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PURIM IS COMING- A ADVENTURE IN WONDERLAND
Filed under: Purim | Tags: Arizal, Ester, Haman, Haman the Agagite, Magilla of Ester, mishteh, Mordichy, Passach.Sodom
PURIM— A ADVENTURE IN WONDERLAND
Filed under: Purim, push off evil | Tags: Arizal, Ester, Haman, Haman the Agagite, Magilla of Ester, mishteh, Mordichy, Passach.Sodom, Perke d Rebbi Eleazer
Purim and Redemption בס”ד
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In Tractate (Megilla 12a) The students of Rabbi Shimon bar Yochai once asked him, “For what reason were the Jews of that generation in which the Purim story took place deserving of destruction? He answered, “You tell me the answer.” They replied, “Because they participated in the banquet of the evil Achashverosh. “He said to them, “If so, then only those in Shushan should have been killed – not Jews all over the world.” They said, “Then you tell us.” He replied, “Because it was like they prostrated themselves before an image.” And this sin had been common to all the Jews of the time, and hence the decree of destruction on all the Jews everywhere. Let us analyze further this deed for which they were deserving of destruction. Their sin consisted of transferring their relationship with the Holy One, Blessed be He, to some other being. Even if the Jews at the time did not really actually prostrate themselves before a idol or whether this relationship found expression in some other way. Prostrating oneself before an image represents a blurring of the definitions of the life style under the “kingship of Heaven” to another life style. The Jews of this generation embodied a life style that comes at the expense of their relationship with the King of Kings, God. Understand, there is no law in the Shulchan Arukh (book of Torah law) forbidding a person from participating in a royal banquet. The sages emphasize the fact that from a Torah law point of view those who participated in the party of King Achashverosh took pains to observe the laws of “kashrut”. As it’s written, “And the drink was according to the law, no one was forced,” the Midrash comments: “No one forced them to drink gentile wine. In other words, they took the trouble to drink only strictly kosher wine. Another proof of the punctilious observance of religious laws is found later on in the Gemara (Megilla 13b), according to which Haman’s claim to Achashverosh that “their (the Jews’) laws are different from all other nations” was meant to highlight the extent to which their separation and differentness harmed the kingdom. “‘It is not worth the king’s while to bear them” – They ate and drank and despised your kingship, for even if a fly were to fall into the cup of one of them, he would throw they fly out and continue to drink, but if my lord the king would so much as touch the cup of one of them, he would throw it to the floor and would not drink another drop, since that would give it the status of gentile wine. “Halachah” (observance of Torah law) WAS NOT THE PROBLEM, so what was it ?
As the story opens, we find the story seems to be unfolding in some surrealistic world where the regular concerns of a normal Jew have no place. In this society no one works, no one has any concern for making a living. What are they busy with all day? One long, continuous series of parties and banquets. Imagine: for an entire half-year, “one hundred and eighty days,” they are at one continuous party. Everyone knows, with excessive drinking is unruliness which finds expression in a loss of self-control and restraint. From here we see the transition from a party involving wine to sexual unruliness. This is the other aspect of “partaking of his banquet,” this aspect which brings us closer to the crux of the problem but still remains far from it. The very dedication to a life characterized principally by pleasure seeking, and on such a scale, is the reason for the decree of destruction.
The sages teach in Megilla 12b: “‘On the seventh day, when the king’s heart was merry with wine’. Rabba said: The seventh day was Shabbat, the day upon which Jews should eat and drink and then speak words of Torah and words of praise to the Almighty. But the pagans eat and drink and then speak lewdness. And so it was at the banquet of Achashverosh the evil one. Some said, ‘Medean women are the most beautiful,’ while others claimed ‘Persian women are most beautiful’. Achashverosh said to them, ‘The vessel which I use , a vulgar way of referring to his wife is neither Mede nor Persian but Chaldean. Would you like to see her?’ They said, “Only if she will appear before us naked”.
From here we see the transition from boisterousness involving wine to sexual unruliness. This is the other aspect of “partaking of his banquet,” an aspect which brings us closer to the crux of the problem but still remains far from it.
And it must be emphasized that we see here, that most of the Jews in Achashverosh’s time, had absolutely no connection with the Torah lifestyle commanded by God. Life of a Jew MUST be based on a Torah consciousness that “man was born to learn Torah and do the commandments” To glorify the eating of “ma’aser sheni” in Jerusalem and offering “kodshim” at the Holy Temple, But the Jews of this generation did not want to leave their comfortable lives in exile and return to the Holy land even if Nachemyah and Ezra already had asked them to do so. Living a Torah life clearly was not important to the Jews in Shushan, the “city that doesn’t stop” for a hundred and eighty days, at the conclusion of which there is a bonus of an additional week. An existence whose essence and foundation is judged by its degree of pleasure alone, is not a Jewish one.
Let us emphasize once again that the problem was not halakhic in nature. A person may drink wine which is “kosher la-mehadrin” and eat meat which is “glatt kosher” and still, despite all this. A person who holds the view that every excess and every pleasure is permitted – so long as it doesn’t run counter to the laws of kosher foods or the laws of mixing meat and milk – is making a fatal mistake. While taking pains over the tiniest details of the laws of kashrut, one may still completely miss the point of Divine service. The Rambam at the end of his Laws of Kings describes the messianic epoch as a situation in which “all valuables are as common as dust,” a situation in which there are no more political or military considerations, and “The world will be occupied with nothing but knowledge of God, and therefore the Jews will be considered very wise, aware of hidden knowledge, and they will achieve knowledge of their Creator to the extent of human capacity, as it is written, “For the earth will be full of knowledge of God, like the waters cover the sea.”This is not achieved by a secular life of pleasure seeking, which is any but a Jewish life style. Know, God’s world in general is within the “four amot” of “Halakhah”.These we must learn, by providing oneself time to do so.This is the dimension which reflects the truth and existence of the nation of Israel. The abandonment of this framework, the spiritual and a existential decline to a world of eating and reveling, a world of “one hundred and eighty days” of partying and then another seven days of drinking wine – this eating and drinking (despite the “kosher le-mehadrin” label on all the bottles) was the reason for the decree of destruction. Eating and gluttony, in the context of a banquet of such evil people, identifying with such a environment reflects assimilation into the surrounding non Jewish society; a moral neutrality regarding Achashverosh’s world. For this the generation was deserving of destruction.The sages message here is a sobering one ! Know the sages explanation of God’s words from the Bible are pertinent and applicable to every generation, including our own, in our times and in all places Jews live. Jews are not allowed to live empty and wanton lives. The decline from a Torah lifestyle to a world of only pleasure-seeking , is a VERY regrettable process. We have a obligation to involve ourselves in the world of Torah , bringing closer the realization of the messianic era. !
Towards the ends of the Megillah, we are told to observe the holiday of Purim on the 14th and 15th Adar these days were dedicated to observe and celebrate. Why were these days chosen? The Megillah tells us because that is when אֲשֶׁר־נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵא֣וֹיְבֵיהֶ֔ם, the days the Jewish people “rested from their enemies.” Isn’t that a peculiar reason for having a holiday? Shouldn’t it be designated based on when they defeated their enemy, triumphed over their enemy, were victorious over their enemy? Why because asher nachu, they found peace and rest from their enemy? THIS WAR IS NOT OVER , Take heed the attack from Amalek comes unexpected. The people weren’t prepared. Amalek came suddenly, from behind, and startles. Amalek thrives by confusing their enemy, by evoking a sense of panic and hysteria in their opponent. When they create a paranoia, instill a fear and worry, when they deprive the Jewish people of a sense of tranquility and serenity, they have essentially accomplished their goal; they have won. Everyone in Europe could not believe it could really happen, the Germans were so cultured and civil.
Todays Hamans are the Jew haters of the world, who seek “to destroy, to murder and to bring to an end all Jews, from young to old”. Somehow they forever with us. until the final redemption will bring a end to them !
It says In Megillah 5a That Rabbi Judah HaNassi planted a tree on Purim. Purim is pretty important, it says in gemora Magilla that 48 prophets and 70 elders including Chagi, Zacharia and Malachi enacted the Holiday of Purim. The day of Purim is likened to the day we received the Torah. In Masechet Shabat it says the Jews experienced the miracle of Purim with such happiness and ecstasy that they took upon themselves to keep the Torah with a whole heart, as the verse says ”they received and established”, as though they were standing on Mt. Sinai. Supernal Purim is the idea of eating the Atz Dat (Tree of Knowledge) and its tikun (correction). Haman is in the Torah as it says ” המן האץ you have been commanded not to eat ” and ” “המן הסלה הזה ” Referring to the rock Moses hit. Ester is in the Torah as it says :
ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה כי פנה אל אלהים אחרים
Here the word “ester” refers to God hiding his face. It is when God hides his face from Yisrael that there is the greatest troubles to them. Rav Slomo Levinson says this is also referred to when the face is described as שחר or קדרות
The Midrash (Bereishis Rabbah 2:4) explains:
“The world was unformed and void”
Saying the Torah’s choice of words in Bereishith explicitly evokes our Megillah. The exile of Persia in which the Purim story takes place is characterized by chaos, craziness, frenzy, and hysteria. When they come to get Haman to bring him to Esther’s party, the Megillah says וַיַּבְהִלוּ לְהָבִיא, they scramble to bring him, they rush and come suddenly and hurriedly. The galus of Persia is בהלה, the power of Amalek is to take away yishuv ha’daas, to be a disrupter. This was Haman’s goal, his mission. There is an Amalek energy in us, a negative voice that says, “Panic! Be hysterical, have no peace of mind, be anxious, worried and deprived of happiness and calmness.
In Gemora Sanhedrin we learn that from Purim we begin to discuss the laws of Pessach as is stated by Rabba to Rabbi Nachman. Rabbi Nachman of Bresslov teaches that Purim itself is a preparation for Pessach, and it protects us from Chumatz on Pessach. The Aor Ganuz teaches that in purim there changes עינוי (troubles) to עונג (pleasure) as פור is “Rachamim” and forgiveness which is made in Purim.
To understand this let us look at the mitzvot of Purim. The Mitzvot of Purim may seem less Mystical than waving the Lulov on Succoth or blowing the shofar on Rosh Hashanah, or the Seder of Pessach, but it must be understood that the Mitzvot of Purim such as Hearing the Maggilla, sending gifts to friends, sending gifts to the poor, Having a meal and getting drunk are like the nature of Purim itself, only disguised as something Natural, but being the will of Hakodesh Baruch Hu arise from a lofty place. These mitzvot which seem so common every day things as giving gifts like Purim itself come to remind us of the hidden face of GOD, that happens around us continually. It is known that there is no chance occurrences. GOD controls everything there is, and all that occurs. We see this when looking closely at each of the commandments. How blind are the eyes of men to the wonders of GOD. So much having to do with Purim seems to be hidden, from the absence of Hashem’s name in the Megilla, to the costumes, the very name of Esther, in Hebrew comes from the root “hidden”. Esther אסתר, when spelled backwards is “Rosha teva” [the initials of the words for] of “rosh” (head) , “toch” [middle], and “sof “ [end], together with the letter alef, spell Esther [backwards]. Purim is the holiday of hidden things, the invisible hand of God, whose light is hidden throughout the story but is recognized only by those who know to discern it. Like in our own lives ! The “Aor Ganuz” writes that in Machut is called Ester. Here is remembered “Brit Olam”. From this they quickly return to Hashem. The deliverance of Purim took place through a series of seeming like accidents or coincidences, which were really the hidden working of the Divine hand. Mordecai, was moved by great piety , was very religious and felt a strong sense of responsibility and caring for his community and people. And through all this, so had to refuse to submit to flesh and blood whatever the consequences. God brought about a miraculous redemption in the guise of nature. It seems Purim reminds us of the subconscious subliminal spiritual forces active in the lives of men that continually create, form, shape all that is.
There is a custom to dress up in a costume on Purim. There are those who say this costume appears like one’s “yetzer hora” (evil inclination). Hopefully by recognizing the evil in oneself one will then actively work to defeat it. Then Purim becomes what it’s meant to be a day of real “teshuva” (repentance). By recognizing the costume that our evil inclination hides in we can come back to our real self, which is the Godly soul that the costume conceals.
