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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The secrets of words and water

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

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

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

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

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

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

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

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

The blessinngs of the Kohanim

We have the blessing of the Kohanim in this parasha.

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

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

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

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

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

A few words about the Idra Rabba.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 


In Zohar Naso we have the Idra Raba. In the beginning of the Idra rabba we read that Rabbi Shimon sat down and cried. There are many places in the Zohar that tell us about his cries. Rabbi Shimon was a Tana (a spiritual leader that is able to control nature and resurrect from the dead).

Then why does he cry?

Crying is one of the highest spiritual connections. It relates to the level of Chokmah, where pure light exists. Touching it directly can turn the connection to negative. It is the left column, the essence of desire. The light of Chokmah broke the original vessels and embedded the desire and formed the vessels as we know them now. I can\’t go into deeper explanation, because it is not the subject I want to reveal in this article, just for you to understand that the universe is inside a circle of e xisten ce. (The secret of Pi (3.1459…), Binah is the ream and chokmah is connected to the Ein Sof (the endless, àéï ).

When a person cries in the process of connecting to the Light of the Creator he may reach the level of Chokmah. That is why it is said that the gates of tears are never closed.

Many can cry in their prayers, but it relates to their physical pain or for something that they are missing. Very few, if any, can break through the spiritual curtains with their tears.
Selfish reasons attach gravity to the spiritual tears and they cannot ascend to open the supernal gates of the endless to draw light to fulfill the vessel.

There is a way to reach the endless and draw everything that we need. The way is described in the parasha of Naso and is demonstrated by Rabbi Shimon and his students in the Idra Rabba.
We read in Naso that the heads of the 12 tribes brought offerings to the altar in the Tabernacle. Immediately after that Moses came into the Tab ernacl e and he could hear the voice speaking to him from above the Ark cover.

We see that the Torah relates to both events together. These 12 offerings activated of the Ark. One important thing to know is that all 12 offerings were exactly the same. The learning here is unity of the whole system.

In the Zohar, Rabbi Shimon sat and cried, gathered his students close to him and announced them that "All depends on love". They were all in total unity and were able to create the vessel for Rabbi Shimon to draw the Light of the deeper secrets of the Spiritual system. Their connection was so high that they could hear angels around them and when Rabbi Shimon started talking and revealing the secrets the whole place shook.

We should include a wish in our prayers for the gathering of all 12 tribes in the Holy Temple in Jerusalem. Squeeze an honest tear or two to re-activate the flow of the Light of the Creator and remove all darkness form this world, Today Amen.


 

En Zohar Naso tenemos el Idra Raba. En el principio del Idra rabba leemos que Rabbi Shimon se sentó y lloró. Hay muchos lugares en el Zohar que nos cuenta acerca de sus llantos. Rabbi Shimon fué un Tana (un líder espiritual que pueden controlar la naturaleza y revivir a los muertos).

Entonces, ¿porqué llora?

LLorar es una de las conexiones espirituales más elevadas. Se relaciona con el nivel de Jokmah, donde no existe otra cosa más que Luz. Tocándola directamente puede convertir la conexión en negativa. Es la columna izquierda, la esencia del deseo. La luz de Jokmah quebró los recipientes originales e incrustó el deseo y formó los recipientes a como los conocemos hoy día. No puedo entrar en una explicación más profunda, porque no es algo de lo que quiero revelar en éste artículo, sólo para que entiendas que el Universo está dentro de un círculo de existencia. (El secreto Pi (3.1459…), Binah es el linea del perímetro y Jokmah está conectada al Ein Sof (el infinito, àéï ).

Cuándo una persona llora con el propósito de conectarse la Luz del Creador él puede alcanzar el nivel de Jokmah. Esto es por lo que se dice que las puertas de lágrimas nunca estan cerradas.

Muchos hombres lloran en sus oraciones, pero es debido a su dolor físico o por algo que a ellos les falta. Muy pocos, si es que hay, pueden quebrar a travéz de las cortinas espirituales con sus lágrimas.
Razones egoístas aprisionan las lágrimas espirituales a la gravedad y no pueden ascender para abrir las puertas superiores del infinito para atraer la Luz y satisfacer el recipiente.

