Re\’eh – I found the sons of God…

And you are one of them! Are you?

Before you treat me like a crazy person, please go to Deuteronomy 14:1 "You are the children of the LORD your God…". The Hebrew words used are " בָּנִים אַתֶּם, לַיקוָק אֱלֹהֵיכֶם" and there is no mistake when referring to "Sons".

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And you are one of them! Are you?

Before you treat me like a crazy person, please go to Deuteronomy 14:1 "You are the children of the LORD your God…". The Hebrew words used are " בָּנִים אַתֶּם, לַיקוָק אֱלֹהֵיכֶם" and there is no mistake when referring to "Sons".

Remember that we are in the book of Deuteronomy, which is the last book of the Pentateuch and it represents Malchut, the level of manifestation. Since we are talking Torah here, the manifestation is revelation of the previous 4 books. Like the light of the sun traveling in space, you know it is there and can find many hints to its existence (Heat , Radiation etc..) but you won\’t see it until it is reflected from a material object.

The light of the whole Torah is revealed here by Moses. The book itself is also called "Mishneh Torah", which means the "repeated Torah".

The name of this portion is "Re\’eh" and it means "To see". The numerical value is 206 and with the Kolel (adding 1 for the whole) = 207 = Light (אור) = Secret (רז). When we add the letter Yod we have ראיה = seeing and its numerical value is 216. This number represents the 72 names of God (216 letters) and the female aspect of the light in Malchut.

Now let\’s reveal the real secret of this verse. The whole verse says "You are the children of the LORD your God. Do not cut yourselves or shave the front of your heads for the dead". This means a simple thing: "Death has nothing to do with the body".

Ask any physicist about what happens to the body after death? Is it gone? He will answer you that the body is still in existence, just in a different form. The atoms of all people from the past are still traveling in space (don\’t look up to the sky) and you may even be inhaling the atoms of Abraham or Mozart or … at this moment.

The Zohar comments about this verse that we are the sons of God when we connect Chokmah (Aba = Father) and Binah (Ima = Mother). This connection to father and mother put us in the state of Son of God. This can be achieved when we act with consciousness above the material. When you read the parasha you find many examples on how to connect higher. I will bring just one example that demonstrates how much God gives us the opportunity to connect to him and get certified as "Son of God".

In 15:7-10 God tells us to be generous and help the poor. In 15:11 we read "There will always be poor people in the land. Therefore I command you to be openhanded toward those of your people who are poor and needy in your land.", Again "There will ALWAYS be poor people in the land.". God promises us an endless supply of poor people. When we see poor people we should not think that someone else will take care of them. We should do that willingly and with open heart. Only then you can have the God\’s blessings like a good son.

Connect to Father and Mother and start with your own parents. Treat them with all the respect and love  and not just because it is the fifth commandment; "Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you" ,but because it is the closest connection you have to supernal Father (Chokmah) and supernal Mother (Binah). Give them a call and say you love them. If your parents passed away then share this article and/or the lesson of it with other people.


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Shoftim – Do you want to knock on heavens door?

In Deuteronomy 20 we have the first set of instructions on what to do when we go out to war against our enemies. The next set is in the next chapter and is read from the Torah in the next parasha of Ki Teitze.

כִּי-תֵצֵא לַמִּלְחָמָה עַל-אֹיְבֶךָ, וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ–לֹא תִירָא, מֵהֶם:  כִּי-יְהוָה אֱלֹהֶיךָ עִמָּךְ, הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם
"When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your God, who brought you up out of Egypt, will be with you"

In Deuteronomy 20 we have the first set of instructions on what to do when we go out to war against our enemies. The next set is in the next chapter and is read from the Torah in the next parasha of Ki Teitze.

Moses delivers this message and tells the people that in the case of going out to war, we should not fear because God that elevates us from Egypt is with us.  Why does Moses mention Egypt and what is the connection to going out to war.

The word Egypt "מִצְרָיִם" appears 50 times in the Torah. The last appearance of this word is in the verse before the last verse of the Torah. Egypt symbolizes the strongest level of desire for the self and therefore draws a lot of negativity. When Israelites were in Egypt they reached the 49th level of negativity. God sent Moses to elevate us from that negativity and connect us to the highest level of light in this world, the Torah.

