Godssecret's Weblog

May 20, 2019, 2:39 pm
Filed under: Holiness, PARSHA KIDOSHIM, Uncategorized




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


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.



UPDATED April 17 2018

Achrey Mot (After Death) Bs”d

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

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

Our parsha begins speaking concerning Aharon’s sons who went to far spiritually, and this resulted in their death. If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into “Kodesh Elyon”1 All buried in artz yisreal are as buried under the alter and are thus atoned for.2 When a gentile dies in “Aretz Yisrael” his Nashama is pushed out and forced to roam in many wanderings until they leave “Aretz Yisrael”, and reach the impure region where they belong. As they have not prepared themselves by Torah and mitzvot. One who lives outside “Aretz Yisrael” draws upon themselves a strange “ruach”,one of impurity.When they die if their body is brought to “Aretz Yisrael” this is a abomination. They defile the land.3 The day of one’s death is called “יוםיהו”ה” (day of Hashem).4 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” is specifically according to their actions while living, thus they merit to ”devacut” (cleaving to Hashem).5

Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow  of אלה”י     (your god). By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah (supernal wisdom) So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah (Divine wisdom) of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level called חשק(desire) in all its completeness. חשק(desire) has no limit or end. It raises up thought from its beginning to completion. חשקis the end of all tiva (burning desire). It is a מופת(wonder). Devacut (cleaving) and חשק(desire) are one thing. One cleves in חשק(desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק   (desire) is a אות  (spiritual sign) it is צבאו”תאלהי”ם יהו”ה. Through this there will be a אותin our צבא(hosts). From the stones of the Cohain Gadol’s breast plate is חשקfrom the source of Binna. It is breath and חותם (a seal). חשק  is אור  עצום  (essential light).6

Rise to the level of Navua (prophesy) by making a markava (chariot) to Teferet (divine harmony-balance). There are 3 levels of navua. First level is from chitzonim (the otherside). This is when one’s thoughts are not their own but those of the otherside. This level is tuma (impurity) as Billam and Lavan. They go into pardes (upper world) peek and tread on the shoots and blemish there. They peek and die. There are those who go in peek tread on the shoots blemishing them and go out. One must be careful not to do this. 2nd is returning to the land. Then one can begin eating the herbs of the field. All the prayers of man his actions and tikun are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot. All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua. With the herb of the field they can enter in peace and go out in peace. This is secret of the Nefesh. There is a level above this. It is the supernal bread of Binna. This is secret of the Ruach (spirit). This is Hidden in the sefirot. In the shadow of Yisrael is nourished Sucat shalom for us. This is as it is said “By the sweat of your brow you will eat your bread”. A level above this is Trumah (holy portion) it is of Nashama. This is the secret of navua braking forth, until the navua of Moshe.

1Sulam on Zohar Trumah p.121a

2Shoshon Sodot

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

4Zohar Vayikra p.217a

5Avodat Yisrael p.26

6Safer haCheshek-Abulafia


Parsha Kidoshim  בס“ד

What is “kidoshim” (being Holy) , Rabbi Ovadiah Yosef, Former Chief Sefardi Rabbi, peace unto him, said: “On Friday night I had a dream and saw the Messiah arriving at the Western Wall. In the plaza there were many people. The Messiah said to them: Gentlemen, I came now–there are a million schoolchildren who do not learn Torah, who learn in secular schools. I want all the yeshiva students to enlist. Those who are for God, come to me. Let them be teachers, to teach them Torah. There should not be a single school in which there is no Torah. All will learn Torah’.”

It would be “Holy” if all Torah observant “enlisted” in Israel’s army and brought all Israel secular Jews to “teshuva” , that would be HOLY !, Nice Idea but a dangerous one , as the arm usually secularizes people. But if it could be done the results would be amazing !

Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael. Holiness results in true selflessness creating harmony internally and externally. With true Holiness comes happiness to the one who is Holy and those who know him well.

What is Holiness, or in Hebrew “Kidushah” ?  Kidushin” is the name for the betrothal and marriage ceremony and it derives from the word “Kidushah” Evidently a Wedding ,”Kidushin”. is intrinsic and essential to the concept of “Kidushah”. Standing diametrically opposite this we see in our parsha is the elaborate list of prohibited relations, listed at the end of Parsha Achray Mot, and repeated again at the end of Parsha Kidoshim in a different order;the first parsha lists the forbidden relationships, the second lists the punishments for it’s transgressors. It seems “Kidushah” through God’s commandment bind us to God in a way similar to marriage , it is said the Torah is the Jewish people’s “Katuba” (marriage contract) with God. Holiness is known by one not desiring that which is prohibited. Both Rashi and The Ramba”n teaches that Holiness is known both through abstention and not desiring what is prohibited. Holiness is not a static ‘thing’ but one that can be cultivated and magnified by our right actions.

The Mahara”l of Prague explains that Holiness needs to be maintained by careful guarding of the commandments, and it can also be enhanced by doing more things that are Holy and doing them in a more Holy way and also by. abstaining from prohibited things also enhances “Holiness”, and such is a necessary condition for maintaining ones Sanctity.


