Godssecret's Weblog

SELF SACRIFICE makes a place for GOD !
October 31, 2012, 7:26 am
Filed under: Parsha Vayara | Tags: , , ,

Vayara Bs”d

    Parshat Vayera opens with the story of the three Angels coming to visit Abraham with the God and his providence so close why did  Avraham and Sarah have so many difficulties in their lives and disappointments? Why are our hopes so often raised, so often unfulfilled? Why Ishmael? Why the binding the of Yitzhak ? Why did the God put Abraham and Sarah through the agony of thinking that the son for whom they have waited for so long is about to die? If these trials and tribulations happened to our Biblical matriarchs and patriarchs, who were most beloved to God, a clear message comes through and that is that the God does not make life so easy and “no pain no gain” is a structure for spiritual growth.. On the first day of RoshHashnah, we read about the birth of Isaac to Sarah, Samuel to Hannah. This all reminds us that ordeals that our families face in life are by Divine design, our lives are by no means mundane in anyway, but all is directed by The God.

In this parsha we can find a couple of great examples of self nullification for the will of GOD blessed is his name.

We know the people of Sodom were very wicked: “They knew the Master of the world and yet chose to rebell against Him” (Sanhedrin 109a). All they wanted to do was satisfy their desires and their lusts. For such perverse people it is difficult, if not impossible for them to have faith in God. Their depraved behavior puts the existence of the world in danger, a world “built on kindness” (Ps 89:3), as they plunge it towards destruction by their evil behavior and their denial of all the fundamental concepts that sustain its existence. When the angels came to Sodom and Lot saw them he invited them to stay in his house. In Sodom to invite a outsider into your house as a guest overnight was a capitol offense. Yet he told them to stay with him. The angels refused at first and said they would stay in the street all night. Lot persisted until he was able to convince them to stay with him. He fully understood that by doing this he was risking his life. In the Zohar we are told that when Lot said to the angels ”turn aside” and stay with me. This meant that he wanted to lead them to his house in a round about way so that they might not be seen by the people of Sodom. From this we can deduce that even if they were angels that came to Lot he was afraid for his life. So to Lot this must have been a test. This fear is more obvious when the men of Sodom come to lot’s house and threaten him and he offers to them his daughters. Lot must not have known that these angels would not allow him to come to any harm. So lot by nullifying his own feelings of fear, and not taking a attitude of ” I’m going to mind my own business”, and protect my own life. He passed his test, and he was saved from the destruction of Sodom. And eventually from his decedents came King David and Solomon and eventually our righteous Messiah.

Irit, the wife of Lot became a pillar of  salt when she looked back at “sidom” . Midrash tells us salt was chosen for Mrs. Lot’s punishment, because as a native Sodomite, she did not welcome and objected to her husband’s “dangerous, alien practices”, like acting kindly to others. He learned to act like this from Avraham. As a Sodomite Mrs lot could not understand such behavior and was against it. R. Yitzchak said She sinned with salt so with salt she was punished. On the night the angels had come to Lot. She went to all of her neighbors and said to them, “Give me some salt because we have guests.”  Her intent was tell everyone Lot had guests in the house, which was forbidden in Sidom..

By looking back, she demonstrates that to the very end, she identifies more with those who die in Sodom than with her husband and their two daughters who end up escaping unscathed. With true repentance people change, others do not and must face the consequences of their actions. When one lives in a place like “Sidom”, one can expect trouble sooner or later and its not easy for one to be separate from the evil of the place, Mrs Lot could not free herself from the evil of “Sidom” so was killed with the others. We live in difficult times. Permissiveness and immorality are all around us. Yet we must remain Holy strong and not give up, God forbid

The Ramban teaches us that the danger posed by looking back at “Sidom” and “Amora” while they were being destroyed, had to do with that such a vision was too holy to watch. Much like the God said to Moshe “You are unable to see My Face, because no human can see Me and live’”, so too to watching the Destroying Angel or even God’s Presence carrying out this massive destruction, was not for human eyes to see. This may also have to do with why most men cannot understand God’s role in events like the Holocaust.

God didn’t want the people of Sidom and Amora to be rescued as we see He didn’t send them a prophet to reprimand or correct them, as He did for the generation of the flood, who were warned by Noah, and as He did for the city of Nineveh, who were sent the prophet Jonah.