Moses reminds us that God brought us up and he is with us on our path to reach to the 50th gate of Light, which is the Level of Binah. Reaching that heavenly gate requires us to go to war against the negativity that is holding us down.  The encouragement that God is with us is to support us in keeping the fight to win against negativity and make progress in going toward the gate.

The High Priest, the Kohen, that is the channel of the light to the world, tells the people to keep their certainty because God is walking with them to fight for them against their enemies and will bring them to salvation.

Now the next step before going to war, the officers will talk to the people and send home those who fall into few categories. One of them is a person that built a house and didn\’t settle in it yet. This one should go home.
20:7 if anyone become pledged to a woman and not married her?  He should go home.
In 20:8 "Is any man afraid or fainthearted? Let him go home so that his brothers will not become disheartened too." He must go home before corrupting the others with his fears and weak heart.
Without going into all the hidden codes and symbols in these verses, we need to learn that the wars that the Torah talks about are always against the negativity that surround us and the negativity inside of us.

The people that are not permitted or free from going to war are those with incomplete vessel. They cannot hold the light and they must go home.
The weak hearted one doesn\’t have the certainty and therefore no affinity with the light. He has a flawed vessel.  It is also the same reason to why you cannot sacrifice an animal with a flaw. (see  17:1)

This week we read the codes to fight to remove negativity from our environment. Next week is the war on the individual level.

The lesson is that with certainty with the Light, we can channel the light to do the work for us and remove negativity from our environment to bring us closer to the 50th gate, to the level of Binah.

Opening the 50th gate will bring the final redemption. This is the reason why Egypt mentioned 50 times in the Torah. The final appearance is in the last two verses of the Torah.  The last letters of the last 4 words of the Torah spells "יִמְלֹךְ", which means, will reign. 

The song of the see sang after the Israelites crossed the Red Sea and broke out of the bondage of Egypt. That moment represent the past present and future of the redemption.

In Exodus 15:18 (at the end of the song of the see) we read "יְהוָה יִמְלֹךְ, לְעֹלָם וָעֶד." "God will reign forever and ever".  We see the code word that represents the opening of the 50th gate and the revelation of the Light of Binah.  The numerical value of the 4 words is 376, which is the same value for the word peace "שלום" as in the finale peace. "יְהוָה מֶלֶךְ, יְהוָה מָלָךְ; יְהוָה יִמְלֹךְ, לְעֹלָם וָעֶד" is in our daily prayer. It says God is king, God was king and God will reign forever and ever.

The first 6 words that connect present past and future equal 358, which is Mashiach. The whole 8 words with the kolel (608+8) = 616 = "התורה", "The Torah".  No need to add explanation here. We can see the light clearly.

God wants us to hold his hand and to come closer and open the gate. This is the purpose of creation. We had thrown down in order to come up. The road is there, paved and with huge signs of light. Turn on your GPS.  Let us all go there.

 

Emor- What is time?

 

 

 

The word "מועד", (=season =time) has the numerical value of 120. This connects us to the 12 signs of the Zodiac and 10 sefirot that control the energy flow from each constellation.

G-d informs us on the special times throughout the year, where there is a special energy. He instructs us to announce them as a form of connection to that time/energy.

אֵלֶּה מוֹעֲדֵי יְקוָק, 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 signs of the Zodiac and 10 sefirot that control the energy flow from each constellation.

G-d informs us on the special times throughout the year, where there is a special energy. 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 spacetime 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.

 

Why so? Why can\’t be go back in time?

 

The answer is simple. If we can\’t then we don\’t have to. Time exists only on the material level. There is no time in the spiritual dimensions.

In our world we perceive it as an illusion. The experience of time changes 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 to work. We\’ve been "pushed" into the matter, the prison, the work, so we can grow and collect sparks of light that was lost to negativity in the current and in previous lives.

