This Week’s Torah Portion | July 24 – July 30, 2016 – 18 Tammuz – 24 Tammuz, 5776

Pinhas Parsha – Weekly Torah Portion

PINCHAS 
TORAH : NUMBERS 25:10-30:1
PROPHETS : 1 KINGS 18:46-19:21
GOSPEL : MARK 11:27-12:37



This Week’s Torah Portion | July 24 – July 30, 2016 – 18 Tammuz – 24 Tammuz, 5776

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.

NOTE:  Below are the texts for the Parasha read in Jerusalem.  Because in the Diaspora (i.e. communities of Jews outside of Israel) an extra day is celebrated at Passover (and this year, that day came on a Sabbath), the readings read outside of Israel are now behind one week from those read here.   On August 6th, through the use of a special “double reading” covering the final chapters of the Book of Numbers, the readings both inside and outside of Israel will once again coincide.

 

The Parashah for this week July 24-30,2016 is called Matot– “Tribes”:

 

TORAH:  Numbers 30:1—32:42

HAFTARAH:  Jeremiah 1:1—2:3  (1st  “Haftarah of Affliction/Admonition”)

 

During the three-week period  “between the straits” (the 17th of Tammuz through the 9th of Av) the usual Haftarah portions are replaced by special “Haftarah’s of Affliction/Admonition”),  calling Israel to sober contemplation of her sin and her deserving of  severe judgment—and of the Love of her God still drawing her to repent and return to Him.

 

Numbers 30.  Vows and oaths to the LORD are extremely serious transactions in God’s eyes; such words, coming out of the mouth of a person and binding his or her very soul, must be taken seriously and honoured by all humankind who are made in God’s own image (vss. 2, 6).  In Ancient Israel, vows and oaths were binding absolutely on all males (30:2).  Yet within the authority structure God had set up, there were certain circumstances in which the positioning of a human father or husband could (as with the divine Father/Husband of which they are a reflection) allow release of a special grace to cover the guilt of a young daughter living at home, or of a wife (the protection and oversight of both for which God held the father or husband ultimately responsible).  Thus, if a father, on the day he heard of a vow his daughter had made deemed it unwise, he could overrule her vow and the LORD would forgive her (30:5).  Similarly, on the day a husband became aware of a vow made by his wife, he might, if he believed it unwise, choose to “overrule” (Hebrew verb: lehani) and “make void” (Hebrew verb: lehaphir) the vow which she had made –“and what she uttered with her lips, by which she bound her soul, and the LORD will forgive her.” 

It is interesting that both of these Hebrew verbs are used in Psalm 33:10,“The LORD brings the counsel of the nations to nothing (Hebrew: lehaphir);He makes the plans of the peoples of no effect” (Hebrew: lehani).  Here also, faulty counsel is cancelled out by a greater authority in an ultimate mercy.

 

*Numbers 30:15.  “But if he does make them void after he has heard them, then he shall bear her iniquity.”

In a holy sanctuary built and maintained by fallen man, the House of Levi were called to “bear the iniquity”of that sanctuary. (Numbers 18:1, 23), while Aaron and his descendants would “bear the iniquity” of his priesthood.  There was a special grace given to those in these positions—but if the rest of the Israelites came near to the tabernacle of meeting, they would“bear their sin and die.”  Likewise, it appears here that a measure of this same grace was given to a man in his role as “priest” or “Levite” over his home.  Ultimately, just as one goat was slain for sin on the Day of Atonement, but another was necessary to be taken into the wilderness to “bear on itself all their iniquities…” (Leviticus 16:22), so would come Another who would not only offer Himself a sacrifice for sin—but as the Lamb of God, bear away the sin of the world (John 1:29).

 

*Numbers 31:1-2.  “And the LORD spoke to Moses, saying: ‘Take vengeance on the Midianites for the children of Israel.  Afterward you shall be gathered to your people.”

It is important in reading the grim even shocking events of the first half of this chapter, to realize Who had issued the order.  In Psalm 94:1 the LORD (YHVH) is twice called El-Nekamot—literally,“God of Vengeances.”   Isaiah 61:2 speaks of the Spirit’s anointing One to proclaim “the day of the vengeance of our God” (as well as to “comfort all who mourn”).   II Thessalonians 1:8 prophecies a Day when Yeshua will be revealed from Heaven with mighty angels “in flaming fire taking vengeanceon those who do not know God, and on those who do not obey the gospel of our Lord, Yeshua the Messiah.”  Romans 12:17-20 cautions against believers taking their own revenge for perceived offenses, and quotes Deuteronomy 32:35, ‘Vengeance is Mine, I will repay,’ says the YHVH.  Hebrews 10:30 quotes this same verse from the Torah as relevant to those who “know Him” today.  Vengeance is always His and not ours.   Yet Psalm 149:7 makes clear that “Saints” will on occasion be used to “execute [His] vengeance on the nations.”

It is obviously this, the righteous vengeance of God, which is being released through His people in Numbers 31.  “It is appointed for [all]men to die once…” (Hebrews 9:27).  The time was at hand for these Midianites, including the women who had “caused the children of Israel (even as they were poised to cross into the Promised Land) to trespass against the LORD”(Numbers 31:1).

 

The Torah and Haftarah portions for next week (July 31—August 6, 2016) are called  Masssei—“Journies of…” 

TORAH:  Numbers 33:1—36:13 

HAFTARAH (2nd “Haftarah of Affliction/Admonition”)

In A Nutshell

In the beginning of the portion the Creator thanks Pinhas for stopping the plague and gives him a “covenant of peace,” and a “covenant of an everlasting priesthood” to him and to his descendants. All the while, the children of Israel are preparing to fight the Midianties.

Following the instructions of the Creator, Moses divides the land into lots, following censuses held in the people by tribes and by families. At the conclusion of the censuses, the daughters of Zelophehad, from the tribe of Menashe, complain to Moses that their father died and as women, they did not receive their lot. Moses looks into the matter and the Creator rules that to do justice, the daughters of Zelophehad will be given a lot in the land, which will be named after their father.

The Creator commands Moses to climb up the Mountain of Avarim to see the land of Israel, which he will not enter, and to appoint Joshua, son of Nun, as his successor.

At the end of the portion there is a detailed description of the offerings that needed to be sacrificed each day and on different occasions during the year. 

Commentary

According to The Book of Zohar, the portion, Pinhas, is profound and evokes many questions. The story tells of people such as Pinhas, who are seemingly greater than Moses. The Creator blesses and praises him that he is as great as Joshua, that he is replacing Moses, who is climbing down from center stage. There is also the issue of women’s rights, some of whom can be as the men, receiving a lot.

As we know, the Torah does not speak of corporeal events or physical bodies, but of souls. The souls are what is important, the eternal part in each of us. This is why we need to understand that the text describes the “human within us,” which must experience all the portions of the Torah along the spiritual development.

This portion speaks of a very special point that awakens in us, a special desire called Pinhas.Only this point, this desire, achieves the “covenant of peace”—peace and wholeness with the Creator. The desire known as Pinhas unites in Dvekut (adhesion) with the Creator, in a covenant of complete and eternal connection, which lasts forever and does not wane. This is the first of the stages of correction and connection that the soul goes through. In that correction it becomes attached to the highest degree in its correction and development.

The second stage comes after all the successes of the children of Israel. Now all the forces within us are called Israel, Yashar El (straight to God), having received the previous corrections. A person begins with an egoistic will to receive that has come out of Egypt in its entirety. In that stage, a person has hardly escaped one’s ego, and wants to avoid using one’s egoistic qualities. In that stage a person has nothing. It is as though one is standing in the desert with nothing to eat. “Eating” is an attainment of spirituality, which fills the soul until it is completely satiated with Godliness, with the revelation of the Creator. “Return, oh Israel, unto the Lord your God,” consciously, with understanding, fulfillment, and a sensation of the attainment of the Creator. These are the stages of the correction of the soul from the entrance to the desert through the wars, and up to that point, Midian.

