The upper firmament and the waters below will unite in the time to come. The verse כמים לים מכסים - "like waters cover the sea" refers to the waters above that will be able to truly cover the waters of the sea below. Not like now when it states, כל הנחלים הולכים אל הים והים איננו מלא -"all the rivers flow into the sea, but the sea is never filled." The land, however, is on even higher level than this sea, since it states ארץ לא שבעה מים - "the earth is not sated by water." (לרוקע הארץ על המים - the earth was placed atop the waters...) This is the meaning of לא בשמים היא ... ולא מעבר חים - the Torah "is not in the heavens... and not across the sea." Rather, to do in the land (לעשות בארץ). Mittler Rebbe, Mamarim Kuntresim, להבין ענין שעתיד משיח לאתבא צדיקיא בתיובתא
Posts
An interesting thought from the Mittler Rebbe, whose Hillula was today and whose holiday of redemption is tonight. Here is the first time I recall seening an explanation in Chabad Chassidus of the two "loves" that are in between the two "fears" (דחילו ורחימו ורחימו ודחילו), as they correspond to the letters of Hashem's name. According to the rule that נעוץ תחילתן בסופן -the beginning is tied to the end, it's known that the lower fear of the last letter ה׳ is the same as/attached to the higher fear of the first letter יוד׳. If so we must also say that the lower love of the third letter ו׳ is attached to the higher love of the second letter ה׳ and the higher love is, visa-versa, attached to the lower love. Essentially, these two loves are a concept of רצוא ושוב - going upwards and returning. The lower love reaches upwards with a tangible desire, like Teshuva from the heart and nullification of ones will. This causes a higher love to descend from a
Rock creatures of the wild There is a parallel between the verse in Shir Hashirim, "I've made you swear by the deer and rams of the field" with the verse in Iyov, "for you have made a covenant with the 'stones' of the field and and made peace with the beasts of the field." As is known that the אבני השדה - the 'stones' of the field are the animal known as the ידעוני - Yidoni. The concept is that there is the feminine aspect in holiness מלכות is compared to a precious precious gemstone אבן טובה while the feminine of klipa is a 'tripping' stone (or stone plague or punishment) אבן נגף or a stone of darkness אבן אפל. Now just as underneath the feminine concept מלכות in holiness, the one 'precious gemstone', there are twelve 'stones' underneath it, the 12 gemstones of the breastplate (corresponding with the 12 cattle under the ים של שלמה - sea of Shlomo), so too there are the "stones of the field&q
Sitting like the Japanese while studying Torah. Why is the foot of the letter "tov" - ת broken? Because anyone who wants to learn Torah should bend their knees when they study. Note נז. on the bottom says that it used to be the custom to study sitting this way, as they is still the custom to sit this way in the far east. -Medrash Otiot d'Rabi Akiva second nusach
The fingers on the legs are spread out from and are expressions of yesod bris and yesod denukva while thr fingers are expressions of yesod halashon. The legs are part of the congigal union while the fingers express what the tongue speaks. See שג״ע 157 ע״ב בינה נקראת מי וחסד נקרא מים ות״ת נק׳ שמים ונוקבא נקרא עפר הארץ. -אולי אפשר להבין מפה ״והמים אשר מעל השמים״
The positive side of the letter 'ק By Rabbi Mendy Greenstein The letter 'ק is usually expressed as a letter that connotes negativity, like the Zohar Hakadosh states that it's מאתוון דאתחזיאו על סיטרא בישא (as mentioned in the mamer באתי לגני), and that the leg if the 'ק is compared to a promiscuous woman רגליה יורדות מות - whose "legs point downwards towards death". However, in מדרש אותיות דרבי עקיבה - Medrash of Rabi Akiva on the letters we find a positive view of the ק׳, that it is from the language of הקפה, to surround. Moshe and Aharon surrounded Paroh and his scribes with wisdom, understanding, cleverness and knowledge. This subjugated their evil when they saw their impressive, holy countenances. (Here is also some wonderful imagery. Their "beards that were like palm branches," and that Parohs scribes "threw down their quills from their hands and the parchments that were draped over their shoulders.) In terms of Chas
