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(דף נט ע”ב) אֵלֶּה תּוֹלְדוֹת נֹחַ, רַבִּי חִיָּיא פָּתַח (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. זַכָּאִין אִנּוּן יִשְׂרָאֵל דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, וְיָדְעֵי אָרְחִין דְּאוֹרַיְיתָא, דִּבְגִינָהּ יִזְכּוּן לְעָלְמָא דְאָתֵי.

תָּא חֲזֵי, כָּל יִשְׂרָאֵל אִית לוֹן חוּלָקָא לְעָלְמָא דְאָתֵי. מַאי טַעְמָא בְּגִין דְּנָטְרִין בְּרִית דְּעָלְמָא אִתְקַיֵּים עֲלֵיהּ. כְּמָא דְאַתְּ אָמֵר, (ירמיה לג) אִם לא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לא שָׂמְתִּי. וְעַל דָּא יִשְׂרָאֵל דְּנָטְרֵי בְּרִית וְקַבִּילוּ לֵיהּ אִית לוֹן חוּלָקָא בְּעָלְמָא דְאָתֵי.

וְלֹא עוֹד אֶלָּא בְּגִין כָךְ אִקְרוּן צַדִּיקִים. מִכָּאן אוֹלִיפְנָא כָּל מָאן דְּנָטִיר הַאי בְּרִית דְּעָלְמָא אִתְקְיַּים עֲלֵיהּ. אִקְרֵי צַדִּיק. מְנָא לָן מִיּוֹסֵף. בְּגִין דְּנָטַר לֵיהּ לִבְרִית עָלְמָא, זָכָה דְאִקְרֵי צַדִּיק. וְעַל כָּךְ וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ.

רַבִּי אֶלְעָזָר אָמַר, אֵלֶּה בְּכָל אֲתַר פָּסַל אֶת הָרִאשׁוֹנִים תָּנִינָן וְכוּ’. מַה כְּתִיב לְעֵילָא בְּפָרְשָׁתָא דִבְרֵאשִׁית (בראשית ב) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וּמִשָּׁם יִפָּרֵד וְגו’. הַהוּא נָהָר דְּנָגִיד וְנָפִיק וְעֲיִּיל לְגִנְתָּא וְאַשְׁקֵי לֵיהּ מִשַּׁקְיוּ דִלְעֵילָא וְעָבִיד לֵיהּ נַיְיחָא וְעָבִיד אִיבִּין וְרַבֵּי זָרְעִין. וְהוּא כְּדֵין נַיְיחָא לְכֹלָא. וְדָא נַיְיחָא לֵיהּ לְגִנְתָּא. וְדָא עָבִיד נַיְיחָא בֵּיהּ (נ”א לגנתא. וגנתא נייחא ביה). כְּמָא דְאַתְּ אָמֵר (בראשית ג) כִּי בוֹ שָׁבַת. וּכְתִיב, (בראשית ב) וַיִּשְׁבּוֹת בַּיּוֹם הַשְּׁבִיעִי. וְדָא רָזָא דְמִלָּה דָּא עָבִיד תּוֹלְדוֹת וְלָא אָחֳרָא.

תָּא חֲזֵי (כח ב כגוונא דא נח לתתא. קיימא קדישא הוה דוגמא דלעילא. ועל דא אקרי אישהאדמה. ורזא אוליפנא, דהא נח אצטריך לתיבה לאתחברא בה. ולקיימא זרעא דכולא דכתיב לחיות זרע.)

מָאן תֵּיבָה. דָּא (דא) (לג ב) אֲרוֹן הַבְּרִית. וְנֹחַ וְתֵיבָה לְתַתָּא הָכִי הֲווּ כְּדוּגְמָא (דא) דִלְעֵילָא. נֹחַ כְּתִיב בֵּיהּ בְּרִית דִּכְתִיב וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ וְגו’. וְעַד דְּאִתְקְיַּים בֵּיהּ בְּרִית לָא עָיִיל לְתֵיבוּתָא. דִּכְתִיב וַהֲקִימוֹתִי אֶת בְּרִיתִי אִתָּךְ וּבָאתָ אֶל הַתֵּיבָה. וּכְדֵין הֲוָה תֵּיבָה אֲרוֹן הַבְּרִית. תֵּיבָה וְנֹחַ כֹּלָּא כְּגַוְונָא דִלְעֵילָא. וּבְגִין דְּהַאי בְּרִית לְעֵילָא הוּא עָבִיד תּוֹלְדוֹת. כְּגַוְונָא דָא נֹחַ (ד”א לתתא) אִיהוּ עָבִיד תּוֹלְדוֹת. בְּגִינֵי כָּךְ (כמא דאת אמר) אֵלֶּה תּוֹלְדוֹת נֹחַ.

נֹחַ אִישׁ צַדִּיק. הָכִי הוּא וַדַּאי כְּגַוְונָא דִלְעֵילָא. וְעַל דָּא (משלי י) וְצַדִּיק יְסוֹד עוֹלָם כְּתִיב. וְאַרְעָא עַל דָּא אִתְקָיְימַת. דְּהָא אִיהוּ עַמּוּדָא דְּעָלְמָא קָיְימָא עֲלֵיהּ. וּמָאן אִיהוּ דָּא צַדִּיק. וְנֹחַ אִקְרֵי צַדִּיק לְתַתָּא. וְרָזָא (נ”א דא) דְכֹלָא, אֶת הָאֱלהִים הִתְהַלֶּךְ נֹחַ, דַּיְיקָא, דְּלָא אִתְפְּרַשׁ מִנֵּיהּ לְעָלְמִין. וּלְמֶהֱוֵי הוּא בְּאַרְעָא כְּגַוְונָא דִלְעֵילָא אִישׁ צַדִּיק יְסוֹדָא דְעָלְמָא. בְּרִית שָׁלוֹם שְׁלָמָא דְּעָלְמָא. אִישׁ הָאֲדָמָה וַדַּאי. וְעַל דָּא (בראשית ו) וְנֹחַ מָצָא חֵן בְּעֵינֵי יְיָ.

