כיצד כוח מרכז העולם וכוח האמונה משנים את מפת הבריאה | הרב שמואל מורנו

The Holy One in Parashat Lech Lecha, with Rabbi. He started with this . I saw in most versions this is missing; this section doesn't appear. I didn't understand how this entire section suddenly disappeared from the Zohar. This section is very, very important, because it gives us, actually sheds light on the very point we are at, uh, that we return to all the time—to understand that there is a point in the world from which, essentially, not only once in the past was the world founded, the Foundation Stone, but He renews in His goodness every day constantly the work of creation. Every day and every, every moment the world is renewed from one point, and therefore to it we lift our eyes even before we open our mouths for "O Lord, open my lips," first of all, direct your face to the right place. Because there is a place that is the place where the Holy One, Blessed be He , is the place, "His glory fills the earth"—the whole earth is full of His glory. This is known, everyone knows this, especially the Jews, because this actually comforted them: that wherever they are, He is. Where is He not present? But "Blessed be the glory of the Lord from His place." There is one place, for it is "to the place which He shall choose." This is parallel to what we saw last week—the place where people sought to make a name for themselves, making for us there, uh, essentially a point on the globe. And there is actually the parallel to the Tower of Babel: this is the place where the Holy One, Blessed be He, chose, one place. >> Samuel says that "His place, His glory fills the earth" is a hidden thing, and it is a matter of His place having no end. >> Right, right, in it there is also the infinite for the Merciful One. >> True, and therefore in this place, there is the aspect of the infinite. The place of the Eternal is not a static kind of place; it is a very special place. There are not many such places talked about. The Gemara there in Tractate Megillah, page 10b, there is a place that is here and not here, and it connects, it is here, it is the gate of heaven. Now listen carefully, the end of the Parashah...Noach, apparently there is already a soul-movement for Abraham's father. That's how it looks, that's how it looks: "He took Abram, and Lot the son of Haran, his grandson, and they went out toward the land of Canaan." Who is taking whom, seemingly? Terah is leading, but now we are like, not as if , Abraham doesn't know at all where he is going, that's how it sounds. The Holy One, Blessed be He. He leads them to a place where he doesn't know at all where he is going. In the previous Parashah, his father already knows where he is going. Then I heard from Rabbi Yehuda Leon Ashkenazi, known as Manitou, that the family...Uh, there is a wonder—all of them, the entire family that, essentially, Abraham himself related to, was actually originally here: the land of the Hebrews, or the Hebrew river, and there with us was the Hebrew river. The land of the Hebrews, the Hebrews were here. Right here, we will read exactly in Rashi in our Parashah this week: "And the Canaanite was then in the land." The Canaanite was not supposed to be here, and the Holy One, Blessed is He, says to Abraham: You—he had conquered the land, the Land of Israel from the lineage of Shem, and Abraham, who is of the lineage of Shem—you, I am giving you this. This land, this land belongs to Shem. He is Ham, he belongs to Africa and Canaan; Shem is here. Suddenly we find him [Canaan] and often attribute the land to him, because in truth, he is...Many times he said: The Land of Canaan is full of impurity. This repeats itself before Him. This land is not originally Canaanite at all . And on the other hand, from another perspective, the family of Abraham our father is suddenly found, brought out of Ur Kasdim in Haran. The Rabbi of Malita says something astounding; he says: The first return to Zion from the furnaces, perhaps one could say the natural one, is that when he sees what they do to him there—throwing his son [into the fire] and the other son, and one is burned—he knows, he takes Terah and says: Let us return to the original land of our ancestors, of all the sons of Shem. And they set their path toward where? The Land of Canaan. And they came until, and they left for the Land of Canaan and reached Haran, and they stayed there...it is written, they went to the Land of Canaan and they arrived in the Land of Canaan. There is a return to Zion of Zionism, that sometimes naturally, after what is done to us, we set our path toward the land of our ancient ancestors and return here; but there are those who arrive in America, they start toward the Land of Canaan and they only reach Haran—Haran is here. And there are those who, when Abraham, the Holy One, Blessed is He, tells Abraham the divine command, he comes here to the Land of Israel not out of