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Zohar Lech Lecha – What’s in God’s “Will”?

 

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Link to article on the Parasha of Lech Lecha:
Lech Lecha – What is in God’s “Will”? New Covenant?

פרשת לך לך
סִתְרֵי תוֹרָה (דף ע”ו ע”ב) תּאנָא בְּתּוּקְפָּא דְּהֻרְמָנוּ דְמַלְכָּא, אַנְצִּיב חַד אִילָנָא רַבָּא וְתַּקִּיף גּוֹ נְטִיעָן עִלָאִין, נְטִיעַ אִילָנָא דָּא, בִּתְּרֵיסַר תְּחוּמִין אִסְתַּחַר, בְּאַרְבַּע סִטְרִין דְעָלְמָא פְּרִישָׂא רַגְלֵיהּ. תּ”ק פַּרְסֵי מַטְלָנוֹי, כָּל רְעוּתִּין דְּאִנּוּן פָּרְסִין בֵּיהּ תָּלְיָין, כַּד אִתְּעַר הַאי, כֻּלְהוּ מִתְּעָרִין בַּהֲדֵיהּ לֵיתּ מַאן דְּנָפִּיק מֵרְעוּתֵּיהּ לְבָתַּר, כֻּלְהוּ בִּרְעוּתָּא חָדָא בַּהֲדֵיהּ, קָם מִלְּעֵילָא (ס”א נחית) אִתְּנָחִיתּ בְּמַטְלָנוֹי לְגוֹ יַמָּא. מִנֵּיהּ יַמָּא (אתגלי) אִתְּמַלְיָיא. אִיהוּ מְקוֹרָא (דכל ד”א לכל) מַיִין דְּנָבְעִין. תְּחוֹתֵּיהּ מִתְּפַּלְּגִין כָּל מֵימוֹי דִּבְרֵאשִׁיתּ, שַׁקְיוּ דְּגִנְתָּא בֵּיהּ תַּלְיָין.
כָּל נִשְׁמְתִּין דְּעָלְמָא מִנִּיהּ פָּרְחִין. נִשְׁמְתִּין אִלֵּין עָאלִין בְּגִנְתָּא לְנָחֲתָּא לְהַאי עָלְמָא. נִשְׁמָתָּא כַּד נָפְּקָא אִתְּבָּרְכָא בְּשֶׁבע בִּרְכָאן לְמֶהֱוֵי אַבָּא (ד”א ל”ג לרוחא ודם) לְגוּפָּא (ולמהוי) בִּסְלִיקוּ (דדיוקנא עלאה הדא הוא דכתיב ויאמר יי אל אברם הא נשמתא עלאה אבא (ד”א ל”ג לרוחא ודם) לגופא בסליקו) דְּדִיוּקְנא עִלָּאָה.
כַּד בַּעְיָא (נפשא) לְנָחֲתָּא לְהַאי עָלְמָא, אוֹמֵי לָהּ קוּדְשָׁא בְּרִיךָ הוּא לְמִיטַר פִּקּוּדֵי אוֹרַיְיתָּא וּלְמֶעְבַּד רְעוּתֵּיהּ. וּמָסַר לָהּ מְאָה מַפְּתְּחָאן דְּבִרְכָאן. (ומולדתך דא גופא דאתקרי אילנא דחיי דאיהו תריסר שבטין עלאין. ומבית אביך דא שכינתא. אביך דא קודשא בריך הוא. שנאמר (משלי כח) גוזל אביו ואמו ואומר אין פשע וגו’. ואין אביו אלא קודשא בריך הוא ואין אמו אלא כנסת ישראל. אל הארץ אשר אראך דא איהו האי עלמא), (נ”א ומולדתך דא אילנא דחיי, ומבית אביך תריסר תחומין שבטין עלאין. אל הארץ אשר אראך דא איהו האי עלמא), (עד כאן סתרי תורה)
לֶךָ לְךָ מֵאַרְצְךָ וגו’. רַבִּי אַבָּא פָּתַח וְאָמַר, (ישעיה מו) שִׁמְעוּ אֵלַי אַבִּיִרִי לֵב הָרְחוֹקִים מִצְדָקָה. שִׁמְעוּ אֵלַי אַבִּירֵי לֵב, כַּמָּה תַּקִּיפִין לִבַּיְיהוּ דְּחַיָיבַיָא, דְּחָמָאן שְׁבִילֵי ואָרְחֵי דְאוֹרַיְיתָא ולָא מִסְתַּכְּלָן בְּהוּ, ולִבַּיְיהוּ תַּקִּיפִין דְּלָא מְהַדְּרִין בִּתְיוּבְתָּא לְגַבֵּי מָרֵיהוֹן, וְאִקְרוּן אַבִּירֵי לֵב. הָרְחוֹקִים מִצְּדָקָה דְּמִתְרַחֲקֵי מֵאוֹרַיְיתָא.
