Chasidut su Salmi 145:78

"These are the records of the Tabernacle, the Tabernacle of the Pact, etc." For it is known that Torah is the names of the Holy Blessed One. The Name of the The Blessed One is, "Was, Is, and Will Be - Eternal, Alive, Everlasting for Eternity." And Torah is also this. So what does it mean that this was the time that the Tabernacle was made and what does it teach us about the path today? The Torah should be read in order to teach us to way we should go. Surely at every time and season the Torah is clothed for the needs of that particular time and season. There are those who say: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’." This is explained by way of a parable: A King who has wise children, capable of running the kingdom bring the King more satisfaction and joy than if he were to run the kingdom himself. We are the children of the Ever-Present, and this explains the phrase "No good comes to the world except through Israel." (Israel) makes a path to bring down the abundant flow to the lower realms. This is "Ascribe might to God, whose majesty is over Israel" (Psalm 68:35) Israel adds strength to the Entourage of Above, and the Angels do not sing praises above until Israel is singing them below. "When the morning stars sang together and all the divine beings shouted for joy" (Job 38:7). Israel is likened to the stars, and thus aroused all of the Heavenly beings there. This is the intention of the Creator that created all that is found because of Torah and because of Israel. The content of this intention of the Holy Blessed One was that each person of Israel would be a "Tabernacle" of the Holy Blessed One. As it is written (Exodus 25:8) "Make for me a Sanctuary and I will dwell within them. Within "it" is not written, rather, I will dwell within the children of Israel. "The Temple of the Lord, the temple of Lord are these. (Jeremiah 7:4). But isn't it impossible for a person to be a Tabernacle of Hashem while the Evil Inclination is within a person? "The couch is too short for stretching out" (Isaiah 28:20). )(Rabbi Yonatan) said: This bed is too short for two counterparts. (Yoma 9b) Thus it is said "Turn from evil" (Psalm 34:15) That a person should burn the evil from within him and thus it could be that Hashem Baruch Hu who is called, "The Lord is good to all" (Psalm 145:9) will reside inside of the person. This happens after a person fulfills "Turn from evil" and thus makes the repair that the "Good of the Lord" will be within you. “All the end-times have passed, and the matter [now] depends only on teshuvah” (Babylonian Talmud, Sanhedrin 97b). And what is teshuvah? For when a person was in his mother’s belly, God’s “candle burned over his head, and he saw from one end of the world to the other… and they taught him the entire Torah” (Niddah 30b); for he was a dwelling-place [mishkan] for Blessed God, and this is [the meaning of] the candle that was over his head. But after he came out of his mother’s belly sin crouches at the door (Gen. 4:7), and an angel comes and slaps him on the mouth and makes him forget so that he will have free will, so he will have reward and punishment. And a person must do teshuvah to bring God back to him as at the beginning. And this is [the meaning of] Then the LORD your God will turn back to your captives (Deut. 30:3) – it does not say “return,” but rather “turn back to,” meaning that after the teshuvah Blessed God will return to dwell [lishkone] within the person. Now, the essence of teshuvah is abandoning sin with a full heart and regret. For what is written in the Books, that fasts correct sin, is because it is impossible for him truly to abandon the sin and truly regret until after he has afflicted himself; and then his uncircumcised heart will surrender and he will be able to regret and abandon the sin truly. And the root of the matter lies in the human’s being created by God’s Word. And he is called “engraving” on account of his being surely hewn in supernal holiness. Now, when a person sins he is made into a corpse; for on account of the sin, Blessed God’s life-force left him. But after verbal confession, along the lines of (incomplete)*

Having said all this, we are faced with the question why ‎according to Rashi, (Genesis 7,7) Noach was of a category ‎described by our sages as ‎קטני אמונה‎, “lacking in adequate faith.” ‎How could a man be described as perfectly righteous, ‎צדיק תמים‎, ‎and at the same time display a lack of faith in the Lord? Another ‎question we must ask is why Noach, if he did not feel that ‎rebuking his peers would help, did not at least pray for his fellow ‎human beings prior to the deluge?‎
We must refer once more to the distinction between the two ‎categories of righteous people. One category has earned the title ‎‎“tzaddik” because he serves only the one and only true G’d, the ‎Creator, and believes that this Creator is all powerful and guides ‎the universe in accordance with His wishes.
Noach, though aware of the many sexual perversions ‎practiced by the people around him, and being steadfast in not ‎copying their behaviour, is attested to by the Torah describing ‎him as ‎תמים היה בדורותיו‎, “he was perfect in his time.” ‎Nonetheless, his loyalty to the Creator certainly did not endear ‎him to his peers, hence “he walked with G’d”, as there was no one ‎else “with whom to walk.” Sadly, only G’d appreciated his self-‎restraint, his righteousness.‎
Having said all this, we are faced with the question why ‎according to Rashi, (Genesis 7,7) Noach was of a category ‎described by our sages as ‎קטני אמונה‎, “lacking in adequate faith.” ‎How could a man be described as perfectly righteous, ‎צדיק תמים‎, ‎and at the same time display a lack of faith in the Lord? Another ‎question we must ask is why Noach, if he did not feel that ‎rebuking his peers would help, did not at least pray for his fellow ‎human beings prior to the deluge?‎
We must refer once more to the distinction between the two ‎categories of righteous people. One category has earned the title ‎‎“tzaddik” because he serves only the one and only true G’d, ‎the Creator, and believes that this Creator is all powerful and ‎guides the universe in accordance with His wishes.