תָּמִים הָיָה בְּדוֹרוֹתָיו. מַאי בְּדוֹרוֹתָיו, אִלֵין אִנּוּן דְּנָפְקוּ מִנֵּיהּ. הוּא אַשְׁלִים לְכֻלְהוּ. וְהוּא הֲוָה שְׁלִים מִכֻּלְהוּ. תָּמִים הָיָה דְּאִתְיְילִיד מָהוּל דִּכְתִיב הִתְהַלֵּךְ לְפָנַי וְהיֵה תָמִים. בְּדוֹרוֹתָיו וְלא בְּדָרִין דְּעָלְמָא דְּהָא מִנֵּיהּ נָפְקוּ (תולדות בעלמא).

תּוֹסֶפְתָּא לָמָּה נֹחַ נֹחַ תְּרֵי זִמְנִי. אֶלָּא כָּל צַּדִּיק וצַּדִּיק דִּי בְּעָלְמָא אִיתּ לֵיהּ תְּרֵין רוּחִין. רוּחָא חַד בְּעָלְמָא דֵין ורוּחָא חַד בְּעָלְמָא דְאָתֵּי. והָכִי תִּשְׁכַּח בְּכֻלְהוּ צַּדִּיקֵי משֶׁה משֶׁה, יַעֲקֹב יַעֲקֹב, אַבְרָהָם אַבְרָהָם, שְׁמוּאֵל שְׁמוּאֵל, שֵׁם שֵׁם. בַּר מִיִּצְּחָק דְּלָא כְּתִּיב בֵּיהּ כְּמָה דִכְתִּיב בְּהוּ. בְּגִין דְּיִצְּחָק בְּשַׁעֲתָּא דְּאִתְּקְרָב עַל גַּבֵּי מַדְבְּחָא נָפְּקַתּ נִשְׁמָתֵּיהּ דְּהֲוַתּ בֵּיהּ בְּהַאי עָלְמָא. וכֵיוָן דְּאִתְּמָר בֵּיהּ בְּאַבְרָהָם, בָּרוּךָ מְחַיֵּה הַמֵּתִּים תָּבַתּ בֵּיהּ נִשְׁמָתֵּיהּ דְּעָלְמָא דְּאָתֵּי. בְּגִין דָּא תִּשְׁכַּח דְּלָא יִחֵד קוּדְשָׁא בְּרִיךָ הוּא שְׁמֵיהּ אֶלָּא עַל יִצְּחָק בְּגִין דְּאִתְּחַשַׁב כְּמֵתּ וְעַל דָּא רָמַז קְרָא ואָמַר (איוב ז) הֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין וגו’.

דף ס ע”א

דָּבָר אַחֵר אֵלֶּה תּוֹלְדוֹתּ בְּגִין דְּהֲוָה צַּדִּיק שַׁבַּח לֵיהּ תְּרֵי זִמְנִי. תָּמִים הָיָה בְּדוֹרוֹתָּיו, אֲבָל בְּדָרִין אַחֲרָנִין אֵינוֹ נְחְשַׁב לִכְלוּם, כְּמוֹ דָרָא דְאַבְרָהָם ודָרָא דְמשֶׁה ודָרָא דְּדָוִד. דָּבָר אַחֵר חָמֵי מַאי עָבַד בְּדָרָא דְּכֻלְהוּ חַיָּיבִים, קַל וָחוֹמֶר אִלּוּ הָיָה בְּדָרָא דְּכֻלְהוּ צַּדִּיקִים: (עד כאן תוספתא)

תָּא חֲזֵי, נֹחַ אִתְחַזֵּי מִיּוֹמָא דְּאִתְבְּרִי עָלְמָא לְמֶהֱוֵי בְּתֵיבָה בְּחִבּוּרָא חַד וּלְמֵיעַל בָּהּ, וְעַד לָא אִתְחַבְּרוּ כְּחֲדָא לָא הֲוָה עָלְמָא כְּדְקָא יְאוּת, לְבָתַר מַה כְּתִיב, (בראשית ט) וּמֵאֵלֶּה נָפְצָה כָּל הָאָרֶץ. מַהוּ נָפְצָה. כְּמָה דְאַתְּ אָמֵר, (בראשית ב) וּמִשָּׁם יִפָּרֵד. דְּמִתַּמָּן אִשְׁתְּכַח פִּרוּדָא וְאִתְבַּדָּרוּ תּוֹלְדוֹת לְכָל סִטְרִין וְכֹלָּא חַד כְּדוּגְמָא חָדָא. בְּגִינֵי כָךְ אֵלֶּה תּוֹלְדוֹת נֹחַ. אֵלֶּה וַדַּאי. דְּהָא יְסוֹדָא דְעָלְמָא אִיהוּ דְּעָבִיד (דף ס ע”א) תּוֹלְדוֹת לְקָיְימָא בְּאַרְעָא. אֲתָא רַבִּי אַבָּא וּנְשָׁקֵיהּ. אָמַר אַרְיָא בְּחֵילֵיהּ טִינָרָא נָקִיב וְתָבַר. כָּךְ הוּא וַדַּאי. וְתָּא חֲזֵי, מִשִּׁיעוּרָא דְּתֵיבוּתָא אוּף נָמֵי הָכִי הוּא.

רַבִּי אֶלְעָזָר פָּתַח (תהלים מו) לְכוּ חֲזוּ מִפְעֲלוֹת (בדפוס קרימונא אלקים, ועי’ מ”ש לעיל נח ב) יְיָ אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ. הַאי קְרָא הָא אִתְּמָר וְאוּקְמוּהָ. אֲבָל לְכוּ חֲזוּ, מַאי חֲזוּ. כְּמָא דְאַתְּ אָמֵר, (ישעיה כא) חָזוּת קָשֶׁה הוּגַד לִי. בְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד, אִתְגְּלִי נְבוּאָה עִלָּאָה לִבְנִי נָשָׁא. אֲשֶׁר שָׂם שַׁמּוֹת, שֵׁמוֹת וַדַּאי, דְּהָא שְׁמָא גָּרִים לְכֹלָּא.