Hay una forma de alcanzar el infinito y atraer todo lo que necesitamos. Está descrita en el parasha de Naso y es demostrada por Rabbi Shimon y sus estudiantes en el Idra Rabba.
Leemos en Naso que los Jefes de las 12 tribus trajéron ofrendas hacia el altar en el Tabernáculo. Inmediatamente después de eso, Moisés vino al Tabernáculo y pudo escuchar la voz hablándole desde encima de la cubierta del Arka.

Vemos que la Torah menciona los dos eventos a la vez. Éstas 12 ofrendas activaron el Arka. Una cosa importante que hay que saber, es que todas las 12 ofrendas eran exáctamente las mismas. Lo que hay que aprender aquí, es la unidad del sistema entero.

En el Zohar, Rabbi Shimon se sentó y lloró, reunió a sus estudiantes cerca de él y les anunció que: "Todo depende del Amor". Todos ellos estaban en una unidad total y pudiéron crear el recipiente para que Rabbi Shimon extrajera la Luz de los secretos más profundos del sistema espiritual. Su conexión era tan alta que podían escuchar ángeles a su alrededor y cuándo Rabbi Shimon empezó a hablar y a revelar los secretos, todo el lugar tembló.

Debémos incluir un deseo en nuestras oraciones para la reunión de las doce tribus 12 en el Santo Templo en Jerusalém. Arranca una o dos lágrimas honestas para re-activar el flujo de la Luz del Creador y alejar toda la oscuridad de éste mundo, Hoy Amén.

 


In Zohar Naso we have the Idra Raba. In the beginning of the Idra rabba we read that Rabbi Shimon sat down and cried. There are many places in the Zohar that tell us about his cries. Rabbi Shimon was a Tana (a spiritual leader that is able to control nature and resurrect from the dead).

Then why does he cry?

Crying is one of the highest spiritual connections. It relates to the level of Chokmah, where pure light exists. Touching it directly can turn the connection to negative. It is the left column, the essence of desire. The light of Chokmah broke the original vessels and embedded the desire and formed the vessels as we know them now. I can\’t go into deeper explanation, because it is not the subject I want to reveal in this article, just for you to understand that the universe is inside a circle of e xisten ce. (The secret of Pi (3.1459…), Binah is the ream and chokmah is connected to the Ein Sof (the endless, àéï ).

When a person cries in the process of connecting to the Light of the Creator he may reach the level of Chokmah. That is why it is said that the gates of tears are never closed.

Many can cry in their prayers, but it relates to their physical pain or for something that they are missing. Very few, if any, can break through the spiritual curtains with their tears.
Selfish reasons attach gravity to the spiritual tears and they cannot ascend to open the supernal gates of the endless to draw light to fulfill the vessel.

There is a way to reach the endless and draw everything that we need. The way is described in the parasha of Naso and is demonstrated by Rabbi Shimon and his students in the Idra Rabba.
We read in Naso that the heads of the 12 tribes brought offerings to the altar in the Tabernacle. Immediately after that Moses came into the Tab ernacl e and he could hear the voice speaking to him from above the Ark cover.

We see that the Torah relates to both events together. These 12 offerings activated of the Ark. One important thing to know is that all 12 offerings were exactly the same. The learning here is unity of the whole system.

In the Zohar, Rabbi Shimon sat and cried, gathered his students close to him and announced them that "All depends on love". They were all in total unity and were able to create the vessel for Rabbi Shimon to draw the Light of the deeper secrets of the Spiritual system. Their connection was so high that they could hear angels around them and when Rabbi Shimon started talking and revealing the secrets the whole place shook.

We should include a wish in our prayers for the gathering of all 12 tribes in the Holy Temple in Jerusalem. Squeeze an honest tear or two to re-activate the flow of the Light of the Creator and remove all darkness form this world, Today Amen.


 

En Zohar Naso tenemos el Idra Raba. En el principio del Idra rabba leemos que Rabbi Shimon se sentó y lloró. Hay muchos lugares en el Zohar que nos cuenta acerca de sus llantos. Rabbi Shimon fué un Tana (un líder espiritual que pueden controlar la naturaleza y revivir a los muertos).

