Search Results : Beresheet

 

After The Holidays of Rosh Hashanah, Yom Kippur and Sukkot we re start the reading of the Torah portions from the Beginning.
Here is a link to a previous article on Bereshit “Genesis – 613+7=620. Do You Get It?” http://rabbishimon.com/?p=832

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Below is a section from Zohar Beresheet for reading and scanning

(דף טו ע”א) (נ”א בראשית בחכמתא דמלכא גליף וכו) הוּרְמְנוּתָא דְמַלְכָּא, גָּלִיף גְּלוּפֵי (נ”א גליפו) בִּטְהִירוּ עִלָּאָה בּוּצִינָא דְּקַרְדִינוּתָא, וְנָפִיק גּוֹ סָתִים דִּסְתִימוּ מֵרִישָׁא (נ”א מרזא) דְּאֵי”ן סוֹ”ף קוּטְרָא (פירוש עשן) בְּגוּלְמָא, נָעִיץ בְּעִזְקָא לָא חִוָּור וְלָא אוּכָם וְלָא סוּמָק וְלָא יָרוֹק ולָא גּוָֹון כְּלָל, כַּד (נ”א הדר) מָדִיד מְשִׁיחָא עָבִיד גּוָֹונִין לְאַנְהָרָא, לְגוֹ בְּגוֹ בּוֹצִינָא נָפִיק (נ”א ונפיק) חַד נְבִיעוּ דְּמִנֵּיהּ אִצְטַבְּעוּ גּוָֹונִין לְתַתָּא. סָתִים גּוֹ סְתִימִין דְרָזָא דְּאֵי”ן סוֹ”ף בָּקַע וְלָא בָּקַע אֲוִירָא דִּילֵיהּ לָא אִתְיְידַע כְּלָל, עַד דְּמִגּוֹ דְּחִיקוּ דִּבְקִיעוּתֵיהּ נָהִיר (כ’ א) נְקוּדָה חָדָא סְתִימָא עִלָּאָה, בָּתַר הַהִיא נְקוּדָה לָא אִתְיְידַע כְּלָל, וּבְגִין כָּךְ אִקְרֵי רֵאשִׁית מַאֲמַר קַדְמָאָה דְּכֹלָּא:
השלמה מההשמטות (סימן א)
בְּרֵאשִׁית בָּרָא אֱלֹהִים ”אֶת ”הַשָׁמַיִם ”וְאֶת ”הָאָרֶץ רָאשֵׁי תֵיבִין אהו”ה דְבֵּיהּ אִתְבְּרִיאוּ שְׁמַיָא וְאַרְעָ’א א”ה בֵּיה אִתְבְּרִיאוּ שְׁמַיָא וָ”ה בֵּיה אִתְבְּרִיאַת (אתבריאו) אַרְעָא וְכָל מָה דְּאִית בָּהּ וְהוּא יָהִיב תִּיאוּבְתָּא בְכָל אִילָנִין וְעִשְׂבִּין דִּי בְּאַרְעָא וְהוּא מָה שֶׁאָמְרוּ אֵין לְךָ כָּל עֵשֶׂב וְעֵשֶׂב מִלְמַטָּה שֶׁאֵין מְמוּנֶה עָלָיו מִלְמַעְלָה וְשׁוֹמֵר אוֹתוֹ שְׁמָכֶּה אוֹתוֹ וְאוֹמֵר לוֹ גְדָל שֶׁנֶּאֱמַר (איוב ל”ח) הֲיָדַעְתָּ חוּקוֹת שָׁמַיִם אִם תָּשִׂים מִשְׁטָרוֹ בָּאָרֶץ: (עד כאן מההשמטות) :
(דניאל יב) וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. זֹהַר סְתִימָא דִסְתִימִין, בָּטַשׁ אֲוִירָא דִילֵיהּ (דמטי ולא מטי) (נ”א ואנהיר) בְּהַאי נְקוּדָה (ס”א נהורא) וּכְדֵין אִתְפַּשַׁט הַאי רֵאשִׁית וְעָבִיד לֵיהּ הֵיכָלָא לִיקָרֵיהּ וּלְתוּשְׁבַּחְתֵּיהּ (יקרא להיכליה ולתושבחתא). (נ”א וליקריה ולהיכליה ולתושבחתיה). תַּמָּן זָרַע זַרְעָא דְקוּדְשָׁא לְאוֹלָדָא לְתוֹעַלְתָּא דְעָלְמָא, וְרָזָא דָא (ישעיה ו) זֶרַע קֹדֶשׁ מַצַּבְתָּהּ. זֹהַר דְּזָרַע זַרְעָא לִיקָרֵיהּ, כְּהַאי זַרְעָא דְמֶשִׁי דְאַרְגְּוָון טָב דְּאִתְחֲפֵי לְגוֹ וְעָבִיד לֵיהּ הֵיכָלָא דְאִיהוּ תּוּשְׁבַּחְתָּא דִילֵיהּ וְתוֹעַלְתָּא דְּכֹלָּא. בְּהַאי רֵאשִׁית בְּרָא הַהוּא סְתִימָא דְּלָא אִתְיְידַע לְהֵיכָלָא דָא. הֵיכָלָא דָא אִקְרֵי אֱלהִים, וְרָזָא דָא בְּרֵאשִׁית בָּרָא אֱלהִים.
