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PLEASE GOD !
May 9, 2024, 11:08 am
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 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.

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PARSHAT NITZAVIM & VAYELECH
September 6, 2023, 1:15 pm
Filed under: King Solomon, PARSHA NITZAVIM, Parsha VaYalech | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

   dots            BS”D

In parashat Nitzavim we read:

הַנִּסְתָּרֹת לַיקֹוָק אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת:
“Concealed acts are the responsibility of the Lord our God ; but overt acts are the responsibility of us and our children unto eternity, to carry out all the words of this Torah.”

In the Torah portion Nitzavim is the above verse in chapter 29, verse 28 there is dots over some of the letters in the Hebrew text. There are only 10 times this sort of scribal marking is found, so it really calls out for some explanation. It is as if you underlined some passage in red ink, or a highlighter.

In the Torah scroll, it appears a with  dot over the ע of עד,  meaning unto. Why is only half the word dotted?

עד is a word that suggests continuity. A dot on only one of the word’s only two letters breaks it up. Maybe this is suggesting we may not know the secret things now, but in the world to come we will ? We simply have to do the best we can now with what we know.

If we don’t read the phrase לנו ולבנינו, us and our children because of the dots on them, which at times denote the marked world is “like” erased. Then the verse would start “Concealed acts are the responsibility of the Lord our God, and overt acts also.”  While the children of Israel are still in the wilderness, they are not wholly responsible beings; God is concerned with both their public and private acts and will dispense judgement, like a parent. Once they cross over the Jordan, into their promised homeland, Rashi informs us that then, they have to take collective ownership of their actions. Now they are adults with autonomy. They have a responsibility to maintain law and order among themselves as best they can.

Concealed acts concern the Lord our G-d; but with overt acts, it is for us and our children ever to apply all the provisions of this Teaching. (Deut. 29:28).

In the Torah scroll there are eleven dots over the words of this verse, over eleven consecutive letters:   the words lanu u-le-vanenu (= for us and our children), and over the letter ayin which begins the next word, ad (= ever). This means that we have responsibility for each other, helping each other obey the rules and do mitzvot – and we also have responsibility for ourselves. This is the longest run of dots in the Torah, eleven of them, and immediately before the dots is an eleven-letter phrase – ליהוה אלהינו. As we’ve seen, we don’t ever erase God’s name. We avoid even a suggestion of doing such a thing, so we wouldn’t put those eleven dots above ליהוה אלהינו. But the association is there; is it coincidence that there are exactly the right number of dots for ליהוה אלהינו, put in right next to the phrase, on the next available words? What if we read the verse without God? Then it reads “Concealed acts and overt acts are the responsibility of us and our children unto eternity…”

In  Avot de-Rabbi Nathan , in addressing the subject of these dots, presents an dialogue between Ezra the Scribe,  who set the text of the Torah and the rules of copying it as is today, and Elijah the Prophet, who is destined to resolve all questions and uncertainties:

Ezra said:   If Elijah should happen to come to me and ask, “Why did you write it thus?” I shall answer him, “I have already put dots over them.” And if he should say to me, “You have written this well,” I shall remove the dots.

It follows from this interchange that the dots were an accepted sign for deletion, and if Elijah should reveal to Ezra that these words were not to be written, Ezra would argue back that they indeed had already been marked for deletion. The use of dots  as a deletion sign can be seen also in  Isaiah found among the Dead Sea Scrolls.

Since Ezra was not sure whether or not these words ought to be written, he wrote them and added a deletion sign over them; it was decided that this practice continue to be followed in all Torah scrolls.  As a result, Scripture itself hints at two possible readings:  according to one, the words with dots over them are to be included in the verse; according to the other, they are to be omitted.

This verse is the longest run of dots in the Torah, eleven of them in all. Immediately before the dots is an eleven-letter phrase – ליהוה אלהינו. There is a tradition that when letters are dotted it is like the words are erased and not read. There can’t be dots on the 11 letters of ליהוה אלהינו as we don’t ever erase God’s name. We wouldn’t even make the suggestion, so we wouldn’t put those eleven dots above ליהוה אלהינו. But since are exactly the right number of dots for ליהוה אלהינו . We would read the verse “without God”? as “Concealed acts and overt acts are the responsibility of us and our children unto eternity…”. The “clippa” nourish from 11 sources.

These are some of  the dotted words mentioned in the Mishnah and Talmud:   elav = to him (Gen. 18:9 – Bava Metzia 87a), be-kumah = when she rose (Gen. 19:33 – Nazir 23a), ve-Aharon = and Aaron (Num. 3:39 – Bekhorot 4a), rehokah = far, long (Num. 9:10 – Mishnah, Pesahim 9.2), ve-issaron = one-tenth (Num. 29:15 – Menahot 87b), lanu u-le-vanenu = to us and our children (Deut. 19:28 – Sanhedrin 43b).   Sifre and parallel texts also mention the words:  u-veineikha = between [you and] me (Gen. 16:5), va-yishakehu = and he kissed him (Gen. 33:4), et-tzon = flock (Gen. 37:12), and asher = which is (Num. 21:30). There are many more in the Gemora Sofrim in mesechtot Katanot. You can find much more on this in catagory “mesora”. Most explain that  dots come to limit or mitigate words of the text, as in the “halakhic” teaching about the “Pasach sheni”  for those who were “on a long journey” (Num. 9:10) when the Passover sacrifice was to be offered:  “Rabbi Yose said, therefore there is a dot over the letter h ,in the word “long”, to indicate that it is not because the person is surely far away, rather he may be anywhere from the threshold of the Temple forecourt and beyond (Mishnah, Pesahim 9.2).

The masoretic literature mentions additional dotted words, however Torah scrolls today do not have dots in these places. It is found that some of  these dots  do not indicate deletion, rather they indicate a controversy.

In the list of the seventy people who went down to Egypt says:  “To Joseph were born in the land of Egypt Manasseh and Ephraim, whom Asenath daughter of Poti-phera priest of On bore to him” (Gen. 46:20). The Babylonian masoretic tradition relays that the letter yod in the word Poti-phera has a dot over it.  This indicates that the name Poti-phera was written according to the Babylonian tradition as a single word, and not as two words, which is the generally accepted tradition.  The dot over the yod, where the two words are joined, hints that there is a difference of opinion as to how this name is to be written – as one word or two.   Indeed, the masorah indicates explicitly that there was a controversy over this question.   It is interesting to note that according to the Yemenite tradition the name Potiphera is written as a single word, so the ancient controversy that existed in Babylonia continues to this day among different Jewish communities.

In the verse, “Why will you turn the minds (written tenu’un, read teni’un) of the Israelites” (Num. 32:7), a dot was reportedly written over the first vav in the word tenu’un, and a controversy over this is reported.   According to the generally accepted text today, this word is spelled one way and read another. Apparently, according to the minority opinion in the Babylonian tradition, the word was written with the letter yod and was read as it was written. We also find that the words in the Torah that have written by them the letter nunand a dot is placed above the word or above the letter. These are not “zitima”, and there is disagreement and controversy over them.

“Zitima” is a Greek work meaning derogatory and erroneous.  Some say   “zitima” is as , “machlakot” Hebrew for disagreement “u-pligin aleihun” and Aramaic as disagreement over them.

This passage connects between the dots that are written over an entire word or over a single letter and the sign that appears in the margin in the form of a final letter nun or a letter “zayin”.  This is an early masoretic mark which appears in ancient manuscripts where there is a note of “keri” (read)  and “ketiv” (written).

“The secret things belong to the Lord our God; but those things which are revealed belong to us and to our children forever, that we may do all the words of this Torah.”

