This Week’s Torah Portion | June 18 – June 24, 2017 – 24 Sivan – 30 Sivan, 5777

Korah Parsha – Weekly Torah Portion

TORAH : NUMBERS 16:1-18:32


GOSPEL : LUKE 18:35-19:28

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. 

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

The Parashah for this week, June 18-24, 2017 is called Korach—“Korah”

 TORAH: Numbers 16:1—18:32

 HAFTARAH: I Samuel 11:14—12:22*

  • Because this Sabbath falls on or immediately before a Rosh Chodesh (Head of a new Hebrew Month), some synagogues will conclude with either or both of the following passages: I Samuel 20:18, 42; Isaiah 66:1-24, 23.

This week’s Portion focuses on the rebellion of Korah

*Numbers 16:3; 16:7b: 

KORACH AND FOLLOWERS TO MOSES: “You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?” 

MOSES: “Take censers, Korah and all your company; put fire in them and put incense in them before the LORD tomorrow, and it shall be that the man whom the LORD chooses is the holy one. You take too much upon yourselves, you sons of Levi.”

Perhaps we see here one reason for the severity with which the LORD dealt with Miriam and Aaron in Chapter 12. If those in the office of Prophet and Priest are discontent with their “place” in relation to the positions of others whom the LORD has chosen and appointed, will not their behavior be seen as license by their followers to do likewise? Moses had not appointed himself as leader over Israel, God had. Ironically, Korah was speaking a truth when he claimed that “all the congregation is holy, every one of them.” The congregation as a whole was holy (i.e. “set apart”) from other nations. And within that congregation, tribes and families and individuals were also “set apart”. Being set apart implies boundaries both from without and from within which must be respected by those whose “setting apart” is to other purposes and responsibilities.

PLEASE PRAY: for unity amongst believers in Israel—for humility, respect and honour towards the gifts and callings of each. For realization that it is the Holy Spirit who makes these distinctions; it is ‘taking too much upon ourselves’ when we criticize or envy them.   

PRAY ALSO, that within Israeli congregations godly discipline be exercised in the love and fear of the LORD. It may be helpful to read the Book of Jude in this respect (especially verses 8-11), which prophecies how rejection of authority and “peaking evil of dignitaries—“the rebellion of Korah”—will resurface in latter days. Verses 20-22 address how it must be responded to when it occurs.

*Numbers 16:22. “Then they fell on their faces, and said, ‘O God, the God of the Spirits of All Flesh, shall one man sin, and You be angry with all the congregation?’” 

As noted in past readings, throughout the Torah names for God surface whose elements reveal new perspectives on His attributes. This name—“God of the Spirits of all Flesh” will appear again in Numbers 27:15-16, “Then Moses spoke to the LORD, saying: ‘Let YHVH, the God of the Spirits of All Flesh, set a man over the congregation, who may go out before them and go in before them, who may lead them out and bring them in, that the congregation of YHVH may not be like sheep which have no shepherd.’” This man was, of course, Joshua—“a man in whom is the Spirit…” (vs 18).

*Numbers 16:30. “But if the LORD creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, then you will understand that these men have rejected YHVH.” 

Better renderings of the Hebrew word here rendered ‘rejected’ would be “spurned,” “abused,” “treated with contempt,”“blasphemed.” 

*Numbers 16:48: “Then Aaron took the censer as Moses had commanded, and ran into the midst of the assembly; and already the plague had begun among the people. So he put in the incense and made atonement for the people. And he stood between the dead and the living; so the plague was stopped.” 

In the midst of a rebellious people, the LORD is searching for those who will “stand in the gap” on their behalf and on behalf of His land (“So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it: but I found no one. Therefore, I have poured out My indignation on them…” –Ezekiel 22:30).  

PLEASE PRAY: For sensitivity and readiness on behalf of God’s Intercessors—willingness, surrender and resolve to share His burden, so as to be released at just the right time to “stand between the dead and the living” (and with discernment to differentiate between the two)—to “make a wall” and stand in the gap so that plague will be stopped.

*Numbers 17:10. “And the LORD said to Moses, ‘Bring Aaron’s rod back before the Testimony, to be kept as a sign against the rebels, that you may put their complaints away from Me, lest they die.’” 

“Rebels” is literally b’nei-meri—“sons (or children) of bitterness.” Lest we be too quick to distance ourselves from those who fell in Korah’s rebellion and the mutinous disruptions which followed, we should note that in the Hebrew translation of Ephesians 2:1-3, exactly the same words b’nei-meri are used to translate “sons of disobedience”—“And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. But God…” (Emphasis ours).

*I Samuel 12:21-22: “You must not turn aside, for then you would go after futile things which cannot profit or deliver, because they are futile. For the LORD will not abandon His people on account of His great name, because the LORD has been pleased to make you a people for Himself” (NASB).    

The word “futile” (or “emptiness”) is Hebrew tohu, the same word used of the state of the earth (Genesis 1:2) before Elohim began breathing His Life into it (Psalm 33:6).

PLEASE PRAY: For Israeli believers and those who intercede for her, that our faith would not be distracted into reasonings which are emptiness or void—but rather that we would base our hope and prayers on God’s faithfulness to honour His Name. That we would be encouraged in the knowledge that it is “His pleasure” to make Israel a “people for Himself.”

The Parashah for next week June 25—July 1, 2017 is called Chukat—“Ordinance Of”: 

TORAH: Numbers 19:1—22:1

HAFTARAH: Judges 11:1-33

In A Nutshell

The portion begins with the story of Dathan and Abiram, and 250 of the presidents of the congregation who rebelled against Moses and Aaron with what seemed like a just argument: Since the entire nation is holy, Moses and Aaron should have the same status as the rest of the people. The reply they received was that although they are all equal, Moses and Aaron are the leaders that can be in contact with the Creator. Following the mutiny, the ground swallowed the 250 presidents of the congregation, as well as Korah and his company, and the people suffered from a plague until Moses asked the Creator to end it.

The end of the portion debates the question of leadership in the nation. A test was held between all the staffs (rods) of all the leaders, and the only one that blossomed was Aaron’s staff, which signaled his unequivocal leadership.

Glossary of Terms Used in the Korah Weekly Torah Portion

We can interpret the explanation of the Torah (Pentateuch) on two levels—the level of this world and the level of the hidden, spiritual world. On the level of our world, the story of Korah is very relevant even today.

For thousands of years, our world has been developing through our egos. 3,800 years ago we lived in what is now known as Ancient Babylon. This is when Abraham—the quality of Hesed (mercy)—rose, as well as the priests that followed him, who are also from the quality of Bina, Hassadim.

Abraham discovered that the whole world must develop and achieve a state of unity and connection, and shared his revelation with the Babylonians. While many followed him, they were only a handful compared to the majority that rejected his ideas. Abraham had to flee from Babylon, chased by Nimrod, the king of Babylon.

Abraham established a method for correcting human nature. Today we call that method, “the wisdom of Kabbalah,” whose purpose is to elevate man from the depth of egoism to the level of bestowal and love.

This ascent is in fact the goal of our development—to rise from the level of this world to the level of the spiritual world. Spirituality is bestowal and the love of others, by which we acquire eternity and wholeness. This is the meaning of the text in this portion, as well as in The Book of Zohar, which talks about freedom from the angel of death.