Once we have a grip of a high degree, a part of the common soul, then we are all parts of a single soul, “as one man with one heart.” We are all in mutual guarantee, in that covenant that we agreed on for the first time when we received the Torah.

The children of Israel constantly keep strengthening the covenant. Each day we pass through the “desert” in our empty lives, not knowing what to do, immersed in struggles and corrections. Each transgression and mistake that the children of Israel make is because the evil inclination is surfacing. However, it is a descent in order to ascend.

We discover that we are broken and cannot bestow, so we cry out and demand the light that reforms. The light, meaning the Creator, comes and corrects, and guides us on how to act against the will to receive. It is called “punishing the ego,” so the man in us ascends.

This is the process we go through. It is a stage of deep egoistic discernments in a person, which one can correct. These discernments are called Midian.

This is how Moses—who emerged from Pharaoh’s house—grows. His wife comes from the house of Midian because Jethro was the priest of Midian.

Moses nurtures Pinhas. Pinhas is in fact Moses on a higher degree, and in this progression it is a complementation of the degree.

On that stage, all the forces, all the elements within a person are ready to wage war on Midian. A “war” is a reawakening of all the corrupted desires in a person that seemed to have calmed down, but which have yet to be corrected. We must reawaken them and mend them. It is a time to calculate, to find out the number of Israel, who is on the camp, who is outside the camp, and for counting the heads of the tribes.

Calculating means reaching a degree in which the light of Hochma (wisdom) dresses in light of Hassadim (mercy). Seeing a calculation (accounting) is the light of vision, the light of Hochma that we see. On that degree we can already count what is in it and what is not. It is not a degree of VAK, the degree of the desert. Rather, it is already the GAR of the degree.

On a complete degree there is light of Hassadim and light of Hochma. Using one’s desires is done both in bestowal and in the intention to receive in order to bestow. These are acts of Gadlut (adulthood) of the degree, with which one corrects one’s soul on a very high level.

It is a profound correction of part of the will to receive, of the deficiency in the soul. This is why the women come and say, “We need the correction and we cannot receive it. How do we do it?” It is the point of deficiency in a man, the profound will to receive that is corrected into working in order to bestow. This is also the reason for Moses’ reply to the daughters of Zelophehad.

For this reason, when the biggest desires appear, the desires called “a woman’s desires,” it is possible to correct them as with those of a man’s. With the men it is an intention to bestow in order to bestow, while with the women it is an intention to receive in order to bestow—bigger desires and deeper corrections.

The portion, Pinhas, narrates a stage in the advancement toward the end of correction. The portion details very deep corrections in the soul, in the corrected part of the soul. Our soul is the entire desire that the Creator created. It appears as broken in us, as our ego that must be corrected.

We should be happy when a piece of ego appears because it is written, “I have created the evil inclination,” which is the appearance, “I have created for it the Torah as a spice,” because “the light in it reforms.” That is, after the revelation of the evil inclination in us, once we have learned that we have no idea how to work with it, we discover the spice of Torah. Through the Torah we can correct the evil inclination.

The spice is the hidden light that is called Zohar (brightness), or Ziharah Ilaa (Aramaic: upper brightness). This is the light that corrects and reforms, and this is the process we must undergo.

Afterward, the portion speaks of Moses climbing Mount Avarim and watching the land of Israel from there. This is the conclusion of the degree of Moses, who is the “faithful shepherd,” entirely adhered to Bina, bestowal, the aim to bestow in order to bestow. That state does not allow him to enter the will to receive called “the land of Israel,” in which the correction is to work in order to bestow. The Hebrew word Eretz (land) comes from the word Ratzon (desire). The word Ysrael (Israel) comes from the words Yashar El (straight to God), meaning straight toward bestowal. This is why that stage was given to Joshua and not to Moses.

The Creator said to Moses that his place was given to Joshua, that he is the one who will enter the land of Israel, while Moses will stay outside, on Moses’ degree. The next degree is the next stage, which Joshua, son of Nun, must correct. Joshua is an extension of Moses’ degree, just as Pinhas is an extension of the same soul.

The quality called Moses in each of us develops into the quality called Pinhas, then advances to the next quality, Joshua. Moses, the observer, brings the light of Hochma, the light of seeing. He brings that degree to all of Israel. However, the one who carries out this action is the corrected part in the soul, which is called Joshua, son of Nun.

The portion also speaks of the offerings (sacrifices). When a person discovers that one’s nature is bad, a person wants to rid oneself of it and escape it. Such a person is willing to sacrifice, burn, kill, slaughter, anything to rid oneself of the evil inside. In sacrificing, a person does not slaughter something outside, but only the beast within. Such a person slaughters the vegetative, and even the still (inanimate) within, using water and salt, as it is written, “On all your offerings you shall offer salt” (Leviticus, 2:13).

We “process” the desires below the human degree—on the degrees of still, vegetative, and animate—through the human degree in us. We turn desires that were with the aim to receive, egoistic desires with the evil inclination, into such that work with the aim to bestow. We sacrifice them. In Hebrew, Makriv means both sacrificing and bringing closer. Thus, we bring the desires closer to correction, and through it we draw closer to the Creator and become like Him.

This is called the “work of the sacrifices,” “holy work,” “work of the priests,” the “Levites” that exist within us. Israel is the part that brings the offerings. The part of Israel within us brings the part in the desires on the levels of still, vegetative, and animate to the Levites and the priests. In this way we take all the desires within and raise them to correction through the work of the sacrifices.

Keeping the Covenant

“It is written in Pinhas, ‘I give to him My covenant of peace,’ meaning peace from the angel of death, who never controls him and in whose judgments he is not judged. Should you say that he did not die, he died but he certainly did not die as do the rest of the people. He lived longer than all his contemporaries because he clung to that upper covenant. When he passed away from the world, in sublime passion and in comely Dvekut (adhesion), he departed from the rest of the people in the world.”

Zohar for All, Pinhas, item 22

Each time, we correct our corrupted desires and add them to the structure of the soul in us. The corrupted desires are called “desires that comprise the soul, the “Kli (vessel) of the soul,” the “body of the soul.” The desires are corrected to work in order to bestow, for the sake of others, and from the love of others to the love of the Creator.

The soul has a body: the desires outside a person, which work for the sake of others. These are desires that act out of the evil inclination, in favor of oneself, but receive the form of working in order to bestow, the good inclination, working in love and bestowal, as it is written, “Love your neighbor as yourself,” this is the great rule of the Torah. To the extent that a person acts within those desires, performing acts of bestowal and true giving, one feels the “clothing of the Creator,” the “clothing of the upper light.”

This is why it was said that Pinhas did not die like others. Rather, it is a stage within us that only grows. It is that corrected degree of attainment of Godliness within the corrected Kli with the light that fills it.

Can spirituality be passed on by inheritance?

There is an unbreakable law here: it is all one man. There aren’t many people in the world, there is only one. In other words, the Torah is written for a single person, who includes within the entire world. It is written that “Man is a small world” (Midrash TanchumaPekudei, item 3). Everything is included within us; we perceive the whole of the outer reality within us.

We have no idea whether anything exists outside of us. All we know is that we feel it within. For example, when we touch something, we cannot tell whether we are actually touching it, but we can feel it as solid, liquid, warm or cold.

We feel that it exists and that we are touching it. But in the end, all we feel is ourselves. We see ourselves existing in some reality, but that reality is depicted within us, in the back of our minds. The people and the objects around us are not really there; they are within us.

The reality we perceive is divided into still, vegetative, animate, and human. We are the ones who sense all of them in this way because this is how our will to receive is built. It is divided into four stages—1, 2, 3, and 4—where it perceives sensations and impressions.

As far as the history of the Jews is concerned, it is as though the Torah describes a play, but these are all things that happen within us. If we want to read the Torah as it truly is we should ascribe everything that is written there to ourselves. We should read every word in the Torah as an explanation of what exists within us: Pinhas, Joshua, Midian, a Priest, a Levite, Israel, the tribes, and everything else.

A priest, for example, is a degree of a person. It arrives when the will to receive is entirely corrected into working in order to bestow. This is why priests have no lot.

