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Filed under: Uncategorized | Tags: Derech Aretz, HOLINESS, Love, secrets, speech, The name
Emor the Ramban tells us means speaking softly. This is in contrast to vyadaber (most of the laws revealed to Moses are done with this expression of speech) which is language of severity. Emor is instruction to God’s beloved Cohaniam. It is the Speech of lovers. In the kindness of God we should merit this in some of his secrets.
We see from this weeks parsha we either desecrate the the name of God or sanctify it. To desecrate the name means to make it profane. This does not refer as much to one who the name of God is not on their lips. As much as to the one who speaks the name, but not with the proper due כבוד (Honor). The name is spoken with lack of respect. The name is used in a empty or profane way. Thus it says in our parsha :
“ profane not my holy name” (Leviticus 22:2)
Also in the parsha it is stated
“They shall therefore keep my ordinance, lest they bear sin for it, and die therefore, if they profane it; I YHV”H do sanctify them.” (22:9)
This admonition comes after telling us not to eat unkosher meat. From the severity of this language we can see a little how defiling eating uncosher food makes a Jew. Obviously
One cannot eat such and expect to attain Holiness.
In this parsha it also says:
“ Neither shall you profane my holy name; but I will be hallowed among the people of Israel; I am YHV”H who sanctifies you,” (22:31)
Many times is it repeated in this parsha “don’t desecrate, profane My Name”, and opposite this it is written “I sanctify the children of Yisrael”. Thus we have to not desecrate by doing what God despises, and has made forbidden. As this desecrates God’s Name, and what do we have without the name ?. Desecration of the name is a very serious matter. Concerning this the Prophet Amos warns in chapter six:
“A man’s uncle, and the one who burned him shall carry out the bones from the house, and he shall say to who is at the sides of house, is there any more with you, and he shall say none, they shall tell them hold your tongue, this is for not mentioning the name YHV’H ” (6:10) The Radak teaches that his friend that comes to burn his body shall carry the limbs from the house. They need to take out these bodies to burn them, because of the stench of decaying corpses. People taking out the bones will rebuke anyone who laments over their dead saying, ” silence, this happened because they did not mention the name of God”. The Metsudat David states that these people that were burned deserved their fate for they did not mention the name of God. The Prophet Joel states ” It will be all who call in the name YHV’H shall be delivered ” (3:5). We see from this that there is nothing left if the Holy blessed name is not on one’s lips.
How much better is it to sanctify all things in the Divine Name, fulfilling mitzvot and making all our actions for heaven.
Concerning one who desecrates the name by working on Yom Kipor the Torah says :
“ And whatever soul it is who does any work in that same day, the same soul will I destroy from among his people.” (23:30)
This destruction of the soul explained by Rashi is that the soul is “cut off”. The Torah also states that those who desecrate the name of God and those who desecrate Shabbot are also “cut off”. Rabbi Addah bar Ahava said in the Gemora “The sanctity of shabot is equal to that of Yom Kipor”. As there are 39 categories of forbidden labor on Shabot, so are there 13 attributes of mercy in 3 worlds. These 39 attributes of Mercy provide life force. By transgressing we “cut” these 39 conduits of God’s mercy, cord by cord. Till all 39 , God Forbid, are cut and them there is no life force. But God is very long suffering. In conclusion :
“On that day it shall be eaten up; you shall leave none of it until the next day; I am YHV”H (Leviticus 22:30)
The sages say every expression of “On that day” refers to the time of the day of judgment, the time of revelation of Mashiach. So here too we can understand that as the Rambam says after all the offerings have been made to completely atone for idolatry, we will no longer need sin offerings at the Temple. But the sages do tell us that in the time of Mashiach we shall still bring the thanks giving offering and as the verse says it will be a complete offering with none left over. This illudes to the ability to perform the mitzvot in a way that is not lacking. God willing with the Temple built soon and the rising of the pleasant scent of the Holy offering and may we see this quickly in our days !
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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 ?
In order to become “kadosh”—holy one must first remove all that which is forbidden As long as you eat forbidden foods and engage in forbidden activities, kedushah (Holiness) will not be with you.
Acting according to Human dignity is what the Torah calls derech eretz, which literally means “way of the land,” but it is explained as meaning good manners—the Torah’s idea of good manners. Without derech eretz, Torah will not will not work.
