Filed under: closeness to god, evil inclination, Evil-klippa, God in hiding, Holiness, Love, Sexuality, The God knows, zav zavah | Tags: god, LAW, Love, SEXUAL IMPURITY, Sexuality, tuma, ZAV
MAKE LOVE WITH GOD
Filed under: Sexuality | Tags: God, HOLINESS, SEX
USING YOUR SEXUAL ENERGY IMMORALLY GIVES POWER DIRECTLY TO THE OTHER SIDE FOR WAR DEATH AND ALL BAD THINGS !
INCREASE THE POWER’S OF GOOD, OF GOD IN THE WORLD INSTEAD !
DON’T BE A SPIRITUAL DESTROYER
BE A LOVER OF GOD !
“Semen is one of the ” avot ha-tuma” Whether a man touches it or ejects it from his flesh, he is a “rishon l-tuma” by Torah law.
The Rambam, on the Mishna, rules that a “ba’al keri” is a “rishon l-tum’a”. In Hilkhot She’ar Avot ha-Tuma (5:1), he writes:
“Semen is one of the ” avot ha-tuma” Whether a man touches it or ejects it from his flesh, he is a “rishon l-tuma” by Torah law.
The Rambam rules that one who experiences an emission of semen and one who comes into contact with it are both considered a “rishon l-tum”
The prohibition to have relations with a “Nidah” (women during her period) or before she goes to the “mikveh” (ritual bath) after her period, can save a couple from so much hardship. By a women’s period negative energy goes out through her and by this she purifies the whole world and herself, but a residue of this negative energy called “Tumah” is left until it is removed by emersing in a “Mikvah” It is known in contemporary medical research that such relations can bring various deceases including cancer to the couple, look it up your self.
The children conceived through such relations can also have various child diseases. The Kaballah teaches that the spiritual makeup of these children suffers greatly.
Sexual morality is so important in spirituality as the force that motivates the sexual act is the same force, will which should also be channeled towards spiritual ascention, to the side of holiness as it is most strong force. It is this force that should animate us towards running towards making our “tikun” (correction). It will be by this strong revealed aspect of Divine will that the Divine Presence shall be reedemed from exile !
It is these sparks, this force, will that we need to raise out of exile in the klippot where it has fallen. Then the Soul will be able to so spiritual service as is proper with a intense love when it has been raised from lower desires, those which are distant from Holiness. Such as sexual desires only for one’s pleasure alone. Then just as one make’s love with their beloved and they are one so shall it be with The God and the Shechinah being together in a revealed complete unification with the complete redemption !
SANCTIFY GOD’S NAME BY WHAT YOU DO, OR HE WILL MAKE HIS NAME GREAT BY WHAT HE DOES TO YOU !
THIS IS INTERESTING :
Four verses in the Torah suggest that Holiness is contagious:
“Whatever touches the altar shall become Holy” (Exod 29:37)
“Whatever touches the furnishings of the Tabernacle shall be consecrated” (Exod 30:29)
“Anything that touches these [meal offerings] shall become Holy”(Lev 6:11)
“Anything that touches its flesh [the flesh of the sin offering] shall become Holy ( Lev 6:20)
Only impurity can be transferred through contact, holiness cannot. Defilement is contagious . . ., holiness is not. Sanctity is much more difficult to acquire
“God said to Moses: Speak to Aaron your brother that he is not to come at any time into the Holy behind the curtain”
(16:2) The Holiness is a particular sacred space.
“Holy you shall be, for I YHV”H am Holy”
(19:2) Holiness is a An inner reality
The Holiness is not just the ancient Tabernacle; it is the space we take for unification with God.
SO WHAT ARE WE TALKING ABOUT IN THE ABOVE VERSES ?
Certain items that you want to use for a Holy purpose begin to have Holy status the moment they are placed on the altar or in a Temple vessel. But as Rashi puts it, “Any item that does not belong there does not become Holy”
in Masechet Zevachim its taught that the “halachah” that if an invalid “korban” (by a defect ) was placed on the Mizbeiach, it is no taken off. The Gemara explains that this halachah does not apply if it occurs (the defect) before the consecration of the “korban”. Only if it had already been consecrated and made holy.
The depth behind this halachah is because if a korban is disqualified before it was consecrated, it was invalid to begin with and therefore there is no way it can be consecrated.