 

We are born with a certain amount of "installed" light and potential light. The work is to use the "installed" light to connect and add to ourselves from the potential light. This is done by positive actions ("Mitzvoth") to keep the light we have (and not to lose it). When we get out of ourselves to do for others, we add to ourselves from the potential light.

 

The parasha discusses two main issues. One is the purity of the Kohen and the second is the calendar of events to perform "services".

 

We know that the services are actually our opportunities to connect to the special light that becomes available for us. All the major events are discussed here. Shabbat, Rosh Hashanah, Yom Kippur, Sukkoth, Passover, the counting of the Omer and Shavuot.

 

The dates are described with details. They\’re exact and there is no flexibility. In many civilian holidays, they can move the date of the event to a "convenient" date. In the Jewish, or should I say the divine calendar of event, it is precise. You cannot move Passover night to Sunday if it falls on a Saturday night just for the convenience of it. The energy simply will not be there.

 
 

One of the special events is the blessing of the Sun. Most of you know about the blessing of the moon that is done on a monthly basis. There is another cycle of the Sun that occurs every 28 years. The next time we need to do it will be April 8th, 2009. It is Passover eve. After burning the Chametz on that morning, we will need to make the connection to the blessing of the Sun, "Birkat Hachama".

 

This event connects us to the first appearance of the Sun at the time of creation. I received information that this time the sun will also be at the same cosmic position as the day the Israelites left Egypt, the Exodus, and also the same position that was at the time of the miracle of Purim when Mordechai and Esther overcame the negativity of Haman.

 

At the beginning of the Parasha we read that G-d instructs Moses to talk to the priests and give them the guide on how to be pure. Their service requires channeling the light to the people. An impure channel cannot do that.

 

Some comunities won\’t let a person with physical disabilities (Blind, one with stuttering and can not say the blessings, a person that does not keep the Shabbat) to be called to the Torah on Shabbat. A cohen has some rules that prevent him from doing the blessing of the Cohanim.
The reason for this is that every person that goes up to the Torah is a messenger of the light. He should meditate to channel the light of the reading to his congregation. If the vessel is flawed then he can\’t channel the light entirely.

 

The three major holidays appear in this portion because the priests have more work in servicing the people. The Torah law states that we need to come to the Holy Temple three times a year. On Sukkoth, Passover and Shavuot. The first two are exactly six months apart. Shavuot comes after special counting of seven times seven. This is the counting of the Omer. After we complete the counting we receive the Torah.

 

Time is a special tool that created for us in order to build vessels to draw the light. We work six days to rest in Shabbat and get the light. So with the Seder (means order in Hebrew) of Passover night, so with Shavuot and Sukkoth. Those are special days that we can connect to the highest level of light our soul can connect to.

 

Take "your time" and build your vessels. If you built them, the light will come.

 

Tzav – Purification of the soul

When the Torah talks about death it is almost never about termination of life as we know it. The first time we read about a warning of death as a result of an action is in Bereshit (Genesis) where G-d tells Adam and Eve "Do not it (eat) from the tree of Knowledge…" "כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ–מוֹת תָּמוּת" "in the day that you eat from it you will surely die."

 
\”ונכרתה־הנפש־ההוא־מעמיה\” \”And that soul shall be cut off from his people\”.  This warning appears four times in the parasha. What does it mean?

 When the Torah talks about death it is almost never about termination of life as we know it. The first time we read about a warning of death as a result of an action is in Bereshit (Genesis) where G-d tells Adam and Eve \”Do not it (eat) from the tree of Knowledge…\” \”כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ–מוֹת תָּמוּת\” \”in the day that you eat from it you will surely die.\”

We know that Adam did not die and in fact he lived 930 years.  The death that the Torah is talking about is a spiritual \”cut off\”, a disconnection from the root of the soul. \”ונכרתה־הנפש־ההוא־מעמיה\” can be read as \”ונכרתה־הנפש־ההוא־מעמ–יה\”, which means \”and the soul shall be cut off from the nation of \’יה\’.\” We know that those two letters represent the first two letters of the Tetragrammaton and that they relate to the higher Sefirot of Chokmah and Binah.

