If you are a Lost Jew or from the Lost of Israel and suffer already many years for not being accepted……. Why not joining Beit Ya’aqob International? If you like the do Teshuvah in Messiah Ben Yoseph with His Divine Mandate you are most welcome to join. Follow the millions who are already joining……… click: http://beityaaqov.org/here/join-us/ For organizations and/or more information contact me (Ariel) click: http://thewatchmenfromisrael.org/contact-us/
Never forget HaShem Loves you very much. Messiah Ben Yoseph stated clearly:
Mat 15:24 And He answering, said, “I was not sent except to the lost sheep of the house of Yisra’ĕl.”
Please read, click:
A MUST READ FOR ALL JEWS AND CHRISTIANS WHO VISIT THIS WEB-SITE!
We believe,
Yehudah has to go her ‘prophetic way’:
in ‘the Judicial Authority (Mechoqeck*) of HaShem: The Rabbinical leadership is the Divinely authorized Teacher of the Torah of HaShem’ for the Jews!
Because,
Gen 49:10 “The sceptre shall not turn aside from Yehuḏah, nor a Lawgiver (Mechoqeck*) from between his feet, until Shiloh comes, and to Him is the obedience of peoples.
H271 חָקַק* châqaq khaw-kak’ A primitive root; properly to hack, that is,engrave(Jdg_5:14, tobe a scribe simply); by implication to enact (laws being cut in stone or metal tablets in primitive times) or (generally) prescribe: – appoint, decree, governor, grave, lawgiver, note, pourtray, print, set.
Ephraim has to go her (different as Yehudah) ‘prophetic way’:
Devarim 30:10 if you obey the voice of יהוה your Elohim (Messiah Ben Yoseph, the Divinely authorized Teacher of the Torah of HaShem for Ephraim!), to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being.
Read more about Messiah Ben Yoseph click: “Divine Aspects of Mashiach ben Yosef…….” According to the teachings of the Vilna Gaon
This means HaShem went with Ephraim a different way than with Yehudah. But, as the rabbi’s are teaching: Ephraim (a different nation, the Lost Northern Kingdom of Israel) comes back with Messiah Ben Yoseph as their divine ordained leader. And Yehudah comes back with ‘their Judicial Authority (Mechoqeck*) of HaShem: ‘The Rabbinical leadership, the Divinely authorized Teacher of the Torah of HaShem for Yehudah.’
Devarim 30:1-10 “And it shall be, when all these words (Messiah Ben Yoseph) come upon you, the blessing (Messiah) and the curse which I have set before you, and you shall bring them back to your heart…..
This really means, you read from the beginning of Bereshit/Genesis until the end of Devarim/Deuteronomy. And by every Word that Abba Yahweh speaks you ask Him for forgiveness where you went wrong and promise Abba Yahweh the do it good
………among all the gentiles where יהוה your Elohim drives you,
2 and shall turn back to יהוה your Elohim and obey His voice (Messiah Ben Yoseph), according to all that I command you today……
You, Ephraim and Yehudah say that already together: Devarim 5:27 ‘You go near and hear all that יהוה our Elohim says, and speak to us all that יהוה our Elohim says to you, and we shall hear and do it.’…… You should say it again Ephraim and Manasseh when Messiah Ben Yoseph ‘knock’s on the ‘door’ of your heart.’
……..with all your heart and with all your being, you and your children,
3 then יהוה 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 יהוה your Elohim has scattered you.
4 “If any of you are driven out to the farthest parts under the heavens, from there יהוה your Elohim does gather you, and from there He does take you.
5 “And יהוה 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 יהוה your Elohim shall circumcise your heart (By Messiah Ben Yoseph, the teaching of the HaBerith HaChadasha Scriptures) and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might live,
7 and יהוה 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 (Teshuvah) and obey the voice of יהוה (Messiah Ben Yoseph) and do all His commands which I command you today.
9 “And יהוה 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 יהוה turns back to rejoice over you for good as He rejoiced over your fathers,
10 if you obey the voice of יהוה your Elohim, (Messiah Ben Yoseph) to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being.
That is the Promise from Abba Yahweh the only Way, no other Way is accepted….
This blog is a part from the website: ‘The WatchMen from Israel’.
Jerusalem-Israel, Adar Bet 28, 5776 / Thursday, April 07, 2016
Yaʽaqoḇ 1:1 Yaʽaqoḇ, a servant of Elohim and of the Master יהושע Messiah, to the twelve tribes who are in the dispersion: Greetings.
Isa 48:20 “Come out of Baḇel! Flee from the Chaldeans (Muslims)! Declare this with a voice of singing, proclaim it, send it out to the end of the earth! Say,‘יהוה has redeemed His servant Yaʽaqoḇ!’