כְּתִיב וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר זֶה וְגו’ אַמַּאי הָכָא לֵאמֹר. וְאַמַּאי זֶה. אֶלָּא (הובא לעיל דף נח א’ לשון זה) לֵאמֹר דָּא אִתְּתָא. זֶה דָּא צַדִּיק. (רמז כמו דקודשא בריך הוא קרא ליה נח נייחא דארעא. לאמר, מאי לאמר. אלא אתר דא קרי ליה נח. ומאן איהו ארעא קדישא. לאמר זה ינחמנו ממעשנו וגו’. עבד ליה קודשא בריך הוא לתתא כגוונא עלאה) (נ”א זה דא צדיק וכן נח (לאמר, נח) דא צדיק. לאמר דא נוקבא. בגין דלא מתפרשן דא מן דא. אמר רבי יצחק לאמר דא ארעא קדישא) (וזה אמת) (כצ”ל באמת בהגהת ד”א. הרש”ב) כְּתִיב הָכָא זֶה יְנַחֲמֵנוּ, וּכְתִיב הָתָם (ישעיה כה) זֶה יְיָ קִוִּינוּ לוֹ. זַכָּאִין אִנּוּן צַדִּיקַיָא דִרְשִׁימִין בִּרְשִׁימוּ דְגוּשְׁפַּנְקָא דְמַלְכָּא לְמֶהוֵי בִּשְׁמֵיהּ רְשִׁימִין וְאִיהוּ שָׁוֵי שְׁמָהָן בְּאַרְעָא כְּדְקָא יְאוּת.

כְּתִיב וַיִּקְרָא אֶת שְׁמוֹ נֹחַ. וּכְתִיב, (וישב קפו ב) וַיִּקְרָא שְׁמוֹ יַעֲקֹב. אַמַּאי לָא כְּתִיב אֶת. אֶלָּא הָתָם דַּרְגָּא אַחֲרָא (ד”א חדא) וְהָכָא דַּרְגָּא אוֹחֲרָא. (נ”א את, כמה דאת אמר ואראה את יי) כְּדִכְתִיב, (ישעיה ו) וָאֶרְאֶה אֶת יְיָ. וָאֶרְאֶה יְיָ לָא כְּתִיב אֶלָּא אֶת יְיָ. אוּף הָכָא בְּנֹחַ וַיִּקְרָא אֶת שְׁמוֹ נֹחַ. וַיִּקְרָא שְׁמוֹ יַעֲקֹב דַּרְגָּא דִּילֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא מַמָּשׁ קָרָא לֵיהּ יַעֲקֹב. אֲבָל הָכָא אֶת לְאִתְכְּלָלָא שְׁכִינְתָּא. (נ”א דהיא דרגא אחרא לתתא):

אֵלֶּה תּוֹלְדוֹת נֹחַ וְגו’. רַבִּי יְהוּדָה פָּתַח (תהלים קיב) טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט. טוֹב אִישׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא דְּאִקְרֵי טוֹב. כְּמָה דִּכְתִיב, (תהלים קמה) טוֹב ה’ לַכֹּל. וּכְתִיב, (שמות טו) ה’ אִישׁ מִלְחָמָה. לְהַאי כֹּל חוֹנֵן וּמַלְוֶה. לְאֲתַר דְּלֵית לֵיהּ מִדִּילֵיהּ. וְהַהוּא אֲתַר מִנֵּיהּ אִתְּזָן יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, דְּהָא הַהוּא דָּבָר לָא אִתְּזָן אֶלָּא בְּמִשְׁפָּט כְּמָה דְּאַתְּ אָמֵר (תהלים פט) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ.

דָּבָר אַחֵר טוֹב אִישׁ, דָּא צַדִּיק דִּכְתִיב, (ישעיה ג) אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְּרִי מַעַלְלֵיהֶם יֹאכֵלוּ. רַבִּי יוֹסֵי אָמַר דָּא נֹחַ דִּכְתִיב נֹחַ אִישׁ צַדִּיק. רַבִּי יִצְחָק אָמַר דָּא שְׁבָחָא דְּשַׁבָּת, דְּבֵיהּ פָּתַח טוֹב, דִּכְתִיב, (תהלים צב) טוֹב לְהוֹדוֹת לַה’.

רַבִּי חִיָּיא אָמַר כֹּלָּא חַד וְכֻלְהוּ מִלָּה חָדָא אָמְרוּ. וְדָא עָבִיד תּוֹלְדוֹת בְּעָלְמָא. תּוֹלְדוֹת דְּעָלְמָא מָאן אִנּוּן. אִלֵּין נִשְׁמַתְהוֹן דְּצַדִּיקַיָא דְּאִנּוּן אִיבָּא דְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא. רַבִּי שִׁמְעוֹן אָמַר בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְעַטֵּר בְּעִטְרוֹי, מִתְעַטֵּר מֵעֵילָא וּמִתַּתָּא. מֵעֵילָא מֵאֲתַר דְּעֲמִיקָא דְכֹלָּא. מִתְעַטֵּר מִתַּתָּא בַּמֶּה. בְּנִשְׁמַתְהוֹן דְּצַדִּיקַיָא. כְּדֵין אִתּוֹסַף חַיִּים מֵעֵילָא וּמִתַּתָּא. וְאִתְכְּלִיל אֲתַר מַקְדְּשָׁא מִכָּל סִטְרִין וּבֵירָא אִתְמַלְיָיא וְיַמָּא אִשְׁתְּלִים, וּכְדֵין יָהַב לְכֹלָּא.

 

This weeks reading is Mishpatim (Exodus 21)

The Zohar opens this parasha with Rabbi Shimon saying “, הַמִּשְׁפָּטִים וְאֵלֶּה”, “Now these are the ordinances which you shall set before them”, these are the laws of reincarnation. The laws for the souls coming back to this world, according to the judgment they had received based on their prior life actions.
When the Torah says “חִנָּם יֵצֵא לַחָפְשִׁי וּבַשְּׁבִעִת יַעֲבֹד שָׁנִים שֵׁשׁ עִבְרִי עֶבֶד תִקְנֶה כִּי”, If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.”, This reveals some of the secrets of reincarnation. The soul returns to the world because of its sins, or because it didn’t complete Torah and Mitzvoth in its life. By those laws, the soul is forced to come back dressed in a physical body.

Read the rest of this article here: http://rabbishimon.com/?p=725

Another article titled “Slavery or Freedom? What is your choice?” here: http://rabbishimon.com/?p=455

 

וַיֶּאֱהַב יִצְחָק אֶת-עֵשָׂו, כִּי-צַיִד בְּפִיו; וְרִבְקָה, אֹהֶבֶת אֶת-יַעֲקֹב.