Kabbalah teaches us that there are five levels to the soul (Nefesh, Ruach, Neshamah, Chaya and Yechida). We will not expand on all the levels here but we need to know the life force given to us is called Nefesh and it is in the blood, as it said in Deuteronomy 12:23, \”רַק חֲזַק, לְבִלְתִּי אֲכֹל הַדָּם, כִּי הַדָּם, הוּא הַנָּפֶשׁ; וְלֹא-תֹאכַל הַנֶּפֶשׁ, עִם-הַבָּשָׂר\”  \”Only be steadfast in not eating the blood; for the blood is the soul (life); and you shall not eat the soul (life) with the flesh.\”

When blood stops circulating in the body life stops and the soul separates from the body.

The actions of a person affect the blood. The purpose of the sacrifices is to cleanse the blood by bringing the animal to the Kohen to be slaughtered and burned on the altar. The Kohen follows a specific process to remove the impurity from a person. The way the blood is handled is very important in the process. The Zohar explains that the evil inclination spirit (Yetzer Hara) burns in a person like fire and only the Kohen can remove the spirit of impurity from the person with fire because the Kohen is from the right.

The fire on the Altar should stay on at all the times in order to keep all the impure spirits away. \”אֵשׁ, תָּמִיד תּוּקַד עַל-הַמִּזְבֵּחַ–לֹא תִכְבֶּה\” \”Fire shall be kept burning upon the altar continually; it shall not go out.\” Repeating this verse multiple times will help to overcome and stop the evil inclination from invading a person\’s thoughts.

 The Torah forbids us from eating the flesh with the blood because as explained above the animal soul is in the blood, and if eaten it gets connected to the person, contaminates his soul, and causes a disconnect from the pure root of the soul.

A process of cleansing is necessary to purify the soul again.

Before Yom Kippur we do the Kapparot to remove judgments from ourselves. This is the closest action to the sacrifices done in the Temple. When properly done a person should watch while the Shochet (\”שוחט\”) slaughters the bird and lets the blood drip to the ground, then the person should take soil and cover the blood with a special blessing. The soul of the bird takes the judgment away from us and we cover the blood in a symbolic burial process.  Giving the bird to the needy or eating it is adding an additional positive action to the process and helps elevate the animal soul to a higher level. It is known that the animals brought for sacrifices in the Holy Temple were waiting in line for their turn to be scarified. On a soul level they knew that being scarified will elevate their soul to a higher level.

 The Jewish people have the responsibility to be a Holy Nation \”וְאַתֶּם תִּהְיוּ-לִי מַמְלֶכֶת כֹּהֲנִים, וְגוֹי קָדוֹשׁ\” \”and you shall be unto me a kingdom of priests, and a holy nation.\” Following the Torah keeps us on the higher level of \”יה\”.

Rabbi Avraham Azulai (\”Chessed L\’Avraham\”) writes that eating or not eating Kosher will not make your life longer or shorter. The Jewish soul must keep kosher for the purity of the soul. The 613 mitzvoth is our guide to follow in order to keep us at a higher level, closer to the light of the creator and be able to be part of a Holy nation. Otherwise we get \”cut off\”.

Special Note: All the references to the Zohar is from The Zohar with Peirus Hasulam by Rabbi Yehuda Halevi Ashlag, ZT\”L.

Shabbat Shalom and Chag Sameach
By: Zion Nefesh

This week we have a special contribution from Ezra (Jeff) Meiliken, mathematician, Torah scholar and Torah Decoder. He is the author of the book \”The Genesis Prayer: The Ancient Secret That Can Grant You Miracles\"\"\”. \”The Divine Calendar\” and \”There\’s Nothing Random About the Universe\”

