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April 29, 2013, 2:59 pm
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April 24, 2013, 4:36 pm
Filed under: OMER | Tags: , ,

.  April 26 2015


Omer Day #

1 Learning

2 listening,

3 verbalizing,

4 comprehension of the heart,

5 awe,

6 fear,

7 humility,

8 joy,

9 purity,

10 serving the sages,

11 companionship with one’s friends,

12 debating with one’s students,

13 tranquility,

14 study of the Torah,

15 study of the Mishnah,

16 minimizing engagement in business,

17 minimizing socialization,

18 minimizing pleasure,

19 minimizing sleep,

20 minimizing talk,

21 Laugh at Your Troubles,

22 slowness to anger,

23 good heartedness,

24 faith in the sages,

25 acceptance of suffering,

26 knowing one’s place,

27 satisfaction with one’s lot,

28 qualifying one’s words,

29 not taking credit for oneself,

30 likableness,

31 love of God,

32 love of humanity,

33 love of giving charity,

34 love of justice,

3 5 love of rebuke,

36 fleeing from honor,

37 lack of arrogance in learning,

38 reluctance to hand down legal rulings,

39 participating in the burden of one’s fellow,

40 judging one on the side of merit,

41 correcting people,

42 bringing people to a peaceful resolution [of their disputes],

43 deliberation in study,

44 asking and answering,

45listening and illuminating,

46 learning in order to teach,

47 learning in order to observe,

48 enlightening one’s teacher by exactness in conveying a teaching,

49 and saying something in the name of its speaker.

Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated (Esther 2:22), “And Esther told the king in the name of Mordechai.” 

know, In the month of Iyar, whose letters stand for the words “ani Hashem rofecha” – “I, God, am your healer”



Rabbi Shimon was a incarnation of Moses and came to the world to reveal the Secrets of the Torah.

The time had come to reveal the Torah’s secrets, and he had been Heaven-sent to fulfill the mission.

Rabbi Simeon ben Yochai together with his son Elazar hid from the Romans, first in the Beth Hamidrash (House of Study) and later, whcn the danger became even greater, in a cave.

At the entrance of the cave, a carob tree started to grow, and running water started to flow. Thus, in a miraculous way; both father and son were sustained throughout their stay in the cave for thirteen years!

During these thirteen years, Rabbi Simeon ben Yochai and his son studied the Torah continually and they delved into the deepest secrets of the Torah and of God’s creation.

On emerging from the cave after an absence of 13 years, Rabbi Simeon ben Yochai became even more famous as a holy man and great Tanna (Teacher). They went to Tiberias to cure themselves in the warm waters of that town, as their physical condition was very poor due to their continued stay in the cave.

Tiberias was then considered to be an unclean town, as it was held to have been founded (by Herod Antipater – a grandson of Herod the ”Great”) on the site of a cemetery. When Rabbi Simeon ben Yochai and his son were cured by the hot springs of Tiberias, as a sign of gratitude they occupied themselves with finding out which part of the town was unclean, and they declared the rest of the town to be clean and therefore habitable even for Kohanim (Priests-who are not allowed to become defiled by the dead).

There are those who say concerning discovery of the Zohar that it was found in the Land of Israel by Moslem workers who were serving Christian masters. The Moslem workers unearthed some clay jars, inside of which were some ancient scrolls. The worker then took the scrolls to his Christian master who could not decipher them. The Christian master then went to a local, but trusted Rabbi who was indeed able to recognize and decipher the scrolls, and thus the Zohar was discovered. The scrolls were then smuggled out of the Holy Land in Jewish hands who traveled on a Templar ship. They made their way to Spain and into the hands of Rabbi Moshe DeLeon. It is allegedly he who then transcribed the scrolls and published the Zohar. The Christian masters were the Knights Templar who were searching the Temple mount at the time.