רַבִּי חִזְקִיָּה אָמַר דְּמִתְרַחֲקֵי מִקוּדְשָׁא בְּרִיךְ הוּא וְאִנּוּן רְחִיקִין מִנֵּיהּ, וּבְגִין כָּךְ אִקְרוּן אַבִּירֵי לֵב. הָרְחוֹקִים מִצְּדָקָה דְּלָא בָּעָאן לְקָרְבָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין כָּךְ אִנּוּן רְחוֹקִים מִצְּדָקָה, כֵּיוָן דְּאִנּוּן רְחוֹקִים מִצְּדָקָה רְחוֹקִים אִנּוּן מִשָּׁלוֹם דְּלֵית לוֹן שָׁלוֹם. דִּכְתִיב, (ישעיה מח) אֵין שָׁלוֹם אָמַר יְיָ לָרְשָׁעִים. מַאי טַעְמָא בְּגִין דְּאִנּוּן רְחוֹקִים מִצְּדָקָה.
תָּא חֲזֵי, אַבְרָהָם בָּעֵי לְקָרְבָא לְקוּדְשָׁא בְּרִיךְ הוּא וְאִתְקָרַב. הֲדָא הוּא דִכְתִיב, (תהלים מה) אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע. בְּגִין דְאָהַב צֶדֶק וְשָׂנָא רֶשַׁע אִתְקָרַב לִצְדָקָה, וְעַל דָּא כְּתִיב, (ישעיה מא) אַבְרָהָם אוֹהֲבִי. מַאי טַעְמָא אוֹהֲבִי, בְּגִין דִּכְתִיב אָהַבְתָּ צֶדֶק. רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּרָחִים (דף עז ע”א) לֵיהּ אַבְרָהָם מִכָּל בְּנֵי דָרִיהּ דְּהֲווּ אַבִּירֵי לֵב וְאִנּוּן רְחוֹקִים מִצְּדָקָה כְּמָה דְּאִתְּמָר.
רַבִּי יוֹסֵי פָּתַח (תהלים פד) מַה יְּדִידוּת מִשְׁכְּנוֹתֶיךָ יְיָ צְבָאוֹת. כַּמָּה אִית לוֹן לִבְנִי נָשָׁא לְאִסְתַּכָּלָא בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. דְּהָא כָּל בְּנֵי נָשָׁא לָא יָדְעֵי וְלָא מִסְתַּכְּלֵי עַל מַה קָּאִים עָלְמָא. וְאִנּוּן עַל מַה קָּיְימִין. דְּכַד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא עֲבַד שְׁמַיָא מֵאֵשׁ וּמִמַּיִם מִתְעָרְבִין כְּחֲדָא וְלָא הֲווּ גַּלְדֵי. וּלְבָתַר אַגְלִידוּ וְקָיְימוּ בְּרוּחָא עִלָּאָה וּמִתַּמָּן שָׁתִיל עָלְמָא, לְקָיְימָא עַל סָמְכִין, וְאִנּוּן סָמְכִין לָא קָיְימִין אֶלָּא בְּהַהוּא רוּחָא, וּבְשַׁעֲתָא דְּהַהוּא רוּחָא אִסְתַּלַּק כֻּלְהוּ מְרַפְפִין וְזָעִין וְעָלְמָא אִרְתַּת הֲדָא הוּא דִכְתִיב, (איוב ט) הַמַּרְגִּיז אֶרֶץ מִמְקוֹמָהּ וְעַמּוּדֶיהָ יִתְפַּלָּצוּן. וְכֹלָּא קָאִים עַל אוֹרַיְיתָא, דְּכַד יִשְׂרָאֵל מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא מִתְקַיֵּים עָלְמָא וְאִנּוּן קָיְימִין וְסָמְכִין קָיְימִין בְּאַתְרַיְיהוּ בְּקִיּוּמָא שְׁלִים.
תָּא חֲזֵי, בְּשַׁעֲתָא דְאִתְעַר פַּלְגוּת לֵילְיָא וְקוּדְשָׁא בְּרִיךְ הוּא עָאל לְגִנְתָא דְעֵדֶן לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָא, כֻּלְהוּ אִילָנִין דִּבְגִנְתָא דְעֵדֶן מְזַמְּרָן וּמְשַׁבְּחָן קַמֵּיהּ. דִּכְתִיב, (דברי הימים א טז) אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְיָ וְגו’.
