On the surface Parashat Naso, looks like another boring story of counting and sacrifices but the Zohar gives this parasha a special value when the part of the Zohar that describe the great revelation of Torah Secrets, the Idra Rabba, is inserted inside the Zohar part of Naso.

Why the Idra Rabba is “hidden” in Naso? One can guess that the Torah secrets in this parasha are as great as the Idra Rabba. And maybe the Idra Rabba needs to be close to its seeds.

The parasha begins with the counting of the Leviim and description of their duties in the Holy. There are many uses of the root word “פקד”. The meaning is command or count and the deeper meaning is connection of the Light or more accurate connecting the Light and the Vessel.

Like when Yosef make his brothers promise him that when G-d will come to them and redeem them, they will take his bones with them. (Genesis 50:24)

וַיֹּאמֶר יוֹסֵף אֶל-אֶחָיו, אָנֹכִי מֵת; וֵאלֹקִים פָּקֹד יִפְקֹד אֶתְכֶם, וְהֶעֱלָה אֶתְכֶם מִן-הָאָרֶץ הַזֹּאת, אֶל-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב.

“And Joseph said unto his brothers: ‘I die; but God will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.”

In Parashat Bamidbar commentary we explained that the Book of Bamidbar is in the Level of Zeir Anpin (The Letter Vav “ו” of the Holy Name). In the beginning of Bamidbar God commands (Numbers 1:2)

“שְׂאוּ, אֶת-רֹאשׁ כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, לְמִשְׁפְּחֹתָם, לְבֵית אֲבֹתָם–בְּמִסְפַּר שֵׁמוֹת, כָּל-זָכָר לְגֻלְגְּלֹתָם.

In Naso (the second Parasha) (Numbers 4:22)

“ נָשֹׂא, אֶת-רֹאשׁ בְּנֵי גֵרְשׁוֹן–גַּם-הֵם: לְבֵית אֲבֹתָם, לְמִשְׁפְּחֹתָם”

In Beha’alotcha (the third Parasha) (Numbers 8:2)

“ דַּבֵּר, אֶל-אַהֲרֹן, וְאָמַרְתָּ, אֵלָיו: בְּהַעֲלֹתְךָ, אֶת-הַנֵּרֹת, אֶל-מוּל פְּנֵי הַמְּנוֹרָה, יָאִירוּ שִׁבְעַת הַנֵּרוֹת”

We see the words שׂאוּ then נָשא then בְּהעלתְך. All words are with the meaning of elevation.

Also first parasha connects to Yisrael, second to Levi and third to the Kohen.

You immediately think of the Torah reading when we use Kohen Levi and Yisrael to connect to Zeir Anpin (The Torah) to draw the Light down to us. The Torah and Bamidbar especially, as it connect us to Zeir Anpin uses the vessels to elevate us from below, upward in the order of Yisrael, Levi and Kohen. The first letter of each “כ” “ל” “י” spelled out “כלי”, which means vessel.

The numerical value is 60 for the six Sefirot of Zeir Anpin (Chessed, Gevurah, Tiferet, Netzach, Hod and Yesod). The Light always needs a vessel to fulfill. No vessel no Light. Like the famous joke about a poor guy that was praying and crying to God to let him win the lottery to provide good education for his children. After a while the angels came to G-d and asked him “G-d, why you don’t let this honest and poor guy wins the lottery?” G-d replied “I want to let him win, but he doesn’t buy a ticket”.

The Parasha describes how the head of each tribe bring sacrifices to celebrate the completion of the Altar “מזבח”, one head of a tribe each day. The Tabernacle is the Vessel for the Light and was built by the people’s money and hands; the Altar is the point of connection to draw the light. “קרבן” from the root word “קרב”, which mean closer. The sacrifices connect us close to the Light.

When the Kohen bring the sacrifice to the Altar a fire descends from heaven and consumes it.

The title of a head of a tribe is in Hebrew “נְשִׂיא” from the same root of elevation. The sacrifices are exactly the same for each tribe. The reason is to create completeness and equality in the connection of the light to all Yisrael.

Baal Haturim, famous Torah commentator, explains that the numbers used 130, 70, 1 has different and important connection. 70 Shekel, “שקל” same value of 430 as “נפש” relates to 70 souls that came down to Egypt and also relates to the 70 nations. 130 relate to the years Adam was away from his wife, Eve and before Shet “שת” was born and created continuation in the world. 130 also equal 10 times “אחד” (one in Hebrew).

The sacrifices included all the types of sacrifices that can be brought to the Altar. For completion and unity as the head of the tribe represent all people. The twelve tribes connect us to the 12 months of the year.

This is the reason why we read about the sacrifices of the tribes on every day of Chanukah and at the beginning of the year, on the first 12 days of Nisan. On the 13th day of Nisan (13 = one = “אחד” = unity), we read from B’haalotcha the part that deals with the light of the Menorah).