According to Chazal, including Rabbi Chaim Vital and Rabbi Abraham Abulafia, utilizing gematria is the deepest level of understanding of the Torah we can have, and a brief review of the first verse of this weeks\’ portion Tzav reveals why. The Torah is a highly complex matrix of knowledge, blessings, instructions, insights, technology and their underlying codes. Within this matrix, as with most processes in the universe, the beginning sequence, or as some refer to it, the seed level, is what sets the tone for the whole portion. And so it is with Tzav. The first verse of Tzav, (\”וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר\”) is an oft repeated one in the Torah and it contains 5 words or 18 letters: VYDBR YHVH EL MSH LEMR (\”וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר\”). When we look at the underlying standard gematria (222, 26, 31, 345, 271) of this seeming simple verse, \”And God spoke to Moses, Saying,\” we see that the first two words sum to 248, the same value as Racham and Richem (\”רחם\”), Mercy. The next two sum to 376, the same as Shalom, Peace, and the final word breaks down directly to Lo Mar (\”לא־מר\”), \”No bitterness\” so we see the verse is actually a blessing for us of \”Mercy, Peace and No bitterness,\” and since the very next word is Tzav, to command, this is what G-d is offering us and commanding of us.

But the coding is even more beautiful than that because this simple 5 word, 18-letter verse also connects us to Creation and the purity of the seed level of the Torah, through its first word and verse in multiple ways. When we add all 5 words together we get a total standard gematria value of 895 and then add to that 18, the kolel for the 18 letters, we get 913, as in the value of the Torah\’s very first word, Bereshit (\”בְּרֵאשִׁית\”) (\”In the Beginning\”). Moreover, this verse is repeated 6 times in this portion (Leviticus 6:1, 6:12, 7:22, 7:28 and 8:1) and according to Chazal, 6 always stands for the letter vav, and Zeir Anpin and the six extremities (physical directions), which are all one and the same and are represented by the six sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod). These six are broken down into the upper three and the lower three, corresponding to the upper and lower triangles of the Magen David (Star of David). This is important because when we add up the numerical value of three verses we get 895 + 895 + 895 plus 15, the kolel for 15 words in the three verses and add 1, the overall kolel for the equation, we get 2701, the exact value of the Torah\’s very first verse.

That this verse is repeated 6 times in this portion and that it is first found here at 6:1, and first found in the Torah at Exodus 6:10, is no coincidence either: in the same way that there were 6 days of creation; and that all but 6 of the columns in the Torah start with the letter vav, whose numerical value is 6; and that 60% of the verses in the Torah begin with a vav (6): or that the sum of the square roots of all five words is 60.60; or that the 18 letters, which everyone knows represents Chai (life), is 6+6+6; or that the little known small gematria code for this verse (61422, 1565, 13, 435, 3142) plus the kolel of 5 and of 18 for the words and letters sums to 66,600; or that the sum of the 24 permutations of the value for the Torah\’s first verse, 2701 is 66,660; or for that matter that the six alephs in the first verse spelled out have the combined value of 666. So why 6? Most kabbalists know the letter vav, Zeir Anpin and the 6 sefirot to be a channel from the upper divine consciousness to us, malchut (kingdom), but according Rabbi Chaim Vital of blessed memory it\’s also protection (just like the Magen David) for us, a way and a space for us to process everything mitigated with mercy as opposed to facing severe judgment directly; it\’s a connection to the YHVH.


There is much more in this verse for more advanced students of gematria and Kabbalah, such as the numerical value of the first word (VYDBR) in the oft used gematria atbash being 424, the same Mashiach Ben David and the third or middle word, El, being 42 as in the Shem Mem-Bet, and that the small gematria value of the last word (LEMR) is 3142, the same as that of Ehyeh Asher Ehyeh (I Am that I Am), but it\’s noteworthy for everyone that the first letter of each of the 5 words spells out Yom El (\”יום־אל\”), or G-d\’s Day, once again referring to the 6 days of Creation through the 6 verses, helping us to recreate, refresh and renew our world and lives as we prepare for Pesach–there are no coincidences in the Torah, only deep technology to help and inspire us.


By: Ezra (Jeff) Meiliken

Tzav – Purification of the soul

ונכרתה־הנפש־ההוא־מעמיה\” \”And that soul shall be cut off from his people\”.  This warning appears four times in the parasha. What does it mean?

