In the Maamor of 5650-1889 the Rebbe RaShaB concludes that in the Medrash Rabbah there is yet a further interpretation to the word ‘Eishel’ as mentioned in a Possuk in Shmuel Aleph near the end when the Possuk states that וְשָאוּל יוֹשֵׁב בַגִּבְעָה תַחַת הָאֶׁשֶׁל בָרָמָה “Shoul was sitting in Giveoh under the Eishel on the height” the deeper interpretation of the term בָרָמָה refers to the lofty spiritual level of ‘Atik Yomin’ as the Possuk states רָמָה קַרְנִּי ‘My horn has been raised by HaShem (as this is explained in ‘Ohr HaTorah’).
HaShem is your shadow: The ‘Makif’ which is alluded to in accompanying one is akin to this Possuk that affirms that HaShem is a person’s shadow which connotes a unique accompaniment and protection from up above that a person receives one is outside his home. So serving HaShem from an encompassing perspective is parallel with HaShem giving us the extra warmth and extra impetus when outside the home.
Unique encompassment: And stimulus that is offered from a very lofty level.
External Avodah: Which is a much more difficult Avodah than an Avodah which is done internally and therefore it requires an extra impetus from above in order to assist this Avodah.
Medrash Rabbah: (Bereishis rabbah 54) And Avrohom planted an Eishel in Be’er Sheva Rabbi Yehudah and Rabbi Nechemia. Rabbi Yehudah said: Eishel means an orchard, the word (Eishel) meaning ask for whatever you wish, (Which refers to an orchard that has) figs, grapes, or pomegranates. Rabbi Nechemiah said: Eishel means an inn, the word (Eishel) connoting, ask whatever you desire, (Which refers to an inn that offers) meat, wine, or eggs. Rabbi Azariah said in the name of Rabbi Yehudah Bar Simon: Eishel means a court of law, as in the verse: (Shemuel 1 22:6) וְשָאוּל יוֹשֵׁב בַגִבְעָה תַחַת הָאֵׁשֶל בָרָמָה “Now Shoul was sitting in Giveoh under the Eishel on the height. According to Rabbi Nechemia's view that Eishel means an inn, Avrohom used to receive wayfarers, and after they had eaten and drunk he would say to them, 'Now say Grace! When they asked what to say, he would reply, 'Blessed be the Everlasting G-d, of whose bounty we have eaten. Hence it is written, “And there he caused others to proclaim the name of HaShem, G-d of the universe.”
Interpretations and Spiritual Significance
Shemuel Aleph: (22:6) וַיִשְמַע שָאוּל כִי נוֹדַע דָוִד וַאֲנָשִים אֲשֶר אִתוֹ וְשָאוּל יוֹשֵׁב בַגִבְעָה תַחַת הָאֶשֶל בָרָמָה וַחֲנִיתוֹ בְיָדוֹ וְכָל עֲבָדָיו נִצָבִים עָלָיו “And Shoul heard that Dovid and the men who were with him had become known, and Shoul was sitting in Giveoh under the ‘tamarisk tree’ on a hill, and his spear was in his hand, and all his servants were standing by him”.
On the height: On a high place.
Atik Yomin: literally ‘Ancient days’ (or severed days) a name that comes from a description in Doniel’s dream (Doniel 7:9) and is a term used in Kabbala to describe an extremely lofty level of Divine light, the inner dimension of Kesser, a level which transcends the entire scheme of the ten Sefiros and Seder Hishtalshelus; an elevated spiritual level that is in absolute oneness with G-d’s essence. The reason why this level is called so is because it is severed and separated from that which is day which symbolises that which is revealed.
Possuk states: Shmuel Aleph (2:1) וַתִתְפַלֵׁל חַנָה וַתֹׁאמַר עָלַץ לִבִי בַה׳ רָמָה קַרְ נִי בַה׳ רָחַב פִי עַל אוֹיְבַי כִי שָמַחְתִי בִישוּעָתֶךָ. “And Channah prayed and said: "My heart has rejoiced through HaShem; My horn has been raised by HaShem. My mouth is opened wide against my enemies, For I have rejoiced in Your salvation.”
