250402.Pekudei ver26

Pekudei: Verse 26

"These are the accounts of the Tabernacle, the Tabernacle of the Testimony." Rabbi Aba opened the discussion with the verse: "And in that day it shall be, that the root of Yishai..." (Yeshayah 11:10). "In that day" refers to the time when the Holy One, blessed be He will increase peace in the world, and then the root of the Tree of Life will prevail, WHICH IS THE SECRET OF THE CENTRAL COLUMN, THAT RECONCILES AND MAKES PEACE BETWEEN RIGHT AND LEFT. From this root all other roots will prevail below, NAMELY, THE GRADES IN MALCHUT AND IN BRIYAH, YETZIRAH AND ASIYAH, for they all are rooted and draw their strength from it.

Pekudei: Verse 27

The verse continues, "...that stands for a banner of the peoples" (Yeshayah 11:10), for it is a banner and an ensign to the mystery of the Holy Name, YUD HEI VAV HEI. "To it shall the nations seek" (Ibid.) because there is found the secret of existence, THAT IS, MOCHIN, of the Holy Name. Therefore the nations shall seek it, IN ORDER TO RECEIVE CHOCHMAH AND DA'AT FROM THERE, "and many people shall go and say, 'Come and let us go up to the Mountain of Hashem'" (Yeshayah 2:3). Therefore, "to it shall the nations seek." "And his resting place shall be glorious" (Yeshayah 11:10), "His resting place" is the Temple, WHICH IS MALCHUT, as it is written, "This is My resting place forever" (Tehilim 132:14); it will be "glorious" because it is thus called 'the Glory of Hashem,' when "the light of the moon shall be as the light of the sun" (Yeshayah 30:26), THE LIGHT OF MALCHUT SHALL BE AS THE LIGHT OF ZEIR ANPIN, and the light of the sun shall be sevenfold" (Ibid.), AND THE LIGHT OF ZEIR ANPIN WILL BE SEVENFOLD WHAT IT WAS BEFORE.

Pekudei: Verse 28

And the resting place of the root of Yishai, WHICH IS MALCHUT, called 'the glory of Hashem' must never be counted or numbered. What is the reason? Because no blessing dwells wholly upon something counted. Blessings prevail only where there is no reckoning. And this is the first time MALCHUT was counted, as it is said, "These are the accounts of the Tabernacle."

Pekudei: Verse 29

Come and see: The Tabernacle is now subject to an inventory, FOR MALCHUT THAT IS CALLED 'TABERNACLE' CORRESPONDS TO THE LEFT COLUMN, WHENCE COUNTING COMES. Therefore it needed the prayer of Moses, WHICH IS THE SECRET OF THE CENTRAL COLUMN JOINING RIGHT AND LEFT AND POURING BLESSING UPON THEM AS MENTIONED ABOVE, as it is written, "And Moses blessed them" (Shemot 39:43). What is the blessing he gave them? 'May blessing be upon the work of your hands.' There were no blessings upon that counting until Moses bound it to the upper Tabernacle, BINAH, as it is written, "These are the accounts of the Tabernacle, the Tabernacle of the Testimony, as they were counted according to the commandment of Moses." AND THE TABERNACLE OF THE TESTIMONY IS BINAH, and were it not for Moses who did the counting, they would not have been able to count as it is written, "according to the commandment of Moses."

Pekudei: Verse 30

He opened the discussion and said: "And the word of Hashem came to him (Elijah), saying, 'Arise, go to Zarephath...behold, I have commanded a widow woman there to sustain you'" (I Melachim 17:8-9). HE ASKS: Where did the Holy One, blessed be He, command her? AND HE REPLIES: Before entering the world, the Holy One, blessed be He decreed above that the crows should bring food to Elijah, and that woman should give food to Elijah.

250519.Behar - Likutey Toraha Teamey Hamitzvot - Mitzvat Shmita

250518.Behar ver01

Behar: Verse 1

"And Hashem spoke to Moses on Mount Sinai, saying, 'Speak to the children of Yisrael, and say to them: When you come to the land...'" (Vayikra 25:1-2). Rabbi Elazar commenced the discussion with the verse: "This is the Torah of the burnt offering (Heb. olah). It is the burnt offering..." (Vayikra 6:2). We established this verse address the Congregation of Yisrael, which rises (Heb. olah) and joins with the Holy King in a perfect union.

