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The Happiest day of the Year is almost upon us — Festive days are Coming ! ! !
September 11, 2013, 3:50 pm
Filed under: Yom Kippor | Tags: , ,
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UPDATED oct 14th 2018

In Talmud and “poskim” we see that one who does not believe that Hashem atones for his sins on Yom Kippur,  his sins will not be atoned for.

Yom Kipor is a day that can atone for our sins. It is a day of “mesirut Nefesh” (self sacrifice) this shows how powerful  “mesirut Nefesh” is when applied to the commandments ! Did you live up to you potential in the year preceding Yom Kipor ? Being mediocre is NOT acceptable ! Since you have been formed, there must be a reason for your being, a mission that you must fulfill, something that only you are able to accomplish. Consequently, your existence is of crucial importance not just for yourself, but for the whole world.  You probably need to confess on Yom Kippur, that you have not been living up to and fulfilling your mission. That you have failed terribly and if that is so, then your entire existence is called into question. This is what the sages inferred by the words of the Yom Kippor prayer “now that I have been formed, it is as if I was not formed”. It is this awesome idea is the focal point of Yom Kippur. The question concerning all men on Yom Kipor is : Am I worthy to continue living ? Or, have I lost my right to live?

 

Its stated in the Talmud Bava Basra Yisrael had no festive days as great and joyous as Yom Kippor, when forgiveness and pardon for Transgression is Given.

The Sata’n has the numerical value of 364, corresponding to 364 days of the year that the Holy One allows him to put difficulties in a mans path. Only on one day is his power restricted, and that day is Yom Kipor.

Yom Kippor is the only day we can wear a Talit at night as the other side cannot take energy form it then as on other nights of the year.

It is concerning that day that Rabbi Shimon bar Yochi says in the Holy Zohar that this day saves them from falling into the wrong hands, and being judged with rigor. So that all can come out innocent on the earth through his mercy. Which is like a Father to his children.

All depends on actions and words

It is also stated in the Zohar that when Yisrael are in exile if they pray all day on Yom Kippor then radiance of face and perfect Joy prevails. Yisrael enters into freedom on that day. Freedom and Joy reign manifestly.

Silver is the color of Atonement.

The Cohen Gadol’s sin offering is a bull. Only a small part is offered on the alter. This represents his Physical part. Most of the Cohen Gadol is beyond the physical. He also offers up a ram that is completely burnt on the alter. This corresponds to his complete devotion to God. If a Cohen Gadol was not on such a level he would die on this day. They would have to drag him by the rope out of the Holy of Hollies where he would fall dead. For the rest of the people who are full of many fundamental faults A goat is taken outside the temple completely, and killed. As the opposite of the Cohen Gadol their lives are mostly outside the Holy realm.

In the Temple no one wore shoes, all were barefoot. On Yom Kippor  You can come before the Holy One like one of the ministering Angels  in heaven Barefoot (at other times its forbidden to pray with out shoes without food or drink in peace !

When Moshe came close to see The Burning Bush God said to him, “take off your shoes” (Exo. 3:5), this is a hint to separate from his body, which is the shoe, to dress himself in another body.

Maimonides, The Rambam, in his masterwork, the “Mishneh Torah”, In the section that deals with the Yom Kippur service in the “Beit Hamikdash” (Holy Temple), Writes that before the “Kohen Gadol” would do the Yom Kippur service the elders of the Sanhedrin would make him swear to do the service according to the oral tradition. Specifically, they made him swear to burn the incense only inside the Holy of Holies. The “Sadukim” (Sadducees), denied the authority of the Oral Torah and would place the incense on a burning fire-pan outside the Holy of Holies first and later the “Kohen Gadol” should carry it inside the Holy of Holies. The Sanhedrin made the “Kohen Gadol” swear not to perform the service in the manner of the Sadducees. After this both the “Kohen Gadol” and the elders would weep.