According to the wisdom of Kabbalah, initially everyone in Babylon was united as one nation speaking the same language. But then the ego “plague” broke out and people started hating each other, eventually moving away from one another. Because the Babylonians didn’t take upon themselves Abraham’s method of correction (but rather that of Nimrod), humanity dispersed throughout the globe.

Kabbalah explains that from the moment when people chose between the methods, it became necessary to reunite people. That unity will come because we are compelled to reach it. Had we corrected ourselves then, we would have achieved unity back in Babylon, and would have reached the purpose of Creation—being “as one man with one heart”; we would have achieved the revelation of Godliness and would have concluded the correction. But since the Babylonians chose a different path, we are now being compelled to follow through with the correction process.

We went down to Egypt and came out of it, ascending in spirituality to the degree of the FirstTemple, followed by the SecondTemple. We went through destructions, exiles, redemptions, and today we are at the end of the last exile—beginning to rise toward the last, complete redemption.

Today we are in a very similar situation to the one that formed in Babylon. The difference is that today we have nowhere to disperse, since we have already covered the globe. While there can be many “Nimrods” today, they cannot say anything because we have already recognized the negativity in us; we are already aware that our egos are destroying human society. Reality shows that unless we unite we will disappear from the face of the earth. The worst-case scenario is that we will finish ourselves off, or that ecology and the rest of Nature will finish us off since we’re living opposite to Nature, which is God.

In Gematria, Hateva (Nature) is Elokim (God). We must achieve balance with Nature, and this is achieved by uniting “as one man with one heart.” Unity pertains not only to the small number of people that fled from Babylon, stood at the foot of Mt. Sinai, received the Torah, and became a nation. Rather, it pertains to everyone.

Jews must be “a light for the nations,” explaining to them Abraham’s method, by which we all unite, as it is written in the Torah, “They shall all know Me, from the least of them to the greatest of them,” and “For My house shall be called a house of prayer for all the peoples,” and also, “And all the nations shall flow unto Him.”

We are faced with a huge, crucial challenge: to finally achieve the purpose of creation. We will succeed in it only through unity between all people.

That unity can take place after great pains, which the wisdom of Kabbalah and prophets have prophesied concerning the days of the Messiah, but we can also take the method of Kabbalah, which is intended to draw the light that reforms.

Kabbalists warn us that unless we use the wisdom of Kabbalah, a third and even a fourth world war will break out, that only a handful will survive them, and they will still have to implement the purpose of creation. Hence, we have no choice but to do it. We can do it in a favorable manner, which is short, pleasant, and easy, through The Book of Zohar, the writings of the ARI (Rav Isaac Luria), and the writings of Baal HaSulam (Rav Yehuda Ashlag), using them to unite us through the light that will affect us. Kabbalah is called “the interior of the Torah,” “the true Torah (teaching/instruction),” due to the light within it. For this reason, today we must explain to everyone the need to disclose and utilize this method.

The story of Korah is a perfect example of our aforementioned words. Korah came from the tribe of Levy. Dathan, Abiram, and 250 representatives from the entire nation, all the tribes, apparently objected to the unity. They rejected the hierarchy, but there was no other choice. There must be a leader, Moses, connecting the Creator to the priests, followed by his priest brother, Aaron, the right line, the quality of mercy that they taught to the people. The ones who actualized the entire work besides the priests were the Levites, followed by the rest of the tribes, which were arranged according to the structure of the common soul.

The Creator created one soul, one desire. The people of Israel is arranged by that structure, and the rest of humanity should be connected around it. When people suddenly rise and say, “No! We want a different order; we don’t want to be so tightly connected,” it goes against the purpose of creation, against unity itself.

“Love your neighbor as yourself” is the rule that induces the connection between us. It is the great Klal (“rule” but also “collective”) of the Torah. It is a Klal that is a common Kli (vessel) that we build and in which the light—the Creator—appears. We have no other means but unity between us, to be “as one man with one heart,” in mutual guarantee, connection, just as when we received the Torah. This is how we, the creatures, achieve the revelation of the Creator.

This is why there is nothing worse than what Korah did. It is called, “a dispute not for the sake of the Creator,” which is unlike other disputes, such as the one between the house of Shammai and the house of Hillel, which are “disputes for the sake of the Creator,” where matters are discussed and scrutinized.

There is right, and there is left. Each time we acquire a little more spirituality, a bigger ego—left line—appears in us. When we acquire a little more spirituality—the right line, Aaron—Dinim (judgments) reappear. This is how we rise, as though walking on two legs, climbing from one step to the next, as though on a ladder.

The right and left lines appear alternately, one by one. The left line gives the substance, and the right line corrects it into having the intention to bestow. An egoistic desire on the one hand, and the right line that comes and corrects it to being in order bestow upon others on the other hand.

This is how we advance, and this is why the wisdom of Kabbalah encourages the increase of the desire, hence its name, “the wisdom of Kabbalah (reception).” It teaches us how to receive everything—all the light, to achieve the goal in its entirety. Kabbalah is intended specifically for the most egoistic of people, but who also know how to correct their egos.

This is Abraham’s method, which differs from all the other methods that originated in Babylon. Abraham taught other nations, too, such as the children of the mistresses that he had, which he sent eastward. He taught them the opposite method, since if you don’t correct the ego using the wisdom of Kabbalah—by drawing the light that reforms—it’s best to keep the ego in check and not let it grow.

For that purpose, he gave them methods, religions, and faiths that encourage decreasing desires and cravings and treating others kindly, diminishing the will to receive as much as possible. He did that because if a person doesn’t know how to correct a desire, it is best to have a small ego rather than a large one, thus causing less harm to oneself and to others.

But when we use the wisdom of Kabbalah, we use the biggest ego. And when it grows we’re even happier because “He who is greater than his friend, his inclination is greater than him,” except that that inclination is corrected.

This is why Korah wanted to divide, to tear the connection. What he really wanted was to break that ladder. He wanted for the people of Israel to not be connected, that we would not be under that hierarchy, according to the proper structure of the tribes.

The tribes are Yod–Hey–Vav–Hey. When multiplying the four letters by the three lines included in each of them, you get the twelve tribes. Korah wanted to break the structure, but this is impossible because without that structure it’s impossible to reach the goal. This is why his sin is so grave, and it is called “a dispute not for the sake of the Creator,” not in the direction of the progress.

The argument of Korah and his company was seemingly right. All they asked for was equality. They didn’t say they did not want to unite, at least not openly. They only asked why Moses and Aaron were of higher status, and for proof that they were superior to the rest of the people.

It is impossible to break the correction process midway. You don’t show a fool a job half done. Korah was right in saying that we will all reach equality, “as one man with one heart,” one desire. However, this is the end of the process, which will happen at the end of correction, not in the middle, in the stage of the desert.

The desert is an intermediary stage that we go through in order to acquire the quality of Bina, the intention to bestow in order to bestow. Only afterwards comes the entrance to the land of Israel, where we turn the will to receive into complete bestowal—an intention to receive in order to bestow. In the desert, a person is still only conquering one’s own ego, not letting it burst out in order to receive for itself and against others. It is a degree called Hafetz Hesed (desiring mercy).

