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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 54

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 54

 

ולהבין דרך פרט בהשתלשלות דאזלעו”ז כו’ בע”ס דקליפה דאבי”ע כו’ הנה יש להקדים בשרש בחי’ הקליפה מהו

Now, in order to understand the chaining down of the “opposite side” in a detailed manner etc, in regard to the ten Sefirot of the husks of Kelipah of Atzilut, Briyah, Yetzirah and Asiyah etc, we must first precede with the root of the aspect of Kelipah-husks and understand what it is.

דהנה ידוע בטעם שם קליפה כמו קליפת הפרי שהוא הפסולת שבכל דבר שבא מצד תערובת טו”ר כו’ מסיבת שבה”כ כו’ ז’ מלכים שמתו ונפלו למטה כו’

Now, it is known that the reason it is called by the name Kelipah-husks, is because it is likened to the husk of a fruit, which is the dross of each thing that comes about because of the admixture of good and bad etc. due to the shattering of the vessels etc. of the seven kings [of Tohu] who died and fell down etc.

וקליפה קדמה לפרי כמו בצמיחת כל פרי שהקליפה תצמח תחלה וכמו השליא לולד שהוא בא מן הפסולת שבטיפה כו’

The husk precedes the fruit,[1] just as in the growth of any fruit, the peel always grows first. This is like the relationship of placentas to the fetus, which comes about from the dross which is in the seminal drop etc.

ושרש הדברים ידוע דגם בבחי’ התענוג יש בחי’ המנגד אליו שהוא הצער היפך הענג והוא נגע היפך אותיות ענג )ופשע היפך אותיות שפע כו’)

Now, the root of these matters is known; that even within the aspect of pleasure there is the aspect of its opposition. This is pain which is the opposite of pleasure, just as the letters Nega-plague-נגע are the opposite of the letters Oneg-pleasure-ענג.[2] (Similarly, Pesha-transgression-פשע is the opposite letters of Shefa-abundance-שפע.[3])

כי כל דבר מה שבא בבחי’ התפשטות מן העצם ודאי יש כח המנגד אליו שבא ג”כ מן העצם

This is because certainly everything that comes into an aspect of spreading forth from the essence has its opposing power, which also comes from the essence.

ע”כ גם בבחי’ התפשטות אור התענוג והרצון יש כח היפוכו המנגדו שהוא עד”מ כאשר ימנעו לאותו תענוג או שיהיה דבר המנגד היפך העונג הוא שנק’ צער ויסורין כו’

Therefore, even the aspect of the spreading forth of the light of pleasure and desire has an opposing power that opposes it. For example, this is when he is prevented from delighting in that pleasure. Likewise, if there is something in opposition which is the opposite of that pleasure, it would be called pain and suffering etc.

וכן ממילא בחכמה וטעם לתענוג ורצון יש המנגד להיות טעם למנגד לרצון וכן המדות ומדו”מ כו’ וכמו עבד העובר ומנגד לרצון האדון הרי בכל פרטי הדברים שברצון זה מנגד כו’

Likewise, within the wisdom and reason for the pleasure and desire there automatically is an opposing reason that opposes the desire. This is likewise the case with emotions and thought, speech and action etc. This is like a servant who transgresses the will of his master. In doing so, he opposes all the particular matters that are included in the will [of his master] etc.

וכך אזלע”ז עשה כו’ שיהיה בחי’ מנגד והוא הנק’ פסולת וקליפה והסתר שקדם תחלה כו’

Similarly, [it states,[4]] “G-d made one thing opposite the other etc,” so that there should be an aspect of opposition. This is called the dross (Pesolet), the husk (Kelipah) and the concealment, which preceded at first etc.

והוא ע”י בחי’ הצמצום והסתר שקודם כל אור ושפע רצון ותענוג וחכמה כו’

This comes about by means of the aspect of Tzimtzum and concealment that precedes all light and influence of desire, pleasure and wisdom etc.

כמו מי יודע עוז אפיך וכיראתך עברתך כו’ שהוא בחי’ המנגד לרצון שם יתכן הכעס וחרון אף על בחי’ המנגד ועובר הרצון כו’ עד שחמת ה’ על ראש רשעים יחול5 כו’

This is like [the verse,[5]] “Who knows the strength of Your anger and Your wrath is like the fear due You etc.”  This is the aspect of the opposition to the desire. It is there that anger and wrath are applicable to those who oppose and transgress the will etc, until,[6] “The wrath of HaShem shall rest on the heads of the wicked etc.”