זֹהַר דְּמִנֵּיהּ כֻּלְהוּ מַאֲמָרוֹת אִתְבְּרִיאוּ בְּרָזָא דְאִתְפַּשְׁטוּתָא דִנְקוּדָה דְּזֹהַר סָתִים דָּא. אִי בְּהַאי כְּתִיב בָּרָא, לֵית תְּוָוהָא דִּכְתִיב, (בראשית א) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, זֹהַר רָזָא דָא בְּרֵאשִׁית קַדְמָאָה דְכֹלָא שְׁמֵיהּ אהיה שְׁמָא קַדִּישָׁא גְלִיפָא בְּסִטְרוֹי (נ”א נהיר ונ”א בגלפא נהיר) אֱלהִים. גְּלִיפָא בְּעִיטְרָא (נ”א בגלופא דעיטרא) אֲשֶׁ”ר הֵיכָלָא טָמִיר וְגָנִיז, שְׁרִיאוּתָא דְרָזָא דְרֵאשִׁית. אֲשֶׁ”ר רֹא”שׁ דְּנָפִיק מֵרֵאשִׁית.
דף טו ע”ב
וְכַד (דף טו ע”ב) אִתְתַּקַּן לְבָתַר נְקוּדָה וְהֵיכָלָא (בסדרא) (כסדרא) כְּחֲדָא, כְּדֵין בְּרֵאשִׁית כָּלִיל (ראשית) רֵאשִׁיתָא עִלָּאָה בְּחָכְמְתָא. לְבָתַר אִתְחַלַּף גַּוָּון הַהוּא הֵיכָלָא וְאִקְרֵי בַּיִת. (נ”א ומיניה אתחדש היכלא) נְקוּדָה עִלָּאָה אִקְרֵי רֹא”שׁ. כָּלִיל דָּא בְּדָא בְּרָזָא בְּרֵאשִׁית, כַּד אִיהוּ כֹּלָּא כְּחֲדָא בִּכְלָלָא חָדָא עַד לָא הֲוֵי יִשּׁוּבָא בְּבֵיתָא, כֵּיוָן דְּאִזְדְּרַע לְתִקּוּנָא דְּיִשּׁוּבָא כְּדֵין אִקְרֵי אֱלהִים טְמִירָא סְתִימָא:
זֹהַר סָתִים וְגָנִיז כַּד בְּנִין (ס”א עד דבנין) בְּגַוֵּיהּ לְאוֹלָדָא וּבֵיתָא קַיָּימָא בִּפְשִׁיטוּ דְתִקּוּנָא דְּאִנּוּן זֶרַע קֹדֶשׁ. וְעַד לָא אִתְעֲדִיאַת וְלָא אִתְפַּשַּׁט פְּשִׁיטוּ דְיִשּׁוּבָא לָא אִקְרֵי אֱלהִים, אֶלָּא כֹּלָּא בִּכְלָלָא בְּרֵאשִׁית, לְבָתַר דְּאִתְתַּקַּן בִּשְׁמָא (בלק ר”ב) דְּאֱלהִים אַפִּיק אִנּוּן תּוֹלָדִין מֵהַהוּא זַרְעָא דְאִזְדְּרַע בֵּיהּ. מַאן הַהוּא זַרְעָא, אִנּוּן אַתְוָון גְּלִיפָן רָזָא דְאוֹרַיְיתָא דְּנָפְקוּ מֵהַהִיא נְקוּדָה.
הַהִיא נְקוּדָה זָרַע בְּגוֹ הַהוּא הֵיכָלָא רָזָא (נ”א זרעא) דִתְלַת נְקוּדִין חֹלָ”ם, שׁוּרֻ”ק, חִירִ”ק. וְאִתְכְּלִילוּ דָּא בְּדָא וְאִתְעֲבִידוּ רָזָא חָדָא. קוֹ”ל דְּנָפִיק בְּחִבּוּרָא חָדָא. בְּשַׁעֲתָא דְּנָפַק, נַפְקַת בַּת זוּגֵיהּ בַּהֲדֵיהּ דְּכָלִיל כָּל אַתְוָון. דִּכְתִיב אֶ”ת הַשָּׁמַיִ”ם, קוֹל וּבַת זוּגוֹ. הַאי קוֹל דְּאִיהוּ שָׁמַיִם אִיהוּ אֶהֱיֶ”ה בַּתְרָאָה. זֹהַר דְּכָלִיל כָּל אַתְוָון וּגְוָונִין, כְּגַוְונָא (נ”א זרעא) דָא.
עַד הָכָא יהוה אֱלֹהֵינוּ יהוה, אִלֵּין תְּלָתָא דַרְגִין לָקֳבֵל רָזָא דָא עִלָּאָה בְּרֵאשִׁית בָּרָא אֱלהִים. בְּרֵאשִׁית רָזָא קַדְמָאָה. בָּרָא רָזָא סְתִימָא לְאִתְפַּשְׁטָא מִתַּמָּן כֹּלָּא. אֱלהִים רָזָא לְקַיָּימָא כֹּלָּא לְתַתָּא. אֶת הַשָּׁמַיִם, דְּלָא לְאַפְרָשָׁא לוֹן דְּכַר וְנוּקְבָא כְּחֲדָא.