It is interesting to note that in 1290 the Zohar was published in Spain. Almost immediately, without any noticeable objections this body of teachings was embraced by the entire Torah world as the authentic teachings of the Tana Rabbi Shimon Bar Yohai. The Zohar infused back into Judaism mystical knowledge that was lacking for a very long time. What we do know is that 14 years after the Zohar reached Spain and the gave Judaism needed rejuvenation, forces within the Church dealt a crushing death blow to the Templar movement. Do not let the secular academic view concerning the origin of the Zohar mislead you. Their opinion is what is to be expected by men with out faith, Wisdom of God. Know, R’ Yitchok M’ Acco was sent by the Ramban to investigate the Zohar. From him a document exists that brings witnesses that attest to the existence of the Zohar manuscript from which Moshe DeLeone made his copy which he published. In the Zohar are quoted and mentioned many earlier works which are now unknown such as Sifra de-Adam, the Sifra de-Hanokh, the Sifra di-Shelomo Malka, the Sifra de-Rav Hamnuna Saba, the Sifra de-Rav Yeiba Saba, the Sifra de-Aggadeta, the Raza de-Razin and many others.

In the Book called Zohar is included a number of sections or books including Sifra diTzni`uta/Book of the Concieled (ספרא דצניעותא). There is a tradition that this teach originally was from Yaakov Avinu (Jacob in the Bible). The Idra Rabba/ (The Great Assembly), at this gathering were 9 of Rabbi Shimon’s friends, they gathered to discuss great and deep secrets of Kabbalah. The nine are: Rabbi Eliezer his son, Rabbi Abba, Rabbi Yehuda, Rabbi Yossi bar Yaakov, Rabbi Yitzchak, Rabbi Chezkiyah bar Rav, Rabbi Chiyya, Rabbi Yossi and Rabbi Yisa. Before the Idra was over, three of the students died: Rabbi Yossi bar Yaakov, Rabbi Chezkiyah bar Rav, and Rabbi Yisa. The Idra Zuta/The Smaller Assembly (אדרא זוטא),The Smaller Assembly,” distinguishing it from the Greater Assembly, “Idra Rabba,” . In the Idra Zuta Rabbi Shimon‘s colleagues gather again but this time only seven in number, after the three mentioned above died. At this gathering Rabbi Yichak dies and Rebbi Shimon reveals the highest secrets and leaves the world himself. The book Ra`aya Meheimna, (The Faithful Shepherd) is the largest “book” included in the book of the Zohar. In it Moses comes down. He is called, the “Faithful Shepherd”. He teaches and reveals to Rashbi and his Holy Friends, secrets of the Torah’s commandments. Another book found scattered throughout the Zohar is called Midrash haNe`elam (The concealed Midrash) (מדרש הנעלם) Midrash haNe`elam is located within the Zohar in parashat Vayera, Chayei Sarah, Toldot and the Zohar Chadash (pp. 2b-30b; 46b-47b (in the Zohar Chadash edition by Rav Reuven Margoliot), and in parashat Balak, Ki Teitze, and the entire Zohar Chadash on Shir haShirim, Ruth, and Eikah. The Midrash haNe’elam is mostly about the upper level of soul called Nashama. The Idra deVei Mashkana (Assembly of the Tabernacle) is mainly with the secrets of prayer, and is found in the Zohar Vol. 2, parashat Mishpatim (pp. 122b-123b). The Hachalot writings (Palaces) describe the palaces of Gan Eden, and Gehinom, and contains many matters related to prayer. They are found in the Zohar Vol. 1, parashat Bereishit (pp 38a-45b); Vol. 2 parashat Pekudei (pp. 244b-262b, Hachalot of holiness and then pp. 262b-268b, The Hachalot of impurity. The part of the Zohar Raza deRazin (Secret of Secrets) deals with revealing the nature of a man accoding to reading the features of his face and hands. It is found in the Zohar Vol. 2,parashat Yitro (pp. 70a-75a). The Saba deMishpatim (“The Elder in parsha Mishpatim) is Rav Yaba the elder, he explains there regarding the transmigration of souls, and punishments of the body in the grave. It is found in the Zohar Vol. 2, parashat Mishpatim (pp. 94a-114a). Tosefta are paragraphs containing the beginnings of chapters on the wisdom of the Kabbalah of the Zohar, and it is dispersed in all three volumes of the Zohar. Sitrei Torah is a part of the Zohar concerning hidden secrets of the soul and the secret of Divinity, and they are dispersed in the Zohar Vol. 1. There is also Tikunei haZohar it is composed of seventy Tikunim (corrections) involving and explaining the word “Bereishit” (בראשית). Also there is the Zohar Chadash (The New Zohar) (זוהר חדש). It was first printed around the year 1558, some thirty years after the first edition of the Zohar was printed. The Zohar Chadash is similar to Zohar itself and is arranged according to the parsha of the Torah and the Megillot. Within Zohar Chadash is what is called Sitrei Otiyot (“Secrets of the Letters”) and Midrash haNe`elam,. There is Midrash haNe`elam on the megillot: Shir haShirim, Ruth, and Eikhah. There is also Tikunei Zohar Chadash, תיקוני זוהר חדש.


