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

250610Bamidbar - Beha'alot'cha - ver17-23

Beha'alot'cha: Verse 17

Come and behold: "and the ark rested." This verse is true, AS WILL BE EXPLAINED, as are others, most certainly. At the moment that Judgment hangs upon the world and Judgments prevail, the Holy One, blessed be He, sits on the Throne of Judgment to put the world on trial. Through that Throne, how many notes are recorded on it, how many verdicts are stored in it, in the bag of the King? All the open books were stored there and, therefore, nothing was forgotten by the King. That Throne is not ready and is not available save during the seventh month. Then is the Day of Judgment, a day in which all the people in the world are counted and everyone passes before that Throne. Hence, "the ark rested." MALCHUT, THAT IS REFERRED TO AS 'ARK,' "rested in the seventh month;" most certainly the seventh month, which is when the Judgment of the world comes.

Beha'alot'cha: Verse 18

"...Upon the mountains of Ararat..." ARARAT IS DERIVED FROM ARUR (ENG. 'CURSED'), INDICATING those Prosecutors who whine and wail, and all those emissaries THAT ARE PRESENT on that day before the Holy One, blessed be He. How many shielding ones are wakened on that day. And they all stand under that Throne when the world is on trial.

Beha'alot'cha: Verse 19

And Yisrael put forth their prayers on that day and beg and beseech before Him, and blow the Shofar. The Holy One, blessed be He, has mercy for them and reverses Judgment to Mercy. All the upper and lower beings say, "happy is the people that know the joyful note" (Tehilim 89:16). It is therefore required on that day that whoever blows should be familiar with the main SECRETS OF THE matters; he should concentrate on the blowing and expedite the matters with the HIGHEST wisdom. Therefore, it is written: "Happy is the people that know the joyful note," and not: 'that blow the joyful note.' We have already explained this.

Beha'alot'cha: Verse 20

They went along all that day and, when nightfall came, they went up to a place and found a cave. Rabbi Elazar said: Let one enter into the cave, for perhaps he will find there a place that is better suited. Rabbi Yosi entered and saw another cave within it and the light of a candle shining in it. He heard a voice that said: "When you light the lamps, the seven lamps shall give light towards the body of the candlestick" (Bemidbar 8:2). Here, the Congregation of Yisrael, THAT IS MALCHUT, received light, as supernal Ima, THAT IS BINAH, is adorned, and all the candles, THAT ARE THE SFIROT OF MALCHUT, illuminate within and from her. THEY SAID ABOUT THEMSELVES: Two refined souls soar from her; THAT IS, THEY UPLIFT MAYIN NUKVIN (ENG. 'FEMALE WATERS') WITH THEIR TORAH STUDY. All the best men - MEANING ALL WHO UPLIFT FEMALE WATERS THROUGH THEIR TORAH THAT ARE REFERRED TO AS 'GROOMSMEN' - connect MALCHUT to the upper one, WHICH IS BINAH. From there, THEY DRAW HER LIGHT downwards.

Beha'alot'cha: Verse 21

Rabbi Yosi heard this and was glad. He came to Rabbi Elazar. Rabbi Elazar said to him: Let us enter, since the Holy One, blessed be He, hastened before us on this day to produce miracles for us. They entered. As soon as they entered, they noticed two people who were involved in Torah study. Rabbi Elazar said: "How excellent is Your love, Elohim! Therefore the children of men shelter under the shadow of Your wings" (Tehilim 36:8). They stood up. Then they all sat down and were merry. Rabbi Elazar said: "How excellent is Your love, Elohim!" How excellent that I have found You. The Holy One, blessed be He, has done us grace in this place. Now light the candles - MEANING THAT THEY SHOULD CONVERSE IN MATTERS OF TORAH TO RAISE FEMALE WATERS TO KINDLE THE SFIROT OF MALCHUT FROM IMA, AS WAS SAID ABOVE.