Entonces, ¿porqué llora?

LLorar es una de las conexiones espirituales más elevadas. Se relaciona con el nivel de Jokmah, donde no existe otra cosa más que Luz. Tocándola directamente puede convertir la conexión en negativa. Es la columna izquierda, la esencia del deseo. La luz de Jokmah quebró los recipientes originales e incrustó el deseo y formó los recipientes a como los conocemos hoy día. No puedo entrar en una explicación más profunda, porque no es algo de lo que quiero revelar en éste artículo, sólo para que entiendas que el Universo está dentro de un círculo de existencia. (El secreto Pi (3.1459…), Binah es el linea del perímetro y Jokmah está conectada al Ein Sof (el infinito, àéï ).

Cuándo una persona llora con el propósito de conectarse la Luz del Creador él puede alcanzar el nivel de Jokmah. Esto es por lo que se dice que las puertas de lágrimas nunca estan cerradas.

Muchos hombres lloran en sus oraciones, pero es debido a su dolor físico o por algo que a ellos les falta. Muy pocos, si es que hay, pueden quebrar a travéz de las cortinas espirituales con sus lágrimas.
Razones egoístas aprisionan las lágrimas espirituales a la gravedad y no pueden ascender para abrir las puertas superiores del infinito para atraer la Luz y satisfacer el recipiente.

Hay una forma de alcanzar el infinito y atraer todo lo que necesitamos. Está descrita en el parasha de Naso y es demostrada por Rabbi Shimon y sus estudiantes en el Idra Rabba.
Leemos en Naso que los Jefes de las 12 tribus trajéron ofrendas hacia el altar en el Tabernáculo. Inmediatamente después de eso, Moisés vino al Tabernáculo y pudo escuchar la voz hablándole desde encima de la cubierta del Arka.

Vemos que la Torah menciona los dos eventos a la vez. Éstas 12 ofrendas activaron el Arka. Una cosa importante que hay que saber, es que todas las 12 ofrendas eran exáctamente las mismas. Lo que hay que aprender aquí, es la unidad del sistema entero.

En el Zohar, Rabbi Shimon se sentó y lloró, reunió a sus estudiantes cerca de él y les anunció que: "Todo depende del Amor". Todos ellos estaban en una unidad total y pudiéron crear el recipiente para que Rabbi Shimon extrajera la Luz de los secretos más profundos del sistema espiritual. Su conexión era tan alta que podían escuchar ángeles a su alrededor y cuándo Rabbi Shimon empezó a hablar y a revelar los secretos, todo el lugar tembló.

Debémos incluir un deseo en nuestras oraciones para la reunión de las doce tribus 12 en el Santo Templo en Jerusalém. Arranca una o dos lágrimas honestas para re-activar el flujo de la Luz del Creador y alejar toda la oscuridad de éste mundo, Hoy Amén.

 

A strange question but in this parasha we have a unique situation. Somewhere in the middle of the parasha we have two verses between two unique letters.
We have large, regular and small letters in the Torah. We have the broken letter Vav in parashat Pinchas but the two nuns “ nun180“turned 180 degrees with head down…

nun180וַיְהִי בִּנְסֹעַ הָאָרֹן, וַיֹּאמֶר מֹשֶׁה: קוּמָה יְהוָה, וְיָפֻצוּ אֹיְבֶיךָ, וְיָנֻסוּ מְשַׂנְאֶיךָ, מִפָּנֶיךָ. (לו) וּבְנֻחֹה, יֹאמַר: שׁוּבָה יְהוָה, רִבְבוֹת אַלְפֵי יִשְׂרָאֵלnun180

The Midrash discussed this issue and it is accepted by many that the two verses turns the Books of Numbers into three books and the Torah to have seven books.

In (Masechet Shabbat 116), Rabbi Shimon ben Gamliel says: “In the future this section will be moved from it current location and written in its proper place.”

When divided to five books then

Genesis = Keter,
Exodus=Chokmah,
Leviticus=Binah,
Numbers=Zeir Anpin
and Deuteronomy=Malchut.
When divided into seven then the Torah becomes:
Genesis = Chessed,
Exodus=Gevurah,
Leviticus=Tiferet,
Numbers first part =Netzach,
Two verses= Hod,
Numbers last part=Yesod
and Deturonomy=Malchut.