 (וכמ”ש במ”א בענין ברישא חשוכא ע”כ עזי אוה”ע מסגי ברישא כו’)

(This is as explained elsewhere regarding the matter of, “At first there was darkness [and then the light returned],” therefore,[7] “The insolent amongst the nations of the world are powerful at first etc.”)

והנה ידוע דעיקר השבירה בתערובות טו”ר ממש היה רק בבחי’ ס”ג7 שהוא בבחי’ ז”ת דבינה שהן בחי’ המדות שבשכל שמולידים המדות שבלב מדות רעים כמו כעס ורציחה ותאוה רעה ואהוי”ר רעים וניצוח והתפארות לרע כו’

Now, it is known that the principle shattering [which brought about] an admixture of actual good and evil, was in the aspect of Sa”G, which is the aspect of the seven lower Sefirot of Binah.  These are the aspect of the emotions of the intellect which give rise to the emotions of the heart, including bad emotions such as anger, murderousness, evil lusts, evil love and fear, conquest and boastfulness for [the sake of] evil etc.

אבל בחכמה לא היה שבירה רק חיצוניות דאו”א נפלו והוא שרש לחכמות חיצוניות

In Chochmah however there was no shattering.[8] Rather, the externality of Abba and Imma only fell,[9] this being the root of external wisdoms [and sciences].[10]

וגם הוא ענין אני חכמה שכנתי ערמה ארמי אובד אבי חכמה דקליפה שהוא רק לרע כמו חכמים המה להרע ולא להטיב כלל ואינו ענין חכמה בעצם רק ערמומית ושקר כידוע

Now, [in Chochmah] too there is the matter of [the verses],[11] “I am wisdom, I dwell with craftiness,” or,[12] “My father was [nearly] destroyed by the Aramite,” which refers to Chochmah of the Kelipah-husks which is only for wickedness sake, as in,[13] “They are wise to do evil” but not to do good whatsoever.  This is not true Chochmah-wisdom, but rather only craftiness and falsehood, as known.

וגם מבחי’ התענוג העליון ירד בחי’ החיצוניות וזהו שרש להתהוות תענוגי עוה”ז

Even from the aspect of the “Supernal Pleasure” the aspect of its externality was lowered.[14] This is the root for the existence of the pleasures of this world.

אבל עיקר הרע הוא במדות עד שנסתעפו למטה מטה בקליפה דעשיה המקטרגים הרעים לפעול רע בפו”מ שכל חיותם אינו רק להמית כמו שלוחי המות כו’

Nevertheless, the principle aspect of evil is in the emotions which branched far down into the husks – Kelipah of Asiyah. These are the wicked accusers who carry out actual evil, whose very [pleasure] in life is only to kill, like agents of death etc.

ולמטה בזה העולם הן המזיקים כנחשים וחיות שטורפים כו’ והרוצחים במין האדם

Below in this world, these are destructive creatures such as snakes or predatory beasts etc. whereas in mankind these are the murderers.

ולכך לע”ל שיבוער הרע כתיב לא ירעו ולא ישחיתו כו’ לפי שאז יובררו שיורי ז’ מלכים שלא נתבררו עדיין כידוע

Therefore, regarding the future to come when evil will be negated, it states,[15] “They shall not do evil or destroy etc,” because then the remnants of the seven kings [of Tohu] which have not yet been rectified will have been purified, as known.

ויש בחי’ ציור אדם באזלעו”ז דקליפה כו’ ונק’ אדם בליעל והוא בחי’ ז”א דקליפה כמו ויאבק איש עמו כו’

Now, in the “other side” of Kelipah there [also] is an aspect of the form of man.  He is called, Adam Bleeya’al – “Man without a yoke,” and is the aspect of Zeir Anpin of Kelipah, like it states,[16] “And there wrestled a man with him etc.”

בחי’ המדות עם המוחין דאו”א דקליפה עד בחי’ כתר וע”י דקליפה שנק’ עומק רע שהוא עומק הרצון והתענוג לכל דבר רע שהוא מקור לכל רצון רע ונק’ בזוהר כתרין דמסאבותא ובל’ הגמרא שערי טומאה כו’

This is the aspect of emotions with the intellect of Abba and Imma of the Kelipah-husks, including the aspect of Keter and Atik Yomin of Kelipah which is called the depth of evil (Omek Ra),[17] because it is the depth of the desire and pleasure for all wickedness, which is the source for all wicked desire.  In the Zohar these are called[18] the “Crowns of Impurity – Kitrin D’Mesavoota” and in the terminology of the Talmud they are called,[19] “The gates of impurity etc.”