The Kohen Gadol cried because they suspected him of being a Sadducee. The elders would weep because there was reason to suspect him. The Rambam enshrined this tragic touching sequence of events in his “halachic” writing , The Mishna Torah which designed as a practical manual of halacha. And that make this unusual as most of Book is only practical laws and not much else. The Sanhedrin would do this because one year the “Sadukim” proposed a compromise which they said would be for the sake of peace. They proposed that the “Kohen Gadol” should light the incense outside and then take it inside the Holy of Holies, That though that this way the sages could observe Torah the way they understood and the way of the “Sadukim” would also be fulfilled. . The sages concluded that add a mitzvah of the Torah, is forbidden. As adding or subtracting from the Mitzvot of the Torah is one of the 613 commandments. The knew that to refuse would make them seem uncompromisingly indifferent to Jewish unity, but the Rabbis had no option but to follow the Law and not change it to fit the whims of others..

The bottom line is that we must always no matter what guard the Torah and not compromise concerning the instruction The God has given us. We must only do things His way ! We see from this that there are times when the guardians of the Torah have to stand up for what right NO MATTER WHAT. This teaching it seems the Rambam thought was so essential to transmit the Rambam broke himself his format of writing by including this story in the Mishna Torah.

 

The Prohibition of Bathing on Yom Kippur and SHABOT

On Yom Kippur washing one’s body is Forbidden, with some exceptions. The spirit of the day is to be marked by deprivation and refraining from physical pleasure. So the prohibition to bath on Yom Kipor is a prohibition against deriving PLEASURE FROM BATHING.

Bathing is permitted where no pleasure is received. The gemara (77b) informs us of the permissibility of washing hands which have been sullied on Yom kippor.

Rabbeinu Chananel permits washing of sullied hands and feet only; apparently, full body bathing is still forbidden. Even though pleasure is not the stated goal, an act of bathing still occurs and this represents a violation of the prohibition.

The Ittur rules that one may wash hands when waking up on the morning of Yom Kippur because of the mitzva of “netilat yadayim.” Similarly, the Shibolei Ha-leket (siman 319) rules that one may wash in the morning (interestingly enough, only AFTER relieving oneself). This permissibly is based upon the gemara (Yoma 88) which allows someone who is obligated to immerse himself (e.g., a nidda) to go to the mikva on Yom Kippur. Again, even if the prohibition is defined as a formal act of bathing, “netilat yadayim” in the morning and immersing in a mikva are CATEGORICALLY different than washing since they are performed under the rubric of SPECIFIC MITZVOT. Just as cleansing a dirty body is not considered bathing,

.  If a man urinated and used his hands or defecated and then cleaned himself, it is permitted to wash his hands since they are soiled. If someone is sensitive and can not concentrate until he washes his face with water, then it is permitted.

  If one is going to the house of study or to visit his father, Rabbi, or someone of greater stature than him in wisdom, or if required to do a Mitzvah then one is allowed to travel over a body of water until his neck both when arriving and returning.  This is only if one does not lift his garment over his arms and only if the waters are not turbulent.  Because if they were turbulent, then it is even forbidden to travel through them on a regular day because of the danger involved even if they only reached until his hips.

May one shower with hot water on Shabbat and Yom Tov?

Bathing is prohibited on Shabbat and Yom Tov regardless of whether a violation of Shabbat or Yom Tov laws took place.

The Talmud reports that washing specific parts of one’s body, such as one’s face and hands, were not included in the prohibition.

However, Ha-Rav Akiva Eiger provides a loophole. He contends that a person who is in pain may bathe on Shabbat even if he is not ill. Therefore, the decree did not apply to a person who would feel pain or anguish if he did not bathe. Such a person may use hot water with no violation of Shabbat (Glosses, Rav Akiva Eiger, Orach Chayyim 326:1).

On Shabbat, it is forbidden to heat water. Therefore, the use of hot water, even if it was heated before Shabbat, was prohibited in order to prevent heating water on Shabbat itself. However, on Yom Tov we may heat water for drinking or cooking purposes. In addition, there is a rule that states that when an item is permitted for purposes of food, it is also permitted for non-food purposes (mi-toch). By this logic, since one may heat water for a meal, it should also be permissible to heat water for a bath. It is still customary that many religious Jews who smoke do so on Yom Tov. Although smoking is certainly not the general custom, the rabbinic world does not protest against those who smoke on Yom Tov. The halachic position of the smokers is that it is necessary for them to smoke even on Yom Tov. This rationale should also apply to the people who bathe every day. It is necessary to feel clean (Shmirat Shabbat ke-Hilchata, Chapter 14:7, n. 21).

