(כט) בעת שישב באומין אמר לר' נפתלי מי יודע מה זאת עשינו פה באומין שאנו מכרחים עכשו להתעכב בכאן כל כך. כי הדבר נראה שאין אנו יכולים לצאת מכאן כי תפסו אותנו לכאן ואין רוצים להניח אותנו מפה:
1
Also note that the Arizal revealed that in the future the halacha will be like the House of Shamai. And Rabbainu revealed that in the future — or at least with regard to the halachos of the future — the halacha will be like the Rambam. (See Siach Sarfay Kodesh 2:56.) And Rabbainu also said that the halacha is like Rav Nachman — alluding to himself. (See this book, article 212, and transcripts of Saba Yisroel.)
<strong>215</strong> — This seems to be alluding to more than just the aforementioned concept of descent for the sake of ascent. See this book, article 215 (and Yimay Moharnat, vol. 1, article 51) and Likutay Moharan, volume 2, Torah-teaching 78 — where Rabbainu revealed that sometimes even the greatest tzaddik is forced to detach from Torah study. And in those times he draws life to himself and to the world through his complete simplicity. And this places him in the paradigm of the unconditional love of Hashem — the aspect of derech eretz which precedes the Torah. Which is derech — the way to — eretz — the Holy Land. And this is why Moshe was praying to enter the Land of Israel not on account of his merits but simply...
1
(כט) בעת שישב באומין אמר לר' נפתלי מי יודע מה זאת עשינו פה באומין שאנו מכרחים עכשו להתעכב בכאן כל כך. כי הדבר נראה שאין אנו יכולים לצאת מכאן כי תפסו אותנו לכאן ואין רוצים להניח אותנו מפה:
1
Also note that the Arizal revealed that in the future the halacha will be like the House of Shamai. And Rabbainu revealed that in the future — or at least with regard to the halachos of the future — the halacha will be like the Rambam. (See Siach Sarfay Kodesh 2:56.) And Rabbainu also said that the halacha is like Rav Nachman — alluding to himself. (See this book, article 212, and transcripts of Saba Yisroel.)
<strong>215</strong> — This seems to be alluding to more than just the aforementioned concept of descent for the sake of ascent. See this book, article 215 (and Yimay Moharnat, vol. 1, article 51) and Likutay Moharan, volume 2, Torah-teaching 78 — where Rabbainu revealed that sometimes even the greatest tzaddik is forced to detach from Torah study. And in those times he draws life to himself and to the world through his complete simplicity. And this places him in the paradigm of the unconditional love of Hashem — the aspect of derech eretz which precedes the Torah. Which is derech — the way to — eretz — the Holy Land. And this is why Moshe was praying to enter the Land of Israel not on account of his merits but simply...
Loading comments…