Shabbos Chazon
1. It is known1 that R' Hillel of Paritch2 cites in the name of the Rav of Berditchev, may his soul rest in the hidden treasures of Above, that "Shabbos Chazon" is from the term "לשון מחזה" ("the term for a vision"), meaning that on this Shabbos "each and every one3 is shown the future Mikdash from afar."
This is a matter that does not depart from its plain meaning. The reason this Shabbos is called "Shabbos Chazon" is on account of the haftorah: since this is the Shabbos that is adjacent and connected to Tishah B'Av, one therefore reads the haftorah "חזון ישעיהו" ("The vision of Yeshayahu")4 — the last of the three [haftoros] of calamity5. It is understood that the closer the Shabbos is to Tishah B'Av, the more severe the matter of calamity, to the point that when the Shabbos is the Eve of Tishah B'Av or Tishah B'Av itself, then even though on Shabbos there may be no mourning, nevertheless (according to several opinions) the observances of Tishah B'Av apply to it in private matters6.
From this it is understood also in the opposite direction: the showing of the future Mikdash on Shabbos Chazon, due to its proximity and connection to Tishah B'Av, is with all the more elevation and strength in a year when Tishah B'Av falls on Shabbos (as it does this year), more than in other calendar arrangements, when Shabbos Chazon is not on Tishah B'Av itself.
2. As for the fact that the future Mikdash is shown on Shabbos Chazon — although not everyone sees it openly (and the Berditchever does not say that it is shown only to tzaddikim, and certainly not only to great tzaddikim, but rather "מראין לכאו"א המקדש דלעתיד" ("each and every one is shown the future Mikdash")) —
the meaning of this may simply be explained along the lines of what the Gemara7 says on the words of Daniel8, "וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה אבל חרדה גדולה נפלה עליהם ויברחו בהחבא" ("And I, Daniel, alone saw the vision, and the men who were with me did not see the vision, but a great trembling fell upon them, and they fled into hiding"): "וכי מאחר דלא חזו מ"ט איבעיתו, אע"ג דאינהו לא חזו מזלייהו חזו" ("Since they did not see, why were they frightened? Although they themselves did not see, their mazal saw"). That is, the meaning is not that the "men"... became frightened because Daniel conveyed the "vision" to them; rather, the cause was that "their mazal saw"9, and the seeing of the mazal was in such a way that from it "a great trembling fell upon them" as they are, conducting themselves here below10.
Similarly it is understood in our matter, that the seeing of the future Mikdash on Shabbos Chazon is not (only) something that pertains to tzaddikim, who then relate it, or even more, reveal it to the rest of the Jewish people; rather, it is (also), in the words of Chazal cited above and the wording of the teaching cited above, "each and every one is shown" ("מראין", the Holy Tongue equivalent of "chazon") — it is shown to each and every one; it is shown to their mazal11 — of one's soul12 — and this has an effect upon the person, even upon his body and animal soul13.
3. What is the content and purpose of showing the future Mikdash?
The Berditchever explains this with a parable of a father who sewed a precious garment for his child, and the child tore the garment into many pieces. The father then made him a second garment, but the child tore the second garment as well. The father then sewed a third garment for the child, but did not give it to him to wear — rather, "לפרקים רחוקים ידועים" ("at distant, set intervals")14 he shows him the garment, telling him at the same time that when he conducts himself in the straight path, he will give it to him to wear. Through this the father accustoms him to walk in the straight path, until it becomes for the child "like nature" — and then the father gives the garment to his child, to put on and wear.
It is understood in the teaching cited above that this is a parable for the two Batei Mikdash — which were destroyed — and for the third house, the future Mikdash.
It is known15 that all the parables of Torah, the Torah of truth, are precise in all their details. Accordingly, since this parable was said by "the Rav of Berditchev," it is understood that the parable precisely corresponds to its analogue.
