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Filed under: PARSHA KI TISA | Tags: passover lamb

PARSHA KI TISA — KEY TASE BS”D

Filed under: PARSHA KI TISA | Tags: passover lamb

Filed under: animal worship, Aries, Astrology, golden calf, PARSHA KI TISA, passover lamb, Taurus | Tags: golden calf, iggul, p, PARSHA KI TISA, Passover offering, Ramchal, Sabbath, Shavout

Key tase PARSHA KI TISA BS”D

The “kiyor” in our “parsha” here is introduced separated from all the other vessels of the “Mishcon” (Tabernacle).  mentioned after all the rest of the vessels,

The Seforno teaches that the “kiyor” is not mentioned with the rest of the vessels because its intent was not to directly cause the Shechinah (Divine Presence) should reside in the Sanctuary, as the other vessels but to prepare the kohanim for their service. All the other vessels fulfilled a direct service of God in the Mishkan and caused Godliness to rest therein. The “kiyor”, on the other hand, served the purpose of washing the hands and feet of the kohanim before they served in the Mishkan. The  “kiyor” therefore was a preparation for the kohanim for their service and not part of the service of the “mishcon” itself. The Torah relates that the copper used for making the “kiyor”  was from copper mirrors donated by the women. The mirrors  were made for and used to help the women enhance their power of attraction and temptation so to arouse their husbands’ desire, copulate with them and conceive children making greater the nation of Israel. By using the Mirrors to make the “kiyor” the darkness  is turned to light this shows the excellence of light emerging from darkness. A object of seduction becomes one of Holiness.

   The“kiyor” was situated between the Tent of Meeting and the altar. In Mishna, Keilim R. Yossi stated: “In five respects is the area between the Ulam and the altar on par with the Heichal: for those afflicted with blemishes, or with a wild growth of hair, or who have drunk wine, or whose hands or feet are unwashed may not enter there.”

Moshe acted as a “Cohen” for the seven days of consecration of the “Mishcon”. Moshe’s descendants were deprived of priesthood as it is says, “But as for Moshe the man of God, his sons are named among the tribe of Levi;”.

When the Hebrews left Egypt they Sacrificed Lambs, in this Parsha they made the golden calf. Why these animals ?

During the period of the Exodus from Egypt, the astrological sign dominating the era was Aries the ram. This is why a lamb, related to the ram was the Paschal sacrifice. The lamb was the main God of the Era to the Egyptians and so the Hebrews killed it in the month of its greatest dominance, Aries the ram dominates the Hebrew month of Nisson. The month of Passover. This “mazal” dominated events for 2,000 years, from about the time of Avraham until the time of the destruction of the Second Temple. This was a time of severe judgment, for Aries is ruled by the planet Mars, who rules over blood. The epoch of Taurus the bull is what preceded the epoch of Aries. According to the astrologers, it was during the epoch of Taurus that Adam first walked the earth. The Erev Rav therefore considered this to be an auspicious sign. Thus, when they chose an image that they wished to represent GOD, they took the image that they thought was the highest and most powerful image. They could not conceive that GOD was above images and astrology. Also the gold calf was made of 120 talents of gold, corresponding to the 120 permutations of the 5 letters of the name Elokim. They thought they could replace God, not so smart.

The wicked Egyptians worshipped Aries and Taurus (ram and bull) because they ascribed to these animals special powers, and therefore did not eat them. The Egyptians worshipped Aries which is symbolized by a ram therefore they abstained from killing sheep, and held shepherds in contempt as its written “behold we shall sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?” (Ex. 8:22) and “for every shepherd is an abomination to the Egyptians” (Gen. 46:34) Idolaters objected also to killing cattle which they held as a object of worship. The people of India up to this day do not slaughter cattle.

There for the Torah commands us to offer sacrifices of these kinds:

“You shall bring your offering of the cattle, the herd and of the flock” (Lev. 1:2)

By this the sacrifices would keep us away from idol worship and blot it out of our memory.

If Yisrael would have accepted donations from all of the world through the Mikdash. They would have refined the whole world but because of  the sin of the golden calf  they fell from this level and the “tikun” fixing could not be achieved. The “erev rav” (mixed multitude) brought on this calamity. Our first priority must be to separate from the “Eirev Rav”.