וְכָרוֹזָא קָרֵי בְחָיִל וְאָמַר לְכוֹן אָמְרִין קַדִּישִׁין עֶלְיוֹנִין, מָאן מִנְכוֹן דְּעָיִיל רוּחָא בְּאוּדְנוֹי לְמִשְׁמָע, וְעֵינוֹי פְּקִחִין לְמֶחֱמֵי. וְלִבֵּיהּ פָּתוּחַ לְמִנְדַע, בְּשַׁעֲתָא דְּרוּחָא דְכָל רוּחִין אָרִים בְּסִימוּ דְנִשְׁמָתָא, וּמִתַּמָּן נָפִיק קָלָא דְּקָלַיָא, חֵיְלִין אִתְבַּדַּר לְאַרְבַּע סִטְרֵי עָלְמָא. א חַד סָלִיק לִסְטַר חָד. ב חַד נָחִית לְהַהוּא סְטַר. ג (תיקונים עג, לעיל לב ב) חַד עָיִיל בֵּין תְּרֵין. ד תְּרֵין מִתְעָרִין מִתְעַטְּרָן בִּתְלַת. ה תְּלַת עָיְילֵי בְּחַד. ו חַד אַפִּיק גְּוָונִין. ז שִׁית מִנְהוֹן לִסְטַר חָד, וְשִׁית מִנְהוֹן נָחֲתֵי לְהַהוּא סְטַר. ח שִׁית עָיְילֵי בִּתְרֵיסַר. ט תְּרֵיסַר מִתְעָרִין בְּעֶשְׂרִין וּתְרֵין. י שִׁית כְּלִילָן בַּעֲשָׂרָה. יא עֲשָׂרָה קָאִים בְּחַד.
וַוי לְאִנּוּן דְּנַיְימֵי שֵׁנְתָא בְּחוֹרֵיהוֹן, לָא יָדְעֵי וְלָא מִסְתַּכְּלָאן אֵיךְ יְקוּמוּן בְּדִינָא דְּחוּשְׁבַּן אִתְפַּקַד, (דף עז ע”ב) כַּד אִסְתָּאַב גּוּפָא, וְנִשְׁמָתָא שַׁטְיָא עַל אַנְפֵּי דְּאֲוִירָא דְּטִיהֲרָא, וְסָלְקָא וְנַחֲתָא, וְתַרְעִין לָא מִתְפַּתְּחָן, מִתְגַּלְגְּלָן כְּאַבְנִין בְּגוֹ קוּסְפִיתָא. וַוי לוֹן מַאן יִתְבַּע לוֹן, דְּלָא יְקוּמוּן בְּעִדּוּנָא דָא בְּגוֹ דוּכְתֵּי דְּעִנּוּגֵי דְצַדִּיקַיָא, אִתְפַּקְדּוּן דּוּכְתַּיְיהוּ. אִתְמַסְּרוּן בִּידָא דְדוּמָה, נַחֲתֵי וְלָא סַלְקֵי. עֲלַיְיהוּ כְּתִיב, (איוב ז) כָּלָה עָנָן וַיֵּלַךְ כֵּן יוֹרֵד שְׁאוֹל לא יַעֲלֶה.
בְּהַהִיא שַׁעֲתָא אִתְעַר שַׁלְהוֹבָא חַד מִסְּטַר צָפוֹן וּבָטַשׁ בְּאַרְבַּע סִטְרֵי עָלְמָא וְנָחִית וּמָטֵי בֵּין גַּדְפֵי דְתַרְנְגוֹלָא וְאִתְעַר הַהוּא שַׁלְהוֹבָא בֵּיהּ וְקָרֵי, וְלֵית מַאן דְּאִתְעַר בַּר אִנּוּן זַכָּאֵי קְשׁוֹט דְּקָיְימֵי וְאִתְעָרוּ בְּאוֹרַיְיתָא. וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא וְכָל אִנּוּן צַדִּיקַיָיא דִּבְגוֹ גִנְתָא דְעֵדֶן צַיְיתֵי לְקָלֵיהוֹן. כְּמָא דְאַתְּ אָמֵר, (שיר השירים ח) הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְּׁמִיעִנִי:
וַיֹּאמֶר יְיָ אֶל אַבְרָם, מַה כְּתִיב לְעֵילָא (בראשית יא) וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו וְגו’. מַאי אִירְיָא הָכָא, אֶלָּא עַד הַהוּא יוֹמָא לָא הֲוָה בַּר נָשׁ דְּמִית בְּחַיֵּי אֲבוֹי בַּר דָּא, וְכַד אִתְרְמֵי אַבְרָם לְנוּרָא אִתְקְטִיל הָרָן, וּבְגִין דָּא נָפְקוּ מִתַּמָּן מַאן קָטִיל לוֹן לְהָרָן, אֶלָּא כֵּיוָן דְּרָמוּ אַבְרָהָם לְנוּרָא דְכַּשְּׂדָאֵי, אִתְגְּלִי עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא וּשֵׁזָבֵיהּ, וְהֲוָה הָרָן אֲחוּי קָאֵי תַּמָּן.