 

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When the Torah talks about death it is almost never about termination of life as we know it. The first time we read about a warning of death as a result of an action is in Bereshit (Genesis) where G-d tells Adam and Eve \”Do not it (eat) from the tree of Knowledge…\” \”כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ–מוֹת תָּמוּת\” \”in the day that you eat from it you will surely die.\”

We know that Adam did not die and in fact he lived 930 years.  The death that the Torah is talking about is a spiritual \”cut off\”, a disconnection from the root of the soul. \”ונכרתה־הנפש־ההוא־מעמיה\” can be read as \”ונכרתה־הנפש־ההוא־מעמ–יה\”, which means \”and the soul shall be cut off from the nation of \’יה\’.\” We know that those two letters represent the first two letters of the Tetragrammaton and that they relate to the higher Sefirot of Chokmah and Binah.

Kabbalah teaches us that there are five levels to the soul (Nefesh, Ruach, Neshamah, Chaya and Yechida). We will not expand on all the levels here but we need to know the life force given to us is called Nefesh and it is in the blood, as it said in Deuteronomy 12:23, \”רַק חֲזַק, לְבִלְתִּי אֲכֹל הַדָּם, כִּי הַדָּם, הוּא הַנָּפֶשׁ; וְלֹא-תֹאכַל הַנֶּפֶשׁ, עִם-הַבָּשָׂר\”  \”Only be steadfast in not eating the blood; for the blood is the soul (life); and you shall not eat the soul (life) with the flesh.\”

When blood stops circulating in the body life stops and the soul separates from the body.

The actions of a person affect the blood. The purpose of the sacrifices is to cleanse the blood by bringing the animal to the Kohen to be slaughtered and burned on the altar. The Kohen follows a specific process to remove the impurity from a person. The way the blood is handled is very important in the process. The Zohar explains that the evil inclination spirit (Yetzer Hara) burns in a person like fire and only the Kohen can remove the spirit of impurity from the person with fire because the Kohen is from the right.

The fire on the Altar should stay on at all the times in order to keep all the impure spirits away. \”אֵשׁ, תָּמִיד תּוּקַד עַל-הַמִּזְבֵּחַ–לֹא תִכְבֶּה\” \”Fire shall be kept burning upon the altar continually; it shall not go out.\” Repeating this verse multiple times will help to overcome and stop the evil inclination from invading a person\’s thoughts.

 The Torah forbids us from eating the flesh with the blood because as explained above the animal soul is in the blood, and if eaten it gets connected to the person, contaminates his soul, and causes a disconnect from the pure root of the soul.

A process of cleansing is necessary to purify the soul again.

Before Yom Kippur we do the Kapparot to remove judgments from ourselves. This is the closest action to the sacrifices done in the Temple. When properly done a person should watch while the Shochet (\”שוחט\”) slaughters the bird and lets the blood drip to the ground, then the person should take soil and cover the blood with a special blessing. The soul of the bird takes the judgment away from us and we cover the blood in a symbolic burial process.  Giving the bird to the needy or eating it is adding an additional positive action to the process and helps elevate the animal soul to a higher level. It is known that the animals brought for sacrifices in the Holy Temple were waiting in line for their turn to be scarified. On a soul level they knew that being scarified will elevate their soul to a higher level.

 The Jewish people have the responsibility to be a Holy Nation \”וְאַתֶּם תִּהְיוּ-לִי מַמְלֶכֶת כֹּהֲנִים, וְגוֹי קָדוֹשׁ\” \”and you shall be unto me a kingdom of priests, and a holy nation.\” Following the Torah keeps us on the higher level of \”יה\”.

Rabbi Avraham Azulai (\”Chessed L\’Avraham\”) writes that eating or not eating Kosher will not make your life longer or shorter. The Jewish soul must keep kosher for the purity of the soul. The 613 mitzvoth is our guide to follow in order to keep us at a higher level, closer to the light of the creator and be able to be part of a Holy nation. Otherwise we get \”cut off\”.

Special Note: All the references to the Zohar is from The Zohar with Peirus Hasulam by Rabbi Yehuda Halevi Ashlag, ZT\”L.