Our sages of Blessed memory have said ”The Shabot is equal in importance to all the other commandments”, ”observing the Shabot properly is equivalent to observing the whole Torah”. Looking closely at this weeks parsha we may see a bit of illumination concerning this concept. The Rambam teaches that Parshat Ki Tisa teaches the parameters of the “melachot” (forbidden labors of Shabbot)  are learned from the “Mishkan”. (Tabernacle) specifically its construction.

It says ”The children of Israel shall keep the Shabot through out their generations” and other words giving us the Shabot and then immediately ”And he gave to Moses, when he finished talking with him upon Mount Sinai, two tablets of Testimony, tablets of stone, written by the finger of God” (exodus 31). May we all be able to commune with God on the Holy Shabot and be granted our portion in the Torah. The Torah was given on Shabot which was the Holiday of Shavout.

Like all parts of the Torah here also we can see ways to strengthen our attachment to our Creator, may His Name be blessed. Let us look to before Moses came down from Mount Sinai with his face shinning to great to behold. When they put a vail on him to shield his brilliance from sight. Just before Moses came down God told him ”You shall not offer leaven with your sacrifice” (exodus 34). Our sages tell up leaven represents arrogance, pride and self love. How can one truly serve God will all their heart when they believe their thoughts and desires are most important. There is no room for this self love in sacrifices or fulfilling Mitvot (Biblical commandments), for heaven forbid this self love may get in the way from fulfilling a precept with the greatest expression of the love of God. By nullifying ourselves to become a vessel for Supernal will, the way of God we can as alluded to by the commandment of giving the first born to God. Which is also given in this section. Realize that God comes first, no matter what. We should serve God above all with our time, our selves our money all that we have as King David said, peace unto him ”The Torah of your mouth is better to me than thousands of gold and silver.” (Psalm 119). We are told here not to leave any of the Passover offering till the morning. We know that sacrificial meat held past the allotted time for eating is ”piggul” (forbidden), and cannot be eaten by us. God tells us in his Torah ”My offering, my food to be consumed by my fire”. As part of the sacrifices we are able to have as food, if one ate it in the allotted time. So from ”My offering, my food” we can see the the service of God in some way is food to God. This is also as the verse in Psalms ”Give strength to God” (psalm 68). We should not delay in bringing this to him, before it is “piggul”, too late. What could possibly be more important than doing the will of the God. We should run to do His commandments. There is nothing else. May it be that by not offering sacrifice or Divine service with leaven, being barriers of self love of one’s own ego, we can bring God the first born. Bring everything to Him. As God comes first and we will not delay in his service, allowing the offering to become “piggul”, but we will run to fulfill His commandments and do them in a very beautiful way that leads to true piety like is talked about in path of the Just by the Ramcha”l. One must have zeal as this will bring Holiness which will bring prophesy and this brings Eliyahu.1 Those who while in this world strengthen themselves with the having bold zeal in things of Holiness. When they fall in this world they quickly work to rise to a higher level. Then we will see the verse fulfilled ”I will do marvels, such as have not been done in all the earth, nor in any nation; and all the people among you shall see the work of the Lord; for it is an awesome thing that I will do with you.” (Exodus 34) With our Righteous Messiah quickly in our days.

It says in the Parsha “And when the people heard these evil tidings, they mourned; and no man put on him his ornaments” (Exodus 33:4).

1) Why do the Children of Israel respond to the bad news that they will not be led directly by God by removing their ornaments?

2) Next, God affirms the people’s decision not to wear their ornaments, commanding them, “Remove your Ornaments,” and adding, “[Then] I may know what to do with you” (33:5). What is it about the removal of the ornaments that causes God to reconsider His relationship with the people?