The 12 tribes establish the connection (like hooking all the wires) and then the Light comes. The Menorah has seven carriers of light to connect us to the seven Sefirot of this world. (You can read more in the commentary to B’haalotcha.)

Everything in the Torah, every letter and every tag has perfect reason and meaning for it.

One interesting story in the parasha is of what happen if a man becomes jealous and suspect his wife of being unfaithful to him. The woman is brought to the Kohen and he uses a special process to reveal the truth. I want to point to the part of the process where the Kohen, writes some words and wash them with water to a vessel for the woman to drink. The water gets inside her and reveals the truth with a physical effect, her belly swell or she conceives seed.

The secrets of words and water

The Torah tells us the water can make physical change in our body. The water (H2O) was the first physical element in the world. Water has atomic weight of 10 (Hydrogen with atomic weight of 1 x 2 + Oxygen with 8). On 100 degrees Celsius water becomes vapor (energy). Water is also about 70 to 80 percent of our body weight.

Water is the most receptive element to meditation. It connects to the Light easily because of its status as the first created matter. It is fluid and can easily transform to vapor or solid. Water want to spread to any direction you let it go. Water seeks its own level.

We can influence the water’s inner structure with meditation. Many Kabbalaists used the power of water to transfer the energy of healing to people. The “Baba Sali” (Rabbi Yisrael Abu Chatzeira) of blessed memory was known to give blessed water to people.

We bless the water with “שהכל־נהיה־בדברו”, which means “that everything becomes in/with his words”. The blessing connects us to the power of creation and the inner structure of the water changes.

To explain “that everything becomes in/with his words”, I will suggest a little experiment. Say few words against your hand and feel the vapor coming out of it. It is a hot moist air. If you speak against a cold glass you can see how your words turn into water. Take this water and boil them and you have energy and solids in a form of stones. You may need to talk a lot to generate enough water to have visible stone but you can shorten the experiment by boiling a pot of tap water.

You may want to read again the above section about the water to let those thoughts and ideas sinks in and get deeper understanding of the serious power we have in our mouth even beyond creating physicality.

There were few scientific experiments that showed the different structure of the water before and after blessings. There is also a famous work of Dr. Masaru Emoto on the effect of words and consciousness on water. We bless drinks and foods to inject the energy of the light into the physical.

If you receive blessed water from a Kabbalist and you think that the water is still the same H2O without special value, then you are right because your consciousness can take away the positive energy from the water. It is known that students of great tzaddikim always seek piece from their bread or leftover food from their plate. This is because the power of the Tzaddik and his blessing over the food.

The blessinngs of the Kohanim

We have the blessing of the Kohanim in this parasha.

יְבָרֶכְךָ יְקוָק, וְיִשְׁמְרֶךָ.
יָאֵר יְקוָק פָּנָיו אֵלֶיךָ, וִיחֻנֶּךָּ
יִשָּׂא יְקוָק פָּנָיו אֵלֶיךָ, וְיָשֵׂם לְךָ שָׁלוֹם

It is here because after the Tabernacle built and ready, The Altar completed, Yisrael, Levi and Kohen created the Vessel for the Light, the Light can come down to us. The Kohen is the channel for it.

The blessing has three verses that each begins with the letter “י”. The total number of words is 15. The total number of letters is 60. We know the significant of three verses is for the three columns and we know the “י” is for the first letter of the name and 15 words are for (“יה”). The 60 is for the power of creation (six days and six Sefirot of Z”A).

The verse that follows immediately after the blessing says:
“וְשָׂמוּ אֶת-שְׁמִי, עַל-בְּנֵי יִשְׂרָאֵל; וַאֲנִי, אֲבָרְכֵם”
“So shall they put my name upon the children of Israel, and I will bless them.’”

G-d makes it clear that to us that the Kohanim are just the channel. They will use the Holy name, represented with the letters “שְׁמִי’ and he will bless them.

A few words about the Idra Rabba.

The Idra Rabba is the gathering of the ten, Rabbi Shimon, his son, rabbi Elazar and the other eight great tzaddikim that study with Rabbi Shimon. In this part of the Zohar Rabbi Shimon and his students reveal great secrets about the spiritual system. It is coded in the unique way of the Zohar.

During the Idra three of them passed away because they elevated themselves so high to a point of closeness to the Shechina, where they could not go back. When studying they were hearing the sounds of the supernal angels gathered to listen to their study.

Their words were of so higher level that walls of fire surrounded them to protect and separate them from the regular existence.