Moses requested that The “Shechinah” (Divine Presence) not rest among the nations of the world as Yisrael would not be able to survive all the generations of exile unless they recognized that the Shechina rested only among them.
When God spoke to Moses from the Ark, there were people standing right next to Moses who could not hear God’s voice. They lacked the ability to “amplify” the sound waves of God’s voice, and “translate” them. The reason we do not experience prophecy today is not because there is no prophecy, but because we lack prophets, people capable of amplifying God’s voice. While God continues to communicate in a myriad ways all the time, we are generally not geared to receive His messages.
When we seek to draw ourselves closer to God, we do it sometimes by removing ourselves from the material world and ascending and we also manifest the heavens here. We struggle to make space for God to be with us where we are.
Achieve great cleaving to God, joining your soul with heaven.
Its written in the Torah :
““you shall be holy” (Leviticus 21)
We must “be holy” in monetary matters, commerce and business. It deals with interpersonal behavior and challenges, with getting along with others in all things. The home, the marketplace, the Temple, the dinner table and the kitchen are all the places of holiness. Holiness is not just for when one is praying and ritual matters. One who restricts “holiness” to specified places, does holiness a great disservice. All life is all-encompassing of the entire Torah. Life should not be thrown together, formless and disorganized, unconnected and even unfocused, but full of the essential wholeness and unity of holiness. Torah, holiness can convert what appears to be mundane to Holy. Know God in all your ways………
Using the metaphor of the the Tabernacle – itself, where the entire structure is holy, but the innermost sanctum is considered the “Holy of Holies,” Thus should be your life. embody the holiness of the inner sanctuary all ways.
The Israelites spent forty years wandering — forty, a number that implies completion and purity. Moses spent forty days on Mount Sinai, there is a minimum measure of 40 saeh (measure) water in a Mikvah (ritual bath). Forty was the number of fruition. During these forty years of growth, the Israelites carried the Tabernacle with them according to these instructions.
The Torah tells us, Aaron and his sons would take down the screening curtain and cover the Ark with it. They would cover that with leather, and then with a cloth of pure blue. The table and its accoutrements — bowls, ladles, jars, tongs and fire-pans, libation jugs — would be wrapped in cloths of blue, violet, and crimson, and then in tahash, a yellow-orange leather of a unique animal. Everything precious in the sanctuary, in fact, was wrapped first in cloth and then in skin, and loaded onto a set of carrying poles for easy transport.
Many of us spend our lives wandering, too, or at least move a few times from here to there. We can cross these physical distances with ease, but the emotional journey of relocation shapes us even so. But physical movement is only one part of the picture. Even for those who don’t move physically, life is inherently a form of travel. Our perspectives change as we grow and mature, as we come to see our old surroundings in a new light.
In the Israelites’ journey through that wild desert we can see a metaphor for our own transformation. Our lives, like the desert, can be both harsh and beautiful. We don’t always know where we’re going, nor how long it will take us to get there. And sometimes the voice of God is most audible when we create our own holy spaces, and when we make a practice of pausing in those spaces, surrounded by but separate from the hubbub of ordinary life. The Tabernacle provided a doorway, a conduit through which our conversation with God could flow. It allowed us to sanctify the passage of time, to repent for our misdeeds, to show our gratitude to the Source of All. These are vitally important to our spiritual wellbeing, both as individuals and as a community. This week’s Torah portion reminds us that when we pack up to leave a place — whether physically or metaphysically — we must be sure to bring our relationship with God to wherever we are going.
After the destruction of the First Temple, the Greek philosopher, Plato, saw Jeramiyah the prophet weeping bitterly. Plato asked him why he was crying over the destruction of something as material as a mere building.
Instead of responding to his question, Jeramiyah answered, “Ask me what is perplexing you.”
Plato asked him several complex questions. Yermiyahu solved them all. Plato was dumbfounded, “I can’t believe that a human being could be so wise!”
Yermiyahu pointed to the ruins and said, “I derived all my wisdom from that ‘mere building.’ And that is why I am crying.” The Holy Temple was much more than a structure. It was the source of all wisdom.
In the days of the Tabernacle we would cover that with leather, and then with a cloth of pure blue. The table and its accoutrements, may the temple be rebuilt speedily in our days. Today we wrap our selves in our Talit (prayer shawl), Teffillin (talisman) and meditate.