ודרך כלל יש בחי’ ע”ס דק”נ באבי”ע

Now generally, there is the aspect of the ten Sefirot of Kelipat Nogah in [each world] of Atzilut, BriyahYetzirah and Asiyah.

אך בחי’ נוגה דאצי’ אין בו רע כלל וכמ”ש לא יגורך רע כו’ רק שהוא בחי’ היש המורגש ובולט ביותר כמו בחי’ החסד המורגש באדם להתפאר בו שהוא עושה דבר חסד או בחכמה מרגיש חכמתו ביותר וכך כל מדותיו ומעלותיו יודע ומרגיש בבחי’ בליטה גדולה

However, in the aspect of Nogah of Atzilut there is no evil whatsoever, as it states,[20] “Evil shall not dwell with You etc.”  However, it is the aspect of “being something” that is very pronounced and felt, such as the aspect of a person’s awareness of his own kindness, in that he glories in the kind deeds that he does. Similarly, in regard to Chochmah, this is when he is very aware of his own wisdom. The same holds true of all one’s attributes and positive qualities. He knows and is aware of them in a very pronounced way.

ובהסתעפות יוצא מזה בחי’ רע כמו המרגיש עצמו לחסדן יצא מזה הסתעפות חסד רק להתייהר ורק לגרמיה כמו חסד ישמעאל וכה”ג

What branches out as a result of this leads to an aspect of actual evil. For example, in one who feels himself to be kind there will branch out kindness that is only for his own self-aggrandizement and benefit, such as the kindness of Ishmael[21] and the like.

והוא דמיון להשתלשלות דנוגה דבריאה שנסתעף מנוגה דאצי’ שמיעוטה רע עכ”פ בבחי’ לגרמי’ ויוהרא דהתנשאות יש הנפרד כו’

This then is an example of the chaining down of Nogah of Briyah which branches out from Nogah of Atzilut, in that, all in all, it has a minority of evil[22] which is the aspect of doing something for one’s own benefit, with the pride and haughtiness of a “something” separate and apart [from G-d] etc.

 (וכמו שמהתלהבות הבולט בהרגשת עצמו בתפלה יכעס על המנגדו להכותו ולרודפו כשנוגע בכבודו)

(For example, because of fervor during prayer that is pronounced in that he is aware of himself, a person will become angered against anyone who opposes him, to the point of striking and pursuing him if his honor is slighted.)

וכך אמרו שטן ופנינה לש”ש נתכוונו שזהו בחי’ נוגה דאצי’ ונתן עיניו במקדש ראשון והחריבו זהו מבחי’ קנאה של נחש הקדמוני בחי’ יש ולגרמי’ בבחי’ רע קצת אעפ”י שקנאה זאת באה מצד הכרתו וקירובו כי כלום מתקנא כו’

Similarly, it states that[23] “Satan and Peninah’s intentions were for the sake of heaven” – which is the aspect of Nogah of Atzilut – yet “he set his eyes on the first Temple and destroyed it.”[24]  This was from the aspect of the envy of the primordial snake,[25] [which is] the aspect of “somethingness for the sake of oneself” with a minority of evil, even though this envy came about because of his recognition and closeness, as [it states,[26]] “Envy applies primarily [when the wise envies the wise, the mighty envies the mighty and the wealthy envies the wealthy] etc.”

ונוגה דיצי’ חציו רע לקטרג ממש כמו ויבא גם השטן כו’ ויאמר החנם ירא איוב כו’

Nogah of Yetzirah however, is half evil, with actual accusations as it states,[27] “And the Satan also came [amongst them] etc, and he said,[28] ‘does Iyov fear G-d without personal benefit etc?’”

