Our parsha begins “and Yhv”h spoke to moshe in Mount Sinai”. Then there follows instruction from God concerning the smittah (7th) year, laws concerning slaves, laws concerning protecting and providing for the poor. To begin with we must ask why does this part of the Torah begin with the words “In Mount Sinai”?. Wasn’t all the Torah given at Sinai ?. There is a very important lesson to learn here. We could say that all these laws in a sense are “In mount Sinai”. The place of the Chuchmah of God. His creative inspiration. The projection of the voice of the Elohe”m Chyim (Living Go”d). In the middle of our parsha is the law against taking interest. The prophet Isaih says “He has taken interest. Shall he live ?. He shall not live. “ The Sages say this refers to the world to come. This also refers to the aspect of the soul called Chayah . This aspect reveals Chuchmah (creative inspiration). It is because of this aspect that Rashi explains that the wicked are dead while they are still living in this world. While the righteous are alive even when their physical existence ceases. Life is only when one is enlivened by the revelation of the part of their soul called Chayah (living). Which is Divine inspiration. The law forbidding taking interest on a loan is central in our parsha. As its violation in a sense is a violation of the most central basis of the Torah to promote as Rabbi Miller says “ a happy commonwealth”. This happens when all people work together to help one another, not in competition against one another.
In this parsha is also given the law of yovel (50th year). In this year all land returns to its original owner. Rabbi miller explains that this is to prevent homelessness. As each Jew is Given a portion in the land by God. Rabbi Bergstien once said that before a person can approach revelation of Divine thought, have a relationship of love with God. They must first love the creatures He created. They must act in a righteous way in the matters of this world. Rebuke over matters such as this is a major theme of the prophets. As error in these ways destroys the foundation for a relationship with God, God forbid. Isaiah says
“Woe to those who join house to house and field to field, they draw close till there is no place (for the poor)” (5:8). Jeremiya”h says
“For wicked men are found among my people, they lie in wait as a trap bites. They station an ambush, they catch people. As a cage is full so are their houses full of deceit. They have become great, they have become rich. They have become fat, they have become thick. They also transgress in deeds of wickedness, they don’t plead the cause of the orphan that they should prosper. The judgment of the poor they will not judge ” (5:26) Amos says:
“Who aspire on the dust of the Earth concerning the head of the poor ” (2:7)
“the head of the poor” Rashi explains that all their aspiration on the earth is how they will exploit the poor. Michah says “They oppress men” (2:2). Zacharia says ”So said YHVH TSAVAOT saying, execute true judgment and perform loving kindness and mercy, each one of you to his brother. Do not oppress the widow, the orphan, the stranger or the poor man ” (7:9-10)
Malachi says ”I will approach you for judgment, and I will be a swift witness against the sorcerers, and against those who swore falsely, and also against those who withhold the wages of the day laborers, of the widow and the fatherless, and those who pervert the rights of the stranger, don’t you fear me says YHVH TSAVOAT ” (3:5). These are just a few of their words. The prophets warn us greatly concerning our give and take while in this world. The parsha concludes after giving these economic laws with “You shall not make any idols”. The love of our fellow creatures is basic to act in any other way is as having a strange Go”d. They have made a idol. The parsha finishes saying “ You shall keep my Shabot”. Shabot is Time of the revelation of Chuchmah (creative inspiration). Which is the inheritance of those who act in love towards all creatures following the laws of the Torah day in and out till that we reach the day that will be all Shabot with the arrival of our righteous Mashiach quickly in our days.
The Hebrew letters and their value is as follows :
Filed under: 13 Tikuney Dikna, beard, chassidim and givurot, Divine essence, divine thought, Meshach, nanhaga-Divine guidance, sadakah-charity, tzizum, voice-קול
The main purpose of creation is to serve Hashem (God) with our hearts souls and money, and there will be
delight. Sons of faith who arrouse good and don’t hold back their money wrongly
as they know Hashem will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו(Divine essense). Love will arise in thought and by the contraction the “tzimzum” of the light of thought a place is made for Hashem to create the world. The world is always being created. Hashem attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concealed from men in the time of exile. In the future the world will be fortified by the arousing of delight from the Nashamot (souls) of Yisrael. “Tzimzum” is from the central point, which is the source of Divine will. Causing love in Yisrael. Pushing on the flesh to set limits. The essence of “Tzizum” is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called אמרה(speech) in the heart.1 At times chassadim (forces of Gods Giving) descend from above. Then it is possible to clean out the chitzonim (other side), the enemy from there. They decend dressing in givurah and zimzum. By this is completed his kindness to a man by his actions measure for measure. By this there is separated from him all inequity.1
How is this “tzizum” (contraction of Light) manifest ?
In the beginning and every moment. Water (Torah-creative light) goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction of Light) to create and sustain the world. It states ” Ruach Elokim moves on the face of the waters” This is refering to “ruach Elokim” going out of tzimzum בwhich is called “thum” (The depth) and reaching until near the “mesach” of “tzimzum א” called “bohu”. Then tzimzum בincludes tzimzum אwithin itself. This Ruach revealed through tzizum ב is called קול(voice).The pillar of ruling of the “mesach” of “tzimzum א” is called Malchut and אפר(dust ).1
On a more personal level. There are 2 aspects to hair, of the head and beard. There are allusions to “Nanhaga” (Divine guidance) upon a man seen in his face and the hair of his beard. In his beard is 13 “signs” illuding to the 13 “tikuney dikna” (conduits of light). There are Names of א”ל in the Peot. There are Names א”ל in the seventh “tikun” (rectification) of the beard, which is the two cheeks, known as “ two holy apples” There are the 370 lights that shine from the face of Arich Anpin, corresponding to the two “miloy” (spelled out) Names א”ל there. In the beard descends nourishment from the brain.
The light that flows from the beard in the hairs is called “mazel”,
because it drips drop by drop.
From one’s hair can be known something of their thoughts. All these things are greatly hidden. It all comes from Keter in hidden in “tzimzum” below.