One cannot attain Holiness
Concerning this it is written :
“Yhv”h spoke to Moshe (Moses), saying: Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Yhv”h, your God.”(VaYikra-Leviticus 19:1-2)
But then the examples start flowing in:
“You shall not steal, you shall not deny falsely, and you shall not lie one man to his fellow… You shall not cheat your fellow…a worker’s wage shall not remain with you overnight until morning… You shall not curse the deaf, and you shall not place a stumbling block before the blind… With righteousness shall you judge your fellow… You shall not be gossipmonger among your people, you shall not stand aside while your fellow’s blood is shed… You shall not hate your brother in your heart… You shall not take revenge and you shall not bear a grudge against the members of your people…”(ibid 11-18)
All culminating in the famous verse beseeching us to “love your fellow as yourself” (ibid).
Without derech eretz, Torah will not will not work. One cannot attain Holiness
This is the beginning of the way upon which all depends
The Torah world itself has absorbed unholy life patterns into their lifestyle. Some things from the material world can be used in a holy manner, and made holy to God through usage. But many are fooling themselves and are only “drowning” in materialism. They are comprising on holiness, and this is spiritually entrapping them them
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 שof שבתchannel 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. שlooks 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.
Achrey Mot (After Death) Bs”d
Our parsha begins speaking concerning Aharon’s sons who went to far spiritually, and this resulted in their death. If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into “Kodesh Elyon”1 All buried in artz yisreal are as buried under the alter and are thus atoned for.2 When a gentile dies in “Aretz Yisrael” his Nashama is pushed out and forced to roam in many wanderings until they leave “Aretz Yisrael”, and reach the impure region where they belong. As they have not prepared themselves by Torah and mitzvot. One who lives outside “Aretz Yisrael” draws upon themselves a strange “ruach”,one of impurity.When they die if their body is brought to “Aretz Yisrael” this is a abomination. They defile the land.3 The day of one’s death is called “יוםיהו”ה” (day of Hashem).4 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” is specifically according to their actions while living, thus they merit to ”devacut” (cleaving to Hashem).5
Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י(your go-d). By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah (supernal wisdom) So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah (Divine wisdom) of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level called חשק(desire) in all its completeness. חשק(desire) has no limit or end. It raises up thought from its beginning to completion. חשקis the end of all tiva (burning desire). It is a מופת(wonder). Devacut (cleaving) and חשק(desire) are one thing. One cleves in חשק(desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק(desire) is a אות(spiritual sign) it is צבאו”תאלהי”ם יהו”ה. Through this there will be a אותin our צבא(hosts). From the stones of the Cohain Gadol’s breast plate is חשקfrom the source of Binna. It is breath and חותם(a seal). חשקis אורעצום(essential light).6
Rise to the level of Navua (prophesy) by making a markava (chariot) to Teferet (divine harmony-balance). There are 3 levels of navua. First level is from chitzonim (the otherside). This is when one’s thoughts are not their own but those of the otherside. This level is tuma (impurity) as Billam and Lavan. They go into pardes (upper world) peek and tread on the shoots and blemish there. They peek and die. There are those who go in peek tread on the shoots blemishing them and go out. One must be careful not to do this. 2nd is returning to the land. Then one can begin eating the herbs of the field. All the prayers of man his actions and tikun are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot. All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua. With the herb of the field they can enter in peace and go out in peace. This is secret of the Nefesh. There is a level above this. It is the supernal bread of Binna. This is secret of the Ruach (spirit). This is Hidden in the sefirot. In the shadow of Yisrael is nourished Sucat shalom for us. This is as it is said “By the sweat of your brow you will eat your bread”. A level above this is Trumah (holy portion) it is of Nashama. This is the secret of navua braking forth, until the navua of Moshe. 7
1Sulam on Zohar Trumah p.121a
3Sulam on Zohar Achray Mot p.72b,Trumah p.141b
4Zohar Vayikra p.217a
5Avodat Yisrael p.26
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For almost 2,000 years since the destruction of the second Temple, Jews had been without power. That left them, time and again, vulnerable to every shift of the political wind. However long they had lived in a country, however much they contributed to its trade and commerce, arts and sciences, they were regarded as outsiders. Whenever it suited rulers or church leaders to blame them for the troubles of the world, they did, and Jews had no defense.
After the Holocaust such an existence was seen by the the nations of the world as intolerable, so the UN voted Israel into existence.