Rabbi Shmuel bar Nachmeni in Moed Katan 16 commenting ‎on Samuel II 23,1 where the prophet introduces King David’s last ‎utterances, (actually a “hymn,”) with the words: ‎נאום דוד בן ישי ‏ונאום הגבר הוקם על‎, ”words of David son of Yishai, and of the ‎strong man who has been elevated and anointed by G’d, etc.” He ‎continues there in verse 3: ‎אמר אלוקי ישראל לי דבר צור ישראל מושל ‏באדם צדיק מושל יראת אלוקים‎, “Israel’s G’d said concerning me: ‘be ‎ruler over mankind, be ruler over awe of G’d.’” According to Rabbi ‎Shmuel bar Nachmeni, the somewhat enigmatic verse must be ‎understood as follows: David, who had raised high the banner of ‎repentance (when he said to the prophet Natan in response to his ‎rebuke that he had been guilty of without ifs or buts in the ‎matter of Bat Sheva) “G’d rules man, whereas the righteous rules ‎G’d.” What is meant by “the righteous rules G’d?” Initially G’d ‎decrees what man’s fate will be; however, the intercession of a ‎‎tzaddik’s prayer” may result in G’d’s decree being cancelled.” ‎The Talmud suggests that when a tzaddik is not only ‎concerned with his own salvation but endeavours to bring sinners ‎closer to G’d, his prayer can influence G’d to the extent that He ‎will cancel a decree of death already promulgated in heaven ‎against certain individuals or groups of people. Noach, alas, did ‎not engage in active attempts to influence people by rebuking ‎them.
‎[No doubt, whenever Noach was asked during the 120 years ‎that he built the ark why he did so, he told his peers that G’d had ‎instructed him to do this in order to escape the deluge that would ‎occur. Ed.]‎
One of the reasons that he did not pray for his fellow man ‎may have been that he felt inadequate to be able to cancel a ‎decree that G’d had told him He had issued. He may have been ‎motivated by considerations we encounter in connection with ‎Neuchadnezzar (Sanhedrin 92). We are told there that when ‎throwing Chananyah, Michael and Azaryah into a fiery furnace ‎from which all three were saved, G’d also commanded Ezekiel to ‎revive the dead bones of the Jews that had been killed by ‎Nevuchadnezzar when he destroyed Jerusalem and burned the ‎Temple. One of the newly revived was instructed to touch ‎Nevuchadnezzar on his forehead and to identify himself as one of ‎the many thousands who had been resurrected. Nevuchadnezzar ‎was so impressed that he began to compose songs of praise ‎extolling the Almighty. Thereupon an angel shut ‎Nevuchadnezzar’s mouth to prevent him from continuing. Had ‎the angel not done so, all the hymns composed by King David ‎would have lost in value when compared to the songs composed ‎by Nevuchadnezzar.
The word used by the Talmud to describe what would have ‎occurred is ‎לגנות‎, “to denigrate, or defame.” When reminding ‎ourselves of the tzaddik’s ability, under certain conditions ‎to reverse a decree that originated from the Attribute of Justice, ‎and to cause it to become a beneficial decree, we can understand ‎why Nevuchadnezzar had begun to sing the Lord’s praises; [after ‎all he had deliberately destroyed G’d’s Temple on earth. Ed.] When ‎he noticed that Ezekiel’s prayers had resulted in an army of ‎people being resurrected, he became afraid that another prayer ‎by the same person, or persons like him, would result in his life’s ‎work, the destruction of the Temple, being reversed also. In order ‎to pre-empt any prayer by any tzaddik being able to achieve ‎this, he tried to pre-empt anyone from offering such a prayer and ‎being granted his request, by extolling G’d’s greatness in even ‎more glowing terms than David had done in the Book of Psalms.‎
Noach, far from being a boastful individual, proclaiming ‎himself as a major deity, was the very opposite, a humble person, ‎to whom it would not have occurred that a prayer of his would ‎influence G’d to reverse a decree which He had certainly not ‎arrived at without first having agonized over it. [He even told ‎Noach that He would delay execution of this decree for up to 120 ‎years, this is why He told Noach when he was 480 years old to ‎start building the ark. Ed.] It was because he did not consider ‎himself as especially righteous, that he reasoned that just as he ‎would be saved, so there must be numerous other people of ‎similar stature who would also be saved. When G’d noticed this, ‎He told Noach (Genesis 6,13) that He would have to proceed with ‎His intention to destroy the human race as there was no one who ‎had tried to intercede on their behalf. Nonetheless, He made plain ‎to Noach, that although he had not interceded on behalf of his ‎fellow humans, He would maintain the existing covenant between ‎G’d and mankind through Noach and his family. (Genesis 6,18).