When the degree of Moses ends and the degree of Pinhas begins, Moses climbs Mount Avarim and looks at the land of Israel. It is a certain degree called “seeing.” Through it he makes a correction for the entire nation. What is the correction of seeing?

Moses performs a great correction. There is a correction in potential, and there is a correction in actuality, de facto. A correction in potential is when there are still no Kelim (vessels) that are large enough to fit the correction. Moses is a degree in which one does not work with vessels of reception with the intention to bestow. This is why he did not enter the land of Israel—the desire that must be turned into Yashar El (straight to God), Israel.

His following degree, Joshua, son of Nun, will do it, as it is a more practical degree. Joshua is an extension, a degree that is annulled before the degree of Moses. This is why Joshua was Moses’ assistant, always supporting and always by his side, and he was chosen to succeed him.

The relationship between them was such that Joshua would set up the benches at Moses’ seminary. However, Moses, too, made great spiritual corrections. He belonged to the degree of Bina. But because Bina is detached from Malchut, Joshua was the one who implemented the corrections.

The Remaining Events of Armageddon 

For those of us who operate in the office of prophesy and have access to the alternative news, 2016 is proving to be the year that begins the countdown to Armageddon. The evidence is almost overwhelming.

It looks a lot like the 7 year Tribulation starts in 2016/2017. Let’s investigate the potential sequence of events from a Biblical perspective:

RAPTURE TO SECOND COMING


Revelation 4 – 2016 Rapture?

The Throne Room of Heaven – The Throne of God appears, surrounded by twenty four thrones with Twenty-four elders seated in them. (4:1-5). The Four Living Creatures are introduced. (4:6-11)

Revelation 5

The Lamb Takes the Scroll – A scroll, with seven seals, is presented and it is declared that the Lion of the tribe of Judah, from the “Root of David”, is the only one worthy to open this scroll. (5:1-5)

Worthy Is the Lamb – When the “Lamb having seven horns and seven eyes” took the scroll, the creatures of heaven fell down before the Lamb to give him praise, joined by myriads of angels and the creatures of the earth. (5:6-14)


4-horses

Revelation 6 – 2017 to 2020?

First Seal: The Conqueror – A white horse appears, whose crowned rider has a bow in which to conquer. (6:1-2)


pope-turkey

Second Seal: Conflict on Earth – A red horse appears, whose rider is granted a “great sword” to take peace from the earth. (6:3-4)


2nd-seal

Third Seal: Scarcity on Earth – A black horse appears, whose rider has “a pair of balances in his hand”, where a voice then says, “A measure of wheat for a penny, and three measures of barley for a penny; and [see] thou hurt not the oil and the wine.” (6:5-6)


famine

Fourth Seal: Widespread Death on Earth – A pale horse appears, whose rider is Death, and Hades follows him. Death was granted a fourth part of the earth, to kill with sword, with hunger, with death, and with the beasts of the earth. (6:7-8)


4th-seal

Fifth Seal: The Cry of the Martyrs – “Under the altar”, appeared the souls of martyrs for the “word of God”, who cry out for vengeance. They are given white robes and told to rest until the martyrdom of their brothers is completed. (6:9-11)


5th-seal

Sixth Seal: Cosmic Disturbances – There occurs a great earthquake where “the sun becomes black as sackcloth of hair, and the moon like blood” (6:12). The stars of heaven fall to the earth and the sky recedes like a scroll being rolled up (6:13-14). Every mountain and island is moved out of place (6:14). The people of earth retreat to caves in the mountains (6:15). The survivors call upon the mountains and the rocks to fall on them, so as to hide them from the “wrath of the Lamb” (6:16).


6th-seal

Revelation 7 – 2020?

The Sealed of Israel – 144,000, from the twelve “tribes of Israel”, are sealed as servants of God on their foreheads. (7:1-8)


trib-rapture

A Multitude from the Great Tribulation – A great multitude stand before the Throne of God, who come out of the Great Tribulation, clothed with robes made “white in the blood of the Lamb” and having palm branches in their hands. (7:9-17)


rev-7

Revelation 8 – 2020 to 2023?

Seventh Seal: Prelude to the Seven Trumpets – “Silence in heaven for about half an hour” (8:1). Seven angels are each given trumpets (8:2). An eighth angel takes a “golden censer”, filled with fire from the heavenly altar, and throws it to the earth (8:3-5). What follows are “peals of thunder, rumblings, flashes of lightning, and an earthquake” (8:5). After the eighth angel has devestated the earth, the seven angels introduced in verse 2 prepare to sound their trumpets (8:6).

First Trumpet: Vegetation Struck – Hail and fire, mingled with blood, are thrown to the earth burning up a third of the trees and green grass. (8:6-7)

Second Trumpet: The Seas Struck – Something that resembles a great mountain, burning with fire, falls from the sky and lands in the ocean. It kills a third of the sea creatures and destroys a third of the ships at sea. (8:8-9)

Third Trumpet: The Waters Struck – A great star, named Wormwood, falls from heaven and poisons a third of the rivers and springs of water. (8:10-11)

Fourth Trumpet: The Heavens Struck – A third of the sun, the moon, and the stars are darkened creating complete darkness for a third of the day and the night. (8:12-13)

Revelation 9 – 2022?

Fifth Trumpet: The Locusts from the Bottomless Pit – The First Woe (9:1-12). A “star” falls from the sky (9:1). This “star” is given “the key to the bottomless pit” (9:1). The “star” then opens the bottomless pit. When this happens, “smoke [rises] from [the Abyss] like smoke from a gigantic furnace. The sun and sky [are] darkened by the smoke form the Abyss” (9:2). From out of the smoke, locusts who are “given power like that of scorpions of the earth” (9:3), who are commanded not to harm anyone or anything except for people who were not given the seal on their foreheads (from chapter 7) (9:4). The “locusts” are described as having a human appearance (faces and hair) but with lion’s teeth, and wearing “breastplates of iron”; the sound of their wings resembles “the thunderings of many horses and chariots rushing into battle” (9:7-9).


helicopters

Sixth Trumpet: The Angels from the Euphrates – The Second Woe (9:13-21). The four angels bound to the great river Euphrates are released to prepare two hundred million horsemen. These armies kill a third of mankind by use of three plagues: fire, smoke, and brimstone.


chinese_military

Revelation 10

The Mighty Angel with the Little Book – An angel appears, with one foot on the sea and one foot on the land, having an opened little book in his hand. Upon the cry of the angel, seven thunders utter mysteries and secrets that are not to be written down by John.

John Eats the Little Book – John is instructed to eat the little book that happens to be sweet in his mouth, but bitter in his stomach, and to prophesy.

Revelation 11 – Last 3 1/2 years – 2020 to 2023?


Two witnesses prophesy

The Two Witnesses – John is given a measuring rod to measure the temple of God, the altar, and those who worship there. Outside the temple, at the court of the holy city, it is treaded by the nations for forty-two months.