     Parsha Kedoshim is telling us to always act Holy. Rashi explains acting Holy means to separate ourselves from the other nations; to be role models for them. We are supposed to be a light unto the nations by following God’s instruction doing his “mitzvot” (commandments),. Becoming the one nation that other nations could look up to. The Torah outlines for us the life we should be living and how we should act. That life is meant to be a example for the other nations. We achieve this by doing everything in moderation for the sake of Heaven, and not doing things which society looks down upon but exercising self control. In the parsha we are again warned not to eat blood. The parsha also again lists people we are forbidden to have sexual relationships with. The Torah warns us that if we break these restrictions, “the land will vomit you out for defiling it, as it vomited out the nation that came before you.” Why ?


In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?

In order to become “kadosh” (Holy) one must first remove all that which is forbidden As long as you eat forbidden foods and engage in forbidden activities, kedushah (Holiness) will not be with you.

Acting according to Human dignity is what the Torah calls “derech eretz” which literally means “way of the land,” but it is explained as meaning acting with consideration for others. Without derech eretz, Torah will not will not work.

One cannot attain Holiness

Concerning this it is written :

Yhv”h spoke to Moshe (Moses), saying: Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Yhv”h, your God.”(VaYikra-Leviticus 19:1-2)

But then the examples start flowing in:

You shall not steal, you shall not deny falsely, and you shall not lie one man to his fellow… You shall not cheat your fellow…a worker’s wage shall not remain with you overnight until morning… You shall not curse the deaf, and you shall not place a stumbling block before the blind… With righteousness shall you judge your fellow… You shall not be gossip monger among your people, you shall not stand aside while your fellow’s blood is shed… You shall not hate your brother in your heart… You shall not take revenge and you shall not bear a grudge against the members of your people…”(ibid 11-18) We are forbidden to wear garments that contain both wool and linen, we are forbidden to cut the corners of our beards, cut our flesh as a sign of mourning, or to tatoo our flesh. We are commanded to respect the elderly. We are commanded not to harvest the edges of our fields nor to pick up any fallen fruit thus allowing the poor and the stranger to gather food for themselves. We are commanded not to steal or cheat; nor to defraud or oppress. We are commanded not to insult the deaf or to trip up the blind. We are commanded to be be fair in judgment and not to take vengeance or bear a grudge.

All these laws culminate in the famous verse beseeching us to “love your fellow as yourself” (ibid). Kedoshim” is the plural form of the Hebrew word “kadosh”, which means Holy. It is plural as it involves all aspects of a Holy persons life. Holiness of the Bible is meant to be a life style.


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

Without derech eretz, Torah will not will not work. One cannot attain Holiness

This is the beginning of the way upon which all depends

The Torah world itself has absorbed unholy life patterns into their lifestyle. Some things from the material world can be used in a holy manner, and made holy to God through usage. But many are fooling themselves and are only “drowning” in materialism. They are comprising on holiness, and this is spiritually entrapping them. Getting trapped in dark places is not difficult in this generation as Biblical prohibitions which in early generations were seen as disgusting , grotesque and repulsive as eating mice are now seen as “politically correct” and their Biblical prohibition is seen by “modern” society as disgusting , grotesque and repulsive. Homosexuality being a prime example. Sexual desire is one of the most powerful drives to the human body it was used to induce of course forbidden relations and by it lead people to worship idols like in the story of Bilam and Balak with the Midianite women,  the other side uses it to seduce people into many other transgressions.


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



The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects of one’s life part of their Divine service. You should know, not everything permitted by the words written in the Torah itself are what the God desires, as the Torah was not written for idiots and some things one should know are wrong just by common sense.. The  God expects a person who wants to achieve closeness to him, Holiness not to be looking at the Torah for halachik “loopholes” where by no particular law seems to be transgressed thus allowing a person to lead a very immoral or corrupt  lifestyle. For example marrying and divorcing different a women every night so one can sleep with a different partners every night. Or as the Rambam says in His Misna Torah one is permitted to drink the milk from their wifes breast but its disgusting and one should not do this.

Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. The Rambam raises a interesting issue concerning the reason for the multiplication of warnings concerning Shabbot in many places in the Torah. He ask does each warning come to teach us that, by a single act, one can  come to multiple punishments. One for each mention of the transgression in the Torah.  Rambam, in Sefer Hamitzvot, writes that “The multiplication of warnings is for emphasis so it’s  repeated with warning after warning, for emphasis.” Thus hinting the the importance of the Holy Shabbot .The Rambam concludes , that only if the multiplication of warnings are concerning a distinction or special reason is one punished according to their number, but where there is not a reason or excuse for the  multiplication of warnings one is not punished based on their number.  The multiplication of warnings comes for emphasis. Ramban writes: “ There are many warnings about the Sabbath, as there are about idolatry.”  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

In the Ten Commandments we read, “Honor your father and your mother.” In this week’s Torah portion, the word “mother” is written first followed by “father.” The Torah contains both these versions of this commandment to show that we need to treat our parents equally, that neither mother or father should come first in our honor or reverence for them.

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

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

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

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