Filed under: Parsha Vayara | Tags: ANGELS, King David and Solomon, nullification, the Zohar
In this parsha we can find a couple of great examples of self nullification for the will of GOD blessed is his name.
We know the people of Sodom were very wicked: “They knew the Master of the world and yet chose to rebell against Him” (Sanhedrin 109a). All they wanted to do was satisfy their desires and their lusts. For such perverse people it is difficult, if not impossible for them to have faith in God. Their depraved behavior puts the existence of the world in danger, a world “built on kindness” (Ps 89:3), as they plunge it towards destruction by their evil behavior and their denial of all the fundamental concepts that sustain its existence. When the angels came to Sodom and Lot saw them he invited them to stay in his house. In Sodom to invite a outsider into your house as a guest overnight was a capitol offense. Yet he told them to stay with him. The angels refused at first and said they would stay in the street all night. Lot persisted until he was able to convince them to stay with him. He fully understood that by doing this he was risking his life. In the Zohar we are told that when Lot said to the angels ”turn aside” and stay with me. This meant that he wanted to lead them to his house in a round about way so that they might not be seen by the people of Sodom. From this we can deduce that even if they were angels that came to Lot he was afraid for his life. So to Lot this must have been a test. This fear is more obvious when the men of Sodom come to lot’s house and threaten him and he offers to them his daughters. Lot must not have known that these angels would not allow him to come to any harm. So lot by nullifying his own feelings of fear, and not taking a attitude of ” I’m going to mind my own business”, and protect my own life. He passed his test, and he was saved from the destruction of Sodom. And eventually from his decedents came King David and Solomon and eventually our righteous Messiah.
God didn’t want the people of Sidom and Amora to be rescued as we see He didn’t send them a prophet to reprimand or correct them, as He did for the generation of the flood, who were warned by Noah, and as He did for the city of Nineveh, who were sent the prophet Jonah.
Concerning vision of angels Rabbi Argosi teaches that we are the people of GOD, and He has given us the ability to rise from intellect cleaving in the fineness of the angel of Yetzera (world of soul called Ruach-the emotional soul). There decends the Angel of Yetzera to this world. There is a small moment of sight as with the angels of Avraham, Hagar, Bilam, Minoach, Gidoen, Alisha. The Nashama (Soul of Divine intellect) descends from Bria (world of Nashama -Soul of Divine intellect) to this world to its body according to its existence at the time according to the day and the moment, and accordingly they are redeemed. Also the ”golam” (shapeless body) of the Angel dresses to a body according to the fullness of the time. If there is not ”tuma” (impurity) of the Yetzer Hora (evil inclination) they are seen from this hight, this place all night. From Yetzera, the world of angels we can rise to the כ ס א (thrown), which is the world of Bria. We rise up the Angel of Yetzera to the the man on the כ ס א . We rise then from the כ ס א to the world of the sefirot ,which is Atzilut. Then he is upon the כ ס א, as the כ ס א is upon the angel. The sefirot are 10 levels this one above that. All of them dress upon Adam Kadmon. Keter of A”k (Adam Kadmon- this face of God contains all, it is the highest) is כ ס א To the Ayn-Soff (Infinite light). We can rise to All sight is according to the ק ש ר (connection) to his body. As thus is the arousal. Which changes according to the Nashama upon its body, and bond with it. After the holy names one can be permitted to, from his body, to all, and all is according to the ק ש ר .1 The power of sight that can open the eyes, but for this light to illuminate it requires chassadim. Which is the force of Gods’s giving. The power which has us do Mitzvot (commandments). One Of the 4 “chayot” of the brain the Lion, is sight and Chuchmah. Spiritual Vision does not originate from within the brain. The brain is only a stop along the way for a light that starts out on a much higher spiritual level, the level of ”Moach Stima”, the ”Closed Brain”, so-called because its light is hidden, is the level of the Binah of Arich Anpin. However, the root of the seeing is in the Moach Stima from the level of the name ע“ב itself. Which is from even higher up in the Kruma d’Avira of Arich. Which is the Ohr HaGanuz, from which one can see from one end of the world until the other end of the world.
When saying “a wise man has his eyes in his head” this refers to one who becouse of the “cord of Chesed” drawn from midnight allows them to see not just from their eye, but the brain in their head sees the spiritual essence of things. Rather than seeing only their physical representation.
In an even greater act we see in this parsha Avraham disregard his beliefs that he preached and prepared to do at the request of GOD that which he had been condemning others for doing. Even if to others it would seem completely hypocritical. As the sacrificing of one’s children was a common practice of idolaters in Avraham’s time. A practice which he told others was not what GOD wanted and was immoral. Now Avraham was ready at the request of GOD to sacrifice his son Yitzchak. No matter how bad this would make him look before other people. The Zohar tells us that such an act was the opposite of Avraham’ s nature of loving kindness. Not only was Avraham’s Nature such but He exemplified, perfected and embodied the trait of loving kindness. GOD Asked Avraham to do something that was the opposite of his nature of loving kindness to do a act of stern judgment and severity. To sacrifice his only son Yitzchak. Not only was Avraham willing to go against his own understanding to do GOD’s will, but we find he did it with great vigor. Its written that he rose up early and saddled his own donkey, he split the wood for the sacrifice himself. Avraham had many servants.
In Safer Paliyah we learn that the nature of the nation of Yisrael is rachamim (mercy). Because of this they need to draw upon themselves the flow of “din” (severity) so their hearts will remember to war with the nations. In the future the sword of Amalak will arouse great jealousy in Yisrael. This is all necessary as again the nature of Yisrael is “rachamim” not “din”, its not their nature to war as their nature is peace. It’s for this same reason Rabbi Akiva will come in another incarnation in a later generation and he will recognize his enemy from the past. These things are necessary to arouse the anger needed that will allow vengeance to be taken on the enemies of Yisrael.1
With the help of GOD we will nullify ourselves to the extent that our will will be GOD’s will Hastening the arrival of our righteous Messiah quickly in our days.
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