After this general illumination was drawn down from the reading of the Sh'ma, we draw it down into revelation in detail into all the Ten Sefirot through the 18 Blessings of the Amidah [Standing] prayer and lower down, to affect the actual healing of the sick and abundance of the crops...
In the Sh'ma I dial the number for the Big Boss. I'm not asking for anything nor do I say anything. I'm establishing a connection, and afterwards I can start the conversation. The Standing Prayer is like an entry into the Grand Hall of the Supernal King. When I take the three steps forward to begin the ritual, I traverse the separating "darkness and fog" and enter the Hall of the King. There is an etiquette about it. I don't enter right away and pat him on the shoulder. The first three blessings are not about any requests. I bow down, and politely I say "Greetings, my Master, the King, the Shield of Abraham, Resurrector of the Dead, etc.". And only afterwards, "I came to request from You in accordance with the attached list". And then I make all sorts of requests.
And this is also the end - the same way. These are the three steps backwards at the end of the prayer. I was in His presence and now I don't turn my back right away - I walk back three paces. This means I'm returning to my world. And this is the idea of what we're doing in prayer. These are not secret intentions - this is the simple level. The way I would explain it to a first-grader. This is the ceremony of entry. We can't enter with our material bodies. I walk forward, stand, bow down, bless, request, end with words of gratitude and take three steps back, and with that has ended my "interview". This is something that on the one hand is very simple but has varying depths.
Sh'ma is about re-establishing and renewing the connection with the One Above, as a prelude to entering the King's chamber and asking for our needs. Despite the formalities involved, it is an intimate journey into the inner recesses of our relationship with G-d prior to going out into the world and its material affairs.
(The text in italics are the words of Derech Mitzvosecha by the third
Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin
Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The
rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Tuesday, July 22, 2014
Monday, July 21, 2014
Putting it all on the Line (Unit 4 Hear! Ch. 1 Ch.11 in DM)
Truly in the Shma Prayer [the reading of the three passages Deut 6:1-9, Deut. 11:13-21, Num. 15:37-41] in the first verse, Hear O Israel that is called accepting the yoke of Heaven in the Talmud, this is to draw an illumination from the Source of All that is from the Essence of the Infinite Light as it is in its Essence, much much higher than its light as it shines in the Ten Sefirot...
When a Jew says Sh'ma Yisroel, Hashem Elokeinu, Hear O Israel, the Lord is our G-d..., this is a declaration. when I say the Lord is our G-d this a serious statement that if we took it seriously the we would become completely different. There are several intentions brought down in the works of the Ari in connection with the Sh'ma Prayer. There are intentions having to do with the different Sefirot and other matters. But there is also a simpler intention, that one is preparing himself at this moment to give up his life for the purpose of sanctifying G-d's name. This is what's called the yoke of Heaven. This is not complicated from a logical aspect or from a practical angle. That a person should say Sh'ma as if he's to be taken to the stake to be burned sanctifying G-d's name. But a person has to be prepared for this, when he says Sh'ma. The Sh'ma prayer of unique moments is otherwise because a person has a different intention. But the point is a declaration that has all the weight of accepting the yoke of Heaven upon oneself.
Our intention is that we want the G-d essence alone beyond any material garments. R. Shneur Zalman of Liadi, the author of the Tanya, when he would pray, he was heard to say, "I don't want your physical world, and I don't want your Gan Eden, or your World to Come, I want only You!" This is the whole idea. I don't want all your most exalted and elevated worlds - I want you in your very Essence alone. To reach the original source, the cause of all causes, reason of all reasons, and not any of His "manifestations".
The willingness to sacrifice oneself is a central concept in Jewish life. Our forefather Abraham spread his message through the dereliction of his self-preservation, and the preservation of his offspring. In the beginning of every morning prayer we read the Torah passages regarding the Binding of Isaac. A real relationship has to begin with complete devotion down to the last hair and toenail - otherwise it could end with infidelity.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
When a Jew says Sh'ma Yisroel, Hashem Elokeinu, Hear O Israel, the Lord is our G-d..., this is a declaration. when I say the Lord is our G-d this a serious statement that if we took it seriously the we would become completely different. There are several intentions brought down in the works of the Ari in connection with the Sh'ma Prayer. There are intentions having to do with the different Sefirot and other matters. But there is also a simpler intention, that one is preparing himself at this moment to give up his life for the purpose of sanctifying G-d's name. This is what's called the yoke of Heaven. This is not complicated from a logical aspect or from a practical angle. That a person should say Sh'ma as if he's to be taken to the stake to be burned sanctifying G-d's name. But a person has to be prepared for this, when he says Sh'ma. The Sh'ma prayer of unique moments is otherwise because a person has a different intention. But the point is a declaration that has all the weight of accepting the yoke of Heaven upon oneself.