In Israel’s Declaration of Independence the people of Isreal offered peace to all the neighboring states as its written
“We extend our hand to all neighboring states and their peoples,”
David Ben Gurion said, “in an offer of peace and good neighborliness, and appeal to them to establish bonds of cooperation and mutual help with the sovereign Jewish people.”
One of the remarkable facts about Israel is that the leaders portrayed as hardline have been among the boldest in the search for peace. It was Menachem Begin who made peace with Egypt. The Madrid talks, precursors of the peace process, were initiated by Yitzhak Shamir. One former chief of staff, Yitzhak Rabin, lost his life because of his support for the Oslo accords. Another, Ehud Barak, made the most generous offer ever given to the Palestinians. The passion for peace among Israelis is not confined to an elite or a minority. It is something that has driven the vast majority of the population from the very beginning. Tragically, it has not been reciprocated.
From the very day the state was born, Israel was attacked on all fronts by all its neighbors. And so it has been, one way or another, for 54 years. No other nation among the almost 200 represented at the UN has had its very right to exist repeatedly challenged and denied. No nation has fought so long in war; and none has sought more actively for peace.
Since its founding Israel has been fighting a battle for its very existence. It has been waged on two fronts. The first has been against a campaign of terror: full of anti-Semitic hate; suicidal attacks; directed against innocent civilians, young and old, women and children, ordinary people going on a bus, eating in restaurants, or praying on Passover at a “Sader”. There have been well over 15,000 such attacks since September 2000. No country has had to face an assault of this intensity.
On top of all this has been a massive onslaught against Israel in the world’s media. Where Israel has been labelled the aggressor, whilePalestinian terror has been portrayed as justified ?
This is an extraordinary double standard. America and its allies are justified in fighting terror far away. Israel, fighting terror on its doorstep, is not.
Terror, a deliberate attack on innocent civilians. It is always wrong.
Self-defense on the part of a country seeking to secure the safety of innocent civilians is always justified.
No country could tolerate what Israelis have had to suffer.
Know, Isreal has been the only country to offer the Palestinians a future. Egypt did not offer them a state when, for 19 years, it controlled Gaza. Nor did Jordan when, for the same period, it controlled the West Bank. One Arab country after another has exploited the Palestinians ruthlessly, giving them guns instead of food, and using their cause as a pretext to deflect criticism from totalitarian regimes.
Filed under: Leprosy
Through a spiritual treatment to a physical ailment the Torah in our parsha alludes to the roots of illness and spiritual healing.
Physical well-being is linked to spiritual balance. When a person is out of balance spiritually the flow of God-given life force which sustains all of existence is restricted. This appears as physical illness.
On the skin of the person with tzaraat is sores called a “nega.”, oneg (bliss) and nega (affliction) have the same letters.. We see from this that afflictions come by taking delight in forbidden things or not taking delight in those things that the God commands. As the sages teach in tractate Sotah all curses come only on account of a lack of happiness in Divine service.
Spiritual defects expresses themselves as physical illness, as in the case of tzaraat. With more serious illness (spiritual defects) treating the physical symptoms alone will not be enough and the illness can return, God forbid. One needs to treat the root of the problem.
Physical approaches to the treatment of illness are important but consciousness and lifestyle changes are needed for true tikkun (repair) to occur.
One must restore spiritual balance to “remove” the problem.
Know further spiritual imbalance leads to new growth of illness (at some time) God forbid. Unless one works to correct the problem. How much better that will be !
The Shabot after Pasach we read parsha Shimini. This week we read Tazria. What is the reason for this sequence of parsha to be read at this time ?
Pasha Shimini describes the revelation of Hashem on the 8th day, after 7 days of consecration of the mishcon (tabernacle). The festival of Pessach occurs also for 7 days. The festival of succot is also 7 days, and on the 8th day we conclude with a separate festival called Smini Atzerot. In the Gemora Shavuot is called Atzerot. The sages tell us like Smini Atzerot, svavuot is the Atzerot of Passach. The sages also tell us that the days of counting of the omer, are like cholemoad (intermediate days of pessach) in sanctity. Atzerot means to bind things together. On Smini Atzerot the Ramban tells us “ All the emanations are bound together”. This refers to all the spiritual work that we do during the month of Tishri. So too on Shavuaot is a binding of all the spiritual work we peform on Pessach, and the days of counting the omer. Parsha Shimini comes right after passach to remind us of Shavuot which is like Shimini Atzerot. It being a time of binding all emanations. So we should during these intermediate days make the most of our time. So that there will be great revelation on Shavuot. When we receive the Torah anew. Hopefully at a level even higher then when it was given at first, then death and evil shall be no more. Next we must ask, How can this be accomplished ?.