Some Torah thoughts by Rabbi Mendy Greenstein There seems to be a strong parallel between the allegories in perek 51 of Tehilim and the תפילה of נשמת כל חי that we say on שבת. Putting aside the different expressions of prayer and praise, the body parts mentioned begin their parallel like this: In Tehillim: תרנן לשוני צדקתך. ה׳ שפתי תפתח ופי יגיד In נשמת כל חי: וְאִלּוּ פִינוּ מָלֵא שִׁירָה כַיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו וְשִׂפְתוֹתֵינוּ שֶׁבַח כְּמֶרְחֲבֵי רָקִיעַ As well as: לשון אשר שמת בפינו and כל פה לך יודה וכל לשון לך תצפה And finally בְּפִי יְשָׁרִים תִּתְרוֹמָם, וּבְשִׂפְתֵי צַדִּיקִים תִּתְבָּרַךְ, וּבִלְשׁוֹן חֲסִידִים תִּתְקַדָּשׁ, וּבְקֶרֶב קְדוֹשִׁים תִּתְהַלָּל. Now there are also parallels with קרב mentioned here. In Tehilim: ורוח נחון חדש בקרבי and in נשמת it says: וכל קרב וכליות יזמרו לשמך Interestingly, in Tehillim it also hints to כליות when it says: הן אמת חפצת בט
ויעתר יצחק - בעטרת הכתר, להרבות בתפילה - כי העתרתם עלי דברכים, וכי העתירו בעדי - להפוך מרצון לרצון, כי ביקש דבר גדול שיבוא עוד המלאך - ויעתר מנוח, והמלאך לא יכול לשלוט בחתירה תחת כסא הכבוד - כי ויתפלל אליו ויעתר לו דמנשה, אל תקרי ויעתר אלא ויחתור - כי כל אדם לא יהיה באהל מעוד, אפילו דמות פניהם פני אדם, והמלך יאוש נטמן בחדר המיטות, בקדש הקדשים - מקום כסא הכבוד, ובאו נחשוב חשבון צדק - כי אין חשבון בשאול אשר אתה הולך, ואתא מרבבות קודש, כי אין חשבון לנגד עיניך - על עונות שאין נמשך עליהם תשובה, כי אם מאנת הוא חד ולא בחושבן - וחתור לך בקיר יחזקל הנביא, כי צדקיהו נמלט במחתרת - תשבור הת הכותל של קירות לבך, כי שברת את לוחות ראשונות - ותמסור את השניות בחשאי, כי הוא מציץ מן החרכים ועושה סדק בכותל - לבעלי תשובה, כי ויחתרו היבשה - כי מבטן שאול שועתי, ואם כמתמונים תחפשנה - את הנתיב לא ידעו עיט, כי וישב אותם אברם - מפתחו של גהינום, וישב יצחק ויחפר את בארת המים אשר חפרו בימי אברהם - באר חפרוה שרים, פתח קטן דה׳ לעולת דרך שם - כי ויעתר י
Different concepts of the Sefiros from the Tzemach Tzedek on Chayei Sarah Sefiros from the language of mispar - number, to describe the finite within creation Sefiros from the language of "sapphire" stone - meaning "brilliance" - a concept of a light that shines beyond numbers Sefiros within the feminine concept - like rubies, built from gevuros Sefiros within the masculine concept of Zeir Anpin - like diamond or crystal https://youtu.be/tB-fQJIm7ek
The ashes of Yitzchak and the mizbeach of the second temple. Our sages learnt. When the exiles came up (from Bavel) they added four amos onto the south side of the mizbeach and four amos to the west, in the shape of "gam" (a corner). For what reason did they do this? Rav Yossef says, it's because there wasn't enough room for the sacrifices. Abaye asked, by the first temple it says "Yehuda and Israel where as numerous as the sands by the sea, yet there was enough room. Now, by the second temple when it says, "all the congregation together was fourty thousand" you want to say there was not enough room?! He answered, there (by the first temple) there was a flame from heaven that helped out. Rav Yossef said, Isn't this what the verse states (by Ezra), "they prepared the mizbeach to what it was prepared for (the end of its true measurements)? But doesn't it say (when David prepared the blueprints), "it was all understood from
The daled amos of a person represents the "expression" of the highest level of makif of the neshama, the yechida. Higher than garments or the persons house, corresponding to the makif of neshama, chaya, respectively. That is why the a person is able to elavate the eretz ha'amim simply by walking around. A focused revelation of divine essence of the present time and space the neshama traverses. Mittler Rebbe Ata Echad Kuntresim -If the Yechida is present with the person wherever they go, perhaps the chaya, as represented by the persons house, is always present with the person as well. Similar to the mezuza protecting you when you are away from home Just as when inside.
The concept of כל השונה הלכות - any who study the Halachos uses the language of שונה, to "double," as in the story of Eliyahu Hanavi on mount Carmel when he says to pour water on the sacrifice before the flame comes down from the heavens to consume it, it uses the language וישנו, that they poured a second time. This is equated with שתים מקרא ואחד תרגום - however we must "double" our Torah study and read each Torah portion twice (and a third time with the Targum translation, perhaps hinted to by the third time they poured the water by Eliyahu, וישלשו. The water in the story is certainly compared to Torah, as in the verse about Elisha, Eliyahu's student אשר יצק מים על ידי אליהו - who "poured water" on the hands of Eliyahu). The concept of "doubling" our Torah study is as in the statement of our sages on the verse, הליכות עולם לו - the "paths" of the world our his, אל תקרי הליכות אלא הלכות - do not read it paths "halichos&quo
Brought down by the Chidah z"l in Nitzutzei oros. Its not just the Chumash you shouldn't put other books on top of, but all 24 books of תנ״ך. The point is that Torah Shebechtav/z"a - the written Torah, is the one who gives to Torah Shebeal Peh/nukvah - the oral Torah. So the written Torah should always be on top.