{||}

 

In Genesis 15 we read about God\’s promise to Abram (Later he becomes Abraham). God takes Abram out to look toward heavens and "count" the stars.

In the Book of Formation, written by Abraham, he reveals the knowledge God gave him during that event. God showed him the structure of the spiritual system and the ten sefirot.
15:17 God said "I brought you out of Ur of the Chaldees to give you this land to inherit it." "לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ". "The Land" "הָאָרֶץ" in this form always refers to the Land of Israel where the whole creation began with the Aleph and centered around the "רֶץ" (more on this subject another time.)

Abram asks God "whereby shall I know that I shall inherit it?".
Why did Abram question God about this? Didn\’t he believe God, when he was at his presence?

The answer is that at that moment Abram realized that he was responsible for whatever happens in his life. The "stars" and the spiritual system showed him a different future.  His question was correct and in place.
God didn\’t delay the answer and immediately instructed Abram with a strange request. "Bring me a heifer עֶגְלָה, a goat וְעֵז  and a ram וְאַיִל, each three years old, along with a dove and a young pigeon". The English translation talks about three years, in other places there are other translation/interpretations.

The important point here is that there are 3,3,3 elements. Together 9 + 2 (dove and pigeon). 
The tree of Life has three triangles + Malchut at the base. So here we have 9+2=11 elements. We know that there are 10 Sefirot so what is the connection here?. Abraham in Sefer Yetzirah (The Book of Formation) tells us that there are 10 sefirot and NOT nine, and then he continues, 10 and NOT eleven.

The structure of the Tree of Life has 10 sefirot. When the light flows through the tree of life there are 11 sefirot which are active (Including Da\’at) and 9 sefirot(Malchut in the dark) when they\’re not active.
 All elements split in the middle to give opportunity to Abram to connect them together.  This is the point where Abram has established his channel to the sefira of Chessed.

In the continuation of the chapter, God reveals the future to Abram.  All the elements in this story are deeply coded but we can find few key elements that connect to the future. The word "פְּגָרִים" (carcasses) has the numerical value of 333 and "עַיִט" (bird of prey) is 89. Together we get 422 (the value of the word "שבעים", seventy). By adding 2 for the kolel we get 424, which equals to Mashiach Ben David. The great Torah commentator, Rashi, comments on this verse (15:11) for the word "וַיַּשֵּׁב" (=318) that it implies to The Mashiach.
For those who understand this (כחבחגתנהימ = 546 x 10 = 5460 + 318 = 5778 (=2018))

 Abram was 70 during that event. He was born in 1948 (Hebrew Calendar) and the covenant was 70 years later in 2018. In his book "The Divine Calendar", Jeff (Ezra) Meiliken writes about the connection and parallels of the Hebrew and Gregorian calendars. Interesting point is the nation of Israel had declared its independence in 1948 and 70 years later; in 2018 we expect to see a great revelation of the Light and may be a new covenant with Mashiach presence.
 

In Genesis 15 we read about God\’s promise to Abram (Later he becomes Abraham). God takes Abram out to look toward heavens and "count" the stars.

In the Book of Formation, written by Abraham, he reveals the knowledge God gave him during that event. God showed him the structure of the spiritual system and the ten sefirot.
15:17 God said "I brought you out of Ur of the Chaldees to give you this land to inherit it." "לָתֶת לְךָ אֶת-הָאָרֶץ הַזֹּאת, לְרִשְׁתָּהּ". "The Land" "הָאָרֶץ" in this form always refers to the Land of Israel where the whole creation began with the Aleph and centered around the "רֶץ" (more on this subject another time.)

Abram asks God "whereby shall I know that I shall inherit it?".
Why did Abram question God about this? Didn\’t he believe God, when he was at his presence?

The answer is that at that moment Abram realized that he was responsible for whatever happens in his life. The "stars" and the spiritual system showed him a different future.  His question was correct and in place.
God didn\’t delay the answer and immediately instructed Abram with a strange request. "Bring me a heifer עֶגְלָה, a goat וְעֵז  and a ram וְאַיִל, each three years old, along with a dove and a young pigeon". The English translation talks about three years, in other places there are other translation/interpretations.

The important point here is that there are 3,3,3 elements. Together 9 + 2 (dove and pigeon). 
The tree of Life has three triangles + Malchut at the base. So here we have 9+2=11 elements. We know that there are 10 Sefirot so what is the connection here?. Abraham in Sefer Yetzirah (The Book of Formation) tells us that there are 10 sefirot and NOT nine, and then he continues, 10 and NOT eleven.

The structure of the Tree of Life has 10 sefirot. When the light flows through the tree of life there are 11 sefirot which are active (Including Da\’at) and 9 sefirot(Malchut in the dark) when they\’re not active.
 All elements split in the middle to give opportunity to Abram to connect them together.  This is the point where Abram has established his channel to the sefira of Chessed.