Ohr HarTorah: Vayeiroh page 764b as follows: The Mitzvah of ‘Mila’ is the removal of the foreskin, this act simultaneously removes the spiritual curtain above, that separates between the holy and the holy of holies. This is the concept of drawing down the spiritual level of ‘Atik’. And therefore, accordingly he merits the seventy elders. (As the Possuk writes ‘Sod HaShem Liyereiov Uveriso Lehodiyom’ where the word SOD has the numerical value of seventy). And this explains (the Talmudic opinion) ‘Vayita Eishel’ means the Sanhedrin. Under the ‘Eishel in Romoh’ where the word ‘Romoh’ as used by Channah who says ‘Romo Karni’ which means ‘lift up my horn’, and our Rabbis have said the horn is lifted, but not the pitcher. As King Shoul who was anointed from (Oil in) a pitcher, his kingdom did not last. Whereas Dovid who was anointed from (Oil in) a horn his kingdom did last. Because our Sages of Blessed memory have said (Talmud Yuma 22B) King Shoul with one (transgression) lost his kingdom whereas King Dovid with two (transgressions) did not lose his kingdom. The reason is because the Kingdom of Shoul was extended to him through wisdom, being that Shoul had to be the King over Yisroel because he was a big person in Yisroel, because Shoul was chosen by HaShem and as it says about him that he was head and shoulders higher than the whole nation. Which means that his shoulders which are part of his rear, are higher in level than the intellect of the Neshomos of Yisroel generally. And therefore, because the kingdom came to him through wisdom (i.e.. because it was a logical conclusion that he shall be king) therefore if he shall sin he will be removed from the kingdom. Whereas the sovereignty of Dovid is extended from a far superior level, not from a human so there are no changes as the Possuk states “I am Havaye I do not change” because Dovid HaMelech symbolises the supernal state of Malchus and receives direct from ‘Kesser’ because the end is planted in the beginning. Therefore, that which he blemished he needed to rectify but from the kingdom he was not removed. And this is the meaning of ‘Romoh’ exalted. Similarly, under the Eishel in Romoh, that the Eishel receives from the exaltedness. And therefore, the opinion of Rabbi Yehuda Bar Simon that ‘Vayita Eishel’ refers to the ‘Sanhedrin’ is a greater statement and an increase on Rabbi Yehuda and on Rabbi Nechemia, because according to this, Rabbi Yehuda who said that Eishel means an orchard, means that it is only a Hamshocha from the ten supernal ‘Sefiros’ in a state of ‘Malchus’ of ‘Atzilus’. Whereas Rabbi Yehuda Bar Simon said that he also drew into ‘Atzilus’ from the state of ‘Atika Kadisha’.
Accordingly: According to the interpretation of ‘Eishel’ alludes to ‘Eishel on high’ as in ‘elevated horn’.
The Eternal Kingdom and Divine Oneness
End of the Possuk: Bereishis (21:33) וַיִטַע אֵׁשֶל בִבְאֵׁר שָבַע וַיִקְרָא שָם בְשֵׁם ה׳ קֵׁל עוֹלָם “And he planted an ‘Eishel’ in Be’er-Sheva, and there he caused others to proclaim the name of HaShem, G-d of the universe.”
Talmud: Kerisus (6a) The words רָמָה קַרְ נִי refer to the kingdom of Dovid Hamelech and Shlomoh Hamelech who were anointed with a ‘horn’ of oil when installed as Kings. Because of this they had their reigns prolonged whereas the kingdoms of Shoul Hamelech and of Yehu ben Namshi Hamelech who were anointed with oil from a flask did not have their reigns prolonged”.
Oil from a horn: As is described in the book of Shmuel.
Maamor from 5630 -1869 that in addition to the basic understanding of the words קֵׁל עוֹלָם and in addition to the Chassidic interpretation and inference from the wording of the Possuk קֵׁל עוֹלָם which literally means ‘HaShem world’ as opposed to קֵׁל הָעוֹלָם which means ‘G-d of the world’ emphasising that HaShem and the world are actually all one, because ‘Ein Od Milevado’ – nothing really exists besides HaShem.
There is yet another explanation in the words קֵׁל עוֹלָם which uses the other translation of the word עוֹלָם meaning eternal. This is akin to the eternal kingdom of Dovid HaMelech.
This is then the meaning of the Possuk: וַיִּטַע אֶׁשֶׁל בִּבְאֵׁר שָבַע וַיִּקְרָא שָם בְשֵׁם ה׳ קֵׁל עוֹלָם “And he planted an ‘Eishel’ in Be’er-Sheva, and there he caused others to proclaim the name of HaShem, G-d of the universe.” That as a result of one’s Avodah in all the aforementioned aspects of Torah study and Mitzvah performance and of the encompassments of ‘Makifin’ very soon we will arrive at the perfection of Mitzvah performance that they shall be performed in accordance with the command of Your will as we say in Davening רְצוֹנֶךָ כְמִּצְוַת and we will arrive at the fruition of the promise הָקִּיצוּ וְרַנְנוּ שֹׁכְנֵׁי עָפָר “Awaken and sing, you who dwell in the dust” with the Rebbe RaShaB amongst them and the prince of our generation the Frierdiker Rebbe amongst them and all the Tzaddikim amongst them particularly the Ovos about who it has been established that there are only three in the true and complete redemption very speedily in our days Mamosh through Dovid Malka Meshichah.