Filed under: Holiness
Parsha Emor bs”d
Emor the Ramban tells us means speaking softly. This is in contrast to vyadaber (most of the laws revealed to Moses are done so with this expression of speech) which is language of severity. Emor is instruction to God’s beloved Cohaniam. It is the Speech of lovers. In the kindness of God we should merit this in some of his secrets.
We see from this weeks parsha we either desecrate the the name of God or sanctify it. To desecrate the name means to make it profane. This does not refer as much to one who the name of God is not on their lips. As much as to the one who speaks the name, but not with the proper due כבוד (Honor). The name is spoken with lack of respect. The name is used in a empty or profane way. Thus it says in our parsha :
“ profane not my holy name” (Leviticus 22:2)
Also in the parsha it is stated
“They shall therefore keep my ordinance, lest they bear sin for it, and die therefore, if they profane it; I YHV”H do sanctify them.” (22:9)
This admonition comes after telling us not to eat unkosher meat. From the severity of this language we can see a little how defiling eating uncosher food makes a Jew. Obviously
One cannot eat such and expect to attain Holiness.
In this parsha it also says:
“ Neither shall you profane my holy name; but I will be hallowed among the people of Israel; I am YHV”H who sanctifies you,” (22:31)
Many times is it repeated in this parsha “don’t desecrate, profane My Name”, and opposite this it is written “I sanctify the children of Yisrael”. Thus we have to not desecrate by doing what God despises, and has made forbidden. As this desecrates God’s Name, and what do we have without the name ?. Desecration of the name is a very serious matter. Concerning this the Prophet Amos warns in chapter six:
“A man’s uncle, and the one who burned him shall carry out the bones from the house, and he shall say to who is at the sides of house, is there any more with you, and he shall say none, they shall tell them hold your tongue, this is for not mentioning the name YHV’H ” (6:10) The Radak teaches that his friend that comes to burn his body shall carry the limbs from the house. They need to take out these bodies to burn them, because of the stench of decaying corpses. People taking out the bones will rebuke anyone who laments over their dead saying, ” silence, this happened because they did not mention the name of God”. The Metsudat David states that these people that were burned deserved their fate for they did not mention the name of God. The Prophet Joel states ” It will be all who call in the name YHV’H shall be delivered ” (3:5). We see from this that there is nothing left if the Holy blessed name is not on one’s lips.
How much better is it to sanctify all things in the Divine Name, fulfilling mitzvot and making all our actions for heaven.
Concerning one who desecrates the name by working on Yom Kipor the Torah says :
“ And whatever soul it is who does any work in that same day, the same soul will I destroy from among his people.” (23:30)
This destruction of the soul explained by Rashi is that the soul is “cut off”. The Torah also states that those who desecrate the name of God and those who desecrate Shabbot are also “cut off”. Rabbi Addah bar Ahava said in the Gemora “The sanctity of shabot is equal to that of Yom Kipor”. As there are 39 categories of forbidden labor on Shabot, so are there 13 attributes of mercy in 3 worlds. These 39 attributes of Mercy provide life force. By transgressing we “cut” these 39 conduits of God’s mercy, cord by cord. Till all 39 , God Forbid, are cut and them there is no life force. But God is very long suffering. In conclusion :
“On that day it shall be eaten up; you shall leave none of it until the next day; I am YHV”H (Leviticus 22:30)
The sages say every expression of “On that day” refers to the time of the day of judgment, the time of revelation of Mashiach. So here too we can understand that as the Rambam says after all the offerings have been made to completely atone for idolatry, we will no longer need sin offerings at the Temple. But the sages do tell us that in the time of Mashiach we shall still bring the thanks giving offering and as the verse says it will be a complete offering with none left over. This illudes to the ability to perform the mitzvot in a way that is not lacking. God willing with the Temple built soon and the rising of the pleasant scent of the Holy offering and may we see this quickly in our days !
Filed under: Holiness
Parsha Kidoshim בס“ד
Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.
In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?
The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the ש of שבת channel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. ש looks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as ”molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation ”the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural ”mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.
Filed under: Holiness
בשפה(387) + רוחי (224) = 611= תורה
My Spirit in the lip = Torah
As we said before The Torah is the vortex, the gateway for the Infinite creative and
sustaining energy of God to enter You and this world. This “Spirit” enters the
world through your thought and the actual breath that passes over you lips when
you say worlds of Torah. This is why when “learning” torah it is taught that
one must pronounce the words. The word for breath in Hebrew “Nashima” is the
same letters as “Nashama” (That soul of Divine intellect). The energy of God is
transmitted from the ethereal infiniteness of God to this world by
the 5 organs of speech, the
Lips, tongue, palate, teeth and throat. It is from these 5 points that the “power”
of speech is emanated. We say before the standing Prayer called the “Amida” :
“Adon”y open my lips and my mouth will declare your praise.”
