth and in your heart – to do it. 

    15  “See, I have set before you today life and good, and death and evil, 

    16  in that I am commanding you today to love Adonai your Elohim, to walk in His ways, and to guard His commands, and His laws, and His right-rulings. And you shall live and increase, and Adonai your Elohim shall bless you in the land which you go to possess. 

    17  “But if your heart turns away, and you do not obey, and shall be drawn away, and shall bow down to other mighty ones and serve them, 

    18  “I have declared to you today that you shall certainly perish, you shall not prolong your days in the land which you are passing over the Yarděn to enter and possess. 

    19  “I have called the heavens and the earth as witnesses today against you: I have set before you life and death, the blessing and the curse. Therefore you shall choose life, so that you live, both you and your seed, 

    20  to love Adonai your Elohim, to obey His voice, and to cling to Him – for He is your life and the length of your days – to dwell in the land which Adonai swore to your fathers, to Aḇraham, to Yitsḥaq, and to Ya‛aqoḇ, to give them.” 

    ‘All that Mosheh the servant of Adonai had commanded’ is NOT a religion!

    But we may learn to love each other with respect for each other religion…. Religion is NOT par definition wrong. Please accept the laws of your religion who do NOT replace or NOT add or NOT take away from the commandments given to Moshe Rabbeinu the spoken Words of Adonai…..
    Take out, do away all laws who add or take away from the commandments given to Moshe Rabbeinu

    Accept the laws of your religion as a halacha, a ‘fence’ around the Laws given to Moshe Rabbinu. In that way we become all equal. No religion has to be lifted up above another religion…..

    We invite all Lost Sheep from the House of Israel, from whatever religion, to join the 
    https://watchmenfromisraelinjerusalem.com/ it is free. And let we all together made it in a home were we learn to Pray and talk into unity: The united states of Israel.

    A unity based on:

    Terms

    By signing up you agree with me:

    Agreement between you and me 
    Ariel your Representative and administrator

    As a Jew I am obligated to follow the Halachic teachings/advice from our Jewish rabbi’s until Shilo comes in Eretz Yisra’el in the Independent Jewish State: from the South of Lebanon until Eilat and all area’s West of the Jordan River until the Mediterranean Sea and the Sinai border………  

    The Lost Sheep from the House of Israel (You who signed up) are NOT obligated but follow in Love the Halachic teachings and advice from our Jewish rabbi’s until Shilo comes…….. And hope to receive, very soon, in Eretz Yisra’el the Independent Lost Sheep from the House of Israel State: Medinat Bet Yisra’el East of the Jordan River, in the South of Lebanon and in the Sinai in friendship, in brotherly Love and as a defensive shield for the Independent Jewish State in Eretz Yisra’el.

    It is a testimony that you come in agreement with me and have the desire to come in agreement with ALL the Jews. 

    The agreement where Yeshayahu HaNavi is teaching about:

    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 Yah as the waters cover the sea.a Footnote: a Hab_2:14. 
    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. 
    11  And it shall be in that day that Yah 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.
    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.

    The agreement:13 Andthe 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. See: Yeshayahu - Chapter 11:13)
     

    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.
    15  And Yah shall put under the ban the tongue of the Sea of Mitsrayim (the world outside Eretz Israel), 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.
    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.

    Ariel Representative Bet Yisrael International

Shaar HaYichud The Gate of Unity Chapter 45

Shaar HaYichud

The Gate of Unity

By

The Holy Rabbi Dov Ber of Lubavitch

Translated and Annotated by Shimon Markel

Edited by Rabbi A. Markel

Copyright © 2004

Chapter 45

 

והנה כתיב ויעש ה’ לאדם ולאשתו כתנות עור וילבישם

Now it is written,[1] “And Hashem [Elokim] made for Adam and his wife a cloak of skins (Or-עור) and garbed them.”

שזהו בחי’ החשמ”ל דנוגה שמקיף לזו”נ דאצי’ שנק’ אדם ואשתו עד מתחת רגליהם כו’ כידוע

This refers to the aspect of the Chashmal of Nogah which encompasses Zeir Anpin and Nukvah of Atzilut, which are called Adam and his wife, [which ecompasses] until below their feet as is known.

ובתורתו של ר”מ הי’ כתוב אור באלף

In the Torah scroll of Rabbi Meir[2] this was written with an Aleph-א, i.e. Or-אור – Light.

שזהו בחי’ זיהרא עילאה כמ”ש עוטה אור כשלמה שזהו אחר הבירורים דרפ”ח כו’.

This refers to the upper radiance[3] as it states,[4] “He covers Himself with light as a garment,” referring to after the rectification of the two-hundred and eighty eight [sparks] etc.

