Halakhah к Йешайау 2:23

The great vision of the people of Israel in God's land is that the land will be settled by the people of Israel, and the Temple will stand on the Temple Mount in Jerusalem, and all of national life will be arranged and conducted according to the ways of Torah, ethical instruction, and holiness. Israel will be a light unto the nations, that they will come to visit to land and receive inspiration for the improvement of the nations and the world. According to the Prophet Isaiah (2:2-4) "In the days to come, The Mount of the LORD’s House Shall stand firm above the mountains And tower above the hills; And all the nations Shall gaze on it with joy. 3And the many peoples shall go and say: “Come, Let us go up to the Mount of the LORD, To the House of the God of Jacob; That He may instruct us in His ways, And that we may walk in His paths.” For instruction shall come forth from Zion, The word of the LORD from Jerusalem. 4Thus He will judge among the nations And arbitrate for the many peoples, And they shall beat their swords into plowshares And their spears into pruning hooks: Nation shall not take up Sword against nation; They shall never again know war."

And behold by this is understood the jealousy of the nachash/serpent who was jealous of Adam Harishon before the chet and provoked him to make him stumble, because he was jealous of his ketonet ohr since he saw he had a great ohr makif around him according to the value of the ketonet ohr, and he had no grip on the ohr makif, in the sod/secret, and the nachash was `arum/bare as it says, and therefore he provoked him to make him stumble and he caused that the ketonet ohr be removed from him and for `or to be instead of ohr, as it is written, "Vaya`as Hashem Elohim le'adam ve'ishto kotnot `ohr vayalbishem/And Hashem Elohim made for Adam and for his wife garments of skins, and clothed them," and they said in the Holy Zohar that serpent skin clung to him, and with this I explained the remez of the scripture in the word "vayalbishem," reading it as "vai levusham/Woe for their clothing!", it was the serpent skin; it was "vai" because it clung to them, which was all due to the chet, and it seems to me, bsd, the the difference between "ohr" and "`or" is a gematria of 69, gematria of yagon/grief, and it is known that grief is from the side of the sitra achra as is known is the intention in vehaser mimenu yagon ve'anachah<sup>[1]</sup> from hashiva shofteinu in the `Amidah prayer which is the force of impurity aliased yagon and the force of impurity aliased anachah, as mentioned in the siddur of the Rashash z"l, and therefore we find that evyon/impoverished and yagon are the same gematria, because someone who becomes evyon of mitzvot, yagon clings to him, as the two letters aleft-vet become gimel, and then the letters of evyon become the letters of yagon, but in the future when the tikkun/perfection is completed the yagon will be removed completely and then the count of yagon will be missing from the letter `ayin of `or/skin, and what will remain is aleph, and then there will be the reunion of ohr/light as the crown returns to its old place: What follows from the above is that the chitzonim ["outside;" forces that are outside of kedushah] have no grip on the ohr hamakif, which is why the serpent was jealous of Adam Harishon because of his ohr hamakif which he was bare of since he had no grip on it, behold from this is understood bsd the reason that the mitzvah of tzitzit is effective in remembering the mitzvot of Hashem as it is written, "u're'item oto u'zechartem et kol mitzvot Hashem/and you shall see it and remember all the mitzvot of Hashem"^[2]Num. 15. The reason is the tzitzit are aspect of ohr makif as Rabeinu the Arizal wrote, and therefore it has power to repel the klipot and since it repels the klipot therefore it aids memory, for it is known what Rabeinu z"l wrote in the Kavanot regarding the secret of the garments that a man wears, that it is necessary to be careful to not put on two garments simultaneously, and doing so breeds forgetfulness, and the secret of the thing is that each garment has an aspect of ohr hamakif, and nothings repels the klipot like the ohr hamakif, since they are unable to feed from them and grip them, and therefore one who joins two garments and dons them together does not leave a space for the ohr hamakif to enter between the two garments to surround each garment, and thereby the klipot are not repelled from there, and it is known that forgetfulness does not happen except because of the klipot, because memory is from the side of kedushah in the sod of "ein shikhechah lifnei kise kevodekha/nothing is forgotten before Your throne of glory,"^[3]Berakhot 32b and Yamim Nora'im prayers end quote, q.v.. And from this it is understood the beautiful reason why the tzitzit because it is the aspect of ohr makif therefore it has power to push off the klipot and thereby forgetfulness is repelled and memory dominates, by one's seeing and remembering the mitzvot of Hashem, because by seeing it, via the contemplations related to it the illumination of the ohr hamakif is stimulated which is the sod of the tzitzit. And therefore tzitzit is gematria "beit ya`akov", of which we say "beit ya`akov lekhu ve nelekhah be'ohr Hashem/House of Ya`akov go and let us walk in the light of Hashem"<sup>[4]</sup>Isa. 2:5, recited in morning prayers, because the grip of the ohr hamakif which is the sod of tzitzit is only for Yisrael who are the Beit Ya`akov, and on this we say "va'esa etchem `al kanfei nesharim/And I shall lift you up on wings of eagles..."^[5]Ex. 19:4 but when the tikkun is finished "...ve'avi etchem elai/and I shall bring you to Me," i.e. you will perceive everthying, even regarding the tallit; [also] elai is spelled el-yud (to the yud) which is the sod of chokhmah.

For so the King ordered how we are to live because of the first sin on the day the smooth talker deceived our first father.⁹I.e., the serpent. On the day Adam was ensnared by his enemy, it was decreed for him that he would earn his bread only by the sweat of his brow,¹⁰Gen 3:19. and that man be humbled and brought low.¹¹Is. 2:9. He traded pleasure [‘oneg] for plague [nega’], got hard work instead of rest. His wisdom spoiled and his stature was diminished. It caused him weakness instead of strength; instead of wheat, thorns came forth. Instead of eternal life, death; instead of light, the shadow of death. With all this the Lord raised the power of the upper beings, and worsened the power of the lower beings. For the upper beings were fed without toiling, while the lower ones had to make do with pain and suffering. He gave the upper beings on high eternal life for all their generations, but to the lower ones short lives, days flying swifter than a runner.¹²Job 9:25. This is the striking parable that our rabbis brought in Bereshit Rabba on the verse: “the earth was unformed and void[tohu ve-bohu].”¹³Gen 1:1.

The prophet Isaiah testifies that in the end of days there will be a pervasive thirst for the word of God and, ultimately, non-Jews will turn to Jews in their quest to become familiar with the Law of God: "And it shall come to pass in the end of days … And many nations shall come and say, 'Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob and He will teach us His ways (derakhav) and we will walk in His paths (orḥotav)' " (Isaiah 2:2-3). Malbim, in his commentary on this passage, notes that elsewhere the Hebrew term "derakhav," translated as "His ways," denotes major roads or highways while the term "orḥotav," translated as "His paths," refers to secondary roads. Thus, according to Malbim, Isaiah speaks of an obligation incumbent upon Jews to teach all nations the "roots and principles" of Judaism and prophesies that, in the end of days, these nations will seek even greater edification and will, of their own accord, seek to discover even the byways and footpaths, i.e., the details and minutiae, of the Torah.

If one does not know the date of his parent's death, he should select one day on which to observe the Yahrzeit fast, but he may not encroach upon the rights of others with regard to reciting the Kaddish. "He will swallow up death forever; and Adonoy, God will wipe away tears from all faces." "Blessed be He who gives strength to the weary; and to Him who increases strength to the powerless."