The secret is understanding this verse in context. The verses right before talk about the Jews leaving the path of Torah and “mitzvot” (commandments), God getting angry and removing  the Jews from the land of Israel.

What does the verse mean ?

God is saying: “Don’t worry, I will take care of all the hidden sins you do not even know of, they are not your concern. Your only concern is those sins that you are aware of.” Also other people’s sins that are public knowledge, they to are your responsibility. The “Aor Hachym”  explains “areivut”  It literally means each Jew is mixed in , connected to teach other Jew. As each Jew is as a part of one’s self. This creates a necessary  mutual responsibility of one Jew to another. This exists in the physical and spiritual realms. These are things we are responsible to fix also. We see the effect of being collectively responsible for one another with the incident of  Achan, who deliberately violated a Divine Commandment, and took property from the city of Jericho, after it had fallen during the conquest of Canaan under the leadership of Yehoshua. The subsequent defeat of the Jewish army at the battle of Ai is attributed to this lone act.

Rabbi Samson Raphael Hirsch suggests that the verse means when we are scattered in exile don’t spend all your time trying to figure out mysteries, like when redemption is going to happen. Your concern is only with the revealed – do the commandments and let God figure when the time of redemption will be.

The split between “nigleh” (revealed) and “nistar” (secret) in our verse  is as the Kli Yakar teaches that every commandment has  two aspects to it:

  1. The physical requirments of its actual performance .
  2. The “kavanah” (intention), to understand and become learned in the commandments secrets , which God hid from the other nations.

​He ends up connecting this to teshuvah, saying:

….it is not concealed from you, so you have no excuse to say that you didn’t know that the Holy One Blessed Be He accepts the teshuvah of the sinners, for you knew the matter of teshuvah more than all the nations because “Yisrael and teshuvah preceded the world” [Pesachim 54a].

And if so, then when Hashem created teshuvah, you were also there.

And if the nations need prodding about teshuvah – like the people of Nineveh – behold, you don’t need any prodding because the secret of teshuvah was revealed to you ever since that ancient time.

The Kli Yakar goes on to say that no one need ascend to Heaven to find out whether Hashem will accept our teshuvah; the answer to that secret is already known to us.

The parsha begins ”You stand this day all of you before Yhv”h Elohech”a”. The sages say the day referred to here is Rosh Hashanah.

As every word of the Torah is precious. One can find so much meaning to its voice. Its written ” Not with you alone will I make this covenant and this oath; But with him who stands here with us this day before Yhv”h Elohech”a and also with him who is not here with us this day” (29:13-14). The Torah is Eternal as hinted by ” also with him who is not here with us this day”.

Its further written ”you will enter into covenant with Yhv”h Elohech”a, and into his oath, which the Yhv”h Elohech”a makes with you this day. That He may establish you today for a Nation to himself ”. This is what it is to be the Nation of Israel. The nation of GOD. Who here makes a covenant with us. Concerning this Covenant a few verses later GOD reminds us ”It should come to pass, when one hears the words of this curse, that he blesses himself in his heart, saying, I shall have peace, though I walk in the stubbornness of my heart, Yhv”h will not spare him (18-20). But now standing in front of the Jewish people are noble men but they are not educated in Divine wisdom-Torah Knowledge. Many even naked of knowledge of Torah law. Only with knowledge is one given free choice. One would not know that the creator has forbidden growing two different types of plants close together unless one read this in the Torah. Then we know what to do. Without this knowledge there is not free choice. Without knowledge of the Torah one ends up with a different kind of life, so the generations changed. Most of us have heard stories of our religious ancestors. But a lack of Torah knowledge can rip away faith in the Divine God, the giver of the Law from generations. Creating a Jewish culture with different values not necessarily focused concerning piety, holiness, or respect for Torah, which is their heritage. Jewish youths found delight and closeness to God meditating on the Midrash (Ancient Jewish spiritual texts). When the House of learning Torah was the community gathering place. Today instead they gather at basketball games and parties. Yet the mitzvoth are not profane or ordinary, but they are Holy purifying and sanctifying the Jewish people revealing Godliness and also in all worlds. In a generation where every one wants to be part of the fad and fashion and no one wants to be left out. It is difficult to live as an individual with the uniqueness and distinctiveness of the one God and one people. Thus there is intermarriage, indifference and assimilation. Yet there are those that see GOD as omnipotent and believe it is under his laws, values and concepts we must love. Others can be found among our people that do not believe in a God that is effected by man. It will be between these and those that the future of the Jewish people and The State of Israel will be decided. Will Jerusalem be a reflection of the Heavens of Holiness; this cannot be accomplished by secularism alone, nor by impassionate religion resulting from spiritual starvation, creating a comfortable convenient Judaism. Which is something like playing ” Charade ”. The parsha concludes saying ” love Yhv”h Elohech”a, and that you may obey his voice, and that you may cleave to him; for he is your life, and the length of your days; that you may live in the land which Yhv”h swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”

When Moses had finished writing down in a book the words of this law to the very end, 31:25 Moses commanded the Levites who carried the ark of the covenant of YHWH, saying, 31:26 “Take this book of the law and put it beside the ark of the covenant of YHWH your God; let it remain there as a witness against you.”

What is written on this scroll exactly? In chapter 28 are the blessings and curses. 

So let us all , as in this parsa accept upon ourselves the kingship of GOD this RoshHashanah, and become the nation of Israel spoken of here in our parsha so that we may see the words in our parsha fulfilled ”. And Yhv”h Elohech”a will put all these curses upon your enemies, and on those who hate you, who persecuted you.” (7:30) With the arrival of our righteous Mashiach quickly in our days.


NO FREE LUNCH


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VaYalach                                                                  בס”ד

This week’s portion ,Vayalech, tells us what transpired during Moses’ last day on earth. On  that fateful day he wrote down the whole Torah scroll. The Torah scrolls we use today are copies of copies of copies of the original Torah scroll written by Moses on the day of his passing, on 7 Adar of the year 2488. Moses commanded the Levites to Take this new Torah scroll and place it at the side of the Ark which also housed the Two Tablets inscribed with the Ten Commandments . This Ark was in the  Tabernacle in the desert and later the Temple in Jerusalem. It is interesting that Rabbi Meir held that the Torah scroll needed to be placed inside the Ark, at the side of the Two Tablets. Rabbi Judah teaches that a shelf protruded from the outside of the Ark and the Torah scroll was placed on that shelf. 

Parashat Va-Yalech mentions for the last time in the Torah  “The place YHV”H will choose” (Deut. 31:11). Before the Tabernacle was set up, the high places were permitted, and the sacrificial service was performed by the first-born.  Once the Tabernacle was set up, the high places were prohibited, and the service was performed by the priests…After they arrived at Gilgal, the high places were permitted…When they came to Shiloh, the high places were prohibited.  There was no roof to it, but below [were walls] like a house of stone and curtains above, and this was the resting place …After they came to Nob and to Gibeon, the high places were permitted…When they came to Jerusalem the high places were prohibited and were never again permitted

It says in our Parsha :

“Their children, who have not known any thing, may hear, and learn to fear Yhv”h Elohech”a, as long as you live in the land to which you go over the Jordan to possess.” (devarim 31:13)

This means forever folks, You should know that the sages teach us three things are given on condition, the land of Israel, the Holy Temple and the kingdom of David. ” These are given on the condition you keep my covenant”. The land is God’s, on this condition he gave it to us. It is not an outright gift. Our presence in the land of  Israel  depends on our observing the commandments. 

Moshe said “I am no longer able to come and go, and G-d has told me you will not cross the Jordan” (31:2) This reminds us of the times Yisrael needs new leadership.