Also, it is permissible to heat water on Yom Tov in order to wash one’s head. Bathing may have been forbidden on Yom Tov because of the prohibition of sechita – wringing or squeezing – on that day.)

Therefore, a person who seeks to bathe with hot water on Yom Tov should be directed to shower, since showering appears to be somewhat different from the type of bathing covered by the original rabbinic decree.

The above discussion does not apply to a mikveh that is used for the performance of a mitzvah. The use of warm or hot mikva’ot is a separate issue.

http://www.shulchanarach.com/ch/Shulchan_Aruch_Chapter_613_to_615.html

Yom Kippur has five prayers. These prayers can elevate our consciousness to the word of truth, To “Tree of Life” consciousness.

Those five prayers elevate us, step by step, to the peak of Yom Kippur – the prayer called Neila.

Each prayer reveals a different level in the Tree of life to our souls:

Mariv – Sefirat Malkhut, Shaharit – Sefirat Zeir Anpin; Musaf – Sefirat Bina; Minhah – Sefirat Hokhma; Neila – Sefirat Keter.

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On Yom Kippor we make Viduy (Confession)

The word Viduy וידוי in Hebrew is as the Hebrew word “vadoy” meaning certainly. As by the true confession we are confirming to God at that moment we will make sure that our selfish behavior will not repeat itself. These bad deeds we are confessing to come will not happen again.

Azazel is S”M and the Nukvah of the luminous

“klippa” [shell], to whom the goat is given on Yom Kippor. The Samael and the evil Nukvah, the male and female of the evil side are called “ depths of the sea”. They are that which remains after the dross of the kings of Edom was purified called the “ shadow of death.”

 

It is said that Yom Kippor is “c” (like) purim as on Yom Kipporim no one is as themselves, but we all act on this day like angels. It like we have a costume on like on Purim. On Yom kippor we read from the book of Yonah to remind us the improperly placed “religious” piety (severity) should not block compassion.

Happy feasting fasting and feasting and Visions……………………………

 



A Nazarite and a Sotah- Parsha Nasso

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Nasso             Bs”d                                UPDATE MAY 20th               2018

This is the longest parsha in the holy Torah. Having 176 verses in it TO BE EXACT What is its great significance ?. The longest psalm #119 also has exactly 176 verses. Its also interesting to not coincidence that the longest Gemora Bava Batra goes until page 176 ! This parsha is always read close to the Holiday of receiving the Torah the holiday  of Shavout. our parsha’s length reminds us of the importance of learning alot of Torah. This parsha has hidden within it the format that will bring our righteous mashiach. Let us look closer. It says in the song of songs “The voice of the turtle is heard in our land”. The Zohar tells us the turtle is mashiach . As the parsha takes a long time to read, it takes the turtle long a long time to get there. As the day of Atonement may seem like a long day and creating the ashes, and water of purification of the Red Heifer is a long process. But as said by the Cohen Gadol on Yom Kipor “I shall sprinkle water on you and you shall be clean. Just as a fountain renders unclean clean so does Hashem make Yisrael clean”. May we all receive this water as the Torah is known as water. The Zohar in parsha  Nasso includes  the Idra Rabba, where Rebbe Shimon bar Yochai reveals great secrets of the Torah. In the Idra Rabba Rebbe Shimon gathers his students together so to bring out the uniqueness of each of his students, the unique ability of each one of them Rabbi Shimon, R. Eleazer, R. Aba, R. Yuhuda, R. Yosi bar Yaakov., R. Yitzchak, R. Chizkiyah bar Rav, R. Chiyah, R. Yosi and R. Yaasa. to shine together through each of their contributions In the Holy Zohar God can be known and revealed through His secrets.