Isaac loved Esau, because he did eat of his venison; and Rebecca loved Jacob

Isaac is the left column, he represents the desire (for the light).Esau expressed this desire in the material world and created affinity with Isaac on that level. Love is the same word as equality and oneness in the Torah. Rebecca loved Jacob because she was Malchut (female energy) and he was pure and represented the central column (the channel of the light).

To connect to the energy of Isaac and draw his blessings, a material connection is required. Isaac instructed his first son to go for a hunt and bring it to him. Genesis 27:3, 4 “וְעַתָּה שָׂא-נָא כֵלֶיךָ, תֶּלְיְךָ וְקַשְׁתֶּךָ; וְצֵא, הַשָּׂדֶה, וְצוּדָה לִּי, צידה (צָיִד). ” “go out to the field with your weapons and hunt…. and make me savory food, such as I love, and bring it to me, that I may eat; that my soul may bless you before I die.

Here lies a secret on how to draw the Light into our lives. First we have to work for our food, then let go of it in order to create a space for the light to come in.

In simple terms, open your desire to have the material things but do not stop there. Share it, because when you do so you connect with the original thought of creation “to benefit others”. That creates affinity with the Light and allows it to flow into your life

Now Rebecca knew that Esau was not fit to handle and channel the blessing of his father. This blessing was supposed to affect the continuation of the coming generations and Jacob was the right channel for this light.

Rebecca commanded him to follow her instructions.

Genesis 27:8, “וְעַתָּה בְנִי, שְׁמַע בְּקֹלִי–לַאֲשֶׁר אֲנִי, מְצַוָּה אֹתָךְ” “Now therefore, my son, listen to my voice according to that which I command you“.

Jacob was a “good boy” and didn’t want to lie to his father but Rebecca did everything to keep Jacob pure of  ‘sins’ and she took it under herself וַתֹּאמֶר לוֹ אִמּוֹ, עָלַי קִלְלָתְךָ בְּנִי; אַךְ שְׁמַע בְּקֹלִי, וְלֵךְ קַח-לִי ” “And his mother said to him: ‘Upon me be your curse, my son; only listen to my voice, and go fetch me them.

Jacob was destined to continue the line of Abraham and Isaac. He knew what his work was before coming to the world. He let Esau come out first to remove the negativity attached to every first born (from the first sin). He bought the blessings before Isaac was ready to give them. Genesis 25:30,31,32 “וַיֹּאמֶר, יַעֲקֹב:  מִכְרָה כַיּוֹם אֶת-בְּכֹרָתְךָ, לִי. “, “And Jacob said: ‘ First sell me your birthright.’“. Birthright in Hebrew is “בְּכֹרָתְךָ” spelled as “בִּרְכָתֶךָ ” “your blessing”. When Esau sold Jacob his birthright he also sold him his blessing. Jacob did a “Kosher deal” and Esau left to his fault.

Esau’s lesson teaches us not to fall into immediate gratifications, which distract us from the real purpose and work in life, the Light and the continuation process.

 

” וְזֹאת הַבְּרָכָה, אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקְים–אֶת-בְּנֵי יִשְׂרָאֵל: לִפְנֵי, מוֹתוֹ. ”
” And this is the blessing that Moses, the man of God, blessed the children of Israel before his death ”

The parasha of V\’zot Haberacha is the final parasha of the Torah. Kabbalah explains that this is the level of Malchut of Malchut, which is the total manifestation of the Light.

The first verse has twelve words and it is the connection to all the blessings the Israelites received from G-d. The Zohar tells us that the first letter ” ו ” is the reference to Zeir Anpin, (The Light) and ” זֹאת ” is the reference to Malchut (the Vessel). The first word also has the numerical value of 414, which is equivalent to twice the value of the word ” אור ” (Light). The following 3 letters ” הבר ” also value to 207 = ” אור “. The next two is ” כה ” = 25 (I\’ll explain later).

There are three streams of Lights revealed with the first 7 letters of the Parasha to bring this ultimate manifestation of the Light in balance.

In the blessings of the Kohanim (Priests in the Holy Temple), G-d is instructs the priests to bless the Israelites with the word ” כֹּה ” Numbers (6:23) ” דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם “. The seed of the blessing is in the word ” כֹּה “. After that (numbers 6:24,25,26) comes the three verses that begins with the Letter ” י “, ” יְבָרֶכְךָ “, ” יָאֵר ” and ” יִשָּׂא ” that draws down the three levels of light for the right, left and central column.

The twelve words create the channels to the twelve tribes, and the twelve months of the year. The parasha is always read on Simchat Torah, the eighth day of Sukkoth. We know that the Eighth connects us to the level of Binah, a full revelation of light on this world.

The Ari (Rabbi Yitzchak Luria), reveals us that on that day we have a complete unification of the Light and the vessel, (Z”A and Malchut). We explained on previous commentary that when we have supernal connection of the Light and Vessel, a couple should not connect physically.

We read V\’zot Habracha and immediately after we start the reading of Bereshit (Genesis).

We make the connection from below to upper; we connect the Malchut (Deuteronomy, V\’Zot Habracha) with Keter (Genesis, The story of creation).

The sum of the first seven letters ” וְזֹאת הַבְּרָ ” is 621 and it equals to Keter ” כתר ” = 620 + 1 for the whole.

We start the New Year with the blessing of Moshe where he repeats the blessings given to the sons of Yaakov and Yosef. They are not alive at the time of the blessings but in this process, the light of the blessing is revealed and projected for the whole year.

Deuteronomy (34:6) ” וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב, מוּל בֵּית פְּעוֹר; וְלֹא-יָדַע אִישׁ אֶת-קְבֻרָתוֹ, עַד הַיּוֹם הַזֶּה “, ” And he was buried in the valley in the land of Moab over against Beth-peor; and no man knew of his burial site unto this day ”

G-d is giving a personal care for Moshe upon him leaving the world. As we know from the Zohar, Moshe was at the level of Daat (the connection Sefirah of Chokmah and Binah). It is above the physical level. In Deuteronomy 31:2, Moshe is telling the Israelites ” And he said unto them: \’I am a hundred and twenty years old this day; I can not go out and come in anymore; ” in his preparation to transfer the leadership to Joshua . Go out and come in refers to the traveling from the physical to the spiritual in order to talk to G-d. No one could see G-d and live because to see G-d you need to be spiritual. Moshe could transform himself to go between the two dimensions.