The Malbim notes that the majority of our ancestor did not worship the calf, but they also didn’t protest against it and stop its worshipers from carrying out their  actions  they are no longer deserving of the gifts of God, that they have sinned gravely and destroyed their intimate connection with God. Finally, the shedding of the ornaments represents an understanding that they have utilized some of those very gifts to betray God, to construct and create the anti-covenant. Its written “And Yisrael were stripped of their Crowns-ornaments (‘edyom’) from Har Chorev” (mount Sinai). “When Israel said ” nasa vi nishma” (‘ we will do and we will hear ‘, 60,000 ministering angels came down and put 2 Crowns on each of their heads; One for Na’aseh and one for Nishmah. When they sinned with the Golden Calf, 120,000 angels of destruction descended and took from them both Crowns” (Talmud, Shabbat 18a). The Avnei Nezer questioned this, arguing that since they had sinned by their actions only the Crown of Naaseh should have been taken. They still had retained the merit of Nishmah. However, ‘ Crown’ is a matter of kingship that separates the king from the rest of the people, so too, their Crowns separated each person from their own personality and own individuality. All their actions were only for the sake of Heaven, rather than for the spiritual satisfaction, status or good feelings that they may bring. For such an achievement not only actions are needed but also ‘ Nishmah’. After the Golden Calf, their religious actions were once again primarily for their own spiritual benefit and not primarily for the sake of Heaven. So the angels took back both the Crown of Naaseh and that of Nishmah (Israel said “we will do  agreeing to accept the Torah even before hearing it”).

3) In addition to the above, the Torah draws a connection between the ornaments and Har Chorev (33:6). What is the meaning of this connection to Sinai?

Let us first turn our attention to the third question raised above, the issue of the connection between the ornaments and Sinai, the meaning of the phrase “edyam me-Har Chorev” (33:5). This phrase might be interpreted as meaning something like “at Har Chorev” or “from Har Chorev and on.” If so, the Torah simply describes the location at which the Israelites removed their ornaments, or the chronological point at which the event took place. However, Rashi (33:3), in accordance with the Talmud (Shabbat 88a), claims that “edyam” refers to the “crowns that the Israelites were given at Sinai when they proclaimed, ‘Na’aseh ve-nishma’ (We will do and we will listen).” Accordingly, the phrase “edyam meihar Chorev” should be interpreted as meaning “from Har Chorev” or “of Har Chorev.”

.What exactly are the ornamentations of Chorev?

The Crowns referred to here are the spiritual Crowns that they received at Har Sinai, when they proclaimed “Na’aseh ve’nishna”,and they then were injected them with the power of invincibility and eternity. R’ Chaim Volozin writes in his monumental book, Nefesh Hachaim, that these crowns were the actual breath that came from GOD’s mouth during the Aseret Hadibrot (The Ten Commandments), of which the first two were spoken by GOD directly to the people).  In what sense does the breath of GOD manifest itself as crown for man? To understand this we must understand what occurred when GOD’s breath was first blown into man. When man was created, the Torah states that GOD blew the breath of life into his nostrils. The breath of life refers to man’s coming to life after receiving his Neshama, his soul, and not simply the life force that animates all creatures. GOD’s breath in man is his Neshama.

Now, this is not to be understood that GOD once blew the breath of life into man long ago, and never connected to him again The sages compare GOD’s connection to man through the breathing of a  Neshama (soul) into him to that of a glass maker as he is blowing the glass. The book Nefesh Hachayim explains that when a glass maker is actually blowing the glass there are three places that contain his breath. There is breath that is actually in the glass creation that is being fashioned, in the tube that he blows into to make the glass creation, and there is breath that is still in the blower’s mouth. So too, when GOD blows the breath of life into a person, there is the Neshama that is in the person’s body, the Neshama that is still in GOD’s mouth, so to speak, and there is also a connector of the Neshama in the body to that part of the Neshama which is still left with GOD. Thus, even after a person is put in this world, the person still remains connected to GOD through his Neshama. When we say that the crowns that Yisrael received at the giving of the Torah was from GOD’s mouth, it means that it was additional Neshama that they received.

Just as the Neshama is received directly from GOD’s mouth, so too the Torah is from His mouth, so to speak. King Solomon (proverbs 2:6) says, “GOD gives wisdom, from His mouth, knowledge and understanding.” The Torah and knowledge of it, is referred to as being “from His mouth”. The Medrash expounds this point further with a  analogy. The analogy is of a king who had a son who came home one day from school and found the king sitting with a plate full of food. The son requested some food of his father, and the king complied. The son said, “I do not want the food from the plate, I want the food from your mouth.” The king took a piece from his mouth and gave it to the son. The analogy is telling us that Yisrael requested more than just knowledge and a law. They wanted the Torah that is from GOD’s mouth, a living law. The Torah came from GOD’s mouth which is  the source of all Neshamot, and therefore could only come with an additional Neshama, the crowns.