Two witnesses prophesy for one thousand two hundred and sixty days, clothed in sackcloth. (11:1-14)

The Witnesses Killed (11:7-10)

The Witnesses Resurrected (11:11-14)

Seventh Trumpet: The Kingdom Proclaimed – The Third Woe that leads into the Seven bowls (11:15-19). The temple of God opens in heaven, where the ark of His covenant can be seen. There are lightnings, noises, thunderings, an earthquake, and great hail.


woman-with-crown

Revelation 12 – – Last 3 1/2 years – 2020 to 2023?
The Woman, the Child, and the Dragon – A woman “clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars” is in labor with a male child. (12:1-2). A great, fiery red, seven-headed dragon drags a third of the stars of heaven with his tail, and throws them to the earth. (12:3-4). The dragon waits for the birth of the child. However, when born, it is caught up to God’s throne while the woman flees into the wilderness for one thousand two hundred and sixty days. (12:5-6)


satan-out-of-heaven

Satan Thrown Out of Heaven – War breaks out in heaven between Michael and the Dragon, identified as the Devil, Satan.(12:9) After a great fight, the Dragon and his angels are cast out of heaven for good, followed by praises of victory for God’s kingdom. (12:7-12)

The Woman Persecuted – The Dragon engages to persecute the Woman, but she is given aid to evade him. Her evasiveness enrages the Dragon, prompting him to wage war against the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ. (12:13-17)


EU-12 stars

Revelation 13
The Beast from the Sea – A seven-headed leopard-like beast emerges from the sea, having one mortally wounded head that is then healed. By the Dragon, he is granted power and authority for forty-two months. (13:1-5). The Beast of the sea blasphemes God’s name, wages war against the Saints, and overcomes them. (13:6-10)


erdogan-pope-flags

The Beast from the Earth – Another beast appears, but from the earth, having two horns like a lamb and speaking like a dragon. He directs people to make an image of the beast, breathing life into it, and enforcing all people to bare “the mark of the Beast”. (13:11-18)

Revelation 14

The Lamb and the 144,000 – The Lamb stands on Mount Zion with the 144,000 “firstfruits” who are redeemed from earth. (14:1-5)

The Proclamations of Three Angels (14:6-13)

Reaping the Earth’s Harvest – One like the Son of Man reaps the earth. (14:14-16)

Reaping the Grapes of Wrath – A second angel reaps “the vine of the earth” and throws it into “the great winepress of the wrath of God… and blood came out of the winepress… up to one thousand six hundred furlongs.” (14:17-20)


rev-15
Revelation 15

Prelude to the Bowl Judgments – The temple of the tabernacle, in heaven, is opened. (15:1-5). Seven angels are given a golden bowl, from the Four Living Creatures, that contains the wrath of God. (15:6-8)
Revelation 16 – 2023?

First Bowl: Loathsome Sores – A “foul and loathsome sore” afflicts the followers of the beast. (16:1-2)

Second Bowl: The Sea Turns to Blood – The sea turns to blood and everything within it dies. (16:3)

Third Bowl: The Waters Turn to Blood – All fresh water turns to blood. (16:4-7)

Fourth Bowl: Men Are Scorched – The sun scorches the Earth with intense heat. (16:8-9)

Fifth Bowl: Darkness and Pain – There is total darkness and great pain in the Beast’s kingdom. (16:10-11)

Sixth Bowl: Euphrates Dried Up – Preparations are made for the final battle between the forces of good and evil. (16:12-16)

Seventh Bowl: The Earth Utterly Shaken – A great earthquake: “every island fled away and the mountains were not found.” (16:17-21)


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Revelation 17

The Scarlet Woman and the Scarlet Beast – The great harlot who sits on many waters: Babylon the Great. (17:1-6)


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The Meaning of the Woman and the Beast (17:7-18)


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Revelation 18 – 2023

The Fall of Babylon the Great (18:1-8)

The World Mourns Babylon’s Fall (18:9-19)

Finality of Babylon’s Fall (18:20-24)


City on fire

Revelation 19 – 2023?

Heaven Exults over Babylon (19:1-10)

Christ on a White Horse (19:9-16)


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The Beast and His Armies Defeated – The beast and the false prophet are cast into the lake of fire. (19:17-21)


rev-20

The end is coming – sooner than we think! If you are not sure where you stand, read this and make your decision now:

We each need a Savior!

The Bible says:

“For all have sinned & fall short of the glory of God.” Romans 3:23


great-divide

1.SIN is the inheritance of mankind due to the sin of Adam & Eve.

Romans 5:12-17

Just as through one man’s sin (the first Adam) entered the world and death through sin and thus spread to all men, because all sinned—v17. …much more those who receive abundance of grace and of righteousness will reign in the life through the Jesus Christ.


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2) there is none righteous, no, not one

Romans 3:10

3) …if we say we have no sin, we deceive ourselves, and the truth is not in us. I John 1:8


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4) …our sin makes us enemies of God. (Not good). Romans 8:7,8


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5) man can not save himself. Romans 7:19-24

For the good that I will to do, I do not do…who will deliver me from this body of death?


joy-out-stretched-arms
THE ANSWER!!!

I thank God-through Jesus Christ our Lord!

Romans 7:25

Jesus gave Himself freely for all our sins from the past, present and future. He became sin and the Father could not even look upon His Son because He took our sin upon Himself. He suffered greatly on the cross, shedding all His Precious Blood which was poured out for you and me, He was buried and rose again after 3 days, He redeemed the keys of hell and death to give us life! He is our Savior!!!


Jesus-joy

No other One has ever done such a thing for mankind. There is no other God but the One True God, Father, Son Jesus and Holy Spirit sent to live in us. No longer do we need to do blood sacrifice, no longer do we need a temple to worship in because we are the temple He lives in when we accept Jesus as Lord and Savior!!! Do it today and discover FREEDOM, PEACE, JOY UNSPEAKABLE AS HE REIGNS ON THE THRONE OF YOUR HEART!!!


kneeling at the Cross

Just ask Jesus to forgive your sin, believe He is the risen Son of God, and ask Him to live in you. The Holy Spirit will give you the strength to sin no more and teach you the character and ways of God. You will never ever regret your decision….ever!

A Tenth Biblical Song Will Be Sung Upon the Arrival of Messiah

“O come, let us sing unto Hashem; let us shout for joy to the Rock of our salvation.” Psalms 95:1 (The Israel Bible™)

Jewish priests (Kohanim) blow silver trumpets as in the days of the Temple. (Adam Propp)

The Hebrew Bible contains the words to ten songs that mark the most significant occurrences in human history. Known in Hebrew as the Ten Shirot (Songs), these are Biblical songs that Biblical figures sang in praise to God.

The tenth song, known as Shir haGeula, the song of the redemption, or Shir haMoshiach, the song of the Messiah, has yet to be sung. Its words come from the Book of Isaiah, chapter 26. Some say that it will be introduced by the verses in Isaiah 9:2-7.

On one level, the verses in Isaiah 9:2-7 refer to King Hezekiah, the 13th king of Judah. Hezekiah was a 15th generation descendant of King David and had the potential to become the Jewish Messiah. Despite the great spiritual revival that existed in those days, Hezekiah failed to reach the level of the Messiah.


King David rejoices as the Ark is returned to the Temple. (Photo: Shutterstock.com)

On another level, the prophet Isaiah is speaking of a messianic salvation even further in the future, when the Jewish people will be held in the highest esteem by the nations of the world. God will yet do remarkable miracles for the Nation of Israel. These verses describe this future as a time of great joy, similar to joy that accompanies dividing the fruits of the harvest or the spoils of war.

In this future messianic era, God will remove the harshness of the enemies of Israel and will appoint a powerful and imposing leader, a descendent of King David, who will be known as the Prince of Peace.

The first verse of chapter 26 mentions the song that will be sung at the time of the final Redemption, after the war of Gog and Magog, to praise God for the ultimate salvation of Jerusalem and the Jewish people.

In that day shall this song be sung in the land of Yehudah: We have a strong city; walls and bulwarks doth He appoint for salvation. (Isaiah 26:1)

The first nine Biblical songs that precede the Song of the Messiah are:

1st – Mizmor Shir l’Yom Ha-Shabbat (A Psalm for the Sabbath Day) was sung by Adam when Creation was completed. The text is Psalm 92, which is part of the Jewish prayer service that inaugurates Shabbat every Friday at sundown.

2nd – Shirat haYam (Song of the Sea) was sung by the newly freed Israelite slaves after the Egyptian army drowned in the Red Sea. Its text is Exodus 14:30-15:19.

3rd – Shirat haBe’er (Song of the Well) was sung when the well of water that accompanied the Jews through the desert mixed with the blood of the enemy Amorites. The text is found in Numbers 21:16-18.

4th – Ha’azinu (to hear or to listen) was sung by Moses as his final message to the Jewish people. The text of the song is Deuteronomy 32:1-32:52.

5th – Shirat haGivon (Song of Givon) was sung when, in response to Joshua’s prayer, God made the sun stand still until the battle against the Canaanite king of Jerusalem was won. It is referred to in Joshua 10:12-15.