On these degrees it is impossible to do what Korah says. On the one hand he’s right, but on other hand it is the wrong timing. There will come a time when that desire is fulfilled, but it isn’t now. The desires and claims of people, whether good or bad, become fully satisfied only at the end of correction.

The solution is in the Mateh (staff/rod). Mateh means that we know where to go and how to get there. We receive a sign that we cannot advance on the way we are going, unless by using the light of faith, following Aaron’s staff and Moses’ staff.

How Patronizing Eventually Becomes Positive

The Torah explains our internality, our qualities, our thoughts, emotions, and our desires. The struggles we have are not only between us, but also within us. We want to advance egoistically but we know that it’s wrong and we have to overcome it and follow a path of bestowal and love of others. After all, it’s written so, and this is the purpose and the quality of the Creator—bestowal and love—and we are opposite from the quality of the Creator.

These calculations always work within us and toss us from side to side. Each of us has an inner Pharaoh, an inner Korah, Haman, Moses, and Aaron. We are “small worlds,” made of all the forces. As we advance along the spiritual path, these forces grow and become contradicting, and we find ourselves amidst mighty inner battles.

This is why people are correct, when viewed from their own subjective perspective. These are Nature’s forces, which the Creator created, and there’s a good reason why a person thinks one way or the other. After all, all these forces—from worst to best—exist in Nature.

The question is how a person uses them. We mustn’t erase anything that exists within us. In the end we correct even the Korah within us. A person cuts out the beast within, burns it, and spills the rest of its blood.

For now, when we perform such physical actions, we have no idea what internal actions they represent. At most, we only “freeze” the desire, but that too is a correction, so as to use it later.

Why Korah Sees It as Patronizing

There is always a struggle between the forces within us. We put ourselves on the scales and must make sure that one force doesn’t override the other, that the right line isn’t much lower than the left. We must constantly keep the right higher than the left. It is called “walking on the right line.” The commandment is to always be on the right, although the left line will grow accordingly and will balance us so we will still advance on the right.

That sensation of internal struggle is a very good feeling. Each time, we feel how much we are immersed in these changes. It’s like a wheel, where the top moves forward and the bottom appears to move backwards, but the wheel is constantly moving forward.

The Correction of Being “Swallowed” in the Ground

“The earth” is the general will to receive, the force that we currently cannot use correctly, with the aim to bestow. Its correction is similar to the one we make with a dead body—we bury it.

A “deceased” desire is one that we cannot use with the aim to bestow, and which appeared in us with the aim to receive. That aim to receive is Korah. The desire itself is neither good nor bad; what matters is the intention—whether I use this desire for myself or for the sake of others. The Torah instructs us how to accurately examine our intention, whether it’s for ourselves or for others, and we must turn the intention to receive for ourselves to the benefit of others, to bestow.

A person either “buries” the intention to receive in the ground, or burns it. That is, either the ground swallows it or it is offered as a burnt offering (Hebrew: Korban, from the word Karov—near) in order to draw closer. When we correct that aim from reception to bestowal, we bring ourselves closer to the Creator, hence the name Korban.

These corrections have nothing to do with flesh and blood people or such tragic events as being swallowed in the ground, burned, or dying by a plague, although these things do occur in our world. Rather, these descriptions relate to corrections that occur within us. This is why it is said that man is a small world.

We need to check and find Korah, Abiram, Dathan, and the 250 presidents within us, what it means to be equal or unequal, and what is the purpose of creation. This is why we need to sort out our desires and our intentions.

Also, we should seek and find what are Aaron’s staff, Moses’ staff, and what their blossoming means within us—that along the way a person opens the vessel for reception of the upper light, and thus advances.

And Korah Took

“Korah went by way of dispute, which is removing and repelling above and below. And one who wishes to repel the correction of the world is lost from all the worlds. A dispute is removing and repelling of the peace. And one who disagrees with peace disagrees with His Holy Name, since His Holy Name is called Peace.”

Zohar for All, Korah, item 5

Shalom (peace) refers to Shlemut (wholeness), a state we achieve when the left and right lines complement one another. Our nature and the nature of the Creator equalize and reach connection and Dvekut (adhesion). This is the desirable outcome that yields peace, so we will never be opposite, detached, or distanced, but rather so connected that it will be impossible to tell us apart.

We must achieve Dvekut with Godliness, when He and we become one. As unrealistic as it may seem, it is the goal, and we must move toward it. The more we advance by ourselves, the more we will spare ourselves suffering.

The Reason for the Doubts along the Spiritual Path

The reason why we are constantly filled with questions and uncertainties is that we must develop. When we encounter serious doubts, we might come to a state where we ask for the ground to “open up and swallow us whole.” We may seem like the operators, but it’s actually the Creator who operates. We only observe the events happening before us, as though a movie is playing within us.
Gradually, we develop an inner vision that detects qualities such as Moses, Aaron, Korah, Dathan, Abiram, tribes, staff, and the earth within us. We sort out these elements in our qualities and see the situation as a picture within us. This illuminates how we advance while examining the network of connections between the elements.
Within that inner network of qualities—the 613 egoistic desires that aim to receive—we redirect our desires so they work in order to bestow. This is called “observing the 613 Mitzvot (commandments).” The light that comes and corrects the intention to receive into an intention to bestow is called “performing a Mitzva (correction/good deed).”

As we perform the Mitzvot, we discover our inner world, and in that world we see how we connect to others. This is how we discover our souls and learn how to fulfill them. These are the scrutinies, struggles, and connections that we undergo, and the fulfillments we receive. It is how we discover the work of the Creator. This is the real work of God that we perform.

In this way we come to a state where we understand the purpose of creation, the correction of creation, and how to carry it out. In the end we come to a state where we understand everything. It is called “And they shall all know Me, from the least of them to the greatest of them.” We obtain a complete Kli (vessel) that is called “a house,” “For My house shall be called a house of prayer for all the peoples.” It is the house of all our desires; they are all there, and in all of them we actually feel Godliness in our entire soul.

A Gnostic Understanding Of The Christ Nature And Consciousness

What is the gnostic understanding of the nature of Christ? Well according to some text from the The Nag Hammadi Library Jesus has our nature 
Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, though he came to suffering, (that) he did not rise from the dead, though he arose from the dead.

Here the melchiz is teaching the standard Christian doctrine that Jesus has come in the flesh, that he came to suffer, that he arose from the dead

The Gospel of Thomas 

28 Jesus said: I stood in the midst of the world. I came to them in the flesh (sarx). I found all of them drunk. I found not one of them to be thirsty. My soul was saddened by the sons of men for they are mentally blind. They do not see that they have come into the world empty and they will go out of the world empty. But now they are drunk.. When they sober up they will repent.

Jesus came in the flesh but what type of flesh was this?

(101) Those who do not hate their father and mother as I do cannot be my students, and those who do not love their father and mother as I do cannot be my students.For my mother gave me falsehood, but my true mother gave me life. 

Jesus’ birth mother could only give him falsehood or death by this we understand it to mean that Jesus inherited our sinful nature from his mother Mary
The Gospel of Philip

Speaking about Jesus resurrection

The master was conceived (that is born again) from what is imperishable, through God. The master rose from the dead, but he did not come into being as he was. Rather, his body was completely perfect. It was of flesh, and this flesh was true flesh. Our flesh is not true flesh but only an image of the true. 