The answer to this question can be found in our parsha. Tazria for the most part deals with laws regarding leprosy (not leprosy as we know it ,but a spiritual disease that looks similar). We know that for the most part this disease was caused by loshon hora . If a person spoke loshon hora they could get leprosy . It was also during this time period during the omer that Rabbi Akiva’s 24,000 students died, because of such a misuse of speech. As his students did not have respect for one another. It was the lashon hora that was the product of baseless hatred that destroyed our bait hamikdash . When we recieved the Torah at Sinai it says that we were so united and unified as a people, we were as one soul. It is this that we must accomplish if we are to accomplish our goal of recieving the Torah at a exulted level that will yield redemption. We see this from the redemption from egypt of פסח Pesach. As פסח means פ (mouth) סח (speaks). And specifically סח is a certain kind of speech, describing the speech of Yitzchak when he went out in the field to meditate. It is this intensity of speech, prayer that brings redemption. We see this in the fact that as we learn in the Zohar that Yitzchak perfected the attribute of Givurah, and the yhv”h of blessing “goa’l yisrael” (who redeems Yisrael) is in the Sefira of Givurah (severity-discipline-force).
Pasach, Rebbe Shimon tells us is the time of the redemption of speech from exile. In a general sense parsha tazria and metsora both speak of leprosy, and come to remind us that the way of redemption comes from the redemption of our speech from the sitra achra . So than we can offer prayer that will yield total and complete redemption. This is all illuded to in the beginning our parsha which talks about when a woman gives birth. This is an illusion to redemption which is like giving birth. As the sages speak in Gemore Sanhedrin of the birth pains of Mashiach, that precede the the coming of Mashiach. The sages say one by one that they would not want do live in those times, becouse of the trial that such a time will bring. This being alluded to by the period of uncleanness surrounding birth, which ultimately passes with the women being clean. So may we purify and perfect our powers of speech yielding complete Redemption.
This weeks parsa Metzora like last weeks parsha Tazria concerns tzara’at (Leprosy). This must be a very important subject as it spans 2 whole parsha in God’s book. Tzoraat is translated often as leprosy. Both appear as skin disease, but there the similarity ends. The later is a medical condition that is curable via various therapeutic procedures. Whereas, tzara’at is a spiritual illness that requires soul purification and elevation. Tzara’at was not a “regular” bodily disease but a supernatural physical manifestation of a spiritual problem, a punishment designed to show a person that he must change his ways.
In the parsha it states, “When you arrive in the land of Canaan that I give you as a possession, and I will give tzara’at upon a house in the land of your possession….”
Concerning leprosy of the skin the Torah states, “A man, when there will be in the skin of his flesh a saheis, or sapochos, or baheres, (three different types of Leprosy)…” (Vayikra 13:2) The Torah seems to be saying that the tzara’at that will appear on houses will be somehow an act of giving by God..
On the Midrash Rabah, Rashi explains that, the tzara’at on houses was beneficial to the Jews who had entered the Land of Canaan. Realizing that they were soon to engage in war against the Israelites, the inhabitants of Canaan hid much of their treasures in an attempt to safeguard them until the war was over. One of the places in which they hid their things was deep inside the walls of their houses. After the Israelites were successful in conquering the land, they searched the land for whatever hidden treasures they could find, but some of what had been placed in the walls of the houses remained undiscovered.
The Torah law of a house that has tzara’at is that after a certain point the house must be demolished. In order to reveal the treasure that was hidden inside the house, God would give tzara’at on the house, forcing the owner to knock down the house, and thereby find the much more valuable treasure.
Some times there is a reason for bad things to happen. So that good things may result though we may not see it in the moment. From this we learn that in order to find the “treasure” we may need to look deeper into things ( ancient walls.) in this case. Many blessing are right before us, but hidden from sight. And remember we learn from our verse that ) The Torah seems to be saying that the tzara’at on houses, this providence will be somehow an act of giving by God..