Happy is he who has this spirit pass over his lips. Know it can be felt.
We learn from Rabbi Shneur Zalman of Liadi in his Chassidic sefer Tanya that by
concentration on words of Torah and meditation, one can truly express the Holy
Speech with his lips and breath. Doing this, we draw down light of the Ain Sof,
(the infinite quality of the Creator). unto the vivifying soul that dwells in the
‘blood that is common in all living things and is sustained by the ingestion of
mineral, vegetable, and animal matter, all these being elevated as they are
absorbed in His Blessed Unity. This is the purpose of the descent of the
worlds, and this is the essence of man’s intent in his service of the
Creator-that is, to draw the infinite light of the Ain Sof down below.
When speaking, there is enclothed within the breath
only the smallest amount of the
speaker’s power and life force, and it is
only a superficial aspect of what dwells
within him, but when he blows with force,
he blows from deep within himself. The breath
embodies the internal power and life force of the Vivifying Soul.
From Above (in the upper spiritual worlds) they give the power of “giving”.
If one gets something from Above and then blemishes it, it remains below, but not with man. Instead, it falls to the sea of the Sitra Achra (Other side).
If one gets some lights from above and cannot sustain them because one’s spiritual Vessels of thought speech and action are not yet clean to be fit for the Light.
The luminescence must depart from him.
This luminescence falls into the hands of the Other side.
Thus the illuminations increase in the sea of the Other side.
After the full measure of the effort needed to correct his dirty lacking vessels has been completed.
The Other side gives him back everything she has taken.
This is the meaning of “He hath swallowed down riches, and he shall vomit them up again.” (Job 20)
All that the Other side had taken is hers.
As long as she has control over that man.
The whole matter of the ruling of the Other Side upon man is so that he will scrutinize his spiritual vessels , These are his thoughts speech and actions.
Bring them into Holiness and to gather all one’s spiritual vessels that belong to the root of one’s soul, and bring them into Holiness, and gather the Light that belongs to him.
A correction is needed each time one has a descent.
What one has made to fall into the Other side he must raise up from there.
If one loses luminescence, this is something to regret.
This is similar to a person who placed a seed in the ground so that a big tree would grow from it, but took the seed out of the ground right away.
We can say that he not only took out the seed from the ground, but also corrupted it.
If one had not lost this tiny luminescence, a great Light would have grown out of it.
One cannot live without liveliness and pleasure.
This stems from the root of creation, which is His desire to do good to His creatures.
Every creature must go and look for a place from which it can receive delight and pleasure.
know that this ultimately refers to spiritual pleasures.
UNLESS HE IS ONLY A ANIMAL.
So when one works one is happy because he exerts himself.
One can continue in the work because the future shines for him.
This shines for a person in the present, and this is why he can continue the work.
He will not feel suffering from the exertion. This is what he enjoys.
The future shines for him in the present, this being light of the world to come.
This gives him the strength to be able to work now.
One cannot live if one has no place from which to receive delight and pleasure.
If God does not let one receive this sustenance from corporeal things, the body has no choice but to agree to receive sustenance from spiritual things because it has no other choice.
This is one way God uses poverty to strongly push one forward in a spiritual direction.
One must agree to receive this delight and pleasure.
When one is accustomed to keeping Torah and Mitzvot (God’s commandments) .
He will receive delight and pleasure.
Based on teaching of R. Baruch Ashlag
but different
Akev
Here we stand after the deep solemn days of contemplation and repentance of the 17th of Tamuz and the 9th of Av. Now with a period of rejoicing yet approaching of Rosh Hashanah Yom Kippor and climaxing with Succot. To prepare us further for these times we have Ellul. Elul is a time of introspection, repentance, reconciliation, and heightened spirituality a time to prepare to be judged and sentenced by God with what will be in the coming year, for you and the whole world. Elul is a time for personal growth. By “Teshuva” (repentance) they may take their Holy garment back. Just as we go from days of solitude to rejoicing at times. so is this pattern essential to learning. We see this in our Torah parsha.