Jesus came in the flesh which even after his resurrection his body is still flesh but completely perfect our flesh is not true flesh but only an image of the true this is because of our sinful nature which Jesus himself would have had before his resurrection in order for him to through suffering

Jesus at the Jordan: Jesus revealed himself at the Jordan River as the fullness of kingdom of heaven. The one conceived before all was conceived again (that is born again); the one anointed before was anointed again; the one redeemed redeemed others.

The one redeemed in turn redeemed others Jesus needed to be redeemed because he had our sinful nature

The bible also teaches that Jesus had our sinful nature which he needed to be saved from 

Hebrews 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 

Death had dominion over Christ at one time 

Romans 6:9 knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. 10 For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.

Immortalization is the physical cleansing

8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

The apostle says, “God made him to be sin for us, who knew no sin” (2 Cor. 5:21); and this he explains in another place by saying, that “He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and “not one” can bring a clean body out of a defiled body; for “that”, says Jesus himself, “which is born of the flesh is flesh” (John 3:6).

John is shown a picture of the Church in its victory over sin and death through our Lord Jesus Christ. The woman symbolizes the Church she is crowned with twelve stars, the twelve stars are the twelve attributes of the Christian faith which are the 12 aions 1faith, 2hope, 3love, 4promises, 5grace, 6repentance, 7forgiveness, 8baptism, 9anointing,, 10wisdom, 11Eucharist 12logos 

The child she bears is the Christ consciousness. 

My children, with whom I am again in labor until Christ is formed in you– Galatians 4:19

The Dragon is Satan The outward senses of self-centeredness, self-gratification, self-indulgence, self-importance, self-righteousness, self-glorification, self-delusion, self, ego, the “false god,” the “beast”

As the Christ consciousness is born, a rival force of the old self occurs, which brings about recurring periods of rebellion in a believer. Through divine intervention (daily readings of the scriptures the spirit-word), the Christ consciousness is protected while the carnal mind, is withdrawn below the conscious level. 

Heaven is the realm of conscious harmony, a consciousness of peace in mind, body, and soul. Since man is free to think what he will, conflicting thoughts may enter heaven. When this takes place, man’s harmony is disrupted and there is “war in heaven.”?

War in heaven this represents the struggle that goes on in the believers mind while the believer tries to adjust his sinful nature to the requirements of Christ consciousness. It is a war which leads to Armageddon

What is symbolized by the “great voice in Heaven” acknowledging the salvation, power, and kingdom of God and the authority of his Christ? The “great voice” from Heaven symbolizes the beginning of the reign of Christ, through whom comes salvation. When we free the mind from Sin, salvation from the earth, or the carnal mind starts to takes place and the Christ consciousness comes into being a new life follows for Christ is “the resurrection and the life.”

Why has the “Devil” but a short time in the earth”? In a literal sense the time is relatively short compared with eternity. Allegorically, man soon tires of disharmony, and longs for peace, that he may have by claiming his inheritance as a son of God through our Lord Jesus Christ. When he submits to the will of God, the Devil’s reign over him is soon at an end.

A Jewish Parent Versus Child Relationships

Judaism commands us to respect our mothers and fathers.
As with other human relationships, Jewish parents and their children (both adult and minor) are, in traditional Judaism, bound to each other by a series of commanded responsibilities and sacred practices. Most societies emphasize reverence for parents; post-biblical Judaism appears to have gone further than its contemporaries in mandating that parents provide for their children with very specific preparations for the future. Furthermore, Judaism sees parents and offspring as bound to each other not only for practical or humanistic reasons, but also as a way of honoring God.

Parenting in the Torah

The Torah includes numerous mitzvot regarding parent-child interaction. Fathers must circumcise sons on their eighth day of life (Genesis 17:10-14). Parents may not sacrifice their children, neither to a foreign deity (Leviticus 20:1) nor to God. Incest is strictly forbidden (Leviticus 18:6-7). Parents are responsible for educating their children (Deuteronomy 11:19). First-born sons must be redeemed from the priesthood (Exodus 13:2,13). Insults to parents are subject to grave punishment (Leviticus 20:9).

Honoring parents (kibbud av va’em) is among the Ten Commandments (Exodus 20:12, Deuteronomy 5:16); the requirement to show them reverence appears in Leviticus (19:1-3). The language of these two commandments provides motivations for their observance. The wording in Exodus (nearly identical in Deuteronomy) states that one who honors parents will lengthen one’s life and continue one’s link to the land of Israel: “Honor your father and your mother so that your days will be lengthened on the land Adonai your God gave to you.” The motivation here is one of a promised reward.

In Leviticus, we find that reverence is part of participating in God’s holy plan: “And Adonai spoke to Moses, saying: ‘Speak to all the community of the Children of Israel, and say to them — ‘You shall be holy, for I, the Lord your God, am holy. A man shall revere his mother and his father and observe my Sabbaths; I am Adonai your God.’ ”

These laws generated much discussion among the rabbis of the Mishnah and Talmud. Much of their wisdom is found in the Talmud ic tractate Kiddushin, surrounding the following teaching:

All the mitzvot of the son [incumbent] upon the father–men are obligated and women are exempt. And all the mitzvot of the father [incumbent] upon the son–both men and women are obligated. (Mishnah Kiddushin 1:7, Babylonian Talmud Kiddushin 29a)

The ensuing discussion (continuing in the Talmud until 32a) contains definitions of these two categories, explanations of their gender distinctions (e.g.mothers cannot be obligated to do for sons mitzvot that they are not commanded to do themselves), biblical derivations, stories and role-models regarding performance of the commandments. Fathers are obligated to circumcise, redeem, teach Torah to, acquire a wife for, and teach a craft to sons.

Both sons and daughters must honor mothers and fathers by providing them with food and drink, clothing and covering them, and providing for their mobility. Children show reverence by not standing or sitting in a parent’s place, contradicting his/her words, or opposing a parent in a dispute.

Spiritual Aspects of Parenthood

Along with these practical concerns, we also are provided a deeply spiritual understanding of the bond between child and parent. After connecting biblical verses pertaining to honor of parents and honor of God, the Talmudic sages offer the following statement: “There are three partners in a person–the Holy One of Blessing, one’s father, and one’s mother. The Holy One of Blessing said [to the ones who honor their parents], ‘I rest over them as if I dwelled among them and they honored me.’ ” Parents are seen as partners in God’s creation of each human being; therefore, to honor one’s parents is to honor God. Similarly, to display disregard, disrespect, or violence toward one’s parents is to do so to God.

The place of parent as God’s representative is further emphasized through the mitzvah to teach one’s children Torah — God’s word. Adoptive, step- and foster parents are included in this sacred relationship — “He who brings up a child is to be called its father, not he who gave birth” (Shemot Rabbah 46:5 and elsewhere) — although the mutual legal obligations are not, strictly speaking, identical. Parents offering the traditional Friday night blessing to their children do so as God’s emissaries.