It must therefore be understood: the purpose of the Batei Mikdash was to be a permanent dwelling (a "house"), not in a temporary manner (as was the Mishkan, about which it is written16 "ואהיה מתהלך באהל ובמשכן" ("I went about in a tent and in a tabernacle")17) — why then does he say about them the parable of a garment, whose nature is "כלבוש תחליפם" ("like a garment You change them")18, something to be exchanged? And "שמלתך לא בלתה" ("your garment did not wear out")19 was a miracle, and only for a limited time.
Even more puzzling: one could bring out exactly the same idea through a parable precisely fitting the Beis HaMikdash — that of a "house."
Furthermore: the main intent of the parable is (seemingly) that, having been "given" the first and second Beis HaMikdash, one should not destroy it; it should have been (had they merited20) everlasting, with eternal existence21 — how does the parable of a "garment" fit this, being a temporary thing, the opposite of something eternal22?
We must therefore say that although a house has an advantage over a garment in that it is something fixed and permanent, there is also an advantage in a garment that is not present in a house; and in our case — regarding the effect on the son that he should walk in the straight path — what is chiefly relevant is that the Beis HaMikdash (including also the future Beis HaMikdash) is akin to a garment, and not so much that it is a "house."
4. The explanation of this may be said as follows:
One of the principal differences between a garment and a house is that a garment is fitted to the measure of the person wearing it: in a garment, its length and width must match the measure of the person's length and width, neither shorter nor longer. And as the law23 is regarding the priestly garments (which are "לכבוד24 ולתפארת" ("for glory and for splendor")25), that they must be according to the measure of the kohen;
whereas the measure of a house — its length and width — is much larger than the measure of a person, as we find in halachah26 that a house is obligated in mezuzah only when it has at least the size of four cubits by four cubits — much more than the measure of a person. The measure of a person is as we find regarding the minimum size of a mikveh27: a cubit by a cubit, three cubits high, according to the measure of a person.
From this it is understood that the connection of a garment to the person wearing it is much more individual, closer, than the connection of a house to the one who lives in it28. Therefore there is also a difference between a garment and a house in how much one can infer from them about the person within them: when one looks at a garment, one can know from it specific details of its wearer — his height, breadth and the like — since the garment is according to the individual measure of this particular person29, as above; whereas by seeing a house one can only form a general estimate about the resident of the house — whether it is the house of a rich man or of a poor man and the like; but one cannot know and recognize from the house individual details of the one who lives in it.
5. Based on this, the reason the parable is specifically of a garment and not of a house is understood:
The holiness of the Beis HaMikdash does not consist only of one general holiness — that it is "a house for G‑d"30; rather, there are distinctions of levels in the sanctities31: the Holy of Holies, the Heichal, the Courtyard and the like — there is a particular holiness in each particular part and place of the Beis HaMikdash32.
The building of the Beis HaMikdash was "הכל בכתב מיד ה' עלי השכיל" ("All this is in writing from the hand of G‑d, which He made me understand")33 — meaning that the parts of the house, the location and measure of length and width etc. of each part of the house, were aligned and precise, corresponding to the distinctions in holiness between each particular part and place within it34.
This is also why on the verse35 "מכון לשבתך פעלת ה'" ("the foundation for Your dwelling that You, G‑d, have made") our Sages say36 (and they are precise in their wording) "ביהמ"ק שלמטן מכוון כנגד ביהמ"ק שלמעלן" ("the Beis HaMikdash below is aligned opposite the Beis HaMikdash above")* — that "the Beis HaMikdash" as it is here "below," with all the distinctions in place and (physical) measures37 of each particular part it contains, is "aligned" — precise — "opposite the Beis HaMikdash above"; all of this is "opposite," in correspondence with, the content and level of holiness in "each particular part" of the spiritual Beis HaMikdash ("the Beis HaMikdash above")38.
The distinctions of levels in place are also connected with distinctions of levels among the Jewish people: the women's courtyard, the men's, a place which only a kohen enters, etc.
In this consists the advantage of a "garment" (over a "house"): for the fact that all the parts and details of the Mikdash were in precise correspondence with the distinctions in the levels of holiness within them (as above) is akin to a garment, which in all its details is fitted to the one wearing it39.