Our intention is that we want the G-d essence alone beyond any material garments. R. Shneur Zalman of Liadi, the author of the Tanya, when he would pray, he was heard to say, "I don't want your physical world, and I don't want your Gan Eden, or your World to Come, I want only You!" This is the whole idea. I don't want all your most exalted and elevated worlds - I want you in your very Essence alone. To reach the original source, the cause of all causes, reason of all reasons, and not any of His "manifestations".
The willingness to sacrifice oneself is a central concept in Jewish life. Our forefather Abraham spread his message through the dereliction of his self-preservation, and the preservation of his offspring. In the beginning of every morning prayer we read the Torah passages regarding the Binding of Isaac. A real relationship has to begin with complete devotion down to the last hair and toenail - otherwise it could end with infidelity.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 20, 2014
The Miracle Machine? (Unit 3 Unifications Ch. 10, Ch. 10 in DM)
And the point of these Unifications is to bring out a new illumination from the Infinite Light itself incomparably more exalted than the original illumination and for this light to come down until it reveals in the unification of the Emotional Attributes and the Divine Presence or Speech.
The Unifiication of the Sefirot is not just to recombine existing entities but to give birth to a new light from the source. This is the whole essence of what we're discussing. This is a whole new reality much greater than the preexisting one, and illuminates the lower worlds, but it does not always reveal itself immediately in the physical plane. This is due to the many contractions and veils that reduces this new illumination on its way down to our reality.
What do we pray for? We usually pray for some kind of miracle. It doesn't matter if it's a miracle in the financial arena or in bringing the Moshiach. I'm asking for a change for in the world outside of the natural order. The whole point of prayer is not whether I've reached a higher realm, but whether I can bring the higher realm down here.
When I pray for healing, I'm not asking for healing in the higher realms. I want it down here for person X. If it worked like a machine, that would be great, but for several reasons it doesn't work that way. And it doesn't work immediately. Often, it takes time for the request to come down and to be fulfilled. Sometimes I don't have time to wait...
As has been discussed previously, the intentionality in prayer helps to expedite the revelation of the light down here. Part of this intentionality is the fact that I recognize that G-d is the Master and I'm his servant, and my requests are vehicles for making His Will accomplished down here. Mamonides explains that the promises of material comforts in the Torah are only meant to facilitate our observance of the mitzvot. Similarly, a true servant of the King prays that the outcomes here should make it easier for people to observe His commandments.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
The Unifiication of the Sefirot is not just to recombine existing entities but to give birth to a new light from the source. This is the whole essence of what we're discussing. This is a whole new reality much greater than the preexisting one, and illuminates the lower worlds, but it does not always reveal itself immediately in the physical plane. This is due to the many contractions and veils that reduces this new illumination on its way down to our reality.
What do we pray for? We usually pray for some kind of miracle. It doesn't matter if it's a miracle in the financial arena or in bringing the Moshiach. I'm asking for a change for in the world outside of the natural order. The whole point of prayer is not whether I've reached a higher realm, but whether I can bring the higher realm down here.
When I pray for healing, I'm not asking for healing in the higher realms. I want it down here for person X. If it worked like a machine, that would be great, but for several reasons it doesn't work that way. And it doesn't work immediately. Often, it takes time for the request to come down and to be fulfilled. Sometimes I don't have time to wait...
As has been discussed previously, the intentionality in prayer helps to expedite the revelation of the light down here. Part of this intentionality is the fact that I recognize that G-d is the Master and I'm his servant, and my requests are vehicles for making His Will accomplished down here. Mamonides explains that the promises of material comforts in the Torah are only meant to facilitate our observance of the mitzvot. Similarly, a true servant of the King prays that the outcomes here should make it easier for people to observe His commandments.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 13, 2014
Of Rays and Impressions - The Kav and the Reshima (Unit 3 Unifications Ch. 9, Ch. 11 in DM)
But in fact, though the Ten Sefirot are a product of the contraction, the Cleared Away Space. Nevertheless the Infinite Light that comes into them is from beyond the Contraction and this is the "Ray" from the Infinite Light, and this Remaining Impression, Imprint, and Ray are discussed elsewhere...