 

” 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.

 

" 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.

 

 

" בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ וְהָאָרֶץ, הָיְתָה תֹהוּ וָבּ "
"אבגיתצקרעשטןנגדיכשבטרצתגחקבטנעיגלפזקשקוצית"
Genesis, below it is the name used for the creation, and the translation to English.

The big difference is that the world was created with the Hebrew letters, not English or any other language. It is important to know and remember that. In order to understand anything beyond the simple story of genesis or the Torah, we need to connect to and understand the Hebrew Letters, then the Hebrew words, then the Hebrew story.

Rabbi Shimon in the Zohar (Behaalotcha) curses every person that relate only to the stories of the Torah. He says that a simple person can write more exciting stories to entertain the people. The Torah is a code, a guide for us to seek and study in order to connect and draw its light.

In Zohar Beresheet, Rabbi Shimon says that the Torah has 70 faces and all of them are true. The Hebrew word for face is " פנים " (panim), which is the same word for inner (P\’nim). To understand that, imagine a person in front of you. When you see his face you can tell a little bit about him, you can read him from the look on his face. Is he happy, sad, amused, depressed, disturbed etc…

A kabbalist can read the character of the person from his face. He can also tell what month he was born. The inner energy is revealed on the surface through the face and the palm of the hand. (G-d willing I will post some articles about palm and face reading in the future). It is a language by itself. So is the Torah.

Throughout these series of Genesis articles I will try to guide you through the understanding of the different codes and symbols in the Torah.

The first word of the Torah is " בְּרֵאשִׁית ". Rabbi Shimon wrote the "Tikunei HaZohar", which are seventy discussions about that first word. The Hebrew meaning of the name is "Corrections of the Zohar".

The purpose of those writings is to establish a support to the Shechina (the Female aspect of the Light of the creator) and to allow continuous flow of the Light to this world. As Rabbi Shimon explains, it is because of the seven sefirot of the physical realm (Chessed through Malchut). Each one has the ten dimensions (Sefirot) for a total of 70.