Rabbi Aba said that after Rabbi Shimon uttered the word ”life”, all his words ceased. The light in the room was so great that Rabbi Aba could not look, and two voices were heard saying ”For length of days, and long life”, and then, ”He asked life of you”. We are told of the miraculous events that happened during the rest of that day. Rabbi Aba said, the holy luminary barely finished uttering ”life,” when his words ceased. I was writing and was about to write more, yet heard nothing. I did not raise my head, because the light was great and I could not look. I then trembled and heard a voice calling and saying, ”For length of days, and long life…” (Proverbs 3:2), AND THEN I heard another voice, ”He asked life of You…” (Psalms 21:5). All that day the fire did not cease from the house and no one reached him for they could not because of the light and fire that encircled him. I was prostrated all that day on the ground, crying loudly. After the fire was gone, I saw that the holy luminary, the holy of holies, was gone from the world, wrapped around and lying on his right side with a smiling face. Rabbi Elazar his son rose, took his hands and kissed them, while I licked the dirt under his feet. The friends started crying. Rabbi Elazar his son prostrated three times and could not open his mouth. He then started saying, Father, father, there were three that BECAME one again.


Rabbi Chiya rose to his feet and said, Up until now the holy luminary used to protect us. Now is the time to strive to honor him. Rabbi Elazar and Rabbi Aba rose and took him to a bed made like a ladder.

Who has ever seen such confusion of the friends! The whole house emitted good fragrances. They raised him on his bed, and none served him but Rabbi Elazar and Rabbi Aba. Bullies and armed people came from the village of Tzipori.

They WANTED HIM TO BE BURIED THERE AND CAME TO TAKE HIM BY FORCE. They thought his merit would protect them.

The inhabitants of Meron drove them away and shouted at them in their multitudes, because they did not want him to be buried there,


After the bed left the house, it rose in the air and fire burned before it. They heard a voice, ’Come and gather to the feast of Rabbi Shimon. ”shall enter in peace to them that rest in their graves”‘ (Isaiah 57:2). . When he entered the cave they heard a voice inside the cave, ’This is the man who caused the earth to tremble, who provoked kingdoms. How many prosecutors in the firmament are quieted today for your sake. This is Rabbi Shimon ben Yochai, with whom his Master glorifies Himself daily. Blessed is his portion above and below. How many supernal treasures await him. Of him it says, ”But go you your way till the end be, for you shall rest, and stand up for your allotted portion at the end of the days”‘ (Daniel 12:13).

Rabbi Shimon bar Yochai, Of Blessed Memory alone was given permission to reveal the great mysteries contained in the hidden teachings and to distribute free gifts (Zohar III:124b).

Prior to Rabbi Akiva’s passing, this great teacher of the Jewish people summoned his two beloved disciples, Rabbi Shimon bar Yochai and Rabbi Meir baal HaNess. They asked Rabbi Akiva which of them would be replacing him. Rabbi Akiva said, ”Rabbi Meir shall take over the position as head of the Yeshiva.” Then turning to Rabbi Shimon he said, “It is sufficient that your Creator and I know the level your greatness” (Talmud Yerushalmi, Sanhedrin 2).