 

 

Our parsha also discusses what happens when someone steals from a convert. This person owns no land, at least as Biblical inheritance as the land is divided up among the tribes. He has no social status, and no family. The Torah calls stealing from a convert “me’ilah”. This term usually describes when one uses something Holy for one’s own personal benefit. For example, if a person takes a cow that had been set aside to bring as a sacrifice cooks it and eats it. This would be  an act of “me’ilah”. From this we can see that when one steals from a convert. They have stolen from God. In this parsha the first mention is to the family of the Levi, and their duties. It is by the duties of the Cohanaim that Yisrael is able to reach atonement through them. This is reflected in the service of Yom Kipor as first the Cohen Gadol offers a bullock as a sin offering for himself and his family. Then he can bring a goat as a sin offering to atone for all Yisrael. In the parsha after the explanation of the Levi and Cohen’s duties then laws are given concerning the purity of the camp. As by their duties as said before all Yisrael reach atonement. Next are listed the service of the sin offering, the sotah (test-adultery offering) and the mitzvah of the Nazir. Then are given instructions for the blessing by the Coheniam. The Birkat Kohanim (blessing of the priests) has three verses and each one contains two blessings. Thus there are six general blessings They correspond to the Sefirot from Chesed to Yesod. It has only 60 letters as its written in the Song of Songs “60 mighty men surround the bed of Slomo”. The Birkat Kohanim finishes with: “They shall put My Name on the children of Israel and I shell bless them”. This corresponds to Malchut. This alludes to the blessings which one may receive from Hashem are infinite. So lets look at the 2 mitzvot that precede the blessing of the Coheniam as a source of guidance as preparation so to receive the blessing of Hashem. Concerning the mitzvah sotah (adultery offering). Sotah in the Holy tongue literally means “to go astray, to be demented and foolish”. This is similar to what the Fredica Rebbe said “ A Jew acting in any way other then fulfilling what the Torah asks of him is suffering from a illness”. Rebbe Manachem Mendell tells us that the adulterous women of mitzvah Sotah is representative of the sins of all Yisrael. As Yisrael is the wife to Hashem. Any sin we do Go-d forbid causes exile of the Shechina.

 

Our parsha Nasso is the parsha of the “Sotah”  deals with an unknown, a mystery. That needs to be solved. The process that the sotah goes through is a way of making a secret known. To get a deeper understanding of the mitzvah of “Sotah” lets look to gematria as the letters of Sotah have the same gematria as וחקרת (and search). If we exchange the letters of Sotah in atbash it becomes אבנץ , in the month of אב both Temples were destroyed signifying a time of hardship, as the adulterer finds when she drinks the water. As the Gemora says that as the transgression starts in the thigh and ends in the womb, so does the punishment. Much like Avshalom who was caught up in the beauty of his hair, and took 10 of his father concubines. So he was killed with 10 lances and got caught up in a tree hung up by his hair. אב also means father as Hashem is everywhere even in the most severe corrections. The next 2 letter נץ means to sprout, flower and blossom. The time that the first light of a new day is revealed is called Netz. This all illudes to the blessing from the mitzvah of Sotah if the women did not sin, she being blessed with a Holy child. This all shows us as the Sotah may be displaced from her husband, and can prove herself and return in a moment. So can Yisrael on a ultimate level with the complete redemption. This is alluded to by the fact the Sotah is gematria 714 the same as ושחת (and spilled). This was when Onan spilled his seed refusing to fulfill the mitzvah of raising up seed with his dead brothers wife. From her lineage eventually comes Dovid haMelch, and will come Mashiach. 714 is also the gematria of הקטרת which is called “Holy of Holies”.

 

As the Sotah represents all transgression, the other mitzvah of our parsha the Nazir alludes to all sanctification as it says “You shall be Holy”. On a lower level the Nazerite vow was taken by people who felt prone toward illicit relations, but ultimately it was a way of ascending to receive spiritual gifts, prophesy. Permuting the letters of נזיר we have יר (to fear) זן (go astray). Fearing to go astray as said before was a reason for the Nazerite vow. Samuel the Prophet was a Nazir, peace unto him, also Shimshon. And all know of the spiritual strength that came through Shimshon’s hair. He was the strongest man who ever lived. The Nazerite vow is voluntary. We must chose to make ourselves holy. The mitzvah of the possible adulterer, is as a warning not to sin. As all sin is as harlotry. Nazir is gematria 267 the same as יראון (to see). The Cohen give the priestly blessing every day in Israel only on Holidays in exile. Get more blessings come home ! May it be that by our sanctification in Holiness and Hashem’s great mercy that we will be able to see visions of Holiness with the arrival of our righteous mashiach quickly in our days.