THE MITZVA OF
DRINKING ON PURIM
Chatam Sofer writes that the idea of drinking on Purim is to repair the drinking that was done by the Jews at the party of Achashverosh, which led to other sins. The Abuderhem writes that the reason we are commanded to drink wine on Purim is to remember all the miracles that were brought about through drinking at parties during the Purim story. Firstly, Vashti’s downfall came due to all the wine Achashverosh drank, then, when Esther replaced her, Achashverosh made another party. Most importantly , Haman’s downfall came during the party that Esther had prepared for him and Achashverosh. Another important lesson of the Purim story is the Memuchan (sages say is Haman) planned for his own daughter should become queen at the cost of Vashti’s demise. However like all the plans of men they can “back fire” and it did by Esther being placed on the throne of Persia instead of his daughter. Haman created the problem and its solution.
We need to shake off all of the accepted certainties that conceal the truth from us. The sages teach “when wine enters secrets emerge” (eiruvin). In our generation we very much need our inner secrets to come out and be revealed.
The Rebbe of Kotzk writes that drinking wine on Purim is a segulah for prayers to be accepted. The Yigael Ya’acov brings down from his rebbe, the Imre Yoseph of Spinka that by drinking wine on Purim we bring the Geula closer and the building of the Beit Hamikdash. The Yitav Lev says that drinking wine on Purim is a segulah for Parnasah, that they will not have to chase after their livelihood, but that rather, it will come easily to them.The holy Rebbe of Zidichov says that drinking on Purim is considered as great as fasting from Shabbat to Shabbat, an entire week without food or drink!
Make no mistake though Purim is not just a drinking party. The Mitzvah is to drink wine. The Gr”a in his Safer Hachalot teaches. There is wine that is called “guarded”, it being wine that brings the drunkenness of “Olam Haba” (the world to come). It being wine of Bina (Divine understanding). This is a unique kind of drinking. We are describing being drunk on Bina (Divine understanding). Rabbi Shabatto teaches that Mordichy is the Yesod of Chuchmah therefore on Purim it descends to the world. Dat does not have power to receive this light. For this reason we drink wine to remove this blockage of Dat so it is a obligation to לבסמי on Purim till one “Does not Know”. Only then can the light of this chuchmah enter intellect (and wont be blocked by your current level of Dat. We are obligated to לבסמי פוריה This is the secret of love between Yisrael and their Father in Heaven. As love comes forth from Chuchmah and fear from Bina. From understanding one comes to fear and he who is a “Chuchum” (from Chuchmah) will love the God. YomKiPurim is in Bina. On the day of Purim illuminates Chuchmah, even if wine is the aspect of Bina. As the wine of Purim reaches up to the level of Chuchmah and even higher till the aspect דלא ידע which is the source of Bria. Even if Purim is a day of Chuchmah which is usually connected to oil, we drink wine. As we don’t have the power to comprehend this Chuchmah except by Bina which corresponds to Wine. In Purim from the Magilla and wine we are connected to Bina in the sefira of Chuchmah where Bina and Chuchmah are joined in the secret of אהבה (Love).The Rambam writes that in the future all the books of the prophets and “Catuvim” (writings) will be nullified except Megillat Esther. As the books of the prophets are in the aspect of fear but the future will be in the aspect of love. So then we will still read from Ester and the Song of Songs. Purim is on a very high level. Purim is unique as it is of the time of the future redemption. As we have said after All the books of the Prophets and Writings except the “Song of Songs” will become obsolete because the troubles which they speak of will no longer be relevant in the time of the Messiah but the Megilat Ester we will still read… as it says “and the days of Purim shall not depart from among the Jews and their memory shall not cease from their descendants.’” (Ester 9:28) This is so as the secret of the eternity of the Megillah is the vision of the future that is hidden in it during the days of Purim and will be in the End of Days. Look at The frantic pace of events that occurred during the story of Purim reflects what will be in the future at the time of the final redemption !
The Jews of ancient Persia celebrated their stunning victory over their enemies who the very next day had legal authority to kill them all. This victory did not come about through the Hands of Heaven. No, every Jew had to get his hands “dirty” and fight and kill those who sought to fight and kill them. The real miracle was two-fold. The first miracle was that a new law was instituted that gave the Jews first crack at their enemies. However, this first miracle alone would not have saved anyone. The second miracle required the Jews of those days and in those lands to actually rise up, arm themselves and physically seek out, fight with and kill those who wanted to kill them. If any of their enemies were to survive and live to see the day of the 14th of Adar, then the law would have been of their side to kill Jews with impunity. Therefore the Jews of the time had to be very thorough to make a quick finish of all their enemies. For the Jews of those days to rise up, pick up arms and actually shed blood, even the blood of those who so clearly wanted to kill them, was a great miracle. An ever greater and often over looked miracle is that Achashveirosh hated the Jews as much as Haman did for the king, Achashveirosh to change his mind and not kill the Jews is very unusual miracle . For a number of reasons. Achashveirosh loved money. He held his 180 day party because he wanted to show off his great wealth, which was something new to King Achashveirosh as he inherited all his wealth by marrying Vashti who was the daughter of the king of Bavel, Nebuchadnezzar. For Achashveirosh to change his mind and not take Haman’s money and not kill the Jew who he did hate is rather strange. Sometimes man’s free will is taken. Esther had seen what had been done to Vashti and so she knew king, Achashveirosh was an unpredictable fool and that her life therefore constantly hung by a thread, so she was not with him willingly. Mordechai was told his remembrance in the Kings book of Chronicles had been erased. Haman had already endeavored to have it erased, but afterwards the angel Gavriel rewrote it.The angel Gabriel has “ inkwell of the scribe at his waist.”
The “Aor Ganuz” writes that Easter is described as going in to the king not according to “dat”, meaning not at the time she was invited and the penalty for this is death. But Ester put the life of all the Jewish people before her own. She entered before King Achasvarosh not according to “dat”, meaning She entered without Her Husband Teferet “In your right hand is אש דת to your people. The intent of the force of “gulut” is to nullify the Torah. This caused the destruction of the first and 2nd Temple. Ester alludes to the Shechinah in “galut”. The “emuna” of Malchut the nations do not come upon. So Achashvarosh could not come near Ester. One must guard themselves from the nations in “galut”, guarding the Shechinah in “galut”, with her children, the House of Yisrael. This is the secret of ” I am with my people in their sufferings. The nations can not come close to this “kavanah”, of the Malchut. So in the place of Ester a Demon would come and visit Achashvarosh in the place of Ester, it had the appearance of Ester. In Isiah it says ” I will not give my Glory to another”. Mordichy knew by “Ruach Hakodesh that God was guarding Ester from Haman and King Achashvarosh.
Rav Shabato teaches Purim is not called day of the miracle but it is a holiday named after the lot, the גורל. of Haman. Purim in not celebrated on the day of its miracle as that began on the 16th of Nisson when Haman was hung. The main thing was on the 23 of Sivan when the king’s command to kill all the Jews was nullified, by giving the Jews permission to kill their enemies. On the 13th and 14th of Adar was made the holiday of Purim. If the miracle was the main thing the Holiday would would have been set for the 23rd of Sivan, but we celebrate Purim on the 13th and 14th of Adar to commemorate the victory over Amalak. The “Aor Ganuz” writes that in the Book of Ester is the secret of who causes the poverty of the Shechinah during exile. Haman was hung on the scaffold he himself had built (they do it to themselves or we built him up by our sins and then by “teshuva” destroyed him. depends how you look at it.).
The Magilla was given by “Ruach HaKodesh” (the Holy Spirit), Purim does not commemorate a miracle but divine providence and “teshuva” from love. The miracle was made in Sivan and on that day there is no holiday at all. They killed Amalak and took no spoil as one cannot benefit from Amalak. Amalak says “There is no individual providence in the world”. This is the main “cafira” (athiesm- anti Hashem) this is Amalak. That why its written by the incident with Amalak when the Hebrews left Egypt “אשר קרך בדרך” (by chance on the way). This is the “klippa” of Amalak. SO THEY NEED TO BE BLOTTED OUT !. THIS IS “REALLY GOOD” TO HELP BLOT THEM OUT :
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On Purim we do the mitzvah of sadakah of giving gifts to the poor. And we have the mitzvah of sending “shalach manot” (small packages of Food). These may be small offerings, but they do have a great effect. Similar is the mitzvah of the 1/2 Shekel every Jew has to contribute to the Temple in Adar. This seems to be the idea that a little can go a long way. The Oar Hachyim tells us that the 1/2 Shekal is not a Physical transaction but works in the Spiritual worlds. It removes the rule of the stars and constellations from upon Yisrael.
The numerical value, Gematria, of shekalim is 480, the same as the number for lilly ‘wife’ of the Samech Mem (Devil). We conclude the ’weeks of shovavim’, which is a tikun (repair) for the sin of the brit milah. (Holy covenant) This repair, subdues the negative forces, and the completion of the fixing is through the giving of the Half Shekel. The “Aor Ganuz” writes that in all places one guards the “Brit Kodesh” the God guards them, as Moshe was in צל שד”י and as Ester was protected from Achashvarosh by God.
Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”. R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ? In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before its time. Charity ”Sadakah” in Hebrew ”the holy tongue” comes from the root ”sedek” (righteousness). The Zohar teaches that in Aramaic, language of the Talmud, Charity is ”zchuta” which is the same word for ”merit”. Its degree of merit is according to the needs of the recipients of the charity. Charity is a greater Mitzvah when given where its needed to the needy. Instead of giving Charity to a institution where the majority of the money donated goes into an administrator’s pocket, and only a very small amount of the donation actually helps anyone. Its better to give charity to the needy where its needed, and this truly has great merit before heaven. This is why it is a obligation to send gifts specifically to 2 poor people on Purim. We see here a little of how far reaching the effects of giving to a poor person goes.
The king Achashvarosh made a huge feast for his subjects 30,000 Jewish people attended, even if Mordichy warned them not to go. This meal angered GOD greatly. The sages say this meal got the Jews closer to the gentiles and their ways and farther from GOD. It was shortly after this that there arose Haman with his evil plans. Easter’s meal with Haman and King Achasvarosh Was direct atonement for the evil meal. So to we are commanded to make a feast during the day specifically on Purim. For no other holiday are we given a special command concerning only its day meal. This draws attention to the correction in the world made by the afternoon ”sudah” (meal) of Purim. This mitzvah atones for the sins that lead to the evil decree almost causing us to be annihilated by Haman. This meal joins body to soul. Only then is there the special mitzvah of getting of drunk. ”till the point of not being able to tell ”cursed Haman from Blessed Mordichy”. At other times such behavior is seen as deplorable. But on Purim we get drunk. Purim comes to remind us of the miraculous nature of nature itself. The Magid of Koznitz teaches that by “sacrit” of Purim we raise those who are fallen. Illuminating the eyes of the sons of Human to learn Torah. Purifying sparks in them by the sanctification of the Divine name. Raising those fallen sparks. Each Purim more are purified. Not purified by merit, but by “Kidusha” of “nachat Ruach” over the miracle of Purim. The Magilla gives great detail of the Purim story so to make clear that Yisrael had transgressed the command of the Chuchmim. So the Magilla brings that they drank from the Temple vessels, defiling them. Ester and Mordichy were both from the seed of Shaul HaMelch who sinned by letting the sheep and the king of Amalak live so they needed to do the mitzvah of blotting out Amalak so to make “tikun” of the sin of Shaul. as they were from his seed so the “tikun” fell on them. Killing Haman and his 10 sons who each nourished from the 10 sefirot of the source of the Klippot (Amalak) and they expressed it by spreading out “kafira” (heresy).
The meal of Achashvarosh was Kosher Mehedrin under the “hashgacha” (supervision) of Mordichy, but the meal was forbidden as Mordichy and the Sanhedrin had ruled that one could not eat with the wicked and they brought out the vessels that had been used in the Holy service of the Temple to drink in and defiled them. By attending the kings feast the Jews defied Mordichy’s ruling. This is what brought the Divine ruling against them. It came to fruition because Mordichy would not bow to Haman. So Haman ordered his anger against all the Jewish people. Haman though fell by the 3 day fast Mordichy had ordained. “Mordechi the Jew was the משנה “Mishnah” (viceroy) of the king” (Ester 10:3). From him shine the masters of the Mishnah. (Zohar Tikunim). The “Aor Ganuz” teaches that the 3 day fast of Ester rose Machut in to the Avot, into Chaga”t. Yisrael is Teferet, the Master of Malchut.