Isa 59:20-21 “And the Redeemer shall come to Tsiyon, and to those turning from transgression in Yaʽaqoḇ,” declares יהוה……
Your Redeemer:
Yeshayahu 43: 11 “I, I am Yahweh, and besides Me there is
no savior (Hebrew –מושׁיע Moshia). Messiah Ben David, our coming Leader, shall speak again from between the Cherubim above the Atonement Lid,
Eze 36:37-38 ‘Thus said the Master יהוה, “Once again I shall let the house of Yisra’ĕl inquire of Me (speaking again from between the Cherubim above the Atonement Lid) to do for them: I shall increase their men like a flock.
38 “As a set-apart flock (by the Torah of Messiah), as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am יהוה.” ’ ”
……..21 “As for Me, this is My covenant with them,” said יהוה: “My Spirit that is upon you, and My Words that I have put in your mouth, shall not be withdrawn from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” said יהוה, “from this time and forever.”
Eph 6:17 Take also the helmet of deliverance, and the sword of the Spirit, which is the Word of Elohim….
PS. We share these study’s for the benefit that you shall learn Torah Ephraim and Manasseh worldwide. NOT to put you under Jewish Halachah. If you like to become Jewish you have go to a Jewish Rabbi. Beit Ya’aqov Internationonal is a non-Jewish organization an Ephraim Agency and hope to become the Restored Northern Kingdom of Israel and hope to be soon united with Yehudah (the Jews, the old Southern Kingdom of Israel. Already restored in The Modern State of Israel) under the sovereignty of Messiah Ben Dawid.
Yehudah became his Holy sanctuary and Israel his Kingdom – Psalms 114 :2
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone [please read click: About ‘The Foundation Stone’ in Jerusalem……]) and We will Welcome the son of David on Mount Zion, Jerusalem – Gaddi, President, BeitYaaqov International.
[Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ]
*********
Today’s Tanya Lesson’s Adar II 27, 5776 · April 6, 2016 and Adar II 28, 5776 · April 7, 2016
Lessons In Tanya
Today’s Tanya Lesson
Adar II 27, 5776 · April 6, 2016
Likutei Amarim, beginning of Chapter 39
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In the previous chapter the Alter Rebbe explained why our Sages compare the performance of a mitzvah to a body, and one’s kavanah in performing the mitzvah to a soul.
He stated that kavanah can be classified into two categories, analogous to the two classes of creatures which possess a soul — animals and man.
The higher level of kavanah is that created by an intellectual appreciation of G‑dliness. Upon contemplating G‑d’s greatness, a love and fear of Him is born in one’s heart, which translates into a desire to cleave to Him. This desire in turn motivates one to fulfill the Torah and mitzvot, since they bind him to G‑d, and this motivation is the kavanah in his fulfillment of the Torah and mitzvot. Such kavanah, born of reason and produced by one’s own volition, is analogous to the soul of man, the intelligent being who determines his actions by choice.
The lower level of kavanah is that which stems from an arousal of the soul’s natural, instinctive love and fear of G‑d. Such kavanah is comparable to the soul of an animal, which is ruled by its natural instincts.
The Alter Rebbe now opens ch. 39 by stating that for this reason the angels, who fear and love G‑d by their very nature, are metaphorically called “animals”.
ומפני זה גם כן נקראים המלאכים בשם חיות ובהמות, כדכתיב: ופני אריה אל הימין וגו׳ ופני שור מהשמאל וגו׳
For this reason, too, the angels are called chayyot (“beasts”) and behemot (“animals”), as it is written,1 “and an angel with the face of a lion is to the right of the divine chariot… and the face of an ox is on the left….”
לפי שאינם בעלי בחירה, ויראתם ואהבתם היא טבעית להם, כמו שכתוב ברעיא מהימנא, פרשת פינחס
For they have no freedom of choice between good and evil, as man has. And their fear and love [of G‑d] is natural to them; they need not create fear and love of G‑d through intellectual contemplation of G‑d’s greatness, as is written in Ra‘aya Mehemna (Parshat Pinchas). Because their fear and love of G‑d are natural and instinctive to them, they are compared to animals.
ולכן מעלת הצדיקים גדולה מהם, כי מדור נשמות הצדיקים הוא בעולם הבריאה, ומדור המלאכים בעולם היצירה
Therefore, tzaddikim are on a higher level than them (the angels):2 the abode of the souls of tzaddikim is in the World of Beriah (Creation), whereas the abode of the angels is in the World of Yetzirah (Formation).*
הגהה
והיינו בסתם מלאכים, אבל יש מלאכים עליונים בעולם הבריאה, שעבודתם בדחילו ורחימו שכליים
*NOTE
This is so [only] in the case of ordinary angels. There are, however, higher angels in the World of Beriah, whose service [of G‑d] is with intelligent fear and love.
