Hasidut untuk Yesaya 56:7

Leviticus 23,15. “you shall count for yourselves from ‎the day following the festival, (Passover) etc.;” we need to ‎understand first of all why the festival of Passover is referred to as ‎‎Hashabbat in our verse. This has been explained by our ‎sages, (Tanna de bey Eliyahu 14) where the author interprets ‎the word ‎בראשית‎ as meaning ‎בשביל ישראל‎, “for the sake of Israel.” ‎Granted that this is true, it did however, not come to the ‎attention of the world until G’d redeemed Israel from Egypt when ‎His love for His people manifested itself. As a result, Passover ‎became similar to the Sabbath. The Sabbath is unique as on the ‎Sabbath G’d abstained from His creative activity, whereas, ‎according to the Zohar, on Passover He abstained from ‎entertaining thoughts. When G’d “rested” on the original Sabbath ‎His work during the preceding six days was revealed for the first ‎time. Similarly, His love for the Jewish people was revealed for the ‎first time on the occasion of the redemption from Egypt, i.e. the ‎day of the Exodus. On the first day of Passover it finally became ‎clear why G’d had bothered to create the universe altogether. In ‎other words, Passover may be looked upon as the logical ‎conclusion of what had been set in motion the moment G’d had ‎first thought of the people of Israel as a project for the future. ‎This is also the meaning of a statement of the sages in Shabbat ‎‎118 that if the Israelites were to observe two Sabbath days, i.e. ‎the terrestrial Sabbath as well as the celestial Sabbath, they would ‎be redeemed immediately. The scholar to whom this statement is ‎attributed quoted Isaiah 56,4 in support, where G’d promises ‎redemption to the eunuchs who keep His Sabbaths, following up ‎in verse 7 with: “and I will bring them to the Mountain of My ‎holiness etc,. etc.” The “two” Sabbaths of which the Talmud ‎speaks are not to be understood quantitatively, i.e. 2 separate ‎Sabbath days, but refer to the ‎שבת תחתון‎ and the ‎שבט עליון‎, ‎observance of the Sabbath with our body, i.e. ‎תחתון‎, and at the ‎same time observing it with our hearts and minds, i.e. ‎שבת עליון‎, ‎the Sabbath in our upper regions, our heads. The more the ‎Israelites engage in serving the Lord, the clearer it will become ‎that G’d only created the universe on account of the Israelites. ‎There is an allusion to this in the letters of the words ‎מן פסח‎ ‎when we reverse the order of the aleph bet, i.e. that the ‎letter ‎א=ת, ב-ש, ג=ר‎ etc. [Magen Avraham on the laws ‎of the New Moon chapter 428, subsection 3 deals with this in ‎greater detail, i.e. that certain festivals must occur on the ‎weekdays corresponding to other festivals preceding them during ‎the same year. Ed.] ...

1. And afterwords (i.e. after Pesukei d'Zimrah) we say the blessings of the reading of the Shema and bless Hashem Yisbarach on the renewal of Creation which is renewed with goodness each day always. This is the aspect of the building of the Mishkan, which was built from the good (points) as explained above and brought above. Because 'the form of the Mishkan is like the form of the works of creation' as explained above. This is the essence of the rectification (Tikun) of prayer, as it is written (Isaiah 56:7-8) "For My House shall be called A house of prayer for all peoples. Thus declares the Lord G-D, Who gathers the dispersed of Israel" etc. The essence of the building of the Holy Temple is because Hashem Yisbarach 'gathers the dispersed of Israel', because He finds good points in the rejected and the lost and gathers them into the holiness. By this, the goodness that will be gathered in at the time of the coming of the redemption, (May it be) speedily in our days, the Holy Temple is built, the aspect of 'this good mountain', as explained above. There is the essence of the rectification of prayer, as explained above; because the essence of prayer is only by this - by the good that is found, as explained above. Therefore, before prayer we say (the passages of) the sacrifices and Pesukei d'Zimrah; that is the clarification of the good points, etc. From this we form melodies and songs as explained above. And after this, we build a Mishkan (sanctuary) from this, for there is the essence of the recification of prayer. And this is the aspect of the blessings of the reading of the Shema, which are the aspect of 'halls of holiness'. Therefore we say this: 'And in his goodness he renews each day, always, the works of creation' (from the morning liturgy). Because the form of the Mishkan is the form of the works of Creation, as explained above. From there, from the aspect of 'Mishkan', the young ones receive the breath of their mouth which has no sin. This is the aspect of the Shema, the aspect of (Deuteronomy 6:7) "Impress them upon your children" etc., and "Teach them to your children to speak of them" etc. Because the essence of the aspect of the Shema is from the aspect of 'the good that is clarified', as explained above. By this is the uniqueness of 'For the sake of the unification between the Holy Blessed One and His Shechinah', by the elevation of Mayin Nukvin (feminine waters, a Kabbalistic term), which glorifies the Shechinah, so to speak, "“See what a child I have come to You with” (Zohar III, 13a). (Translator's note: See also Likutei Moharan 260:1). All of this is because of the finding of good points even in the sinners of Israel. Because this is the aspect of the elevation of mayin nukvin ('feminine waters'), to elevate the holiness from the deep, deep Kelipot (translator's note: Kelipot are the "shells" or "husks", i.e. the representation of evil or impure spiritual forces in Jewish mysticism - Rav ML"R Shl"ita). By this it becomes more and more wondrous, because this is the essence of the Honor (Kavod) of Hashem Yisbarach, as our Rabbis of Blessed Memory wrote many times. As it is written in the Zohar (Yitro page 67), "When Yitro came, specifically then-onward was the name of the Holy One, blessed-be-He, raised and honored,". Specifically 'when you shall rise' and elevate the good points that were banished very far down, by this specifically the Shechinah is most glorified, so to speak. By this, the Holy One Blessed Be He and His Shechinah are unified, the aspect of 'Hashem is our G-d, Hashem is one' as is known. And this is the aspect of (Exodus 26:6) "So the Tabernacle became one" . Because all the good points are (then) included in His Holy Unity. Then one can begin to pray the 18 (refers to the Amidah, or Shmoneh Esrei), and one begins "Hashem, open my lips", etc. Because of all that was explained above, specifically one can begin to pray by having found the good and 'making a Tabernacle' etc., as explained above. Then one can begin to open one's mouth to speak. This is the essence of the elevation of the good that is elevated to the aspect of speech. Therefore, we request regarding this, "Hashem, open my lips", etc.