In Chupat Eliyahu we learn 3 gifts Hashem gave to Yisrael, but they are received through  yesurim (sufferings). These gifts are Torah, Aretz Yisrael and Olam Haba (the world to come). The  building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning.

There is no free lunch

As said above we must “learn to fear Yhv”h” as “Ratzon” (will) is Atik (the source of delight). Chesed (kindness) is “ratzon” concerning the “avoda” (divine service) of Yisrael. If there is no “avoda” there is caused hiddenness of this Divine will called Chesed. The Nashamot of Yisrael bring out “Dat” (knowledge) from potential to actual by the giving of the Torah. This is called Z’a (Source of the Ruach, emotional soul). It is all arranged by Hashem in his free will to give us all free choice. Thus there is revealed accordingly the power of evil which stands against the  “kidusha” (holiness), so there will be displayed love and fear of Hashem. these are all acts of his kingship. They exist so that we may approach levels of Holiness needed in the service of  Hashem. The “chuchum” (wise man) understands the good  that is hidden. Where ever he is he sees the place of the level of “kidushah” (holiness). The evil is only to teach the good (it will never leave his hands weak !).   Fear  embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities. All the time one is only occupied only  in the simple meaning of the Torah they see themselves  as poor and dead. The main part of the Torah is its secrets. One who has the fear of Hashem without chuchmah (Kabbalah) will not reach the “midot” (attributes) of “chassidut” (piety). Fear of Hashem is Chuchmah (Wisdom that inspires), turning away from evil is Bina (understanding). The beginning of the mitzvah of fearing Hashem is to know that “elokenu” (our God) is the ד”ו parzufim  (masculine and feminine aspects of Hashem). These are the Written and Oral Torah by whose ruling we were taken out of Egypt.

Bina (understanding) is אשר who made man in צלם (supernal image) of  מ”ה (name of 45/source of Z’a-ruach). If a man gives his heart and dat to the fear of Hashem, behold the letters of  יהו”ה cleave in  his heart. One who merits this has no lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”..  One sanctifies their heart so  as to have dwell in it יהו”ה. But if his heart lacks fear  of Hashem, the letters of יהו”ה are far  from him.  This is the greatest possible lack.

It’s said that one person may take another’s portion in gan aden, so all are not the same. One serves from fear while another from love ,  but booth are called sadeekem. One is greater than his fellow in humility and the fear of sin. Our parsha contains the name of another parsha in it “Mekaitz”. In the verse  “Moses commanded them say, ” At the end (“Mekaitz”) of 7 years, at the time of smittah during the holiday of Succot” (Deut 31:10) May this connection be revealed with the coming of the Mashiach quickly in our days !

Sources :

safer lecutim-ar’i p.412

Safer HaKanah

Alp Bet p.161 Safer HaKanah

Ner Yisrael p.266

Chupat Eliyahu-Atzorot Midrashim p.167,172

Zohar Nasso 145a, Alp Bat Book p.67

Tractate Magilla 18a

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1



ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT


ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT
this
Filed under: PARSHA CHUKOT | Tags: abomination paradeed heiferKABALLAHKing solomanKing SolomonMeribahParsha ChukasPARSHA CHUKOTParshat ChukatRED HEIFERsecretsaircraft aircraft wing airplane atmosphere

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Chukas בס”ד

Chapter 20, verse 1 states  the transition from the first year since the exodus from Egypt to the fortieth year of Israel’s desert journeys.  The Ibn Ezra explains that the Torah includes no incident or prophecy that was not either in the first year or the fortieth year of Yisrael’s dwelling in the desert.This is a incredible jump of 48 years In one verse. Of an entire 38 years NO mention of anything that happened is made ?

The peoples complaints at this point become a familiar chorus. Over the years, they  demanded meat , water, complained about the Manna, complained about leaving Egypt, complained about being in the desert, even complained about the Land of Israel. In all the previous episodes, their complaints were answered in one of two ways: either their wishes were fulfilled, or the People were punished. In this new incident, a third outcome is introduced: Moshe and Aharon are severely punished.

There is a major lesson to be learned from our parsha. In our “parsha”  the people complain but unlike in other places God does not provide for the needs of the people.  Rather, the people are instantly attacked by serpents and many of the Israelites die!  What distinguishes our incident of the people complaining from the long chain of similar grumblings preceding it?  Why is God’s reaction to the complaining  in our section different and so harsh?

If we analyze the Israelites’ complaints carefully, we find all the previous complaints were directed towards Moses and Aaron, in this instance, the Torah stresses that the grumbling was leveled against God: “And the people spoke against God and against Moses” (21:5).  This time, it was not only Moses’ leadership which was under attack; it was God Himself Who they were speaking against. They spoke out against God, against having been taken out of Egypt to a desolate wasteland. They also complained about that which God has provided them with: “There is no bread and no water, and WE HAVE COME TO LOATHE THIS MISERABLE FOOD” They had the Gall to complain about the “manna” God provided them from Heaven ?  A rejection of God, of the Divine plan, incurs harsh and immediate punishment.  According to the Bekhor Shor commentary on the Torah, when the people approached the borders Edom and their fertile the fields were within their sight, they desired the natural fruits of the land rather than the “manna”.  By contact with the people of Edom the Israelites desire for the materialism grew and so did a rejection of spiritual,  including the “manna”, for the physical. We must always be careful not to get caught up in the desire for gross materialism which is a “klippah” of Edom. The message of the snakes is clear; if you speak out with an evil tongue, you will pay the consequences. The Israelites spoke badly about the “manna” God gave Them Saying “We have come to loath this miserable food (21:5).”  God then brings the fiery snakes thus  informing Yisrael that this evil speech. Speaking out complaing about God and what He does, this “serpent’s tongue,” is not acceptable and will not be tolerated.

  In this parsha we are given the law concerning the red heifer. This was the only mystery of Torah that King Solomon thought he could not understand, but after Solomon closely examined this mitzvah (commandment) he realized how little he really understood at all.  The Red Cow alone has the power to remove the greatest of spiritual impurities, the impurity of death. We lack this mixture today so everyone is ritually impure at all times. The Torah requires finding a perfectly red calf that does not even have two non-red hairs . The calf must be unblemished, and in perfect health and not used for any kind of labor. The cow is taken to the Temple slaughtered. The High Priest takes some of its blood and sprinkles it upon the curtain that contains the Holy of Holies. The cow is then entirely consumed burnt, with cedar wood, hyssop, and crimson wool. At this point, the High Priest has become impure himself, and must go to the mikveh. Another priest (who is pure) must gather the ashes to be used to make the purifying solution. This person, too, becomes impure. Finally, the third pure person who actually prepares the mixture and sprinkles it on the impure people also becomes impure in the process. Perplexingly, the act of purifying others instantly makes the purifier himself impure. “All who are engaged in the preparation of the red heifer” Are rendered unclean. Its interesting to note that there are two other “Mitzvot”  that bring impurity upon those involved with them:

1. In the section dealing with the Yom Kippur service   it is stated

“And he that lets go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp.” (Vayikra 16:26),

2. The service of the High Priest on Yom Kippur includes the offering of a bullock sin-offering and a goat sin-offering. These sin-offerings are not ordinary sin-offerings – no portion of them is eaten, and their blood is taken within the veil to be sprinkled there. The laws of these sin-offerings is:

” And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth outside the camp; and they shall burn in the fire their skins, and their flesh, and their dung.  And he that burns them shall wash his clothes and bathe his flesh in water, and afterward he may come into the camp.”

Also all the sin-offerings of bulls and goats that are burnt. One who burns them imparts impurity to his garments while he is burning them until they are reduced to ashes.

