Filed under: Parashat Ki Tisa, Uncategorized | Tags: .Holiness, arrogance, Eliyahu, Holiday of Shavout, pride, Ramchal, self love, Shabot
Key tase PARSHA KI TISA BS”D
Our sages of Blessed memory have said ”The Shabot is equal in importance to all the other commandments”, ”observing the Shabot properly is equivalent to observing the whole Torah”. Looking closely at this weeks parsha we may see a bit of illumination concerning this concept.
It says ”The children of Israel shall keep the Shabot through out their generations” and other words giving us the Shabot and then immediately ”And he gave to Moses, when he finished talking with him upon Mount Sinai, two tablets of Testimony, tablets of stone, written by the finger of God” (exodus 31). May we all be able to commune with God on the Holy Shabot and be granted our portion in the Torah. The Torah was given on Shabot which was the Holiday of Shavout.
Like all parts of the Torah here also we can see ways to strengthen our attachment to our Creator, may His Name be blessed. Let us look to before Moses came down from Mount Sinai with his face shinning to great to behold. When they put a vail on him to shield his brilliance from sight. Just before Moses came down God told him ”You shall not offer leaven with your sacrifice” (exodus 34). Our sages tell up leaven represents arrogance, pride and self love. How can one truly serve God will all their heart when they believe their thoughts and desires are most important. There is no room for this self love in sacrifices or fulfilling Mitvot (Biblical commandments), for heaven forbid this self love may get in the way from fulfilling a precept with the greatest expression of the love of God. By nullifying ourselves to become a vessel for Supernal will, the way of God we can as alluded to by the commandment of giving the first born to God. Which is also given in this section. Realize that God comes first, no matter what. We should serve God above all with our time, our selves our money all that we have as King David said, peace unto him ”The Torah of your mouth is better to me than thousands of gold and silver.” (Psalm 119). We are told here not to leave any of the Passover offering till the morning. We know that sacrificial meat held past the allotted time for eating is ”piggul” (forbidden), and cannot be eaten by us. God tells us in his Torah ”My offering, my food to be consumed by my fire”. As part of the sacrifices we are able to have as food, if one ate it in the allotted time. So from ”My offering, my food” we can see the the service of God in some way is food to God. This is also as the verse in Psalms ”Give strength to God” (psalm 68). We should not delay in bringing this to him, before it is “piggul”, too late. What could possibly be more important than doing the will of the God. We should run to do His commandments. There is nothing else. May it be that by not offering sacrifice or Divine service with leaven, being barriers of self love of one’s own ego, we can bring God the first born. Bring everything to Him. As God comes first and we will not delay in his service, allowing the offering to become “piggul”, but we will run to fulfill His commandments and do them in a very beautiful way that leads to true piety like is talked about in path of the Just by the Ramcha”l. One must have zeal as this will bring Holiness which will bring prophesy and this brings Eliyahu.1 Those who while in this world strengthen themselves with the having bold zeal in things of Holiness. When they fall in this world they quickly work to rise to a higher level. Then we will see the verse fulfilled ”I will do marvels, such as have not been done in all the earth, nor in any nation; and all the people among you shall see the work of the Lord; for it is an awesome thing that I will do with you.” (Exodus 34) With our Righteous Messiah quickly in our days.
Filed under: PARSHA Tetzaveh | Tags: abstract, acrylic paint, ANIMATION, ARTpencil, artwork, blending, brightness, ceramics, collage colored, composition contrast, creativity, design, enamel, engraving, etching, exhibit, exhibition, g “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire., gallery, HEAD, IMAGES, LIGHTS, masterpiece, oil paint, parsha, ParshaTetzaveh, pastel, pen, pencils, perspective, photo, photograph, poster, Rav Dov Bear of Mezerich, realism, repentance, SKULL, Tetzaveh
It says in Psalms “your word is a lamp to my feet and a light to my path”.David ha Melach (KING DAVID), peace unto him tells us that by the word of the Torah we have a lamp to direct our feet. This refers to the exact spots our feet touch, the minute details in our life. It’s light will also illuminate our path. We learn in the Zohar that oil refers to the power of Chuchmah (Divine creative wisdom). With the light of Chuchmah itself which is the level of secrets of the Torah, the inner aspect of the Torah which come to one as “flashes” of Divine inspiration yielding understanding, new understanding in the Torah. This same light of revelation, with the mercy of Hashem (GOD) will shine with Godliness at all times. So we may see the Godliness in all things as David said “a lamp unto my feet”. So we can see what thoughts, words and actions at all times will place us in the Holiest place. In our parsha we can get some illumination concerning this lamp as it is written “ You shall command the children of Yisrael to bring pure beaten olive oil for the light, to cause the lamp to burn always.” From this we can see that that the oil to illuminate our path and guide our feet must be of high quality, as it says “pure”. Rav Dov Bear of Mezerich explains that “ Sin contains repentance as a olive contains oil”. At the time one returns to Hashem’s way the sparks of Holiness that gave vitality to the forces of separation (to evil) are raised up to the heavenly regions away from the “other side”. By turning away from transgression and doing “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire) is released and raised up to its source as the “klipa” is shattered by the separation from the Divine spark it had swallowed which did sustain it. Thus is fulfilled the words of Rabbi Akiva “my falling is my rising”. As the spark by rising up to its source provides extra power to our soul instead of the “klipot” (forces of evil). By this a new light shines upon us. To make this clearer the Gerer Rebbe said “ We see that a candle and a wick give light by diminishing , likewise a man who dominishes his physical desires may give out spiritual light. This is suggested by the name of the source of physical desires, the soul in the blood called “Nefesh”. Its first letter “N” stands for “ner” (lamp), “f” for petilah (wick) and it last letter “sh” for shemen (oil).