The Two verses are in the level of Hod. We know that Hod is the level that completes the vessel and have the ability to draw and channel the Light

Up to the first letter, “nun180” the Torah describes the building the spiritual system for us and teach us how to connect to the light. In Behalotcha, the third parasha of Numbers is related to the Kohen.

The book of Numbers starts with the parasha of Bamidbar and it deals and connects with Yisraelites or Yisrael, Naso count and deals with the Levites, Behalotcha connect the Kohen with the Menorah and the seven candles. Together they are making the vessel “כלי” for “כהן־לוי־ישראל” (read my commentary on Naso).
The Kohen connects to the Menorah, which is the plug in tool to draw the light of the supernal through the seven sefirot to our world.

This is all up to the first Nun, “” and the following two verses activated the system. The Torah (Zeir Anpin) is now in full force and the Light can flow to the world. It gives us the power to manifest desires into physicality.

The Torah is our GPS (G-d P-rovided S-ystem). In the desert, the cloud and the pillar of fire guided the Yisraelites in their travels to the Promised Land.
All we need is to follow the system.

What makes these two verses so special?
Before them the Torah was five parts (hand of G-d) and now seven parts, Zeir Anpin (six Sefirot) and Malchut (1).
Remember that Z”A is the letter “ו” of the Holy name. The physical Torah is rolled like the shape of the letter Vav.

Because the Torah is a tool for us to use in this world it needed the transformation from five to seven. The Kohen uses the Menorah with the seven candles to draw this light. It had to happen in the same parasha.

Before we take the Torah out of the Arc we recite these two verses, in order to activate the Torah as Zeir Anpin. The Arc itself is the vessel and Light of Chokmah and Binah, the Torah is Zeir Anpin and the “תיבה” Teivah, also means word in Hebrew and it is where we place the Torah for reading, the Malchut.

We need seven men to “come up”, have an “Aliya”, “עליה”, to activate the different levels and draw the Light. It is all a spiritual technology that G-d gave us to choose to connect.

Some reforms allow woman to go up to the Torah. It may look nice and advanced but it is not the technology.
Woman is Malchut and she can not channel the Light. She is the vessel, the desire and the reason for the Light to come in. That is why a Jew is someone that was born to a Jewish mother. The light goes to the vessel.
The work is for the man and that is why men need to pray/connect everyday. Women’s main spiritual work is the connection to the Shabbat, which is the seventh day, Malchut.

The first verse “ויהי־בנסע”, connect to movement, Z”A, Male, connect and draw to the Light. The second is “ובנחה־יאמר”, connect to rest, Female, manifesting the Light.
Baal Haturim in his commentary to this parasha, reveals that “בנסע” in gimatria calculation of “אט-בח” is equal to “חשמל” (electricity).
If you understand a little bit about electricity you realize that the first verse is connect to the Positive (+) and the second is to the Ground (-).

The letter “נ” that usually represent falling “נפילה” (King David used “סומך־נופלים” in the Psalms of “Ashrei”, which is in order of the Alef-Bet to support the letter “נ”). Here it is turned 180 degrees to be a tool of elevation. It is no longer a regular “נ” of falling, but a one of elevation.

“נ” has value of 50 to connect us to Binah and the two letters has value of 100 and it is the same value of “כלים” and abbreviation for “כהן־לוי־ישראל־מלכות”.
The final letter “ם” has a big connection to the final redemption and it represents a complete vessel.

The two verses, which appears as a separate paragraph in the Torah has 19 words. 12 in the first verse and 7 in the second. To add to the significance of these two verses, my friend, Ezra (Jeff) Meiliken, the mathematician, told me that the 1st verse of the Torah has 7 words and the last 12 words.

This implies a complete system. The complete cycle of Hebrew calendar has 19 years. 12 regular and 7 leap years. 12 for the 12 months and 7 for the seven planets and letters “בגדכפרת”, which according to the book of formation “ספר־יצירה”, controls the seven planets that drive the Zodiac.