In the continuation of the chapter, God reveals the future to Abram.  All the elements in this story are deeply coded but we can find few key elements that connect to the future. The word "פְּגָרִים" (carcasses) has the numerical value of 333 and "עַיִט" (bird of prey) is 89. Together we get 422 (the value of the word "שבעים", seventy). By adding 2 for the kolel we get 424, which equals to Mashiach Ben David. The great Torah commentator, Rashi, comments on this verse (15:11) for the word "וַיַּשֵּׁב" (=318) that it implies to The Mashiach.
For those who understand this (כחבחגתנהימ = 546 x 10 = 5460 + 318 = 5778 (=2018))

 Abram was 70 during that event. He was born in 1948 (Hebrew Calendar) and the covenant was 70 years later in 2018. In his book "The Divine Calendar", Jeff (Ezra) Meiliken writes about the connection and parallels of the Hebrew and Gregorian calendars. Interesting point is the nation of Israel had declared its independence in 1948 and 70 years later; in 2018 we expect to see a great revelation of the Light and may be a new covenant with Mashiach presence.
 

Shelach Lecha – What was the real crime of the spies?

וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן-נוּן, יְהוֹשֻׁעַ.
And Moses called Hoshea the son of Nun Joshua.

The parasha tells us the famous story of the twelve spies that Moshe sent to spy on the Promised Land. Those twelve were heads of the tribes, not regular people.
The question that comes to mind is why send spies to check the land?

They just got out of slavery of over 200 years in Egypt, great miracles, receiving the Torah, seeing the presence of G-d on a daily basis with the guiding Cloud during the day and pillar of fire at night. Why go and spy on the land now? Any land to settle down should be good for them.

The real reason is that G-d and Moshe wanted them to make their first free choice to connect to the Land of Israel. Up until now they were taken out of Egypt and followed Moshe in the wilderness, without much free choice.

Now coming closer to the Land of Milk and Honey, the land where they will spend the rest of their lives, is a different story. G-d wants to give them a gift, the gift of free choice. G-d tells Moshe (Numbers 13:2) to pick one head of each tribe and send them "שְׁלַח-לְךָ אֲנָשִׁים, וְיָתֻרוּ אֶת-אֶרֶץ כְּנַעַן", the word used here is "יָתֻרוּ ", which is numerical value of 616 = "התורה ", The Torah, The land of Israel is the connection to the Torah, Zeir Anpin.

The Idea was to let them see the land connect to its energy and make a choice to settle in it.

A little lesson for sales people and parents; if you want to "sell" your stuff or ideas to your customers or children, allow them to choose from your selected choices. Do not say "Take this" or "This is the best for you… Trust me…" it won\’t work until they decide by themselves. Ask them the questions that you know the answer for. When their mind answers the question it is theirs. They own the decision and the channel is open for more communications.

Let us examine the story closely. First G-d wanted Moshe to pick the heads of the tribes, so there would be strong leadership presence without a doubt. They were supposed to come back with positive experience and lead their people into the land.

Moshe continues and gives them hints to what to look for and find. When he guides them to what to look for "מָה הָאָרֶץ", he refers to the word "מָה" as Zeir Anpin, the numerical value is 45 and it is equal to the name of G-d "יקוק" in the spelling of "הא ואו הא יוד " , which represents Zeir Anpin, The Light. The Zohar says that the Torah, the People of Yisrael and G-d are one. The leaders needed to connect to the Land and the Light as channeled through the land of Yisrael.

Moshe also tells them to check "הֲיֵשׁ-בָּהּ עֵץ אִם-אַיִן" if there is a tree "עֵץ" or not "אַיִן". The word tree refers to the tree of life.

The leaders of the tribes went to the land for forty days (like the number of days Moshe went up to Mount Sinai to connect and bring the Torah). They came back with bad news "Yes, it is the land of milk and honey and here is the fruit but, "אפס" (means Zero) the people of the land are giants and…
Like in all good lies they started with some truth, like the snake when he came to Eve with temptation to connect to the Tree of Knowledge, good and bad. She later excused herself saying (Genesis 3:12) "וַתֹּאמֶר, הָאִשָּׁה, הַנָּחָשׁ הִשִּׁיאַנִי, וָאֹכֵל", "The serpent beguiled me, and I did eat.\’". The word "הִשִּׁיאַנִי " contains the words "הֲיֵשׁ" and "אַיִן \’, there is or there isn\’t. That represents the doubts of the people with the Light.
In (Exodus 17:7) "וְעַל נַסֹּתָם אֶת-יְהוָה לֵאמֹר, הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ, אִם-אָיִן." "Because of the striving of the children of Israel, and because they tried the LORD, saying: \’is the LORD among us, or not?\’"

Moshe is giving the leaders of Yisrael an opportunity to correct their previous negativity (Exodus 17) and even the ability to correct the disconnection from the Tree of Life that Adam and Eve caused in the first sin and brought mortality to the world.
They needed to find the Tree of Life and connect to it with certainty. Unfortunately, they made a horrible mistake and drew a picture that brought fear and death to the nation. That was the third time they had the opportunity to have the ultimate connection but failed. First were Adam and Eve. Second was the Sin of The Golden Calf, before the ultimate connection to the Torah. And now the 10 leaders missed again.