Just as the olive must be crushed to give its oil, so must we crush our animal souls so that it may become as oil to illuminate our paths in the service of Hashem. As the olive oil is fine and pure so must we be of a most developed character to ascend to give light, so to ascend into Holiness beholding the Torah’s secrets.
Avraham Abulafia teaches 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 . By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he receives anything from Chuchmah Elyonah 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 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. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves 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”ת אלהי”ם יהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).1 May this Divine desire bring Mashiach soon in Mercy.
1. 1Safer haCheshek-Abulafia
It is the duty of a man to לבסומי (mellow)
[with wine] on Purim until he cannot tell
the difference between cursed be Haman’
and ‘blessed be Mordecai’
ויאמר חזקיהו להעלות העולה להמזבח ובעת החל העולה החל שיר ה‘ והחצוצרות ועל ידי כלי דויד מלך ישראל. מאי טעמא דמאן דאמר עיקר שירה בפה ־ דכתיב (דברי הימים ב, ה) ויהי כאחד למחצצרים ולמשררים להשמיע קול אחד. ־ ואידך נמי, הא כתיב ויאמר חזקיהו ־ הכי קאמר: החל שיר ה‘ ־ בפה, על ידי כלי דויד מלך ישראל ־לבסומי קלא. ־ ואידך נמי, הא כתיב, ויהי כאחד למחצצרים ולמשרריםִ ־ הכי קאמר: משוררים דומיא דמחצצרים, מה מחצצרים בכלי ־ אף משוררים בכלי. משנה. מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו. במוצאי יום טוב הראשון של חג ירדו לעזרת נשים ומתקנין שם תיקון גדול. מנורות של זהב היו שם, וארבעה ספלים של זהב בראשיהם, וארבעה סולמות לכל אחד ואחד, וארבעה ילדים מפירחי כהונה, ובידיהם כדים של מאה ועשרים לוג שהן מטילין לכל ספל וספל. מבלאי מכנסי כהנים ומהמייניהן, מהן היו מפקיעין, ובהן היו מדליקין. ולא היה חצר בירושלים שאינה מאירה מאור בית השואבה. חסידים ואנשי מעשה היו מרקדין בפניהם
Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also, and the trumpets together with the instruments of David, King of Israel.33 What is the reason of him who stated that the essential feature of the Temple music was the vocal singing? — Because it is written, It came even to pass, when the trumpeters and the singers were as one, to make one sound to be heard.34 As to the other also,35 is it not written, ‘and Hezekiah commanded etc.’?36 — It is this that was meant: The song of the Lord began’ vocally ‘together with the instruments of David, King of Israel’, which were but to sweeten the voice. And as to the other one too,37 is it not written, ‘it came even to pass, when the trumpeters and singers were as one’?38 — It is this that was meant: ‘The singers’ performed in the same manner as ‘the trumpeters’. Just as the trumpeters [performed] with instruments, so did the singers [perform] with instruments.
אמר רבא: מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי.
Raba said: It is the duty of a man to mellow himself [with wine] on Purim until he cannot tell the difference between cursed be Haman’ and ‘blessed be Mordecai’. Rabbah and R. Zera joined together in a Purim feast. They became mellow, and Rabbah arose and cut R. Zera’s throat. On the next day he prayed on his behalf and revived him. Next year he said, Will your honour come and we will have the Purim feast together. He replied: A miracle does not take place on every occasion.
ואמר רבי שפטיה אמר רבי יוחנן: כל הקורא בלא נעימה ושונה בלא זמרה ־ עליו הכתוב אומר (יחזקאל כ‘) וגם אני נתתי להם חקים לא טובים וגו‘. מתקיף לה אביי: משום דלא ידע לבסומי קלא (יחזקאל כ‘) משפטים לא יחיו בהם קרית ביה ?
R. Shefatiah further said in the name of R. Johanan: If one reads the Scripture without a melody or repeats the Mishnah without a tune, of him the Scripture Says, Wherefore I gave them also statutes that were not good etc. Abaye strongly demurred to this, saying, Because he cannot sing agreeably, are you to apply to him the verse, ‘ordinances whereby they shall not live’?
אמר רב נחמן בר יצחק, וסימניך: מתניתא גוזמא. ועבדי כהנים היו כו‘. לימא בהא קמיפלגי, דמ“ד עבדים היו, קסבר: עיקר שירה בפה, וכלי לבסומי קלא הוא דעבידאֹ ומ“ד לוים היו, קסבר: עיקר שירה בכליִ ותסברא? רבי יוסי מאי קסבר? אי קסבר: עיקר שירה בפה,
Said R. Nahman b. Isaac: To remember whose teaching it is: The Baraitha exaggerates’.1 THEY WERE SLAVES OF THE PRIESTS. Shall we say they are of conflicting opinions concerning the following principle: He who said they [the players of the instruments] were slaves holds that the essential in the music of the Sanctuary was the singing with the mouth, the instrumental music being just for sweetening the sound; whereas he who said that they were Levites holds the instrumental music to have been the essential. But if you reason this way, what will appear as R. Jose’s view? If he holds that the essential of the [Sanctuary] music was the singing with the mouth.