Created El-him the heaven and the earth etc - this issue will be explained, but first let us interpret the verse (Ps. 11:7) "because Hashem is righteous, He loves righteous deeds" the explanation is such: behold, we see the ways of humans: the thing they have now is not treasured anymore, rather, people always desire what is out of their reach. But that is not the way of the Blessed Creator. Even though "Hashem is righteous in all His ways" (Ps. 145:17) and does righteousness with all flesh, even though that is the case, God still desires and wants the righteousness of people.

In a mystical sense, this happens in a manner alluded to by the verse (Psalms 145:16), “You [G-d] open Your hand and satisfy the desire of every living thing.” The Hebrew letter yud is frequently found in mystical literature as a symbol for contraction and concealment – specifically, G-d’s concealing His full revelation from our perception in order that we not be overwhelmed. It is identified with chochma, the intellectual faculty which conceives new ideas seemingly out of nowhere, since this faculty is characterized by the new ideas being contracted into a single, hard-to-define, point – the “germ” of an idea – which still requires elaboration and expansion to be fully understood. The degree of G-dliness “prior” to this condensation or concealment for our benefit may be identified with the faculty of “desire” or “will,” since these terms represent an aspect of a person which transcends chochma and intellect. (At the most basic level, a person “wants” something not for any intellectual reason, but just “because.”)

It is written in the Midrash Rabbah (Kohelet, Parsha 1), “‘I wounded, and I will heal.’ (Devarim, 32:39) … Rabbi Yohanan said, ‘I struck’ is not written, but rather ‘I wounded.’ I created a wound²⁷⁵The word for wound – mahatsti – is similar to the word mehitsah, “divider.” in that I made a division between the upper and lower realms whereby the upper realms exist forever, and the lower realms are subject to death. Yet in the time to come, there will no longer be death, as it is written (Yeshayahu, 25:8), ‘He will destroy death forever.’ Rabbi Abba said, furthermore, in the time to come I will return and heal the wound. It is precisely through the division that I bring healing.” The matter of division hints at the positive aspect of separation, which necessitates the existence of free choice, as mentioned above. The result of choosing the good, despite the concealment of God’s presence, is the revelation of the God’s glory in the world. This is as the Gemara says (Rosh Hashanah, 31a), “[What psalm did the Levites recite] on the second day of the week? ‘God is great and greatly praised,’ (Tehillim, 145:3) because He divided His works and ruled over them.” The division of God’s attributes led to the birth of the attribute of Malkhut – G-d’s Kingship – by means of human beings using their power of choice. Before the division, God could not be called, “King.”²⁷⁶Before the division of heaven and earth, God ruled alone. R. Gershon Hanokh uses the term moshel - – a ruler – to define G-d’s reign at that stage. This is unlike a king, who rules through the consent of the people. Thus, it was only on the second day, after the division in creation was formed and something “other” than G-d existed, could the creation willfully crown Him as its King. Thus, on the first day of the week [the Levites recited]; “The earth is God’s and the fullness thereof” (Tehillim, 24:1).²⁷⁷The song that the Levites sung each day of the week corresponded to the six primordial days in which G-d created the world. Since, on the first day of creation, there was not yet a division between heaven and earth, nor was there an independent creation to coronate G-d as King, so, the Levites, on Sunday, sang “The earth is God’s and the fullness thereof.” At that point, the creation belonged solely to G-d. It was then that He acquired, gave over acquisition, and ruled in His world. What does it mean that God, “ruled,” on the first day? He ruled against the will of the creation, without having His sovereignty built upon the free choice of the creation. But since concealment is a prerequisite for choice, it also leads to absence, darkness, and the need for healing. This is hinted at in the Zohar (Bo, 35a), with the secret of the great sea creature:²⁷⁸See Bereshit, 1:21 Then, when the light was hidden above from the gardener,²⁷⁹The Zohar is revealing the secrets of the mystery of creation, which begins on the first day, where God “divided between the light and the darkness.” Before this passage, the Zohar introduced the concept of the Tsaddik (Holy Man, also, alluding to the sefirah of Yesod) who is described as a gardener, who tends, cultivates, and facilitates growth. It also represents