6th – Shirat Devorah (Song of Deborah) was sung by the prophetess Deborah after she led the Jews to victory over the armies of Canaan, led by Sisera. The text is Judges 4:4-5:31.

Devorah Praises Jael (Wikimedia Commons)


7th – Shirat Chana (Song of Hannah) was sung by the prophetess Hannah when God granted her a child (the prophet Samuel) after years of infertility. Its text is I Samuel 2:1-10.

8th – Shirat David (Song of David) was sung by King David after God saved him from all his enemies, including King Saul. The text is 2 Samuel 22. Another version of the text, with minor variations, is found in Psalm 18.

9th – Shir haShirim (Song of Songs) was written by King Solomon and uses a romantic relationship between a man and a woman as an allegory for the relationship between God and the Jewish people. The text makes up its own book in the Hebrew Bible.

The first nine Biblical songs are referred to as shirah, which is the grammatically feminine Hebrew word for song. According to classical Jewish Bible scholars, this is because, just as women give birth to future generations, the first nine Biblical songs were followed by significant events.

The Song of the Messiah, which will be sung after the final salvation, represents the end of every ordeal of Jewish history. Therefore, it is referred to as a shir, which is the grammatically masculine Hebrew word for song.

People With High or Bad Cholesterol Live Longer According to Recent Findings

I had always worries about my cholesterol but not anymore regarding new findings…
Mainstream medicine promotes in large what they want to sell from a fear perspective.

They don’t sell health. They can’t, because they sell little fear pills that have consumers in the billions gobble up out of fear fictitious diseases.

Bad cholesterol is a good example because there is nothing bad about any type of cholesterol. The fact that people with high cholesterol live the longest has already emerged clearly from many scientific papers.

Now a University of South Florida professor and an international team of experts have once again found that older people with high levels of a certain type of what is known as bad cholesterol, or low-density lipoprotein, live as long, and often longer, than their peers with low levels of this same cholesterol.

Consider the finding of Dr. Harlan Krumholz of the Department of Cardiovascular Medicine at Yale University, who reported in 1994 in the Journal of the American Medical Association (Lack of Association Between Cholesterol and Coronary Heart Disease Mortality and Morbidity and all-cause Mortality in Persons Older than 70 Years) that old people with low cholesterol died twice as often from a heart attack as did old people with a high cholesterol.

Supporters of cholesterol campaigns who routinely provide disinformation about LDL cholesterol consistently ignore this observation, or consider it as a rare exception, produced by chance among a number of studies sponsored by the pharmaceutical industry which have found the opposite.

But it is not an exception; there are now a large number of findings that contradict the lipid hypothesis.

To be more specific, most studies on the elderly have shown that high cholesterol is not a risk factor for coronary heart disease at all. On the Medline database many studies address that question, specifically how ‘High Cholesterol may Protect Against Infections and Atherosclerosis’.

Dozens of studies have found that high cholesterol does not predict or cause mortality. 

Now consider that more than 90% of all cardiovascular disease is seen in people above age 60 also and that almost all studies have found that high cholesterol is not a risk factor for women.

This means that high cholesterol is only a risk factor for less than 5% of those who die from a heart attack.

But there is more comfort for those who have high cholesterol; six of the studies found that total mortality was inversely associated with either total or LDL-cholesterol, or both.

This means that it is actually much better to have high than to have low cholesterol if you want to live to be very old.

New Evidence 

New findings, which came after analyzing past studies involving more than 68,000 participants over 60 years of age, once again call into question the “cholesterol hypothesis,” which previously suggested people with high cholesterol are more at risk of dying and would need statin drugs to lower their cholesterol.

Appearing online this month (How Statistical Deception Created the Appearance that Statins are Safe and Effective in Primary and Secondary Prevention of Cardiovascular Disease) in the open access version of the British Medical Journal, the research team’s analysis represents the first review of a large group of prior studies on this issue.

“We have known for decades that high total cholesterol becomes a much weaker risk for cardiovascular disease with advancing age,” said David M. Diamond.

“In this analysis, we focused on the so-called ‘bad cholesterol’ which has been blamed for contributing to heart disease.”

According to the authors, either a lack of association or an inverse relationship between LDL-C and cardiovascular deaths was present in each of the studies they evaluated.

Subsequently, the research team called for a reevaluation of the need for drugs, such as statins, which are aimed at reducing LDL-C as a step to prevent cardiovascular diseases.

“We found that several studies reported not only a lack of association between low LDL-C, but most people in these studies exhibited an inverse relationship, which means that higher LDL-C among the elderly is often associated with longer life,” said Diamond.

David M. Diamond also points out the research that suggests that high cholesterol may be protective against diseases which are common in the elderly.

For example, high levels of cholesterol are associated with a lower rate of neurological disorders, such as Parkinson’s disease and Alzheimer’s disease.

Other studies have suggested that high LDL-C may protect against some often fatal diseases, such as cancer and infectious diseases, and that having low LDL-C may increase one’s susceptibility to these diseases.

“Our results pose several relevant questions for future,” said study leader and co-author health researcher Dr. Uffe Ravnskov.

 “For example, why is total cholesterol a factor for cardiovascular disease for young and middle-age people, but not for the elderly? Why do a substantial number of elderly people with high LDL-C live longer than elderly people with low LDL-C?”

Diamond and colleagues have published a number of studies relating to the use and possible misuse of statins for treating cholesterol.

Those studies, including their recent paper published in the medical journal Expert Review of Clinical Pharmacology, which demonstrated that the benefits of taking statins have been exaggerated and are misleading.

“Our findings provide a contradiction to the cholesterol hypothesis,” concluded Diamond.

“That hypothesis predicts that cardiovascular disease starts in middle age as a result of high LDL-C cholesterol, worsens with aging, and eventually leads to death from cardiovascular disease.

We did not find that trend.

 If LDL-C is accumulating in arteries over a lifetime to cause heart disease, then why is it that elderly people with the highest LDL-C live the longest? Since people over the age of 60 with high LDL-C live the longest, why should we lower it?”

This Week’s Torah Portion | July 17 – July 23, 2016 – 11 Tammuz – 17 Tammuz, 5776

Balak Parsha – Weekly Torah Portion

TORAH : NUMBERS 22:2-25:9

PROPHETS : MICAH 5:6-6:8

GOSPEL : MARK 11:12-26

This Week’s Torah Portion | July 17 – July 23, 2016 – 11 Tammuz – 17 Tammuz, 5776


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.

NOTE: Below are the texts for the Parasha read in Jerusalem. Because in the Diaspora (i.e. communities of Jews outside of Israel) an extra day is celebrated at Passover (and this year, that day came on a Sabbath), the readings read outside of Israel are now behind one week from those read here. On August 6th, through the use of a special “double reading” covering the final chapters of the Book of Numbers, the readings both inside and outside of Israel will once again coincide.

Elijah

“I have been very zealous for YHVH God of Armies…”

(II Kings 19:14; See Haftarah below)

Statue on Mount Carmel of Elijah slaughtering the prophets of Baal.

THE ZEAL OF THE LORD

*Numbers 25: 11, 13. “Phinehas the son of Eleazar, the son of Aharon the Priest has turned back My wrath from the children of Israel, because he was zealous with my zeal among them, so that I did not consume the children of Israel in My zeal…He was zealous for his God, and made atonement for the children of Israel.”
The Hebrew word kinah may in Biblical usage be translated either zeal (NKJV) or jealousy (NASB). Holy zeal is a burning passionate jealousy on behalf of something or someone good and deeply loved. David sang of his zeal for God’s House (Psalm 69:9) which consumed him, a song prophetic of the Messiah, Who was to come (John 2:17). Zechariah 1:14 records YHVH’s zeal for Jerusalem—and Isaiah 9:6-7 speaks of His zeal for His Son and the establishment of His Righteous Kingdom on Earth. Phinehas was zealous for “the honour of his God” (25:11, 13 NIV). (Note: But it must be based on a knowledge of what is righteous before God (Romans 10:2), otherwise it may be released in indiscriminate human anger which cannot work that righteousness (James 1:20). It is important also to know that kinah may be used for a kind of unholy jealousy ignited by the flesh, in which case it is refers to mere envy—Proverbs 23:17).   