6. Although this matter (the quality of the "garment" in the Beis HaMikdash) obviously existed, as above, in the First Temple and in the Second Temple (— also in the Mishkan40), perhaps a novel point may be said — that nevertheless, the main accomplishment and novelty of the parable of a "garment" relates to the future Beis HaMikdash, the third Beis HaMikdash.
The explanation of this: the fact that the First and Second Temples were akin to a "garment" — that each part and detail corresponded to the level of holiness within it and among the Jewish people, as above — is not explicit in Scripture etc., openly evident and recognizable in them in detail; what was openly evident was that it is "a house for G‑d" divided into general areas, etc.41
But in the third Beis HaMikdash it will be accomplished that even to the eyes of flesh there will be recognizable and revealed the special quality of its being akin to a "garment" — that every detail of the measurements and parts of the house42 corresponds to the particular holiness within it43.
The reason for this: it is stated in the Zohar*43 that the first and second Batei Mikdash were "בניינא דבר נש" ("a human building"), whereas the future Beis HaMikdash, the third Beis HaMikdash, is "בניינא דקוב"ה" ("a building of the Holy One, blessed be He")44.
Therefore, in the first and second Batei Mikdash, although all their parts and details of measurement were in precise correspondence — from the hand of G‑d — with the particular sanctities, nevertheless, since their building and its details are attributed to "a human being" (even though it was from the hand of G‑d), it was not openly visible in the particular parts of the Beis HaMikdash below how they correspond to the particular parts of holiness of "the building of the Holy One, blessed be He," as above;
whereas with the future Beis HaMikdash, since the building itself is "the building of the Holy One, blessed be He," the details (of holiness) of the Beis HaMikdash above will therefore also be openly reflected in the details of the Mikdash below — how each place, particular measurement etc. of the physical Beis HaMikdash itself corresponds "according to the measure" of the (supernal) holiness within it.
7. It is known that the resting of the Shechinah in the world comes through the Beis HaMikdash, as our Sages say45 that from the Beis HaMikdash "היתה אורה יוצאה לעולם" ("light would go forth to the world"), akin to the presence of the soul in the brain and head, or in the limbs and parts of the body46.
— The special quality of the "garment" mentioned above will therefore be expressed openly not only in the (third) Beis HaMikdash itself; rather, through the Beis HaMikdash it will also descend and be openly present in the whole of creation. The explanation of this, with a preface:
Regarding the "עשרה מאמרות (שבהם) נברא העולם" ("ten utterances [with which] the world was created")47, it is known what the Alter Rebbe explains at length in Shaar HaYichud VehaEmunah48 (on the verse "לעולם ה' דברך נצב" ("Forever, G‑d, Your word stands")49), that the letters of the particular utterance of the ten utterances with which the particular created being (mentioned in the ten utterances) was created — they (the letters of the "utterance") stand constantly in that particular created being "to give it life and existence";
[and similarly regarding all other particular created beings (in all the worlds), even those that are not mentioned (explicitly) in the ten utterances — each of them is created from the letters of the ten utterances in the Torah, except that for them the life-force of the ten utterances reaches them through substitutions and transpositions of the letters, in order to create and give life also to such particular created beings as cannot receive from the letters of the ten utterances themselves50].
That is, all the particular distinctions among created beings in their essence, character and form derive from the fact that there are distinctions in the particular letters of the ten utterances (and their substitutions and transpositions), which bring into being and give life to each created being in its particular form51.
8. This will be the novelty of the Time to Come, that then this will be seen openly — "ונגלה כבוד ה' וראו כל בשר יחדיו כי פי ה' דבר" ("And the glory of G‑d shall be revealed, and all flesh together shall see that the mouth of G‑d has spoken")52:
In addition to the fact that in the Time to Come "the glory of G‑d" will be revealed, so that it will be recognizable how every created being was created by G‑d, Who "ממציא כל נמצא וכל הנמצאים משמים וארץ ומה שביניהם לא נמצאו אלא מאמתת המצאו" ("brings into being all that exists, and all that exists in heaven and earth and what is between them exist only from the truth of His being")53 — which is a general matter, equal in all beings created, formed and made [that the "existing thing," the very "existence" of every created being, is only through G‑d bringing it into being],
but also "all flesh shall see" — one will also see how "the mouth of G‑d has spoken": how every created being, in its particular character and essence, is in its true substance the "word of G‑d," the particular utterance that is enclothed within it54.