Rabbi Shimon said, ”I have the power to correct the entire world; I can exempt the whole world from judgment.” (Talmud Sukkah 45b).

Rabbi Shimon was leaving the cave where he and his son Rabbi Elazar had been in hiding from the Romans for thirteen years. They were talking about the righteousness which exists in the world when Rabbi Shimon said ”It’s enough that you and I are in the world.” Another time he said, ”I myself have sufficient merit for the entire world.” (Talmud Shabbat 33b; Sukkah 45b)

These teachings only reveal a small degree of Rabbi Shimon’s greatness and give only a partial glimpse of the true benefit he brought into the world. This being the case, we celebrate the passing of the True Tzaddik, Rabbi Shimon bar Yochai. This in itself is a great wonder, an obvious contradiction. How can we celebrate and enjoy Lag B’Omer, when it recalls the day when such great good and benefit was taken from the world? What kind of celebration is this? On the contrary, we should rend our garments, as for the destruction of the Temple; as our sages taught, ”The passing of a Tzaddik is more severe than the Temple’s destruction!”

Many miracles occurred when Rabbi Simeon and his son were in the cave, until Elijah the Prophet came and informed them that the Emperor had died, and they could come out into the open. They taught the Torah to many disciples, also instructing them in the Mystic science known as Kabbalah, revealing to them many secrets which now form the holy Zohar.

For hundreds of years the teachings of the Zohar were handed down from one generation to the next until a great scholar, Rabbi Moshe the son of Rabbi Shem Tov de Leon – who lived about 650 years ago, published the holy Zohar that Rabbi Simeon ben Yochai had compiled.

From that time on, the Zohar has been widely studied by the Jews, and is considered to be very holy. Many great scholars studied the Zohar and found it to be an unending source of inspiration to uplift the soul and to reach the loftiest heights in the service of G-d.

Rabbi Simeon ben Yochai died in Meron on Lag B’Omer, and his Yahrzeit is celebrated to this day. Many thousands of Jews with their children gather in Meron, in the Upper Galilee, where they spend the night and day of Lag B’Omer in prayer and study, and are inspired by the holy teachings of ”Bar Yochai.”

After 32 days of the Omer (paths Chuchmah), days of preparation so to receive knowledge of GOD. Then on the 33rd day of the Omer, the Upper Wellsprings of Divine Knowledge open up, and and we are then given as a gift knowledge far beyond our learning. For, just as the Rashb”i, on Log B’Omer that year, revealed great lights of Secrets of the Torah at that time, Lag B’Omer each year acts as a conduit for Divine light to those who desire, and are prepared, to receive it. The 33 day of the omer is the sefira Hod of Hod (splendour of splendour). From these powers is the revelation.

Log B’Omer was a special day already back in the time of Moses in the desert, for it is the day on which the mana began to fall, just after the matzah they had taken from Egypt ran out.



updated July 25th 2016

This Parsha teaches concerning the holidays Pesach, Shavuos, Rosh Hashanah, Yom Kippur, Sukkos and Shmini Atzeres. Pesach, Shavuos and Sukkos with Shmini Atzeres are called “regalim” which literately means feet. Only by their observance does one have what to stand on ! On these holidays the Jewish people came to the Temple and brought sacrifices and God willing we will do this again soon. Rosh Hashanah with Yom Kippur are a bit different and called “Yomim Noraim” (days of Awe )

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 then 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 !

April 23, 2013, 9:45 am
Filed under: Uncategorized






UPDATED July 26 2016

Achrey Mot (After Death) Bs”d

It is written in Emek HaMelech that there were found Mishnyot of King Hezekia and Sidkiyah of Yuhudah and the prophets Chagi and Zacharia in Cairo it states in these Mishnyot that they hid the Temple vessels, the wealth of its treasury and these things will not be reveal till Mashiach ben David arrives. The first mishna states that the “mishcon” (Tabernacle) parochet, Menorah, the Ark, the head plate of Aharon, the breast plate and the silver horns, alter and show Bread tables were all hidden.