We fell by not following Rabbinic rules and were thus saved by following a Rabbinic decree. This occurred during the days of the “Omer” when we prepare to receive the Torah including the rulings of the Rabbis. The full Moon is symbolic of Yisrael. On the 15th of Adar the Jews rose to a level of Godliness higher than when they received the Torah at mount Sinai. As on Purim the Jews accepted the Torah of their own free will and not because a mountain was suspended over their heads. As the Jews of Shushon had reached the real level of “teshuva” from love of Heaven, at the level of Pessach and Succot which are also on the 15th, Shavout is not. As they were not on that level of comprehension when they received the Torah. Avraham and Sarah were both barren, unable to have children and Avraham as a master astrologer saw that having children would be impossible for him. Much like the story of the story of Purim when it look like a bad situation Hashem can change it in a moment as Yisrael is not bound by “Mazel” The Meggilla begins with ויהי which usual prognosticates something bad will happen but Rav Shalomo Levinstien points out that the Meggilla begins with ויהי and here is signifies things will change to there very opposite. This is why ויהי is gematria א”ל
The food at the feast of King Achashvarosh was of the Arz HaDat dressing in common food. Then Haman complained to Achashvarosh who is as the serpent. Who tempted “Chava” (Eve). Ester is “Chava”. This complaint dressed in Haman as a ruling of death against Yisrael. Nashama is a aspect of אסתר ,
. Mordichy is the “Yetzer Tov” and made “tikun” on the forbidden meal by ordaining the 3 day fast.
The Aor Ganuz teaches that Ester is “nikud penimi” the upper Shechinah. We learn in Atz Chym from the Ari Hakodesh That Ester is called השחראילת (doe of the morning). She is described green being the aspect of the “green Kav” which is Bina that surrounds the world. Its from this green kav nature’s nature is created. By this level of revelation we can understand what must be done as never before. This revelation of the shechinah is of such great beauty the Ar’i compares it to a virgin. The Kamarna Rebbe teaches Ester was like a green “etrog”, as She was green. Ester dressed in Malchut. Rabbi Aslag explains concerning this That the color of the illumination of Chuchmah in Malchut is called Ester. It is as gold-green, the color of the Etrog. Green like Gold is Chuchmah in “Chassadim”. Mordichy is such a level that His power nullifies power of מרדכי=בלעם+בלק =לאה+רחל +2 This is a very high level such that the Ar’i teaches in Mavua Sharim that in “gan aden” souls have a garment described as זך (shinny). Mordechy is soul of Benyamin included in Yosef. (a aspect of Mashiach ben Yosef, too bad most Yisreal did not return to the land during the 2nd temple period) (Sulam on Zohar Tikunim 360) Mordicy and Ester merited this garment while still in this world. This is what it means when it says, they had garments of “Malchut”. This is the aspect of אפר (dust of the earth), but as before the sin of Adam. By this “malchut” one certainly takes part in governance, providence of the world. The Aor Enyim reveals that on Purim the Yesod of Abba is revealed going out of the Yesod of “Parzuf” Rachel which is the “magilla”. Purim has the “ateret” (crown) of great gold of Chuchmah, and chesed. It Spreads out Chesed of Arich which dresses in Aba, from the side of “din” of Imma. Concerning this Chesed the Ar”i teaches in Lecutim that light is revealed in the Yesod from “Chesed Elyon”, this is the “leviyaton”. This is the “cord of Chesed” that illuminates in Malchut that is Ester. It is hidden in Abba and Imma in the secret of “ד”.
The Rashas”h teaches that during the exile of Bavel Zu”n stood back to back in “mochin gadlut” (developed consciousness) of Abba and Imma. After 70 years the “mochin” left Z”a. Then came Mordichy and Ester and the light was renewed. From Shar Cavanot we learn Purim is the time, and preperation right before redemption. It was for Pasach that Ester declared a 3 day fast . No Matzoth was eaten that Pasach. This was unbearable before heaven and evoked mercy that caused the sleep of king Achasvarosh to become disturbed. This disturbed sleep of king Achasvarosh occured on the night following Esters first feast and Haman setting up his Gallows to hang Mordichy, which was the 15th of Nisson. This resulted in him searching His Chronicles and remembering that Mordichy had saved his life but has not been rewarded. This led to the raising of Mordichy and the downfall of Haman and his evil plans. The Yalkut Shimoni teaches that it was the merit of eating of the Corban Passach of previous years’ merit which stood up to protect the Jewish people in the time of Haman. This brings us back to our original question of how it is that Purim protects us from “chumatz” on Pessach? In the simplest sense R. Shimon teaches “chumatz” is the evil imagination, like a haughty man it rises up. Arrogance can only occur when one does not know who it is they stand before. As Pharoe who represents the evil inclination said “ Who is GOD ? “ Purim reminds us to see GOD in all things, especially those things people take for granted as being mundane, coincidence and by “ chance “. This is essential as if we forget, then GOD has to remind us. As Rashi teaches us that Amalack is the dog GOD sends to bite us ש “חו when we forget where GOD is. To clarify this further we see in Pesicta of R. Kahana that Edom tries to make Yisrael go out side of the Torah path, but beyond the path’s borders GOD has placed the dogs. We see this idea reflected in the verse from Tihilim “ flatten it flatten it to its very יסוד ( foundation ) “ The sefira Yesod is sometimes call צדק (righteousness), the proper path. Edom would like to push Yisrael off the proper path to the dogs. How important is it to practice righteousness in one’s supposed mundane activities. Their give and take in the physical world. As R. Kahana teaches that you may be certain in a generation whose weights and measures are false will have a wicked kingdom wage war against them. So why does it appear in this world that the wicked seem to prosper ? One’s whose business practices exploit the poor. We can understand this by looking at the relationship between Yomkippurim and Purim.
Why is Yom Kipurim כ (like) Purim ? Just as on YomKipurim a lot is drawn and from it is chosen a goat to be given to distract the accusers on high. Like throwing a dog a bone. Then Yisrael is judged favorably. So too is the story of Purim. The wicked one drew lots trying to find when according to astrology would be the best time to attack Yisrael, Yet this too is only a distraction as there is no such time. As GOD rules within Nature. From The Ner Yisrael we learn פור (lot)=(2)קמ”ג . GOD controls the “lot”. The wicked think they are prospering in their evil way , but the truth is as Adam Ha Reshon Said “ The wicked thrive as grass, all the evildoers flourish in order that they may be destroyed for ever “. This will be when their cup of inequity is full and they inherit their lot. The “Aor Ganuz” writes that YomKipurim is like Purim becouse in the future at this time (Yom Kipporim) they shall rejoice. On Yom Kippor its forbidden to wear sandels but of the time of redemption it is written “How beautiful are your feet with shoes”. As by the Malchut shall be delight and pleasure in the time of redemption
Yom Kiporim is like Purim and a lot different. Purim is much different then any other holiday. It celebrated in Isreal on 2 separate days depending on if one lives in what was a walled city in the time of Joshua, Also one needs to hear the Megilla read twice once in the evening and then again in the morning. We never have a day and evening reading of the same Parsha at any other time ? Yom kippor every one knows is a big test ALL IS THEN IN THE BALANCE FOR DEATH OR LIFE . Yet so is Purim but its a hidden test so people wont notice. To aid in this kind of test we must get drunk. On Yom Kippor one is on there best behavior, all try to act like angels , then its like we are wearing a costume. But on Purim while drinking the real you is revealed. Will one join the masses in a all night drinking party or will they be up in the morning to hear the magilla again, have the day meal of Purim, the only Holiday we are commanded to have only a day meal and then do the mitzvah of drinking ?
On a certain level, The Gemora seems to portray Purim as the flip side of Tisha b’Av (the day of fasting and mourning for the destruction of the Temple). Av we are commanded to diminish joy with the beginning of the month of Av and with the beginning of the month of Adar we are commanded to increase our Joy, in a sense, these 2 are diametrically opposed days. By Purim we witness the “happy end,” of the Divine Providence called ” hester panim” (God’s hidden face) but Tisha B’Av bemoans the tragic events that can result from the Divine Providence called “hester panim”.
After Masiach comes there will be no longer Pasach, Rosh Hasanah or Yom Kippor but Purim will continue to be celebrated. This is a celebration of the absolute and complete destruction of Amalack.
The “Aor Ganuz” writes that the world is heading to a time when it will be only all Shabot. At that time the Zohar says Then will be nullified the “Yom Tovim”, then the moon will be in its completeness. But the days of Purim will not be nullified with the coming of Mashiach, may He come quickly in our days. Then there will be face to face revelation which has been missing all the days since the Holy Temple has been destroyed. except sometimes during “Tefilla”.
It is good to have in mind before the reading of the megila that in the merit of this mitzva, God should exterminate all the evil powers of this world, which is related in “Rosh ha Teva” (the first letters) of the verse, ’to remove the filth from the land.’ Please note, that the God always helps, but it is we who are commanded to wipe out Amalak. If Shaul would have killed the King of Amalak Agog who was the last of Amalak left alive instead of letting him live long enough to impregnate a women there would have been no more Amalak and Haman would then never have lived and maybe there would have been the complete redemption at that time with the complete blotting out of Amalak, by no means should we show mercy to Amalak.
Rav Shaboto teaches Purim is separate from all other holidays as its light is so great that we are not on the level to receive it but it descends unto us. Unlike on Shabbot where there illuminates in it light of Chuchmah and in the 3rd meal is aroused mercy of Keter and here we have to rise above to receive this light. But by Purim the Light descends to us below ! Other Yom Tovim we rise a little and the light descends a little and this is why work is permitted. The time of Purim is time of the “Anshey Kanesset Hagadolah”, (The Great Assembly). The holidays enacted by the sages are greater than those from the Torah itself. They are as Jewelry sent by the bride to the groom so to make him more desirable to her,
The holiday of Purim is from sefirah of Chochmah. After the Messiah comes it will be the last holiday to go. Even after we no longer need Yom Kippur to access its holy light in the eighth millennium, Purim will still be a unique time. Only in the ninth millennium will the light of Purim shine everyday, at a very advance stage of Olam HaBah (the World-to-Come). Purim now, opens up access to light of the ninth millennium, the light of the sefirah of Chochmah. Shabbot gives us access to the light of the seventh millennium and Yom Kippur to the light of the eighth millennium. Purim is higher than all of these !
Rav Shabatto teaches that there are 2 “yichudim” of Hashem one is in fear and the other is in love. Kahalet ends his book saying “The end of the matter is to fear Hashem”. While the Song of Songs is “yichud” in the aspect of love. Cooresponding to these are the 2 days Yom CiPurim which is “teshuva” out of fear and Purim which is “teshuva” out of love. On Yom KiPurim we receive the Torah out of fear on Purim we receive the Torah out of Love. As it says in the Song of Songs “Bring me to the house of wine, your banner is over me for love.” In the Magilla its written יכתב להשיב את הספרים (8:5) becouse out of “teshuva” from love on Purim there will be nullified the evil that has been written in the book and sealed as his judgment on YomkPurim. So its written in Magillat Ester יכתב להשיב את הספרים (8:5) referring to the books that were sealed on YomkPurim. This is according to the Chida. Purim brings the physical and the spiritual closer this is as God’s hidden presence in the seemingly chance events of the Purim story. Also the repeated use of the word Ha-Melekh, “the King,” in the Magilla alluding to simultaneously to Ahasuerus and to the Almighty King of Kings (Esther Rabbah). Many Magilla have the word Hamelekh as the first word in each column.
Rabbi Chaim Vital immersed in a mikva erev Purim as was his custom before every Shabbat and festival. Shabbat clothing is worn on Purim, and if women have gold jewelry, Rabbi Yoseph Haim writes in ’Ateret Tiferet’, they should adorn themselves with such Jewelry to honor the festival. The custom is to say, ’Cursed is Haman’ three times, and intend to bring down the Samech Mem and his legions, and so to say three times, ’Blessed is Mordechai’, as was the custom in the Holy Yeshiva, Beit El. During the morning reading of The Megila, when the words, ’for the Jews was light and joy, happiness and riches,’ the custom is to touch and kiss one’s tefilin. Before making the festive meal, after reading the Megila and concluding the morning prayers, a person should immediately perform the ’mitzvot hayom’, by gifting gifts to the poor (matonot l’evyonim’) and afterward, ’sending food to one’s friends’, ’mishloach manot’, and then begin his personal festive meal, so too was the custom of the Ari’zal, and the Ra’shash.
