September 29, 1927, London<\/p>\n\n\n\n
To the faithful soul mates:<\/p>\n\n\n\n
Because the time of our celebration is approaching, I hereby point to it.<\/p>\n\n\n\n
It is written, \u201cAnd you will be only glad.\u201d The grammar feels as though it should have said, \u201cAnd you will be glad.\u201d But this is what I have explained several times, that the whole difficulty in serving Him is that in the worker, there are always two opposites in the same carrier, that His uniqueness is simple, but must clothe in man\u2019s body, which consists of a body and a soul, which are two opposites.<\/p>\n\n\n\n
Therefore, in any spiritual concept that one attains, two opposite forms are immediately created in him\u2014one form on the part of the body, and one form on the part of the soul. By nature, a person cannot scrutinize the body and the soul as two carriers. Rather, he is composed by the Creator as one, meaning as one carrier. For this reason, spiritual attainment is as difficult for him as two opposites that cannot properly clothe in one carrier.<\/p>\n\n\n\n
It is similar to the binding of Isaac, when the Creator said to Abraham, \u201cFor in Isaac shall a seed be called to you,\u201d and the Creator said to him, \u201cAnd offer him there for a burnt-offering.\u201d From the perspective of the Creator, it is as was written, \u201cI the Lord do not change.\u201d But in the perception of the receiver, they are opposites.<\/p>\n\n\n\n
This is why it is written, \u201cAnd you will be only glad,\u201d for \u201c\u2018but\u2019 and \u2018only\u2019 are diminutions,\u201d and the joy of the festival certainly requires wholeness. However, both must be perceived by the receiver as they are for the joy of the festival.<\/p>\n\n\n\n
It is also written, \u201cWho is as blind as My servant, or as deaf as My messenger whom I send?\u201d And it is also written, \u201cThe deaf heard and the blind looked, so as to see.\u201d There are many others likewise, meaning as our sages said, \u201cYou, too, listen carefully,\u201d as though he was never in the court of hearing, the sentence of choice, to find out who is guilty and who is innocent, for both are the words of the living God. That is, it is written, \u201cI the Lord do not change,\u201d as from His perspective there is but one form here.<\/p>\n\n\n\n
This is the meaning of the Mitzva<\/em> [commandment], \u201cSit,\u201d as in \u201cdwell,\u201d meaning as King David asked, \u201cthat I may dwell in the house of the Lord all the days of my life, to behold the pleasantness of the Lord.\u201d The \u201cHouse of the Lord\u201d is the Shechina<\/em> [Divinity], as in \u201cThe righteous sit with their crowns on their heads.\u201d When they are granted the most, then You are to him like a home, constant and eternal.<\/p>\n\n\n\n The Creator wished to say to His servants, \u201cGo out of the permanent housing and sit in temporary housing,\u201d meaning only under His shade. This is the meaning of a \u201clight Mitzva<\/em> [commandment],\u201d the Mitzva<\/em> of the Sukkah<\/em> [hut], where a person sits under the shade of the waste of granary and winery, which is the actual shade of the Creator. Although they contradict one another\u2014for in corporeal eyes and in corporeal hands we see and feel that the shade comes from the waste, in truth it is the Creator Himself. However, from the perspective of the receiver, it is necessary that those two opposite forms will be depicted in him.<\/p>\n\n\n\n The thing is that before the complex man was created, there was no waste here. But once man was created and the waste and the judgment were felt, the quarrel began in his organs. It is as our sages said, \u201cThe hay, the straw, and the chaff deliberate with one another. One says, \u2018The field was sown for me,\u2019 and one says, \u2018The field was sown for me,\u2019 etc. When it is time for the harvest, everyone knows for whom the field was sown.\u201d All these quarrels and deliberations continued through the terrible days because three books were opened because of them: righteous, wicked, and intermediate.<\/p>\n\n\n\n Once those who were acquitted in the judgment were sorted out and whitened as wheat through the Day of Atonement, and the wicked went promptly to death, as \u201cchaff that is blown by the wind,\u201d everyone knows for whom the field was sown. Then we arrive at the commandment, \u201cGo out of the permanent housing and sit in temporary housing.\u201d That is, know that it is only temporary housing, and \u201cthe outcast one will not be cast out from Him.\u201d It is as was said, \u201cEven if the whole world tells you that you are righteous, be wicked in your own eyes.\u201d This is also the meaning of the words, \u201cAnd you will be only glad.