That is to say, also the bullock sin-offering of the anointed priest, the bullock sin-offering for communal oversight (Vayikra 4:1-21), and the goat sin-offering for inadvertent communal idolatry (Bemidbar 15:22-26), all of which are burned outside the Temple, impart impurity to those who burn them. It is  taught that the onewho carries the bulls and the goats that are burnt   to the ash heap to burn them is ritually impure and imparts impurity to his garments as long as he is involved in transporting them. To regain purity, he is required to immerse himself in a mikveh and wait until nightfall, like the one who sends the goat to Azazel. The latter imparts impurity to all the garments and all the implements that he touches that are on him throughout the time he is involved in sending the goat to its destination. Its also interesting to note That the red heifer itself does not impart impurity to a person or to implements that touch it. Only those involved in its offering who become impure,  they must immerse themselves, and impart impurity to their garments, as long as they are involved in its offering. (Rambam, Hilkhot Para Aduma 5:2)

With the bullocks and goats that are burnt the opposite is the case :


When a person, an implement, food, or liquid  touches the bodies of the bulls and the goats that are burnt, even after they have been taken out of the Temple Courtyard, everything is pure.  (Hilkhot Para Aduma 5:7) Similarly, one who  touches  the goat sent to Azazel  itself while it is being carried ,is not defiled. For these sacrificial animals impart impurity only to one who is involved with carrying them, as it is stated: “The one who burns them shall wash his clothes” (Vayikra 16:28).  One who touches, by contrast, is pure. (Hilkhot Para Aduma 5:7).

What is the Red Heifer ? The Ramban includes the red heifer in the same group as the goat that is sent off to Azazel on Yom Kippur and the calf whose neck is broken (“egla arufa”), and sees them as “offerings that are brought outside the Temple”. This is what he says in his commentary to Devarim 21:5-8.  “Halachah” does not view the red heifer as “consecrated to the altar,” but rather as “consecrated for the upkeep of the Temple,”.

The following laws that indicate that the preparation of the red heifer is regarded as the offering of a sacrifice (outside the Temple):The red heifer must be “without blemish” (v. 2) – like all the sacrifices.

The priest’s role in the various stages of the heifer’s preparation is the same as with a other sacrifices. The sprinkling of the heifer’s blood seven times “toward the front of the Tent of Meeting” (v. 4) is similar to the sprinkling of the blood of other sacrifices. See, for example, the sin-offering of the anointed priest (Vayikra 4:6) and the sin-offering of the congregation (Vayikra 4:17). The Sages liken the red heifer to the other sacrifices, their reasoning being that the Torah refers to the heifer as a chatat  (sin-offering” (23:. 9). There also seems to be a connection with the Red Heifer and “ the purification of leper”, with each of these “Mitzvot” the bold words in the following verses are in common :

Then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.)

5: And the priest shall command to kill one of the birds in an earthen vessel over running water. 

6: As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water. 

7: And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field. ( Vayikra 14:4 )

 If Solomon the wisest man admits to such a lack of understanding, how much can we be mistaken ? In this generation many people feel spiritual practices are something of the past, not needed any more. They see them s illogical. People think they understand a lot more than they do. Because the Commandments our parsha is named after “Chookim” are those that can defy human logic, being based more on what can only be understood according to Divine understanding. Until one comes to learn the “Divine understanding – kaballah” of such commandments one needs to just do them because God has told us to. As we all are the Hebrews who said at mount Sinai “We will do and we will hear”, doing needs to come first. Then the God will illuminate our understandings that is just the way it works.

The red heifer represents the opposite of logic as we know it. Since that which defiles its makers purifies those who are unclean. There is something very humbling in recognizing that there are things which are beyond our “ability” of comprehension. In general there seems to be strangely alot of things about death in our parsha. In this parsha both moshe’s brother Ahron and Sister Myriam die, and the chapter just before was talking about the law of what a person must do to become pure if they came in contact with “Tuma” (Spiritual impurity).

Rashi says this particular sin, of Moshe getting water from the rock and no other, is the cause of Moshes not being able to enter the Land of Israel. Ironically, despite this, the precise nature of Moshe’s sin is a question, that has been answered in various ways, a topic that has become confused and confusing.There are abundant explanations of the “Waters of Strife” incident, each proposing different motivations or understandings of Moshe’s sin At Meribah Moses said “ Rebels, shall we bring out from this rock water” We are Told by the sages that Moses should have said the opposite “ We will bring water from this rock”. It is also written that Moses should have said “GOD will bring water from this rock”, not we. Its written “ This is the water of Meribah, because the children of Yisrael strove with GOD, and He was sanctified in them”. From this one may think that GOD was sanctified at Meribah, but this is not the case, it is referring to another time. When GOD was sanctified by the appearance of Myriam’s well. As at Meribah the Opposite is clearly true, GOD was not sanctified there. After this the people complained for water again, and GOD became angry, and made fiery serpents attack them. Moses was then told to make a brass serpent on a pole and have the people who were bitten look at this serpent and be healed. That which was killing the people now did the opposite and would heal them. This may allude to the fact that one can not hide themselves from the problems of the world, but they must be confronted directly. They cannot be ignored, as they wont just go away. Also by having some knowledge of the enemy one has a better chance to be victorious at battle. Then God forbid they will not be taken by surprise.

Yisrael sins, then feels remorse. Moses beseeches God to forgive them, God forgives. Thats the way it usually works.

Here something different is happening. Dissatisfied with the manah, God sets fiery serpents upon them; many die. The survivors, overcome with guilt, voice their regret and ask Moses to pray for them. Instead of forgiving them, God orders that a large copper serpent made so those bit can be saved from death. Why did God not just heal them after Moses’s prayer. Why did it take “more” this time.

They rejected the life that God chose for them, valuing their own choices above His. They did not want Manah from Heaven, they wanted physical food. Its one thing to fail in following the God’s ways. It a whole other thing to reject God’s ways entirely for just what one wants because they want it regardless.

         We see this with Nachemyah during the time of the establishment of the 2nd Temple. Nachemyah made men who married gentiles in exile leave their foreign wives if they wanted to come up to the Holy land. (This is not racist but the God has commanded the Jewish people to live a unique lifestyle other nations don’t share, as shobot and Kosher. This is in the Bible. This separation preserves their identity as a unique nation.) He also forced businesses to be closed on Shabot. He did not look away ignoring these issues, neither was he afraid to confront them. He did the opposite He took them head on. What does it mean in the situation today when the “Klipot”  are everywhere and  “Parade” in the streets as if they own them. Like the abomination parade. (I wrote this years ago and this problem has not went away). This involves a judgement upon all Yisrael. We must definitely directly stand up to this attempt to desecrate the name of GOD and bring such filth into our Holy city. What would of Happened if Moses did not stand up against the golden calf disco?. The problems we face are really opportunities to sanctify GOD’s name. To reveal light from the sparks that gives vitality to the problem the “klipa” (shell). Like the serpent the red heifer Healed and could do the opposite. So make the best out of the situation, what ever it is. We are told that one who is involved in sin should should do its opposite, and go to the other extreme. Before finding the middle path. When preparing the red heifer the Cohen takes a piece of Cedar wood, Hissop and ties them together with a crimson wool thread, and throws them into the burning cow. The Cedar is of the tallest of trees, Hyssop the smallest of shrubs. They were tied together with a crimson thread representing sin. This shows that both of these opposite extremes is undesirable. There is one exception to this in the case of the pitfall of the generation, “Safer Chassadim” says one should stay the farthest extreme from it. In our generation this is materialism, at the cost of one’s spiritual awareness and development. So do the opposite, don’t sell your soul, but acquire spiritual goods. King Solomon also said the middle path is that which is correct, except concerning humility and in this trait go the extreme. Always act according to the correct motivation.

