Chasidut for Yoma 154:2
ואימא אידי ואידי מצרות חד לצרות דידיה וחד לצרות דאתיין ליה מעלמא דומיא דאם תקח מי כתיב אם תקח ואם תענה אם תענה ואם תקח כתיב
it reads: 'And if thou shalt take' But perhaps both refer to affliction through rivals; one through rivalries among them, the other through rivalries of new wives, so that ['if thou shalt afflict'] would be the same as 'if thou shalt take'.<span class="x" onmousemove="('comment',' Thus the question as to the meaning of 'and' would be disposed of.');"><sup>2</sup></span> Does Scripture say: 'If thou wilt take and afflict'?
Kedushat Levi
The Talmud Yuma 77, relates that there was a fountain of water emanating from the Holy of Holies inside the Temple, (or beneath its floor) which at its source was as thin as the point of a needle, but dramatically increased in width as it progressed. It describes this dramatic increase in width in its stages so that by the time the water of this fountain left the holy precincts of the Temple compound it had swollen to be like the spout of a small jar. The Talmud illustrates how the largesse emanating from G’d increases dramatically as it reaches regions where it is really needed. Eventually this fountain becomes a river or stream providing from its life giving waters to even the most distant parts of the worlds, our planet. Our author elaborates somewhat on the intermediate stages described in the Talmud in detail; I believe the point has been made, so I’ll skip this.
Our author proceeds to analyze each word in the Talmud’s parable. He states further that in his sleep, the tzaddik triggers the dispensation of G’d’s largesse, as during his sleep, when his soul is in the celestial regions, he conveys thoughts in those regions that he had been entertaining in his waking hours. His Creator is especially receptive to his wishes while his soul is close to Him during his sleep. According to the Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet are also known as אבנים, “stones,” the author describing them as being used to build the physical universe and engraving themselves on respective parts of it. In light of the description in the Sefer Yetzirah, it is easy for us to understand that when Yaakov lay down after having taken from “the stones of G’d,” i.e. the letters G’d had used in creating His universe, that he prepared during his sleep to beseech G’d to dispense of His largesse to His creatures on earth.
Our author proceeds to analyze each word in the Talmud’s parable. He states further that in his sleep, the tzaddik triggers the dispensation of G’d’s largesse, as during his sleep, when his soul is in the celestial regions, he conveys thoughts in those regions that he had been entertaining in his waking hours. His Creator is especially receptive to his wishes while his soul is close to Him during his sleep. According to the Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet are also known as אבנים, “stones,” the author describing them as being used to build the physical universe and engraving themselves on respective parts of it. In light of the description in the Sefer Yetzirah, it is easy for us to understand that when Yaakov lay down after having taken from “the stones of G’d,” i.e. the letters G’d had used in creating His universe, that he prepared during his sleep to beseech G’d to dispense of His largesse to His creatures on earth.
Our author proceeds to analyze each word in the Talmud’s parable. He states further that in his sleep, the tzaddik triggers the dispensation of G’d’s largesse, as during his sleep, when his soul is in the celestial regions, he conveys thoughts in those regions that he had been entertaining in his waking hours. His Creator is especially receptive to his wishes while his soul is close to Him during his sleep. According to the Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet are also known as אבנים, “stones,” the author describing them as being used to build the physical universe and engraving themselves on respective parts of it. In light of the description in the Sefer Yetzirah, it is easy for us to understand that when Yaakov lay down after having taken from “the stones of G’d,” i.e. the letters G’d had used in creating His universe, that he prepared during his sleep to beseech G’d to dispense of His largesse to His creatures on earth.
Our author proceeds to analyze each word in the Talmud’s parable. He states further that in his sleep, the tzaddik triggers the dispensation of G’d’s largesse, as during his sleep, when his soul is in the celestial regions, he conveys thoughts in those regions that he had been entertaining in his waking hours. His Creator is especially receptive to his wishes while his soul is close to Him during his sleep. According to the Sefer Yetzirah, chapter 4, the letters of the Hebrew alphabet are also known as אבנים, “stones,” the author describing them as being used to build the physical universe and engraving themselves on respective parts of it. In light of the description in the Sefer Yetzirah, it is easy for us to understand that when Yaakov lay down after having taken from “the stones of G’d,” i.e. the letters G’d had used in creating His universe, that he prepared during his sleep to beseech G’d to dispense of His largesse to His creatures on earth.
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