Filed under: Holiness
Parsha Kidoshim בס“ד
Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.
In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?
The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the ש of שבת channel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. ש looks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as ”molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation ”the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural ”mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.
The word Edom means “red” in Biblical Hebrew.
Red coat or Redcoat is a historical term used to refer to soldiers of the British Army because of the red uniforms formerly worn by the majority of regiments. From the late 17th century to the early 20th century, the uniform of most British soldiers.
The Papal shoes are the red leather outdoor shoes worn by the Pope. They should not be confused with the indoor papal slippers or the Episcopal sandals, which are the liturgical footwear proper to all Latin Ritebishops.
As did many noblemen, the Pope wore slippers (pantofole) inside his residences and leather shoes outside. The indoor papal slippers were made of red velvet or silk and were heavily decorated in gold braid, with a gold cross in the middle.
The papal shoes, along with the camauro, papal mozzetta, and cloak (tabarro), are the only remnants of the former red color of the papal garments. St. Pope Pius V (1566 – 1572), who was a Dominican, changed the papal color to white, and it has remained so since.
Episcopal Churches have the red doors.
‘Red is the color of the Passion. Red doors say that symbolically we enter the church the Passion, through death and resurrection in baptism (at an Orthodox baptism, the godparents present the candidate with red shoes as a symbol of walking the way of the cross)
In Greece, eggs are dyed red for good luck at Easter time.
The ancient Egyptians considered themselves a red race and painted their bodies with red dye for emphasis.
Some of this info is from here :
Red is the color most commonly found in national flags.
“Speak to the people of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a thread of blue;
39. And it shall be to you for a fringe, that you may look upon it, and remember all the commandments of the Lord, and do them; and that you seek not after your own heart and your own eyes, which incline you to go astray;
40. That you may remember, and do all my commandments, and be holy to your God.”
This color Blue resembles the sea, the sea resembles the sky, and the sky resembles the “Throne of Glory,” of which it is said, “And they saw the God of Israel; and there was under his feet a kind of paved work of a sapphire stone, like the very heaven for clearness.” (Exo 24).
“And Deliverers shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lords.”
Filed under: spirituality
From the book Marachot Eloheme we learn that the main intent in Hashem’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that Hashem hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden becouse of the serpent. This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the עץחיים (tree of life), also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). Hashem is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden. Hashem placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym.1 Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Bereishis 3:22-24). The way is derech eretz.2 The level of Torah call “Torat Atzilut,” or “Torat Moshiach,” is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is called Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot are associated. With this level of Torah there is no guarantee that one will automatically be elevated. Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.3 In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of rightiousness in his heart. Then he can call to The God. They call and see the Glory of Hashem (the name of God) and they understand the סוד (secret), because there is nothing but Hashem. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. Hashem does miracles and wonders. The fool does not understand this.4 It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot) to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of יהו “ ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama of men. Its even possible to reach to the soul of Moshe.5 One who speaks Torah in the name of a sadeek his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.6 The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is Hashem.7 In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.8 Rabbi Nachman of Breslov teaches that through faith one achieves intellect.9 Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat. Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is עולמיםחי (life of the worlds) which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. 10 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).11 The main intent in every revelation of Hashem and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof, this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi of Dat is from the central pillar by מ”ה. From it goes out Nashamot with the light of the Torah.12
2Tanna d’Bei Eliyahu
3Sha’arei Leshem, p. 454
4Beor Esser Sefirot
5Share Ramchal p.253,Lecutey Maharan p.76
6Tikunim Chadashim-Ramcha’l p.171
7Shomer Emunim p.23
8Machashif halavon yaakov abuchizera p.228
10Aor Yakar Vol 2 Noach p.90,168,30,37,54,Safer Leshem
11Shomer Emunim p.69
Filed under: OMER
The Secret of the Omer
The purpose of the mitzvah of counting the omer is to draw down from above, upon us in this physical world, an infusion of holiness of the higher realms. Malchus is where the “spiritual influence” goes from potential to actual.
Malchut, like the other sefiros, is a composite of all seven, so that sefiras ha’omer – the counting of the omer – by including malchus, involves a bestowal upon us of the spirituality of 49 separate levels.