  The only way to really understand the Red Heifer is spiritually as the Red Heifer removes “tuma” which is not physical. According to the Ar”i haKodesh ”  The red heifer shows how malchut receives from the back of the Holy Names, and not from their front. The red heifer purifies the defiled by the “revua” of the Divine Names  ע”ב ס”ג מ”ה ב”ן

Gematria each revua

 ע”ב = 184

ג” ס = 166

מ”ה = 130

ב”ן=144

184 + 166 + 130 + 144 = 624

It’s written :

“Tell the Children of Israel to take an unblemished, completely red heifer“. Before this red heifer there was another “Golden calf” . Rashi comments “They will take” meaning take from what is from their own, for just as they gave of their own gold earrings for the making of the calf, so must they bring a calf as an atonement from their own. (Rashi, Bamidbar 19:22)

Rashi is making a connection between the red heifer and  the golden calf,  Rashi adds: That A RED HEIFER  is similar to a handmaid whose son defiled the palace of the king. They said, “Let the mother come and clean up the filth.” Thus, the heifer comes to atone for the calf. (Ibid.)

The golden calf  returned death and defilement to the world. Midrash teaches, when the Jewish people answered God, “We will do and we will understand” (Shemot 24:7) at Mt. Sinai, they returned to the state of Adam HaRishon  before the sin. That is, they became immortal. Therefore the Ariza”l says that  the sin of the golden calf was like the sin of eating from the Tree of Knowledge of Good and Evil. Just as the eating from the Tree of Knowledge of Good and Evil resulted in mankind’s inability to remain alive forever in its present physical state, so too did the creation of the golden calf return death to mankind until the time of Resurrection of the Dead. But the Red Heifer removes from us the impurity of death.

We have had nine Red Heifers to date. When we find the tenth Red Heifer, the Mashiach will follow immediately thereafter. According to the Rambam, “nine Red Heifers” were prepared from the time this Mitzvah was first given until the destruction of the Beit-Hamikdash.

As it says in our “Parsha” we can go as described in our parsha from “rosh pisgah” (head of the heights) seeing, הישימן being הישי the yeshi (father of David), מן (man-english). alluding to our righteous mashiach and may we see him quickly in our days.

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ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT

aircraft aircraft wing airplane atmosphere

Photo by Michael Vershinin on Pexels.com

Updated SEPTEMBER 30th 2020

Chukas בס”ד

There is a major lesson to be learned from our parsha. In our “parsha”  the people complain but unlike in other places God does not provide for the needs of the people.  Rather, the people are instantly attacked by serpents and many of the Israelites die!  What distinguishes our incident of the people complaining from the long chain of similar grumblings preceding it?  Why is God’s reaction to the complaining  in our section different and so harsh?

If we analyze the Israelites’ complaints carefully, we find all the previous complaints were directed towards Moses and Aaron, in this instance, the Torah stresses that the grumbling was leveled against God: “And the people spoke against God and against Moses” (21:5).  This time, it was not only Moses’ leadership which was under attack; it was God Himself Who they were speaking against. They spoke out against God, against having been taken out of Egypt to a desolate wasteland. They also complained about that which God has provided them with: “There is no bread and no water, and WE HAVE COME TO LOATHE THIS MISERABLE FOOD” They had the Gall to complain about the “manna” God provided them from Heaven ?  A rejection of God, of the Divine plan, incurs harsh and immediate punishment.  According to the Bekhor Shor commentary on the Torah, when the people approached the borders Edom and their fertile the fields were within their sight, they desired the natural fruits of the land rather than the “manna”.  By contact with the people of Edom the Israelites desire for the materialism grew and so did a rejection of spiritual,  including the “manna”, for the physical. We must always be careful not to get caught up in the desire for gross materialism which is a “klippah” of Edom. The message of the snakes is clear; if you speak out with an evil tongue, you will pay the consequences. The Israelites spoke badly about the “manna” God gave Them Saying “We have come to loath this miserable food (21:5).”  God then brings the fiery snakes thus  informing Yisrael that this evil speech. Speaking out complaing about God and what He does, this “serpent’s tongue,” is not acceptable and will not be tolerated.

  In this parsha we are given the law concerning the red heifer. This was the only mystery of Torah that King Solomon thought he could not understand, but after Solomon closely examined this mitzvah (commandment) he realized how little he really understood at all. The Red Cow alone has the power to remove the greatest of spiritual impurities, the impurity of death. We lack this mixture today so everyone is ritually impure at all times. The Torah requires finding a perfectly red calf that does not even have two non-red hairs . The calf must be unblemished, and in perfect health and used for any kind of labor. The cow is taken to the Temple slaughtered. The High Priest takes some of its blood and sprinkles it upon the curtain that contains the Holy of Holies. The cow is then entirely consumed burnt, with cedar wood, hyssop, and crimson wool. At this point, the High Priest has become impure himself, and must go to the mikveh. Another priest (who is pure) must gather the ashes to be used to make the purifying solution. This person, too, becomes impure. Finally, the third pure person who actually prepares the mixture and sprinkles it on the impure people also becomes impure in the process. Perplexingly, the act of purifying others instantly makes the purifier himself impure. If Solomon the wisest man admits to such a lack of understanding, how much can we be mistaken ? In this generation many people feel spiritual practices are something of the past, not needed any more. They see them s illogical. People think they understand a lot more than they do. Because the Commandments our parsha is named after “Chookim” are those that can defy human logic, being based more on what can only be understood according to Divine understanding. Until one comes to learn the “Divine understanding – kaballah” of such commandments one needs to just do them because God has told us to. As we all are the Hebrews who said at mount Sinai “We will do and we will hear”, doing needs to come first. Then the God will illuminate our understandings that is just the way it works.

The red heifer represents the opposite of logic as we know it. Since that which defiles its makers purifies those who are unclean. There is something very humbling in recognizing that there are things which are beyond our “ability” of comprehension. In general there seems to be strangely alot of things about death in our parsha. In this parsha both moshe’s brother Ahron and Sister Myriam die, and the chapter just before was talking about the law of what a person must do to become pure if they came in contact with “Tuma” (Spiritual impurity).

At Meribah Moses said “ Rebels, shall we bring out from this rock water” We are Told by the sages that Moses should have said the opposite “ We will bring water from this rock”. It is also written that Moses should have said “GOD will bring water from this rock”, not we. Its written “ This is the water of Meribah, becouse the children of Yisrael strove with GOD, and He was sanctified in them”. From this one may think that GOD was sanctified at Meribah, but this is not the case, it is referring to another time. When GOD was sanctified by the appearance of Myriam’s well. As at Meribah the Opposite is clearly true, GOD was not sanctified there. After this the people complained for water again, and GOD became angry, and made fiery serpents attack them. Moses was then told to make a brass serpent on a pole and have the people who were bitten look at this serpent and be healed. That which was killing the people now did the opposite and would heal them. This may allude to the fact that one can not hide themselves from the problems of the world, but they must be confronted directly. They cannot be ignored, as they wont just go away. Also by having some knowledge of the enemy one has a better chance to be victorious at battle. Then God forbid they will not be taken by surprise.

Yisrael sins, then feels remorse. Moses beseeches God to forgive them, God forgives. Thats the way it usually works.

Here something different is happening. Dissatisfied with the manah, God sets fiery serpents upon them; many die. The survivors, overcome with guilt, voice their regret and ask Moses to pray for them. Instead of forgiving them, God orders that a large copper serpent made so those bit can be saved from death. Why did God not just heal them after Moses’s prayer. Why did it take “more” this time.