Divine providence, which “cultivates,” humankind in particular and the creation as a whole. as mentioned, the first darkness emerged, hitting [the sea creature] on the hole that had been made in its head. And a single thread emerged from between the light that had been hidden and the emerging darkness. This is as it is written, “And God divided between the light and the darkness.” This sea creature,²⁸⁰The sea creature is the Leviathan (see Bereshit 1), representing the highest levels of Hokhmah - Wisdom (ChaBaD of Hokhmah), which are the concealed forces in the upper waters. The Midrash teaches us that there were two Leviathans, the largest creatures of the sea, a male and a female. The female was killed after being created, and its meat was salted and preserved for the Righteous in the time to come. with the separation of the thread, was then divided into the rivers that flow within the darkness.²⁸¹The thread of light that that the Zohar tells us is emerging from the darkness provides the power of choice and the ability for man in the lower world to choose the good, thereby revealing God’s glory in the world. God created the lower world purely out of His kindness. This is as it is written (Tehillim, 89:3), “For I have said, the world will be built on kindness.” God divided space into six directions.²⁸²North, south, east, west, up, down. Each direction representing one of the six lower attributes (Sefirot), and from the division of these six attributes comes the power of choice, which brings forth the seventh and final attribute of Malkhut – Kingship.²⁸³Malkhut is the ability to receive God’s light and thereby crown Him as King of the world. This is related to the statement in the Chapters of Rabbi Eliezer, that Kingship only comes about through choice and will. Now, the attributes are divided into Hesed - Lovingkindness, Gevurah - Strength, Tiferet - Beauty, etc.²⁸⁴The revelation of God’s sovereignty is achieved through man actively choosing through which of the six lower attributes that Sovereignty will be revealed. To reveal the aspect of Sovereignty in any one of the attributes, one must draw the light of ChaBaD into that attribute. We have mentioned above that each of the attributes on its own is not intrinsically good. Thus, when any one of the attributes is used without Da’at – Consciousness²⁸⁵Da’at, or Divine consciousness, originates in the intellect, or the upper three sefirot, and is ideally drawn down and infused into the lower revealed sefirot, the attributes of action. The drawing of divine consciousness allows for spiritual growth, much as water and nutrients that flows through the tree allows for the tree to grow. one could make grave blunders, such as showing mercy to cruel people.²⁸⁶This would be a misuse of the trait of Hesed - lovingkindness. See above, Part 2, chapter 2, for a discussion of the misuse or “unclarified” used of the attributes. However, when the six lower attributes²⁸⁷The six lower “revealed” Sefirot are Hesed – Lovingkindness, Gevurah – Strength, Tiferet – Beauty, Netzah –Eternity, Hod – Majesty, and Yesod – Foundation. Each of these corresponds, as well, to elements of the human personality. are illuminated with the light of HaBaD,²⁸⁸HaBaD is the initials of the three upper “intellectual” or “hidden” Sefirot, Hokhmah – Wisdom, Binah – Understanding, and Da’at – Consciousness. HaBaD is the spiritual root of man’s intellectual faculties. and as a result, the sum total of the attributes are used in their proper time and place, then the structure is complete. Then the attribute of Malkhut comes forth as the true completion and perfection of all the attributes, and the light of the Kingship of Heaven shines in its full completeness. Indeed, when a man reaches the point where he is drawing HaBaD into the lower attributes, which is possible only through his concerted efforts in Divine service and striving to know God, it must occur in the same way that Shabbat follows the six days of the week.²⁸⁹The six work days correspond to the six attributes (sefirot), from Hesed to Yesod, with Shabbat corresponding to the Sefirah of Malkhut. Just as free will needs the engagement of all six of these attributes (without which, a person would be emotionally imbalanced, and fall into idolatry, as explained above), which leads to the creation of Malkhut – the willing acceptance of G-d’s kingship – so too, does Shabbat follow the six days of the week. Similarly, with man, this is only possible through efforts at the service of God, crowning God over him as his King, and accepting upon himself the yoke of the Kingship of Heaven. In the world, this idea is hinted at in the place of the Holy Temple, which is a place of lucid Divine service, for it is at that place that God shines His light in its fullness.