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VaYikra – The power of the letters

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\”ויקרא־אל־משה־וידבר־יקוק־אליו־מאהל־מועד־לאמר\”

The Torah has five books. The number five in Kabbalah represents the Ten Sefirot as Keter, Chokmah, Binah, Zeir Anpin (six levels) and Malchut. The first book, \”בראשית\” (Genesis) is Keter, \”שמות\” (Exodus) is Chokmah, \”ויקרא\” (Leviticus) is Binah, \”במדבר\” (Numbers) is Zeir Anpin and \”דברים\” (Deuteronomy) is Malchut.

The process of transformation from Spiritual to physical is called \”השתלשלות\”, evolving. Keter is coming from the unknown and the source of the light, Chochma, channels the light and Binah begins the process of manifestation or the forming of the vessel. (To simplify, vessel is a container of light with ability to create or cause an action in this world).

The book of Bereshit is the source of everything in this world.  Shemot (= names in Hebrew) brings the revelation of the light through the process and the miracles of breaking the bondage to Egypt, the revelation on Mount Sinai and the completion of building the Tabernacle.

In Vayikra (Leviticus) we have the tools to activate and use the light. The first verse \”ויקרא־אל־משה\” with small Aleph initiates the connection of the Light through the Tabernacle and the Torah as \”לוחות־העדות\” is in the Arc. Rabbi Yosef Gikatilla in \”Saarei Orah\” (part \”א\”) explains that the Aleph is for Ohel Moed \”אוהל־מועד\”. The call to Moshe from Ohel Moed is a connection of the Light from the level of Malchut, the small Aleph.

The Zohar begins the parasha with Rabbi Elazar quoting Yeshayahu (Isaiah) the prophet saying to king Ahaz, \”שאל־לך־אות־מעם־י׳־אלוקיך\”, then asking the question \”What\’s the difference between the first and the last generations?\” and answers that the first generations knew the supernal wisdom of the letters and how to combine them into powerful tools to control actions in this world. Even the wicked ones in Yisrael, Like King Ahaz knew the letters of Binah and the Letters of Malchut.

The letters are the secret of the vessel and the light, which comes from Binah with the essence of Zeir Anpin and worlds of Briah, Yetzirah, Asiya (Creation, Formation, and Action).

Those are the letters given to Moshe on Mount Sinai and contain in the Torah.
There are 16 occurrences in the Torah with different size letters. Ten large letters connect us to the level of Binah and six small letters connect us to Malchut of Zeir Anpin.

The first letter of the Torah is the letter \”ב\” of \”בראשית\”. It signifies that the seed of the Torah is in Binah. That is where the energy comes to Zeir Anpin (The Torah). The first verse of the Torah says \”בראשית־ברא־אלקים־את\” that is, in the beginning G-d created “את”. Hebrew Aleph Bet was created first and \”את\” is the first and the last letter of it. The Zohar says that 2000 years before the world was created G-d played with the Hebrew letters. In another place it says that G-d was looking in the Torah and creating the world. This teaches us that the Hebrew letters are above all dimensions. When a scriber (\”סופר־סתם\”) writes a Torah scroll he must be clean physically and spiritually, His consciousness should be pure and must go to the Mikveh before he starts writing.

Before writing each letter he should touch the scroll with the ink to make a tiny mark and meditate on the letter Yod, \”י\” (to connect the letter to the upper levels) as a start for the actual letter. There are many rules on writing a Kosher Torah and even if one of them is broken, it invalidates the whole Torah Scroll and it can not be used as a tool to draw the light. There are many printing devices that can print a magnificent and accurate Torah scroll, but without the needed consciousness it cannot be used.

A person that orders a Torah scroll must choose the scriber that is going to do the writing carefully, in order to have the best channel of light possible for him and for the people that will read and listen to the reading from it.

The top of every column in the Torah scroll begins with the letter \”ו\”, the columns in the Torah are like the letter \”ו\”, and only in six places the letters at the top of the columns are different. Those letters spells \”ביה־שמו\” numerical value \”המשיח\”, \”The Mashiach\”

In ten places in the Torah there are 32 dots above the letters, representing 10 Sefirot and the 22 letters of the \”א־ב\”. They channel the 32 paths of wisdom (Chokmah). The first letter of the Torah is \”ב\” and the last one is \”ל\”, together it is \”לב\” (numerical value 32) which also means \”Heart\”.