There is a discussion between the kabbalists for several generations about the nature of the contraction known as the Cleared Away Space. This was also a point of contention between the Chasidim and the Misnagdim. It concerns whether the Cleared Away Space [which hides G-d's existence from the creations] is an objective reality or not. According to the Gaon of Vilna, it is an objective reality, a real vacuum or veil.
But according to the Chasidim it is only a matter of perspective, a one-way mirror. There's a likeness to this idea. Two people are talking and the one who is speaking pauses speaking for a moment. From the listener's perspective, the conversation halted completely. But for the speaker the pause is part of a natural flow. From the speaker's perspective the conversation did not stop at all.
There is a Ray of Light that was drawn into the Cleared Away Space and it is a continuation from the previous uncontracted Illumination. It gives life to all the Creation. The Cleared Away Space also contains an Imprint of the previous existence [which is the root of Vessels or Sefirot, that receive the Light]. What is this Imprint? Every space is in context to the reality that was cleared away to create the space. It isn't completely empty. It contains some impression from the previous stage of existence. For instance, someone once said that Modern European culture is the Cleared Away Space from Christianity, and I say Modern Israeli culture is the Cleared Away Space from Judaism...
These two objects, the Ray and the Imprint make up the Lights and Vessels, the Spirit and Matter of the World. The Tzemach Tzedek goes on to explain that the aspect of the Ray that is drawn into the Unification of different vessels, is an aspect of the original light that preceded the Cleared Away Space.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
There is a discussion between the kabbalists for several generations about the nature of the contraction known as the Cleared Away Space. This was also a point of contention between the Chasidim and the Misnagdim. It concerns whether the Cleared Away Space [which hides G-d's existence from the creations] is an objective reality or not. According to the Gaon of Vilna, it is an objective reality, a real vacuum or veil.
But according to the Chasidim it is only a matter of perspective, a one-way mirror. There's a likeness to this idea. Two people are talking and the one who is speaking pauses speaking for a moment. From the listener's perspective, the conversation halted completely. But for the speaker the pause is part of a natural flow. From the speaker's perspective the conversation did not stop at all.
There is a Ray of Light that was drawn into the Cleared Away Space and it is a continuation from the previous uncontracted Illumination. It gives life to all the Creation. The Cleared Away Space also contains an Imprint of the previous existence [which is the root of Vessels or Sefirot, that receive the Light]. What is this Imprint? Every space is in context to the reality that was cleared away to create the space. It isn't completely empty. It contains some impression from the previous stage of existence. For instance, someone once said that Modern European culture is the Cleared Away Space from Christianity, and I say Modern Israeli culture is the Cleared Away Space from Judaism...
These two objects, the Ray and the Imprint make up the Lights and Vessels, the Spirit and Matter of the World. The Tzemach Tzedek goes on to explain that the aspect of the Ray that is drawn into the Unification of different vessels, is an aspect of the original light that preceded the Cleared Away Space.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Thursday, July 10, 2014
I don't Love the Garment (Unit 3 Unifications Ch. 8, Ch. 11 in DM)
Nevertheless, since the Infinite Light [in the Attributes] that is drawn down through the known contraction known as the Cleared Away Space is still incomparable to the Infinite Light itself [at the source] and this is all our object and desire and longing...
When G-d desired to create the world He made a "cleared away space". And everything that exists as an existence is as a result of this contraction. This is the most fundamental contraction [like a clearing away of "all of the Infinite Light"]. While it is compared to a drop from the ocean, it's more like a leap from infinity to zero.
The Divine Light as it exists in the "Cleared Away Space" is not the revealed G-dly being. I desire G-d, I long for Him, I love Him. When he appears in a red garment, or a blue garment, I'm not in love with the garment. It carries a connection but this is not what I desire. A more accurate depiction would be if someone sends me their picture - very nice, beautiful - but this is not the actual person. I'm not interested in the picture but in the actual physical person.
