This weeks Haftorah (The portions of the Bible God told the Prophets to have read in public on each Sabbath) begins “ And the children of Yisrael shall be as the sand of the sea that can not be counted or measured “ Yet right in the beginning of our parsha it says “Take the heads of all the congregation of all the children of Isreal by their families houses, numbering of them, names of all the males by their skulls”. The skull is Keter in Tikunim it says this of Keter “The stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34), because there was not found the place from which it was hewn, the holy angels ask “where is the place of his Glory to respect him” And they don’t find the place, until they say “Blessed is the glory of YHV”H from his place.”
Now it is known that a blessing does not rest on that which is counted. As the haftorah says “That can not be counted or measured “. At other times all Yisrael were counted by the 1/2 shekel coin each year donated to the Holy Temple in Adar. By doing this the people were never counted, only coins. But what about this counting of the people ?. We learn from the Shalah Hakodesh in Sni Luchot HaBrit that blessings don’t rest on that which is counted when its measurement is intrinsically physical, being part of the material world. As such numbering by its nature creates limitation, but numbering in context of the spiritual worlds does not impose limitation. Numbers in the context of the spiritual worlds does not imply limitation as each such number advances towards great achievements. So here we don’t have counting as with physical things, but what we have here is as it states counting of “ gilgulatom “ (their skulls). In the Zohar it talks about the eminations from the “ gilgulata “ (skull) of parzufim (structures that eminate and reveal Divine energy). In this context “ gilgulata “ refers specifically to the aspect of the parzuf called Arich Anpin (long face), this parzuf is the place of emination and revelation of the will of God. Concerning the skull of parzuf Atik Yamin (place where delight is eminated from) are great secrets which are seldom heard. Here we can find infinate wisdom. It was spoken concerning the skull by Rabbi Shimon Bar Yochi in the last moments of his life in a body on this earth at the idra Zuta. The final gathering of Rabbi Shimon and his companions of the Zohar. This we celebrated a short time ago and each year it is celebrated where he is buried in Maron with at least 200,000 people. It is the largest celebration Here in Aretz ha Kodesh.
From Rebbe Shimon we learn that the skull is full of dew, it contains a membrane that surrounds the brain and a atmosphere. To it is a beard of pure wool containing 13 attributes of Divine mercy. A forehead that functions as supernal will, a eye of providence that is eternally open. Nostrils of His nose to breath life force. The flow of chuchmah (Divine wisdom) is called scent. All wisdom of the world is from the nose of Arich. The beard is made of whats called dikna (conduits). When the dikna of parzuf Atik (place where delight is eminated from) are clear it illuminates the Dikna of parzuf Zier Anpin (Source of emination of the emotional soul) drawing down 13 passages of supernal oil (Divine wisdom). Then in the dikna of Z’a we find there are 22 tikuney dikna (conduits of corrective eminations). It is from there we draw out the 22 letters of the Holy tongue, 22 letters of the Torah and all creation.
So the counting here is more like a recognition of each isrealite being set aside for his supernal purpose from the powers manifest in the “ gilgulata “ (skull). As the shalah said concerning spirtual counting “Each such number advances towards great achievements”. Thus here Moshe is setting aside each individual in Yisrael by their “ gilgulata “ making them sanctified, separated and distinguishing each according to their distinct part in the Holy nation. As Holiness infers separation. So here moshe designates each individual of Yisreal destinguished at the “ gilgulata“ level (his powers, purpose). May it be from this act of moshe designating each individual of Yisreal distinguished at the “ gilgulata“ level (his powers, purpose) there should soon manifest the complete energy of redemption. With the revelation of our righteous Mashiach quickly in our days.
Filed under: A"k, Akudim, ayn sof, Botzina kardinutah, Creation, Divine names, kav and Reshimu, keter
The Keter of A”k (Adam Kadmon) is simple unity. It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin” (Create from nothing). The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is will. A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ”ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'”k there was Nothing. There was no aspect of time. The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma.1 From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its ע”ב of A”k, but at the feet its Nh”y from chuchmah of A”k)2
“Botzina kardinutah” (the shining lantern of darkness) measures the flow of light, there comes out from it a line, a hidden spark, it is like this ם, at first it is a closed מם. A the line comes forth from it which is a ו by measurement it is opened and made into a בּ. And this is בראשית. (Tikunim)
1. 1Shomer Emunim p.36,37,41,71,73,77,80,99,123
1. 2Arba Maod Shekel Kassef p.19
Filed under: Chasmal, chassidim and givurot, chayot, clouds, keter, kings of Edom, klippah, Nothingness-ayn, olam tikun, Tohu and Vohu, tzizum, water | Tags: Edom, kings. tohu, tikun
UPDATED DEC 29
The kings of who ruled the land of Edom express the energy of the world of Tohu. The order of creation that preceded the rectified order of Tikun. In that world the sefirot could not interact with each other. They were excessivey severity judgemental and selfcentered. By exhibiting these qualities a individual regresses to this level, before the level of “tikun” (fixing) was brought into the world, which enables humans to attain great levels of Closeness to God.
According to judgements of the left light is concealed. From The stones in the Thum (depth) goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.1 This water goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction) to sustain the world. It states ” Ruach Elokim moves on the face of the waters” (the sages say this “ruach” is Machiach). ” Ruach Elokim moves on the face of the waters” The magid of Koznitz says the waters referred to here are Torah. The stones within “Tohu” of “bohu” are Nh’y (quantity quality and way of revelation) of Binna (Divine Understanding). They put out water into the “thum” which is the Yesod (gate way of energy). Placed upon “kav tohu” is stones of “Bohu”. The הוא of תהו is the “klipa” (force of concealment) of the אגוז (nut), this is the outer klippah, it is green. Within this “klipa” is “Bohu” it is stones of מפולמות (wonder). From which goes out water. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on hte waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these stones sunk in the “thum”. It is called this as waters go out of these stones. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is יהו”ה.1 “יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.1 It is Noga that surrounds the crown (Yesod) within which is מ “ל which is essence of “chasmal” (parzuf בשר -flesh of atzilut). This is the aspect of “atz Dat tov” of Atzilut. “This Chasmal” is “chayot” of consuming fire. 2 “makiffim” on the head of Z’a called ל ” מ of צל”ם (Netzauch and Hod, Yesod is penimi). There are 7 “makiffim” to Z’a. These are drawn with great force. The 7 “makiffim of Z’a are the aspect of מ “ל of צל”ם (6 corners of Imma). מ”ל Of חשמל is gematria 70 being 70 names. It is the ע of ערפל (cloud of thick darkness). This cloud is the energy of fire and the angel גבריא”ל. It is source of Chasmal. ערפל also siezes in the yesod of water which is מיכא”ל. ׂערפל is Givurot of Atik. (Botzina Kardanita)1
In the Pre Atz Chyim we are told that the Ar’i and Chyim Vital took a boat to myriam’s well and drank the water there and received “Ruach ha Kodesh”.
If the ה (malchut) is not in its proper place (behavior not a vessel for blessing), then blessings only spill over. As a cut sideways cannot hold water. Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask Hashem for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.1