This is similar to how we find that great tzaddikim "see" this even now, as is related55 that the Maggid recognized from a vessel that the craftsman who made the vessel was blind in one eye: he saw in the vessel the particular characteristics of the craftsman who had made it physically (and that was only something from something), and all the more so..., and this came from the fact that he saw in every created being the power of the Creator within the created56, the word of G‑d which is the essence of the physical thing57.
And in the Time to Come it will be revealed to the eyes of all: "and all flesh together shall see that the mouth of G‑d has spoken."
It may be said that the accomplishment that will take place in "all flesh shall see" with respect to the "mouth of G‑d has spoken" in the world comes from the fact that in the Beis HaMikdash there will be revealed the aspect of the "garment" within it (with respect to the level of "ושכנתי" ("and I will dwell"), the resting of the Shechinah in the Beis HaMikdash) — how each part of the physical Beis HaMikdash is connected with, and according to the measure of, the holiness enclothed within it.
9. It may be said that this is the explanation of what the Berditchever emphasizes in the parable, that the father shows his child the "garment" — that the novelty which will be in the third Beis HaMikdash, akin to a garment as above, is also shown now "to each and every one" on Shabbos Chazon, and in the manner of "showing," as above.
What is so relevant to a person's avodah that one should see on Shabbos Chazon how the third Beis HaMikdash is like a garment (and not only like a "house")?
[For in this matter too (of a house) there is an advantage and superiority in the third Beis HaMikdash, as cited above from the Zohar, that the reason the third Beis HaMikdash is fixed and enduring forever is because it is "the building of the Holy One, blessed be He," unlike the first two Batei Mikdash, which were "the building of a human being," "דלית בי' קיומא כלל" ("which has no endurance at all")58.]
This is understood from the content of the parable: the reason the father shows his child the garment "at distant, set intervals" is in order to accustom him "לילך בדרך הישר עד שיוודע בו שנעשה אצלו כמו טבע" ("to walk in the straight path until it is known of him that it has become for him like nature").
When59 one's service of G‑d is out of self-subjugation (iskafya) and acceptance of the yoke, his walking in the straight path is not "like nature," but on the contrary, against his nature: by nature he is like a servant who "בהפקירא ניחא לי'" ("is comfortable with licentiousness")60, but he compels himself and fulfills G‑d's will contrary to his nature and will.
Furthermore: even when he serves G‑d also with his emotional attributes — he generates within himself a love for G‑d and serves G‑d with this love — nevertheless, if this comes from the natural inclination of his attributes, then too his walking in the straight path has not become "like nature": for his service of G‑d is limited to the (single) natural inclination of his animal soul.
For example: if by his nature he is inclined to the line of kindness and love, he brings about through contemplation that instead of love and desire for the matters of this world he should have love for G‑d; but when it comes to a service that demands a movement opposite to his natural inclination — a movement of fear of G‑d — his service is lacking.
It follows that it is not the service of G‑d that has become "like nature" for him — rather61, he has remained within the naturalness of his own existence, a created being ("a human building") which is, as it were, an existence separate from G‑dliness.
But when he brings himself to give himself over entirely to the service of G‑d — the service of G‑d becomes his entire essence: his love of G‑d, for example, is (not that he uses his natural inclination and love in holiness, but rather it is) in its entire essence a holy attribute, namely the will of G‑d.
And since he has become an entity of holiness (akin to "the building of the Holy One, blessed be He") whose essence is "the service of G‑d," all his attributes are transformed to holiness, in such a way that every particular power and attribute within him is entirely bound up with G‑d: for him it makes no difference what his natural inclination is, and he performs his service perfectly, both when the service calls for love of G‑d and when it demands the (opposite) movement of fear of G‑d —
consequently, the walking in the straight path becomes "like nature," and "אינו ירא ממנו פן יחזור לסורו מאחר שנעשה כמו טבע" ("one need not fear that he will revert to his ways, since it has become like nature")62.