Caleb tried to silence them and said that it is not true and they can go immediately and posses the land but the nation didn\’t listen to him and Joshua. They went to Moshe and told him (Numbers 14:2) " וַיִּלֹּנוּ עַל-מֹשֶׁה וְעַל-אַהֲרֹן, כֹּל בְּנֵי יִשְׂרָאֵל ; וַיֹּאמְרוּ אֲלֵהֶם כָּל-הָעֵדָה, לוּ-מַתְנוּ בְּאֶרֶץ מִצְרַיִם, אוֹ בַּמִּדְבָּר הַזֶּה, לוּ-מָתְנוּ" ,They used these words twice :"\’Would that we had died" "לוּ-מַתְנוּ ". In (Numbers 14:4) "they said one to another: \’Let us make a captain, and let us return into Egypt.\’".

We are still under that effect of disconnection from the Light. That day was the Ninth of Av, The most negative day in the history of the Jewish nation. The two Holy Temples were destroyed by foreign powers. The Spanish Inquisition started the program to kill or convert Jews. Hitler revealed his plan to annihilate the Jews on that day. And better not to look for more examples.

Moshe and Aharon fell on their face and Caleb and Joshua tore their clothes. They realized what happened and what is going to happen.

The first sin of the Snake and Eve started with evil tongue and G-d never forgave this one.
They had to pay one year for every day they were inside Yisrael. The whole generation had to die in the wilderness before having the second opportunity to come back to the Promised Land.
Because they were leaders of the people, the effect of their action was deep and created "בכיה-לדורות" "Crying for generations to come".

Today we see many leaders that are motivated by their personal agenda. They will use evil tongue to be elected and lead people to their death with lies; they make wars for no reason, except their own. They lead by placing imaginary fear in people\’s heart that the other nation is a great risk to their existence.
They talk about peace and send fire to calm fire.
Have you see a fireman who goes to put out fire with fire?
Water is the energy of mercy; the Light is the energy of mercy and that is the energy needed to make peace. Moshe used the thirteen attributes of G-d to connect to unity and love and save the people from immediate death.

Whatever we call "The wrath of G-d" is actually the effect of our actions. When the Torah says "Eye for an Eye…" is for us to learn that we suffer the consequences of our actions. The spies did not want to enter the land and lose their leadership and they said (Numbers 14:2) "לוּ-מַתְנוּ בְּאֶרֶץ מִצְרַיִם, אוֹ בַּמִּדְבָּר הַזֶּה, לוּ-מָתְנוּ ." "\’Would that we had died in the land of Egypt! Or would we have died in this wilderness!" And that\’s exactly what they got back in return. Death in the in 1920 and said that they have a great idea

The Great Rabbi Ashlag, of blessed memory, "Baal Hasulam" commented on Communism of community and are sharing resources, but they will not hold more than 70 years because they are not connected or involved with the Light in their action.
He passed away before seeing how right and accurate he was. He didn\’t even need a proof. It is a law of nature.

All leaders have the great responsibility of leading their people with love, unity and connection to the Light. All other options are chaos and death.

 

 

 

Shelach Lecha – What was the real crime of the spies?

וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן-נוּן, יְהוֹשֻׁעַ.
And Moses called Hoshea the son of Nun Joshua.

The parasha tells us the famous story of the twelve spies that Moshe sent to spy on the Promised Land. Those twelve were heads of the tribes, not regular people.
The question that comes to mind is why send spies to check the land?

They just got out of slavery of over 200 years in Egypt, great miracles, receiving the Torah, seeing the presence of G-d on a daily basis with the guiding Cloud during the day and pillar of fire at night. Why go and spy on the land now? Any land to settle down should be good for them.

The real reason is that G-d and Moshe wanted them to make their first free choice to connect to the Land of Israel. Up until now they were taken out of Egypt and followed Moshe in the wilderness, without much free choice.

Now coming closer to the Land of Milk and Honey, the land where they will spend the rest of their lives, is a different story. G-d wants to give them a gift, the gift of free choice. G-d tells Moshe (Numbers 13:2) to pick one head of each tribe and send them "שְׁלַח-לְךָ אֲנָשִׁים, וְיָתֻרוּ אֶת-אֶרֶץ כְּנַעַן", the word used here is "יָתֻרוּ ", which is numerical value of 616 = "התורה ", The Torah, The land of Israel is the connection to the Torah, Zeir Anpin.

The Idea was to let them see the land connect to its energy and make a choice to settle in it.