When Moshe passed away he was in a spiritual form and therefore, no one could handle a burial for him. Moshe is actually alive and will reveal himself with the Mashiach. As we explained in previous commentary, the Word ” היום ” (this day) is a code word for the day Mashiach will be revealed. The verse above tells us that no one “knew” his burial site. The Torah uses past tense to tell us that we will see Moshe in the Future, which is ” הַיּוֹם ” (this day).

Where is Moshe Now?

The Ari (Rabbi Isaac Luria) in Shaar Halikutim , Genesis, gives some explanation about the name of 42 (Ana B\’Koach). This name created the whole world and it comes from the first 42 letters of the Torah. The first 6 letters are ” אב גי תץ ” are from the first word of the Torah ” בְּרֵאשִׁית ” “in the beginning”.

The Ari says that the first two letters ” אב “, in Hebrew, Father, is Moshe because he is the Father of the Torah. The next two letters, ” גי ” (numerical value 13) are from the verse ” וַיִּקְבֹּר אֹתוֹ בַגַּי … ” (Deuteronomy 34:6) for Moshe that revealed the 13 attributes (Which we read in Shabbat Chol Hamoed Sukkoth). The last two of the six ” תצ ” for Moshe as in (Deuteronomy 33:4) ” ת ּוֹרָה צִ וָּה-לָנוּ, מֹשֶׁה “.

We see that the word ” בְּרֵאשִׁית ” starts with a large letter ” ב “, and is spelled out as ” בית “, that means house in Hebrew.

In the above verse (34:6) ” וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב, מוּל בֵּית פְּעוֹר; ” we have a missing letter ” א “, in the third word of the verse. The commentator “Baal Haturim” says that this letter is missing so no one can know Moshe\’s burial site. Rashi says that Moshe\’s burial site was ready from the days of creation.

We understand that there is no physical burial and Moshe\’s soul is where G-d placed him.

The Torah scroll written on 248 columns that each one of them start with the letter ” ו “, except for six places and the different letters are ” ביהשמו “. We see the letters of Moshe\’s name in the Middle. The numerical value is equivalent to ” משה־חי “, (Moshe is alive), also equal to ” המשיח “, (The Mashiach).

My friend, Ezra, pointed to me that the numerical value in (34:6) of ” בַגַּי בְּאֶרֶץ מוֹאָב ” is equal to 357 and when we add 1 for the missing letter ” א ” we get 358, which is the numerical value for ” משיח ” (Mashiach).

Rabbi Avraham Abulafia refers to the verse in Genesis 1:2, ” וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם “, ” and the spirit of God hovered over the face of the waters ” and says that the spirit of G-d is the spirit of Mashiach hovering over the water.

The Torah is water and the spirit of G-d, the Mashiach is the letters of ” ביהשמו ” that is like hovering over the Torah and it represents the spirit of Mashiach.

The sages said that Moshe is the first redeemer and will be the last redeemer. We know that Moshe is alive and he holds the spirit of Mashiach. Let us pray that he will reveal himself with the Mashiach, Today, Amen.

 

רְאֵה, אָנֹכִי נֹתֵן לִפְנֵיכֶם–הַיּוֹם: בְּרָכָה, וּקְלָלָה.
Behold, I set before you this day a blessing and a curse

Just before the Israelites entered the land of Yisrael, G-d revealed that the promised land is under our control, BUT, it is our choice and responsibility to connect to all the benefits that this land holds for us.

The first verse of the parasha declares the choices, the second tells us how to connect to the blessing " the blessing , if you shall listen to the… " and the third verse " and the curse , if you shall not listen to… ". You see immediately that the curse comes if you do not follow the system.

You loose the race if you stop running; you lose the business or job if you don\’t work it. You won\’t walk out the window because it is the fastest way to the street. If we try out this stunt and fall of the window, it is not G-d that punishes us. It is because we don\’t listen to the laws of gravity (Physics

 

1.1). (please read again to understand the concept).

In 12:29 " that you shall set the blessing upon mount Gerizim, and the curse upon mount Ebal " " גְּרִזִים " and " עֵיבָל \’ , The mountain of blessing, " גְּרִזִים " has the numerical value of 260 (ten times the Tetragrammaton) also ג׳־רזים , means 3 secrets and also deeper meaning 3 lights ( רז =207= אור =Light ) that is mentioned at the end of the Parasha with the three holidays that we need to connect to the Holy Temple. T he curse, " עֵיבָל \’ is 112 and the same letters of " בילע " = swallow and refer to the darkness that exists when the light is swallowed (black color swallows all light (Physics 1.2) ).

Death swallows us (to the ground and to nothing of physical). This will change when the prophecy of Isaiah (Isaiah 25:8) will be fulfilled and death will be swallowed for ever.

Now we come to the eating of meat that appears many times in this parashah and the kosher steak, I mentioned in the title of this article. But before that we need to understand few important points. There are 16 places in Re\’eh where the 4 words of " בַּמָּקוֹם אֲשֶׁר-יִבְחַר יְקוָק " or " הַמָּקוֹם אֲשֶׁר-יִבְחַר יְקוָק ", appear 16 times (and three times in the next parasha of Shoftim). There is a lot of significance to those numbers but I want to focus on the steak (Please don\’t take it lightly as this analogy is full of Light).

The important point to understand is that, these four words represent the connection to the Light, code name " ציון־וירושלים " ( Zion and Jerusalem ); " ציון " is the point where the Light is offering an open connection to us. " ירושלים " is the vessel or the place of connection.

The Torah commentator, Baal Haturim, reveals that " אֶל-הַמָּקוֹם " as in the first appearance of the verse (12:5) has the numerical value in " את־בש " of " ירושלים ", Jerusalem , and " מָּקוֹם " has numerical value of " לציון ", "to Zion ".