nature, not out of the nostalgia that...his ancestors were here, so when he sets out for here, he arrives here, and that is what happens in the portion of Lech Lecha. And from "the deeds of the fathers are a sign for the children," from Ur Kasdim, there is actually an awakening for Terah, a natural awakening, but the Zohar sheds light on this and says: " And the Lord said to Abraham, 'Lech Lecha,'" Rabbi Eleazar said: "Lech Lecha" for yourself, to perfect yourself. And then he says this: "Dah Kudsha Brich Hu yahev li-Abraham rucha de-chochmeta"—the Holy One, Blessed is He, gave Abraham a spirit of wisdom. And Father, what is a spirit? How was the spirit of wisdom of Abraham expressed? And he knew and connected the secrets of the inhabitants of the world; he knew how to connect all sides of the settlement, to understand in essence what the spiritual entities are that exist in every single point, in all the lands of the entire world. And he looked and looked, and he would observe it, and he would encounter the obstacle; he had some kind of spiritual weight, as we say today, some kind of compass or some spiritual scale with which he knew how to identify all the settlements: Where do these people actually come from, the wicked and the wise? What do they grow here, what do they grow there? Abraham knew, just as there are astrologers who know the world maps in terms of time, he knew in terms of the lands which people were essentially in every place, and he knew the*chayalin*(troops) appointed over the secrets of the settlement; he knew who the deputies were—the soldiers, those spiritual forces appointed over every aspect of the inhabited world. Pay attention, this is what the Zohar says: Abraham received a gift that no one else received. That wisdom, that is the wisdom that the Holy One, blessed be He, gave to Abraham. And then Abraham—note this, before we understand that it was Abraham who inspired his father to return here— already in*Parashat Noach*: "When he reached the point of the center of the settlement, he weighed and measured"— he arrived at the center point of the settlement, he weighs it with the special plummet with which he knows the sides of the settlement and the deputies located there, and he did not succeed—he could not do it; he did not understand what was happening here, he did not know what, or who, the deputy was here. He tried to observe the force appointed over it—he tried to discern what the force was, what the power was that is appointed over this place, I am calling this the center of the settlement, and he could not attach his will to it—he could not grasp it with his mind, what is it? Is there something here that I am not weighing? Several times—he sat, he looked with this spiritual plummet, that same wisdom that the Holy One, blessed be He , gives him to weigh all the sides of the settlement, and he fails to understand because this is not a side of the settlement; this is the point from which, essentially, the point from which the world was founded, from which the world split into east and west, as the Gemara says in*Yoma*. And then it says here: "And he realized that from there the whole world was planted"—he understood that from this very point the whole world was planted. He observed and combined and weighed to know, and he saw—he saw that it included the Supreme, the one above whom there is no measure. As you mentioned, it is infinite, it cannot be fathomed. It is not a side, it is not right or left; it is the root of the right and the left. So there is no man here built of duality; he cannot grasp this thing, because it is something that man alone, by his very structure, cannot comprehend. And then when he saw it was something so high, he understood that it was something very immense. And it was hidden, and it did not look like the shades of the sides of the settlement—it does not resemble the nuances of the sides of the inhabited world. He observed and weighed and realized that this point, the center point of the settlement, extends to the whole world, to every aspect, to all sides. But he also knew an additional, different thing: this is the gate of the one appointed here, from there all the other forces emerged. No, this is not just another point that is above everyone else, but rather it is from here that all the others went forth, and not just once in history. And they are all held together, all are grasped from this point, all those deputies found everywhere in the world are held by that same power that is, as it were, the chief—the root of all the deputies, of all the sides of every place in the world. Therefore, it is as if the blessing goes out from here, and from here afterwards comes the essence, from here from the Land of Israel from the essence of the rest of the world; even though it seems there is a lot of water there, they are actually drinking only from what it is, only the essence that remains from here. This is the