ומתחלה יש להבין קצת בביאור ענין השבירה והתיקון בכללותן

We must therefore first understand a little bit about the explanation of the matter of the shattering [of the vessels] and their rectification, in general.

שהוא בבחי’ האותיות שנק’ כלים

This [took place] in the aspect of the letters, which are called vessels.[5]

שנשברו ונפלו מצד ריבוי האור שלא הי’ ביכולתם להכיל כמ”ש בע”ח וכמ”ש אתה פוררת בעזך ים

They shattered and fell because of the over abundance of light which they were incapable of containing, as stated in Etz Chaim,[6] and like the verse,[7] “You scattered the sea (ים) into pieces with your strength.”

שזהו בחי’ התהו שנתפררו בחי’ האותיות שנק’ שבירת הכלים כידוע

This refers to the aspect of Tohu-Chaos,[8] wherein there was a fragmentation of the aspect of the letters which is also called the Shvirat HaKelim – The Shattering of the Vessels, as is known.

וטעם הדבר ידוע עד”מ עומק אור שכל שלמעל’ מכלי הגבל’ המוח אז ודאי יתבלבלו אותיות השכל שבמח’ מצד מיעוט כחם להכיל האור כי רב הוא מהם

The reason for this is known to be analogous to a deep intellectual light which transcends the limitations of the vessel of the brain, to the point that [in attempting to explain it] the letters of the intellect and thought will certainly become confused because of their inability to contain the light, for it is greater than them.

משא”כ כלי המוח שמכיל לאור השכל העמוק אדרבא מוגבל ומתיישב ונעלם באותיות הללו (בל”א פאר נעמט כו’)

This is not the case when the vessel of the brain is able to contain the light of the deep intellect, at which point the contrary is true, that it becomes limited and settled and concealed within these letters.

וכאשר לא יכילו אזי בהכרח שיתפרדו האותיות

However, when it is not able to be contained then it is certain that the letters will become disjointed.

וכמו שמבואר במ”א באריכות שזהו כמו בתיבה א’ שתקצר להכיל האור הרב שבה יתפרדו האותיו’ שבה אנה ואנה עד שלא יהיה מובן מזה כלום

This is as explained elsewhere at length[9] that this is like when a word cannot contain the great light that is in it, the letters become disconnected from each other to here and there, to the point that nothing is understood from it at all.

כתיבת ויאמר כשלא יכיל עומק המכוון שבו יתפרדו האותיות וישאר וי”ו מם שבו מפורדין שלא כסדרן במקומן

For instance the word “Vayomer – ויאמר (and He said)”, when it cannot contain the depth of the intention that is within it, the letters become separated from one another and there remains only a Vav-ו or a Mem-מ not in their place or proper order.

 (כדוגמ’ אותיות הרהורי לבו שביום שמתפרדין שלא במקומן ושלא כסדרן בחלומות

(An example of this is the letters of the fleeting thoughts that one has during the day which become disjointed and not in their proper place or order when one dreams.[10]

שבאין רק מצרופים שמהרהר ביום בלתי מסודרין אלא אות מתיבה זו ואות מתיבה אחרת כו’

They come about from the combinations of thoughts one thinks during the day, only that they are not ordered.  Rather, there is [a jumble of] one letter from one word, and another letter from another word etc.

ולכך החלומות שוא ידברו כו’ וכמ”ש במ”א)

It is for this reason that[11] “dreams speak nonsense etc,” as is explained elsewhere.[12])

וזה הפירור נק’ שבירה לחלקים רבים וקטנים

This scattering is called a Shvirah shattering into many different small parts.

כי בבוא זה האות שנתפרר לעצמו במ”א אין בו רק חלק מצומצם מאד מן השכל שהיה מקובץ בהיות התיבה בצירופה בשלימות כו’

For when a [single] letter comes to be separated independently in a different place, it only has a portion of very constricted [radiance] of the original intellect which was contained when the word was in its complete combination etc.

וגם הוא מתפרר פירור אחר פירור עד שנעשה מזה ענין זר לגמרי

And this scattering can undergo additional scatterings until it becomes a completely estranged matter [from the original intellect].

 (כדוגמת ענין החלומות מהרהורי לבו שביום רק אעפ”כ לא יחלום פילא בקופא דמחטא רק מעין הרהורי לבו דוקא וכמ”ש במ”א בענין פותר חלומו’ דיוסף וכמשי”ת)

(This is comparable to the matter of dreams from the thoughts of the hearts during the day.  Nevertheless, one will not dream of[13] “an elephant through the eye of a needle” but [his dreams] will only reflect the thoughts of his heart, as discussed elsewhere regarding Yosef’s interpretation of the dreams,[14] and as will be explained.)