They rejected the life that God chose for them, valuing their own choices above His. They did not want Manah from Heaven, they wanted physical food. Its one thing to fail in following the God’s ways. It a whole other thing to reject God’s ways entirely for just what one wants because they want it regardless.

         We see this with Nachemyah during the time of the establishment of the 2nd Temple. Nachemyah made men who married gentiles in exile leave their foreign wives if they wanted to come up to the Holy land. (This is not racist but the God has commanded the Jewish people to live a unique lifestyle other nations don’t share, as shobot and Kosher. This is in the Bible. This separation preserves their identity as a unique nation.) He also forced businesses to be closed on Shabot. He did not look away ignoring these issues, neither was he afraid to confront them. He did the opposite He took them head on. This certainly applies to a situation involving the desecration of the name of GOD in public. Like the abomination parade. (I wrote this years ago and this problem has not went away). This involves a judgement upon all Yisrael. We must definitely directly stand up to this attempt to desecrate the name of GOD and bring such filth into our Holy city. What would of Happened if Moses did not stand up against the golden calf disco?. The problems we face are really opportunities to sanctify GOD’s name. To reveal light from the sparks that gives vitality to the problem the “klipa” (shell). Like the serpent the red heifer Healed and could do the opposite. So make the best out of the situation, what ever it is. We are told that one who is involved in sin should should do its opposite, and go to the other extreme. Before finding the middle path. When preparing the red heifer the Cohen takes a piece of Cedar wood, Hissop and ties them together with a crimson wool thread, and throws them into the burning cow. The Cedar is of the tallest of trees, Hyssop the smallest of shrubs. They were tied together with a crimson thread representing sin. This shows that both of these opposite extremes is undesirable. There is one exception to this in the case of the pitfall of the generation, “Safer Chassadim” says one should stay the farthest extreme from it. In our generation this is materialism, at the cost of one’s spiritual awareness and development. So do the opposite, don’t sell your soul, but acquire spiritual goods. King Solomon also said the middle path is that which is correct, except concerning humility and in this trait go the extreme. Always act according to the correct motivation.

  The only way to really understand the Red Heifer is spiritually as the Red Heifer removes “tuma” which is not physical. According to the Ar”i haKodesh ”  The red heifer shows how malchut receives from the back of the Holy Names, and not from their front. The red heifer purifies the defiled by the “revua” of the Divine Names  ע”ב ס”ג מ”ה ב”ן

Gematria each revua

 ע”ב = 184

ג” ס = 166

מ”ה = 130

ב”ן=144

184 + 166 + 130 + 144 = 624

                                    

We had nine Red Heifers to date. When we find the tenth Red Heifer, the Mashiach will follow immediately thereafter. According to the Rambam, “nine Red Heifers” were prepared for the period of time this Mitzvah was first given until the destruction of the Beit-Hamikdash.

 

So we can go as described in our parsha from “rosh pisgah” (head of the heights) seeing, הישימן being הישי the yeshi (father of David), מן (man-english). alluding to our righteous mashiach and may we see him quickly in our days.



The 10 dimensional space and our hexagonal world

hd-abstract-wallpaper-art1

 

star

The delicate inner structure of a pentacene molecule has been imaged with an atomic force microscope a Single molecule, one million times smaller than a grain of sand, pictured for first time.

Scientists from IBM used an atomic force microscope (AFM) to reveal the chemical bonds within a molecule.

‘This is the first time that all the atoms in a molecule have been imaged,’ lead researcher Leo Gross said.

crystal

Dye-doped zeolite microcrystals*

A new class of materials for optical applications are the guest-host systems, in which a species of (sufficiently small) molecules is encapsulated into the “hollow spaces” of a medium such as porous silica or a zeolite, which is therefore called the “host” matrix. Such hybrid materials exhibit new properties that neither the host nor the guest molecules can produce alone. This is because the pores in which the guest molecules reside serve to impose order and stability that limits their motion and can even force the incorporated molecules to assume a particular orientation.

 

Giant3

Hexagonal stones at Giant’s Causeway in Ireland,

25fossil2_650

The hexagonal fossil of the Paleodictyon nodosum, suggesting deeper systems of mathematical or vibrational order within the universe.

HCP

Hexagonal Close Packed (HPC) Structure

Another common close packed structure is the hexagonal close pack. The hexagonal structure of alternating layers is shifted so its atoms are aligned to the gaps of the preceding layer. The atoms from one layer nest themselves in the empty space between the atoms of the adjacent layer just like in the fcc structure. However, instead of being a cubic structure, the pattern is hexagonal. (See image below.) The difference between the HPC and FCC structure is discussed later in this section. The hcp structure has three layers of atoms. In each the top and bottom layer, there are six atoms that arrange themselves in the shape of a hexagon and a seventh atom that sits in the middle of the hexagon. The middle layer has three atoms nestle in the triangular “grooves” of the top and bottom plane. Note that there are six of these “grooves” surrounding each atom in the hexagonal plane, but only three of them can be filled by atoms.

As shown in the middle image above, there are six atoms in the hcp unit cell. Each of the 12 atoms in the corners of the top and bottom layers contribute 1/6 atom to the unit cell, the two atoms in the center of the hexagon of both the top and bottom layers each contribute ½ atom and each of the three atom in the middle layer contribute 1 atom. The image on the right above attempts to show several hcp unit cells in a larger lattice.

The coordination number of the atoms in this structure is 12. There are six nearest neighbors in the same close packed layer, three in the layer above and three in the layer below. The packing factor is 0.74, which is the same as the fcc unit cell. The hcp structure is very common for elemental metals and some examples include beryllium, cadmium, magnesium, titanium, zinc and zirconium.

flake

A Hexagonal Snow flake alot more at the link below

http://ww2.lafayette.edu/~reiterc/mvp/sfn/sfn_pp.pdf

A honeycomb is a mass of hexagonal wax cells built by commercial and wild honey bees in their nests to contain their larvae and stores of honey and pollen.

Revealing the hidden atom in graphite with AFM showing all atoms within the hexagonal graphite unit cells. Image size 2×2 nm2.

thecarboxyso

Viral structure

“A soccer ball has hexagons and 12 pentagons at the corners; the pentagons are essential to close the structure,” said Yeates, who is also a member of the California NanoSystems Institute at UCLA and UCLA’s Molecular Biology Institute. “The Epcot Center at Walt Disney World has Spaceship Earth, a well-known dome structure composed of triangles that fit into hexagons, but on closer inspection you will find 12 locations where only five triangles come together; the same is true of the Buckminster Fuller-type domes in the desert and many viral structures.

“This principle of closing a structure by combining a large number of hexagons with a small number of pentagons to create a piece of curvature has been understood by architects, molecular biologists studying viruses and soccer ball manufacturers.”

virusenzymes

Studies led by ARS biologist David M. Donovan have shown that enzymes from bacteriophages (like the one shown) can be used to fight multi-drug-resistant bacterial pathogens that affect animals and humans, such as methicillin-resistant Staphylococcus aureus, also known as MRSA. Image courtesy of Michael G. Rossmann, Dept. of Biological Sciences, Purdue University.

RBC_trio

Image: The human red blood cell membrane skeleton is a network of roughly 33,000 protein hexagons that looks like a microscopic geodesic dome.

IPC (green) movements and patterning are disturbed in a Roughest mutant (right). IPC (green) movements and patterning are disturbed in a Roughest mutant (right).

 

fly eye cell

Fly eye cell elaborate tissue patterns are formed by two cell types with complementary adhesion molecules, as revealed by Sujin Bao and Ross Cagan (Washington University, St. Louis, MO). Favored heterophilic attractions between the two adhesion molecules, they show, pattern the fly eye.