There are altogether 85 letters = “פה” = mouth, which is the manifestation tool. The power of the mouth and prayer appears in this parasha as it is the first time we find in (Numbers 11:2) “וַיִּתְפַּלֵּל מֹשֶׁה” (“and Moshe Prayed”).
Immediately after the two verses we read (Numbers 11:1)

“וַיְהִי הָעָם כְּמִתְאֹנְנִים, רַע בְּאָזְנֵי יְהוָה; וַיִּשְׁמַע יְהוָה, וַיִּחַר אַפּוֹ, וַתִּבְעַר-בָּם אֵשׁ יְהוָה, וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה.”

“1 And the people were as murmurers, speaking evil in the ears of the G-d; and when G-d heard it, His anger was kindled; and the fire of G-d burnt among them, and devoured in the uttermost part of the camp” The negative part of the mouth came through the mouth of the people and they spoke “evil” “רַע” , Rabbi Ashlag of blessed memory explains that “רַע” is abbreviation for “רצון־עצמי” , “Selfish desire” and “רשע” (Evil) is for “רצון־של־עצמו” , “Desire for one self”.
The nation felt the energy of expressing themselves but they made a mistake and used this power for selfish desires. That was in opposite to the way of the Light and fire came to burn and removes this negativity.

The people screamed to Moshe, he prayed for them and the fire abated. He knew how to use the words to control physicality.

The nation later continued complaining that they do not have meat to eat. In short, Moshe that was in a state of above the physical levels couldn’t connect to the people’s desire. If he would do that, it would have been like death for him. He was connected to the tree of life. He brought the Torah to the people.

The midrash says that Moshe was not able to connect to his wife because of that reason. He was too high above (and that is why he never died.).

G-d instruct him to assemble 70 people and G-d used part of Moshe’s divine spirit to bestow on the 70 elder people so they can do Moshe’s work without bringing Moshe down from his level.

That created the power of prophesy among the elders and they were able to speak prophesies on that day of initiation.

The people could now get what they want (the meat) but they had a strong desire that drew again negative energy and the Light had to remove that negativity and many people died because of that.

Moshe did not or could not interfere because the elders had the duty of taking care of the people.

In verse 12:1, Miriam and Aharon talked about a beautiful woman that Moshe took. As a result of their talks, G-d appeared immediately and took them to the Tabernacle. G-d talked about the ways he connects to his prophets and when the cloud moved away, they saw Miriam leprous.

Miriam and Aharon were in a very high level. They merited the great miracles of the well of Miriam and the Clouds of Honor for Aharon.
They knew that this is the best time to use Moshe to draw the light of healing and they did. G-d’s words to them were about his choice to reveal himself to the right person.

They forced Moshe to see the energy of healing available on that time. G-d was upset about that and a result Miriam became leprous. Aharaon jumped first to talk (Numbers 12:11)

“וַיֹּאמֶר אַהֲרֹן, אֶל-מֹשֶׁה: בִּי אֲדֹנִי–אַל-נָא תָשֵׁת עָלֵינוּ חַטָּאת, אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ. יב אַל-נָא תְהִי, כַּמֵּת, אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ, וַיֵּאָכֵל חֲצִי בְשָׂרוֹ. יג וַיִּצְעַק מֹשֶׁה, אֶל-יְהוָה לֵאמֹר: אֵל, נָא רְפָא נָא לָהּ”

See how Aharon use the word “אל־נא” twice to make Moshe make his prayer using 5 words with total of 11 letters.
“אֵל, נָא רְפָא נָא לָהּ” . This is what Miriam and Aharon wanted to achieve and they did. They took risk on themselves for the benefits of all.

And now we have this prayer for us to use every Shabbat to draw the light of healing to us and the sick.

B”H we will merit a day of total unity with the Light, no sickness, no disease of any kind, Today, Amen.

 

The Ramak, Rabbi Moshe Kordovero, in his commentary to the Zohar said that after the destruction of the Second Temple, The Holy One, Blessed be He, sent a holy angel, the souls of Rabbi Shimon and his friends to create support to the Shechinah by their writings of The Zohar.

Any one that connects to the Zohar read and studies from it, even without understanding reveals the Light the Zohar is dealing with.