Behar: Verse 2

"It is the burnt offering, which shall be burning upon the altar all night" (Ibid.). Come and behold: when night comes and the gates are shut, Judgments below are awakened in the world, and mules and dogs go and roam about. We established THAT ON THE FIRST WATCH OF THE NIGHT A MULE BRAYS. At this time, dogs and donkeys do not roam about; sorcery is performed with the mules by people such as Bilaam, WHO RODE ON HIS MULE. Then all of mankind is asleep, and the lower outer altar, BEING MALCHUT WHEN FILLED WITH JUDGMENT, burns.

Behar: Verse 3

At midnight, the north wind is stirred, and from that lower altar, FROM MALCHUT, comes a flame of fire. The gates open and the lower Judgments, MEANING THE JUDGMENTS OF THE FEMALE, assemble in their holes. That flame goes and spreads, and the gates of the Garden of Eden open until that flame reaches and then divides to several directions of the world. It then enters beneath the wings of the cock, and it crows.

Behar: Verse 4

Then the Holy One, blessed be He, is found among the righteous, and the Congregation of Yisrael offers praise to the Holy One, blessed be He, until the onset of morning. With the arrival of morning, they are found chatting about one secret, ONE WITH THE OTHER, THE SECRET OF THE THIRD WATCH WHEN THE WIFE CONVERSES WITH HER HUSBAND. She has rest with her husband. This is what is written: "which shall be burning upon the altar all night until the morning." ALL NIGHT SHE BURNS IN HER JUDGMENTS. "Until morning," that is, in the morning, the Judgments and flames are stilled. Then Abraham is stirred, BEING CHESED, with the world, and he brings rest to all.

Behar: Verse 5

Come and behold: when Yisrael entered the land, there were no lower Judgments, JUDGMENTS OF THE FEMALE, found in it, and the Congregation of Yisrael, BEING MALCHUT, was resting upon the wings of the Cherubs as they said, "righteousness lodged in it" (Yeshayah 1:21). Then she had respite from all, for Yisrael did not sleep until they offered the twilight sacrifice and the Judgments were dismissed. The burnt offering was consumed upon the altar. Then she had respite from all, and there was only a wife with her husband. This is the essence of, "When you come to the land... then shall the land keep a Shabbat" (Vayikra 25:2). Then the land will rest; true rest WITHOUT JUDGMENTS. "...Then shall the land keep a Shabbat to Hashem," MEANING a Shabbat to Hashem literally, WITHOUT ANY JUDGMENTS.

Behar: Verse 6

Again, Rabbi Elazar commenced: "If you buy a Hebrew servant, six years he shall serve..." (Shemot 21:2) as every son of Yisrael who is circumcised possesses a holy mark, has rest on the Sabbatical Year. This Sabbatical Year is his, DENOTING MALCHUT; it is his to rest in it. It is referred to as the Shabbat of the land, and surely contains freedom FROM THE KLIPOT. In it, there is rest FROM JUDGMENTS; just as Shabbat is rest for all, so the Sabbatical Year is total rest - rest for the spirit and body. THEREFORE, IT IS WRITTEN, "SIX YEARS HE SHALL SERVE: AND IN THE SEVENTH HE SHALL GO OUT FREE."

250401

250331.Pekudei ver78

Pekudei: Verse 78

"He withholds no goodness from these who walk upright" (Ibid.). This is the secret of the verse, "And from the wicked their light is withheld" (Iyov 38:15). THEREFORE, IT IS SAID THAT FROM THOSE WHO WALK UPRIGHT NO GOOD THING WILL HE WITHHOLD, referring to the first light, WHICH IS CHESED, of which it is written, "And Elohim saw the light, that it was good" (Beresheet 1:4). And the Holy One, blessed be He hid and covered it, as explained, from the wicked He concealed and withheld it in this world and in the World to Come. But it is written of the righteous, "no good thing will He withhold from those who walk upright." This refers to the primordial light, as it is written, "And Elohim saw the light, that it was good."

Pekudei: Verse 79

Therefore, it, THE FIRST LIGHT, needs not go up FROM BELOW and be waved, but rather to spread and be revealed, unlike the other one of the left, GOLD, AS DISCUSSED. For that reason GOLD is called 'wave', and not 'SILVER', and that is why IT IS WRITTEN, "and the silver of...the congregation was a hundred talents" (Shemot 38:25) AND NOT 'THE WAVE SILVER.'

Pekudei: Verse 80

Come and see: The right side stands in readiness always to sustain the world, to shine and bless it. Therefore the priest, who is of the right side, CHESED, is always in readiness to bless the people, for all the benedictions in the world come of the right side. And the priest is the first to take. That is why the priest is appointed to bless above and below, NAMELY, CHESED ABOVE AND THE PRIEST BELOW.