Let's say I love someone, and this person wants to hug me. In order to hug someone, several muscles and nerves have to be activated but this doesn't interest me. These are simply external mechanisms. I read somewhere that one of the most complex physical activities is smiling. It involves about 80 different nerves and it's astounding that children are able to learn this. But I'm not interested in the nerve endings but rather in the person who is smiling.
Our experience of G-d in this world is a mere metaphor for His True Essence and Being. The Greek philosophers challenged the Jewish people's belief that G-d is involved with and cares about the world, when He is so far beyond it. This is a similar question from a different perspective. Why must we concern ourselves about the different aspects and mechanisms by which the light reaches us when these mechanisms are apparently not connecting us with the Essence?
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
When G-d desired to create the world He made a "cleared away space". And everything that exists as an existence is as a result of this contraction. This is the most fundamental contraction [like a clearing away of "all of the Infinite Light"]. While it is compared to a drop from the ocean, it's more like a leap from infinity to zero.
The Divine Light as it exists in the "Cleared Away Space" is not the revealed G-dly being. I desire G-d, I long for Him, I love Him. When he appears in a red garment, or a blue garment, I'm not in love with the garment. It carries a connection but this is not what I desire. A more accurate depiction would be if someone sends me their picture - very nice, beautiful - but this is not the actual person. I'm not interested in the picture but in the actual physical person.
Let's say I love someone, and this person wants to hug me. In order to hug someone, several muscles and nerves have to be activated but this doesn't interest me. These are simply external mechanisms. I read somewhere that one of the most complex physical activities is smiling. It involves about 80 different nerves and it's astounding that children are able to learn this. But I'm not interested in the nerve endings but rather in the person who is smiling.
Our experience of G-d in this world is a mere metaphor for His True Essence and Being. The Greek philosophers challenged the Jewish people's belief that G-d is involved with and cares about the world, when He is so far beyond it. This is a similar question from a different perspective. Why must we concern ourselves about the different aspects and mechanisms by which the light reaches us when these mechanisms are apparently not connecting us with the Essence?
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Wednesday, July 9, 2014
A Summary of Unifications - An Electrician's Perspective (Unit 3 Unifications Ch. 7, Ch. 10 in DM)
In the Emotional Attributes the Infinite Light shines in a more revealed manner...and in the Divine Presence, the Light is more contracted...a contraction of the light to give life to individual limited creations ...that is called the Divine Speech and the Divine Presence that dwells and garments itself in the lower worlds. The Infinite Light in the Emotional Attributes is called the Holy One Blessed Be He since He is holy and aloof from this garment. But He is also drawn down to illuminate openly...
This is about the flow of energy from here to there...The Divine Presence is necessary for creating the bounded worlds in which we live so you need a Speech, or Name that will give them a defined shape and structure. On the other hand we don't just want the contraction and limitation but also a generous flow of abundance into the worlds. And this is the unification...
When I take an electric appliance and plug it into the wall or to connect one red wire to another red wire. It's obvious that I'm not interested in the connection of these two wires, but I'm interested in the electric flow that will result. I'm also concerned that it shouldn't burn out the device that's receiving the flow. There are high voltage electric wires on electric poles. What do I need the whole series of wires that lead the electricity into my electric outlet? I could theoretically plug a fan directly into one of these high current wires but in that way I would burn out not just one fan but many fans or even a whole house.
I can use the electricity that's in the high voltage wire when it comes into my outlet, after a series of reductions. Then, I can use it for a flashlight or a clock or some other small device. I don't usually sit and explain that it's my intention for the flow of electricity that is in these wires. And the connecting of the wires is the outcome of my desire. When I tell you to connect these two wires and devices I'm just telling you the external mechanics...
The same is with the unifying of Divine Attributes. We desire that Attribute A will couple to Attribute B in a way that will generate a flow and not burn out any worlds...
Unifications are about generating a flow that creates healthy results. Relationships between people are also primarily about the flow of energy that brings about offspring and generates new warmth and light for the world. A healthy and lasting relationship is a part of a big network of energy flow and not about the individuals involved.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
This is about the flow of energy from here to there...The Divine Presence is necessary for creating the bounded worlds in which we live so you need a Speech, or Name that will give them a defined shape and structure. On the other hand we don't just want the contraction and limitation but also a generous flow of abundance into the worlds. And this is the unification...