Incredible Bible Verses Match Hebrew Years in Astonishing Prophetic Countdown

“For the Lord GOD will do nothing but He revealeth His counsel unto His servants the prophets.” Amos 3:7 (The Israel Bible™)

A numeric method of matching Bible verses to Hebrew years has led a prominent rabbi in Jerusalem to the discovery that there is a direct correlation between the two which could pinpoint the deadline for the messiah.

Rabbi Ephraim Sprecher, Dean of Students at the Diaspora Yeshiva and a noted lecturer, recently revealed an amazing method of prophecy that can be accessed by simply reading the Bible. Rabbi Sprecher stated that according to Kabbalah, Jewish esoteric learning, every year has a corresponding verse in the Torah. According to Rabbi Sprecher, all that is required to find the verse that describes a particular year, whether it is in the past or the future, is to count verses from the beginning of Genesis until the number of verses equals the Hebrew calendar year.

Rabbi Sprecher explained that this is one of the reasons scribes who write Torah scrolls are called ‘Soferim’, which literally means ‘counters’. Handwriting the sacred scrolls, Torah scribes count the letters and the spaces. With remarkable precision, Rabbi Sprecher noted that there are 304,805 letters in the Torah, 79,847 words, and 5,845 verses. He believes that the year correlating to the final verse in the Bible will signal the End-of-Days, quite literally.

“What that means is that the Moshiach (messiah) must come by the year 5845, since that is the year we run out of verses,” he explained. “All we have to do is hang on for another 68 years.”

The rabbi gave an incredible example of how this system works. World War II began in 1939, which was the Hebrew year 5699. The corresponding 5,699th verse in the Torah is disturbingly appropriate.

And that the whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth therein…Deuteronomy 29:22

Rabbi Sprecher warned that the verses do not always reveal the entire truth. He explained that six years later, after World War II ended in 1945, people tried to understand the horrors they had just experienced. The war-torn world searched for the reasons behind the war and the Holocaust.

The secret things belong unto Hashem our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law. Deuteronomy 29:28

“The Holocaust was too great, too enormous, for man to understand and ascribe a reason,” the rabbi explained.

The rabbi jumped ahead to 1948, the year Israel became a state. The Hebrew year was 5708 and the verse is fitting indeed.

That then Hashem thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither Hashem thy God hath scattered thee. Deuteronomy 30:3

In 1950, Israel was inundated with massive immigration. Over 150,000 Jews made aliyah (immigrated to Israel) in 24 months, the most intensive period ever of Jews returning to their homeland. The verse clearly reflects this.

And Hashem thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers.Deuteronomy 30:5

Another powerful example is the verse that correlates to 1968, the year after Israel’s miraculous victory in the Six Day War. The verse corresponding to the year 5727 describes the aftereffects of the Six Day War in 1967, the reality Israel was presented that year.

Hashem thy God, He will go over before thee; He will destroy these nations from before thee, and thou shalt dispossess them Deuteronomy 31:3

The verse describing to this year, 5777, is ominous indeed, written in language that does not bode well.

For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth with her produce, and setteth ablaze the foundations of the mountains. Deuteronomy 32:22

This may describe the moment, in April, when for the first time the US military dropped its largest non-nuclear explosive device on Islamic State (ISIS) troops entrenched in tunnels dug into a mountain in Afghanistan. The Massive Ordnance Air Blast bomb (MOAB), nicknamed the Mother-of-All-Bombs, succeeded in “setting ablaze the foundation of the mountain”, killing all ISIS personnel.

Skeptics of Rabbi Sprecher’s method of understanding the Bible, need only wait a little more time. Whether or not the technique is accurate will become clear on September 30, 2084, when the verses run out.

Hasmonean Fortress of Machaerus Unearthed – on “Wrong” Side of Border [PHOTOS]

“Declare ye in Yehudah, and publish in Yerushalayim, and say: ‘Blow ye the horn in the land’; cry aloud and say: ‘Assemble yourselves, and let us go into the fortified cities.’” Jeremiah 4:5 (The Israel Bible™)

An artist’s view of Herod’s fortress Machaerus. (Courtesy of the Hungarian Archaeological Mission to Machaerus)

A Hungarian archaeological mission digging in the ruins of Machaerus, a fortress built by King Herod on the eastern shore of the Dead Sea located in modern Jordan, has discovered a large ritual bath which were likely constructed for the royal family’s use. The bath has 12 steeps, and was fed from a reserve pool when its water ran low.

In order to qualify as a means to purification, a ritual bath must have at least 40 se’ah, the equivalent of about 83 gallons of water.

An artist’s rendition of the royal bath in Machaerus. (Courtesy of the Hungarian Archaeological Mission to Machaerus)

The underground cistern, 54 ft deep, watered the baths and the fortress’ gardens.

The architecture of the bath is very similar to the baths and cisterns discovered in nearby Qumran (across the Dead Sea). It is situated 9 ft below the royal courtyard, and used to be covered by a vaulted stone roof, which was probably demolished by Lucilius Bassus’ 10th Roman legion. Bassus’ soldiers, on a campaign to repress the Great Jewish Revolt, in 71 attacked the Herodian fortress and the Jewish warriors who were hiding inside.

The archaeologists exposed collapsed walls, two massive column drums, and four Roman ballistae.

Two re-erected columns, Doric (right) and Ionic, in Machaerus. (Courtesy of the Hungarian Archaeological Mission to Machaerus)

The fortress of Machaerus was built by Hasmonean king Alexander Yanai (104-78 BCE), probably in 90 BCE. Its high, rocky vantage point was difficult to access, and it was used to spot and alerted Jerusalem about invaders from the east. It was part of a warning system that included several Hasmonean citadels, in one another’s line of sight.

Machaerus was destroyed by Pompey’s general Gabinius in 57 BCE, and later rebuilt by Herod in 30 BCE as a military base. Herod’s son, Herod Antipas, inherited the fortress (and the kingdom) in 4 BCE, until his demise in 39 CE. That’s time when, according to Christian belief, John the Baptist was imprisoned and beheaded at Machaerus.

The legend sets the event on Herod’s birthday (that’s Herod II), when the king’s daughter Salome danced before the king and his guests, and her father liked it so much that he promised to give her anything she desired, at which point Salome asked for—and received—the head of John the Baptist on a platter.

Herod’s fortress Machaerus on the eastern shore of the Dead Sea. (Hungarian Archaeological Mission to Machaerus)

The excavation of Machaerus began in 1968, by the American Archaeological Baptist Mission. The current excavations, by a Hungarian-Jordanian team led by Dr. Győző Vörös, have unearthed intact massive walls 30 ft high, revealing the majesty of the legendary Herodian architecture.

The Hungarian excavators also discovered dozens of Hasmonean and Roman coins, as well as 47 Aramaic broken pottery shards inscribed with Aramaic letters.

The line of sight view from the Temple Mount in Jerusalem to Machaerus (circled). (Courtesy of the Hungarian Archaeological Mission to Machaerus)

Machaerus was in direct line of sight of Jerusalem. The Talmud reports that the smoke of the sacrificial offerings could be seen rising from the altar of the temple in Jerusalem all the way to Machaerus, and Rabbi Elazar ben Delgai said: (Yuma 39:): “Father owned goats in the Machaerus mountains that would sneeze from the smell of the burn incense.”