250609.Bamidbar - Beha'alot'cha - ver15-17

Beha'alot'cha: Verse 15

תָּא חֲזֵי, מֶלֶךְ בָּ"וָ, לָאו יְקָרָא דִּילֵיהּ הוּא, לְאִשְׁתָּעֵי מִלָּה דְּהֶדְיוֹטָא, כ"ש לְמִכְתַּב לֵיהּ, וְאִי סָלִיק בְּדַעְתָּךְ, דְּמַלְכָּא עִלָּאָה קוּדְשָׁא בְּרִיךְ הוּא, לָא הֲווֹ לֵיהּ מִלִּין קַדִּישִׁין, לְמִכְתַּב וּלְמֶעְבַּד מִנַּיְיהוּ אוֹרַיְיתָא, אֶלָּא דְּאִיהוּ כָּנִישׁ כָּל מִלִּין דְּהֶדְיוֹטִין, כְּגוֹן מִלִּין דְּעֵשָׂו. מִלִּין דְּהָגָר. מִלִּין דְּלָבָן בְּיַעֲקֹב. מִלִּין דְּאָתוּן. מִלִּין דְּבִלְעָם. מִלִּין דְּבָלָק. מִלִּין דְּזִמְרִי. וְכָנִישׁ לְהוּ, וְכָל שְׁאָר סִפּוּרִין דִּכְתִּיבִין, וְעָבֵיד מִנַּיְיהוּ אוֹרַיְיתָא.

Come and behold: there is a king of flesh and blood. It is no honor for him to have simple talk and, most certainly, to write these simple things down. Could you imagine if the exalted King, the Holy One, blessed be He, had no holy things to write about with which to produce the Torah, but He merely gathered all the simplest matters, such as: the utterings of Esau; the utterings of Hagar; the utterings of Laban to Jacob; the utterings of the mule; the utterings of Bilaam; the utterings of Balak and the utterings of Zimri. And then He gathered them and all the stories that were written and made a Torah out of them.

Beha'alot'cha: Verse 16

אִי הָכִי, אֲמַאי אִקְרֵי תּוֹרַת אֱמֶת, תּוֹרַת יְיָ' תְּמִימָה, עֵדוּת יְיָ' נֶאֱמָנָה, פִּקּוּדֵי יְיָ' יְשָׁרִים , מִצְוַת יְיָ' בָּרָה, יִרְאַת יְיָ' טְהוֹרָה, מִשְׁפְּטֵי יְיָ' אֱמֶת, וּכְתִיב הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. אִלֵּין אִינּוּן מִלֵּי דְּאוֹרַיְיתָא. אֶלָּא וַדַּאי אוֹרַיְיתָא קַדִּישָׁא עִלָּאָה, אִיהוּ אוֹרַיְיתָא דִּקְשׁוֹט, תּוֹרַת יְיָ' תְּמִימָה. וְכָל מִלָּה וּמִלָּה, אַתְיָיא לְאַחֲזָאָה מִלִּין עִלָּאִין, דְּהַהוּא מִלָּה דְּהַהוּא סִפּוּר, לָאו לְאַחֲזָאָה עַל גַּרְמֵיהּ בִּלְבַד קָא אָתֵיא, אֶלָּא לְאַחֲזָאָה עַל הַהוּא כְּלָלָא קָאֲתֵי, כְּמָה דְּאוֹקִימְנָא.

If so, why is it referred to as "the Torah of Truth" (Malachi 2:6)? "The Torah of Hashem is perfect...the testimony of Hashem is sure... The statutes of Hashem are right...the commandment of Hashem is pure... The fear of Hashem is clean...the Judgments of Hashem are True... More to be desired are they than gold, even much fine gold" (Tehilim 19:8-11); these words refer to Torah matters. Most certainly, the holy loftiest Torah is a Torah of Truth, since "the Torah of Hashem is perfect." Every individual word comes to designate the highest things, since that specific matter which is in a story is not here to teach about itself alone, but rather to imply the overall aspect, as we have explained.

250605.Bamidbar - IDRA RABA - ADIR BAMAROM

250604.Bamidbar - IDRA RABA - ADIR BAMAROM

The skull

Synopsis

Rabbi Shimon describes the skull of Arich Anpin in which are 130 million worlds, and he describes the flow of dew to Zeir Anpin and by which the dead wake up in the World to Come. He talks about that dew that sustains the Supreme Holy Ones and about the manna that sustains the righteous in the future. We learn how the whiteness of this skull radiates light in thirteen directions and how the dew flows to Zeir Anpin. The white illumination for the rest of the lower skulls (the crowns in the grades of the three worlds Briyah, Yetzirah and Asiyah) is drawn from the skull of Zeir Anpin.