When I take an electric appliance and plug it into the wall or to connect one red wire to another red wire. It's obvious that I'm not interested in the connection of these two wires, but I'm interested in the electric flow that will result. I'm also concerned that it shouldn't burn out the device that's receiving the flow. There are high voltage electric wires on electric poles. What do I need the whole series of wires that lead the electricity into my electric outlet? I could theoretically plug a fan directly into one of these high current wires but in that way I would burn out not just one fan but many fans or even a whole house.
I can use the electricity that's in the high voltage wire when it comes into my outlet, after a series of reductions. Then, I can use it for a flashlight or a clock or some other small device. I don't usually sit and explain that it's my intention for the flow of electricity that is in these wires. And the connecting of the wires is the outcome of my desire. When I tell you to connect these two wires and devices I'm just telling you the external mechanics...
The same is with the unifying of Divine Attributes. We desire that Attribute A will couple to Attribute B in a way that will generate a flow and not burn out any worlds...
Unifications are about generating a flow that creates healthy results. Relationships between people are also primarily about the flow of energy that brings about offspring and generates new warmth and light for the world. A healthy and lasting relationship is a part of a big network of energy flow and not about the individuals involved.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 6, 2014
Twinkie Defence? Not in Chassidus (Unit 3 Unifications Ch. 6, Ch. 10 in DM)
And the thought receives [the light/inspiration] from the emotions [desires]. It's impossible to contemplate something that is not attached to some desire...and the speech receives from thought, The light of the soul cannot be expressed in speech without first going through thought.
We see people talking and it makes an impression that there is no thinking involved. That's impossible. One who has no thought cannot speak. The level of the thought is just very low, not sophisticated and so the speech sounds the way it does. But the very fact that this person is talking means he's elevated to a level much higher than simply a parrot.
All this is to explain is that in general the thought and speech, mind and desires are all ordered hierarchically. The soul is not thrown together wildly but rather structured in an orderly fashion. The relationship between emotions or desires and thought and speech is described in Kabbala by the metapor of the relationship between Jacob [the emotions and desires] and Leah [thought] and Rachel [speech]. There is much discussion about these two aspects and why Jacob preferred Rachel over Leah.
Also in Tikun Chatzot, the nightly Midnight Rectification Prayers, there is a Tikun [Prayer for Rectification] of Rachel, and a Tikun of Leah. The tone for the Tikun for Rachel is sad while the tone for the Tikun of Leah is joyful.
The Tzemach Tzedek has shown that all additional energy that comes into the world has to come down in the form of some kind of unification between a higher and lower entity. Sometimes we ask a person why they did something and they answer that there was no reason - we've shown that this is impossible. Life is a constant flow from intellect to emotions to thought and speech and eventually also to action. Every action must have its root somewhere in our minds. If we train our minds properly to exclude negativity then eventually, there will be no room for any negativity on any of the other levels.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
We see people talking and it makes an impression that there is no thinking involved. That's impossible. One who has no thought cannot speak. The level of the thought is just very low, not sophisticated and so the speech sounds the way it does. But the very fact that this person is talking means he's elevated to a level much higher than simply a parrot.
All this is to explain is that in general the thought and speech, mind and desires are all ordered hierarchically. The soul is not thrown together wildly but rather structured in an orderly fashion. The relationship between emotions or desires and thought and speech is described in Kabbala by the metapor of the relationship between Jacob [the emotions and desires] and Leah [thought] and Rachel [speech]. There is much discussion about these two aspects and why Jacob preferred Rachel over Leah.
Also in Tikun Chatzot, the nightly Midnight Rectification Prayers, there is a Tikun [Prayer for Rectification] of Rachel, and a Tikun of Leah. The tone for the Tikun for Rachel is sad while the tone for the Tikun of Leah is joyful.
The Tzemach Tzedek has shown that all additional energy that comes into the world has to come down in the form of some kind of unification between a higher and lower entity. Sometimes we ask a person why they did something and they answer that there was no reason - we've shown that this is impossible. Life is a constant flow from intellect to emotions to thought and speech and eventually also to action. Every action must have its root somewhere in our minds. If we train our minds properly to exclude negativity then eventually, there will be no room for any negativity on any of the other levels.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
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