Pekudei: Verse 81

Come and see: When the priest spreads his hands to bless the people, the Shechinah comes and dwells upon him and fills his hands. He raises his right hand above the left hand, in order to raise the right above the left. Then all the grades over which he spreads his hands, are blessed by the source of all. What is the source of the well? It is the Righteous, WHICH IS YESOD. The source of all is the World to Come, BINAH, whence all faces, ALL MOCHIN, illuminate. For it is the source and spring of all, whence all the candles and lights are lit.

Pekudei: Verse 82

In the same manner, WHAT WAS SAID OF BINAH, is also said of the source and spring of the well, YESOD: That all the lower candles, NAMELY, THE SFIROT OF MALCHUT, are illuminated and filled with its lights. And it, YESOD, faces that, BINAH. AS BINAH IS A SOURCE THAT GIVES AFFLUENCE TO EVERYTHING, SO YESOD IS A SOURCE GIVING TO MALCHUT. For that reason, when the priest spreads his hands and starts to bless the people, high blessings dwell from the supernal source, BINAH, and candles are lit and all the faces illuminate, and the Congregation of Yisrael, WHICH IS MALCHUT, is adorned with high crowns, and all blessings come down and are drawn from above downward.

Pekudei: Verse 83

Come and see: Moses ordered and Betzalel executed, so that all may be in the secret of the body: THE SECRET OF MOSES, WHO IS TIFERET, and the final part of the body, the holy covenant, WHICH IS BETZALEL, so as to increase the love and bond of the unison in the Tabernacle, WHICH IS MALCHUT. All was done in the secret of the right, and therefore, wherever the right side is present, the evil eye has no sway. That is why IT IS WRITTEN, "and the silver of them that were numbered of the congregation" (Shemot 38:25), FOR IT WAS NUMBERED AND COUNTED, IN THE SECRET OF THE ILLUMINATION OF CHOCHMAH, AND IT WAS NOT WRITTEN, 'WAVE SILVER,' because this silver comes of the right side, CHESED, and therefore everything was numbered. THIS IS THE MYSTERY OF COMPRISING THE LEFT COLUMN, AND THE REASON IT IS POURED FROM ABOVE DOWNWARD.

250514.Emor ver88

#levels of holiness #different faces of god

Emor: Verse 88

HE EXPLAINS HIS WORDS: holy is the highest aspect found at the beginning of all grades, NAMELY ABA AND IMA, WHICH ARE CHOCHMAH, THE TOP OF THE GRADES. IT IS THE SECRET OF YUD OF YUD HEI VAV HEI, AND THOUGH IT IS A HIDDEN ASPECT THAT IS CALLED 'HOLINESS,' WHICH IS NOT DRAWN DOWN, AS YUD HAS NO LEG, THAT IS, EXPANSION, NEVERTHELESS an expansion emerges, shining through a thin hidden path, YESOD OF ABA AND IMA to the middle GRADE, WHICH IS ZEIR ANPIN. Once it shone upon the middle GRADE, a certain Vav is imprinted WITH THE BOUNTY OF HOLINESS, which shines into the holiness IT RECEIVED, and it is considered holy WITH VAV. From this light an expansion flows down TO MALCHUT, which is the last of the grades, NAMELY THE LAST HEI OF YUD HEI VAV HEI. Once it shone upon the end, a certain Hei OF MALCHUT is imprinted within the light, which is called sanctity WITH AN ADDITIONAL HEI. This has already been explained. THUS, WHEN THE BOUNTY OF SANCTITY ORIGINATES IN SUPERNAL ABA AND IMA, IT IS CALLED HOLINESS (HEB. KODESH). WHEN IT FLOWS TO ZEIR ANPIN, A VAV IS ADDED AND IT IS CALLED HOLY (HEB. KADOSH) WITH VAV. WHEN IT FLOWS TO MALCHUT A HEI IS ADDED AND IT IS CALLED SANCTITY (HEB. KEDUSHAH) WITH HEI.

Emor: Verse 89

That which is called 'Holy, holy, holy' should have said 'holiness' AT FIRST, because the secret OF THE FIRST 'HOLY' MEANS THE BEGINNING of everything, NAMELY SUPERNAL ABA AND IMA, WHICH ARE CALLED 'HOLINESS,' since HOLINESS comes from there, AS MENTIONED IN THE PREVIOUS PARAGRAPH THAT HOLINESS IS THE ROOT OF SANCTITY. In that case, why is it called holy above, if there is no Vav there, WHICH INDICATES EXPANSION, AND ONLY YUD THAT DOES NOT EXPAND?