The Zohar is written by Rabbi Shimon as a tool us, for the last generations before the coming of Mashiach to reveal the Light and help bring the final redemption. The Zohar in the commentary to parashat Naso, quoting Raaya Meheimnah (in Aramaic the Faithful Sheppard, which is Moshe Rabeinu) that by the Merit of the Zohar Yisrael will come out of exile.
What is the support of the Shechinah? Why Rabbi Shimon needed to do that? How the Zohar support that?

Before my explanation please remember the commandment of You shall not make for yourself an idol or Image to worship, which means that we should not imagine G-d in any way physical. Images of G-d create limitation that can not apply to the G-d.

IN the process of creating the world, as the Ari Hakadosh explains in the Tree of Life writings, the Light of the creator created a space to create the physical existence for us and removed himself from it. There was a separation of Light and vessel. Before creation the Light and the Vessel were one. The Shechinah is the female aspect of the Light that is close to us (spiritually) and gives us the ability to connect to the supernal Light.
To understand this spiritual system I use the example of electrical circuit. A circuit has ground, consumers (components like a light bulb etc…) and a power source. When a desire to connect aroused (turn on the switch), the power source (Power of electricity) provide the electromagnetic wave of photons (light units) at the speed of light.

The Shechinah is like the ground part of the circuit, without it nothing could happen, no flow of Light. We are the consumers and without the Light force, we are nothing but darkness (death). The light force is always there waiting for us the desire it and connect. The Light provides its energy without questioning the consumer why they want it.


After the destruction of the second Temple, we lost the \’main power outlet to the world\’ (the Holy Temple) and the operator (Kohen) can not use it to draw the Light for us. (See my commentary to parashat Emor on the work of the Kohen).

G-d gave us Rabbi Shimon to create alternative system to sustain the world and to allow flow of Light.
Rabbi Shimon and his friends were ten special souls that had the ability to connect the spiritual to the physical. The Zohar is written in codes and concealment to cover its high energy in order to protect the people that deal and study from it. The most important work is Tikunei HaZohar, which is 70 ways to look at the first word of the Torah, Bereshit "בראשית". Tikkun means correction and those 70 corrections establish a connection between the Light and the vessel through the 7 sefirot (with ten levels in each of them). In other words, The Holy One and the Shechinah can connect without the Holy Temple.

With the Zohar tool we can connect and create the unification of upper and lower to draw the light.
Now about the 33rd day of the Omer. Rabbi Shimon had the power to control reality and death could not touch him. The Angel of death complaint to G-d that Rabbi Shimon doesn\’t let him do his work. There is a story in the Zohar that shows how Rabbi Shimon stop the angel of Death from taking the soul of Rabbi Yitzchak, one of his students and promise to bring his soul when he himself leave the world.

Rabbi Shimon chose the 33 day of the Omer to leave the world because it was at the level of sefirat Hod of Hod.
There are seven weeks in the counting and each week represents a different Sefira, beginning with Chessed to Malchut. The sefira of Hod represent the completing of the vessel. After Hod comes Yesod, which is the funnel to the Light to the last Sefira of Malchut.

At the Level of Hod of Hod the vessel is complete and the opening the sefirah of Yesod (to channel the Light) is formed.
The counting of the Omer is completed a day before the Holiday of Shavuot, when the Torah is given to us. The counting process builds our vessel to receive the Light of Torah in Shavout. On the 33rd day, the Ari explains judgments stops and the light of mercy reveals and begins to flow. That is why the plague that killed 24000 of Rabbi Akiva\’s students stopped on that day.

When a tzaddik leaves the world his energy and all his revelation of light remains in this world. Rabbi Shimon selected this day so we can have the support of his work, the Zohar and draw its light to our life.

In the Zohar, Idra Zuta is a description of the last teaching of Rabbi Shimon and how he left the world.
 
B"H and by the Merit of Rabbi Shimon and the Zohar, we will see the Final Redemption today. Amen.
 
 
 

The Ramak, Rabbi Moshe Kordovero, in his commentary to the Zohar said that after the destruction of the Second Temple, The Holy One, Blessed be He, sent a holy angel, the souls of Rabbi Shimon and his friends to create support to the Shechinah by their writings of The Zohar.