When we examine the word " מָּקוֹם " we find the word " קו " between two letters of " מ ", Built from Kaf and Vav (" כו ") =26. This letter\’s ordinal value is 13 = " אחד " = " אהבה " (x2=26), in Genesis 1:9 we find " יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם אֶחָד " " \’ Let the waters under the heaven be gathered together unto one place ", Notice " יִקָּווּ " and " מָקוֹם אֶחָד " " one place " and this is the point of " אבן־השתיה ", "The Drinking Stone", where the whole process of creation began.

This is where the Light flows to the world. This is where physicality began to form. The verse continues " וְתֵרָאֶה, הַיַּבָּשָׁה " " and let the dry land appear ". The word " יִקָּווּ \’ has the word " קו " and " י " and " ו " from both sides. Together they have numerical value of 16 and they represent the two letters of the Tetragrammaton of the Male energy, the flow of Light. The word " קו ", means line.

The Holy Ari explains in the book "Tree Of Life" that to create the physical world G-d restricted himself in a middle point and created a void, a space by distancing himself from it. After that the Light of Endless, " אור־אין־סוף ", drew a line from the endless through the space to the middle point and with that light he created the all the worlds.

Rabbi Ashlag of blessed memory, teaches the Tree of Life of the Ari, in his writings of " תלמוד־עשר־ספירות ", The "Study of The Ten Sefirot".

As we have learned and as I have  explained in my previous commentaries, the connection and revealing of the Light is by pushing it back. When we want to view an object, we point a light to it and we see it when the light reflects back. If it is a black object, it swallows the light. We can see a black object only when light reflects from its surroundings.

When we come to the place " הַמָּקוֹם ", which is the Holy Temple , we bring offerings of physical matters to reveal the light and get the blessings.

Eating is an important process of connecting to the Light. When we eat, we burn the food in our body and transform it into energy. Like the Kohen in the Holy Temple used to do with the sacrifices. The Torah teaches us which animals are good for our connection and which ones are not.

The blessing over the food is important because it guarantees a proper transformation of physical to Light. The Numerical value of " הַמָּקוֹם אֲשֶׁר-יִבְחַר יְקוָק " is 912 + 1 (for the Kolel) = 913 = " בְּרֵאשִׁית \’ "Bereshit", the First word of the Torah and representation of the seed of creation.

When we eat a kosher food, we transform the physical to good energy of upper levels, drawn from the good side of the Tree of Good and Bad. Non Kosher, connects us to physicality and the lower forces.

Non Kosher could be very good physically, but not spiritually.

We are warned to disconnect from the blood of the animal, because it holds the animal\’s soul and  negativity.

Rabbi Avraham Azulai in the book " מעשה־חושב ", expands on the meditation of the Ari, about the eating and blessings of the food.

The 32 teeth related to the 32 paths of wisdom (Chokmah). We meditate on the letter Alef " א ", that is built from " י " at the top, " ו " in the middle and " י " at the bottom. When we take the " ו " and split it in the middle (lengthwise), we have " יו " on top and " וי " at the bottom like the 16 teeth on top and 16 on the bottom.

When we chew the food we reveal its light and then we can swallow it. It is hard to remember the whole meditation and to apply it each time we eat but understanding the process and having it in our consciousness, help us connect better.

That is why a kosher steak is good for you.

For the people that wait for Mashiach to come in order to enjoy Steak with Cheese or a good Lobster tail in butter, here is why it will be okay then (only then) to eat any kind of meat/food without restriction.

In short, we are now in the space created for us to reveal the Light; we need to connect to the light of Ein Sof, through the line given to us " הַמָּקוֹם ".

It is done by our actions (doing the Mitzvoth).

At the time of Mashiach, the whole space will be filled with Light, (Isaiah 30:26) " וְהָיָה אוֹר-הַלְּבָנָה, כְּאוֹר הַחַמָּה " " Moreover the light of the moon shall be as the light of the sun ". .. The Moon will have the light like the Sun.

The line from Ein Sof will expand to fill up the whole space. There will be unity of upper and lower (Zecharia 14:9)
" וְהָיָה יְקוָק לְמֶלֶךְ, עַל-כָּל-הָאָרֶץ; בַּיּוֹם הַהוּא, יִהְיֶה יְקוָק אֶחָד–וּשְׁמוֹ אֶחָד "
" And the LORD shall be King over all the earth; in that day shall the LORD be One, and His name one ".

When the final redemption comes to happen, there will be no need to work and reveal light because the light will already be  here. We can then enjoy all physical pleasures.

Until then we need to work hard to reveal the light. Help each other, Give, Share, Sacrifice, Pray and Chew the steak (No butter on top!) before swallowing it.

The harder we work, the faster we will merit seeing Mashiach. Today, Amen.

 


כְּכָל-הַיֹּצֵא מִפִּיו, יַעֲשֶׂה
" He shall do according to all that proceeded out of his mouth "

The Zohar defines humans as " מדבר ", one who speaks. This puts humans above all nature and closer to G-d.

The parasha starts with the laws of vows. If a man makes a vow or swears an oath, he shall not break his word and must act according to the words that came out of his mouth.

A man has the power to annul his daughter\’s or wife\’s vows but not his vows.

The reason for that is that a female is a vessel and a man is a channel for the Light. They are connected to his Light and If he hears his daughter or wife make a vow, it makes him part of the process. He can then deny channeling the Light from coming to the vessel.

When the words come out of the mouth, the Light is formed to supply the energy to it. It is automatic. The man must follow his words because the Light comes in unconditionally. If he doesn\’t, then that energy is taken by the other side and used for negativity.

A young female that still lives with her father is connected to his Light. A husband and wife get connected through marriage and the process of the seven blessings, "Kidushin" that forms a unit of male and female. The male controls the Light flow into the unit and therefore he can annul her vows.

A woman is at the Malchut level and her words can manifest without much work. Her desire (vessel) makes things happen. (It is easy to understand now the saying "behind a successful man, there is a successful or powerful wife").

In a true marriage, the husband feels the power of his wife\’s desires strongly; she can make or break the relationship.

The power of the vessel is like a magnet. Like a metal drawn to a magnet, the light is drawn to a vessel. The bigger the vessel, the bigger the Light drawn in.