כמו שכתוב ברעיא מהימנא שם, שיש שני מיני חיות הקדש, טבעיים ושכליים, וכמו שכתוב בע׳ חיים
It is written so in Ra‘aya Mehemna, ibid., that there are two kinds of holy chayyot, instinctive and intelligent (i.e., those whose love and fear are instinctive, and those who create love and fear intellectually), as is also written in Etz Chayim.
END OF NOTE
The abode of ordinary angels, however, is in the World of Yetzirah; and they are thus lower than the souls of the tzaddikim, whose abode is in Beriah. The Alter Rebbe now explains how intellectually created love and fear are related to Beriah, and instinctive love and fear to Yetzirah.
והבדל שביניהם הוא
The difference between [Beriah and Yetzirah] is as follows:
כי בעולם היצירה, מאירות שם מדותיו של אין סוף ברוך הוא לבדן, שהן אהבתו ופחדו ויראתו כו׳
In Yetzirah, only the middot of the Blessed Ein Sof radiate (i.e., only the Sefirot of Chesed (kindness), Gevurah (Severity), etc.) — meaning the love of Him (corresponding to Chesed), dread and fear of Him (corresponding to Gevurah), and so on (with the other four middot).
וכמו שכתוב בתקונים וע׳ חיים דשית ספירין מקננין ביצירה
For it is thus written (in Tikkunei Zohar and in Etz Chayim) that the six Sefirot (i.e., the six middot, from Chesed through Yesod) “nest” in (i.e., pervade) the World of Yetzirah.
The four partzufim (lit., “countenances”; i.e., configurations of Sefirot) of the Sefirot of Atzilut (the World of Emanation) radiate in the four Worlds — Atzilut, Beriah, Yetzirah and (the World of Action, viz.,) Asiyah; one partzuf predominates in each World, representing the manifestation of G‑dliness in that World.
These partzufim are: (a) Chochmah (Wisdom); (b) Binah (Understanding); (c) Ze‘er Anpin (lit., “The Small Image”; i.e., the six middot); (d) Malchut (Sovereignty).
In Atzilut, Chochmah is the dominant partzuf. Atzilut is thus pervaded with an atmosphere of utter self-nullification before G‑d; for Chochmah, the dominant influence in that World, represents the perception that “Ein Sof is One alone, and there is naught besides Him” (as discussed in ch. 35).
In Beriah (also called the “World of the Throne”), Binah is the dominant partzuf. Beriah is therefore a World of intellect; the souls and angels of Beriah are distinguished by superior intellectual appreciation of G‑dliness.
Yetzirah is dominated by the six middot (which together constitute the partzuf of Ze‘er Anpin ). It is therefore a World of emotion; the creatures of Yetzirah serve G‑d with great emotional intensity.
Asiyah, the lowest World, is dominated by the partzuf of Malchut. G‑d’s attribute of Sovereignty evokes subservience in His subjects; therefore, in our service of G‑d in this World, the emphasis is on “accepting the yoke of heaven.”
To return to our subject: Middot are the dominant influence in Yetzirah.
ולכן זאת היא עבודת המלאכים, תמיד יומם ולילה לא ישקוטו, לעמוד ביראה ופחד וכו׳
Therefore, this is the service of the angels whose abode is in Yetzirah, as mentioned above, constantly, never ceasing day or night, to stand in fear and dread [of G‑d].
והיינו כל מחנה גבריאל, שמהשמאל
This refers to the entire host of [angels under] Gabriel, which is on the left. “Left” represents the middah of Gevurah, which evokes fear and awe. Therefore all these angels stand in constant fear of G‑d.
ועבודת מחנה מיכאל היא האהבה כו׳
The service of the host of [angels under] Michael, on the other hand, is love [of G‑d]; they stand in constant adoration of G‑dliness, corresponding to the middah of Chesed, and so on.
Thus, because middot constitute the dominant partzuf in Yetzirah, the service of the creatures of Yetzirah consists of emotion.
אבל בעולם הבריאה מאירות שם חכמתו ובינתו ודעתו של האין סוף ברוך הוא, שהן מקור המצות, ואם ושרש להן
But in the World of Beriah radiate the Chochmah, Binah and Daat of the Blessed Ein Sof (i.e., the upper three Sefirot — ChaBaD — of Atzilut), which are the source of middot, and their “mother” and root.
וכדאיתא בתקונים דאימא עילאה מקננא בתלת ספירן בכרסיא, שהוא עולם הבריאה
For it is written thus in Tikkunei Zohar, that Imma Ila‘ah (lit., “The Supernal Mother”; i.e., the Sefirah of Binah, described as “mother” of the World of Atzilut) “nests” (radiates) in “the Throne,” meaning the World of Beriah, with three Sefirot of Atzilut: Chochmah, Binah and Daat.