WHAT THE SECRET OF THE LONGEST PARSHA

Nasso Bs”d

 

 

This is the longest parsha in the holy Torah. What is its great significance ?. This parsha has hidden within it is the format that will bring out righteous mashiach. Let us look closer. It says in the song of songs “The voice of the turtle is heard in our land”. The Zohar tells us the turtle is mashiach . As the parsha takes a long time to read, it takes the turtle long a long time to get there. As the day of Atonement may seem like a long day and creating the ashes, and water of purification of the Red Heifer is a long process. But as said by the Cohen Gadol on Yom Kipor “I shall sprinkle water on you and you shall be clean. Just as a fountain renders unclean clean so does Hashem make Yisrael clean”. May we all receive this water as the Torah is known as water.

 

In this parsha the first mention is to the family of the Levi, and their duties. It is by the duties of the Cohanaim that Yisrael is able to reach atonement through them. This is reflected in the service of Yom Kipor as first the Cohen Gadol offers a bullock as a sin offering for himself and his family. Then he can bring a goat as a sin offering to atone for all Yisrael. In the parsha after the explanation of the Levi and Cohen’s duties then laws are given concerning the purity of the camp. As by their duties as said before all Yisrael reach atonement. Next are listed the service of the sin offering, the sotah (test-adultery offering) and the mitzvah of the Nazir. Then are given instructions for the blessing by the Coheniam. The blessings which one may receive from Hashem are infinite. So lets look at the 2 mitzvot that precede the blessing of the Coheniam as a source of guidance as preparation so to receive the blessing of Hashem. Concerning the mitzvah sotah (adultery offering). Sotah in the Holy tongue literally means “to go astray, to be demented and foolish”. This is similar to what the Fredica Rebbe said “ A Jew acting in any way other then fulfilling what the Torah asks of him is suffering from a illness”. Rebbe Manachem Mendell tells us that the adulterous women of mitzvah Sotah is representative of the sins of all Yisrael. As Yisrael is the wife to Hashem. Any sin we do Go-d forbid causes exile of the Shechina.

 

To get a deeper understanding of the mitzvah of Sotah lets look to gematria as the letters of Sotah have the same gematria as וחקרת (and search). If we exchange the letters of Sotah in atbash it becomes אבנץ , in the month of אב both Temples were destroyed signifying a time of hardship, as the adulterer finds when she drinks the water. As the Gemora says that as the transgression starts in the thigh and ends in the womb, so does the punishment. Much like Avshalom who was caught up in the beauty of his hair, and took 10 of his father concubines. So he was killed with 10 lances and got caught up in a tree hung up by his hair. אב also means father as Hashem is everywhere even in the most severe corrections. The next 2 letter נץ means to sprout, flower and blossom. The time that the first light of a new day is revealed is called Netz. This all illudes to the blessing from the mitzvah of Sotah if the women did not sin, she being blessed with a Holy child. This all shows us as the Sotah may be displaced from her husband, and can prove herself and return in a moment. So can Yisrael on a ultimate level with the complete redemption. This is alluded to by the fact the Sotah is gematria 714 the same as ושחת (and spilled). This was when Onan spilled his seed refusing to fulfill the mitzvah of raising up seed with his dead brothers wife. From her lineage eventually comes Dovid haMelch, and will come Mashiach. 714 is also the gematria of הקטרת which is called “Holy of Holies”.

 

As the Sotah represents all transgression, the other mitzvah of our parsha the Nazir alludes to all sanctification as it says “You shall be Holy”. On a lower level the Nazerite vow was taken by people who felt prone toward illicit relations, but ultimately it was a way of ascending to receive spiritual gifts, prophesy. Permuting the letters of נזיר we have יר (to fear) זן (go astray). Fearing to go astray as said before was a reason for the Nazerite vow. Samuel the Prophet was a Nazir, peace unto him, also Shimshon. And all know of the spiritual strength that came through Shimshon’s hair. He was the strongest man who ever lived. The Nazerite vow is voluntary. We must chose to make ourselves holy. The mitzvah of the possible adulterer, is as a warning not to sin. As all sin is as harlotry. Nazir is gematria 267 the same as יראון (to see). May it be that by our sanctification in Holiness and Hashem’s great mercy that we will be able to see visions of Holiness with the arrival of our righteous mashiach quickly in our days.