250617.Shlach Lecha ver117

The difference between Tam and Tamim

Rabbi Ila'i explains why Abraham was referred to as Tamim (perfect) while Jacob was referred to as Tam (perfect) and says that the difference has to do with the fact that Jacob was more perfect, being circumcised. With the wholeness of male and female together, Tam takes the letter aleph to become Emet, truth, as in "You will show truth to Jacob." When Abraham circumcised himself he entered into Tam and also into its levels that are together called Yam, ocean, thus becoming Tamim that combines the letters of both; thus he was connected with the right. Everyone should contain the holy levels and be Tam Yam in order to be able to accept the aleph, the secret of Jacob, to become Emet or truth. Rabbi Ila'i tells us how Malchut is covered on the outside with blue that was taken from the ocean so that those who look at her with the evil eye will draw the blue color that is judgment; internally, however, all the colors sparkle in her and are embroidered with the light of Chochmah. Similarly the man who wears the blue tzitzit becomes Tamim every day. He becomes elevated afterward to higher levels by the wearing of the Tefilin, to the levels of Zeir Anpin. It now appears that seven days have passed since the righteous rabbis began their supernal experience, and Rabbi Ila'i now tells them the explanation of the six sections of the mysterious riddle they heard earlier.

Shlach Lecha: Verse 117

פָּתַח ר' אִילָאִי וְאָמַר, תָּמִים תִּהְיֶה עִם יְיָ' אֱלֹהֶיךָ. מַה בֵּין תָּם לְתָמִים. בְאַבְרָהָם כְּתִיב, הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. יַעֲקֹב דְּאִשְׁתְּלִים יַתִּיר, כְּתִיב בֵּיהּ, וְיַעֲקֹב אִישׁ תָּם. אֲמַאי אִקְרֵי אִישׁ תָּם. בְּגִין דְּלָא אִשְׁתְּאַר בֵּיהּ פְּסוֹלֶת כְּלַל, דְּהָא פְּרִיעָה הֲוָה בֵּיהּ.

Rabbi Ila'i opened the discussion saying, "You shall be perfect (Heb. tamim). with Hashem your Elohim" (Devarim 18:13). HE ASKS: What is the difference between Tam (lit. 'perfect') and Tamim (lit. 'perfect'). HE RESPONDS: By Abraham, it is written: "Walk before Me, and be perfect (Heb. tamim)" (Beresheet 17:1). By Jacob, who was more perfected, it is written: "And Jacob was a plain (perfect - tam) man" (Beresheet 25:27). Why was he called a perfect man? Since no refuse was left with him, as the uncovering of the membrane at circumcision was performed on him.

Shlach Lecha: Verse 118

בְּמָה אִתְפְּרַע, וְאִתְדַכֵּי מֵהַהוּא פְּסוֹלֶת בְּגִין דְּהַהוּא אֲתָר דְּאַתְקִיף לִפְסוֹלֶת, דִּלְגוֹ אֲתָר דִּפְרִיעָה שָׁארִי, אִיהוּ שׁוֹר, דִּיּוּקְנָא דִּשְׂמָאלָא דְּכֻרְסַיָא דִּילֵיהּ. וְהַהוּא שׁוֹר, אִקְרֵי שׁוֹר תָּם. דְּהָא רְתִיכָא דְּכֻרְסְיָא, רְשִׁימָא דִּבְרִית אִית בֵּיהּ. וע"ד, הַאי שׁוֹר אִקְרֵי תָּם. וְיַעֲקֹב אָחִיד בֵּיהּ בְּגַוֵּויהּ, וּבְהַאי שׁוֹר עָבֵיד פְּרִיעָה, וְאַעְבַּר זוּהֲמָא דִּפְסּוֹלֶת כֻּלָּא.

HE INQUIRES: How did he perform that membrane uncovering and become cleansed from that refuse? HE RESPONDS: That area that strengthens the refuse within - WHICH EXISTS where the membrane is - is an ox, WHICH IS the left image of His throne. FOR IN THE CHARIOT OF THE THRONE ARE THE FACE OF THE LION TO THE RIGHT AND THE FACE OF THE OX TO THE LEFT. That ox is referred to as an ox that has not gored (Heb. tam), since there exists an impression of that Covenant of circumcision in the Chariot of that throne. Therefore, this ox is called an unblemished ox. Jacob is connected with it and with this ox, he has performed the membrane uncovering and has removed the soil of that refuse entirely.