ולכן הוא מדור נשמות הצדיקים, עובדי ה׳ בדחילו ורחימו הנמשכות מן הבינה ודעת דגדולת אין סוף ברוך הוא
Because these three Sefirot — ChaBaD — of the Ein Sof radiate in the World of Beriah, it is therefore the abode of the souls of those tzaddikim who serve G‑d with a fear and love that stem from understanding and knowledge of G‑d’s greatness,
שאהבה זו נקרא רעותא דלבא, כנ״ל
this love being called re‘uta delibba (lit., “the heart’s desire,” i.e., a desire created by intellect, as opposed to desire that transcends intellect), as mentioned above.
ומרעותא דלבא נעשה לבוש לנשמה בעולם הבריאה, שהוא גן עדן העליון, כדלקמן, וכמו שכתוב בזהר, ויקהל
From this re‘uta delibba a garment is formed for the soul in the World of Beriah, which is the Higher Garden of Eden, as will be discussed further, and as is written in the Zohar, Parshat Vayakhel. The Lower Garden of Eden is in Yetzirah, and the Higher Garden of Eden in Beriah.
Ultimately, the souls of those who serve G‑d with intellectual love and fear are privileged to abide in the Higher Garden of Eden — Beriah. For the reward given in the Garden of Eden (Paradise) is that the souls “delight in the radiance of the Shechinah,” i.e., they delight in their perception of G‑d’s glory. Since one’s reward is commensurate with his level of divine service, the delight in intellectual perception of G‑dliness is reserved for the souls of those who served G‑d with intellectual love and fear during their lifetime on earth.
At this point the Alter Rebbe qualifies his earlier statement: Only those tzaddikim whose souls are on the level of Neshamah (i.e., the highest of the three soul-levels — Nefesh, Ruach and Neshamah) abide in Beriah. Neshamah represents Mochin deGadlut — a “superior intellectual grasp” of G‑dliness; those on the level of Neshamah understand G‑dliness directly as it is, without recourse to analogy or anthropomorphic terms. Love and fear follow from such direct understanding of G‑dliness as its natural extensions; they are not products of intellect, a generation removed. In this case, in fact, the emotions may be considered as part of an intellectual process, rather than emotion proper.
אך היינו דווקא נשמות ממש
However this statement, that the abode of tzaddikim who serve G‑d with intellectual love and fear is in the World of Beriah, applies only to those souls which are actually on the level of Neshamah — the level of Neshamah being that of intellect, as the verse states,3 “The divine Neshamah will give them discernment” —
שהן בחינת מוחין דגדלות אין סוף ברוך הוא
and which represent a “superior intellectual perception” of the Blessed Ein Sof.
אבל בחינת הרוח של הצדיקים
But the tzaddikim who are at the level of Ruach,
וכן שאר כל נשמות ישראל, שעבדו את ה׳ בדחילו ורחימו המסותרות בלב כללות ישראל
and similarly all the other souls of Israel, who served G‑d with the natural fear and love hidden in the heart of all Israel, not with love and fear born of intellect,
אין עולות לשם רק בשבת וראש חודש לבד
ascend thereto (to Beriah) only on Shabbat and the New Moon when all creation ascends to a higher level (as it is written, “…every month, on the New Moon, and every week, on the Shabbat, all flesh will come to prostrate themselves before Me, says G‑d”); it is only then that these souls ascend to the World of Beriah, the Higher Garden of Eden,
דרך העמוד שמגן עדן התחתון לגן עדן העליון, שהוא עולם הבריאה, הנקרא גן עדן העליון
by means of the pillar that extends from the Lower Garden of Eden (Yetzirah) to the Higher Garden of Eden, i.e., the World of Beriah, which is called the Higher Garden of Eden.4
להתענג על ה׳ וליהנות מזיו השכינה
By means of this pillar, these souls ascend thereto to delight in G‑d, and to bask in the radiance of the Shechinah.
Such pleasure is the prerogative of the souls in Beriah, since the soul’s delight is from its understanding and appreciation of G‑dliness — to the extent that a soul is capable of such understanding.
כי אין הנאה ותענוג לשכל נברא אלא במה שמשכיל ומבין ויודע ומשיג בשכלו ובינתו
The intellect of a created being delights and derives pleasure only in that which it conceives, understands, knows (— corresponding to ChaBaD) and grasps with its intellect and understanding,
מה שאפשר לו להבין ולהשיג מאור אין סוף ברוך הוא, על ידי חכמתו ובינתו יתברך המאירות שם, בעולם הבריאה
as much as it can grasp of the Blessed Ein Sof-light, through His wisdom and His understanding which radiate there (in Beriah), enabling the soul to perceive G‑dliness. For, as mentioned earlier, the ChaBaD of Atzilut (to which the Alter Rebbe refers as “His wisdom,” “ His understanding”) radiate in Beriah, for which reason Beriah is the “World of understanding.”
With this the Alter Rebbe concludes his statement that on Shabbat and Rosh Chodesh the souls of other Jews (who had not served G‑d with intellectual love and fear) ascend to Beriah.