R. Moshe Cordevero in Shur Kumah teaches that from the מאמר (creative utterance) that were made by Mordichy and Ester there was a מאמר by GOD added to their אמירה (loving type of speech). Becouse a מאמר by GOD joined to their אמירה the power of Malchut extended to include all the people. Such a מאמר has the power of a ruling of the King. Concering this its tought if you want a ruling of the King call the sefirot of the מאמר that is needed. By this there will be a arrousing of the king without doubt. The Ramcha”l in his safer Tefilot in # 515 says that by אהי”ה Haman was given into Esters hand’s (אהי”ה is a name of the כסא). כסא=אף(anger)
Haman and Mordechai both set out for Persia, Mordechai to plead for building the Holy Temple in Jerusalem and Haman against building the Holy Temple in Jerusalem. Haman who was greedy, ate all his food at once, while Mordechai allowed enough to remain for the whole journey. Soon Haman became very hungry and begged Mordechai to share the remainder of his fare with him. At first, Mordechai refused his request, but later, he relented on the condition that Haman agree to become Mordechai’s slave. As they had no paper to upon which to write a contract, Haman wrote the following pledge upon the sole of Mordechai’s shoe: “I, Haman the Agagite, have sold myself to Mordechai as his slave in consideration of bread.” Since then Haman could never forgive Mordechai for his humiliation, and he was in constant dread lest Mordechai enforce his slave claim over him. Even more that this :
The son of a Jewish slave owner of his gentile slave is his property. So Yishmoyal and all his offspring are truly slaves to the Jewish people. Thus there is no need to promise to give us the lands of Yishmoyal for they belong to us as a slave does not own land but it belongs to the slave’s owner, the Jewish people.
The servants of the king did not know about the hidden hatred that there was between Mordechai and Haman, because they did not know that Mordechai was a Jew. (Mordechai was not Charadi).
The Temple is a place of unity, on both the territories of Yehuda, son of Leah, and Binyamin, son of Rachel. Here, brothers are united.
Like the Beit HaMikdash itself, Mordechai is both of Yehuda and of Binyamin. Mordechai represents unity and harmony, reconciliation and clarity. There was a man of Yehuda in Shushan the capital, and his name was Mordechai, son of Yair, son of Shim’i, son of Kish, a Benjaminite. (Esther 2:5)
“Achashverosh” is always written in the Megillah in full, with two vavs, except here :
“And King Achashverosh imposed a tax on the land and on the isles of the sea.” (10,1) Tax מס is ס”ם backwards.
Sni Luchot ha Brit Lech Licha teaches to Chant the 4 verses of the Magilla of Ester : 2:5, 6:1, 8:15, 8:16 (verses of redemption). Rav Shabbato teaches that Magilla is on a level higher then “Halacha Moshe Mi Sinai”
Say Melech loud on 6:1 , some also do on 10:13. Make a bean dish for meal as Danial would not eat Nebchanezer’s unKosher meat. Make fritters filled with beans and meat. At the meal write Amalak and Haman on a piece of paper and soak it in beer to fulfill the verse “Give beer to the wretched” (Mishle 21:6)
The Midrash Rabba writes that Mordechai ha Yehudi, after he had heard the decree of Haman, gathered together all the children who learned Torah, who were pure of soul, and began to teach them Torah. While he was teaching them, Haman entered the Beit Midrash in order to take him according to the command of the king, to lead him on the horse of the king in the king’s garments.
Mordechai thought Haman came to kill him, however Haman came over to him and asked him, ‘What are you teaching the children?’ Mordechai answered him that he was teaching the portion of the grain offerings brought in the Beit HaMikdash. Haman said, The ‘kometz’ or portion of your hand, ie; the learning of Torah you perform now, is worth more than the 10,000 shekels silver I gave to Achashverosh. It should be noted that 10,000 shekels silver was a tremendous amount of money and Haman who was not born rich but was a barber by trade most of his life and part of his life he sold himself into slavery to Mordichy as he became so poor. For him to give up so much money to kill the Jews shows just how much Amalek hates Jews. More than their desire for money. Which is one of the strongest drives to most people in this world. There is a important message here that needs to be understood most people are primarily motivated to spend almost all of his time and energy seeking wealth and power so to satisfy their appetites for bodily pleasures and insatiable desire for honor. Like the king Achashvarosh banqueting all day long, and sampling a different virgin in bed each night. But Haman is not like this, he is motivated primarily by his hatred and anger against the Jews, this is whats moving Haman, unlike “normal people”. There is something in this concerning the origins and nature of anti-Semitism. Haman spends his time when at home boasting of his importance and honor to his family and friends (Magilla 5:10-12), despite all the honors given by King Achashvarosh to Haman, this does not make Haman happy as he said ”All this is worthless to me so long as Mordecai is at the kings gate” (alive) (5:13). When summoned to the king in (6:5-6) and asked to suggest a suitable ceremony of honor for someone deserving, Haman’s first thought is “Who could the king possibly wish to honor more than me?” It is this obsession with honor that gives birth to his insane, murderous jealousy, and to his ultimate downfall.
‘ The Ari’zal writes in Sha’ar HaGilgulim that the power of Haman HaRasha which had enabled him to succeed in bringing such a difficult decree against the Jews was actually from the power of the holy sparks that had been hidden in the soul of Haman. And with this holy power, He had come to attack to the Jews. But from where did he derive this power? From the spark of the soul of the holy sage of the Talmud, Rabbi Shmuel bar Shilat, that was embedded in his soul.
The Gemara writes about Rabbi Shmuel bar Shilat that he had been a school teacher who was completely dedicated to imbuing his students with the Holiness of Torah and mitzvot. And this is why Mordechai’s first response to Haman’s decree was to gather the school children together to learn Torah. Because that was Rabbi Shmuel bar Shilat’s mitzvah, and it was the power of this mitzvah that extracted the sparks from the soul of Haman. And because of this, Haman lost the power of Holiness hidden in his soul, and from this point on, Haman’s downfall continued until his death, and the fall of all the enemies of the Jews. As it was in those days, so shall it be in our days as well. The sages explain that Saul’s “mercy” on the king of Amalek had severe consequences: Haman, the murderous villain of the Book of Esther, is called the “Agagite,” he was a descendant of the Amalekite King Agag.
R. Manachem Mendal of Chabad taught that when Queen Ester called on Mordichy to gather all the Jews and fast that Mordichy gathered thousands of children and taught them Torah until they became inspired to the point that they proclaimed “ we will stand with Mordichy and the Torah for life or death “ In the same day the decree against the Jews was made null and void, even if it only became known later. It is this type of devotion we must strive for in our divine service. Then evil has no leg to stand upon ! This can be seen in the teaching in Perke d Rebbi Eleazer as there we learn “ with the 4th from the little finger of the right hand GOD showed Moshe the ½ shekel, this is the finger of redemption.” It taught in Safer Ha Brit, also by Cyim Vetal and many other places that this finger corresponds to the flow of the sefira Chuchmah ( Divine Creative inspiration ). The wisdom of GOD above understanding. At this level there is no free will, only truth. The Holy Ar”i reveals that on the day of the miracle of Purim, God shined upon the Jews a great divine light, through which they were saved from their enemies in both a spiritual and physical sense. And thus every year, on that day, a great saving light comes to the Jews and shines upon them.
So what is Purim anyway, it is named after the ”pur” (lot) drawn by Haman. By definition, a lot is an object used in deciding something by chance. Therefore, in a lot, all possibilities are essentially equivalent. For the lot, ”yes” and ”no” are equal. This is alluded to in the two words for ”yes” and ”no” in Aramaic quoted below:
The word for ”yes” is hen, which is numerically equivalent to the word ha’kol (55), meaning ”all” in Hebrew. Furthermore, the word for ”no” in Aramaic, lav, is numerically equivalent to the Hebrew word hevel (37), which means “vanity”. These two words form together the central phrase of Ecclesiastes ” (1:2): “all is vanity,”–ha’kol hevel. This is the meaning of a lot. Rabbi Shabato teaches that Haman thought from his “goral” (lottery) the פור (lot) that went out for destroying Yisrael in Adar which is the Yesod of water, showed him he could extinguish the fire of Yisrael, and blot out the עפר (earth) of Yisrael (as during the flood). But the opposite happened. Yisrael did “teshuva” and this caused Haman to fall in Nisson which is the Yesod of fire. Haman tried to discover “mazel” that would favor him over Yisrael by doing his drawing of the פור by his “goral” (lottery). Haman could not concieve that Yisrael unlike any of the other nations is not bound by “mazel”,
The meal Lot had with the angels in Sodom was matza. Yet the meal was called “mishteh”. This word is also used in the Magilla of Easter for the meal of purim. Purim is redemption without miracles in a revealed way. Passach redemption was one of many obvious miracles. Together Passach and purim include all aspects of redemption. Lot was conducting the Passach Sader and the purim “Sudah” all as one.
The name Ester comes from the Hebrew word “str” meaning hidden or secret. Some of the most important commandments are performed secretly. Over so much we just don’t have a clue. All history is really a extended version of the Magilla, until Mashiach (The Messiah) will be revealed. Then everything will be different.
Purim we can even see in this world is not only a thing from the ancient past but it was on the holiday of Purim in 1991 that the 1991 Gulf War ended and was a good day for the Jewish people.With the reading of the megillah came the first occasion in a month and a half when people were able to leave their homes without gas masks.
Amalek continues to plague us in many disguises, he comes as a helper of the under dog. This is one thing the masks of purim come to remind us of. Masks come to remind us that people often conceal their true intentions under the guise of noble goals even as they plot the genocide of our people. Haman’s built his antisemitism on the platform that the Jews have dual loyalty. This is recorded in the historical record as attested to by Haman’s speech in the Megillah:
And Haman said to King Ahasuerus, “There is a certain people throughout all the provinces of your kingdom. Their laws differ from the king’s laws. Therefore it is of no use for the king to let them be. (Book of Esther 3:8)
The Jews have dual loyalty!
The Messiah comes from Ruth a righteous convert. She came from the nation of Moab. Moab was the son of an incestuous father-daughter relationship. Why would the seed of the Messiah come from such a place ?. God hates incestuous relationships This is hard to understand
Purim is one of the most family-oriented holidays. But, the story centers around Esther, who intercedes to save all the Jews. Esther,a Jewish women in a relationship with a gentile king, a forbidden relationship. There are those who also say that Mordechai and Esther were really husband and wife. This is all VERY difficult to understand, and none of this seems very appropriate for the the “most family-oriented holiday”. It is all to say the least very strange. So what is really going on in the story of Purim ? The truth of the matter is We don’t know. The sages have left us some clues, pieces to the puzzle that they had, and this helps but we do not have whole picture. We are missing pieces, The fact of the matter is “God’s thoughts are not as our thoughts”. The God is infinite and we are finite. There are some things one just cannot KNOW ?
It is said that Koresh (Cyrus) the king of Persia prayed to Hashem that if he gave him the head of Belshazar the last king of Bavel that he would give Hashem the Bait haMikdash. Koresh had a close relationship with the Jewish leaders in exile. Strangely in the Bible Koresh is called the anointed by God (Isiah 45:1). The Bible states that Cyrus issued decrees for liberating the Jews and for the rebuilding of The Holy Temple in Jerusalem. The rebuilding of the Temple took place throughout the reign of Cyrus, Xerxes Who is called Ahasuerus, and Artaxerxes, until the reign of Darius II. The work was done under the guidance of the prophets, The decree of Cyrus to build the Temple is recorded in the archives at Ecbatana. There Darius reaffirmed the decree and the work proceeded to its triumphant close. The beginning of Safer Ezra speaks of these things.