Patterning has often taken a back seat to fate determination in cell biology studies. “We’ve spent buckets of time,” says Cagan, “finding all sorts of signaling molecules that explain cell fate, but not patterning. We can make kidney cells [in vitro], but how do you sort them into a glomerulus? What we really want to know is not what makes a lung cell, but what makes a lung.”

1765honeycomb

Honeycomb

afm-image-graphite 2 web

Graphite Molecule

glass

flake

Snow flake

saturn

An odd, six-sided, honeycomb-shaped feature circling the entire north pole of Saturn has captured the interest of scientists with NASA’s Cassini mission.

star

STAR OF DAVID CREATED FOR THE WHOLE WORLD TO SEE ON THE SOLAR ECLIPSE…..

At the end of the “Total Solar Eclipse’ the Sun created the Star of David for the whole world to see and this is no coincidence.

What makes it even more spectacular is that the 22nd July is the 203rd day in the annual gregorian calendar and it is the same day that the Star of David is created by the eclipse of the sun, 203 is also the gematria value of the words “Created” and ” Star of David”.

For decades, Physicists have been searching for a “theory of everything” that can explain all of the various phenomena in the universe. Currently, one very popular such theory is string theory, which holds that the universe boils down to a set of tiny vibrating strings. Differing vibrations would result in particles of different masses and charges, giving rise to the variety of forces and particles in the universe. According to string theory, all of reality exists in (exactly) ten dimensions. There are four revealed dimensions  (the three dimensions of space together with the fourth dimension of time) and an additional six concealed (spatial) dimensions. In Kabbalah we are taught that God emanated from His infinite light (through the process of tzimtzum–the “contraction” of infinity) ten Divine lights or powers (sefirot) through which He created the universe. Each of these ten powers can be understood to be a “dimension” of reality. This is the ultimate reason that the Torah chooses the “perfect” number system to be the decimal system (as is said in the Torah: “The tenth shall be holy for God”).

All ten dimensions are seen to be contained within the “point-string” . whose form resembles a tiny “string”) of the letter yud = 10. The letter yud is the first letter of God’s essential Name YHV”H  (whose full value equals 26, the sole other possible number of dimensions of the universe according to string theory). The full spelling of the letter yud is: yud (10), vav (6), dalet (4). The two additional letters, the vav (6) and the dalet (4) themselves equal the original yud (10). The full spelling of the yud is thus to be understood as an equation: 10 = 6 plus 4. The 10 dimensions of reality divide into two categories, one of 6 and the other of 4. In Kabbalah, the vav (6) is considered the “male” element of reality whereas the dalet (4) is considered the “female” element. The “female” principle of reality is “revelation” whereas the “male” principle is concealed within the “female.” So is the relation, according to string theory, of the 6 concealed dimensions of reality to the 4 revealed dimensions. 

 

In Hebrew, the numerical value of the word for “string” (chut) is 23. 23 is the tenth prime number (beginning from 1). The value of “light” (or) is 207. 207 = 9 times 23. This indicates that every “photon” of the primordial light is in fact composed of a nine-fold string. In Kabbalah we are taught that one of the primary functions of the primordial string is to “measure.” Each “unit” of measure is in fact an individual string. From one initial string become emanated a multitude of strings which fill space. These strings “fold” in and out, “split” into two and our “reunited” into one. These stages most precisely reflect the imagery and terminology of modern string theory.

In the beginning the universe was concentrated into a super space that was primarily energetic and fractionally material. Astrophysicists describe a state of the beginning creation where all matter is condensed into a space of zero size and infinite density. This is as the Torah sages teach that God from “nothing” created a tiny speck the size of one grain and from the He created the universe. Our job while in this world is to walk between this “nothing” and the Physicality created from it. To join the “nothing” and the “something” created from it. The “Bli-Mah” is the absolute reality. The “Mah” is the relative reality. By uniting these 2 we bring enlightenment into the world. This is the process of making a continually expanding universe. The sages teach that by a “tzimzum” contraction God made a space for the world to exist and then by a pulse of “inflationary” energy the contraction was reversed. The place for the world to exist is as a space ruled by “black hole” theory. This beginning of expansion began 10 to minus 35 seconds after the beginning of creation. At that point the universe only measured 10 to minus 35 centimeters, now that is pretty small ! Divine intervention enters creation by “Ruach Elokim” over (entering) the initial “TZIMZUM” contraction (EMPTY SPACE-BLACK HOLE)

Kabbalah teaches that the ten dimensions of reality were initially created in potential by means of the “contraction” of God’s infinite light, thereby resulting in the appearance of an “empty space” or “black hole” of “potential” being. Into this primordial “vacuum” enters a “ray” of Divine light, referred to as the “line” or “string.” The primordial string “actualizes” the ten manifest dimensions of reality and continues to emanate within them the worlds of creation. The initial revelation within the primordial vacuum is the revelation of light. In the words of the third verse of Genesis (the first explicit “saying” of creation): “And God said ‘Let there be light,’ and there was light.” This primordial light refers to the Divine ray of light that permeates the vacuum, the Divine “string.” 

“The spirit of God on the face of the waters ” is this “inflationary” energy. This influx of “The spirit of God on the face of the waters ” clearly shows us the expansion of the universe is not Random. As the expansion of the universe continued temperatures began to fall. Light separated from matter from matter and emerged from the darkness of the universe. This described by ” The earth was unformed and void. Darkness was on the face of the depth and the Spirit of Eloheme was on the face of the waters. God said let there be light” Prior to cooling down the primordial world was at a temperature of 3000 degrees Kelvin. There was then only Photons (light) and free electrons (matter). The light was held in the electrons. As it cooled down the electrons were able to bind and slow down into their atomic orbits. The photons  separated revealing their light. From the energy of the darkness the light emerged.The darkness is made of energy, not emptiness. The darkness is withheld, hiding of light. These electrons are “Black fire” called “darkness” and face of the depth. Scientists call them Gamma rays. They are invisible to the eye. The darkness is a deeper energy of consciousness than the light. This deeper energy of darkness creates light. Creative energy is in the darkness. This is as said in Psalms “Darkness is not dark to you” (139:12) It it from here that the next stage of the universes expansion emerges. The laws of thermodynamics dictate that with the further expansion of the universe there should be created more chaos, but this is not the case. But instead there is increasing order created. by the laws of thermodynamics this has yet to be understood.

 Black fire itself emits no light as light is revealed by matter. This matter was 75 percent Hydrogen and 25 percent Helium. From this was created all elements of the physical plane.

   The 10 sefirot connect to 4 dimensions of height, width, depth and time. Physicists now propose in string theory that 10 dimensions contract into 4. This is also a description of the “Tree of Life”. The middle six dimensions are “Zeir Anpin” the remaining 4 are Keter, Chuchmah , Bina and Malchut.

There is another theory called M-theory which suggests that the universe has a total of 11 dimensions. Three of these are the familiar dimensions of space (length, width, height). The fourth is the dimension of time, which is really inseparable from the three of space, and part of one continuum. In addition to these, there are seven more dimensions not perceivable to human senses. Kabballah talks about 11 gaps between the parzufim and this being places the “other side” nourish, but this is not the place for that.

A central principles of quantum physics is entanglement. This refers to 2 particles that are intertwined, and appear to affect one another instantaneously even though they may be very far apart. Einstein famously called this strange phenomenon “spooky action at a distance”. This reflects the Torah idea that all is one.