10. This is why the Berditchever emphasizes that the Beis HaMikdash is shown as it is akin to a "garment," which is according to the measure of its wearer — that in it one sees the connection to G‑d not only in the manner of a "house" (as above), a general connection, but as it is, as it were, a garment for G‑d: that all its details are in the category of "the building of the Holy One, blessed be He,"
for this is the empowerment63 for the service that must be brought out in the Jewish son, in every Jew: that his bond with G‑d should be — in addition to the general connection, in which one gives oneself over in general to serve G‑d — a particular connection akin to a "garment," which should permeate all his particular powers: his intellect is, in its entire existence, to understand G‑dliness, "לדעת דעת בוראו" ("to know the knowledge of his Creator")64; his attribute of love is, in its entire content and essence, love of G‑d (and likewise with all the other attributes); and consequently there is no place at all in him for any other feeling that is, heaven forfend, not for G‑d.
Then the walking in the straight path becomes his nature65.
And this hastens and speeds the revelation of the third Beis HaMikdash, which "בנוי ומשוכלל הוא יגלה ויבוא משמים" ("built and perfected, will be revealed and come from heaven")66 — that from the "chazon" (vision) one comes to "ותחזינה עינינו" ("May our eyes behold")67: seeing the Beis HaMikdash with eyes of flesh, below ten handbreadths, speedily in our days, and in the very near future, literally.
(From the sichos of Shabbos Chazon 5742 and 5744)
Notes
1) Copied in Ohr HaTorah on Nach, vol. 2, p. 1097 — in the marginal gloss.
2) Passed away 11 Menachem Av 5624. Outlines of his biography were printed at the beginning of his Pelach HaRimon on Bereishis and Shemos (Kehot, Brooklyn, 5714 and 5706).
3) In one of the notebooks (756, 142b) the reading is "לכא מישראל" ("to each of Israel"). — After this was written, the actual manuscript of R' Hillel arrived (book 1228, 96a), and there it reads: "לכאו"א מישראל" ("to each and every one of Israel").
4) Tur and Shulchan Aruch, Orach Chaim 428:8. Hagahos Maimoniyos on Rambam, Laws of Prayer 13:19.
5) See Tosafos, s.v. "Rosh Chodesh," Megillah 31b. Ra'avyah, sec. 595.
6) Rema, Orach Chaim 554:10, and the commentators on the Shulchan Aruch there. The commentators on the Shulchan Aruch there, 552:10.
7) Megillah 3a. Sanhedrin 94a, beginning.
8) Daniel 10:7.
9) In Rashi on Daniel there: "his mazal that is in the heavens." And in Rashi on Megillah there, s.v. "Mazlayhu": "the heavenly minister of every person, Above."
10) As explained in many places regarding the heavenly voice (bas kol) Above (see Likkutei Torah, Teitzei 36d (based on a teaching of the Baal Shem Tov); the discourse beginning [OCR unclear] 5702, ch. 1; and in many places), that the "mazal" of the soul hears, and from this it is drawn down to the soul within the body. See also Sefer Chareidim, "Chasimas HaSefer" (segulah 6).
11) Likkutei Torah, Bamidbar 15a ff.; 17a (cited in the Likkutei Torah referenced in the previous note — 36, end of side a), and in many places — explaining the above saying of Chazal.
12) See at length Likkutei Sichos vol. [OCR unclear], p. 25ff., that the effect of seeing the third Beis HaMikdash on Shabbos Chazon is loftier than the effect brought about through the bas kol (and through the fact that "their mazal saw"). See further in the text.
13) See Zohar I 61b, and Ohr HaChamah there. Perhaps this is the basis for the parable of the Rav of Berditchev.
14) In the actual manuscript of R' Hillel mentioned above: "ולפרקים ידועים" ("and at set intervals"). And in the notebook mentioned above (note 3): "לפעמים ידועים" ("at set times").
15) See Likkutei Sichos vol. 1, p. 118; vol. 11, p. 259ff.; vol. 19, p. 287.
16) II Shmuel 7:6, and Rashi there.