250616.Shlach Lecha ver62-67

Shlach Lecha: Verse 62

"And they came to the wadi of Eshkol (lit. 'cluster')" (Bemidbar 13:23): these refer to matters of Agadah and homiletical interpretation that are derived from the aspect of Faith, WHICH IS MALCHUT, SINCE HOMILETICAL INTERPRETATIONS AND AGADAH ARE DEPENDENT ON TORAH AND SURROUND HER LIKE GRAPES IN A GRAPE CLUSTER. "And cut down from thence a branch..." (Ibid.): they learned from there the headings of the chapters and the highlights of the matters. The faithful rejoice with these matters, which are blessed within them. They notice that they stem from one source and principal and there is no division that divides them. Those who are not of Faith and do not study the Torah for its own sake cause the Faith, WHICH IS MALCHUT, to be separated FROM ZEIR ANPIN, SINCE THEY CAUSE A FLAW IN THE UNION OF ZEIR ANPIN AND MALCHUT - WHICH ARE THE WRITTEN TORAH AND THE ORAL TORAH. THEY DO NOT ACCEPT THE BELIEF THAT THEY ARE ONE ESSENCE AND ONE SOURCE. This is what is written: "And they carried it between two on a pole (Heb. mot)" (Ibid.), WHICH MEANS THEY CAUSED a division BETWEEN THE WRITTEN AND ORAL TORAH AND CONSIDER THEM, HEAVEN FORBID, AS TWO. What is the meaning of "mot?'' It is as it is written: "He will not suffer your foot to be moved (Heb. lamot)" (Tehilim 121:3) and "of the pomegranates (Heb. rimonim), and the figs (Heb. te'enim)" (Bemidbar 13:23). They have placed these matters entirely into the Other Side, to the side of heretics, and the side of separation, SINCE RIMONIM IS DERIVED FROM MINIM (LIT. 'HERETICS'). AND TE'ENIM IS DERIVED FROM: "BUT ELOHIM ALLOWED IT (HEB. INAH) TO HAPPEN TO HIM" (SHEMOT 21:13), MEANING THAT IT HAPPENED BY CHANCE, AS THEY DO NOT BELIEVE IN PROVIDENCE AND SAY EVERYTHING IS BY CHANCE, AND SEPARATE THE BLESSED HASHEM FROM THE WORLD.

Shlach Lecha: Verse 63

This is what is written: "And they returned from searching the land" (Bemidbar 13:25). "And they returned" means they returned to the Evil Side and recanted from the true path, saying, What result did we get, to this day we have not experienced any worldly benefits for our labor in the Torah. The house was empty and we were settled among the lower class of the people. Who will merit that world and who will reach to enter into it? It might be better for us not to work so hard. "And they told him, and said..." (Ibid. 27), Here we labored and studied in order to know that part of the world, AS YOU ADVISED US: "And indeed it flows with milk and honey" (Ibid.). That world above is indeed good, as we were informed in the Torah, but who could deserve it?

Shlach Lecha: Verse 64

"But the people are strong" (Ibid. 28). Powerful is THE NATION THAT MERITED THE WORLD ABOVE, which did not value the whole world at all to strive in it so as to acquire great wealth. Who is he THAT COULD ACT THAT WAY to gain merits in the world above? Certainly, "but the people are strong that dwell in this land." Whoever wishes to make gains in her must be wealthy and strong as it says: "But the rich answers with impudence (lit. 'strength')" (Mishlei 18:23) INDEED HE MUST BE SO. "and the cities are fortified and very great" (Bemidbar 13:28), MEANING nothing will be lacking in homes filled with all goodness. "And moreover we saw the children of Anak there" (Ibid.), meaning it requires a firm body strong as a lion, since the Torah diminishes the strength of a person when he deals in the forbidden and the permissible, the defiled and the cleansed, the fit and the rejected. Who could merit her?

Shlach Lecha: Verse 65

Furthermore, "Amalek dwells in the land of the Negev" (Ibid. 29). If a person should think to himself that even with all this, he will deserve TO BE STRENGTHENED, "Amalek dwells in the land of the Negev." Here is the Evil Inclination that prosecutes the person, always present in the body. "And the Hittites...and the Amorites..." (Ibid.).

250615.Bamidbar - Beha'alot'cha - Hichal Habracha - Rabbi of Komarna

chakras, DNA, sympathetic and parasympathetic nervous systems