“Entanglement” is seen very much in the Kaballah of the Ariza”l. All is connected and all is one connected in MANY WAYS. We see this by the worlds superimposed upon worlds; in souls entangled across vast distances, and across time; and in lengthy formulas of yichudim, kavvanot, and tikkunim (“unifications”, “meditations”, and “rectifications”). In fact, studying the Arizal sometimes feels like studying quantum physics. Its very well possible that the study of Kabballah one day will bridge the gap between the realm of science and the realm of the spirit.

Physicists  Stuart Hameroff and Roger Penrose have built an entire theory around entanglement, which provides a scientific explanation for the soul, the afterlife, and reincarnation. It is very well possible the Scientific thoery could lead to proof of the Truth of the Torah’s teachings.

One of the most well-known principle in quantum physics is that of wave-particle duality. According to this every particle is also a wave. Light photons (particles of light) have been found to behave as a particles and also as a waves.

Max Planck, is often called the “father of quantum physics”, he said that “I can tell you as a result of my research about atoms this much: There is no matter as such. All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter. The Torah tells us this animating force of creation, Who continually is sustaining the existence of a physical creation is God !

Another way to understand the 6 dimensions (directions) is according to the Parzufim (faces of GOD). . The six major Parzufim, into which the Sefirot are organized are Attika Kaddisha or Arich Anpin (The Holy Ancient One or Long Face) which is identified with the Sefirah Keter (Divine will and Delight), Abba (the Supernal Father ) corresponding to Chochmah (creative wisdom), Imma (the Supernal Mother) corresponding to Binah (Divine Understanding), Ze’ir Anipin (The Short-faced One) or Ben (the Son) corresponding to the Sefirot from Chesed (kindness) to Yesod (way of manifestation) and Bat (the Daughter) or Nukvah (the Female) (corresponding to Malchut). In the feminine Parzufim (The manifest Divine presence), the Sefirah Yesod is the sexual organs and  the womb .

Sometimes Atika Kadisha is spoken of as a separate Partzuf above Arich Anpin, bringing the total number of Parzufim to six. There are also six secondary Parzufim: Jacob and Israel, which are aspects of Ze’ir Anpin, Rachel and Leah, which are aspects of Nukvah, and Israel Sava and Tevunah, which respectively personify the “Malchut” of Abba and Imma.

The Parzufim, like the Sefirot are  components of the worlds. Each thing in the world is composed of the various Parzufim, which appear in infinite relations and combinations. Like the constellations in the sky, the Parzufim are continually changing their positions, and the procession of earthly events are a result of these changes’ The Parzufim also engage in unifications , Which cause the restoration and repair of the worlds.

 

Pictures created by the Hebraic sacred geometry form a picture of GOD that encompasses eternity.  A picture of the nature and GOD’S flow patterns in creation that we may be able to grasp some what. The inclusion of the Sephirah allows us to think more rationally about the important characteristic of GOD as they are expressed in the past, the present, and future. This becomes a tool for contemplation and meditation so that we can grow in wisdom and understanding.

An interesting addition to the picture is the use of the compass to create the sixfold creation process. By using a compass we can draw six and only six circles by maintaining a constant radius. The first circle starts at any place on the page. Then the next circle starts at any point on the circumference of the first circle. This forms an intersection between these two circles. We start a third circle at a point on the circumference of the second circle and place our pencil one the intersection of the first two circles. Continuing in this way we would form a pattern of six and only six circles; all of them joined in a common center point. Then if we draw straight lines at the intersections, a hexagon would form. And if we draw straight tangenital lines joining two circles at a time, another hexagon is formed on the outside.

 

There are several basic elements in what some call “Hebraic Sacred Science.” The Hebrew alphabet produces a profound prophetic message every time Hebrew is spoken. But there is another branch, Hebraic Sacred Geometry. The a element of Hebraic geometry is the equal-sided hexagram. It can be used to demonstrate the acts of creations. For Basic Unit, Symbol of the Creator example, if we take the hexagon to represent the days of the creation, we will see that each of the six creation phases join together to form another day. A seventh created day and a seventh day is formed by doing nothing, by resting.

Around the seven days can be placed another hexagon which is symbolized by the Hebrew letter Resh. This super hexagon is the universal container, formed before all else, in which all other containers reside. So the entire physical and spiritual creation can fit inside the super container.

Transformed hexagon Lines drawn between opposite corners in the hexagon form another container: a cube with six sides. So by drawing three lines the hexagon transforms from a flat object into a three-dimensional one. This will play an important role in the  Kabbalah Tree.

The hexagon can also contain two equilateral triangles: one pointing up and the other pointing Male and Female in the hexagon down. This becomes a graphical representation of the male and female attributes of the Creator. Creation is an act of conception, growth, and birth. Both the male and female life contained within the Creator are involved. You will see that the union of the male and female give birth to another hexagon: the symbol of a new Creator being. The two triangles form the Star of David within the Creator hexagon. And when that happens something new is created.

The Container Cube and the Star join to form a place in which a creation is born and resides. This geometric form Cube with Male and Female then becomes the pattern from which a  Kabbalah tree is formed.

The  view of the Kabbalah tree Creation cube is from the top-down and follows the pattern of the Hebrew alphabet. Starting at the top the first container represents the conception, process, and birth of knowledge: Da ‘ ath, that will be manifested in all that follows. This knowledge required wisdom and understanding and contains mercy and love tempered by judgement. From this knowledge of all that exists, life, death, good, bad, will come a product of tremendous worth to all of Creation. The Mother (Divine understanding) in the first container connects down to the “Teferet” Beauty that will come out of this Knowledge in the middle container where another conception, process, and birth will take place. The Father looks upward to connect with the Creator, Holy People  wear the “Crown” and bring God’s Power into the creation process.

A hexagon is created by Metatron’s cube

1.  We do this work because we think it’s important that this wisdom is available to people around the

kaballah  hexagon

double-piramid

From teaching of Sefer Yetzera

Chariot_shadai ezek

Merkabah Tree from the Book of Ezekiel and Isaiah

 

The middle Container is the time of the creation of the first heaven and earth, the physical universe, and those who must live in it. It is a time of incredible process where those who live in this Container are tested and tried to prove their individual spiritual strength and the importance of living connected to the Creator: “Parzuf  Aba” The Father  (flow of divine creative wisdom) of this middle phase reaches up and draws Knowledge from the first act of Creation, while the Mother looks toward the Future and what this will mean for the rest of Creation. The beginning of the Grand Plan becomes manifest in this domain and is represented by the second group of Hebrew letters. This becomes the first state of the highest result of the Creation process. By the merging of the Father and the Mother (Divine creativity and Understanding) A human become a Holy conduit for the infinate light, becoming a active participant in the continuing process of creation.  This Creation is given the name “Beauty,” (name of the middle circle of creation.)

The interesting part of this is in the word “bereshith” that we translate “In the beginning.” If the word is parsed into two words: bere shith, the meaning is now, “I create six!”

Sefer Yetzera (The book of Creation) from Abraham Teaches our world is made of Six sides in the six directions. The letters Alef, Mem, Shin are signed in six rings and enveloped in male and female. Know, meditate and imagine that the fire supports water. He sealed six extremities. He sealed the height, turning upwards and sealed it with Yod-He-Vav. Six: He sealed the depth and He turned below and sealed it with Yod-Vav-He. Seven: he sealed the east and turned forwards, and sealed it with He-Vav-Yod. Eight: He sealed the west and turned backwards and sealed it with He-Yod-Vav. Nine: He sealed the south and turned to His right and sealed it with Vav-Yod-He. Ten: He sealed the north and turned to His left and sealed it with Vav-He-Yod. These are the ten Sefirot out of nothing, One: Spirit of the Living Elohim; two: wind of the spirit; three: water of the wind; four: fire from the water, height and depth, east and west, north and south.

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