17) And in the wording of the Rambam at the beginning of the Laws of the Chosen House, regarding the Mishkan of the desert: "and it was temporary."
18) Tehillim 102:27.
19) Eikev 8:4.
20) See Rashi on Yechezkel 43:11, and the sources cited below, note 43.
21) As regards the third Beis HaMikdash — Zohar III 221a; I 28b.
22) Note that the eternity of the third Beis HaMikdash is also connected with its corresponding to Yaakov, who called it (Pesachim 88a) specifically a "house" — see Likkutei Torah, Mattos 83c. And at length, Likkutei Sichos vol. 16, pp. 231; 240ff., and the sources cited there.
23) Pesachim 65b, and the sources cited there. Rambam, Laws of the Vessels of the Sanctuary 8:4. Rashi on Tzav 6:3. Note also the Tzemach Tzedek's Sefer HaMitzvos, the mitzvah of shaving, 26, at its end.
24) And likewise regarding garments in general — see Bava Kamma 91b: "he called his garments 'my honorers.'"
25) Tetzaveh 28:2 — cited in the Rambam there.
26) Sukkah 3a, end, ff. Rambam, Laws of Mezuzah, beginning of ch. 6. Tur and Shulchan Aruch, Yoreh De'ah 267:3.
27) Eruvin 4b, and the sources cited there. Rambam, Laws of Mikvaos, beginning of ch. 4. Tur and Shulchan Aruch, Yoreh De'ah, beginning of sec. 201.
28) See regarding the difference between a garment and a house — Likkutei Torah, Berachah 98, end of column d, ff.; Sefer HaMaamarim 5704, end of p. 113ff.; and in many places.
29) There are special and different garments for each part of the body — garments of the head, garments of the body, and garments of the feet. Note Shabbos (102a): eighteen garments. See Hemshech 5672, vol. 1, p. 201; and in many places.
30) Rambam, beginning of the Laws of the Chosen House.
31) See Rambam there, halachah 5, and elsewhere.
32) See Likkutei Sichos vol. 21, p. 253, and the sources cited there.
33) I Divrei HaYamim 28:19, and Rashi there.
34) Therefore it is forbidden to make changes in the building — Sukkah 51b, end; Chullin 83b.
35) Beshalach 15:17.
36) Tanchuma, Mishpatim 18. Zohar II 59b (Ra'aya Mehemna). Likewise in the Mechilta (and Rashi) on Beshalach there (and there: "the Throne Above"). In Tanchuma, Vayakhel 7 (and likewise in Rashi on Vayeitzei 28:17 and Mishpatim 23:20) it is phrased in reverse: "the Sanctuary Above is aligned opposite the Beis HaMikdash below." See Shelah 328, end of side a, ff.
*) In the Jerusalem Talmud, Berachos 4:5: "The Holy of Holies below is aligned opposite the Holy of Holies Above; 'the foundation for Your dwelling' — aligned opposite Your dwelling."
37) See below, p. 73ff., that this is also the reason the entire Mikdash was not on level ground but "on the ascent of the mountain" (Rambam, Laws of the Chosen House 6:1), and every part of the Mikdash that was holier was (also) higher in the physical area of its location (as explained in the Rambam there — halachah 1ff.).
38) See Bachya, Terumah 25:9; Alshich, beginning of Terumah (cited and explained in the Ohr HaTorah referenced in the next note — 179a–b); Toras HaOlah of the Rema, part 1.
39) Note also the view that the resting of the Shechinah in the Mikdash is akin to "the enclothement of the intellect in the brain and heart" (see at length the explanation of the views on this in Ohr HaTorah, Vayeitzei 178a ff., and elsewhere. See also Likkutei Sichos vol. 19, p. 141ff., and the sources cited there).
40) See Bachya and Alshich cited in note 38.
41) And the particular sanctities (Kodesh, Heichal, etc.) in the house — Rambam, Laws of the Chosen House 1:3, and elsewhere.