עד בחי’ נוגה דעשי’ רובו רע לפעול כל דין קשה וזהו חיותו ממש ונק’ רצועא בישא לאלקאה כו’ כמו העלוק’ שמושכת פסולת הדם כו’ כך נאמר לעלוקה כו’ הב הב כו’ שזהו שרש הגיהנ’ שעל ראש רשעים יחול כו’ כידוע

[It then descends further] until the aspect of Nogah of Asiyah which is mostly evil to actualize every harsh judgment, which literally is its vitality. This is called,[29] “An evil whip with which to smite etc.”  Moreover, it is like a leech that draws out the dross of the blood etc, as it states,[30] “The leech has [two daughters called] give, give etc.”  This is the root of the aspect of hell (Gehenom) which will “rest upon the heads of the wicked.”[31]

וג’ קליפות הטמאות הן כמו נחש שרף ועקרב שבמדבר העמים

Now, the three impure Kelipot-husks are like the snake, serpent and scorpion in the “desert of the nations.”[32]

בחי’ כתר דקליפה שהן רע גמור בלי תערוב’ הטוב כלל וכלל וזהו הנק’ רשע ורע לו שאין להם בירור עדיין כלל רק לעתיד דכתי’ ואת רוח הטומאה אעביר לגמרי כו’ וכידוע וד”ל

[This is] the aspect of Keter of Kelipah which is completely evil without any admixture of good whatsoever. This is called[33] a “Rasha v’Ra Lo – A wicked one and has bad,” for which there as yet is no rectification whatsoever, but rather, only in the future, about which it states,[34] “I will – completely – remove the spirit of impurity” etc, as known.  This will suffice for the understanding.

 

סליק שער היחוד

 

End of Shaar HaYichud

 


[1] Zohar Mishpatim 108b; Maamarei Admor HaEmtzaee, Vayikra Vol. 1, p. 209.

[2] Sefer Yetzirah 2:4 and the commentaries there; Also see Maamarei Admor HaEmtzaee, Kuntreisim p. 210; Shaar HaTeshuvah 53d.

[3] Zohar (Idra RabbaNaso, 133a; Maamarei Admor HaEmtzaee, Dvarim Vol.1, p. 307; Torat Chaim Bereshit 28b.

[4] Ecclesiastes 7:14

[5] Psalms 7:11

[6] Jeremiah 23:19 & 30:23

[7] See Maamarei Admor HaEmtzaee, Bereshit p. 179; Torat Chaim, Vayishlach 185a.

[8] Etz Chaim, Shaar 8, Ch. 2, Ch. 3, Ch. 6

[9] Etz Chaim, Shaar 8, Ch. 2, Ch. 3, Ch. 6; Maamarei Admor HaEmtzaee, Dvarim Vol. 3, p. 1,116.

[10] See Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 9; Vol. 4, p. 1,225; Na”Ch p. 365; Sefer HaMaamarim 5649, p. 267.

[11] Proverbs 8:12; See Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 532; Torat Chaim, Noach p. 79a

[12] Deuteronomy 8:12; Maamarei Admor HaEmtzaee, Dvarim Vol. 4, p. 1,496.

[13] Jeremiah 4:22

[14] Etz Chaim, Shaar 8, Ch. 3; Shaar 9, Ch. 2.

[15] Isaiah 11:9 & 65:25

[16] Genesis 32:25; Shaar HaTeshuvah 49c

[17] Sefer Yetzirah 1:5; Shaar HaTeshuvah Vol. 1, p. 4a.

[18] Zohar Shmini 41b; Acharei 70a; Naso 143a-b.

[19] See also Shaar HaTeshuva Vol. 1, p. 4b

[20] Psalms 5:5; Maamarei Admor HaZaken, Parshiot HaTorah Vol. 2, p. 829; Maamarei Admor HaEmtzaee, Na”Ch p. 191.

[21] See Siddur of Alter Rebbe, Shaar HaSukkot p. 259c; Maamarei Admor HaEmtzaee, Na”Ch p. 534.

[22] Referenced in previous chapter.

[23] Talmud Bavli, Bava Batra 16a; See Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 476.

[24] Talmud Bavli, Sukkah 52a; Maamarei Admor HaEmtzaee, Bereshit p. 98.

[25] Talmud Bavli, Sanhedrin 59b; Maamarei Admor HaEmtzaee, Hanachot 5577, p. 231; Torat Chaim, Bereishit 33a & 16a.

[26] Talmud Bavli, Avoda Zarah 55a.

[27] Job 1:6 (2:1)

[28] Job 1:9

[29] See Zohar, introduction 11b.

[30] Proverbs 30:15; Talmud Bavli, Avodah Zarah 17a.

[31] Talmud Bavli, Chagigah 13b.

[32] Deuteronomy 8:15; Likkutei Torah, Naso 20a; Shaar HaTeshuvah Vol. 1, p. 4b.

[33] Talmud Bavli, Brachot 7a; Tanya Ch. 11

[34] Zachariah 13:2

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