This is very secret stuff, so I can not say or explain now more than that which is written here. This is enough for those who understand.
During the Omer period , we are slowly refined to become proper vessels able to receive the revelation of the essence of the ”higher consciousness.” This is accomplished by fulfilling the commandment of sefirat ha-omer (“the counting of the omer; the word for ”counting,” sefirah is from the same root as “saphire,” the brilliant saphire stone ) Concerning this it is written “And they saw the God of Israel; and there was under his feet a kind of paved work of a sapphire stone, like the very heaven for clearness.” From the place the light of the omer shine down upon us. Each and every day of the omer that we count, we illuminate lights of the omer (). It is known from the writings of the Holy Ariza”l, is an acronym of ”light” (), “water” () and ”firmament” (), which reflect the three stages in the emergence of all things created during the first six days of creation (“with ten sayings was the world created,” in the secret of ”from the thickening of lights did vessels emerge”). Every day of the omer we count, that is, we illuminate the omer causing sparks to ascend from below to above (the secret of the ”returning light” in Kabbalah) by means of the process indicated by the final letters of the same words: (“firmament”), (“water”), and (“light”). Which spell out omer (). Thus we understand that the secret of sefirat ha-omer is the process of the drawing down of (“saying”) and refining elevating sparks from below. By the light of ”counting” the Omer, there is revealed and arises within one’s consciousness holy sparks of will and desire to make for God a dwelling place here below. By fulfilling the commandment of counting the omer we become connected to and there becomes revealed light of the primordial Torah, as it is unified with G-d’s essence before it descended to be given on Mt. Sinai in the month of Sivan, the next month.
עמר=ש”י1,, Chassidim spread out all 7 weeks of omer.2 “yichudim” in days of the omer draw “Chassidim gadolim”. These are days of “yonika” (of the klippot). Where there is arroused katnut elyon. This is the idea of when Hashem told Moshe to cast down the staff and it turned to a snake and he backed away from it in fear. With this katnut the yesod Z”a is joined in yesod ima (katnut-ibor) drawing nourishment from her . This katnut of Z’a is called נחש. This is the idea of the איילה. She is Nakavah in katnut. Whose womb is so narrow she must be bit in her genitals by a נחש to be able to give birth. Zivug in katnut depends on Atik. Zivug is like this all days of the omer till Shavuot. While in katnut the only way to get revelation of Abba and Imma is by arrousel of Atik. Its as splitting of the sea depended on Atik.(zivug of katnut, like the sea must be forced by working names of Ketter and the ע“ב names ). So Hashem (Z”a) said to Moshe why do you call to me (call to Atik). On 7th day of passach even if it is called a time of katnut. There is reshimu of Gadlut ב of seder night. This is a aspect of birth (gadlut, from the zivug gadlut 2 of sader night). This birth caused by the biting of the נחש at her genitals gives the other side only yonika from the נחש (Nefesh), and none from reshimu of Gadlut ב, the high souls of ibor of seder night (aor penimi). Sitra only gets from filth and din of the physical zivug itself. Her womb is narrow as there are only in it 5 givurot of םןץף“ך. 3 (the period of this ibor was only a few days) Zivug of katnut is שד”י + ד”ם=נחש . דם is revua of אהי”ה , שד”י is the yesod of Z’a. The sefirot of these 50 days shatter the נחש , and make “Mashiach”.4 There is a danger involved in teaching the secret of this Katnut called נחש, especially when one is in a state of katnut. The 49 days of the omer are 49 gates of Bina.5 טל (dew) falls from Chuchmah in the 49 days of the Binna, which last till Shavout. This dew purified Yisrael from the filth of the serpent from the sin of the Atz ha dat.6 From counting out the omer goes out breath from “Adam elyon” which is Z’a.7 All 7 weeks of the omer are called days of “katnut”, as Chassadim and givurot (“penimi”) don’t spread out. In days of omer there is only tikun in “makiff”, there is no tikun to “penimi”.8 During the sefirot of the omer we are purified from the 5 unclean bloods of “galut Mytzrym”, so to be pure on Shavuot. 