Why did these crowns come specifically as a result of saying Na’aseh V’nishmah? To answer this we first have to understand what the meaning of Na’aseh V’nishmah is. Yisrael agreed to fulfill the Torah before even finding out what it was that GOD wanted from them. They were in essence saying, “We have an absolute faith in You, and just want to do whatever You think is right. We cancel our da’as in place of Yours.” Saying Na’aseh V’nishmah was an act of  self effacement before GOD.  A act of  self effacement before GOD, is in essence a direct and very strong connection to Him – I am nothing, and all there is, is GOD.

Connection of two beings is called Dat (Knowledge), a connection between man and wife is referred to as da’as (a man knows his wife). When man connects to GOD, that is called Dat. Referring once again to the verse in proverbs, it says “from your mouth-Dat knowledge”, that is to say that the direct connection that man has to GOD, is “from mouth” the Torah and Neshama. This is the essence of Yisrael, the Torah and GOD are one. They are one and they all come back together at the mouth of GOD.

If we take a closer look at the Midrash with the king and his son, we find an additional insight. The son says to his father the king, “All that I request is that which is from your mouth.” This tells us that if we want what is in GOD’s mouth- the Torah- then we must request it. This is demonstrated further in another Medrash on the same verse. The Medrash relates the following story, “The People of Alexandria asked R’ Yehoshua Ben Chananya, ‘What can man do in order to be wise?’ He answered, ‘Spend a lot of time learning and little time doing business.’ They responded, ‘Many have tried and were not successful.’ R’ Yehoshua answered them, ‘Then you must request mercy from the One to Whom the wisdom belongs, as it is stated, ‘Becouse God gives wisdom from mouth’” In order to receive knowledge, you must request it through Tefillah. Tefillah makes a person closer to GOD.

This is what it means when it says that “Moshe’s face shone”.   This is the light of Tefillin, and Moshe merited to receive all the light of Tefillin. “And Moshe would take the tent“—this also is the lights of Tefillin. Moshe merited all of the lights of Tefillin. “Therefore now put your ornaments off of you” (Ibid., 33:5)—these are the lights of Tefillin. Before the sin, the Tefillin were just a supernal shining, the supernal shining of Chanoch. That was before the sin of the golden calf. After the sin of the golden calf, it was no longer possible to see the lights of the tefillin. The light of the Tefillin was hidden away. It was hidden away within the Tefillin themselves.  Before the sin of the golden calf, one saw actual lights: supernal shining. “And Moshe would take the tent”—he took all the lights of the tefillin of all the Jewish people, and that is what made his face shine. Before then, every single Jew was shining by himself.  Afterward, Moshe’s shining was the sum of all the shine of the Jewish people together. Before then, they weren’t afraid to look at Moshe’s face, because they all shone, but afterwards, when Moshe was the only one shining with this light, then they were afraid to look in Moshe’s face.

Because the women did not contribute their jewels to the making of the molten calf, they maintained a loyalty at Sinai; they never stripped off their crowns.

Today, much of humanity continues to worship one form of a Golden Calf or another. Many have turned their religions into Golden Calves. Many have even turned Judaism and Torah into Golden Calves. Torah Judaism gets turned into a Golden Calve when Torah gets stripped down to only a religion of learning jurisprudence with its spiritual teachings and message lost and being portrayed as only a religion of ritual practices, each of which have nothing to do with the original sources of classical spiritual meaning of the Torah.