The Sages tell us that leprosy is connected to lashon hara (evil speech). We know that Miriam, Moshe’s sister, became the first victim of this disease after she criticized Moshe’s conduct. This shows us that illness of humans is according to the hands of heaven. We see penalties for sin in the Midrash where Rabbi Shmuel ben Nachman teaches that a woman’s life is in danger during childbirth because of her disregarding her time of menstrual separation, separation of challah, and kindling Shabbat lights. Rabbi Levi teaches that a man allows an accuser to bring accusations if he dwells in a dilapidated house, travels alone on the road, or sails alone on the ocean. One should not put oneself in a place of danger, as sin can overcome him.lO Rabbi Yitzchak further teaches us that when man comes to grief through sin and is liable to death by the hand of Heaven, atonement is made by his ox dying, his poultry being lost, his flask breaking, or by his falling and injuring his little finger. A drop of blood flows from it, and this part of his life is considered as the whole of it. These damages are not chance occurrences but the mercy of the Holy Blessed One. This is further evidenced by the kohanim (priests) in their roles as health inspectors and healers.
But we as said above we can learn from the leprosy of houses that we should not suppose illness or in this case leprosy is a divinely ordained punishment. It may be coming to reveal a treasure. God brings things upon us also to reveal what we would find no other way, to teach us. Remember these visitations are brought upon the world by God. These visitations should not be attributed to chance, without a specific design or intent, because if one does the Creator responds to this action proportionately, removing this person’s Divine supervision to a degree and increasing such chance occurrences, allowing them to run their course, completely uncontrolled. This only happens if one removes himself from God’s personal providence.
With God’s Providence the Temple will be built and the Messiah will be
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Filed under: Uncategorized | Tags: 216 letters, 72 three letter Divine names, ANGELS, CHASHMAL, Rebbe Rashab, sea parted, Shvi shel Pasach, spirit of all spirits
Shvi shel Pasach
Moses worked with 72 three letter Divine names at the Red sea and the sea parted then the Children of Israel walk on dry land in the midst of the sea !
Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covanant. By this way there is recieved 72 names.1 This is the unification of right and left. The Ar’i explains it this way in Shar Mimori Rasb’i Supernal angels at midnight rise up to the upper supernal angels, and enter the ”penimi” (internal) aspect of holiness of bina (Divine understanding) and intellect. “Penimi” of the sefirot is portions of the “Nashama” (Soul of Divine intellect). Opposite this is the “chitzon” (external energy) this corresponds to the physical body and Angels. Midnight is the spirit of all spirits. The Nashama is able to rise above with zu’n (source of Animal and emotional soul) through self sacrifice in ” kidush” Hashem (Sanctifying Gods name). By this one draws the vessel from imma (source of Soul of Divine intellect) of of his Nashama. This is from the 216 letters of the 72 names. This is the vessel made at midnight.2 ”.
The 32 paths are from the Yesod (foundation-gateway of energy) of nature. They make 248 limbs (bones in the body). They are the secret of רי”ו (216) with 32 equals 248.3 The surrounding fire on Sinai was chasmal (source of revelation of voice of God). Chasmal is given to deliver these inside, from those not proper. In Chashmal are 4 punishments for the wicked from the 4 letters of אדנ”י . One who is proper comes close by the ד of אדנ”י, others rise in the נ. 216 letters of Givurah (severity) burns in fire to push away those not proper.4 72 colors are 70 of the sanhedrin with Moshe and Aharon. These illude to 7 sefirot each including 10. Moshe and Aharon illude to their source being the secret of 9 tikuney dikna (conduits of Divine will and Mercy). 7 include 10 and 2 are the source of all.5
60 is awakening of the first masiach (Messiah). In 6 more is the awakening of the 2nd. This leaves 6 more years until 72 (it is now 5769, or maybe its 72 years since the birth of the state of Isreal). At that time the redemption will take place.
According to the Zohar on page 119a of Vayera: The redemption of Israel will come about through the mystic force of the letter vav (in Hashem’s name), namely in the 6th millennium, and more precisely, after 6 seconds and half the time that remains. This is the Zohar’s way of saying the 666th year of the 6th millennium, 6 ½ months into the year. This of course is the first day of Pesach which is 6 ½ months after Rosh Hashana. 6 ½ days later is the seventh day of Pesach.
The year 5666 was 2/3 of the way through the 6th millennium, from that point onward Mashiach can be coming at any time. So the Rebbe Rashab instituted four cups of wine at the meal for Mashiach as part of the third meal for the afternoon of the last day of Pesach.
There will be 4 redemptions corresponding to the 4 “Chayot” (angels).6