ומה שזוכות נשמות אלו לעלות למעלה מהמלאכים, אף שעבדו בדחילו ורחימו טבעיים לבד
These souls (who served G‑d with natural love and fear) are privileged to rise occasionally to Beriah, higher than the angels, whose abode is in Yetzirah, as mentioned above, never rising to Beriah, although they too, like the angels, served G‑d only with natural fear and love; why, then, is their service of G‑d considered superior to that of the angels?
היינו שעל ידי דחילו ורחימו שלהם, אתכפיא סטרא אחרא המלובשת בגופם
because through their fear and love, the sitra achra clothed in their body is subdued,
בין בבחינת סור מרע, לכבוש התאוות ולשברן
whether (in the case of fear) in the realm of “turning away from evil” (refraining from doing evil, and thereby) conquering and crushing their desires through not giving their illicit desires expression in thought, speech and action,
ובין בבחינת ועשה טוב, כנ״ל
or whether (in the case of love) subduing the sitra achra in the realm of “doing good” as mentioned above, i.e., actively pursuing the observance of the mitzvot out of love for G‑d, despite the contrary desire of the animal soul which is rooted in the sitra achra.
והם היו בעלי בחירה, לבחור ברע, חס ושלום
These souls, while in the physical world, had freedom of choice; they might have chosen evil, G‑d forbid,
ובחרו בטוב, לאכפיא לסטרא אחרא, לאסתלקא יקרא דקודשא בריך הוא כו׳ כיתרון האור כו׳, כנ״ל
yet they chose good — to subdue the sitra achra, so that G‑d’s glory be elevated… [in all Worlds], with an elevation similar to the superiority of light… [emerging from the darkness] over ordinary light, as mentioned above. By dispelling the darkness of sitra achra, these souls added to the light of holiness.
Thus, although these souls served G‑d as angels do, with love and fear that are natural, not intellectual, yet their service ranks higher than that of an angel; for the soul acts out of free choice, while the angel is a creature of compulsive instinct (albeit holy instinct). Therefore it is occasionally granted to the soul, unlike the angel, to rise to the Higher Garden of Eden in Beriah.
In the following paragraphs, the Alter Rebbe will differentiate between the respective stations of the souls on the one hand, and of their divine service (i.e., the actual Torah and mitzvot that the soul studies and observes) on the other. But before examining his words, an introduction is in order:
Although we spoke above of the Sefirot of each of the Four Worlds, it must nevertheless be understood that the Sefirot of each World do not constitute that World itself. The Sefirot represent, rather, the G‑dliness inherent in each World — its divine life-force. The World itself, on the other hand, is a Yesh, a separate being, which comes about through the Sefirot.
The significance of this distinction with regard to our discussion is as follows: The Alter Rebbe spoke above of the abode of the soul in either the World of Yetzirah or the World of Beriah (depending on the level of its divine service). The emphasis here is on the word “World”: the soul’s abode is in the World of Beriah or Yetzirah (also described as the heichalot (“Chambers”) of these Worlds), not in the Sefirot of these Worlds.
The soul’s divine service, on the other hand, ascends to the Sefirot (of the appropriate World); this means, in effect, that it is absorbed in the Ein Sof.
In fact, the soul’s reward in the Garden of Eden, described before as the pleasure of “basking in the radiance of the Shechinah,” is actually the radiance of the Torah and mitzvot that the person observed while in this physical world, which have ascended to the supernal Sefirot.
In the Alter Rebbe’s words:
והנה כל זה הוא במדור הנשמות ומקום עמידתן
All the aforesaid concerns the abode and station of the souls. (The Rebbe notes: “Station” is not necessarily synonymous with “abode”; a soul whose abode is in Yetzirah may rise periodically (on Shabbat and Rosh Chodesh) to a temporary station in Beriah, as said above.)
אך תורתן ועבודתן נכללות בי׳ ספירות, שהן בחינת אלקות, ואור אין סוף מתייחד בהן בתכלית היחוד
Their Torah and divine service, however, are actually absorbed in the Ten Sefirot, which are a manifestation of G‑dliness, and with which the Ein Sof-light unites, in perfect unity i.e., the Ein Sof-light radiating in each World is completely unified with the Sefirot of that World.
והיינו בי׳ ספירות דבריאה על ידי דחילו ורחימו שכליים, ובי׳ ספירות דיצירה על ידי דחילו ורחימו טבעיים
Specifically, this means that one’s Torah and divine service ascend to the Ten Sefirot of Beriah, when generated by intellectual fear and love, and to the Ten Sefirot of Yetzirah when prompted by natural fear and love.
ובתוכן מלובשות י׳ ספירות דאצילות, ומיוחדות בהן בתכלית
Now, within them (within the Sefirot of Beriah and Yetzirah) are clothed the Ten Sefirot of the World of Emanation — Atzilut, and they are completely unified with them: the Sefirot of Atzilut are clothed in, and completely unified with, the Sefirot of Beriah and Yetzirah.