Before they started, Rabbi Shimon directed them to their seats. Each one of them represented one of the ten Sefirot and together they created a complete vessel. They held hands and Rabbi Shimon said:

“חדי ר”ש ואמר יי’ שמעתי שמעך יראתי (אמר) התם יאות הוה למהוי דחיל. אנן בחביבותא תלייא מלתא דכתיב ואהבת את יי’ אלקיך וכתיב (שם) מאהבת יי’ אתכם וכתיב אהבתי אתכם וגו’.”

The essence of his words is that everything is depended on love. Love is Chessed as it said “־את־י ׳־אלהיךואהבת”. The first condition to connect to the Light is love.

This connects us to the blessing of the Kohanim that before the actual blessing they prepare themselves to their duty with the blessing:
“בָּרוּךְ אַתָּה ה’ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁלְּאַהֲרוֹן, וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל, בְּאַהֲבָה”

The blessing should come with Love, which represent unity and oneness (Love = “אהבה’ = “אחד” = one) The next step Rabbi Shimon says : “ר”ש פתח ואמר הולך רכיל מגלה סוד ונאמן רוח מכסה דבר. הולך רכיל האי קרא קשיא (כיון דאתמר רכיל אמאי הולך) איש רכיל מבעי ליה למימר מאן הולך. אלא מאן דלא אתיישב ברוחיה ולא הוי מהימנא ההוא מלה דשמע אזיל בגוויה כחיזרא במיא עד דרמי ליה לבר. מ”ט. משום דלית רוחיה רוחא דקיומא. אבל מאן דרוחיה רוחא דקיומא ביה כתיב ונאמן רוח מכסה דבר. ונאמן רוח קיומא דרוחא (כמו ותקעתיו יתד במקום נאמן) ברוחא (נ”א ברזא) תלייא מלתא. וכתיב אל תן את פיך לחטיא את בשרך”

This paragraph deal with the energy of consciousness and words. It ends with quotes from “קהלת” (Ecclesiastes 5:5)
“אַל-תִּתֵּן אֶת-פִּיךָ, לַחֲטִיא אֶת-בְּשָׂרֶךָ”
that means “do not let your mouth bring impurity to your flesh” The words affects physicality.

Then Rabbi Shimon started revealing deep secrets and the whole place was shaken.

“ולית עלמא מתקיימא אלא ברזא. וכי אי במלי עלמא אצטריך רזא. במלין רזין דרזייא עתיק יומין דלא אתמסראן אפילו למלאכין עלאין. עאכ”ו. אר”ש לשמיא לא אימא דיציתון (ס”א דיציתן). לארעא לא אימא דתשמע. דהא אנן קיומי עלמין. תנא רזין דרזין כד פתח ר”ש ברזי דרזין אזדעזע אתרא וחברין אתחלחלו גלי ברזא ופתח ואמר. כתיב: ואלה המלכים אשר מלכו בארץ אדום לפני מלך מלך וגו’.”

When the Rabbi Shimon reveals secrets, he creates connection “קוים” (lines) to supernal powers. Imagine connecting a small electronic device to a great power source. The device could melt. The connection that Rabbi Shimon made (and still makes through the Zohar) affects reality.

Waves of love radiates from and through the Zohar. That is why it is hard for many people to connect to it. A person should have a great love to the Light to be able to enjoy the Zohar. The first step is to let the Zohar touch the soul and bring its light into us.

In Zohar Naso, Moshe Rabeinu, reveals himself to Rabbi Shimon and called in the Zohar as “רעיא־מהימנא” (the Faithful Shepard) said:

“והמשכילים יבינו מסטרא דבינה דאיהו אילנא דחיי בגינייהו אתמר (שם) והמשכילים יזהירו כזוהר הרקיע בהאי חבורא דילך דאיהו ספר הזהר מן זוהרא דאימא עלאה תשובה. באלין לא צריך נסיון ובגין דעתידין ישראל למטעם מאילנא דחיי דאיהו האי ספר הזהר יפקון ביה מן גלותא ברחמי ויתקיים בהון יי’ בדד ינחנו ואין עמו אל נכר”

Moshe praises Rabbi Shimon and tells him that because of his writing of the Zohar, which is the Book of the Zohar, Yisrael will come out of exile with mercy.

In (Isaiah 11:1) the prophet describes the coming and the time of Mashiach. The paragraph ends (11:9) with
“כִּי-מָלְאָה הָאָרֶץ, דֵּעָה אֶת-יְקוָק, כַּמַּיִם, לַיָּם מְכַסִּים” “for the earth shall be full of the knowledge of G-d, as the waters cover the sea”

The reason for the coming of Mashiach is because the earth if full of
“דֵּעָה אֶת-יְקוָק” = 506 = “אהבת־חנם” = love for no reason.

All we need is love. The Zohar and the Torah give it to us. Love is the Vessel where there is love, there is Light.

You may want to read previous commentary on Naso: “Naso – Rabbi Shimon cried…http://rabbishimon.com/?p=767

 

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