A little lesson for sales people and parents; if you want to "sell" your stuff or ideas to your customers or children, allow them to choose from your selected choices. Do not say "Take this" or "This is the best for you… Trust me…" it won\’t work until they decide by themselves. Ask them the questions that you know the answer for. When their mind answers the question it is theirs. They own the decision and the channel is open for more communications.

Let us examine the story closely. First G-d wanted Moshe to pick the heads of the tribes, so there would be strong leadership presence without a doubt. They were supposed to come back with positive experience and lead their people into the land.

Moshe continues and gives them hints to what to look for and find. When he guides them to what to look for "מָה הָאָרֶץ", he refers to the word "מָה" as Zeir Anpin, the numerical value is 45 and it is equal to the name of G-d "יקוק" in the spelling of "הא ואו הא יוד " , which represents Zeir Anpin, The Light. The Zohar says that the Torah, the People of Yisrael and G-d are one. The leaders needed to connect to the Land and the Light as channeled through the land of Yisrael.

Moshe also tells them to check "הֲיֵשׁ-בָּהּ עֵץ אִם-אַיִן" if there is a tree "עֵץ" or not "אַיִן". The word tree refers to the tree of life.

The leaders of the tribes went to the land for forty days (like the number of days Moshe went up to Mount Sinai to connect and bring the Torah). They came back with bad news "Yes, it is the land of milk and honey and here is the fruit but, "אפס" (means Zero) the people of the land are giants and…
Like in all good lies they started with some truth, like the snake when he came to Eve with temptation to connect to the Tree of Knowledge, good and bad. She later excused herself saying (Genesis 3:12) "וַתֹּאמֶר, הָאִשָּׁה, הַנָּחָשׁ הִשִּׁיאַנִי, וָאֹכֵל", "The serpent beguiled me, and I did eat.\’". The word "הִשִּׁיאַנִי " contains the words "הֲיֵשׁ" and "אַיִן \’, there is or there isn\’t. That represents the doubts of the people with the Light.
In (Exodus 17:7) "וְעַל נַסֹּתָם אֶת-יְהוָה לֵאמֹר, הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ, אִם-אָיִן." "Because of the striving of the children of Israel, and because they tried the LORD, saying: \’is the LORD among us, or not?\’"

Moshe is giving the leaders of Yisrael an opportunity to correct their previous negativity (Exodus 17) and even the ability to correct the disconnection from the Tree of Life that Adam and Eve caused in the first sin and brought mortality to the world.
They needed to find the Tree of Life and connect to it with certainty. Unfortunately, they made a horrible mistake and drew a picture that brought fear and death to the nation. That was the third time they had the opportunity to have the ultimate connection but failed. First were Adam and Eve. Second was the Sin of The Golden Calf, before the ultimate connection to the Torah. And now the 10 leaders missed again.

Caleb tried to silence them and said that it is not true and they can go immediately and posses the land but the nation didn\’t listen to him and Joshua. They went to Moshe and told him (Numbers 14:2) " וַיִּלֹּנוּ עַל-מֹשֶׁה וְעַל-אַהֲרֹן, כֹּל בְּנֵי יִשְׂרָאֵל ; וַיֹּאמְרוּ אֲלֵהֶם כָּל-הָעֵדָה, לוּ-מַתְנוּ בְּאֶרֶץ מִצְרַיִם, אוֹ בַּמִּדְבָּר הַזֶּה, לוּ-מָתְנוּ" ,They used these words twice :"\’Would that we had died" "לוּ-מַתְנוּ ". In (Numbers 14:4) "they said one to another: \’Let us make a captain, and let us return into Egypt.\’".

We are still under that effect of disconnection from the Light. That day was the Ninth of Av, The most negative day in the history of the Jewish nation. The two Holy Temples were destroyed by foreign powers. The Spanish Inquisition started the program to kill or convert Jews. Hitler revealed his plan to annihilate the Jews on that day. And better not to look for more examples.

Moshe and Aharon fell on their face and Caleb and Joshua tore their clothes. They realized what happened and what is going to happen.

The first sin of the Snake and Eve started with evil tongue and G-d never forgave this one.
They had to pay one year for every day they were inside Yisrael. The whole generation had to die in the wilderness before having the second opportunity to come back to the Promised Land.
Because they were leaders of the people, the effect of their action was deep and created "בכיה-לדורות" "Crying for generations to come".

Today we see many leaders that are motivated by their personal agenda. They will use evil tongue to be elected and lead people to their death with lies; they make wars for no reason, except their own. They lead by placing imaginary fear in people\’s heart that the other nation is a great risk to their existence.
They talk about peace and send fire to calm fire.
Have you see a fireman who goes to put out fire with fire?
Water is the energy of mercy; the Light is the energy of mercy and that is the energy needed to make peace. Moshe used the thirteen attributes of G-d to connect to unity and love and save the people from immediate death.