In the book “Sadi Tepuchim” we learn our Holy Rabbis and sages knew by “Ruach haKodesh” that in the end of days the “Erev Rav” who made Yisrael stumble in the desert when leaving Egypt would again arise in “gilgul” in the end of days so to make the Torah and its learning seen as a lowly thing. So that they can make parish the remnant of Torah Knowledge from Yisrael. They are the leaders of the generation who rule so to make the “Shechinah” separate from Hashem and cause separation of Yisrael from their father in Heaven. They have mixed in with the great sages of the generation and have sold the Torah for a bowl of lentils ! Their Nashamot have been made “tami” by their mixing with these evil people (Erev Rav). The Ar”i said concerning the Erev Rav in the end of days that they “Will go astray after strange gods”. Zohar Tikunim says wow to those of Yisrael that are swallowed up among them in the “galut” of the Erev Rav. Of them it is written ” They do not know that they are going to be sacrifices, and their vision is evil. They are the leaders of the people. They are trouble in the head, making difficulties for Yisrael and they are companions of thieves. All of them love bribes. Yisrael is mixed with and swallowed up among them. The Erev Rav are sons of lilly. They are completely wicked and have swallowed up Yisrael. It is they who bring upon Yisrael the weapons of “chamas”. These Erev Rav are the aspect of Amalak. Among them are those who build bait Caneset and put Torah in it but none of what they do is for Hashem but they only do these things to make a great name for themselves and to bring the “sitra achra” to come to rule upon Yisrael. They will come to be the Shepards ruling upon leading Yisrael. They cannot do any good for the ‘Chuchumim”. Know, these Erev Rav have peace are happy and without worries. They masters at taking bribes. They are judges and heads of the people. They are as the dust of the earth in lowliness. Becouse of them the land is full of “chamas” (violence or the Terror group). Tikunim says any chesed that they do is intended only for their own benefit. They make the exile drag out longer. The soul of Moshe told Rabbi Shimon Bar Yochi that in the end of day that the Erev Rav will be used to test Yisrael, to make them sin. The good of Yisrael will withstand the test.While the wicked will do evil. The wise will understand which is the Tree of Life, but many will follow the Erev Rav. Some will do “teshuva” by drawing Divine abundance from the Zohar and then they are able to go out of the exile in Mercy. But the Erev Rav is not called Yisrael , they are the slaves of Yisrael (as Haman was Mordicy’s slave). It says in the Gemore “Magilla” that by calling the Erev Rav (what they are) WICKED ONES- THE REDEMPTION WILL BE HASTENED !
. May it be that we all see this fulfilled as the sages say “ till one does not know the difference between cursed is Haman and Blessed is Mordichy “, but all only the revealed will of GOD, as there is no other ! With the gathering of the exiles and the building of the Bait Hamigdash with our Righteous Maschiach in Rachamim quickly in our days AMEN SELAH !
LOFTY CONCEPTS TO DISCUSS AFTER DRINKING
1. The fattest knight at King Arthur’s Round Table was Sir Cumference.
> >>>>>>> He acquired his size from too much pi.
> >>>>>>>
> >>>>>>> 2. I thought I saw an eye doctor on an Alaskan island.
> >>>>>>> It turned out to be an optical Aleutian.
> >>>>>>>
> >>>>>>> 3. She was only a whiskey maker, but he loved her still.
> >>>>>>>
> >>>>>>> 4. A rubber band pistol was confiscated from algebra class, because it was a weapon of math disruption.
> >>>>>>>
> >>>>>>> 5. No matter how much you push the envelope, it’ll still be stationery.
> >>>>>>>
> >>>>>>> 6. A dog gave birth to puppies near the road .. . . and was cited for littering.
> >>>>>>>
> >>>>>>> 7. A grenade thrown into a kitchen in France would result in Linoleum Blownapart.
> >>>>>>>
> >>>>>>> 8. Two silk worms had a race. They ended up in a tie.
> >>>>>>>
> >>>>>>> 9. A hole has been found in the nudist camp wall.
> >>>>>>> The police are looking into it.
> >>>>>>>
> >>>>>>> 10. Time flies like an arrow. Fruit flies like a banana.
> >>>>>>>
> >>>>>>> 11. Atheism is a non-prophet organization.
> >>>>>>>
> >>>>>>> 12. Two hats were hanging on a hat rack in the hallway.
> >>>>>>> One hat said to the other: ‘You stay here; I’ll go on a head.’
> >>>>>>>
> >>>>>>> 13. I wondered why the baseball kept getting bigger.
> >>>>>>> Then it hit me.
> >>>>>>>
> >>>>>>> 14. A sign on the lawn at a drug rehab center said: ‘Keep off the Grass.’
> >>>>>>>
> >>>>>>> 15. The midget fortune-teller who escaped from prison was a small medium at large.
> >>>>>>>
> >>>>>>> 16. The soldier who survived mustard gas and pepper spray is now a seasoned veteran.
> >>>>>>>
> >>>>>>> 17. A backward poet writes inverse.
> >>>>>>>
> >>>>>>> 18. In a democracy it’s your vote that counts.
> >>>>>>> In feudalism it’s your count that votes.
> >>>>>>>
> >>>>>>> 19. When cannibals ate a missionary, they got a taste of religion.
> >>>>>>>
> >>>>>>> 20. If you jumped off the bridge in Paris, you’d be in Seine.
> >>>>>>>
> >>>>>>> 21. A vulture boards an airplane, carrying two dead raccoons.
> >>>>>>> The stewardess looks at him and says, ‘I’m sorry, sir, only one carrion allowed per passenger.’
> >>>>>>>
> >>>>>>> 22. Two fish swim into a concrete wall.
> >>>>>>> One turns to the other and says ‘Dam!’
> >>>>>>>
> >>>>>>> 23. Two Eskimos sitting in a kayak were chilly, so they lit a fire in the craft.
> >>>>>>> Unsurprisingly it sank, proving once again that you can’t have your kayak and heat it too.
> >>>>>>>
> >>>>>>> 24. Two hydrogen atoms meet. One says, ‘I’ve lost my electron.’
The other says ‘Are you sure?’
The first replies, ‘Yes, I’m positive.’
25. Did you hear about the Buddhist who refused Novocain during a root canal? His goal: transcend dental medication.
26. There was the person who sent ten puns to friends, with the hope that at least one of the puns would make them laugh.
No pun in ten did. Open document settings Open publish panel
Filed under: PARSHA VAYIKRA | Tags: ANIMAL SACRIFICES, corbonot, PARSHA VAYIKRA, secrets
PARSHA VAYIKRA – WHAT ARE ANIMAL SACRIFICES , HOW DO THEY WORK ?
Filed under: PARSHA VAYIKRA | Tags: ANIMAL SACRIFICES, corbonot, PARSHA VAYIKRA
WHAT ARE ANIMAL SACRIFICES , HOW DO THEY WORK ?
Filed under: ANIMAL SACRIFICES, corbonot, PARSHA VAYIKRA | Tags: PARSHA VAYIKRA
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Bs”d
Vayikra
The Chesed LaAvraham teaches that Vayikra has 172 chapters corresponding the 172 words in the 10 commandments. One who occupies in this part of the Torah has 172 blessings. It is like they have fulfilled all the commandments.
The two letters, Kof–Reish, in “VaYikra”, covered all the “Hassadim” (forces of God’s giving) in the letter Yod of “VaYikra”, which is Chesed, and froze all lights in the letter Aleph of VaYikra, which is Malchut. For this reason, all the Merkavot and vessels in Malchut were covered and Moses could not come to the tent of meeting. Of these two letters, Kof–Reish—which are the letters that stand in the middle of the word “VaYikra”—one covers the letter Aleph of “VaYikra”, and one covers the letter Yod of “VaYikra”.
This weeks parsha explains the ritual aspect of many “corbanot” (sacrifices) that are made in the Holy Temple, may it be rebuilt quickly in our days. The Ramba”m in the “Mishna Torah” says that all the sacrifices are included under the category of “Chukim”. “Chukim” are laws who’s understanding are beyond human comprehension. In our age of satellite and computer technology, many find it difficult to relate to the idea of animal sacrifices. Most people probably think the whole idea of animal sacrifices are primitive and even cruel. This is kind of strange when you think of it, because most of us eat meat ourselves. The sacrificial system does not fit into a Twenty-First Century mindset so comfortably. The idea of “corbonot” (animal sacrifices) in deed seems very strange for us in this generation, almost two thousand years after the Holy Temple was destroyed and the last “corbonot” were brought. Indeed the concept of “Korbonot” is a very lofty spiritual idea but we are just too removed from it, to appreciate it. “Real” contact with “corbonot” can be felt by reading the Neviim (Prophets, Shoftim, Shmuel, Melachim and the later prophets). Bringing “corbonot” for our ancestors was almost like praying for us. Know that “Corbonot” were brought together with prayer. We brought a “corbon” to achieve closeness to God. In this, “corbonot” are not any different from the other “mitzvot” (commandments). All commandments are given for this purpose. Parashat Vayikra lists the different types of sacrifices and the manner in which they are offered. The Torah first describes the voluntary sacrifices in one communication from God and only afterwards God reveals the obligatory ones in a separate communication. The first three chapters of Leviticus deal with the voluntary sacrifices, the “Olah”, “Minchah” and “Shelamim”. The following chapters deal with obligatory sacrifices, the sin and guilt offerings. The precedence of the voluntary sacrifices, according to our sages, shows that they are more desirable than the obligatory sacrifices. Its interesting to note in the Torah a new subject or category is introduced with the word כי – (WHEN). The sub-divisions of the general category or law will always be introduced with the word עם – (IF). (Examples are numerous, see Exodus chapters 21,22 and Leviticus 2:4-7).
Learning the “corbonot” now works like bringing them. As the Prophet Hoshia says “Take with you words, and turn to the Lord; say to him: Forgive all iniquity, and receive us graciously; so will we offer the words of our lips instead of calves.” (chapt 14) “corbonot” were brought from three types of animals bulls, sheep and goats, from two types of birds pigeons or doves there also were “corbonot” of flour from wheat or barley and of wine. There are five major types of korban (Sacrifice)
Chap 1 – OLAH : the burnt offering
Chap 2 – MINCHA : a flour offering
Chap 3 – SH’LAMIM : peace offering
4:1-5:13 – CHATAT : sin offering
5:14-5:26 – ASHAM : guilt offering
The first three chapters of Leviticus deal with the voluntary sacrifices, the olah, mincha and zevach shelamim. The following chapters deal with obligatory sacrifices, the sin and guilt offerings. The precedence of the voluntary sacrifices, according to our sages, shows that they are more desirable than the obligatory sacrifices. The olah precedes the shelamim to teach us that the fear and awe of God are primary in man’s relationship with God. An appreciation of the greatness and omnipotence of God is the first step in knowing God. One who loves God without fearing Him becomes attached to God without a proper regard for his greatness.
A burnt offering from the herd, is a male without blemish. He shall bring it to the entrance of the Tent of Meeting, for acceptance in his behalf before the Lord. He shall lay his hand upon the head of the burnt offering, that it may be acceptable in his behalf, in expiation for him. The “corban Olah” (Burnt offering) was completely burned on the Alter. “Burnt offering” is the English translation for the Hebrew word “Olah”. The English translation of the word “olah” is more of an interpretation than a translation. Rabbi Avraham ben Ezra, explains based on etymology, the meaning of the word itself, “olah” which means literally to rise up, referring to: “That the offering is brought to atone for thoughts which ARISE in one’s mind. Its to raise up the mind of the one bringing the sacrifice. . The Ibn Ezra suggests that the name “olah” stems from the root ‘Alah’ – to rise up as in the word ‘Aliya’. It was brought voluntarily to achieve atonement for the sin of evil thoughts. The burnt offering shall be flayed and cut up into sections. The sons of Aaron the priest shall put fire on the altar and lay out wood upon the fire. and Aaron’s sons, the priests, shall lay out the sections, with the head and the suet, on the wood that is on the fire upon the altar. Its entrails and legs shall be washed with water, and the priest shall turn the whole into smoke on the altar as a burnt offering, an offering by fire of pleasing odor to the Lord.” (Leviticus 1:1-9) There were also types of obligatory “Olah” brought by individuals on holidays.. There was also community “Olah” brought twice daily and on Shabbot.