Any one that connects to the Zohar read and studies from it, even without understanding reveals the Light the Zohar is dealing with.

The Zohar is written by Rabbi Shimon as a tool us, for the last generations before the coming of Mashiach to reveal the Light and help bring the final redemption. The Zohar in the commentary to parashat Naso, quoting Raaya Meheimnah (in Aramaic the Faithful Sheppard, which is Moshe Rabeinu) that by the Merit of the Zohar Yisrael will come out of exile.
What is the support of the Shechinah? Why Rabbi Shimon needed to do that? How the Zohar support that?

Before my explanation please remember the commandment of You shall not make for yourself an idol or Image to worship, which means that we should not imagine G-d in any way physical. Images of G-d create limitation that can not apply to the G-d.

IN the process of creating the world, as the Ari Hakadosh explains in the Tree of Life writings, the Light of the creator created a space to create the physical existence for us and removed himself from it. There was a separation of Light and vessel. Before creation the Light and the Vessel were one. The Shechinah is the female aspect of the Light that is close to us (spiritually) and gives us the ability to connect to the supernal Light.
To understand this spiritual system I use the example of electrical circuit. A circuit has ground, consumers (components like a light bulb etc…) and a power source. When a desire to connect aroused (turn on the switch), the power source (Power of electricity) provide the electromagnetic wave of photons (light units) at the speed of light.

The Shechinah is like the ground part of the circuit, without it nothing could happen, no flow of Light. We are the consumers and without the Light force, we are nothing but darkness (death). The light force is always there waiting for us the desire it and connect. The Light provides its energy without questioning the consumer why they want it.


After the destruction of the second Temple, we lost the \’main power outlet to the world\’ (the Holy Temple) and the operator (Kohen) can not use it to draw the Light for us. (See my commentary to parashat Emor on the work of the Kohen).

G-d gave us Rabbi Shimon to create alternative system to sustain the world and to allow flow of Light.
Rabbi Shimon and his friends were ten special souls that had the ability to connect the spiritual to the physical. The Zohar is written in codes and concealment to cover its high energy in order to protect the people that deal and study from it. The most important work is Tikunei HaZohar, which is 70 ways to look at the first word of the Torah, Bereshit "בראשית". Tikkun means correction and those 70 corrections establish a connection between the Light and the vessel through the 7 sefirot (with ten levels in each of them). In other words, The Holy One and the Shechinah can connect without the Holy Temple.

With the Zohar tool we can connect and create the unification of upper and lower to draw the light.
Now about the 33rd day of the Omer. Rabbi Shimon had the power to control reality and death could not touch him. The Angel of death complaint to G-d that Rabbi Shimon doesn\’t let him do his work. There is a story in the Zohar that shows how Rabbi Shimon stop the angel of Death from taking the soul of Rabbi Yitzchak, one of his students and promise to bring his soul when he himself leave the world.

Rabbi Shimon chose the 33 day of the Omer to leave the world because it was at the level of sefirat Hod of Hod.
There are seven weeks in the counting and each week represents a different Sefira, beginning with Chessed to Malchut. The sefira of Hod represent the completing of the vessel. After Hod comes Yesod, which is the funnel to the Light to the last Sefira of Malchut.

At the Level of Hod of Hod the vessel is complete and the opening the sefirah of Yesod (to channel the Light) is formed.
The counting of the Omer is completed a day before the Holiday of Shavuot, when the Torah is given to us. The counting process builds our vessel to receive the Light of Torah in Shavout. On the 33rd day, the Ari explains judgments stops and the light of mercy reveals and begins to flow. That is why the plague that killed 24000 of Rabbi Akiva\’s students stopped on that day.

When a tzaddik leaves the world his energy and all his revelation of light remains in this world. Rabbi Shimon selected this day so we can have the support of his work, the Zohar and draw its light to our life.

In the Zohar, Idra Zuta is a description of the last teaching of Rabbi Shimon and how he left the world.
 
B"H and by the Merit of Rabbi Shimon and the Zohar, we will see the Final Redemption today. Amen.
 
 
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