The Torah existed 2000 years before the creation of the world and when G-d came to create the world he used the Torah as a blue print. The seventy faces of the Torah are reflected in the creation process.

See special article by Ezra Meiliken about 70 times in the Torah where G-d is calling to Moshe. http://rabbishimon.com/rs/torahc.cfm?p=Vayedaber

The seven days of creation forms the Seven Sefirot and before we start explaining each day\’s process and energy, we will go back to the time (if we can call it as such) before the creation and even before the thought of creation came to be.

Why G-d created the world?

As we mentioned earlier the Hebrew letters existed before creation. They held our souls in the spiritual state. G-d was giving us all that we had. We had a continuous flow of light that sustained us without any limit.

One day, the souls pushed the Light away. They wanted to be like G-d. They felt what is called in Kabbalah, the "Bread of Shame" or as is known in Aramaic, "Nahama Dichsufa" and in Hebrew " לחם־בזיון ".

To understand this, imagine that your father is the richest person in the world and all your desires are fulfilled instantly and unconditionally. You reach a point that you feel a drive to be like your father. Like your father, you wish to give and not to receive.

Now even if your father tries to persuade you that you do not need to work for eternity, you still can\’t live with the shame that you are supported and dependent. You want to be a creator of your world by yourself. So it goes to a point that you want to leave home.

But home is actually everywhere. Everything around you is still owned by your father and he already did all the work. There are no jobs available for you to work and build. You say to your father, "Stop! I don\’t want to receive from you any more. I want to earn everything I need or want.

At this point your father feels your strong desire and with great love he builds you a unique biosphere, one that has only the basics. You need to build all the rest from the ground up.

In order to give you the opportunity to be a creator like him, he hides himself from you and even takes the memory of him out of you so you can have a real fresh start to work and earn your right to be a creator of your life.

This is the cause of creation. G-d created the world for us, for our benefit. His creation gives us the opportunity to be creators, to be like him, to be like G-d.

The testimony for that is in Genesis2:3.this paragraph completes the story of creation and declare its purpose with the last words
" אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשׂוֹת "
"Which God created to make."

The beginning word is " בְּרֵאשִׁית ". The code behind this word is the six letters of the 42 letter name, " אבגיתץ ". The energy of this word is " אהבת־חנם " "unconditional love" and redemption. This is the power and seed of creation. G-d is only love.

The 42 letters of the Torah Genesis 1:1, begins with " ב " and ends with " ב " (see the verse at the beginning of the article). This letter is the beginning letter for blessings " ברכה " and as it is spelled out " בית ", means a house. One of Tikunei HaZohar explains " בְּרֵאשִׁית " in the form of " ראש־בית ". The same letters mean "head of the house".

The 42 letters of creation begins with " א " and ends with " ת ", which are the beginning and end letter of the Alef-Bet to signify the perfect order of creation.

G-d created a house for us with love and we need to work and earn everything to fulfill our goal in life. If we don\’t earn it, it is not ours. That was the condition of creation which we wanted to have and we should accept and follow it in every action we take. If you are poor and have a difficult life, it is part of the process and you should be happy that you have harder work than others. If you are a zillionaire, you have more responsibility and more people to take care of and be a creator on a larger scale.

There is no rest until Mashiach comes. Today, Amen.

 

 

" בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ וְהָאָרֶץ, הָיְתָה תֹהוּ וָבּ "
"אבגיתצקרעשטןנגדיכשבטרצתגחקבטנעיגלפזקשקוצית"
Genesis, below it is the name used for the creation, and the translation to English.

The big difference is that the world was created with the Hebrew letters, not English or any other language. It is important to know and remember that. In order to understand anything beyond the simple story of genesis or the Torah, we need to connect to and understand the Hebrew Letters, then the Hebrew words, then the Hebrew story.

Rabbi Shimon in the Zohar (Behaalotcha) curses every person that relate only to the stories of the Torah. He says that a simple person can write more exciting stories to entertain the people. The Torah is a code, a guide for us to seek and study in order to connect and draw its light.