In the parsha we are told again how Moshe went up to receive the tablets of the covenant for a second time. One major thing was different the 2nd time though as we are told that Moshe made the vessel, the ark in which to put the tablets of Stone. In the same way as Moshe prepared a vessel, the ark, for the tablets of stone. So did Hashem prepare all the people of Yisrael for their Divine mission. As we are told how Hashem led Yisrael 40 years in the desert to humble us, and try our hearts. As it is written ”And you shall remember all the way which the Yhv”h Elohech”a led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep his commandments, or not. And he humbled you, and let you hunger, and fed you with manna, which you knew not, neither did your fathers know; that he might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live.” (8:2-3) He fed us Mana to show that all is sustained by the Holiness of spirituality. This was Necessary so that among other reasons Yisrael would then be ready to enter aretz Yisrael fearlessly, and yet know that it wasn’t their strength that would deliver the land into their hands. This process of solemn preparation is Necessary to prepare one for reception of Holiness of the Torah in rejoicing. As we see that a cup must be clean for water to be poured into it and remain clean. Or as skin is cleaned with alcohol before a injection is given. One must prepare as vessel for Kidusha. As the Magid of Koznitz teaches אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot (commandments).1
One must prepare themselves for the coming Holiness. For this we go from the solemn days of the 17th of Tamuz, 9th of Av and the days of Ellul. Rabbi Nachman of Bresslove teaches that the Woman (Shechinah) comes becouse of the aspect of Ellul. This is the ”kavana” (intent) of Ellul. רצון (will) is made in Ellul. From Ellul comes tikun of ”blemishing the Covenant-Brit”. Ellul is a time where one’s “cavana” (intention) is “running and returning”. This refers to our running into Holiness, filling our days of Ellul with activities that will bring us higher in Holiness. But not only do we “run” to the God but in the month which precedes the Jewish New Year, Rosh Hashanah is the month called “Elul”, it is said concerning this time called “Ellul” that “the time the king is in the field.” At this time God, the King of Kings is accessible by all who go out into the fields of Holiness to find Him. “Ellul” is a acrostic (meaning that the first letters of the words of a verse spell it out ). The first letters of the words “Ani Ledodi V’Dodi Li” – ”I am to my beloved and my beloved is to me,” a quote from the Song of Love, or Shir HaShirim, by King Solomon in Hebrew spell our “Ellul”. As the verse alludes to Elul is a time of love. Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covenant. By this way there is recieved 72 names.2 Moshe spent 40 days on Har Seni from Rosh Chodesh Ellul until Yom kippor. This is when he recieved the 2nd tablets. Ellul is the time for the”makiff” to become ”penimi”, creating a new beautiful garment called ”Chashmal”.3 From “teshuva” in “Ellul” there can be given to you the “Atz Chyim” (Tree of Life), which is the “ו” son of י”ה . Then you will be no longer called Servant, but “son of God”.1 This all brings us to Joyful Holy days of Rosh Hashanah, Yom Kippor and Succot.
So let us fulfill as it is written in our parsha ”You take care to do all the commandments which I command you this day , that you may live, and multiply, and go in and possess the land which the Lord swore to your fathers.” And “Every place where the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, to the uttermost sea shall be your border. There shall no man be able to stand before you; for the Yhv”h Elohecha”a shall lay the fear of you and the dread of you upon all the land that you shall tread upon, as he has said to you.(8:1,1124-25) In this blessing let us stand strongly against our enemies. Those within and without. So in all of this the people the Holy One has chosen ”as it is on this day”, meaning their seed after them forever will go from the exile of preparation to heights that we have never perceived with our righteous mashiach quickly in our days.
1. Sulam on Zohar Achray Mot p.61b
Avodat Yisrael p.34
2Safer ha Cheshek
3Lekuty Mahoran 6:3, p.45,#21, Sulam on Zohar Mishpotim p.115a, Kadoshim p.83a
Parsha Kidoshim בס“ד
Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.
In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?
The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the ש of שבת channel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. ש looks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as “molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation “the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural “mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.