There are 32 teeth in the mouth for the same reason. (To channel that energy). It says \”Life and Death by the hand of the tongue\”, \”חיים־ומות־ביד־הלשון\”. This tells us that we are constructed to be channels for the light and that we have the ability to build or destroy with our words.

The Ari Hakadosh in the beginning of \”Shaar Ruach Hakodesh\” (Part of Kitvei Ha\’Ari) said that with every word we say we create an angle; positive or negative depending on the word. The positive angles help us in time of need and the negative angels create blockages when we don\’t need them.

The letters of the Torah and the words we hear from the reader on Shabbat are very important connections for us to draw the necessary energy from the reading. When we hear the process of sacrifices in the Tabernacle to cleanse a person from impurity, we also connect to the same energy.

When it says \”ונשלמה־פרים־שפתינו\” \”we will pay sacrifices with our lips\” it means that the power of the words are like the sacrifices in the Temple . Since the Temple is not accessible and we can not bring sacrifices to the Kohen to remove any negativity from ourselves, we read and recite the process that was done in the Temple. With this knowledge and the Ari\’s teaching on creating angels with our words, we can begin to understand the reason for all the different prayers we recite on a daily basis, Shabbat and Holidays.

Another revelation from Zohar Vayikra is about Moshe who couldn\’t go inside the cloud in the Tabernacle. \”ולא־יכול־לבוא־משה־אל־אהל־מועד־כי־שכן־עליו־הענן\”. The question is why he couldn’t go inside the cloud now when he could be in the cloud on the mountain 40 days and 40 nights before. The Zohar explains that on the Mountain the cloud was from Malchut and on the Tabernacle, it was from Binah. All the chariots and the vessels of the supernal Tabernacle were in this cloud.
That was the hidden process that came from the left column of Binah, called \”Mishkan and Ohel Moed\” to establish the presence of the Shechinah in the lower levels and to give us support.

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The supernal accountant

In the second commandment we read,
Exodus 20:4 אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֵל קַנָּא–פֹּקֵד עֲו‍ֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים, לְשֹׂנְאָי, \”I the LORD your God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation\”

Does God want to scare us? \”I am not forgetting your sins!\” \”Be good or you will suffer the consequences!\”. \”I wont forgive!\” \”I will punish your children, grand children and great grand children for your sins!\”.
Here what God gives us here is an important advice and teaching about the spiritual system.
The world was created with the element of time built in it. We have a process to follow in this world. Everything that we want to create takes time.  In our mind (spiritual part of us), we can build (or/and destroy!) cities in an instant but in the material world, from thought to action takes time.

Every action we do affects our soul in a positive or negative way.

In a perfect world you\’d like to get your reward (effect) as soon as you do the action (cause) BUT in this case you would also get the negative effect of a negative action.

To keep the world in a stable state, the Creator created a distance between the effect and the cause. This is the purpose of time. It gives us the ability to correct causes before it effects us negatively or in other words, before we get \”punished\”.

We know that God does not punish us, just like we can not blame gravity for pulling us down when we jump off the window.
The Second Commandment tells us that we are responsible for the continuity in the world. A father should know that his actions affect the life of his child. He himself carries the consequences for the actions of his father. The link is very important to understand genetics, reincarnation and why things happen in a person\’s life.

In the beautiful prophecy of the future (Jeremiah 20:28 בַּיָּמִים הָהֵם–לֹא-יֹאמְרוּ )
we read עוֹד, אָבוֹת אָכְלוּ בֹסֶר; וְשִׁנֵּי בָנִים, תִּקְהֶינָה
\”In those days they shall say no more: \’The fathers have eaten sour grapes, and the children\’s teeth are set on edge.\”

This means that all negativity will be removed from existence. The Ten Commandments will be just a good memory of the work we did to get to the final peace.

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