All this is as worshiping a false face of YHWH.By creating a false face for religion, they equally create a false face for God, who is supposed to be found within religion. In their quest for religious piety with their stricter and stricter approach to law with out spiritual meaning or devotion, they have built for themselves a modern Golden Calf. It is because of this religious approach to Torah Judaism that not many bother to look for, or to listen for the Still Soft Voice that still echoes within us from its inception at Sinai. People fail to even recognize that the purpose of the Torah was to connect man to God so that we can know God in this world, Love God and cleave to God. This way of Judaism of Religion without spiritual awareness, is not Torah Judaism at all but as worshiping another god, a new golden calf, we have all too many Golden Calves today, this is only the Torah version. Most people these days revolves around something other than the God and that thing is their “Golden Calf”, be it a quest for money of fame or what ever else that has no part in holiness that is the primary motivating force in their life. But we shall come close to the God by the Torah.

 Said Reish Lakish “The Holy One, Blessed be He, will in the future return them [those crowns] to us, as it says, ‘Those redeemed by GOD will return and come to Tzion in song, and everlasting happiness upon their heads.’”

  It says in the parsha. ”You shall not have in your bag different weights, a large and a small. You shall not have in your house different measures, a large and a small. But you shall have a perfect and just weight, a perfect and just measure shall you have; that your days may be lengthened in the land which Yhv”h Elohech”a gives you. For all who do such things, and all who do unrighteously, are an abomination to Yhv”h Elohech”a. ” (25:13-16)

The prophets say much concerning social injustice and economic oppression. Isaiah says:

“Woe to those who join house to house and field to field, they draw close till there is no place, and you will be settled alone in the midst of the land “ (5:8)

They create a situation where there is no where for the poor man to live, as Rashi explains. This type of action is robbing the poor of their land. They allow themselves to act in this selfish way by denying that the land actually belongs to GOD, and that the poor inherently have a right to a place to live as explained by the Radak and Ibn Ezra. By joining field to field the small independent farmer is put out of business by large commercial industrial farming corporations. In safer Eliyahu, Eliyahu ha Novi (Elijah the Prophet) says that because of interest taken on houses, and stealing fields from this there will be orphans and widows in sackcloth.1 Rashi teaches us that this commandment of having ”a perfect and just weight”. Is in The Torah next to the commandment of destroying Amalak. So to teach us Amalek comes when Yisrael is not honest in their Business practices. The Magid of Koznitz teaches that if your ”yetzer hora” (evil inclination) says to you “teshuva” (returning to GOD) of sinners is of no value, be happy with the pleasures of this world. Live only for today, who knows what tomorrow will really bring. Your ”yetzer Hora” (evil inclination) tells you things as these so to make you fall into sadness over your service of GOD, making your heart bitter toward things of the כבוד (glory of) GOD. Know that it is because of these things that that GOD told us to ”remember what Amalak did to you on the way”.2

“Remember what Amalek did to you by the way, when you came forth out of Egypt;

How he met you by the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear Elohem”e. Therefore it shall be, when Yhv”h Elohech”a has given you rest from all your enemies around, in the land which Yhv”h Elohech”a gives you for an inheritance to possess, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it. ”(25:-17-19)

Yuhuda is Givurah (severity), but the seed of Yisrael is rachamim (mercy). Because of this they need to draw upon themselves the flow of “din” (judgment) so their hearts will remember to war with the nations. By the sword Amalak will arouse great jealousy in Yisrael. This is all necessary as again the nature of Yisrael is “rachamim” not “din”, its not their nature to war as their nature is peace. It’s for this same reason Rabbi Akiva as said before will recognize his enemy from the past. (A incarnation of Rabbi Akiva, who suffered so much under the Romans. Will come back in the end of days) These things are necessary to arouse the anger needed that will allow vengeance to be taken on the enemies of Yisrael.3 Peace has been offered many times by Israel to the Palestinians and the Arab world in general. For the most part the Palestinians have only responded with rockets. Concerning this it must be said that the Palestinians are not our baby that we have to nurse along so to give birth to a Palestinian state. They are an enemy state that daily shoots rockets at us, so should be dealt with appropriately. We need to wage total war when attacked. This seems to be all they understand. As good will gestures like leaving Gaza have only brought more rockets. This is no game. One must never forget that the Ramba”m teaches in his Mishna Torah that the Jewish people when they enter the land of Israel are responsible then to fulfill 3 mitvot (laws) : Appointing a king over themselves, to wipe out the descendants of Amalak and build GOD’s House (the Temple).4 With our righteous Mashiach quickly in our days

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