Emor: Verse 90

HE ANSWERS, The meaning is as follows: assuredly Yisrael sanctify below, as the celestial angels do above, of whom it is written, "And one cried to another, and said, Holy" (Yeshayah 6:3). When Yisrael sanctify, they raise from below upwards the supernal glory, ZEIR ANPIN, until Vav, the secret of the highest heavens, rises up TO SUPERNAL ABA AND IMA. When the heavens rise up, that holiness shines on them, WHICH IS SUPERNAL ABA AND IMA. Then ZEIR ANPIN THAT ROSE up is called holy. THUS THE FIRST 'HOLY' REFERS TO ZEIR ANPIN, OR SPECIFICALLY, TO ZEIR ANPIN THAT ROSE TO SUPERNAL ABA AND IMA. Later that supernal light shines FROM SUPERNAL ABA AND IMA to the throne that is CALLED heavens, which is the heavens, NAMELY ZEIR ANPIN, that returned to their place, THAT IS, AFTER THE HEAVENS, ZEIR ANPIN, DESCENDED FROM SUPERNAL ABA AND IMA WITH THE SANCTITY THEY RECEIVED AND CAME TO THEIR PLACE BELOW, WHICH TURNED INTO A THRONE TO ABA AND IMA. They are settled in that light, and it is then called holy, NAMELY THE SECOND 'HOLY.' The light then descends WITHIN ZEIR ANPIN until a certain celestial Righteous one receives all, who is a precious grade that sanctifies everything below. THIS IS YESOD OF ZEIR ANPIN THAT POURS BOUNTY DOWN TO MALCHUT. Once it receives everything it is called holy. This is the overall meaning. THUS, THE FIRST 'HOLY' IS ZEIR ANPIN THAT ABIDES IN THE PLACE OF ABA AND IMA AND RECEIVES FROM THEM. THE SECOND 'HOLY' IS ALSO ZEIR ANPIN, AFTER DESCENDING FROM ABA AND IMA INTO HIS PLACE. THE THIRD 'HOLY' IS YESOD OF ZEIR ANPIN THAT POURS UPON MALCHUT.

250513.Emor ver87

Emor: Verse 87

We have explained ABOUT THE PURPOSE OF sanctity in several places. But as there is sanctity in the highest, WHICH IS SUPERNAL ABA AND IMA, WHO ARE CALLED HOLINESS, so there is sanctity in the middle, WHICH IS ZEIR ANPIN, and sanctity below IN MALCHUT. Everything follows the lower, WHICH MEANS THE ESSENCE IS TO DRAW SANCTITY DOWN TO MALCHUT. The highest sanctity, ABA AND IMA, pertains to one secret, WHICH MEANS THEY ARE HOLINESS THEMSELVES AND ALL THAT PERTAINS TO THEM IS HOLY - the sanctity in the middle and below, ZEIR ANPIN AND MALCHUT, IS DIVIDED into three grades that are one. THIS MEANS SANCTITY IS DRAWN THROUGH THREE COLUMNS. SANCTITY IS IN THE RIGHT COLUMN, WHENCE IT IS DRAWN TO ALL COLUMNS - CHESED, GVURAH AND TIFERET IN ZEIR ANPIN, AND NETZACH, HOD AND YESOD IN MALCHUT.

Emor: Verse 88

HE EXPLAINS HIS WORDS: holy is the highest aspect found at the beginning of all grades, NAMELY ABA AND IMA, WHICH ARE CHOCHMAH, THE TOP OF THE GRADES. IT IS THE SECRET OF YUD OF YUD HEI VAV HEI, AND THOUGH IT IS A HIDDEN ASPECT THAT IS CALLED 'HOLINESS,' WHICH IS NOT DRAWN DOWN, AS YUD HAS NO LEG, THAT IS, EXPANSION, NEVERTHELESS an expansion emerges, shining through a thin hidden path, YESOD OF ABA AND IMA to the middle GRADE, WHICH IS ZEIR ANPIN. Once it shone upon the middle GRADE, a certain Vav is imprinted WITH THE BOUNTY OF HOLINESS, which shines into the holiness IT RECEIVED, and it is considered holy WITH VAV. From this light an expansion flows down TO MALCHUT, which is the last of the grades, NAMELY THE LAST HEI OF YUD HEI VAV HEI. Once it shone upon the end, a certain Hei OF MALCHUT is imprinted within the light, which is called sanctity WITH AN ADDITIONAL HEI. This has already been explained. THUS, WHEN THE BOUNTY OF SANCTITY ORIGINATES IN SUPERNAL ABA AND IMA, IT IS CALLED HOLINESS (HEB. KODESH). WHEN IT FLOWS TO ZEIR ANPIN, A VAV IS ADDED AND IT IS CALLED HOLY (HEB. KADOSH) WITH VAV. WHEN IT FLOWS TO MALCHUT A HEI IS ADDED AND IT IS CALLED SANCTITY (HEB. KEDUSHAH) WITH HEI.