In Zohar Beresheet, Rabbi Shimon says that the Torah has 70 faces and all of them are true. The Hebrew word for face is " פנים " (panim), which is the same word for inner (P\’nim). To understand that, imagine a person in front of you. When you see his face you can tell a little bit about him, you can read him from the look on his face. Is he happy, sad, amused, depressed, disturbed etc…

A kabbalist can read the character of the person from his face. He can also tell what month he was born. The inner energy is revealed on the surface through the face and the palm of the hand. (G-d willing I will post some articles about palm and face reading in the future). It is a language by itself. So is the Torah.

Throughout these series of Genesis articles I will try to guide you through the understanding of the different codes and symbols in the Torah.

The first word of the Torah is " בְּרֵאשִׁית ". Rabbi Shimon wrote the "Tikunei HaZohar", which are seventy discussions about that first word. The Hebrew meaning of the name is "Corrections of the Zohar".

The purpose of those writings is to establish a support to the Shechina (the Female aspect of the Light of the creator) and to allow continuous flow of the Light to this world. As Rabbi Shimon explains, it is because of the seven sefirot of the physical realm (Chessed through Malchut). Each one has the ten dimensions (Sefirot) for a total of 70.

The Torah existed 2000 years before the creation of the world and when G-d came to create the world he used the Torah as a blue print. The seventy faces of the Torah are reflected in the creation process.

See special article by Ezra Meiliken about 70 times in the Torah where G-d is calling to Moshe. http://rabbishimon.com/rs/torahc.cfm?p=Vayedaber

The seven days of creation forms the Seven Sefirot and before we start explaining each day\’s process and energy, we will go back to the time (if we can call it as such) before the creation and even before the thought of creation came to be.

Why G-d created the world?

As we mentioned earlier the Hebrew letters existed before creation. They held our souls in the spiritual state. G-d was giving us all that we had. We had a continuous flow of light that sustained us without any limit.

One day, the souls pushed the Light away. They wanted to be like G-d. They felt what is called in Kabbalah, the "Bread of Shame" or as is known in Aramaic, "Nahama Dichsufa" and in Hebrew " לחם־בזיון ".

To understand this, imagine that your father is the richest person in the world and all your desires are fulfilled instantly and unconditionally. You reach a point that you feel a drive to be like your father. Like your father, you wish to give and not to receive.

Now even if your father tries to persuade you that you do not need to work for eternity, you still can\’t live with the shame that you are supported and dependent. You want to be a creator of your world by yourself. So it goes to a point that you want to leave home.

But home is actually everywhere. Everything around you is still owned by your father and he already did all the work. There are no jobs available for you to work and build. You say to your father, "Stop! I don\’t want to receive from you any more. I want to earn everything I need or want.

At this point your father feels your strong desire and with great love he builds you a unique biosphere, one that has only the basics. You need to build all the rest from the ground up.

In order to give you the opportunity to be a creator like him, he hides himself from you and even takes the memory of him out of you so you can have a real fresh start to work and earn your right to be a creator of your life.

This is the cause of creation. G-d created the world for us, for our benefit. His creation gives us the opportunity to be creators, to be like him, to be like G-d.

The testimony for that is in Genesis2:3.this paragraph completes the story of creation and declare its purpose with the last words
" אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשׂוֹת "
"Which God created to make."

The beginning word is " בְּרֵאשִׁית ". The code behind this word is the six letters of the 42 letter name, " אבגיתץ ". The energy of this word is " אהבת־חנם " "unconditional love" and redemption. This is the power and seed of creation. G-d is only love.

The 42 letters of the Torah Genesis 1:1, begins with " ב " and ends with " ב " (see the verse at the beginning of the article). This letter is the beginning letter for blessings " ברכה " and as it is spelled out " בית ", means a house. One of Tikunei HaZohar explains " בְּרֵאשִׁית " in the form of " ראש־בית ". The same letters mean "head of the house".

The 42 letters of creation begins with " א " and ends with " ת ", which are the beginning and end letter of the Alef-Bet to signify the perfect order of creation.

G-d created a house for us with love and we need to work and earn everything to fulfill our goal in life. If we don\’t earn it, it is not ours. That was the condition of creation which we wanted to have and we should accept and follow it in every action we take. If you are poor and have a difficult life, it is part of the process and you should be happy that you have harder work than others. If you are a zillionaire, you have more responsibility and more people to take care of and be a creator on a larger scale.

There is no rest until Mashiach comes. Today, Amen.

 

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