If we have both heard and seen that previously, hasidism was entirely focused on avreikhim⁴⁴³That is, before R. Shapiro’s and his colleagues’ intervention, with their focus on hasidic youth.—well, they spent much time in their rebbe’s presence, who (in turn) spread his spirit upon them. They sanctified themselves, as well as all those surrounding them —from the learned to the simple folk—with the rectifications [tikkunim] of hasidism. One might think that this focus was due to the simple fact that it was these avreikhem who had more time available, since they were supported by their fathers in law; and the younger hasidic boys/adolescents were still too young—for at that time they married at fifteen or eighteen years old. Thus, now that boys are single into their twenties, occupied in hasidism, thank God, there is no need for the ‘kest’ system in order to render the avreikhim free for divine service and hasidic avodah.⁴⁴⁴In the 19-20th century Eastern European ‘kest system,’ young men, unmarried or married, who continued in local, full time Torah study, were supported by their parents and/or parents in law, often for a period of three years. See Salmon-Mack, Tamar. "Childhood." YIVO Encyclopedia of Jews in Eastern Europe, 2 August 2010. Accessed October 11, 2019, <https: yivoencyclopedia.org="" article.aspx="" childhood="">. If one thinks this, he errs. About this very matter the Zohar reveals to us that only a bit of the light of hasidism is directed to the intellect. The bulk of it is beyond the intellect, consisting of divine secrets and mysteries from the upper worlds. This is hasidism: grace [hessed] from Above, whose holy lights extend downwards to the extent that it reaches to the sense of ‘and your faithful [hasidekha] will bless You;’⁴⁴⁵Psalm 145:10. for just as the lights are drawn to this world, so too does blessing. The hasid is like an ‘angel of the Lord,’⁴⁴⁶See Malakhi 2:7. and the essence of hasidism is specifically [expressed in the life of ] a married person.⁴⁴⁷R. Shapiro has not articulated the connection between the notion that hasidism is grace and blessing from Above and the claim that hasidism must be enacted specifically by married avreikhim, nor does he elsewhere within this text; perhaps there is some mystical explanation that he intended to articulate elsewhere. The closest he gets in this text to explaining the focus on married avreikhim is when he discusses the need for the kest system and the ability of avreikhim to be freed from worldly concerns and to be totally focused on their practices; but in theory, this is an economic matter which did not require being married per se. As such, nowadays when, due to the vagaries of the time and to our sorrow, young boys delay getting married, it is a positive thing, indeed a salvation of God, that they occupy themselves in hasidism. But they do not thereby replace the avreikhim. If we would not, God forbid, have avreikhim free to serve God through hasidism, all of hasidism would be diminished and lacking, Heaven forfend. We will speak more about this, God willing.

Having said this, we can now understand psalms 145,13: ‎מלכותך מלכות כל עולמים‎, “Your Kingdom is an eternal kingdom.” ‎Why did the psalmist have to repeat the word: ‎מלכות‎ in this ‎verse?‎
With the help of G’d I hope to be able to explain why, if G’d ‎expects us to attain the level of the attribute of ‎אין‎, did He create ‎the evil urge which serves as an almost impenetrable curtain ‎preventing us from attaining our destiny. Especially in view of ‎the fact that all manner of “life” is dependent directly on the ‎Creator at every moment and in every place on earth, why did G’d ‎throw up obstacles to our proceeding smoothly along the right ‎path? The obstacle called “evil urge” is almost bound to cause us ‎to leave this life prematurely, without our having fulfilled our ‎task! Moreover, how can we reconcile the existence and constant ‎activity of the evil urge with the statement at the end of tractate ‎Avot that everything that G’d has created, He created only for the ‎sake of His greater glory? Does not the wording of that ‎‎Mishnah, i.e. ‎כל מה שברא הקדוש ברוך הוא לא ברא אלא לכבודו‎, ‎‎”everything that the Holy One blessed be He has created, He did ‎not create except in order to increase His glory,” suggest that ‎there is also another purpose?
‎[What bothers our author in the text of the ‎‎Mishnah is the word ‎אלא‎, “except,” which suggests that ‎after eliminating other alternatives the one presented here is the ‎only correct choice. In fact the sages of the Talmud debated for ‎two and a half years if it would have been easier (‎נוח לו‎) for man ‎never to have been created at all; after that long debate they took ‎a vote and the consensus was that indeed it would have been ‎‎“easier” for man never to have seen the light of the world, but ‎seeing that G’d in His wisdom had decreed otherwise, it is, of ‎course, our duty to accept the challenges with which He has ‎presented us after we have been born. (Compare Eyruvin ‎‎13) Ed.]‎‎‎