root, this is the source. And then he says: [Aramaic quote], and then he says : And then it is written "and they went out with them from Ur of the Chaldeans to go to the land of Canaan," that is the simple meaning of last week's Torah portion. More providence and duty, and one needs to clarify it, to clarify this place, for it is a place that he did not know and could not settle in– he repeats this several times in the Zohar–he cannot attach himself, he actually cannot attach himself to this place. This place alone, since he saw the intensity of the place and could not settle upon it immediately, he could not stand it, and they came to Haran and settled there. Meaning, Abraham said to his father: Father, this is a very special place but it is too big, too big for us, we cannot settle upon it, we cannot. And then they came to Haran, and then the Holy One, Blessed be He, because He sees Abraham's desire so much, He repeats it again and again. [Aramaic quote], immediately the Lord revealed Himself and said to him: "Lech Lecha"(Go for yourself) to Abraham, go for yourself, fill yourself with knowledge and fix yourself, you will be able to be revealed through this place. In other words, the blessing says, as the Sefat Emet says: "Show you," it is not just that I will show you the place, I will show you, I will reveal your blessing through the land. Because a person who does not, a man who does not have land is not, is not a man; meaning, Rabbi Zeira, a person who has no land is not a man, and through the land and through this earth, you will actually be able to reveal your powers. And also the opposite, we saw that Rabbi Carlebach said exactly the opposite, but that is it. He said the same thing, that through this land, until a Jew steps upon it–the first Jew–it cannot reveal its powers. And when the Jew is not on it, it looks desolate, as we saw for 2,000 years the, the what, the desolation that was upon it, because there is no male upon it, the human, man and land, husband and wife, and then both of them actually reveal their powers. And then he says here, since the Holy One, Blessed be He, saw his desire and his longing, he wants to very much but he does not succeed. He says: You will not be able to. With the powers, with the special wisdom given to Abraham, you will not be able to attach yourself to this place, to the supreme will, to the supreme mission. But "Lech Lecha"(Go for yourself), I am taking you hand in hand, and with Me, in My completion, the Lord will fulfill for me, He will complete it for me, with Me you will be able to stand on this place. The people of Israel can actually attach themselves to a place that is infinite only with the help of the Infinite One, Blessed be He, who takes them hand in hand, "Lech Lecha" to the land that I will show you. But here, from here he comes and says something that actually touches us all, that from here we learn the principle that we essentially need the arousal from below, which precedes the arousal from above. And the moment there is that arousal from below, the heart is immediately revealed and says "Go forth ." In other words, until there is that self-nullification, he says: "I will take you out of your natural understanding and wisdom; in short, I will also take you out of that intellect and awareness to perfect your own essence." You have strengths, get out of your limitations—these are Abraham's amazing strengths—get out of the powers of knowing the lands and the soil, but there is something above that, which is actually trusting in Hashem. True, a person is only human, a person has this, but there is something that is higher. The moment you trust in the Holy One, Blessed be He, and study His Torah, you reach something that is above wisdom, which even both wisdoms that Abraham had, and everything related to it. Actually, here we arrive at the Torah portion we are in, which is essentially the point. And therefore , whoever truly deals with this place and once again allows these few small Jews to return to the place—even though we are not many in quantity—it is really like the butterfly effect. And God made one against the other: a decision by a wicked man, a hater of God—Sinwar, Sinwar—someone got up in the morning and decided that this is the day; look at that, he turned the whole world, war with Iran, the United States, everything, all from one person who decided one day to go out. Look at what can come from such a man, the consequences, the same butterfly effect in the forests of Arizona that affects whatever they say, a desert storm, I don't know what. The reverse in holiness: what a prayer of a few Jews here can do in the world, from the right place, from the precise place, if it has a place. With the help of God, may we merit—we are all small—to be great messengers of the arousal from below, so that with God's help we will see otherwise, and the arousal from above, soon in our days, Amen. >> Amen