PLEASE PRAY: For the awakening of a burning zeal, a holy jealousy in believers in Israel for the things of God—based on truth and knowledge (Rom 10:2)—a zeal which will be necessary in turning away God’s wrath so that his people in this later generation are not consumed.

The Hebrew word Kinah Biblically may be translated either zeal (NKJV) or jealousy (NASB). Holy zeal is a burning passionate jealousy on behalf of something or someone good and deeply loved (It is instructive to be aware that when ignited by the flesh, this word refers to mere envy (Proverbs 23:17). Phinehas was zealous for “the honour of his God” (25:11,13 NIV). In a psalm foreshadowing the coming Messiah, David sang of his zeal for God’s House (Psalm 69:9; John 2:17). Zechariah 1:14 records YHVH’s zeal for Jerusalem—and Isaiah 9:6-7 speaks of His zeal for His Son and the establishment of His Righteous Kingdom on Earth.   

PLEASE PRAY: For the awakening believers in Israel of a burning zeal, a holy jealousy for the things of God, based on truth and knowledge (Rom 10:2)—a zeal which will be necessary in turning away God’s wrath so that his people in this later generation are not consumed.

*I Kings 19:11-12. The Voice in the Still Silent Moment. “And the LORD was not in the wind…the earthquake…the fire; and after the fire a still small voice.” 

The “still small voice” can also be translated, “A voice—a silence—a moment.” Apprehending this moment, pregnant with the Word of God, is essential for those aflame with zeal. In the cave, Elijah protested that he had been “very zealous” on God’s behalf—yet God had to show him that the roar and shaking and flame accompanying his zeal had not been enough—the intense persecution it had aroused had left Elijah with feelings of alienation, rejection and fear. There must also be the stabilizing presence of the quiet Word within, at the center of the storm. When He yielded to that Word, the Lord was able to release instructions for Him to “return to his way” (vs 15) and proceed onwards towards the culmination of his call. In the roar of Israel, it is difficult, yet essential to apprehend and embrace that “still silent moment”. Psalm 4:4 literally says, “Become agitated and do not sin—speak in your hearts on your beds and be still (same Hebrew word as “still” in the I Kings verse).

PLEASE PRAY THAT WE TAKE THE TIME TO HEAR AND ENTER INTO THESE MOMENTS WHEN THEY COME. Ehud Banai, one of Israel’s sometimes outspoken minstrel-poets with a moral sense often informed by Hebrew Scripture, some years back wrote a powerful song based on this passage. Here is the English translation:

A Still Silent Moment

It came suddenly, at a time between day and night
when no one was really ready for it yet
it passed through all the frequencies and channels

from the super highway to very house in the city
no one knew what is was or what is was about

no, no one had heard anything like it before

a still silent moment.

It caught the prime minister in the middle of shaving

he ran to the telephone but heard it there too

it cut into the live broadcast of the talk show

and silenced everyone no one knew what it was

or what is was about

no, no one had heard anything like it before

a still silent moment

It came suddenly, at a time between day and night
it happened in reality but it felt like a dream

and every person stood alone in his place

And heard it come from within

a still silent moment

What was will be

What was will be

(English Translation of “Dm’a’ma Daka”: Ehud Banai, c2004)

A New Generation—A New Numbering 

*Numbers 26:1-2: “And it came to pass, after the plague, that the LORD spoke to Moses and Eleazar the son of Aaron the priest, saying: ‘Take a census of all the congregation of the children of Israel from twenty years old and above, by their fathers’ houses, all who are able to go to war in Israel.”—Numbers 26:64-65: “But among these there was not a man of those who were numbered by Moses and Aaron the priest (Numbers 2) when they numbered the children of Israel in the Wilderness of Sinai. For the LORD had said to them, ‘They shall surely die in the wilderness.’ So there was not left a man of them, except Caleb the son of Jephunneh and Joshua the son of Nun.”  

With the 24,000 who died in the plague brought on by the seduction of the women of Moab, the older generation which had rebelled forty years before is finally passed. A new numbering of the people must take place—a new accounting in which each knows his/her positioning—but the ‘old’ has been left behind.
*Numbers 27:16. “Then Moses spoke to the LORD, saying ‘Let YHVH, the God of Spirits of all Flesh set a man over the congregation…’” 

This name for the diety (almost exactly the same as was used in Numbers 16:22, only this time using the personal name YHVH) implies the sovereign knowledge the LORD has of the inner workings of all human beings. It is noteworthy that Moses uses this name in requesting the LORD’s appointment of a new leader—and the Lord responds by referring specifically to the “spirit” within Joshua (27:18).

The Transfer of Mantles 

*Numbers 27:18-20: “Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. And you shall give some of your authority, that all the congregation of the children of Israel may be obedient” (NKJV) 

I Kings 19:16, 19. “…and Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place…Then Elijah passed by him and threw his mantle on him.”  

It was not enough that Joshua was skilled and experienced after serving over forty years under Moses’ leadership. Something more was necessary; something beyond Moses’ own natural abilities, something supernatural bespeaking the high authority of Heaven had affected the rebellious people in such a way that they had continued to follow and respect Moses’ leadership in the desert for 40 years.

This particular “authority” of which he was commanded to pass some on to Joshua is Hebrew hod –“a grandeur or majesty related to royalty” (“splendor” in Psalm 45:3 NASB). This sovereign enabling for leadership, which would influence the congregation to listen to and obey his word. was passed on here by the laying on of hands and the public releasing of God’s charge (“inaugurating”) into Joshua.

In the Haftarah reading, after Elijah threw his mantle on Elisha, the younger prophet immediately arose and “ran after” him.
PLEASE PRAY: For leaders in the Body in Israel to “hear” and be obedient in passing on their mantles to faithful ones upon whom God will release favour in the generation rising up behind.

A Reminder of Appointed Times and Seasons 

*Numbers 28:2. “Command the Children of Israel, and say to them, ‘My offering, My food for My offerings made by fire as a sweet aroma to Me, you shall be careful to offer to Me at their appointed time.”   

Timing is an important aspect of our worship. Ecclesiastes 3:1-11 speaks of times and seasons, and of the necessity of timing in the manifesting of the beauty God desires to bring forth in His creation. Here in Chapters 28-29 are presented anew for the next generation the “appointed times” of the LORD (along with the sacrifices to be made during each): Daily (morning and evening), Weekly (Sabbaths), Monthly (Rosh Chodesh—Head of the Month), Springtime: Pesach (Passover), Matzot (Unleavened Bread), Shavuot (Weeks, Pentecost), Fall: Yom Teruah (Feast of Trumpets), Yom Kippur (Day of Atonement), Sukkot (Feast of Booths/Tabernacles, with instructions for each of the eight days). All these times of the LORD (with their relevant offerings) are here laid out afresh before His army, before moving forward into their new Land.

The Torah and Haftarah portions for next week ( July 24-30, 2016) are called Matot—“Tribes”: 

TORAH: Numbers 30:1—32:42

HAFTARAH (Haftarah of Affliction/Admonition): Jeremiah 1:1—2:3

In A Nutshell

The portion, Balak, begins with the people of Israel conquering the land of the Amorites. Balak, king of Moab, understands that the children of Israel are nearing him, and prepares to face the nation that came out of Egypt. He sends messengers to Balaam, son of Beor—who was famous for his great wisdom and power of his curses—and asks him to curse the people of Israel.

Balaam leaves for the land of Moab having accepted the harsh stipulation to say only what the Creator will permit him to. Along the way his mare stops. Balaam beats her but the mare won’t move. Balaam cannot see the angel stopping the mare. The mare opens her mouth and speaks to him, and instead of cursing Israel he blesses them.

Balak is furious with Balaam. As a compensation, Balaam tips him that Israel has a weak spot: the daughters of Moab. Balak sends the daughters of Moab and the people of Israel fornicate with them so much that even Zimri, son of Salu, one of the presidents of the tribe of Shimon, takes a Midianite woman.

