Filed under: aretz israel, depth kaballah, emuna-faith, foundation stone- Kotel, Israel, kaballah, Land of Israel | Tags: Israel, THE LAND OF ISRAEL
The land of Israel belongs to God, we are only tenets on it. The land has its right and rules by which we must live by. Most obvious are the laws of “Smitah” (Sabbath year ) and “Yovel” (Jubilee Years).
Rabbis Isaac teaches that the Torah begins the creation of the world so that if the nations of the world say to Israel:
“You are robbers, because you have seized by force the lands of the seven nations of Canaan “.
Israel could say to them “The entire world belongs to the Holy One, Blessed Be He, He created it and gave it to whomever it was right in his eyes, Of His own will He gave it to them and His own will He took it from them and gave it to us.”
(Yalkut, Exodus 12.2)
The nations of the world spend a lot of time discussing the borders of the land of Israel, One needs to Acknowledge that ultimately, none of us own the land of Israel. Agreements regarding the land don’t last forever. The borders of the land of Israel are defined by God, they do not belong to us. They belong to a higher authority. It is to The God of Israel the land belongs. He has granted it to His people, Israel, as an everlasting , “holding”, but not as their “personal” property. He has imposed on them conditions of tenure, the right to live on God’s land is not freely given. Foremost among these is denial of the right to alienate land through its permanent conveyance to a purchaser – a right that is usually considered an intrinsic element of ownership. Israel is not like other lands. As in the Bible, God has dictated unique laws that pertain to the lands ownership and use. Like the seven year cycle of “shemita” (Sabbath years), all land is to be released to its “ahaz” (original holder), the Bible does not say “owner”. Man cannot be an owner of the Land of Israel as it belongs to God. All who dwell in the land of Israel are settlers dwelling upon God’s land settling on and according to their everlasting covenant in the land of Isreal.
This relationship with the land is evident today. Anyone who has purchases real estate in Israel, knows what you really are purchasing is a 99 year land lease… whose renewal will not be unreasonably withheld. This is difficult for the Western mind. Whose legal systems consider land ownership is a fundamental right. Maybe not intentionally but this alludes to the fact that the Bottom line it the land belongs to God.
It’s a paradigm shift that is difficult for the Western mind: “Many Europeans and Americans do not understand this arrangement. People who came from legal systems where land ownership is a fundamental right,
The Biblical idea of a everlasting “Brit” (covenant) refers to a conditional covenant, agreement, contract. Usually a conditional contract depends on both parties keeping their side of the deal. Everlasting implies that the covenant will never be broken, even if one party does not keep their side of the deal.
The idea that the God into a conventional relationship with the Jewish People. Is a revolutionary idea. As the Jewish People settled in their land then experienced their first exile in Babylon then the concept of an eternal covenant emerged as the returned to the land through God’s almost hidden hand in the Purim story.
In Shar Mimori Rasb’y the Ar’i teaches that nashamot (intelectual soul) of “Imma” (mother) are drawn from “imma ” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”. Rabbi Nachman of Breslov teaches that through faith one achieves intellect. Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah (wisdom-creative inspiration) and Bina (undestanding) in Keter (will delight) by Dat (knowledge). Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim (mercy). It is the source and Nashama (intellectual soul) of Teferet (harmony balance). Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. This is חי עולמים (life of the worlds) which is the Yesod below illuminating upon the earth which is Machut (Kingship of God). Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah reaching chesed. Keter makes a כסא(Thrown-of Bina) for itself. It is the dwelling place of the Shechinah (Divine Presence). It is according to one’s Dat, which is “penimi” (internal) in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).
It’s tought in Shoshon Sodot that Aretz Yisrael (the land of Isreal) is not under the supernal princes (angels) above but יהו”ה
The Ar”i teachs that land of Israel is the physical manifestation of Nukvah of Z”a . She comprises ten sefirot. Her height is the same as that of Z”a. Gad, Reuven, and half the tribe of Menasheh remained outside the land of Israel. there are in fact only two and a half [exposed sefirot remaining in Beriah outside the border of the land of Israel, the malchut of Atzilut.
.It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from ארץ עליונה(the supernal land). The Aor Yakar teaches that Aretz Yisrael is אפר הקודש (Holy earth). Those dwelling there are Holy. Their Nashamot are Holy. Their Trumah (offerings) are Holy. The Torah is Kidusha (Holiness) having yichus (relationship) to Aretz Yisrael and are united together. אדנ”י 7 times (including collel of 1 for the name itself) equals כ ו ת ל“Kotel” (western wall). From the Zohar we learn כותל ערבי(western wall) is “Malchut”. His dwelling place is theתל(mount) that all turn to. The דof אחדis this תל (mount) all turn to. It is Malchut. The “kotel” (western wall) is close to the “even Stiyah” (foundation stone). There goes out the flow of light which is proper from the “kav” (beam) in the place of the “even Stiyah” there it decends till reaching the center. From there it stands and then spreads out to the sides. From there and there the light spreads out, As in a globe. Till making the circle all equal. From the center she spreads out in length and width. Spreading out in all levels in secret of East to west, and north to south. The secret of Emuna (faith) is found in the central point of Aretz Yisrael (the land of Isreal). Which is the “kadosh Kadoshim” (Holy of Holies). Even if the Temple does not exist today, still in its merit the world is fed. Sustenance is emited from there to every place. The “kadosh Kadoshim”, the place where Hashem chose to place the ארון (ark), in its midst is the middle pillar. The temple is the secret of Malchut called אדנ”י . Between the temple below and that above is only 18 mil. Sapphire stone corresponds to the “even Stiyah”. The “even Stiyah” is the stone with 7 eyes described by Zachariah (3:9). It reveals Chaga”t (kindness severity balance)and Nh”y (quanity quality and way of express of Chuchmah. The world is established by י”הof Binna from it is Chuchmah revealed in Malchut according to the secret of 3×4=12 being 12 stones, tribes and hours of the day and night. Concerning the “even Stiyah” we learn in the Zohar that stones called Malchut rule in the left without the right. They rest on the (depth) ת ה ו ם= מ ” ה (name of 45) x 10 (depths). ת ה ו ם ע ל י ו ןis Teferet of Arich (face of Divine will), which is the source of upper conduits. שתיה אבן (even Stiyah) שת(foundation stone) of י”ה. The שתיה אבןis (Wisdom) חכמה=גולם (energy before assigned form-unused potential). According to judgements of the left they are concealed. From them goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.