Chasidut על יומא 154:28
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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