Another way of understanding the words ‎ונתתם חמשית לפרעה‎, ‎‎“if you give one fifth to Pharaoh,” is based on the well known ‎interpretation of psalms 145,19 by my sainted teacher Rabbi Dov ‎Baer. On the words: ‎רצון יראיו יעשה‎, “He fulfills the wishes of those ‎who fear Him,” my teacher explained that the subject here is first ‎and foremost G’d. He does things for the tzaddikim that ‎they appreciate, (‎רצון‎) so that they in turn are encouraged to ‎request further favours from Him. When G’d feels that the time is ‎appropriate for Him to shower His people with His largesse, He ‎first gives some indication to those who fear Him that He is well ‎disposed to His people at that time. This will trigger the ‎appropriate prayers requesting G’d’s largesse. Bearing this in ‎mind, we are dealing here with two separate aspects, ‎בחינות‎, of ‎how G’d deals with His creatures. 1) An initiative by G’d; 2) a ‎response by G’d to an initiative by His people. This is hinted at by ‎the Talmud in Yevamot 34 where it is stated that a woman ‎does not become pregnant from the first time she has marital ‎relations with her husband as the Hebrew word ‎ביאה‎ for such ‎relations is derived from ‎התחברות‎, a mutual joining together. The ‎Jewish people, by definition are similar to the wife, i.e. they are at ‎the receiving end, do not initiate. In their relations to G’d, the ‎Jewish people is similarly always perceived as female, i.e. as a ‎כלה‎, ‎bride, or similarly in the parlance of our prophets, a “wife”. G’d’s ‎שפע‎, “largesse,” is similarly perceived as female, seeing that it is a ‎gift, something received. When G’d is desirous of canceling an ‎unwelcome decree, He must be placed in the position of ‎responding to an appropriate request originating from the ‎victims. He cannot do more than allude to this by a hint, else He ‎will be perceived as initiating rather than responding. As an ‎example of G’d “hinting” that He wished a tzaddik to ‎intervene on behalf of the Jewish people by prayer, the author ‎quotes Exodus 32,10 when immediately after informing Moses ‎that the people had made a golden calf and had worshipped it, G’d ‎says to Moses: ‎ועתה הניחה לי ויחר אפי בהם ואכלם ואעשה אותך לגוי גדול‎ ‎‎“and now, Leave Me be, so that I can get angry and destroy them ‎and make you into a great nation.” According to Rashi this ‎whole line was a broad hint to Moses to intervene on behalf of the ‎people by praying for their survival. We find this same ‎interpretation of that verse (earlier) in Midrash Tanchuma as ‎well as in Targum Yonatan ben Uzziel.‎
The two ‎בחינות‎ of the G’d-Israel, or Israel-G’d relationship we ‎have mentioned on page 239, are known respectively as the ‎יראה‎ ‎or ‎אהבה‎ relationship. Each of these relationships consists of two ‎elements. We have explained earlier that the largesse when it ‎comes also comes in two different ways, depending on whether ‎the recipients are the gentiles or the Jewish people. When it is ‎granted to the gentiles it is immediately recognizable as such, ‎whereas when it is bestowed on the Jewish people it is not always ‎recognisable as such immediately. When Joseph speaks of ‎ארבע ‏הידות‎ [instead of ‎ידות‎ without the letter ‎ה‎ alluding to G’d. Ed.] he ‎alludes to these four different manifestations of G’d’s largesse. ‎The word ‎לאכלכם‎ in the same verse (page 239,23) is an alternate ‎for the word ‎לטובה‎, i.e. beneficially. ‎

And this is what our sages of blessed memory said: whoever averts their eyes from tzedakah is as if they serve idols (Ketubot 68a), "avert eyes" specifically, since the essence of tzedakah is the aspect of eyes, to continue the Providence of God's eyes on us, as it is written regarding gifts to the poor "look down from Your holy abode, from heaven, and bless Your people Israel" (Deut. 26:15). This is because the essence of poverty is a continuation of the hurt to the Moon, which is the aspect of darkness, "and his eyes were weak of seeing" (Genesis 27:1), which is the aspect of decrease and concealment of Providence. This is because all income and wealth is the aspect of eyes, as it is written "what good is there to their owner, saving the beholding of them with his eyes" (Eccl. 5:10). And as it is written "The eyes of all wait upon You; and You give them their food in due season"(Ps. 145:15). This is because wealth is a continuation of the aspect of Left, as it is written "on her left is wealth and honor" (Prov. 3:16), and the left is the aspect of after creation, as it is explained in the preceding Torah. And every time that the left is not included in the right, God forbid, meaning, when it is not included in the entirety of creation, which is the aspect of left, before creation, which is the aspect of complete right, then obviously it is impossible to receive the Flow and income, given that we are far away from the root which is the One Who Makes All Live.