A peace offering If he offers it from the herd, can be from a male or a female animal, without blemish. He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting; and Aaron’s sons, the priests, shall dash the blood against all sides of the altar. He shall then present from the peace offering, as an offering by fire to the Lord, the fat that covers the entrails and all the fat that is about the entrails; the two kidneys and the fat that is on them, that is at the loins; and the protuberance on the liver, which he shall remove with the kidneys. Aaron’s sons shall turn these into smoke on the altar, with the burnt offering which is upon the wood that is on the fire, as an offering by fire, of pleasing odor to the Lord.”(3:1-5) “Shlamim” is from the word “shalom” (peace). Were brought voluntarily and most of it was eaten by the owner, his family and friends and whoever else was invited. The meat was eaten within the Jerusalem before the end of the next day. A small portion of the animal was given to Cohanim who could eat it with their families, The breast of the animal and its right thigh. In a peace offering only the fat of the entrails, the kidneys and their fat, and the protuberance on the liver are offered. The breast of the animal and its right thigh are given to the ‘kohanim’ (7:31,32), and the remaining flesh of the animal is eaten by the offerer of the sacrifice (7:15) A Peaceful offering is a feast of meat, a shared meal, a banquet between people who are expressing their friendship and peace between them and God . “Corban Todah” (Thanksgiving offering). Is a type of “Shlamim” brought for when one traveled in the sea, crossed deserts, people who were sick and recovered and the ones that were imprisoned and released. These four all brought a “Corban Todah”
It is brought with 40 breads of 4 types of ten loafs each. 3 of breads were of different types of “matza” and the last kind is “chametz” (leavened). The amount of “chametz” bread is the same as for all of “matza” breads since each loaf of “chametz” is three times as big as a “matza” bread.
“Chatat” (Sin offering) and “Asham” were “corbonot” for various sins. These “corbonot” were eaten only by Cohanim. “Chatat” was generally brought when a person accidentally broke a commandment, which has a penalty of “Corait” (spiritually being cut off) . For example, if a person ate meat believing that it was kosher and later found out that it was pork, he would be required to bring a “sin offering” but an individual who deliberately denies Jewish dietary regulations is not given the option to bring a “Chatat” (Sin offering) . The “corban Asham” were brought for when uncertain of guilt, a person thought they may have sinned but were unsure. (Leviticus 5:17-18). A “corban asham” was also brought for theft, for profane benefit from sacred things, violation of a enganged women, a “Nazir” at the end of his period of Nazariteship, the leper bring a “asham” when he has been purified. Its interesting that the Torah makes a distinction when speaking of the sin of a private individual and a leader in Yisrael. The Torah says : “If a soul shall sin through ignorance against any of the commandments”,”If the anointed priest sins”, “If the entire congregation of Israel sins” – but regarding the chieftain it says: “When a a leader of a tribe sins.” With the leader of a tribe it does not seem to be a matter of “if” he will sin but “when”. The meaning of the sacrifices is not revealed by the Torah, as in the times of the Temple, everyone knew the meaning, and intentions behind the sacrifices, so the Torah does not need to explain it.
BLOOD AND FAT are interesting they specifically are brought to the altar. They are always the prime elements of a korban. Blood is the life force. “For the soul is in the blood” (Deut 1:23) Blood must be sprinkled on the alter,. Fat of sacrifices was burned on the alter at night Also its interesting that both blood and some parts of animal fat are forbidden to eat.
The 40 years while the Israelites sojourned in the desert, they were forbidden to slaughter meat for their own personal consumption. They were only allowed to eat from “Shalomim” (Peace offerings) brought to the Tabernacle (Deut. 12:20).
After I graduated University I began to seriously explore my interest in spirituality. When I looked at Judaism. Naturally the first book I read was the Five Books of Moses. Genesis and Exodus were pretty interesting. But then I got to Leviticus and saw page after page of animal sacrifices !
“Wow,” I remember thinking to myself “This is really crazy stuff!! Once upon a time they actually did these bloody rituals, it’s obviously obsolete today! Don’t any of those Orthodox Rabbis know this?
It all made no sense, little did I know that the greatest of Divine secrets are involved with the sacrifices.
When the cloud rose over the tabernacle and was on it, all those Merkavot [chariots] and all those vessels of the upper tabernacle in Heaven, Malchut, were inside the cloud. It is written about that, “Moses was not able to enter the tent of meeting because the cloud had settled on it.” It is also written, “And Moses entered the midst of the cloud … and Moses was on the mountain forty days and forty nights.” If Moses could not come to the tabernacle because of the cloud that was on it. How could he enter the cloud and sit in it at the mountain all of those forty days?
In truth, these are 2 different clouds: The first was the cloud that Moses entered and in which he sat in the mountain forty days and forty nights. This cloud is from Malchut. The second was the cloud that was on the tabernacle, which extends from the left line of Bina and in which Moses could not enter.
It is written, “The glory of the Lord filled the tabernacle.” This means that wholeness was made above in Bina and below in Malchut by the clothing of the cloud in the tabernacle below, since a hidden correction, called “cloud,” descended from the left line to Bina, below to Divinity, which is called “tabernacle” and “tent of meeting,” and Divinity of Bina above was clothed in the cloud of the tabernacle below. Four sides of camps of angels in Malchut—which is called “lower Merkava”—were hidden by the cloud that descended upon the tabernacle, which is Malchut. The head angel on the right side is Tzadkiael, he is under the governance of Michael. And with him, all camps are corrected under his hand. One angel is established on four times three (12 angels), which are four sides below, each of which consists of three head angels. And when all those upper camps come down below, the angel’s names change into other names. And when they are above, their name never changes. Tzadkiel, stands over them inside.
In the temple of king Solomon a fire would come down from heaven to consume the daily offerings on the alter. Yet we still made a fire below. There is a verse in Thillim (Psalms) “Happy is the man whom you choose, and bring near.” (Psalm 65). In the Holy Zohar it explains ; who are those that Hashem brings close ?. It is those who first take a step in that direction. We can see Hashem demands a action below by us, we see this in man making the fire on the alter. In order to raise your self up and the world we must do something of Divine service then God will respond in kind, with great mercy. We learn from the Zohar a sacrifice is called in Biblical Hebrew a “corbon” from the same root as the word “corov” which means closeness. In Beor Esser Sefirot העטרת (the Crown) is called heart it is the place in the beginning of all tefilot (prayers). The הקרבנות (the sacrifices) are in עליוןלב (the supernal heart). This is the din (judgment) concerning tefilot. As this prayer is as a קרבן which purifies and brings one קרב (close). We can learn a lot from the Temple service. Dont take benefit of a mitzvah (commandment) before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.1 Like a sacrifice, Torah is offered as a gift to Hashem. In the Zohar Barashit it is taught During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them. The Zohar Vayikra teaches that the inner most alter was for Incense, it is the “small still voice.” (the Spirit of Holiness). The ark is Bina including 32 paths which is the source of the Nashama Yetera of Shabot which is Chuchmah , the fire of the Brass alter, it stands against the fire of Ghenom.2 The section of the korbanot is interrupted by a law which tells us that part of the fat and blood of an animal is forbidden for a Jew eat blood (Vayikra 7:22-27). We are forbidden to consume blood and fat even if they come from a kosher animal. Interesting these two parts of the animal are brought to the altar.
Towards the end of the Parsha is discussed theft. Concerning the Mishna in Bava Kama (103a) establishes that if a thief falsely denied his crime on oath, he has a obligation to do whatever it takes to return the stolen goods. Even if the owner is very far away, the thief must bring the stolen goods to the victim. But if the thief did not falsely swear, then he is not required to bring the stolen goods all the way to the victim The thief can keep the stolen goods with him until the victim is in the area. according to the Shulchan Arukh (C.M. 367:1)
The work of the Holy Temple will continue once again as we see from the Prophet Jeremiah The Mishna in Bava Kama (103a) establishes that if a thief falsely denied his crime on oath, he has a obligation to do whatever it takes to return the stolen goods. Even if the owner is very far away, the thief must bring the stolen goods to the victim. But if the thief did not falsely swear, then he is not required to bring the stolen goods all the way to the victim The thief can keep the stolen goods with him until the victim is in the area. according to the Shulchan Arukh (C.M. 367:1)
“ Behold the days are coming says YHVH I will perform the good thing which I promised to the house of Israel, and to the house of Yehudah. In those days at that time, I will cause an offshoot of righteousness to grow up for David and He shall execute justice and righteousness in the land. In those days shall Yehudah be saved and Jerusalem shall dwell safely and this is the name whereby she shall be called YHVH is our righteousness. Thus says YHVH David shall never lack a man sitting on the thrown of the house of Israel. Neither shall the Cohen and Levites lack a man before me to offer Burnt offerings and to burn Meal offerings and to do sacrifice for all days ”(33:14-18) The Radak explains ”offshoot of righteousness” this refers to Messiah. The Metsudat David says we will call the place of Jerusalem when this prophesy is fulfilled YHV”H is our righteousness. This depicts a little how dramatic this time will be to Jerusalem. The Metsudat David teaches us from the words ” do sacrifice for all days” that there will not be cut off the sacrifice because there shall forever be this service. God will return the Cohaniam (Descendants of Aharon) and all their aspects as described in the Torah into action again as in days of old In Marachot Elokim the main thing of גאולה (redemption) is in the night time so the corban pasach (pasach sacrifice) is only brought at night.
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Filed under: PARSHA Vayachal | Tags: DIVINE NAMES, Filed under: PARSHA Vayachal | Tags: “parzufim” (Divine faces)., Gan Aden, LIFE FORCE, names of God, Sabbath, sefirot, Shabot, spiritual anatomy, Tree of knowledge
LIVING IN CREATIVITY — PARSHA VAYAKHEL – VAYCAHAL
February 21, 2022, 9:20 am | Edit this
Filed under: PARSHA Vayachal | Tags: DIVINE NAMES, Filed under: PARSHA Vayachal | Tags: “parzufim” (Divine faces)., Gan Aden, LIFE FORCE, names of God, Sabbath, sefirot, Shabot, spiritual anatomy
Filed under: PARSHA Vayachal | Tags: “parzufim” (Divine faces)., DIVINE NAMES, Gan Aden, LIFE FORCE, names of God, Sabbath, sefirot, Shabot, spiritual anatomy, Tree of knowledge
Vayachal Bs”d
In our “parsha” at, the Torah states “Do not kindle fire in any of your dwelling places on Shabbat.” (35:3) The implication is that kindling is only prohibited in one’s personal dwelling. But in the Temple, it is permitted to burn offerings on Shabbat. (Gem. Shabbat 20a)
This verse and the teaching of our Sages present a number of questions:;
Outside of the Temple, Shabbat demands a total cessation of all 39 different categories of activity. Not so in the Holy Temple, Why? Why is lighting fire one of the only prohibitions of Shabbot explicitly mentioned in the Torah ? A valuable insight about fire we get from the havdalah fire that we kindle after Shabbat. Our Sages teach that after Adam was cast out of Gan Eden it was after Shabbat and he became terrified by the onset of darkness. God taught him the skill of kindling fire by striking together two flint-stones, and enabled him to banish the gloom. Rav Kook teaches that we prepare to enter the new week and we acknowledge the spiritual potential and dignity of work (which we don’t do on Shabot) by blessing God as the creator of the illumination of fire.
In last weeks parsha GOD states “ The Children of Isreal shall keep the Shabot throughout there generations”. After the giving of the Shabot Moses is given the 2 tablets of the law written by the finger of Elohem”e. In the beginning of this weeks parsha the commandment is given “Don’t burn fire on shabbot”. Of all the forbidden types of work , Moses warns against specifically “burning fire”. Most “work” that’s forbidden on Shabbot is not mentioned explicately in the Torah, The prohibition on fire is. All the 39 types of labor that were involved in building of the Tabernacle are forbidden on Shabbot. The reason fire is mentioned explicitly may be because in our day the main cause of Shabbos violation is “kindling fire”. Driving a car, turning on lights and using most electric devices falls into this category.“ six days you shall work, but on the seventh day you shall rest. It shall be a holy day to you. Whoever works on this day shall surely be put to death”. How can this be as people are unfortunately working on Shabot, and they are still walking around ?.