Vaclav Klaus: The Time Has Come To Start Preparing The Departure Of Our Country (Czechia) From The European Union

Declaration of Vaclav Klaus and IVK unacceptable treatment of the European Union with the Czech Republic 
Vaclav Klaus: the time has come to start preparing the departure of our country from the EU

  1. strongly and totally against the decision of the EU we protest strongly to initiate with the Czech Republic because of the so-called “control. disregard for the admission of migrants on the basis of Brussels regulations. We protest against an attempt to punish us and force us to obedience.

  2. And those who did not know it yet, has shown this step the European Commission, what is the position of the Czech Republic in the European Union and what its leaders with us have intentions.

  3. We reject the continuing downplay of what is right now, on Tuesday, 13. June 2017, happened. This is a new, unprecedented thing. We reject the intention of compulsory dosídlovat our territory by foreigners. We refuse to allow the conversion of our country in the multicultural society of maladjusted communities what we see currently in France or the UK. Even to mention the migration associated with mass almost daily now.

  4. We reject the argument that we need to “be there” that we must “be present” decision-making that we need to be in the so called “hard core” of the Union. In the decision-making process in the EU today we are, but we don’t decide. Our presence has in fact no meaning. Our voice is ignored. Not selected by us. Decisions about us.

  5. Let us not blackmail threats their European subsidies. We don’t need subsidies, and we don’t want them. We reject as our payments to Brussels, so subsidies from Brussels. We reject a pernicious force, championed EU policy as a whole.

  6. It follows from all of this the only possible and at the same time the only necessary conclusion: now is the time to start preparing the departure of our country from the European Union. It’s the only way our state that we inherited from our ancestors and we have an obligation as a unique entity to pass down to future generations, to maintain and save.

This Week’s Torah Portion | June 11 – June 17, 2017 – 17 Sivan – 23 Sivan, 5777

Shlach Lecha (Send Forth) Parsha – Weekly Torah Portion

             SHELACH TORAH : NUMBERS 13:1-15:41| 

            PROPHETS : JOSHUA 2:1-24| 

            GOSPEL : MARK 10:1-45

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. 

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

The Parashah for this week June 11-17, 2017 is called Sh’lach L’kha—“Send for Yourself”

    TORAH: Numbers 13:1—15:41

    HAFTARAH: Joshua 2:1-24

This week’s reading focuses on the 12 scouts sent out by Moses at the command of the LORD to spy out the land of Canaan soon after Israel left Mt Sinai. It relates the differing reports which were brought back and the spirits behind those reports. It then recounts the judgment released over the entire adult generation of those who followed the spirit of fear and unbelief released by ten of the spies. In the Haftarah, it is almost 40 years later and spies are once again being dispatched, this time from the next generation and from a different border.

*Numbers 13:16: “These are the names of the men whom Moses sent to spy out the land. And Moses called Hoshea the son of Nun, Joshua.”   

Hoshea means “Salvation”. Joshua (in Hebrew pronounced YehoSHUah), is a contraction meaning “YEHOVAH SAVES.” By the time of the return of the Jewish exiles from Babylon some 900 years later, his name had been shortened to Yeshua (Hebrew: Nehemiah 8:17. Other men with this name (spelled “Jeshua” in most English translations) appear some 25 times in 1 & 2 Chronicles, Ezra and Nehemiah). Still 600 years later, an angel would appear to Joseph in Galilee (Matthew 1:21, and in Luke 1:31 to Miriam—“Mary”, his wife) with the promise of a son, “…and you shall call His name Yeshua, for He will save His people from their sins.”

*Numbers 13:30; 14:6-9: “Then Caleb quieted the people before Moses, and said, ‘Let us go up at once and take possession, for we are well able to overcome it.’” “Joshua the son of Nun and Caleb the son of Jephunneh…spoke to all the congregation of Israel, saying: ‘The land we passed through to spy out is an exceedingly good land. If the LORD delights in us, then He will bring us into this land and give it to us, a land which flows with milk and honey. Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them.’” 

It is remarkable that the Hebrew root for the word “war” and that for “bread” are identical (the two-edged sword in the hands of God’s warriors (Psalm 149:6) is literally a “many mouthed” sword to devour His enemies, while the mouths of the warriors themselves are filled with His praise)!

*Numbers 13.33. “There we saw the nephilim—the sons of Anak came from the nephilim—and we were like grasshoppers in our own sight, and so we were in their sight.”

Nephilim are mentioned by name only one other place in the Bible, Genesis 6:4. It is by no means certain that the spies saw nephilim—nor in fact that these fearful beings have ever existed on earth since the Flood. II Peter 2:4 appears to be referring to them as having been cast into a place “below the earth” where they were delivered “into chains of darkness, to be reserved for judgment.” The “parentheses” placed around the statement “the sons of Anak [giants] came from the nephilim” in many English translations are not in the Hebrew. We believe it likely that this statement was itself a spur-of-the-moment amplification made by the terrified spies, allowing stories from antiquity about the monstrous pre-Flood beings to color their perception of the large people they had actually seen. The author of the Biblical narrative itself only mentions the “children of Anak” (13:22) as had the spies themselves earlier (13:28).

*Numbers 14:24 “But my servant Caleb, because he has a different spirit in him and has followed Me fully, I will bring into the land where he went, and his descendants shall inherit it.” 

PLEASE PRAY against Israelis responding to the giants we face in a spirit of fear…that we realize that if we trust in God, he will not allow the land to devour us. 

Pray against cynical conversation amongst older believers in the Land about the land devouring those within it; this only serves to discourage and dishearten the generation God wishes to raise up for strength, victory and governance here. 

Please pray that men and women of “a different spirit,” who “know their God” and have heavenly insight (Daniel 11:32) would rise up in Israel, not focusing on the giants but trusting in the God who made the heavens, and Who has promised to give us a land flowing with milk and honey in which righteousness dwells. 

*Numbers 15:37-40: “Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners… [See this week’s Israel Prayer Update]

*Joshua 2:12; 2:18: 

RAHAB: “Now therefore, I beg you, swear to me by the LORD, since I have shown you kindness, that you also will show kindness to my father’s house, and give me a true token.” 

SPIES: “We will be blameless of this oath of yours which you have made us swear, unless, when we come into the land, you bind this line of scarlet cord in the window through which you let us down, and unless you bring your father, your mother, your brothers, and all your father’s household to your own home.” 

There is a wonderful picture here. Rahab requests that the spies show her and her family “loving kindness” (Hebrew: hesed) and give her a token of “truth” (Hebrew: emet). The token of loving kindness and truth (hesed and emet) is a scarlet thread which, when seen, will protect them from a destruction of judgment soon to come upon all of her wicked nation. When God the Father sent His Light into the world, we are told that although the Torah had been given through Moses, “Loving kindness and Truth (Hebrew translation: hesed and emet) came through Yeshua the Messiah” (John 1:17)—“in Whom we have redemption through His blood, the forgiveness of our trespasses, according to the riches of God’s Loving kindness (Hebrew: hesed) (Ephesians 1:7). 

Please pray for revelation in Israel regarding the urgent necessity of being saved from the wrath to come—and of the loving kindness and Truth which are offered to those who will put their trust in the finished work of the Messiah! Psalm 33:18-19 says that “the eye of the LORD is on those who fear Him and whose yearning hope is in His hesed—to deliver them from death and to keep them alive in famine!”