 In this parsha we are told of the lots for the 2 goats one which will be brought to the Temple to be offered to God and the other will have brick tied between its horns and will will sent off into the desert to be thrown backwards off a cliff. This is one of the most shocking ceremonies in the Torah. We must lift our sins from ourselves and let them fall with the goat or God forbid someone else could become the “scapegoat” of this evil energy. The midrash tells us the “scapegoat” represents Asev. Asev is Edom and their job is to try to push Yisrael off the Torah path to sin as taught in Pesicta.

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 god). 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.

1Sulam on Zohar Trumah p.121a

2Shoshon Sodot

3Sulam on Zohar Achray Mot p.72b,Trumah p.141b

4Zohar Vayikra p.217a

5Avodat Yisrael p.26

6Safer haCheshek-Abulafia


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. Holiness results in true selflessness creating harmony internally and externally. With true Holiness comes happiness to the one who is Holy and those who know him well.

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 acting with consideration for others. 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 gossip monger 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).

If one engages in Holy actions his thought will always follow those Holy actions he engages in. He will be Holy. A man is formed according to his actions. Let them Be Holy.

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. Getting trapped in dark places is not difficult in this generation as Biblical prohibitions which in early generations were seen as disgusting , grotesque and repulsive as eating mice are now seen as “politically correct” and their Biblical prohibition is seen by “modern” society as disgusting , grotesque and repulsive. Homosexuality being a prime example. Sexual desire is one of the most powerful drives to the human body it was used to induce of course forbidden relations and by it lead people to worship idols like in the story of Bilam and Balak with the Midianite women,  the other side uses it to seduce people into to many other transgressions.

Many of the commandments in our parsha involve sexual prohibitions. The Tikunny Zohar teaches that If a man gives his first drop of seed to a mentruant, maidservant, non-Jewess, or a prostitute, this causes that another person will take his soul mate, it is ‘a deed to compensate a deed.If one merits to their soul mate she will help him in the Torah in the commandments in fear and love,helping him in this world and in the world to come. (Page 30B)


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 of one’s life part of their Divine service. You should know, not everything permitted by the words written in the Torah itself are what the God desires, as the Torah was not written for idiots and some things one should know are wrong just by common sense.. The  God expects a person who wants to achieve closeness to him, Holiness not to be looking at the Torah for halachik “loopholes” where by no particular law seems to be transgressed thus allowing a person to lead a very immoral or corrupt  lifestyle. For example marrying and divorcing different a women every night so one can sleep with a different partners everynight. Or as the Rambam says in His Misna Torah one is permitted to drink the milk from their wifes breast but its discusting and one should not do this.

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 .

  We also see in our parsha Kedoshim  that we will inherit the Land. Only if we what it  says in the Torah
You shall keep all of My statutes and all of My laws and do them so that you will not be expelled by the land to which I am bringing you there to reside therein.   (Verse 24) And I have said to you [that] you shall inherit their land, and I shall give it to you that you may inherit it, a land flowing with milk and honey, I am YHV”H, your God who separated you from the other peoples.” (Verse 22)

The Torah states that in account of transgressing forbidden sexual relations the Land will vomit out the Israelites:

“You shall therefore keep all my statutes, and all my judgments, and do them; that the land, where I bring you to dwell in it, vomit you not out.” (20:22)

The inheritance of the Land of Israel, is acquired only
through fulfilling what God asks of us in His Torah .May we see this soon
With the coming of our righteous Mashiach quickly in our days.


April 12, 2013, 12:57 pm
Filed under: PARSHA METZORA, PARSHA TAZRIA | Tags: , ,






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.

“Tzaraat” is the only specific disease described by the “Chumash” (5 books of Moses). 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.


Parsha Metzora

Parsha Metzora like 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 saheit, or sapochot, or baheret, (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. 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