Its known that on the Holy Shobot there is revealed more Chuchmah (Wisdom-creative inspiration). It says “Chuchmah enlivens its owner”, and the source of this חיים (life force) is שכל .1 (intellect) We draw from The main aspect of life is in Chuchmah.2 All מזון (nourishment) and flow is from Bina (Divine understanding), but nourishment of the upper King is from Chuchmah. From here is heaven nourished as it says ”Chuchmah makes alive its owner”, and the land to flow in Malchut of
בן ישי (King David) Who is בן יש י(son who has י (?, י refers to Teferet (balence-harmony).3 Decent from Atzilut (world of Divine creativity) to Bria (world of Divine Understanding) is always called death.4 When a man transgresses any of the prohibitions of the Torah they receive death from heaven and are cut off. 5 The limbs of a man correspond to branches of the supernal markava (chariot). The malvush (garment) of Canneset Yisrael is in 248 limbs of Atzilut which are angels. There are 248 lights in Adam elyon (supernal man) from 248 mitzvot (affirmative Biblical commandments). So that by each of the 248 mitzvot there does not rule the tuma (impurity) of death (on its cooresponding limb). All the 248 positive commandments are masculine being Teferet that is drawn from Chesed. 365 days of the year come in from the 365 branches of din (judgment) of the supernal tree. They are from the aspect of פחד (great fear) drawn from the feminine side, so women are obligated to guard all 365 prohibitions of the Torah. Prohibitions are from din (stern judgment). So do not transgress the prohibitions. 6 Not eating the atz dat tov and rah (tree of good and evil) are 365 prohibitions. They are like sexual offenses, places of ruling of the chizonim (the other side). One who enters the gan and comes unto the chizonim there, there is aroused unto him supernal givurot (forces of severity-restriction). They flow to the malchut (Divine presence), and this disturbs minuchah (pleasant rest), givurot flow to the chitzonim. When a man comes unto these, death rules upon him, God forbid. The atz dat tov (tree of good) is mitzvot and that which is permitted. The mitzvot are atz Chyim (tree of life), that which is permitted is atz dat tov. 7 “Atz Chyim” is Z’a (source of Ruach-Emotional soul), “Atz Dat” is Nakavah (source of the animal soul called Nefesh). One is life the other is death. Whoever involves themselves with them, but gives more consideration to Nakavah when She is separate from Z”a causes to himself death in this world and “olam Haba” (world to come).8 sedek” is “Atz Chym” it arrouses against death, and delivers those attached to it.9
The Torah states all the materials and what was made for the “Mishkan” (Tabernacle) as God commanded 3 times. But each of us are not building our own “Miscon”. God wants us to experience each entity and action, like to “give blue wool”, to “connect sets of curtains”, to present the completed work. The Mishkan had 3,some say, 4 covers. The bottom one was called the “Mishkan,” the middle one was called the “Ohel” and the top one was called the “Michse”.
The Law of Sabbath precedes the building of the sanctuary. The Shabat is Israel’s eternal sanctuary in time, even when it does not have its temporary sanctuary in space, the “Mishcon”. Wherever the Jew wanders, the Shabat is always there with him. This Parsha’s only “mitzva” as counted by Safer Chinuch, is “YOU SHALL NOT IGNITE FIRE IN ANY OF YOUR DWELLINGS ON THE SABBATH DAY” (35:3) the last mitzva of Exodus (Sefer Hachinuch). ALL creative work in the Mishkan construction is forbidden on Shabbat (Ex. 20:10, 31:14-5, Lev. 23:3); but our verse adds that even court execution by fire, e.g. for a priest’s adulterous daughter, is forbidden on Shabbat; this is extended to all forms of execution. We also learn that courts shouldn’t even sit in judgement on Shabbat.
Immediately after the giving of the commandment of Shabot it says “Take a offering to Yhv”h, he who is of a willing heart.” It would be good for women to learn the crafts of needle-work and weaving, so that when we merit to see the building of the Beit HaMikdosh”, they will be ready to prepare what is needed. Indeed, this must be what happened in Egypt. The “wise-hearted” women were visionary. Women spun goats’ hair. They would spin the wool while it was still on the goat. Miriam, Caleb’s wife was the guardian of this secret skill. The “Kiyor” was made out of the women’s copper mirrors. There are no dimensions given for the size of the “Kiyor”. Every single mirror was accepted for its construction. there are no dimensions given for the size of the “Kiyor”.
Efforts had brought more than enough materials for all the tasks to be done in making the “Mishcon”. The leftover material somehow found its place within the “Mishkan”. That was a miracle. Prepare yourself for the coming redemption. May we have such a “willing heart” aroused from between the “Caruvim” that are upon the ark of the covenant as described in our parsha. “Navua” (prophesy) rests on the heart of man. Its called nefesh in the heart. If the lungs merit song of Ruach Hakodesh we say the caruvim spread there wings to receive three ”chayot” of the marcava. The four winds of the world are emanated from the four wings of the Chayot. They correspond to four legs of the thrown. The heart is an aspect flesh from the side of the ox.10
1. 1Shoshon Sodot
1. 2Machashif halavon yaakov abuchizera p.103
1. 3Aor Yakar Vol 2 p.133
1. 4Machashif halavon yaakov abuchizera p.79
1. 5shar mimorim-ar’i p.3
1. 6Shoshon Sodot
1. 7Aor Yakar Barashit p.184
1. 8Sulam on Zohar Shalach Lecha p.127a
1. 9Zohar Bahar p.111a
1. 10zohar tikunim-perush metak mdavash p.993
To help aid the novice, the beginner in reading this I have included here some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.
Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependent on their context in the big picture. By this all is put into perspective. For this purpose I have written :
“The Owner’s Manual to the Soul”
The Kabbalah.
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A “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.
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an overview of
everything
Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else
2) “The Definitive Biblical phenomena”
3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of “יהו“ה Yhv”h
13) “Markava” The Divine chariot
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GET MY FREE SPIRITUAL BOOKS
THEY ARE MOST VALUABLE !
THEY ARE A GIFT
WHAT YOU HAVE HERE IS 30 YEARS OF HARD WORK, DEEP RESEARCH INTO HOW TO ATTAIN THE HOLY SPIRIT, HOW TO ATTAIN “REAL” DIVINE EXPERIENCE, UNIQUE DIVINE PROVIDENCE. ACCORDING TO THE ANCIENT METHODS OF THE BIBLICAL PROPHETS.
an overview of
everything
Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else
2) “The Definitive Biblical phenomena”
3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of “יהו“ה Yhv”h
13) “Markava” The Divine chariot
YOU CAN READ & DOWN
LOAD YOUR FREE COPY OF
THESE BOOKS AT THIS LINK https://godssecret.wordpress.com/2010/06/23/foods-you-want-to-eat-to-live-long-and-healthy-phytochemicals/
Filed under: PARSHA KI TISA | Tags: animal worship, Aries, Astrology, Bible, god, golden calf, iggul, judaism, Moses, p, PARSHA KI TISA, passover, passover lamb, Passover offering, Purim, Ramchal, Sabbath, secrets-of-astrology, Shavuot, Taurus | Tags: golden calf, the-big-picture, TORAH
Filed under: PARSHA KI TISA | Tags: passover lamb
PARSHA KI TISA — KEY TASE BS”D
Filed under: PARSHA KI TISA | Tags: passover lamb
Filed under: animal worship, Aries, Astrology, golden calf, PARSHA KI TISA, passover lamb, Taurus | Tags: golden calf, iggul, p, PARSHA KI TISA, Passover offering, Ramchal, Sabbath, Shavout
Key tase PARSHA KI TISA BS”D
The “kiyor” in our “parsha” here is introduced separated from all the other vessels of the “Mishcon” (Tabernacle). mentioned after all the rest of the vessels,
The Seforno teaches that the “kiyor” is not mentioned with the rest of the vessels because its intent was not to directly cause the Shechinah (Divine Presence) should reside in the Sanctuary, as the other vessels but to prepare the kohanim for their service. All the other vessels fulfilled a direct service of God in the Mishkan and caused Godliness to rest therein. The “kiyor”, on the other hand, served the purpose of washing the hands and feet of the kohanim before they served in the Mishkan. The “kiyor” therefore was a preparation for the kohanim for their service and not part of the service of the “mishcon” itself. The Torah relates that the copper used for making the “kiyor” was from copper mirrors donated by the women. The mirrors were made for and used to help the women enhance their power of attraction and temptation so to arouse their husbands’ desire, copulate with them and conceive children making greater the nation of Israel. By using the Mirrors to make the “kiyor” the darkness is turned to light this shows the excellence of light emerging from darkness. A object of seduction becomes one of Holiness.
The“kiyor” was situated between the Tent of Meeting and the altar. In Mishna, Keilim R. Yossi stated: “In five respects is the area between the Ulam and the altar on par with the Heichal: for those afflicted with blemishes, or with a wild growth of hair, or who have drunk wine, or whose hands or feet are unwashed may not enter there.”
Moshe acted as a “Cohen” for the seven days of consecration of the “Mishcon”. Moshe’s descendants were deprived of priesthood as it is says, “But as for Moshe the man of God, his sons are named among the tribe of Levi;”.
When the Hebrews left Egypt they Sacrificed Lambs, in this Parsha they made the golden calf. Why these animals ?
During the period of the Exodus from Egypt, the astrological sign dominating the era was Aries the ram. This is why a lamb, related to the ram was the Paschal sacrifice. The lamb was the main God of the Era to the Egyptians and so the Hebrews killed it in the month of its greatest dominance, Aries the ram dominates the Hebrew month of Nisson. The month of Passover. This “mazal” dominated events for 2,000 years, from about the time of Avraham until the time of the destruction of the Second Temple. This was a time of severe judgment, for Aries is ruled by the planet Mars, who rules over blood. The epoch of Taurus the bull is what preceded the epoch of Aries. According to the astrologers, it was during the epoch of Taurus that Adam first walked the earth. The Erev Rav therefore considered this to be an auspicious sign. Thus, when they chose an image that they wished to represent GOD, they took the image that they thought was the highest and most powerful image. They could not conceive that GOD was above images and astrology. Also the gold calf was made of 120 talents of gold, corresponding to the 120 permutations of the 5 letters of the name Elokim. They thought they could replace God, not so smart.
The wicked Egyptians worshipped Aries and Taurus (ram and bull) because they ascribed to these animals special powers, and therefore did not eat them. The Egyptians worshipped Aries which is symbolized by a ram therefore they abstained from killing sheep, and held shepherds in contempt as its written “behold we shall sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?” (Ex. 8:22) and “for every shepherd is an abomination to the Egyptians” (Gen. 46:34) Idolaters objected also to killing cattle which they held as a object of worship. The people of India up to this day do not slaughter cattle.
There for the Torah commands us to offer sacrifices of these kinds:
“You shall bring your offering of the cattle, the herd and of the flock” (Lev. 1:2)
By this the sacrifices would keep us away from idol worship and blot it out of our memory.
If Yisrael would have accepted donations from all of the world through the Mikdash. They would have refined the whole world but because of the sin of the golden calf they fell from this level and the “tikun” fixing could not be achieved. The “erev rav” (mixed multitude) brought on this calamity. Our first priority must be to separate from the “Eirev Rav”.
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. The Rambam teaches that Parshat Ki Tisa teaches the parameters of the “melachot” (forbidden labors of Shabbot) are learned from the “Mishkan”. (Tabernacle) specifically its construction.
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.
It says in the Parsha “And when the people heard these evil tidings, they mourned; and no man put on him his ornaments” (Exodus 33:4).
1) Why do the Children of Israel respond to the bad news that they will not be led directly by God by removing their ornaments?
2) Next, God affirms the people’s decision not to wear their ornaments, commanding them, “Remove your Ornaments,” and adding, “[Then] I may know what to do with you” (33:5). What is it about the removal of the ornaments that causes God to reconsider His relationship with the people?
The Malbim notes that the majority of our ancestor did not worship the calf, but they also didn’t protest against it and stop its worshipers from carrying out their actions they are no longer deserving of the gifts of God, that they have sinned gravely and destroyed their intimate connection with God. Finally, the shedding of the ornaments represents an understanding that they have utilized some of those very gifts to betray God, to construct and create the anti-covenant. Its written “And Yisrael were stripped of their Crowns-ornaments (‘edyom’) from Har Chorev” (mount Sinai). “When Israel said ” nasa vi nishma” (‘ we will do and we will hear ‘, 60,000 ministering angels came down and put 2 Crowns on each of their heads; One for Na’aseh and one for Nishmah. When they sinned with the Golden Calf, 120,000 angels of destruction descended and took from them both Crowns” (Talmud, Shabbat 18a). The Avnei Nezer questioned this, arguing that since they had sinned by their actions only the Crown of Naaseh should have been taken. They still had retained the merit of Nishmah. However, ‘ Crown’ is a matter of kingship that separates the king from the rest of the people, so too, their Crowns separated each person from their own personality and own individuality. All their actions were only for the sake of Heaven, rather than for the spiritual satisfaction, status or good feelings that they may bring. For such an achievement not only actions are needed but also ‘ Nishmah’. After the Golden Calf, their religious actions were once again primarily for their own spiritual benefit and not primarily for the sake of Heaven. So the angels took back both the Crown of Naaseh and that of Nishmah (Israel said “we will do agreeing to accept the Torah even before hearing it”).