Whatever we call "The wrath of G-d" is actually the effect of our actions. When the Torah says "Eye for an Eye…" is for us to learn that we suffer the consequences of our actions. The spies did not want to enter the land and lose their leadership and they said (Numbers 14:2) "לוּ-מַתְנוּ בְּאֶרֶץ מִצְרַיִם, אוֹ בַּמִּדְבָּר הַזֶּה, לוּ-מָתְנוּ ." "\’Would that we had died in the land of Egypt! Or would we have died in this wilderness!" And that\’s exactly what they got back in return. Death in the in 1920 and said that they have a great idea

The Great Rabbi Ashlag, of blessed memory, "Baal Hasulam" commented on Communism of community and are sharing resources, but they will not hold more than 70 years because they are not connected or involved with the Light in their action.
He passed away before seeing how right and accurate he was. He didn\’t even need a proof. It is a law of nature.

All leaders have the great responsibility of leading their people with love, unity and connection to the Light. All other options are chaos and death.

 

 

 

On Shabbat before Purim in addition to the regular Torah reading we read a small paragraph from the end of parashat \”Ki Teitzeh\”. \”Zachor Et Asher Asa Lecha Amalek BaDerech Betzetchem MiMitzrayim\”, \”Remember what Amalek did to you on your way out of Egypt! (Deuteronomy 25)\”.

The day of Shabbat includes the whole coming week in itself. (Every day during the Morning Prayer, Shacharit, we say \”היום־יום־שלישי־בשבת־קודש\” “today is the third day of the Holy Shabbat”. We also announce the new moon on Shabbat. The short paragraph of Zachor gives us the ability to overcome doubts, (Amalek in Gimatria equal doubts) \”עמלק־=ספק\”, and have certainty in our connection to the Light. Purim is a celebration of certainty. Mordechai and Esther were thinking about G-d and not the people. Mordechai risked his life and the life of all Jews when he refused to bow to Haman Hagagi. Because of their certainty, they merited the miracle of overcoming Haman.

It is important to know that Haman was a descendent of Amalek. Shemuel the prophet ordered King Saul to kill Agag, the King of Amalek and all that belonged to him. King Saul failed by keeping some goods as offerings to G-d and he brought Agag as prisoner. Agag was killed by Shemuel but before that he had the opportunity to be with a woman and have a child who continued the line of Amalek all the way to Haman. Mordechai succeeded to destroy Haman and his ten sons (representing the 10 levels of negativity and that is why the reader of the megilah needs to read their names in one breath).

Zachor is also a reminder of the final redemption, when G-d promised to remove Amalek for ever and that means no negativity ever again. Rabbi Avraham Azulai, in the book \”Chessed L\’Avraham\” said that the final redemption is a state that is better than what the Garden of Eden was, before the sin. The reason for that is, before the sin, the Snake was there and had the potential to harm and eventually he did. In the final redemption, there will be no negativity. B\”H we will all merit seeing Mashiach and the final redemption, today, Amen.

 

On Shabbat before Purim in addition to the regular Torah reading we read a small paragraph from the end of parashat "Ki Teitzeh". "Zachor Et Asher Asa Lecha Amalek BaDerech Betzetchem MiMitzrayim", "Remember what Amalek did to you on your way out of Egypt! (Deuteronomy 25)".

The day of Shabbat includes the whole coming week in itself. (Every day during the Morning Prayer, Shacharit, we say "היום־יום־שלישי־בשבת־קודש" “today is the third day of the Holy Shabbat”. We also announce the new moon on Shabbat. The short paragraph of Zachor gives us the ability to overcome doubts, (Amalek in Gimatria equal doubts) "עמלק־=ספק", and have certainty in our connection to the Light. Purim is a celebration of certainty. Mordechai and Esther were thinking about G-d and not the people. Mordechai risked his life and the life of all Jews when he refused to bow to Haman Hagagi. Because of their certainty, they merited the miracle of overcoming Haman.

It is important to know that Haman was a descendent of Amalek. Shemuel the prophet ordered King Saul to kill Agag, the King of Amalek and all that belonged to him. King Saul failed by keeping some goods as offerings to G-d and he brought Agag as prisoner. Agag was killed by Shemuel but before that he had the opportunity to be with a woman and have a child who continued the line of Amalek all the way to Haman. Mordechai succeeded to destroy Haman and his ten sons (representing the 10 levels of negativity and that is why the reader of the megilah needs to read their names in one breath).

Zachor is also a reminder of the final redemption, when G-d promised to remove Amalek for ever and that means no negativity ever again. Rabbi Avraham Azulai, in the book "Chessed L\’Avraham" said that the final redemption is a state that is better than what the Garden of Eden was, before the sin. The reason for that is, before the sin, the Snake was there and had the potential to harm and eventually he did. In the final redemption, there will be no negativity. B"H we will all merit seeing Mashiach and the final redemption, today, Amen.

 

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