This situation leaves Pinhas, son of Elazar, with no choice. He takes a spear and stabs them to death, thus stopping the plague that has spread in the nation claiming twenty-four thousand lives.

Commentary 

This story does not happen on the corporeal level. It is not about a process unfolding between two nations, but rather an internal correction process that one experiences. The story itself comes to show us how to correct the evil inclination. It is not a tale about children or grownups, nor is it a story about nations, countries, wars, prostitutes, or mares. All it describes is the correction of the evil inclination. It is the only thing that the Torah (Pentateuch) describes from the very beginning, from Adam—who began the correction—to the end.

The text speaks of a person who went through this path as Adam HaRishon (Adam), as Abraham, and as Moses, and who went through the whole process in Egypt and in the desert. During the gradual correction of the desire, a person gradually nears the land of Israel until one is faced with the “conquest” of the land.

The “desert” is a desire that a person still cannot use correctly, and therefore cannot see the fruits of the work with it. These corrections precede the ones known as the “land of Israel.”

The spies discovered that the land of Israel is a desire that, if aimed entirely at the Creator, yields beautiful fruits [Israel means Yashar El (straight to God)]. A person who approaches that correction initially acquires the land of the Amorites followed by the land of Moab, which is a higher degree. Man’s egoistic desire known as “the king of Moab,” Balak, begins to seemingly rebel against him because it does not want the corrections.

All our desires are initially evil inclination, as it is written, “I have created the evil inclination.” This is why the desire called Balak seeks out a way to resist. It is resistance to a person who is trying to correct one desire at a time, degree by degree, until all the desires are Yashar El, straight to the Creator, aiming to bestow upon the Creator.

The desire called Balak cannot do anything by itself. A desire is just that—a desire—devoid of any strength. The power is found in the intention that directs the desire and works with it. The desire is called Balak, and the intention is called Balaam. The intention of working in bestowal in order to receive is called a “curse.” In this manner, the evil inclination operates in its fullest form.

This is why Balak invites Balaam and tells him, “Come, let’s work together.” In the meantime a conflict breaks out between the substance (mare) and the angel (human) who is walking straight to the Creator and aiming himself toward success. On the one hand, within man is the next degree, Moab, the will to receive in Moab, which is Balak. On the other hand, a person intends to control the desire in order to receive, which is Balaam, who is awarded the real egoistic benefit from it.

The inner substance in that degree, the mare, cannot advance because it detects the resistance, the angel standing before it, not letting the substance advance, which is help from above. However, the man cannot detect it because he is on the degree of Balak and Balaam. In other words, we cannot advance in the intention, but the evil inclination can no longer fail us with the intention because the previous degree, the Amorite, has been corrected and there is no reason why we should fall now.

A person is in a position in which he does not make mistakes in the intentions or desires. The people of Israel stood before the next degree but could not advance further. On the one hand they were blocked by Balaam and Balak, and on the other hand there was no other way to advance.

After his blessing, Balaam did not let Israel advance because the blessing had nothing on which to rely. The blessing must “ride” over the will to receive of the next degree in order for advancement to occur. “I have created the evil inclination, I have created for it the Torah as a spice,” because “the light in it reforms him.” This is how we advance with a bigger desire, a desire that is corrected in order to bestow, and we continue degree by degree.

This is why there is nothing we can do in the next degree. We advance by failing, but that failing is not because of our corrupted intention. Rather, it is because of the heightened will to receive on the left line.

This is why Balaam advises Balak to make the people fail by increasing the evil inclination, the “women” in them. The deficiencies begin with hardening the hearts of the children of Israel with a desire that is more egoistic, more toward oneself. This desire is called a “fornicating woman.” A woman has two “directions”: either a righteous or a whore, meaning in order to bestow or in order to receive. This is why it is possible to make a person trip and fall because in truth, it is impossible to advance without falling.

The Torah tells us about the degrees we must all experience. All the actions and names in the Torah are holy. When we kiss a word in a book of Torah during a service, we pay no attention to the word we are kissing. It might very well be Balak or Balaam, yet we kiss and make the blessing of the Torah.

The stages of the progress all aim toward our correction. However, there are steps along the way called Balaam, Balak, countries, Midianites, their wives, and we reach a state where we correct them.

When we kill the desires to receive with the intention to receive, we are actually killing the intention. Along with those desires, we should kill the connection between Israel and Midian, which is a degree of twenty-four thousand, twelve and twelve, corresponding to the tribes, in Direct Light and in Reflected Light. The “thousand’ is the height of the high degree of twelve-twelve on the level of Zeir Anpin. When rising to the high degree of Arich Anpin, it is called “one thousand.”

The Difference between a Blessing and a Curse

A blessing is an act that a person can do, an act that aims to bestow. A curse, however, is an act in order to receive. We should note that an act in order to receive is necessary because without it we would never discover the evil inclination. On each degree there is a process of disclosing the evil and correcting it through the Torah. This is how we are reformed—rise to the next degree—as it is written, “I have created the evil inclination, I have created for it the Torah as a spice.”

Once on the degree, the left-right-middle “ritual” repeats itself, meaning a curse from which one is corrected and ascends. Correction is impossible without curses, without the evil inclination. Without Hell it is impossible to rise to the degree of Heaven.

Pinhas, Son of Elazar the Priest—the Power or the Light?

Pinhas, son of Elazar is the highest degree that appears. The light is what makes the correction using the Kli (vessel). Everything happens in the Kelim (plural of Kli). Even when we speak of “lights,” we actually refer to an impression of the Kelim, an impression we call “light.”

Similarly, we cannot sense the electricity that runs through a lamp, but we sense its manifestation. In other words, we can only sense manifestations, not the forces themselves. The forces must “express themselves” through a substance.

In our case, Pinhas, son of Elazar, was from the priests, from whom we have all the corrections.

Can a person curse another person, cast an evil eye on another?

If we are talking about our world, regardless of this Torah portion, then of course. All our desires have an impact, even the smallest ones. People are connected; our thoughts are connected. We are living in a global and integrally connected network.

We can prove for a fact that there are instances when people think of something on one end of the world, and people on the other end of it think of the same thing at the same time. It was said that this concept was also proven in monkeys. The book, The Hundredth Monkey, reports a study of macaque monkeys on an island near Japan in 1952. The scientists observed that some of the monkeys learned to wash sweet potatoes, a behavior that spread through the pack. Once it spread among a critical number of monkeys—the so-called hundredth monkey—this behavior instantly spread to monkeys on nearby islands.
Fear Not, My Servant Jacob

“That wicked one, Balak, was wise in all the degrees of above, in those who tie ties by which to perform witchcraft and magic, in all those degrees above them by which they would force the lower degrees. …Balak and Balaam said to him, ‘All through that time, we witches, magicians, and soothsayers have certain degrees and certain angels that are known to witches and magicians. But henceforth, you should look elsewhere, higher.”
Zohar for All, New Zohar, Balak, items 60-61

A person knows only about one’s own degree, which is the degree of Balak. Here Balak rules over the piece called Moab. The will to receive in order to receive that operates in a person from one degree to the next, with the aim to receive, is called Moab.

Does a person know of the limitation, that there is another, higher place?

Yes, this is why we need to draw a bigger force and not let the correction happen.

Will we be able to see Moab as we advance in our studies and scrutinize within?

Even without reading the weekly Torah portion we would discover the Torah within us. This is also how Kabbalists discovered and wrote—by sensing it within. The Torah comes out of the will to receive that is gradually corrected.

When a person discovers the portion Balak within, does one also discover a speaking mare?

He or she will speak just as it is written in the Torah, and at the same time know the details in their true sense.

What does it mean that a mare speaks in a person?

It is the will to receive. The mare is the female of the donkey. That is, out of Malchut’s ten Sefirot, nine are the donkey and the tenth is the mare.

Is it specifically the will to receive that senses the angel?
Yes.

Is the will to receive unable to see? Is it blind?

It is specifically the will to receive that will perform the act, that will sense—either in order to receive or in order to bestow. It is there that all the operations of the forces take place. This is why all the forces of correction or corruption aim toward it.