3) In addition to the above, the Torah draws a connection between the ornaments and Har Chorev (33:6). What is the meaning of this connection to Sinai?
Let us first turn our attention to the third question raised above, the issue of the connection between the ornaments and Sinai, the meaning of the phrase “edyam me-Har Chorev” (33:5). This phrase might be interpreted as meaning something like “at Har Chorev” or “from Har Chorev and on.” If so, the Torah simply describes the location at which the Israelites removed their ornaments, or the chronological point at which the event took place. However, Rashi (33:3), in accordance with the Talmud (Shabbat 88a), claims that “edyam” refers to the “crowns that the Israelites were given at Sinai when they proclaimed, ‘Na’aseh ve-nishma’ (We will do and we will listen).” Accordingly, the phrase “edyam meihar Chorev” should be interpreted as meaning “from Har Chorev” or “of Har Chorev.”
.What exactly are the ornamentations of Chorev?
The Crowns referred to here are the spiritual Crowns that they received at Har Sinai, when they proclaimed “Na’aseh ve’nishna”,and they then were injected them with the power of invincibility and eternity. R’ Chaim Volozin writes in his monumental book, Nefesh Hachaim, that these crowns were the actual breath that came from GOD’s mouth during the Aseret Hadibrot (The Ten Commandments), of which the first two were spoken by GOD directly to the people). In what sense does the breath of GOD manifest itself as crown for man? To understand this we must understand what occurred when GOD’s breath was first blown into man. When man was created, the Torah states that GOD blew the breath of life into his nostrils. The breath of life refers to man’s coming to life after receiving his Neshama, his soul, and not simply the life force that animates all creatures. GOD’s breath in man is his Neshama.
Now, this is not to be understood that GOD once blew the breath of life into man long ago, and never connected to him again The sages compare GOD’s connection to man through the breathing of a Neshama (soul) into him to that of a glass maker as he is blowing the glass. The book Nefesh Hachayim explains that when a glass maker is actually blowing the glass there are three places that contain his breath. There is breath that is actually in the glass creation that is being fashioned, in the tube that he blows into to make the glass creation, and there is breath that is still in the blower’s mouth. So too, when GOD blows the breath of life into a person, there is the Neshama that is in the person’s body, the Neshama that is still in GOD’s mouth, so to speak, and there is also a connector of the Neshama in the body to that part of the Neshama which is still left with GOD. Thus, even after a person is put in this world, the person still remains connected to GOD through his Neshama. When we say that the crowns that Yisrael received at the giving of the Torah was from GOD’s mouth, it means that it was additional Neshama that they received.
Just as the Neshama is received directly from GOD’s mouth, so too the Torah is from His mouth, so to speak. King Solomon (proverbs 2:6) says, “GOD gives wisdom, from His mouth, knowledge and understanding.” The Torah and knowledge of it, is referred to as being “from His mouth”. The Medrash expounds this point further with a analogy. The analogy is of a king who had a son who came home one day from school and found the king sitting with a plate full of food. The son requested some food of his father, and the king complied. The son said, “I do not want the food from the plate, I want the food from your mouth.” The king took a piece from his mouth and gave it to the son. The analogy is telling us that Yisrael requested more than just knowledge and a law. They wanted the Torah that is from GOD’s mouth, a living law. The Torah came from GOD’s mouth which is the source of all Neshamot, and therefore could only come with an additional Neshama, the crowns.
Why did these crowns come specifically as a result of saying Na’aseh V’nishmah? To answer this we first have to understand what the meaning of Na’aseh V’nishmah is. Yisrael agreed to fulfill the Torah before even finding out what it was that GOD wanted from them. They were in essence saying, “We have an absolute faith in You, and just want to do whatever You think is right. We cancel our da’as in place of Yours.” Saying Na’aseh V’nishmah was an act of self effacement before GOD. A act of self effacement before GOD, is in essence a direct and very strong connection to Him – I am nothing, and all there is, is GOD.
Connection of two beings is called Dat (Knowledge), a connection between man and wife is referred to as da’as (a man knows his wife). When man connects to GOD, that is called Dat. Referring once again to the verse in proverbs, it says “from your mouth-Dat knowledge”, that is to say that the direct connection that man has to GOD, is “from mouth” the Torah and Neshama. This is the essence of Yisrael, the Torah and GOD are one. They are one and they all come back together at the mouth of GOD.
If we take a closer look at the Midrash with the king and his son, we find an additional insight. The son says to his father the king, “All that I request is that which is from your mouth.” This tells us that if we want what is in GOD’s mouth- the Torah- then we must request it. This is demonstrated further in another Medrash on the same verse. The Medrash relates the following story, “The People of Alexandria asked R’ Yehoshua Ben Chananya, ‘What can man do in order to be wise?’ He answered, ‘Spend a lot of time learning and little time doing business.’ They responded, ‘Many have tried and were not successful.’ R’ Yehoshua answered them, ‘Then you must request mercy from the One to Whom the wisdom belongs, as it is stated, ‘Becouse God gives wisdom from mouth’” In order to receive knowledge, you must request it through Tefillah. Tefillah makes a person closer to GOD.
This is what it means when it says that “Moshe’s face shone”. This is the light of Tefillin, and Moshe merited to receive all the light of Tefillin. “And Moshe would take the tent“—this also is the lights of Tefillin. Moshe merited all of the lights of Tefillin. “Therefore now put your ornaments off of you” (Ibid., 33:5)—these are the lights of Tefillin. Before the sin, the Tefillin were just a supernal shining, the supernal shining of Chanoch. That was before the sin of the golden calf. After the sin of the golden calf, it was no longer possible to see the lights of the tefillin. The light of the Tefillin was hidden away. It was hidden away within the Tefillin themselves. Before the sin of the golden calf, one saw actual lights: supernal shining. “And Moshe would take the tent”—he took all the lights of the tefillin of all the Jewish people, and that is what made his face shine. Before then, every single Jew was shining by himself. Afterward, Moshe’s shining was the sum of all the shine of the Jewish people together. Before then, they weren’t afraid to look at Moshe’s face, because they all shone, but afterwards, when Moshe was the only one shining with this light, then they were afraid to look in Moshe’s face.
Because the women did not contribute their jewels to the making of the molten calf, they maintained a loyalty at Sinai; they never stripped off their crowns.
Today, much of humanity continues to worship one form of a Golden Calf or another. Many have turned their religions into Golden Calves. Many have even turned Judaism and Torah into Golden Calves. Torah Judaism gets turned into a Golden Calve when Torah gets stripped down to only a religion of learning jurisprudence with its spiritual teachings and message lost and being portrayed as only a religion of ritual practices, each of which have nothing to do with the original sources of classical spiritual meaning of the Torah.
All this is as worshiping a false face of YHWH.By creating a false face for religion, they equally create a false face for God, who is supposed to be found within religion. In their quest for religious piety with their stricter and stricter approach to law with out spiritual meaning or devotion, they have built for themselves a modern Golden Calf. It is because of this religious approach to Torah Judaism that not many bother to look for, or to listen for the Still Soft Voice that still echoes within us from its inception at Sinai. People fail to even recognize that the purpose of the Torah was to connect man to God so that we can know God in this world, Love God and cleave to God. This way of Judaism of Religion without spiritual awareness, is not Torah Judaism at all but as worshiping another god, a new golden calf, we have all too many Golden Calves today, this is only the Torah version. Most people these days revolves around something other than the God and that thing is their “Golden Calf”, be it a quest for money of fame or what ever else that has no part in holiness that is the primary motivating force in their life. But we shall come close to the God by the Torah.
Said Reish Lakish “The Holy One, Blessed be He, will in the future return them [those crowns] to us, as it says, ‘Those redeemed by GOD will return and come to Tzion in song, and everlasting happiness upon their heads.’”
It says in the parsha. ”You shall not have in your bag different weights, a large and a small. You shall not have in your house different measures, a large and a small. But you shall have a perfect and just weight, a perfect and just measure shall you have; that your days may be lengthened in the land which Yhv”h Elohech”a gives you. For all who do such things, and all who do unrighteously, are an abomination to Yhv”h Elohech”a. ” (25:13-16)
The prophets say much concerning social injustice and economic oppression. Isaiah says:
“Woe to those who join house to house and field to field, they draw close till there is no place, and you will be settled alone in the midst of the land “ (5:8)
They create a situation where there is no where for the poor man to live, as Rashi explains. This type of action is robbing the poor of their land. They allow themselves to act in this selfish way by denying that the land actually belongs to GOD, and that the poor inherently have a right to a place to live as explained by the Radak and Ibn Ezra. By joining field to field the small independent farmer is put out of business by large commercial industrial farming corporations. In safer Eliyahu, Eliyahu ha Novi (Elijah the Prophet) says that because of interest taken on houses, and stealing fields from this there will be orphans and widows in sackcloth.1 Rashi teaches us that this commandment of having ”a perfect and just weight”. Is in The Torah next to the commandment of destroying Amalak. So to teach us Amalek comes when Yisrael is not honest in their Business practices. The Magid of Koznitz teaches that if your ”yetzer hora” (evil inclination) says to you “teshuva” (returning to GOD) of sinners is of no value, be happy with the pleasures of this world. Live only for today, who knows what tomorrow will really bring. Your ”yetzer Hora” (evil inclination) tells you things as these so to make you fall into sadness over your service of GOD, making your heart bitter toward things of the כבוד (glory of) GOD. Know that it is because of these things that that GOD told us to ”remember what Amalak did to you on the way”.2
“Remember what Amalek did to you by the way, when you came forth out of Egypt;
How he met you by the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear Elohem”e. Therefore it shall be, when Yhv”h Elohech”a has given you rest from all your enemies around, in the land which Yhv”h Elohech”a gives you for an inheritance to possess, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it. ”(25:-17-19)
Yuhuda is Givurah (severity), but the seed of Yisrael is rachamim (mercy). Because of this they need to draw upon themselves the flow of “din” (judgment) so their hearts will remember to war with the nations. By the sword 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 as said before will recognize his enemy from the past. (A incarnation of Rabbi Akiva, who suffered so much under the Romans. Will come back in the end of days) These things are necessary to arouse the anger needed that will allow vengeance to be taken on the enemies of Yisrael.3 Peace has been offered many times by Israel to the Palestinians and the Arab world in general. For the most part the Palestinians have only responded with rockets. Concerning this it must be said that the Palestinians are not our baby that we have to nurse along so to give birth to a Palestinian state. They are an enemy state that daily shoots rockets at us, so should be dealt with appropriately. We need to wage total war when attacked. This seems to be all they understand. As good will gestures like leaving Gaza have only brought more rockets. This is no game. One must never forget that the Ramba”m teaches in his Mishna Torah that the Jewish people when they enter the land of Israel are responsible then to fulfill 3 mitvot (laws) : Appointing a king over themselves, to wipe out the descendants of Amalak and build GOD’s House (the Temple).4 With our righteous Mashiach quickly in our days
GET MY FREE SPIRITUAL BOOKS
THEY ARE MOST VALUABLE !
THEY ARE A GIFT
WHAT YOU HAVE HERE IS 30 YEARS OF HARD WORK, DEEP RESEARCH INTO HOW TO ATTAIN THE HOLY SPIRIT, HOW TO ATTAIN “REAL” DIVINE EXPERIENCE, UNIQUE DIVINE PROVIDENCE. ACCORDING TO THE ANCIENT METHODS OF THE BIBLICAL PROPHETS.
an overview of
everything
Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else
2) “The Definitive Biblical phenomena”
3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of “יהו“ה Yhv”h
13) “Markava” The Divine chariot
YOU CAN READ & DOWN
LOAD YOUR FREE COPY OF
THESE BOOKS AT THIS LINK https://godssecret.wordpress.com/2010/06/23/foods-you-want-to-eat-to-live-long-and-healthy-phytochemicals/
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