וי׳ ספירות דאצילות מיוחדות בתכלית במאצילן, אין סוף ברוך הוא
The Ten Sefirot of Atzilut are, in turn, perfectly united with their Emanator, the Blessed Ein Sof. It follows, then, that by ascending to the Sefirot of Beriah or Yetzirah, the soul’s Torah and divine service actually unite with the Ein Sof.
מה שאין כן הנשמות אינן נכללות באלקות די׳ ספירות
The souls, on the other hand (in contrast with their Torah and divine service), are not absorbed into the G‑dliness of the Ten Sefirot,
אלא עומדות בהיכלות ומדורין דבריאה או יצירה
but stand instead in the “chambers” and “abodes” of Beriah or Yetzirah, which are the Worlds of Beriah and Yetzirah, separate beings that are not united with G‑d as are the Sefirot.
ונהנין מזיו השכינה, הוא אור אין סוף ברוך הוא, ומיוחד בי׳ ספירות דבריאה או דיצירה
There [the souls] delight in the radiance of the Shechinah, meaning the Blessed Ein Sof-light [as it is] unified with the Ten Sefirot of Beriah or Yetzirah;
והוא זיו תורתן ועבודתן ממש עיין זהר, ויקהל, דף ר״י
and this radiance that they enjoy is actually a “ray” of [the light of] their own Torah and divine service (see Zohar, Parshat Vayakhel, p. 210),
כי שכר מצוה היא מצוה עצמה
for “The reward of a mitzvah is the mitzvah itself.”
A “ray” issuing from the mitzvot that they have performed, and that have become united with the Ein Sof, shines forth upon the tzaddikim in the Garden of Eden; it is the revelation of this ray that delights the soul.
From this we may catch a glimpse of the stature of a mitzvah performed in this world. From a mere glimmer of the light radiated by a mitzvah, a soul in Paradise derives pleasure so exquisite that, as our Sages say, all the suffering of Purgatory — a suffering so acute that one moment of it is worse than enduring seventy years of Job’s afflictions — is worthwhile, so long as it enables one subsequently to experience the boundless delight of Paradise.
In fact, were the soul when in Paradise to apprehend the essence of the mitzvah instead of a mere ray of it, it would expire — it would dissolve out of existence in the intensity of its light.
This is the meaning of the Mishnah,5 “Better one hour of repentance and good deeds in this world, than all the life of the World to Come.” For in the World to Come the soul has only a glimmer of the light of mitzvot, whereas in this world we have the essence of mitzvot, whereby we are united with G‑d Himself.
The soul’s great pleasure in Paradise is due only to its clear perception of the ray of light given off by the mitzvah, a perception that we lack in this physical world; wherefore the Mishnah concludes, “Better one hour of bliss in the World to Come, than all the life of this world” — better even than the bliss of fulfilling the Torah and mitzvot in this world, for true bliss can be experienced only in Paradise, where the soul actually perceives and grasps the G‑dliness of the Torah and mitzvot.
FOOTNOTES
1.
Yechezkel 1:10.
2.
The divine service of angels, the Rebbe points out, would seemingly have no place in Tanya, whose purpose is to serve as a guide to Beinonim — a guide to every Jew’s service of G‑d.
The simple reason, explains the Rebbe, is to emphasize the lofty level of Torah and mitzvot that are motivated by intelligent love and fear of G‑d. So sublime is this form of service, that it transcends the service of angels.
Moreover: Since this is a book written for Beinonim, the Alter Rebbe seeks to make it perfectly clear that it is “very nigh” — because it is innate — to every Jew to perform Torah and mitzvot with love and fear of G‑d experienced in the heart. An individual who attains this degree of natural love and fear of G‑d but lacks intellectual love and fear, should not be misled into thinking that his love and fear lacks intensity and consequently, his resultant actions are deficient as well. Rather, this degree of love and fear, too, is of remarkable intensity.
The Alter Rebbe makes his point by emphasizing that both the angels and the creatures of the Divine Chariot serve G‑d out of natural love and fear of Him. We are thus able to understand how great this manner of service truly it. It is deficient only in that it is an emotional form of service rather than an intellectual one.
However, with regard to service of G‑d being “very nigh in your heart,” natural love and fear fulfill this function admirably. Thus, every Jew is quite capable of revealing his latent love and fear of G‑d so that it emerge forcefully, for his love and fear is similar to the love and fear experienced by the angels and other celestial beings. This ensures that a Jew’s actions, which result from his feelings toward G‑d, be performed in a forceful manner as well, so that each and every Jew perform Torah and mitzvot with the inner life and vitality that stems from his love and fear of G‑d.
3.
Iyov 32:8.
4.