10 bloods are 10 revua אהי”ה . They are garments of 5 Givurot and 5 Chassadim. “Mochin chitzon” (makiff) go away with the “moch penimi” after the first night of Pessach. So these must be drawn level by level. The 6th and the 7th night of the omer one needs to draw the “mochin” of Abba, not Imma. Main thing is to intend each night יהו”ה, with its nikudot these are Chassadim being Nashama “penimi”. The first 4 weeks of the omer spreads out Chaba”d being being parzufim of Atik and Nakavah, and Arich and Nakavah. They spread till Nh”y of them. The last 3 weeks of the Omer (Pasach Shani) draw “mochin” of Chaga”t, being the parzufim of Abba, Imma and Yesoi”t to their Nh”y. Givurot spread in Nakavah in omer, as spreads chassadim in Z’a. The Givurot do not spread out until after the chassadim have spread in Z’a.9 By counting out the omer we draw sefirot of Z’a.10
The Omer that is performed each year for the sake of building the Malchut towards completion. The Omer-Offering is in order to rectify the Shechinah and the Jewish people and the world each year from Passach to Shavuot . However, the main tikun will occur at the end of days. The tikun of the Malchus and the Jewish people are one and the same thing, since they are her structure and limbs. She emanates throughout each Jew, and she is Klal Yisroel. Every tikun to the Jewish people and their deeds are all within her, for they are her spirit.Shechinah—Divine Presence—is within every Jew, and therefore selfrectification automatically brings rectification to the Kingdom of God on earth,the Malchus.
The 7 weeks of the omer are 7 sefirot of Malchut called Shabat. They are completed and expressed in 72 names. Their main body is 70, the 2 extra are witnesses. These 72 ascend by the letter “ו”, which is Z’a.11 Bahir is Teferet, it is the light of Shabot from Pessach till Shavuot, this is light of “mattan Torah”12 There is to be דקדק in regularity in what one does during 49 days of the omer. The zohar warns of this in many places. They are the 7 midot of the Ayn-Sof.13 Work ”temurot” of יהו”ה (names) as מצפ“ץכוז“ו (these get past the narrow womb).14 Beware of ”din- givurot” of םןץף“ך, draw ”chassadim” מנצפכ . It was becouse of the arrousel from above of katnut at this time that the 24,000 students of R. Akivah died. The had hatred for one another in their hearts, and did not act respectfully toward each other. But Rabbi Akiva himself was from Dat. Which is the secret of Gadlut. It was on the 33 day of the Omer Rabbi Akiva’s students stopped dieing. Also on the 33 day of the Omer the matzah we took out of Egypt ran out and the Manna began to fall from Heaven. on ל”ג Rebbe Shimon revealed the Highest secrets of the Torah and then passed on. Mikvot during the Omer are of “living waters” cleansing and purifying yisrael for 7 weeks, before recieving the Torah. In perke Avot chap.6 are listed 48 ways the Torah is acquired, these coorespond to the days of the omer, the last day includes them all. 15
1Rav. Ginzburg, Pre Atz Chyim p.528
2Pre Atz Chyim p.522
3Pre Atz Chyim gate 8
4Shar Kavanot (chapter 12) Ner Yisrael p.185
5Shur Kuma p.103
6Sulam on Zohar Emor p.97b
7Shar cavonot p179
8Makshif Halavan p.175,331
9Nahar Shalom p.140,144,143,146,152,182
10Sulam on Zohar Titsaveh p.183
11Sulam on Zohar Achray Mot p.78a
13Oar Yakar Vol 2 p.101
14Magid of Koznitz מ“ב
15Zohar Vayikra (aa319)
Let it be known clearly that there are those specifically The Holy Rabbi Shalom Sharibi who wrote that working with the Divine names during the Omer is very dangerous and one should not. One should not Pray with the “cavanot”, the Divine names. That this will arouse judgment on oneself so beware.
Learn ayal that drinks as ayalah and sepent bites, and redemption in Zohar Vayachal p.247 (eng) ,219b “R. Shimon and Eleazer his son”, other ayalah in Bashalach