\u201d<\/p>\n\n\n\n This is why the festival of harvest [Sukkot<\/em>] is called \u201cthe time of our joy,\u201d to tell you that one should sit in the shade of a Sukkah<\/em> in great joy, just as in the king\u2019s house, the kingdom\u2019s most eminent. \u201cSit\u201d is as \u201cdwell,\u201d without any difference whatsoever.<\/p>\n\n\n\n And yet, he should know that he is sitting in the shade of a Sukkah<\/em>, meaning the waste of granary and winery. However, \u201cUnder His shade I delighted to sit,\u201d since he hears His word, \u201cGo out of the permanent housing and sit in temporary housing,\u201d and both are words of the living God. Then his exit delights him as much as his entry, as it is precisely the above-mentioned precision, \u201cThe deaf heard, and the blind looked, so as to see.\u201d<\/p>\n\n\n\n Otherwise, there would not even be a shadow of a Sukkah<\/em>, for it is not toward us, those who scrape the walls as blind, sitting under the shade of a shade, meaning twofold darkness. It was said about them, \u201cshall inherit locust,\u201d two words [locust is a translation of Tzaltzal<\/em>=Tzel Tzel<\/em> (shade, shade)], since their thatch is still fit for reception of Tuma\u2019a<\/em> [impurity] like one who puts thatch in pegs, which have no Rosh<\/em> [head], or in broken Kelim<\/em> [vessels], where there is still dross, since they are still in a state of Tohu<\/em> and the breaking of the vessels.<\/p>\n\n\n\n By this you will see that one cannot observe the Mitzva<\/em> of Sukkah<\/em> before he has been rewarded the degree of uniting HaVaYaH ADNI<\/em>, which is the meaning of \u201cThe sun in its sheath.\u201d<\/p>\n\n\n\n It was also said explicitly regarding the nations of the world: \u201cIn the future, when the Creator brings out the sun from its sheath, and each one kicks hisSukkah<\/em> and leaves, and he asks, Israel too?\u201d They explained, \u201cKick, they do not kick.\u201d It explains that if a person is not rewarded with a sun in its sheath, he cannot keep the Mitzva<\/em> of Sukkah<\/em> altogether. This is the meaning of HaVaYaH ADNI<\/em> being 91 in Gematria<\/em>, implying \u201cGo [91 in Gematria<\/em>] out of the permanent housing.\u201d<\/p>\n\n\n\n This is the meaning of \u201cStay with me one more day,\u201d as in the small meal of theAtzeret<\/em> [assembly on the eighth day], meaning that thanks to the complete joy of the festival, as in \u201conly glad\u201d\u2014accepting the two opposites in the same carrier and not revoking one before the other\u2014one is rewarded with the eighth day. This is the meaning of \u201cStay with me one more day,\u201d the day of which it is written, \u201ca day which shall be known as the Lord’s, neither day nor night, and it shall come to pass that in the evening there will be light.\u201d<\/p>\n\n\n\n Explanation: A \u201cday\u201d is the works of the righteous, and a night is the works of the wicked, as it is written in Midrash Rabbah<\/em> regarding \u201cAnd God said, \u2018Let there be light.\u2019\u201d I still do not know which has the Lord chosen\u2014the works of the righteous or the works of the wicked, when he says, \u201cAnd God called the light \u2018day,\u2019\u201d to teach you that He chose the works of the righteous.<\/p>\n\n\n\n Therefore, at the end of correction, as in, \u201cThe outcast will not be cast out from him,\u201d it is written, \u201ca day which shall be known as the Lord’s, neither day nor night,\u201d meaning the above-mentioned choice. But in the evening, which pertains to the waste of granary and winery, \u201cthere will be light,\u201d and all thanks to the delay on the eighth day.<\/p>\n\n\n\n This is why it is called \u201cthe festival of the Atzeret<\/em>,\u201d as though Otzrin<\/em> [gathering] the oil from the olive, meaning \u201coil squashing,\u201d which is the extract … of all the servitude of \u201conly\u201d a day, and it is crushed in a crusher for the glory of His name, and \u201cTruth shall spring forth from the earth,\u201d \u201cAnd the Lord shall be king over all the earth,\u201d for it will be entirely for the Creator, for \u201conly\u201d is part\u2014half permitted and half forbidden, \u201chalf of it for you, and half of it for the Lord.\u201d But in the eighth day, the Atzeret<\/em>, it becomes entirely for the Creator.<\/p>\n\n\n\n Yehuda Leib<\/p>\n","protected":false},"excerpt":{"rendered":" September 29, 1927, London To the faithful soul mates: Because the time of our celebration is approaching, I hereby point […]<\/p>\n","protected":false},"featured_media":0,"parent":6225,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[25],"class_list":["post-10161","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\n