42) As is precise in the verses of Yechezkel (43:11ff.): "the form of the house and its arrangement, its exits and its entrances... and all its statutes... make known to them [OCR unclear]" — and it details precisely the forms and measurements, etc. See Sefer Tzuras HaBayis (by the author of the Tosafos), in its introduction.
43) Even in the Second Temple, which they built "...like the things explicit in Yechezkel" (Rambam there, 1:4), it was only "like the things, etc.," and not in all its details. See the explanation of this in Sefer Tzuras HaBayis there; the introduction of the Tosafos Yom Tov to Tractate Middos; and elsewhere.
*43) Cited in note 21.
44) It may be said that even according to the view of the Rambam (Laws of Kings, beginning of ch. 11 and at its end) that Moshiach builds the Mikdash, it is called "the building of the Holy One, blessed be He" relative to the First and Second Temples. See Likkutei Sichos vol. 8, p. 418ff., and the sources cited there.
45) Vayikra Rabbah 31:7. See Menachos 86b, and Rashi there; Tanchuma, Tetzaveh 6; Behaaloscha 2.
46) Tanya, ch. 51ff., and elsewhere.
47) Avos, beginning of ch. 5.
48) At its beginning.
49) Tehillim 119:89.
50) As explained in Shaar HaYichud VehaEmunah there.
51) See there, chs. 1 and 2.
52) Yeshayahu 40:5.
53) Rambam, beginning of the Laws of the Foundations of the Torah.
54) See Shaar HaEmunah, ch. 26, and elsewhere.
55) Shaar HaEmunah there, at the end of the chapter, and elsewhere.
56) See also Imrei Binah, Shaar Krias Shema, end of ch. [OCR unclear] (39a).
57) See Sefer HaSichos 5703, p. 155 — the words of the Maggid before his passing. Similarly in Beis Rebbi, vol. 1, ch. 22 (46a, in the note) — the words of the Alter Rebbe before his passing.
58) In the wording of the Zohar III [OCR unclear].
59) On all that follows, see (Toras Chaim, Shemos 71b ff.; Derech Chaim, ch. 66ff.; Derech Mitzvosecha 87a; Ohr HaTorah, Mishpatim, p. 1166ff.) the progression of the levels of the Canaanite servant, the Hebrew servant, and the Hebrew maidservant.
60) Gittin 13a.
61) See Torah Ohr 19b, end, ff., and Derech Chaim, ch. 74 — explaining the Gemara, Avodah Zarah 18a.
62) Wording of R' Hillel of Paritch (in the Ohr HaTorah cited in note 1) from the Rav of Berditchev.
63) See Shaar HaEmunah there: in order to reach sensory sight and perception of the Divine power of the Creator within the created, as it will be [OCR unclear], "that every created being shall know" — this comes specifically through true self-sacrifice, with a very great refinement of the animal soul in all its physical powers, transforming every physical desire from one extreme to the other. And there also, that the Maggid attained this at the end of his days, "after all the fasts and afflictions and the great purity and holiness in wholehearted service of the mind and heart, etc."
64) See Rambam, end of the Laws of Kings.
65) See at length Likkutei Sichos vol. 10 (end of p. 93ff., and the sources cited there) on the explanation of "and all flesh shall see," that the seeing of "the glory of G‑d" in the Time to Come will be in a simple manner, i.e., by virtue of the character and nature of the flesh, just as eyes of flesh now see physical things. See there at length.
This is the content of what is explained in the text, that walking in the straight path becomes for him like nature, meaning that this is the nature of his very being — that the nature and character of all his particular powers is the service of G‑d (unlike when he only subjugates and compels his heart to the love of G‑d, as above). See also Likkutei Sichos vol. [OCR unclear], p. 26.
66) Rashi and Tosafos, Sukkah 41a, end; and in many places.
67) Wording of [OCR unclear] there (in the text): "and from 'Chazon' — 'May our eyes behold.'" See the note there.
Key Lesson
Showing every Jew the future Beis HaMikdash "like a garment" on Shabbos Chazon empowers him to serve G‑d not only in a general way but with every particular power and attribute. When one's whole being is devoted to G‑d, walking the straight path becomes one's nature — and this hastens the revelation of the third Beis HaMikdash.