When a woman\’s vows are annulled, "וַיקוָק יִסְלַח-לָהּ" The Light forgives her. The English translation hides the real spiritual process. The numerical value for the root word "סְלַח " is 98 and it is the same for the word " צח ", which means clean and pure. Because the man annulled her vow, she is not responsible for its fulfillment and the Light cleanses her.

If a man annuls the vow of his daughter or wife he takes the responsibility. (Numbers 30:16) "וְאִם-הָפֵר יָפֵר אֹתָם, אַחֲרֵי שָׁמְעוֹ–וְנָשָׂא, אֶת-עֲו‍ֹנָהּ" But if he shall make them null and void after that he has heard them, then he shall bear her iniquity ".

In the name of God the female energy is represented by the letters \’ה\'(H), the first "ה"(H) (Upper) is for the level of Binah, pure light with desire to share.  The last letter is for Malchut, representing the lack of light and desire to take.
The male energy is the first letter "י"(Y) for the levels of Keter and Chokmah and it is unreachable by us because no desire can be found there for us to connect.
The letter "ו"(V) represents Zeir Anpin and man to channel the light form Binah to Malchut.

Here is how the Light flows to this world according to the name of God (in a very simple way)
.
י Yod = Keter and Chokamh (Pure Light)
ה He = Binah (Female, desire to share)
ו Vav = Zeir Anpin (Male, channel for the light)
ה He = Malchut (Female, Desire = Vessel=Manifestation, The Light in Malchut take the shape of the vessel)

We are all responsible for every thing that comes out of our mouth.
When we speak we have the power to create. It is done by connecting the Light and the desire (the vessel).

Watch your words!


 

” וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין-בָּהּ מוּם, אֲשֶׁר לֹא-עָלָה עָלֶיהָ, עֹל ”
“And they will bring to you a red heifer, faultless, where there is no blemish, and upon which never came yoke”
The Torah instructs us many times to make sacrifices of different animals. The purpose of that process as explained in earlier commentaries is to remove impurities caused by our actions.
Here is the first time the Torah gives specific details on the animal, this special animal need to be ” פָרָה “, a red heifer, without any blemishes and one that was never used for work.
The Ari Hakadosh, Rabbi Isaac Luria, in Sefer Halikutim, teach us that the letter ” פָרָה ” are connection to ” םןץףך “, the five final letters of the Hebrew Alef-Bet. They are equal to 280 ” פָר ” and ” ה ” 5 for the 5 levels of “Gevurah”, the left column of the Tree of Life, starting up from Binah.

The ” פָרָה ” needs to be of red color, the color that represents the left column, the desire. The Kohen, slaughter the ” פָרָה ” , let the red blood out of her and splash it seven times against the Holy, then burn her to ashes ” אֵפֶר “. This word is built from ” פר ” and ” א “.
The Red Heifer is now reduced to ashes. Before we had 280 + 5 and now 280+1 (for the Kolel). The letter ” ה ” of Malchut is now ” א “, the letter of the seed of Light ” אור “, and the concealed beginning of the Torah.
As you can see here the mathematics of the Hebrew letters connecting us to the supernal root, and reveal the energy behind them. The precepts that the Torah is teaching us are the guide and the technology to connect to the supernal.
Understanding the code gives us better connection and ability to draw the concealed Light in the Torah. Every story, every action, every letter has a connection to the supernal.
During the whole process, every one that touches the red heifer becomes impure. Only the persons that the Kohen splashes the ” אֵפֶר “, the ashes on them, get purified from the energy of death.
The three main words used in the process are ” פרה “, ” שרפ “, ” אפר “, has the connection to ” פר “, equal to ” םןץףך “.
The first part of the Parasha “Chukat” is read on “Shabbat Parah”, which is the first Shabbat after Purim. This begins the purification process before Passover and the beginning of the New Year that starts with the month of Nisan.
The Connection to circumcision
During the circumcision process, The “Mohel” (The person that does the act of removing the foreskin from the child’s reproductive organ), need to do the action of ” פריעה “, which is tearing the skin and revealing the opening of the organ. The tearing process should be done with the two hands.
The reproductive organ is at the level of Yesod, the channel for the Light, it has the ability to create life and continuation in this world. At the end of it we have the foreskin, which represent death, the Sin of Adam and the Snake.
We see the connection with the letters ” פר ” at the beginning of the word ” פריעה “.
The process of ” פריעה ” is skipped many times by the Mohels and unfortunately it hurts the child’s ability to connect and channel the Light for himself and for his children. The circumcision is a technology that helps to remove negativity from the child and open his channel for the Light to flow.
If a parent wants his child to have better chance connecting to the Light and be righteous, he need to have a Mohel that will follow the whole physical process with the spiritual consciousness.
The Final redemption
The Zohar, in Tikkun thirty seven of Tikkunei Hazohar, reveal us the process of redemption. The Creator will remember the covenant and will come to remove all negativity and death from the world. This is the secret of the foreskin and ” פריעה “, tearing and bleeding.
We are living in the world of death, a world with ends. Life and other actions we do come to an end sooner or later. This is true until we have the final correction of ” פר “, 280 lights that the Creator will correct for us with the five final letters.
There will be some “bleeding” before the channel of Yesod will open and existence will be flooded with the Light of the Creator. This is the time of Mashiach and we hope it is coming, Today, Amen.

 

" טוֹב-עַיִן, הוּא יְבֹרָךְ: כִּי-נָתַן מִלַּחְמוֹ לַדָּל " (Proverbs 23:9)

The Ari Hakadosh reveals us that Moses\’s root soul came from the good side of " הבל " (Abel, the son of Adam) , which is the letter " ה " and Balaam came from the bad side, which is the letters " בל ". They were both connected to the sefira of "דעת ", Moshe was connected to the side of holiness and Balaam to the negativity and impurity. They were both prophets.

Balak was a grand magician with deeper understanding and knowledge of the spiritual system. He knew what needed to be done in order to eliminate the growth of the Israelites and the threat to his position.

He knew that Balaam was at the same level of Moses from the negative side and that he could be the only one that can separate the connection of Moses and the Israelites to the Light from their root. That is by using the power of words. Not well equipped armies and no sophisticated weapons of mass destructions. Few well selected words by the right person could do the job.

