Yeshua is the center of my life. This goes back to the time of Noach. “The belief in the coming of the Moshiach is the principle of all principles. At that time, G-d will reign as king over the earth, and all will recognize His kingship. Although he may tarry, we are obligated to await, look forward, and pray for the day that “You will rule in Zion.” Chofetz Chaim al HaTorah, Noach.
These words hit me right between the eyes when I read the Daily wisdom of the Torah.
“The fact that the symptom of tzara’at was a white spot on the flesh indicates that tzara’at resulted when holy rapture is not balanced by an equal sense of humble commitment to our Divine mission. Divine rapture is an expression of our love of G‑d, whereas humble devotion to His will is an expression of our fear of G‑d and submission to His will. Love of G‑d and fear of G‑d are identified in Jewish mystical texts as the “right hand” and “left hand” of our soul, respectively. Thus, favoring one over the other upsets our spiritual balance.
Opposite forces can only be harmonized by using a third force that surpasses and encompasses them both – the study of the Torah. Studying the Torah with a sense of self-nullification to G‑d enables us to rise above the limitations of logic and nature. We can harmonize the opposites of love and fear, and restore the healthy balance between them. This is another way in which the study of the Torah is the antidote for gossip and slander, bringing healing and harmony into the world.1 Sefer HaSichot 5751, vol. 2, pp. 493–494.
“If the person formerly afflicted with tzara’at could not afford the lambs required for his sacrifices, he could substitute fowl.
This is the law regarding someone suffering from a lesion of tzara’at . . . when he is to be purified. Leviticus 14:32
G-d’s word is always true. It is the foundation of my life.
“In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel. Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah.” Maimonides Laws of Kings chapter 11:1
Only pure water can purify. The further you wish to take that water, the deeper your wellspring must be.
Those who wish to reach to the very outside and enlighten and purify that place, they must reach deep into the womb of truth.
Likkutei Sichot, vol. 4, p. 1119; Acharon Shel Pesach 5711:10; Torat Menachem 5742, vol. 2, p. 820
Think about this for a minute. “Moses’ and Aaron’s perspectives on the difference between the special sacrifices of the day and those that would be offered up on a regular basis reflect their emphases in our relationship with G‑d. Moses was devoted to transmitting G‑d’s Torah to the people, whereas Aaron was devoted to elevating the people to the Torah.
The Torah is unchanging truth, whereas human beings are constantly changing. Moses saw the Torah’s truth as being uniformly applicable in all situations, whereas Aaron realized that each situation must be assessed in order to know how to apply the Torah’s unchanging truth effectively. Aaron saw that a one-time sacrifice is different than one that would be offered up regularly, that G‑d’s truth can be reflected differently in different contexts.
In our own lives, we must meld Moses’ and Aaron’s perspectives. For ourselves, we must be like Moses, devoted to the Torah’s absolute and unchanging truth. When interacting with others, we, like Aaron, must take into account their moods and inclinations, drawing them closer to the Torah through forgiving love.1 Likutei Sichot, vol. 17, pp. 113–116.
“Moses assumed that G‑d’s instruction that the priests eat their designated portions of the day’s sacrifices applied to all the sacrifices of the day, while Aaron assumed that it applied only to the special sacrifices that were offered up on this day. When Moses saw that Aaron and his sons had not eaten their portions of one of the regular sacrifices, he demanded an explanation. When Aaron explained his perspective, Moses agreed that he was right.
Aaron said to Moses, “If I had eaten a [regular] sin-offering today, would it have pleased G‑d?” Leviticus 10:1”
Think about this for more than a minute. This is taken from my class on the Moshiach taught by Rabbi Pinchas Taylor.
The following quote is taken from the Talmud. Tractate Shabbat 31a: Rava said: When a person is brought before the Heavenly court, they say to him: Did you deal honestly in business? Did you have set times for learning Torah? Did you engage in producing children? Did you anticipate the salvation (coming of the Moshiach)?
From the moment that they were sundered apart, the earth has craved to reunite with heaven: physical with spiritual, body with soul, the life that breathes within us with the transcendental that lies beyond life, beyond being.
And yet more so does the Infinite Light yearn to find itself within that world, that pulse of life, within finite, earthly existence. There, more than any spiritual world, is the place of G‑d’s delight.
Towards this ultimate union all of history flows, all living things crave, all human activities are subliminally directed. When it will finally occur, it will be the quintessence of every marriage that has ever occurred.
May it be soon in our times, sooner than we can imagine.
Sefer ha-Sichot 5750, vol. 1, pp. 103ff.
Before the Baal Shem Tov, people thought of G‑d as the One who directs all things from above and beyond. The Baal Shem Tov taught that the vital force of each thing, the place from which comes its personality, its sense of pain and pleasure, its growth and life—that itself is G‑d.
Not that this is all of G‑d. It is less than a glimmer of G‑d. Because G‑d is entirely beyond all such descriptions.
But that life force is G‑d as He is found within each creature He has made.
Tanya, part 2, chapter 1.
A river went out from Eden to water the garden.
There is Eden, and there is the garden.
Eden is a place of delight, far beyond the garden, beyond all created things. Yet its river nurtures all that grows in that garden.
The garden is wisdom, understanding, knowing—where all of creation begins.
Adam is placed in the garden, to work with his mind and to discover the transcendent Eden flowing within.
So too, that is the objective of all man’s toil in this world: To reach beyond his own mind. Not to a place where the mind is ignored, but rather to its essence, to the inner sense of beauty and wonder that guides it. To Eden.