וכך יובן למעלה בענין שבה”כ דאורות דתהו שזהו בחי’ פירור ופיזור האותיות שלהם כמ”ש אתה פוררת כו’

In this manner we may understand how it is above with regard to the matter of the shattering of the vessels of the lights of Tohu-Chaos, that it is an aspect of a scattering and separation of their letters, as stated, “You scattered [the sea] etc.”

והיינו שנפלו למטה מטה עד שנעש’ בבחי’ לבוש זר

That is to say, they fell far below until they became the aspect of a separate garment.

שזהו שרש ענין התהוות בחי’ לבוש דחשמל כו’ הנק’ כתנות עור

This is the root of the coming into being of the aspect of the garment of the Chashmal etc, which is called the garment of skins (עור).

וידוע דעור זה הן בחי’ ג’ מיני אותיות דמחדו”מ ששרשם הוא מאותיות דכלים דתהו שנתפררו וירדו למטה ונעשה בחי’ לבוש ומקיף להלביש לבחי’ המדו’ דאדם כו’

Now it is known that these skins are the aspect of the three types of letters of thought, speech and action,[15] which are rooted in the letters of the vessels of Tohu-Chaos which scattered and fell below to become the aspect of an encompassing garment which garbs the aspect of the emotions of man etc.

וגם שהוא נעשה בבחי’ לבוש נפרד שרשו מלמעלה ממקור המוחין דבינה שבמדות

And, although it becomes the aspect of a separated garment, its root is from above the source of the intellect of Binah [as it is] in the emotions.

וזהו ג”כ בחי’ חיצוניו’ בינה שעל גוזליו ירחף לשמירה כו’ שהוא מבחי’ המקיף דבינה בבחי’ מ”ם סתומה הנ”ל וד”ל.

This too is the aspect of the externality of Binah which “hovers over her chicks” to protect them etc., which is from the aspect of the encompassing light of Binah, i.e. the aspect of the closed Mem-ם discussed previously.  This will suffice those of understanding.

ולהבין זה בתוס’ ביאור הנה ידוע שזהו ג”כ שרש ענין המשלים כמו ג’ מאות משלים דר”מ כו’

To further understand this with additional explanation, it is known that this is also the root for the matter of analogies, like the three hundred analogies of Rabbi Meir etc.[16]

ששרש המשל למעלה מן הנמשל כמו משלי שלמה שהן חכמות עמוקו’ ביותר

 

For the root of the analogy is higher than the analogue,[17] like the proverbs of [King] Solomon which are extremely deep concepts.

שאין להם בחי’ כלים באותיות כ”א בהתלבשותם בענינים זרים נבדלים הרבה מן עצם החכמה

They do not have the aspect of letters except by means of their becoming garbed within matters that are totally separate from the essence of the wisdom.

שם דוקא יושג עומק החכמה כמו שיוכלו להשיג עומק השכל

It is specifically [through the analogy] that the depth of the wisdom is grasped just as one would grasp the depth of a concept.

רק ע”י המשל דוקא שלא יושג גם ברבוי הסבר דברים כו’

This is [accomplished] only by means of the analogy, for it cannot be grasped even through abundant explanations etc.

והמשל שנעשה לפי אופן הנמשל דוקא הרי בהכרח שישיג לעומק ומקור מוצא הנמשל וא”ל לא יכוון המשל לנמשל כלל כידוע

Additionally, the analogy is made according the form of the analogue specifically, and must therefore grasp the depth and root from whence the analogue comes forth, for if this was not the case it would not apply to that which it is analogous to at all, as is known.

א”כ שרש המשל במקור שכל הנמשל ולמעלה הימנו

Hence, the root of the analogy is in the root of the concept and analogue, and even higher than it.

ולזה א’ דברי חכמי’ וחידותם שלפ”ע עומק ומקור החכמ’ כך ערך החידו’ ומשלים כמו משלי’ דר”מ ומשלי שלמה

It is therefore stated,[18] “The words of the wise, and their proverbs;” i.e., commensurate to the depth of the root of the wisdom, so likewise will be the depth of the proverbs and analogies, like the analogies of Rabbi Meir and the analogies of Solomon.

וכמ”ש במ”א בענין וידבר ג’ אלפי’ משל דהיינו משל למשל

This is as explained elsewhere regarding the verse,[19] “And he spoke three thousand proverbs;” that is, an analogy upon an analogy.

כמ”ש בזהר שנמצא במשל האחרון יותר שם הוא העומק והמקור היותר ראשון של הנמשל כו’

And as explained in the Zohar that in the most final analogy one may find the greatest depth and original source of the analogue etc.