And this is (Ps. 145:14), “Somekh Hashem lekhol-hanofelim/ Hashem is a support to all the fallen,” who are the aspect of those who have fallen from serving Hashem, and Hashem Yithbarakh supports them and awakens them from sleep through the Tzaddikim of the era, who are the aspect of Dawidh-Mashiach who attained the reversal from the aspect of Nefel to the aspect of long life, to always begin living anew, which this is the aspect of tefillin, the aspect of “Venifliynu” as mentioned. And thereby they enliven and establish all the fallen ones, that they should not be downcast and not despair of the deliverance of their souls, as mentioned. Until they merit to return to Hashem, and then the fall and descent becomes the ultimate ascent. For, the essence of the fall is specifically on account of this, in order that they should begin living anew, as explained elsewhere. That is, that his vitality and brains should begin again and be renewed, which this is the aspect of tefillin, the aspect of “Venifliynu” etc. as mentioned, hence the support of those who have fallen from the service of Hashem, that they should not despair. Rather, they should strengthen themselves anew each time, which this itself is the aspect of Dawidh-Mashiach, who attained the aspect of Nefel being reversed to the aspect of long life, that he should merit to begin to live anew each time, as mentioned. For, for them too the fall and descent becomes the ultimate ascent. As Rabbeinu z”l said elsewhere in LM (#261), that the fact that a man falls from his service, it is from Heaven — for becoming distant is the beginning of drawing close. Therefore he fell in order that he should become more alert, to draw close to Hashem Yithbarakh. And his advice is, “that he should begin anew, entering the service of Hashem as if he has still never begun, and this is a big rule in serving Hashem, that a person needs to really begin anew every day.” Hence specifically through the fall they begin to live anew, which is the aspect of tefillin, as mentioned. Which, this is the aspect of Dawidh’s longevity, which was reversed from Nefel to long life etc. as mentioned. For, all the support of the fallen is through the aforementioned great tzaddikim, who are the aspect of Dawidh-Mashiach, who lived new life at all times. Which, thereby they enliven all the fallen ones, to begin anew from now, and as explained above. And this is the aspect of the Redemption which shall be through Dawidh-Mashiach, who should come soon in our days, and then Kenesseth Yisrael will rise up from their fall, as our rabbis z”l expounded (Berakhoth 5) on this verse — which this is the reason why there is no Nun in Tehillah leDawidh etc. Even so, Dawidh again supported it prophetically [lit. by Ruach haKoshesh/ by the Spirit of the Holy], as it says, ”Somekh Hashem lekhol-hannofelim,” etc. In the West (i.e. Israel) they resolve it [the verse Amos 5:2, Naflah velo-tosif kum, betulath Yisrael/ She is fallen and shall lo longer rise, the virgin of Yisrael] thus: ”Naflah lo-tosif [lipol `od]/ It has fallen but shall no more [fall], Kum/ Rise” etc.! [Berakhoth 4b] For, the entire fall of Kenesseth Yisrael is their falling from their service, God forbid, which the Redemption depends on. For, the Redemption depends on nothing else but Teshuvah/ Return/ Repentance, as our rabbis z"l said (Yoma 80). And therefore the main support of the fall is by Dawidh specifically, who lives the aforementioned long life, as mentioned. Which, thereby he vitalizes, strengthens and supports all the fallen ones, that they should not despair, for Hashem is with them and close to them, in the aspect of, “Al tismechi oyavti li ki nafalti kamti/ Do not rejoice over me, my enemy; though I have fallen [specifically], I shall rise. Ki eshev bechoshekh Hashem owr li/ Though [or “when,” or “because”] I sit in darkness, Hashem is a light unto me” (Mic. 7:8). And then the fall and descent is the ultimate ascent, and is as mentioned. And this is the Kohen haGadol [High Priest] in the Beith haMiqdash praying on Yom haKippurim, “Velo tapil ishah peri bitnah/ And let no woman miscarry the fruit of her womb...” [YK prayer] “Velo ya`adei `avid shultan mideveith Yehudah/ And may there not depart a ruler from the house of Yehudah” [Yoma 53b]. For, he attained the reversal from the aspect of Nefel to the aspect of long life specifically, as mentioned. And therefore the Kohen haGadol would pray on Yom haKippurim this prayer specifically. For, Yom haKippurim is the essence of teshuvah/return, and the essence of teshuvah is to rise up from one’s fall, which is the aspect of Nefel, as mentioned. And to be strong to renew his days, in the aspect of (Lam. 5), “Hashivenu... chadesh yameinu keqedem/ Restore us... make our days new as before” etc. as mentioned, which is the aspect of Dawidh Mashiach’s kingship, as mentioned. Therefore after Yom haKippurim is Sukkoth, which is the aspect of, “Aqim eth-sukath Dawidh hanofeleth/ I will raise up the tabernacle of Dawidh that is fallen” (Amos 9:11), annulling the aspect of the fallen ones’ fall, God have mercy, and instead raising them up and vitalizing them, in the aspect of, “Somekh Hashem lekhol-hannofelim” etc. as mentioned. And therefore after Sukkoth is Shemini `Atzereth, which is the aspect of the Davidic kingship, as written (Sam. I 9:17), “Zeh ya`tzor be`ami/ This one shall have authority over My people,” as Rabbeinu z”l said elsewhere (LM #48), which is when Nuqva is `otzereth/ seizing the droplet so that it does not fall, as written in the Kavanoth, namely, as mentioned above.

