Chasidut su Salmi 68:78
Me'or Einayim
"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)*
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Kedushat Levi
Exodus 31,12. “Hashem said to Moses, to say: but you are to observe My Sabbath days for the Sabbath is a sign between Me and you, etc;” our sages in the Talmud Beytzah 16 learned from this verse that when one gives a gift to one’s fellow man one needs to inform him of this fact; they quote the fact that G’d gave the Jewish people the gift of the Sabbath, but made a point of informing them beforehand. In the parlance of our sages, G’d told the people that He had kept a valuable gift hidden in His treasure chamber, a gift called Sabbath. What did G’d mean by referring to the Sabbath as a valuable gift? He referred to the light and the holiness that emanates from the celestial regions and supplies people with something we loosely refer to as רוח הקודש, holy spirit, also known as ערבות, a name for pleasurable sensations as experienced in the celestial regions.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
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Sha'ar HaEmunah VeYesod HaChasidut
It is written in the Zohar (Terumah, 165b): “Exalt the One who rides the heavens, in His name Y-ah!” (Tehillim, 68) “Exalt,” means bringing honor and exalting the One who rides the heavens, for He is Joy and brings joy to all. He is the firmament above the Chayot. Certainly, “His name is Y-ah,” for God’s name Y-ah is included in this place. (The psalm continues) “Rejoice before Him,” … Rabbi Elazar explained this verse in the following way. “Exalt in the One who rides the heavens, in His name Y-ah!” It would have been enough to say, “in His name.” So why does the verse say, “In Y-ah?” This verse is about the Hidden of all hidden things, the Ancient of all the ancients. The verse tells us that the One who is not revealed and not known whatsoever rides the heavens. And if you were to assert that He comes and rides in the name Y-ah, then even though He is hidden, in this place He stands to be revealed. However, “Exalt the One who rides the heavens,” He is the Ancient of all the ancients, the Hidden of all the hidden, who is not known. On what does He ride? On the Heavens, in Y-ah, which is the first mystery to emerge before Him, out of the realm that is hidden and unknown. Not that this is Him, yet this is Him331In other words, this is how we perceive Him. only because of the veil that was spread and emerged before Him. This veil is His name. It is His chariot. It is not known whatsoever. This is His great name. When we refer to God’s name, even to His Great and Exalted name, we are only referring to a veil and dividing entity, beyond which, there is no name or description. The concept of a name can only exist once there is division; for then, the boundaries and orders in time and space come into existence. Then we find distances, senses, things to be sensed, intellect, and things to be discerned, causes and effects, the necessary, the possible, and the impossible. Yet above the veil, there is no relationship whatsoever between our knowledge and that of the Creator. With this, we may dismiss the whining assertions of the philosophers, for no matter what they say, it is all questions and answers confined within the borders of the human intellect and their own created knowledge. Since the Cause itself is unknowable, one cannot bring a proof about the nature of the Cause from one of its effects. All of our knowledge is in a place far below the Cause, and the chasm cannot be bridged. The Ra’avad explained this in a similar way, as quoted above.
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Kedushat Levi
Another interpretation of the song introduced by the Torah with the word: אז, “then;” we have a general rule that the word אז, does not necessarily refer only to the past, but also includes references to the future. This is alluded to by the use of the future mode of the verb ישיר “will sing,” instead of the past tense, שר, “he sang,” that we would have expected to be written here. This principle has already been mentioned in Sanhedrin 91. The Talmud derives from the future mode of the words אז ישיר, proof from the written Torah that there will be a resurrection of the bodies of the souls deserving this.
Based on the exegesis of psalms 68,28 שם בנימין צעיר רדם שרי יהודה רגמתם, “there is little Binyamin who rules them,” (the word רדם being read as if it had been written רד ים, “descended into the sea,”) it appears that the tribes of Binyamin and Yehudah, the latter represented by its leader Nachschon ben Aminadav, were possessed of enough faith to wade into the sea neck deep before it split for them. The miracle therefore was the result of the extraordinary faith displayed by these tribal leaders. (Mechilta Beshalach 14,22 and Talmud Sotah 36/37) One may see in the words אז ישיר an allusion to these leaders of Yehudah and Binyamin (either or, according to a divergence of opinion in the Talmud) had possessed the faith that the sea would split for them before the event, and that is why Yehudah was awarded the hereditary position of king. (The Davidic dynasty) In other words: the words אז ישיר refer to what occurred prior to the splitting of the sea, whereas the words: אשירה לה', refer to what occurred after the successful crossing.
Based on the exegesis of psalms 68,28 שם בנימין צעיר רדם שרי יהודה רגמתם, “there is little Binyamin who rules them,” (the word רדם being read as if it had been written רד ים, “descended into the sea,”) it appears that the tribes of Binyamin and Yehudah, the latter represented by its leader Nachschon ben Aminadav, were possessed of enough faith to wade into the sea neck deep before it split for them. The miracle therefore was the result of the extraordinary faith displayed by these tribal leaders. (Mechilta Beshalach 14,22 and Talmud Sotah 36/37) One may see in the words אז ישיר an allusion to these leaders of Yehudah and Binyamin (either or, according to a divergence of opinion in the Talmud) had possessed the faith that the sea would split for them before the event, and that is why Yehudah was awarded the hereditary position of king. (The Davidic dynasty) In other words: the words אז ישיר refer to what occurred prior to the splitting of the sea, whereas the words: אשירה לה', refer to what occurred after the successful crossing.
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Toldot Yaakov Yosef
225 And the third explanation, is one that encompasses all of the worlds, above and below, that through the lower ones doing what is appropriate they add light to the worlds above, in the secret of "give strength to E-lohim" (Psalms 68:35), which is the face of the Upper Menorah that receives the light from above, and then makes that light flow to the person called candle (NeR, Nefesh Ruach) as it is written "the candle of Ad-nai is the soul of a person" (Prov, 20:27)
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