The Rebbe explains that the Alter Rebbe’s statement regarding an ascent from the lower to the higher level of Gan Eden by means of the “pillar” answers the following question:
How is it possible that there be an ascent from the level of “animal”, the lower level of the Garden of Eden, to the level of “man”, the higher level of the Garden of Eden? This is possible, says the Alter Rebbe, by means of the “pillar”. This also serves to demonstrate that though the higher and lower levels of the Garden of Eden are two distinct categories, it is nevertheless possible to ascend from one to the other.
5.
Avot 4:17.
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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.
Lessons In Tanya
Today’s Tanya Lesson
Adar II 28, 5776 · April 7, 2016
Likutei Amarim, middle of Chapter 39
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Having explained that Beriah is the abode of souls that served G‑d with intellectual love and fear, and Yetzirah — of souls that served Him with natural love and fear, the Alter Rebbe will now discuss the divine service of those souls whose abode is the World of Atzilut. The quality of their divine service, he explains, surpasses even that of intellectual love and fear. This is the level of those tzaddikim who become veritable “chariots” for G‑d: they have no will save His Will, and their every act testifies to their utter self-nullification before Him.
ועולם האצילות, שהוא למעלה מהשכל וההשגה וההבנה לשכל נברא
The World of Atzilut is beyond the intelligence, grasp and understanding of a created being’s intellect. Even a spiritual being in the World of Beriah is after all a created being, and Atzilut is beyond its grasp as well.
כי חכמתו ובינתו ודעתו של אין סוף ברוך הוא מיוחדות שם בו בתכלית היחוד
For the Chochmah, Binah and Daat of the Ein Sof are united with Him there (in Atzilut) in perfect unity,
ביחוד עצום ונפלא, ביתר שאת ויתר עז לאין ק׳ מבעולם הבריאה
in a profound and wonderful unity infinitely superior to that [unity] found in Beriah.
כי שם ירדו להאיר בבחינת צמצום
For there they descended to illuminate [only] to a restricted (“contracted”) degree. The ChaBaD of Atzilut (referred to here as “ChaBaD of Ein Sof”) radiate in Beriah only after their light is “contracted”,
כדי שיוכלו שכלים נבראים לקבל מהן חב״ד, לידע את ה׳ ולהבין ולהשיג איזו השגה באור אין סוף ברוך הוא
so as to enable the intellect of created beings (namely, the angels and souls of Beriah) to receive ChaBaD — wisdom, understanding and knowledge — from [these Sefirot of Atzilut], so that they might know G‑d, and so that they might grasp and comprehend something of the Ein Sof-light,
כפי כח שכלים הנבראים, שהם בעלי גבול ותכלית
to the extent that the intellect of finite, limited, created beings is capable of understanding.
שלא יתבטלו במציאותם ולא יהיו בגדר נבראים כלל, רק יחזרו למקורם ושרשם, שהוא בחינת אלקות ממש
To achieve this purpose a “contraction” of ChaBaD of Atzilut was necessary, lest they (the created beings of Beriah) dissolve out of existence and lest they furthermore cease altogether to exist as created beings, reverting instead to their source and root, namely G‑dliness itself.
Were the ChaBaD of Atzilut to shine forth in Beriah without being “contracted”, allowing the creatures of Beriah to grasp G‑dliness as it radiates in the Sefirot of Atzilut, these creatures would be overwhelmed by the G‑dly illumination beyond their capacity to absorb, and would dissolve out of existence.
Hence, the Alter Rebbe will now continue, it is only the G‑dliness in a “contracted” ChaBaD that creatures of Beriah can grasp and absorb (and even then, only to the extent of their limited capacity); the light of ChaBaD in its pristine state, as in Atzilut, is beyond them.
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The Tanya of Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg More articles… |
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.
Today’s Tanya Lesson’s Adar II 27, 5776 · April 6, 2016 and Adar II 28, 5776 · April 7, 2016
If you believe Messiah Ben Yoseph as is explained in Scriptures,
Jer 31:31-37 “See, the days are coming,” declares יהוה, “when I shall make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah1, Footnote: 1See Hebrews. 8:8-12, Hebrews. 10:16-17 (Please read these verses in the HaBerith HaChadashah Scriptures).
32 not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה.
33 “For this is the covenant I shall make with the house of Yisra’ĕl after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts (Messiah Ben Yoseph). And I shall be their Elohim, and they shall be My people.
34 “And no longer shall they teach, each one his neighbor, and each one his brother, saying, ‘Know יהוה,’ for they shall all know Me, from the least of them to the greatest of them,” declares יהוה. “For I shall forgive their crookedness, and remember their sin no more.”
35 Thus said יהוה, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – יהוה of hosts is His Name:
36 “If these laws vanish from before Me,” declares יהוה, “then the seed of Yisra’ĕl shall also cease from being a nation before Me forever.”