וכ”ז הוא ג”כ בשרש בחי’ האותיות שע”י דוקא יושג היטב אור השכל כו’

The same is true with the root of the aspect of the letters, that it is through them specifically that the light of the intellect is grasped well etc.

 (וכמ”כ יובן בענין ההגשמה של אור השכל כל שבא בהשגה והסבר בהגשמה ביותר למטה מטה שם דוקא בחי’ העומק והמקור של גוף פנימית אור השכל כו’)

(It is similarly understood regarding the coarsening of the light of the intellect that the more that something is grasped and can by physically explained and brought down, it is there specifically where [one may see] the depth and root of the essential light of the intellect etc.)

והיינו ג”כ בחי’ חיצוניות בינה שמזה נעשה בחי’ לבוש החשמל דבינה

The [above] is also the case with the aspect of the externality of Binah from which is made the aspect of the Chashmal garment of Binah.[20]

שעל זה א’ ויעש כתנות עור כו’ שהוא בחי’ שומר למוחין שבמדות שלא יבא לבחי’ טעות

It is regarding this that it states, “And he made a cloak of skins (Or-עור) etc,” which is the aspect of the protector of the intellect in the emotions so that it should not come to the aspect of error.

 (שמזה נעשה השליא לולד כו’)

(It is from this that the placenta for the fetus is made etc.[21])

וכמ”ש במ”א באריכות בענין אימא פרישת גדפהא כו’ ובענין בשלום אותיות מלבוש כו’ ובענין סכך דסוכה וכה”ג וד”ל

This is as explained elsewhere[22] at length regarding the matter of[23] “the mother spreads her wings etc,” and the matter of “baShalom-שלום-in peace” is the same letters as “Malbush-מלבוש-garment” etc,[24] and the matter of the Sechach covering of the Sukah and the like.[25]  This will suffice those of understanding.

End of Chapter Forty-Five

 


[1] Genesis 3:21; Also see Siddur of Alter Rebbe, Shacharit 60d, Birchat HaMazon 115b, Milah 147a-148d; Biurei ZoharBalak 149d; Maamarei Admor HaEmtza’ee, Vayikra Vol.2, p. 493; Torah Or, Lech Lecha 12c.

[2] See Bereishit Raba 20:12; Shaar HaEmunah 43a; Maamarei Admor HaEmtzaee, Bereishit p. 450; Bamidbar Vol. 2, p. 560 & p. 757; Dvarim Vol. 1, p. 115; Drushei Chatunah Vol. 1, p. 66; Hanachot 5577 p. 253.

[3] Zohar Bereishit 36b

[4] Psalms 104:2

[5] Tanya, Shaar HaYichud V’HaEmunah Ch. 4

[6] See Etz ChaimShaar 10, Ch. 5; Maamarei Admor HaEmtza’ee, Dvarim Vol. 4, p. 1,476.

[7] Psalms 74:13

[8] Maamarei Admor HaEmtza’ee, Na”Ch p. 5; Torat Chaim, Vayeshev 206c.

[9] Maamarei Admor HaEmtza’ee, Na”Ch p. 5 and on; Maamarei Admor HaZaken, Nevi’im p. 5 and on.

[10] Talmud Bavli, Brachot 55b; Maamarei Admor HaEmtza’ee, Hanachot 5577 p. 244

[11] Zacharia 10:2

[12] Torat Chaim, VaYechi 245d

[13] Talmud Bavli, Brachot 55b; Torat Chaim, VaYetze 169d; Miketz 216a

[14] See Maamarei Admor HaZaken, Inyanim p. 431; Torat Chaim, VaYechi p. 245c & 248c.

[15] See Biurei HaZohar, VaYeshev 21d; Tazriah 73b; Maamarei Admor HaEmtza’ee, Dvarim Vol. 3, p. 923; Na”Ch p. 318; Kuntreisim p. 209

[16] Talmud Bavli, Sanhedrin 38b

[17] See Sefer HaMaamarim 5568 Vol. 1, p 393; Maamarei Admor HaEmtza’ee, Vayikra Vol. 2, p. 522 and on.

[18] Proverbs 1:6

[19] Kings I 5:12

[20] See Or HaTorah, Noach Vol .3, p. 1338

[21] As will be explained later regarding the development of Klipah.

[22] See Maamarei Admor HaEmtza’ee VaYikra Vol. 2, p. 494

[23] Zohar (Ra’aya MehemnaPinchas 256a; Torat Chaim, Vayetze 170c; Biurei HaZohar, Noach 4c and on.

[24] See Siddur of the Arizal, end of Amida; Also see Emek HaMelech, Shaar 1, Ch. 55 (9c); Torat Chaim, Noach 58a.

[25] See Siddur of Alter Rebbe, Shaar HaSukkot p. 257a and on.

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