Emor: Verse 89

That which is called 'Holy, holy, holy' should have said 'holiness' AT FIRST, because the secret OF THE FIRST 'HOLY' MEANS THE BEGINNING of everything, NAMELY SUPERNAL ABA AND IMA, WHICH ARE CALLED 'HOLINESS,' since HOLINESS comes from there, AS MENTIONED IN THE PREVIOUS PARAGRAPH THAT HOLINESS IS THE ROOT OF SANCTITY. In that case, why is it called holy above, if there is no Vav there, WHICH INDICATES EXPANSION, AND ONLY YUD THAT DOES NOT EXPAND?

250512.Emor ver84

Emor: Verse 84

Introduction by Ra'aya Meheimna (the Faithful Shepherd). "And you shall keep My commandments, and do them" (Vayikra 22:31). We have learned about the commandments of the Master of the Universe, as it is written, "And you shall keep My commandments, and do them." HE ASKS, If they need keeping, WHEN THEN DOES THIS INCLUDE DOING AS WELL, and why DOES IT SAY, "and do them?" Furthermore, HE ASKS, all the commandments in the Torah have two Facets that are one, NAMELY 'remember' and 'keep;' 'remember' is for the Male, NAMELY ZEIR ANPIN, and 'keep' for the Female, MALCHUT, and they are all joined into one. HE ASKS, If 'keep' is for the Female, why is it written, "And you shall keep My commandments," WHICH INDICATES ALL THE PRECEPTS ARE ONLY OF THE ASPECT OF THE FEMALE, NAMELY 'KEEPING?'

Emor: Verse 85

HE ANSWERS, Everything is within this verse. "And you shall keep" refers to 'keep,' while, "and do them" refers to 'remember.' It all pertains to the same secret. Remembering is doing. Whoever mentions something below causes the doing of that secret above. There are 613 commandments in the Torah, which are the whole of Male and Female, NAMELY 'REMEMBER' AND 'KEEP,' ZEIR ANPIN AND MALCHUT, all pertaining to the same secret.

Emor: Verse 86

"Neither shall you profane My holy name; but I will be hallowed among the children of Yisrael..." (Vayikra 22:32). This commandment is to sanctify Him daily and raise His sanctity from below upwards, NAMELY, TO RAISE MAYIN NUKVIN FROM BELOW SO AS TO AWAKEN HIS SANCTITY ABOVE, just as He is holy above. Thus His sanctity will rise to the fathers, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and the children, NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL. This is the secret of, "but I will be hallowed among the children of Yisrael" above THE CHEST and below THE CHEST. FOR "I WILL BE HALLOWED" REFERS TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, CALLED FATHERS, WHO ARE ABOVE THE CHEST, AND "AMONG THE CHILDREN OF YISRAEL" REFERS TO NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL, WHO ARE BELOW THE CHEST OF ZEIR ANPIN. Above in three grades, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN; below in three grades, NETZACH, HOD AND YESOD OF ZEIR ANPIN.

Emor: Verse 87

We have explained ABOUT THE PURPOSE OF sanctity in several places. But as there is sanctity in the highest, WHICH IS SUPERNAL ABA AND IMA, WHO ARE CALLED HOLINESS, so there is sanctity in the middle, WHICH IS ZEIR ANPIN, and sanctity below IN MALCHUT. Everything follows the lower, WHICH MEANS THE ESSENCE IS TO DRAW SANCTITY DOWN TO MALCHUT. The highest sanctity, ABA AND IMA, pertains to one secret, WHICH MEANS THEY ARE HOLINESS THEMSELVES AND ALL THAT PERTAINS TO THEM IS HOLY - the sanctity in the middle and below, ZEIR ANPIN AND MALCHUT, IS DIVIDED into three grades that are one. THIS MEANS SANCTITY IS DRAWN THROUGH THREE COLUMNS. SANCTITY IS IN THE RIGHT COLUMN, WHENCE IT IS DRAWN TO ALL COLUMNS - CHESED, GVURAH AND TIFERET IN ZEIR ANPIN, AND NETZACH, HOD AND YESOD IN MALCHUT.