Concerning vision of angels Rabbi Argosi teaches that we are the people of GOD, and He has given us the ability to rise from intellect cleaving in the fineness of the angel of Yetzera (world of soul called Ruach-the emotional soul). There decends the Angel of Yetzera to this world. There is a small moment of sight as with the angels of Avraham, Hagar, Bilam, Minoach, Gidoen, Alisha. The Nashama (Soul of Divine intellect) descends from Bria (world of Nashama -Soul of Divine intellect) to this world to its body according to its existence at the time according to the day and the moment, and accordingly they are redeemed. Also the ”golam” (shapeless body) of the Angel dresses to a body according to the fullness of the time. If there is not ”tuma” (impurity) of the Yetzer Hora (evil inclination) they are seen from this hight, this place all night. From Yetzera, the world of angels we can rise to the כ ס א (thrown), which is the world of Bria. We rise up the Angel of Yetzera to the the man on the כ ס א . We rise then from the כ ס א to the world of the sefirot ,which is Atzilut. Then he is upon the כ ס א, as the כ ס א is upon the angel. The sefirot are 10 levels this one above that. All of them dress upon Adam Kadmon. Keter of A”k (Adam Kadmon- this face of God contains all, it is the highest) is כ ס א To the Ayn-Soff (Infinite light). We can rise to All sight is according to the ק ש ר (connection) to his body. As thus is the arousal. Which changes according to the Nashama upon its body, and bond with it. After the holy names one can be permitted to, from his body, to all, and all is according to the ק ש ר .1 The power of sight that can open the eyes, but for this light to illuminate it requires chassadim. Which is the force of Gods’s giving. The power which has us do Mitzvot (commandments). One Of the 4 “chayot” of the brain the Lion, is sight and Chuchmah. Spiritual Vision does not originate from within the brain. The brain is only a stop along the way for a light that starts out on a much higher spiritual level, the level of ”Moach Stima”, the ”Closed Brain”, so-called because its light is hidden, is the level of the Binah of Arich Anpin. However, the root of the seeing is in the Moach Stima from the level of the name ע“ב itself. Which is from even higher up in the Kruma d’Avira of Arich. Which is the Ohr HaGanuz, from which one can see from one end of the world until the other end of the world.

 Its interesting that the “men” in Chapter 18  who eat and drink and . Later,  bring tidings of a miraculous event that will take place in exactly one year and, they know that Sarah overheard them and that she laughed, even though she did so beyond a humans ability to hear. Then in Chapter 19,  they are called “angels” and not “men” but the narration lets us know  that we are dealing with the very same “men” whom we met in Chapter 18, but now we become aware of the exceptional behavior of two of them. Rescuing Lot and his family, on the one hand, and overturning Sodom and Gomorrah, on the other, justify our impression that we are not dealing with men of flesh and blood, but with supernatural beings capable of miraculous deeds.

When saying “a wise man has his eyes in his head” this refers to one who because of the “cord of Chesed” drawn from midnight allows them to see not just from their eye, but the brain in their head sees the spiritual essence of things. Rather than seeing only their physical representation.

In an even greater act we see in this parsha Avraham disregard his beliefs that he preached and prepared to do at the request of GOD that which he had been condemning others for doing. Even if to others it would seem completely hypocritical. As the sacrificing of one’s children was a common practice of idolaters in Avraham’s time. A practice which he told others was not what GOD wanted and was immoral. Now Avraham was ready at the request of GOD to sacrifice his son Yitzchak. No matter how bad this would make him look before other people. The Zohar tells us that such an act was the opposite of Avraham’ s nature of loving kindness. Not only was Avraham’s Nature such but He exemplified, perfected and embodied the trait of loving kindness. GOD Asked Avraham to do something that was the opposite of his nature of loving kindness to do a act of stern judgment and severity. To sacrifice his only son Yitzchak. Not only was Avraham willing to go against his own understanding to do GOD’s will, but we find he did it with great vigor. Its written that he rose up early and saddled his own donkey, he split the wood for the sacrifice himself. Avraham had many servants. And How about Yitzchak , he went along with the whole plan. He let himself be bound on the alter as a sacrifice ?  Isaac was bound on the altar at age 37.

In our ” parshah” its written :
“וַיִּטַּע אֶשֶׁל, בִּבְאֵר שָׁבַע; וַיִּקְרָא-שָׁם, ” (And he (Avraham) planted  a tree, in Be’er Sheva, and from there he called in the name of God- Barashit 21:33).  What is this about planing a tree ?
“From this tree, he called in the name of God”.  What is the significance of planting a tree, why does the Torah need to tell us of this  detail ?

In Safer Paliyah we learn that the nature of the nation of Yisrael is rachamim (mercy). Because of this they need to draw upon themselves the flow of “din” (severity) so their hearts will remember to war with the nations. In the future the sword of 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 will come in another incarnation in a later generation and he will recognize his enemy from the past. These things are necessary to arouse the anger needed that will allow vengeance to be taken on the enemies of Yisrael.1

 With the help of GOD we will nullify ourselves to the extent that our will will be GOD’s will Hastening the arrival of our righteous Messiah quickly in our days.