THIS IS INTERESTING :
Four verses in the Torah suggest that Holiness is contagious:
“Whatever touches the altar shall become Holy” (Exod 29:37)
“Whatever touches the furnishings of the Tabernacle shall be consecrated” (Exod 30:29)
“Anything that touches these [meal offerings] shall become Holy”(Lev 6:11)
“Anything that touches its flesh [the flesh of the sin offering] shall become Holy ( Lev 6:20)
Only impurity can be transferred through contact, holiness cannot. SO WHAT ARE WE TALKING ABOUT ”
When God spoke to Moses from the Ark, there were people standing right next to Moses who could not hear God’s voice. They lacked the ability to “amplify” the sound waves of God’s voice, and “translate” them. The reason we do not experience prophecy today is not because there is no prophecy, but because we lack prophets, people capable of amplifying God’s voice. While God continues to communicate in a myriad ways all the time, we are generally not geared to receive His messages.
When we seek to draw ourselves closer to God, we do it sometimes by removing ourselves from the material world and ascending and we also manifest the heavens here. We struggle to make space for God to be with us where we are.
Achieve great cleaving to God, joining your soul with heaven.
Its written in the Torah :
““you shall be holy” (Leviticus 21)
We must “be holy” in monetary matters, commerce and business. It deals with interpersonal behavior and challenges, with getting along with others in all things. The home, the marketplace, the Temple, the dinner table and the kitchen are all the places of holiness. Holiness is not just for when one is praying and ritual matters. One who restricts “holiness” to specified places, does holiness a great disservice. All life is all-encompassing of the entire Torah. Life should not be thrown together, formless and disorganized, unconnected and even unfocused, but full of the essential wholeness and unity of holiness. Torah, holiness can convert what appears to be mundane to Holy. Know God in all your ways………
Using the metaphor of the the Tabernacle – itself, where the entire structure is holy, but the innermost sanctum is considered the “Holy of Holies,” Thus should be your life. embody the holiness of the inner sanctuary all ways.
The Israelites spent forty years wandering — forty, a number that implies completion and purity. Moses spent forty days on Mount Sinai, there is a minimum measure of 40 saeh (measure) water in a Mikvah (ritual bath). Forty was the number of fruition. During these forty years of growth, the Israelites carried the Tabernacle with them according to these instructions.
The Torah tells us, Aaron and his sons would take down the screening curtain and cover the Ark with it. They would cover that with leather, and then with a cloth of pure blue. The table and its accoutrements — bowls, ladles, jars, tongs and fire-pans, libation jugs — would be wrapped in cloths of blue, violet, and crimson, and then in tahash, a yellow-orange leather of a unique animal. Everything precious in the sanctuary, in fact, was wrapped first in cloth and then in skin, and loaded onto a set of carrying poles for easy transport.
Many of us spend our lives wandering, too, or at least move a few times from here to there. We can cross these physical distances with ease, but the emotional journey of relocation shapes us even so. But physical movement is only one part of the picture. Even for those who don’t move physically, life is inherently a form of travel. Our perspectives change as we grow and mature, as we come to see our old surroundings in a new light.
In the Israelites’ journey through that wild desert we can see a metaphor for our own transformation. Our lives, like the desert, can be both harsh and beautiful. We don’t always know where we’re going, nor how long it will take us to get there. And sometimes the voice of God is most audible when we create our own holy spaces, and when we make a practice of pausing in those spaces, surrounded by but separate from the hubbub of ordinary life. The Tabernacle provided a doorway, a conduit through which our conversation with God could flow. It allowed us to sanctify the passage of time, to repent for our misdeeds, to show our gratitude to the Source of All. These are vitally important to our spiritual wellbeing, both as individuals and as a community. This week’s Torah portion reminds us that when we pack up to leave a place — whether physically or metaphysically — we must be sure to bring our relationship with God to wherever we are going.
After the destruction of the First Temple, the Greek philosopher, Plato, saw Jeramiyah the prophet weeping bitterly. Plato asked him why he was crying over the destruction of something as material as a mere building.
Instead of responding to his question, Jeramiyah answered, “Ask me what is perplexing you.”
Plato asked him several complex questions. Yermiyahu solved them all. Plato was dumbfounded, “I can’t believe that a human being could be so wise!”
Yermiyahu pointed to the ruins and said, “I derived all my wisdom from that ‘mere building.’ And that is why I am crying.” The Holy Temple was much more than a structure. It was the source of all wisdom.
In the days of the Tabernacle we would cover that with leather, and then with a cloth of pure blue. The table and its accoutrements, may the temple be rebuilt speedily in our days. Today we wrap our selves in our Talit (prayer shawl), Teffillin (talisman) and meditate.
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