37 Thus said יהוה, “If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisra’ĕl for all that they have done,” declares יהוה.
Yohanan (one of the writers in the HaBerith HaChadashah Scriptures) bore witness of The Righteous One – The Foundation of the world, Messiah Ben Yoseph who received the soul of, The Messenger of His Presence – מלאך פניו.
What ‘makes’ Him The Righteous One!
In the Talmud ((Yoma 38b) is written:
Hiyya b. Abba said also 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
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.
Kol HaTor is telling ‘Metatron is The Messenger of His Presence, what we don’t believe!
Isa 63:7-9 Let me recount the kindnesses of יהוה and the praises of יהוה, according to all that יהוה has done for us, and the great goodness toward the house of Yisra’ĕl, which He has done for them according to His compassion, and according to His many kindnesses.
8 And He said, “They are My people, children who do not act falsely.” And He (HaShem) became their Savior – In Hebrew it is written: He became their מושׁיע – Mosiah.
9 In all their distress He was distressed, and the Messenger of His Presence – ומלאך פניו הושׁיעם באהבתו – saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.
Exo 25:8-9 “And they shall make Me a Set-apart Place, and I shall dwell in their midst.
9 “According to all that I show you – the pattern of the Dwelling Place and the pattern of all its furnishings – make it exactly so.
Exo 25:20-22 “And the keruḇim shall be spreading out their wings above, covering the lid of atonement with their wings, with their faces toward each other, the faces of the keruḇim turned toward the lid of atonement.
21 “And you shall put the lid of atonement on top of the ark (Were ‘The Righteous One’, in the ‘heavenly one’ brought from His own blood), and put into the ark the Witness which I give you.
22 “And I shall meet with you there, and from above the lid of atonement, from between the two keruḇim which are on the ark of the Witness, I shall speak to you all that which I command you concerning the children of Yisra’ĕl.
The One who spoke ‘between the kerubim above the lid of atonement’ and promise to speak again:
Eze 36:37-38 ‘Thus said the Master יהוה, “Once again I shall let the house of Yisra’ĕl inquire of Me to do for them: I shall increase their men like a flock.
38 “As a set-apart flock, as the flock at Yerushalayim at her appointed times, so shall the wasted cities be filled with flocks of men. And they shall know that I am יהוה.” ’ ”
is He not:
‘the Messenger of His Presence’? (And NOT with whatever we can come up with!) The Word that became flesh……..!
Php 2:5-11 For, let this mind be in you which was also in Messiah יהושע,
6 who, being in the form of Elohim, did not regard equality with Elohim a matter to be grasped,
7 but emptied Himself, taking the form of a servant, and came to be in the likeness of men.
8 And having been found in fashion as a man, He humbled Himself and became obedient unto death, death even of a stake.
9 Elohim, therefore, has highly exalted Him and given Him the Name which is above every name,
10 that at the Name of יהושע every knee should bow, of those in heaven, and of those on earth, and of those under the earth,
11 and every tongue should confess that יהושע Messiah is Master, to the esteem of Elohim the Father.
Who did the Yom Kippur service ‘above’ as the high-priest after the ‘order’ of Melchizedek….. (For ALL 12 Tribes and all their friends!)
Heb 9:11-12 But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation,
12 entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.
Not to ‘replace’ the ‘earthly’ service and the ‘rest’ of Torah!
Because He bears the Divine Mandate Devarim 30: 1-10 (He is: ‘These Words’ in verse one.)
He shall teach the Torah of Messiah if we let Him speak again from between the Cherubim above ‘the lid of atonement‘…….. (The ‘appearance’ of Messiah Ben David as is promised).
Then I ask you please say it again as our for parents,
Devarim 5:27 ‘You go near and hear all that יהוה our Elohim says, and speak to us all that יהוה our Elohim says to you, and we shall hear and do it.’……
And come united with Beit Ya’aqob International:
3:10 “From beyond the rivers of Kush my worshippers, the daughter of My dispersed ones, shall bring My offering – Messiah Ben Yoseph.
In real Teshuva.++++
To be:
‘A World Union of the Lost Tribes from Israel, Yehudah and Ephraim and their friends in the reconciliation with the Jews under the Divine Mandate of Messiah Ben Yoseph who we love to call Yeshua Rabbeinu our Mashiach.’
And let us built together the Holy Nation of Ephraim. Jewish Rabbis are helping Beit Ya’aqob International with good advice and we share as much as possible their Torah studies. NOT to put you under Jewish Halacha. But to teach Torah.
Take upon you what Abba Yahweh said,
Jer 31:9 “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ĕl, and Ephrayim – he is My first-born.
Yes take upon you to be His First-Born……. In the family of Israel.
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The post Today’s Tanya Lesson’s Adar II 27, 5776 · April 6, 2016 and Adar II 28, 5776 · April 7,