The Parashah for next week June 18-24, 2017 is called Korach—“Korah.” 

TORAH: Numbers 16:1—18:32

HAFTARAH: I Samuel 11:14—12:22

In A Nutshell

The portion begins with Moses sending the twelve heads of the tribes to spy in the land of Israel, to examine it and prepare to enter it. The spies return and describe a land flowing with milk and honey, but occupied by giants that will make it impossible to enter the land, conquer it, and rule it. Their words spread fear in the people, except for Joshua Ben Nun, and Caleb Ben Yephunneh. This angers the Creator and He wants to destroy the entire people. Moses prays and asks for mercy on the people. As a result, only the ten spies that slandered the land die in a plague. The other two, Joshua Ben Nun and Caleb Ben Yephunneh continue to accompany the people. Later in the portion, the children of Israel trip once more and seek to run back to Egypt. In the end they repent and abort their decision. Afterward Israel make another mistake: they try to fight and conquer the land without instructions to do so, and therefore fail. The portion ends with the instruction to wander another forty years in the desert until the entire generation of the spies passes away, except for Joshua Ben Nun, who is to lead the people into the land of Israel. 


We have to develop from our will to receive, from our ego, into a state in which we come to be “the people of Israel,” when we are all Yashar El (straight to God), having the quality of the Creator: bestowal and love. We will all be in “love your neighbor as yourself,”[1] in love of others, because we have no other choice. We must not go by our own reason, which alternates between dictations to advance and retreat. Rather, we must fight while examining if we are doing what is right, and if the way is right. The portion explains that we cannot know what to do or even where to start. It is a problem because we are accustomed to work by the mode of “A judge has only what his eyes see.”[2] It seems as though we must advance by following our essence, according to our Kelim (vessels/tools), using our minds and hearts. The Creator demands that we develop and do something. But how can we do something if we cannot tell between right and wrong, if we do not know whether to move forward into war or run back to Egypt? We can see that there are giants in the land of Israel. And while there are also fruits there, we cannot tell who rules there, which desires, or how big they are.Hence, the portion, Shlach Lecha (Send Forth) explains how we should advance correctly. There is a demand by which a person must check the road with one’s reason and see how to advance in spiritual development. The whole Torah speaks of spiritual development, how we can move from a state of egoism into one of love of others, as in, “love your neighbor as yourself; it is a great rule in the Torah.”[3] This is why we must go by what our eyes see and examine our egos, our ill wills, and see how we hate others, repel them, think only of ourselves, and how isolated we are from others and cannot even think of them. Instead, we should picture what love is, if and how much we love others others, how much can we think of others and unite with them (as the global crisis demand of us to do these days). We feel that we are facing this great assignment, which is why the wisdom of Kabbalah is appearing, so we may ask for help to rise to the degree of connection and unity, of real love of others, since without it we will not survive in this developing world. The time has now come for us to begin to actualize the Torah. This is why we have come to the land of Israel and settled here after the exile, after all the preparations we have experienced all through history. Today we must be as spies, scrutinizing the meaning of “being a spy” and the meaning of “love your neighbor as yourself,” to see if we can do it or not, and what we must in order to achieve it. When we consider our current state compared to the state we must achieve we see it is impossible. This is the problem of the spies. They were not told that they had to do anything except check and see that it was impossible, yet want it so much as to make us feel we have to achieve love of others because this is the Creator’s will. This is how our entire development should be. We must reach one of two pressure points: the first is that we cannot achieve love others because without it we have no life, and the second is that we must achieve it nonetheless. We have to come to a great cry with faith above reason, and then comes the light that reforms, as it is written, “I have created the evil inclination; I have created for it the Torah as a spice”[4] because “the light in it reforms.”[5] The light embedded in the Torah, in the proper study of it, in the internality of the Torah, namely the wisdom of Kabbalah, comes and corrects us. Therefore, there is no need to run back to Egypt or cry that we cannot do it because “It is not for you to complete the work, neither are you free to idle away from it.”[6] Rather, all we need is to act, as it is written, “Whatever your hand finds to do by your strength, that do” (Ecclesiastes 9:10). And the minute we come to a point of complete shattering, then “The Lord will fight for you” (Exodus 14:14). Therefore, we need not go to war and think that we will win by our own strength. Who are we after all? One the one hand, before us is the massive, bursting ego that is stopping us, as those giants that live in the land of Israel portray.”[7] In truth, they are our own desires facing us, and we cannot fight them. However, we must confront them although we know we cannot overcome them. On the other hand, we must rise to faith, to a great power of demand until the light comes and corrects these desires from hostile ones into desires of the land of Israel. Indeed, it is a dilemma that we face prior to entering a new degree, to which we must prepare. It always happens, every time. The inner war is against our desires and qualities because “the inclination of a man’s heart is evil from his youth” (Genesis 8:21). We are all born with an ego that keeps developing. If we advance toward spiritual ascent it develops even more, as it is written, “He who is greater than his friend, his inclination is bigger than him.”[8] This is why we cannot fight the ever growing ego. However, if we are in the right environment and annul ourselves before it, regarding the people around us as the greatest in the generation, we begin to absorb from them the importance of the goal. The friends give us the sensation that it is possible, that we can burst in such a way that will lead to a genuine prayer, to the “gate of tears.” On the one hand, we are aware that we cannot that correction in us; on the other hand we know that the light, the Creator, can make it in us, if we only ask, if the goal is more important to us than anything. This why our work is in a group, in the right environment, because this is the only way we can muster the strength to advance on the right path. Questions and Answers It takes time before one can adopt a new environment. True, there are many inner struggles and things to overcome, but it does not always feel like that. That is, we experience different situations, some good, some not as good, and some frightening. It depends on the pace of progress and the time we dedicate to tit. What are the spies? Whom are we fooling? The spies are within. When we want to know how to advance despite everything, we need to examine the road. After we examine it we must not go with the spies, favor them, or listen to them since we examine the road with only our five egoistic senses. In other words, should we not believe what we think and feel? Of course not, how can you believe them? Assume we are at a certain degree, and need to rise to a higher one. The gap between the degrees is an entirely different life, and different mind and heart. How can we rise from degree to degree when we do not know what the next degree is like because it is in a different, spiritual dimension? In that dimension, the qualities and thoughts are different, the perception of reality is different, and so is the worldview. When do we understand that we have risen a degree? We understand it only once we are there. The question is how can we reach it? The desires and the fruits in the land of Israel are so big; everything is big. From the point where we stand we cannot ascend by ourselves because only the upper light that created the ego can correct it. This is why it is written, “I have created the evil inclination; I have created for it the Torah as a spice” because “the light in it reforms.” That is, only through the light are we reformed. And once we are corrected we rise to a higher degree. What does it mean that ten spies say one thing and two of them say something else? It is very confusing. They are qualities within us. “Man is a small world.”[9] All the portions in the Torah deal with the development of man’s soul. This portion describes the spies, where ten think one way and two think another. However, this is a good situation, when the soul advances properly, this is why ten are against and two are in favor. How do we know to whom we should listen? It is a problem. We have to make mistakes. It is written, “A person cannot understand words of Torah unless he has failed in them,”[10] and also, “There is not a righteous man on earth who does good and will not sin” (Ecclesiastes 7:20). At each step, we sin, fall into wickedness, and taste our own evil. Our lack of progress is caused only by us. We see how we make our own lives bitter, as though retreating further from our initial point. This is the sign that we are advancing correctly. Henceforth, we move on. That is, we must go through everything that is happening in the Torah, all the mistakes, problems, and everything that is on the way. Is there nothing we can do? We cannot avoid doing. We must examine our evil inclination to the fullest and ask for help each time we are stuck. If we do not taste the bitter, we also do not demand the light that will come and correct our evil. Then the light enters the evil, corrects it, and we receive a soul. The evil, along with the light that corrected it and fills it is called a “soul.” This is the only way to obtain a soul. Prior to that, we have none. Is this what “a land flowing with milk and honey” means? Yes. Eretz (land) means Ratzon (desire), a desire that is all milk and honey. That is, it is the degree of Bina, light of Hassadim, the desire to bestow, with light of Hochma inside, meaning attainment, closeness to the Creator. The spies point out the nations that live in the land; why is it important? These are desires within us that we need to correct in three lines. We need to correct them in the twelve tribes—Yod–Hey–Vav–Hey in three lines, to make it Yod–Hey–Vav–Hey times three. The land is also called “the land of Canaan”. Did Moses not lead them to the land of Israel? Before it was called “the land of Israel,” it was called “the land of Canaan”. Before it was “the land of Canaan”, it was Egypt, then a desert. It is the same desire; there is only one, but it is given different names each time according to its corruption or correction. Is Canaan a desire that is scrutinized before it becomes Israel? Before one conquers the desire in the proper manner, it is called “the land of Canaan”. What are the giant fruits? The fruits are what a person receives as a result of one’s work. It is the flavor of the intention to bestow that one performs and feels in the will to receive. These are truly huge fruits, 620 times bigger. We taste pleasures because we develop and understand what bestowal means, what is the sensation of the Creator in a corrected desire. The children of Israel are still in the will to receive, yet they are told about fruits that exist in the desire to bestow. How can they grasp what it is about or know it is good? When a person stands before the next degree to which one ascends, it is possible to see that degree “from afar,” similar to Moses who saw the land of Israel from Mount Nevo. What does it mean that we taste the good, which is then taken from us so we may climb another step? A person can take these fruits, carry them on one’s back, and possess them, but not taste them. There is still no Kli (vessel) in which to fill oneself with all the attainments, pleasures, and fulfillments that exist in the desire to receive in order to bestow in a corrected soul. It sounds like a great promise; why would anyone want to run from it? It requires substantial, difficult corrections, which are impossible to do. The reward for doing them is wonderful, but this requires fighting huge desires—all the nations that dwell in the land of Israel. But it is not a war that one fights alone; rather, the light does it. It is not easy to attain it, understand that we do not correct the desire. The children of Israel want to advance, which is a mistake. Alternatively, they want to run back to Egypt; this is a mistake, as well, or go to the land of Israel by themselves, and again, it is a mistake. So what do you do? Cry out and demand. Where does one find the strength to endure not being able to fight or run? Is it the group that gives strength? Yes, the strength of Arvut (mutual guarantee). The Creator broke the single soul that He created into myriad pieces. Other than that, the Creator created nothing. And it is all so we may feel that we are independent in our own shares, and be able to acquire the rest of the parts, thus becoming similar to the Creator. Each of us acquires that great soul; each one becomes as great as the Creator and is in Dvekut (adhesion) with Him. Our whole work is to keep acquiring parts of our soul, which seems to us as though it is not ours, but others’. The means to do it is the group, as it is written, “Either friendship or death.”[11] When we connect to a group and to people who want the same goal, we create unity among us, which elevates the importance of the goal until we are ready to demand it, and then comes the light and reforms. The Creator wanted to destroy the people of Israel and Moses prayed for them. What kind of a solution is that? It is a struggle within. Moses is the point that pulls us forward, the point of Bina. He is the faithful shepherd. We constantly advance with faith, with the power of bestowal. The term “faith” does not refer to blind faith, as we normally think, where we do what we are told. Rather, faith is the quality of bestowal. It is when one is willing to give to everyone, as it is written, “That which you hate, do not do to your friend,”[12] and “love your neighbor as yourself,” meaning give everything we have. This is the goal we must achieve. Moses is that point within each of us, the spiritual gene that pulls us toward that quality. It gradually develops in us and through it we can reach the land of Israel. Why did the ten spies die? It is not life and death in the sense we think of it. Their death means that their role has ended because in the form that they have it is impossible to advance. These are all qualities within us. It is possible to advance with the qualities known as Joshua and Caleb, but not with the rest of the qualities. Joshua and Caleb are two lines, Gematrias, qualities. From The Zohar: The Spies However, do not rebel against the Creator. We must not rebel against the Torah because the Torah does not require wealth or vessels of silver and gold. And you, do not fear the people of the land, for if a broken body engages in the Torah, it will find healing for everything. It is written, “And health to all their flesh.” All the slanderers over a person turn into his helpers and declare, “Make way for so and so, the King’s servant!” In other words, let no one stop him from coming to the King to serve Him.