Idra Raba: Verse 16

בְּגוּלְגַּלְתָּא, יַתְבִין תְּלֵיסַר אַלְפֵי רִבּוֹא עָלְמִין, דְּנַטְלִין עֲלוֹי רַגְלִין, וְסַמְכִין עֲלוֹי. וּמֵהַאי גּוּלְגַּלְתָּא נָטִיף טַלָּא, לְהַהוּא דִּלְבַר, וּמַלְיָיא לְרֵישֵׁיהּ בְּכָל יוֹמָא, דִּכְתִּיב שֶׁרֹאשִׁי נִמְלָא טָל.

In the skull, WHICH IS KETER OF ARICH ANPIN, reside 13,000 x 10,000 (130 million) worlds that move on feet and are supported by them. From this skull, dew drops flow DAILY to the exterior one, ZEIR ANPIN, and fill the head every single day, as it is written: "For my head is filled with dew" (Shir Hashirim 5:2).

Idra Raba: Verse 17

וּמֵהַהוּא טַלָּא דְּאַנְעַר מֵרֵישֵׁיהּ, הַהוּא דְּאִיהוּ לְבַר, יִתְּעֲרוּן מֵתַיָּיא לְעָלְמָא דְּאָתֵי. דִּכְתִיב כִּי טַל אוֹרוֹת טַלֶּךָ, אוֹרוֹת נְהוֹרָא דְּחִוַורְתָּא דְּעַתִּיקָא. וּמֵהַהוּא טַלָּא, מִתְקַיְּימִין קַדִּישֵׁי עֶלְיוֹנִין. וְהוּא מָנָא דְּטַחְנֵי לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי. וְנָטִיף הַהוּא טַלָּא לְחַקְלָא דְּתַפּוּחִין קַדִּישִׁין. הה"ד, וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחוּסְפָּס. וְחֵיזוּ הַהוּא טַלָּא חִוָּור. כְּהַאי גַּוְונָא דְּאַבְנִין דִּבְדּוֹלְחָא, דְּאִתְחַזְיָיא כָּל גַּוְונִין בְּגַוָּוהּ. הה"ד וְעֵינוֹ כְּעֵין הַבְּדוֹלַח.

From that dew, which is outside, and which ZEIR ANPIN shakes off from his head, the dead wake up TO LIFE in the World to Come, as it is written: "For your dew is as the dew on herbs (also: 'of lights')" (Yeshayah 26:19). THIS IS BECAUSE THIS DEW IS the illumination of the white light of Atika, MEANING THE WHITENESS OF THE SKULL THAT IS NAMED ATIKA, and from that dew the supreme holy beings are sustained. That is the manna that is ground for the righteous in the World to Come. That dew flows to the field of holy apple trees, THE MALCHUT, as it says, "And when the layer of dew was gone up, behold, upon the face of the wilderness there lay a fine flaky substance" (Shemot 16:14). The appearance of that dew is white like the crystal stones that appear to contain all the colors within them, as it is written: "And its color was like the color of crystal" (Bemidbar 11:7).

Idra Raba: Verse 18

הַאי גּוּלְגַּלְתָּא. חִוָּורָא דִּילֵיהּ, אַנְהִיר לִתְלֵיסַר עִיבָר גְּלִיפִין בְּסַחֲרָנוֹי. לְאַרְבַּע עִיבָר בְּסִטְרָא חַד, וּלְאַרְבַּע עִיבָר בְּסִטְרָא דָּא, בְּסִטְרָא דְּאַנְפּוֹי. וּלְאַרְבַּע עִיבָר בְּסִטְרָא דָּא, לְסִטְרָא דְּאֲחוֹרָא. וְחַד לְעֵילָּא דְּגוּלְגַּלְתָּא.

The whiteness of this skull, KETER OF ARICH ANPIN, radiates light to the thirteen directions engraved around it, four directions on this side OF THE FACE, four directions on that side of its face, ON THE RIGHT AND LEFT OF THE SKULL ON THE SIDE AGAINST THE FRONT FACE, and four directions on the back side. One DIRECTION is on top of the skull, IN THE CENTER BETWEEN RIGHT AND LEFT.