Another way of explaining the expression ‎מלכותך מלכות כל ‏עולמים‎, is to imagine a comma after the word ‎מלכותך‎, i.e. when the ‎concept of “Kingdom” is applied to Your Kingdom, it is radically ‎different from the so-called “Kingdoms” man is familiar with, in ‎that it is not temporary, the kings being replaced by death or ‎revolution, etc; Yours is an eternal Kingdom and therefore a real ‎מלכות‎.‎

‎The author now reverts back to Yaakov’s blessing of ‎Yehudah in Genesis 49,10 where Yaakov said: ‎לא יסור שבט מיהודה ‏ומחוקק מבין רגליו‎, commonly translated as: “the scepter shall not ‎depart from Yehudah, nor the ruler’s staff from between his ‎feet.” According to our author, if I understood him correctly, a ‎King’s primary concern is the political freedom of the people ‎under his rule and to ensure that they have adequate food ‎supplies. Midrash Tehillim 80,2 alludes to this when it states ‎that the provision of an adequate livelihood is more important ‎than the provision of political freedom, ‎גאולה‎, as the former is ‎provided by G’d personally, whereas the latter has been entrusted ‎to one of His angels. The author of the Midrash bases ‎himself on Genesis 48,16 where Yaakov commands the “angel” ‎who ensures political freedom, i.e. ‎המלאך הגואל‎, whereas ‎concerning the provision of adequate food supplies, i.e. ‎livelihood, this is something that G’d personally is involved in, ‎based on David in psalms 145,16 speaking of G’d opening His ‎hand to all living creatures (to supply their needs). In Exodus ‎‎23,20 the Torah also writes of the angel that G’d will send ahead ‎of the Jewish people,‎הנה אנכי שולח מלאך לפניך לשמרך בדרך וגו' ‏‎, ‎whereas when it came to supplying the manna, the Israelites’ ‎food, no mention is made of an angel being involved. This is also ‎how we must understand Song of Songs 8,10, “then I was in his ‎eyes as someone who has found an abundance of peace.”‎אז הייתי ‏בעיניו כמוצאת שלום רב‎. According to the Talmud Pessachim, ‎‎87 the composer, Solomon, compares the “bride,” simile for the ‎people of Israel, as feeling secure in the house of her husband, i.e. ‎G’d. In this verse Solomon also distinguishes between the “bride,” ‎and her “breasts” as two different parts of herself, an allusion to ‎the Jewish people either serving the Lord as “recipients,” or as ‎having attained a level where they are entitled to also feel as ‎‎“donors” vis a vis G’d as we have explained . The bride’s father in ‎law’s house is a simile for the ‎עלמא דנוקבא‎, whereas when ‎mention is made by the composer of ‎בית אביה‎, “her father’s ‎house,” this is an allusion to the ‎עלמא דדכורא‎, “the predominantly ‎masculine domain in the celestial spheres.” When the “human ‎donor” has succeeded to provide his Heavenly Father with joy ‎through the manner in which he serves Him, then, in the words ‎of Rav Chisda, his daughters would provide enduring joy to their ‎husbands.‎
Having appreciated this concept, we can also understand the ‎verse in which ‎גאולה‎, “political freedom”, as we termed it earlier, ‎when discussing the comparison made between the relative worth ‎of political freedom and an adequate livelihood in the two verses ‎quoted in Midrash Tehillim, 80,2. This Midrash is based ‎on Bereshit Rabbah 20,9 where two verses are cited, i.e. ‎suggesting that ‎גאולה‎ “redemption” has to occur on two levels. ‎Man has to be redeemed from the repercussions of Adam’s ‎original sin, and we have to be redeemed collectively from the ‎exile in which we have waited for the redeemer for 2000 years.‎
In the book ‎ראשית חכמה‎, by the famous Rabbi Eliyahu ‎Vidash, the point is made that due to man’s original sin he had ‎acquired (sustained) a blemish on his soul as an integral part of ‎his being. Just as physical man consists of 248 limbs and 365 ‎tendons, muscular tissue, a total of 613 parts corresponding to ‎the 613 commandments in the written Torah, so there is a ‎parallel division between 248 plus 365 parts in the spiritual part ‎of man, his soul. The “damage” inflicted on our souls is known as ‎חלל‎. In other words, any sin committed by one of these 613 parts ‎of his body results in commensurate damage, or ‎חלל‎ in his soul. In ‎order to cleanse the soul of these “holes,” it has to spend a period ‎of time in gehinom, purgatory, until this damage has been ‎repaired. This is man’s fate if he has not repented for his sins ‎prior to his death, of course.‎
When Moses, in Deut. 32,18 says ‎צור ילדך תשי ותשכח ‏אלמחוללך‎, where the name for G’d as both ‎צור‎ and ‎א-ל‎ is repeated, ‎this is also an allusion to the two types of ‎גאולה‎, redemption, we ‎need in order to recapture the pure state in which original man ‎had been created. When describing the impending redemption ‎after the people have done teshuvah Moses says:, ‎ושב ה' ‏אלוקיך את שבותך ורחמך ושב וקבצך מכל העמים אשר הפיצך ה' אלוקיך שמה‎, ‎‎“and the Lord your G’d will return with your captives and have ‎mercy upon you; and He will return and gather you in from ‎among all the nations that he had scattered you to.” (30,3) The ‎word: ‎ושב‎, appears to have been repeated twice for no good ‎reason. Actually, this verse alludes to two separate “returns” from ‎‎“exile,” the physical as well as spiritual exile suffered by the souls. ‎We find that just as when it came to ‎פרנסה‎, two verses describe ‎that G’d looks after this directly, i.e. for the nourishment of the ‎body as well as that for the soul, so when it comes to ‎‎“redemption”, a prerequisite for our being able to serve the Lord ‎with maximum devotion, both the body and the damaged soul ‎will be redeemed separately. Alternately, the two verses allude to ‎the concept that G’d is both dispenser of largesse and recipient of ‎the joy and selflessness that some of His creatures display by ‎serve Him.”