The words come out of the mouth as "הבל ", "vapor" of the mouth. The Ari explains that Balaam, with his words and consciousness, wanted to connect Moses and himself together again (as they were in Abel) and let the evil side (Balaam) overcome the good (Moses).

Another connection to the name is in Numbers 23:20 " הִנֵּה בָרֵךְ, לָקָחְתִּי; וּבֵרֵךְ, וְלֹא אֲשִׁיבֶנָּה ", the first letters of the first three words are spelled "הבל ", the Ari explains that this is where he wanted to take the good from Moses.

Bringing negativity on Moses would have caused him a disconnection from his higher root of the level of Daat "דעת ". This sefira is actually the result of the connection of Chokmah and Binah ( Aba and Ima or Supernal Father and Mother). As a connection to the Light for the whole nation of Yisrael, Balaam and Balak knew that if they were successful, it would be like a spiritual beheading for the Israelites.

Moses was already protected and Balaam was instructed by G-d \’to leave him and the nation alone\’. Balak did not let Balaam walk away. They continued with the plan and after the last attempt (Numbers 24:1-4); Balaam tried to \’trick\’ G-d by changing the method of his curse

" וְלֹא-הָלַךְ כְּפַעַם-בְּפַעַם, לִקְרַאת נְחָשִׁים; וַיָּשֶׁת אֶל-הַמִּדְבָּר, פָּנָיו "

"He went, not like the other times, to meet with enchantments, but he set his face toward the wilderness"

Then in Numbers 24:3
" וַיִּשָּׂא מְשָׁלוֹ, וַיֹּאמַר: נְאֻם בִּלְעָם בְּנוֹ בְעֹר, וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן "
" And he took up his parable, and said: The saying of Balaam the son of Beor, and the saying of the man whose eye is opened"

In the Hebrew verse we see that there are four words that are missing the letter Vav "ו ". This letter represents the six Sefirot of Zeir Anpin. That was Balaam\’s preparation to cut the Light from the Israelites.

A miracle happened and G-d turned the curse into six words blessing.

"מַה-טֹּבוּ אֹהָלֶיךָ, יַעֲקֹב; מִשְׁכְּנֹתֶיךָ, יִשְׂרָאֵל "
" How goodly are your tents, O Jacob, your dwellings, O Israel!"

Those six words give us the power of protection. The sum of the first letter of each word adds up to 110 and that is equal to "נס ", "Miracle". Also small Gimatria 11, which has the power of overcoming negativity.

Many use this blessing when they enter the synagogue to make a spiritual connection.

The word "מַה" (=45) itself represents the name of G-d at the level of Zeir Anpin, the letter "ו "of the Holy name.

The first word " מַה ", in this parasha appears at the top of the column of the Torah scroll. The Torah is written on 248 columns of 42 rows each. Every column starts with the letter " ו ", except for six places, beginning with the first letter and word of the Torah " ב " of " בְּרֵאשִׁית ". The six letters are " ביה־שמו"numerical value 363 " המשיח " = The Mashiach. Also same value as " משה־חי ", Moses is alive.

Realizing his failure to disconnect the Light from the Top, Balaam suggested Balak that if they cannot stop the light from coming, they can try to drain it out using a connection to the Sixth Sefira of Yesod (the sex organs).

Balak sent beautiful women with magical powers to lure the leaders to connect with them.

The Torah (Numbers 25:1) tells us what happened " וַיֵּשֶׁב יִשְׂרָאֵל, בַּשִּׁטִּים; וַיָּחֶל הָעָם, לִזְנוֹת אֶל-בְּנוֹת מוֹאָב "

The word " לִזְנוֹת " describes the spiritual process. The letter Lamed "ל " connects to the upper three sefirot, it is built from " ו " and " כ " (together 26), the next two letters are " זנ " and it means "to feed" " ו " is the channel for Zeir Anpin and the sixth sefira of Yesod, " ת " is the last letter of the Alef-Bet, for Malchut. It this case the Malchut of the negative side.

" וַיִּצָּמֶד יִשְׂרָאֵל, לְבַעַל פְּעוֹר; וַיִּחַר-אַף יְהוָה, בְּיִשְׂרָאֵל "

The light of the nation started flowing toward the negativity and the effect was a plague and 24000 people died before they were saved by Pinchas.

The Light force comes from "above", by the merit of our leaders and spiritual connections. Our actions determine if we can hold and use this light or lose it to negativity.

By the merit of Moses\’ spiritual strength the Israelites were protected from the top and were saved from total destruction.

They lost on the individual level, when they acted negatively.

It is important for us to connect to a righteous person to share his merit and protection of the Light, but we are always responsible for our personal actions.

 

אֵלֶּה מוֹעֲדֵי יְהוָה, מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר-תִּקְרְאוּ אֹתָם, בְּמוֹעֲדָם
These are the appointed seasons of G-d, even holy convocations, which you shall proclaim in their appointed season.

The word “מועד”, (=season =time) has the numerical value of 120. This connects us to the 12 months, signs of the Zodiac and that control the energy flow from each constellation.
G-d tells us about special times in a year, where there is a special energy available to us. He instructs us to announce them as a form of connection to that time/energy.

\"\"Albert Einstein said that time is just another dimension, a fourth one to go along with the up-down, side-side, forward-back we move through every day. Our understanding of time, Einstein said, is based on its relationship to our environment. The most radical interpretation of his theory: Past, present, and future are merely figments of our imagination, constructs built by our brains so that everything doesn’t seem to happen at once.
Einstein’s conception of unified space-time works better on graph paper than in the real world. Time isn’t like those other dimensions – for one thing, we move only one way within it.
Again; you can move in space in any direction, but time has only ONE direction.
Why so? Why can’t we go back in time?

The simple answer is; Time is illusion, a TEMPOrary perception. If we can’t move freely in time then we don’t need to and we don’t have to. Time exists only on the material level to create a state of beginning and end. There is no time in the spiritual dimensions.
The experience of time change from one person to another, and from one event to another.

Time was created for us so we can do our “time”. We were born into time frame to define and do work. We’ve been “pushed” into matter, the prison of the soul, a place of work with beginning and end.
The portion of Emor gives us the time map of the Holidays, a time where we can connect to higher levels to get help in doing our time.

 

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