Zoharfor All, Shlach Lecha (Send Forth), item 67

It is impossible to advance to the next degree, the land of Israel, unless we see it as a great, sublime degree, the degree of Bina. When entering the degree of the land of Israel, when we acquire it, it becomes Keter (crown), meaning the world of Ein Sof (infinity). When we see what fruits grow there and how incapable we are of getting them we enter the desert. We cannot go around the desert or avoid walking through it. Forty years is the distance between Malchut and Bina, the distance of the ascent to that level. After forty years we are ready to reacquire the quality of bestowal, to reenter the ego and begin to correct it into the intention to receive in order to bestow, namely the degree of the land of Israel. Following the desert, we enter the land of Israel, where wars over the conquest of the land take place. There we turn the will to receive into the desire to bestow. In all forty years of the desert, we only had the intention to bestow in order to bestow. That is, we corrected ourselves only to the point of not harming others. But once we enter the land of Israel we do good to others. Why did the Creator not let the people win? After all, they awakened with a certain desire and He seemingly prevented it from them. The Creator did not prevent it; He only showed how unprepared to enter the land of Israel they still were. However, by seeing that they were unprepared they understood which Kelim they had to acquire. These are the forty years in the desert, the great corrections we have to undergo, and which we cannot avoid.

[1] Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b. 

[2] Babylonian Talmud, Masechet Baba Batra, 131a; Masechet Sanhedrin, 6b.

[3] Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b.

[4] Babylonian Talmud, Masechet Kidushin, 30b.

[5] Midrash Rabah, Eicha, Introduction, Paragraph 2.

[6] Mishnah, Seder Nezikin, Masechet Avot (a.k.a. Pirkey Avot), Chapter 2, Mishnah 16.

[7] Deuteronomy 1:28. [8] Babylonian Talmud, Masechet Sukkah, 52a.

[9] Midrash Tanchuma, Pekudei, item 3.

[10] Babylonian Talmud, Masechet Gitin, 43a.

 [11] Babylonian Talmud, Masechet Taanit, 23a.

 [12] Masechet Shabbat, 31a.