Is this why it is said that the Messiah will come riding a white donkey?

A white donkey means that a person needs to make the donkey white. Only then will one feel it.

What does the whitening mean?

It means that a person completely “whitens” the substance, making it entirely in order to bestow, which is called “white.”

There is a strange process happening here. Balaam is the will to receive in order to receive, or even the will to bestow in order to receive. Balaam undergoes a process: in the beginning he wants to curse, but then he swears that he will act only by the command of the Creator, and finally he blesses. Balaam acts with the intention to bestow.

Was he corrected?

No, he cannot do it on the next degree. In fact, Balaam performs no actions here, neither does Balak, nor does the Creator. Only Israel acts. That is, if we want to rise to the next degree, the blessing is before us and we can advance, except we do not have the strength.
We need to discover that we cannot advance using Balaam, Balak, the Creator, the mare, or any other factor, until we stand bewildered, not knowing how to advance to the next degree, how to acquire this desire called Moab. The children of Israel must conquer Moab, something needs to appear, and it appears only by connecting to the women of Moab.

A person needs to take the females from there, the deficiencies of that degree. When taking those deficiencies, there is plenty of substance to move ahead. Once a person connects to all of the substance, a correction appears that is known as “the killing of the intention to receive.” We correct the will to receive into aiming to bestow. This act is called “the conquering of Moab.”

There is a sexual element here. On the one hand, the sexual desire is very natural, but on the other hand it seems to be a bad example because they took Midianite women.
We are not dealing with morals here, or with ethics. In our world, sexuality is animalistic, meaning it exists in animals.

But in this portion the sexuality is presented as an obstruction, with the president bringing a Midianite woman into the tent.

True, it appears as negative. However, all the measures discussed here are necessary steps along the way. We cannot succeed without them. It is written, “There is not a righteous man on earth who does good and does not sin.” That is, we must go through the sin; we have no choice, even if we do not want it.

The order of degrees is such that a person falls and then rises. But the fall is not of one’s own volition, though it is how one builds the ascent.

Therefore, Israel did not seek to mingle with the Midianites; they simply had no choice because a person must mingle with all the females of the next degree. To mingle means to be at the degree of the female, Malchut of the next degree, the fornicating woman, entirely immersed in her intention to receive, and afterwards correct it.
When rising from one degree to the next, a person needs to seemingly despair, and then ask for help. Clearly, there is a force that opens it before us and helps, but we forget it from one degree to the next.

Why do we forget it? Why does it seem to become more difficult? After all, if we got the idea once, it should have been easier. The thing is that we got it, but in the previous sin that we corrected. In the current sin we perceive nothing. Everything we had is in the past, and it is as though we have forgotten everything because we are rising from below upward. It is not that we really forget, but the old ways simply do not work on the new degree.

In the correction of “killing the Midianite,” the president of the tribe of Shimon is killed, as well. Why is this so? After all he was part of Israel and was supposed to be corrected?

He belongs to the previous degree.

So he could not cope with the new degree?

He could not cope with it because he connected to her, and they are both in the intention to receive. Both need to correct. It is not only the evil inclination that is corrected; it is also the force that comes down to the evil inclination and connects with it. They both rise together.

A person who descends, descends entirely into the intention to receive, down to the Klipa (shell/peel) with all the previous success. Afterwards the light takes effect and saves them both, which is considered that along the way it kills them because they are aiming to receive.

New Rules for All Religious Groups,Movements, Sects and Churches in Russia Signed By Putin

Russian President Vladimir Putin signed legislation this week that severely restricts freedom of religion by prohibiting any religious speech or evangelization outside of places of worship.

“This new situation resembles the Soviet Union in 1929. At that time confession of faith was permitted only in church,” said Dr. Hannu Haukka, president of Great Commission Media Ministries, reports National Religious Broadcasters (NRB). “Practically speaking, we are back in the same situation. These anti-terrorist laws are some of the most restrictive laws in post-Soviet history.”

Archbishop Andrew Maklakov, administrator of the Russian Orthodox Autonomous Church of America, said: “As the Russian Federation has drifted back to its Soviet roots more and more over the past 25 years, it has increasingly sought to harass, persecute, and destroy any religious organization that it might consider competition to its own ‘state church.”

The new law, which goes into effect July 20, is actually an amendment to a package of laws against terrorism and extremism approved by the Russian Parliament’s upper chamber. As a result of the legislation, faith sharing in homes, in the media, online, or any place other than a government recognized church is prohibited.

The measure is expected to especially affect evangelical groups and Jehovah’s Witnesses who often share faith in homes rather than traditional churches.

In a column at the Daily Signal, U.S. Sen. Ben Sasse (R-NE) wrote the new law is “an affront to free people everywhere.”

“We need to begin telling the truth about an increasingly aggressive actor in global affairs,” he said. “This Russian law would be an affront to free people everywhere—at home and abroad—who believe that rights of conscience—the rights to free speech and to freedom of religion—are pre-political.”

This Week’s Torah Portion | July 10 – July 16, 2016 – 4 Tammuz – 10 Tammuz, 5776


Hukat (The Statute) Parsha – Weekly Torah Portion

Hukat Parsha

Chukat (חוקת | Statute)

Torah: Numbers 19:1-22:1

Haftarah: Judges 11:1-33

Gospel: Matthew 21:1-17

This Week’s Torah Portion | July 10 – July 16, 2016 – 4 Tammuz – 10 Tammuz, 5776

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.

NOTE:  Below are the texts for the Parasha read in Jerusalem.  Because in the Diaspora (i.e. communities of Jews outside of Israel) an extra day is celebrated at Passover (and this year, that day came on a Sabbath), the readings read outside of Israel are now behind one week from those read here.   On August 6th, through the use of a special “double reading” covering the final chapters of the Book of Numbers, the readings both inside and outside of Israel will once again coincide.

The Parashah for this week July 10-16,2016 is called Balak:

TORAH:  Numbers 22:2—25:9

HAFTARAH:  Micah 5:7—6:8

This week’s Portion focuses upon the story of the pagan prophet Balaam  (Hebrew pronunciation: Bil’am). He was called by the Moabite king Balak to come from his homeland in the Euphrates area and curse Israel, at that time spread out on the plain just across the Jordan from Jericho.  But Israel’s God is in charge of the vocal chords of Balaam, and the intended curses pour forth as blessing. Portions of the oracles are recognized as being amongst the most magnificent examples of Hebrew poetry in the Bible, and elements of the blessings continue to awaken prophetic resonance into our own day!

*Numbers 22:8.  “And he [i.e. Balaam]said to them, ‘Lodge here tonight, and I will bring back word to you, as the LORD [YHVH] speaks to me.” 

This as well as vs 18 (“YHVH my God”) might seem to suggest that Balaam was a worshipper of the LORD.  However, Joshua 13:22 describes him as a “soothsayer”—an occult occupation strongly condemned in Deuteronomy 18:9-14.  As such, it is more likely that he wished to present himself to Balak as an ‘expert’ on all gods, including YHVH the God of Israel.  It is interesting that in the Deity’s early dealings with Balaam in 22:9, 12, 20, 22 the term “God” is used, instead of “YHVH” as would likely have been the case had he truly been a follower of the LORD of Israel.   Although God speaks to Balaam, and in fact takes over his mouth to speakthrough him, it is obvious from later allusions in the New Testament (II Peter 2:15-17, Jude 11, Revelation 2:14) that this magician was divided—he “loved the wages of unrighteousness” (II Peter 2:15-17); he“ran greedily into error for profit” (Jude 11)—and, after the failure of his attempts to curse Israel by his magic arts (Numbers 24:1), he later “taught Balak to put a stumbling block before the children if Israel, to eat things sacrificed to idols, and to commit sexual immorality” (Numbers 25:2; Revelation 2:14).  For such he was eventually slain (Joshua 13:22)—and believers in the Church age are warned against falling into his evil ways.

*Numbers 22:20.  “…only the word which I speak to you shall you do.”

In the Hebrew, this is not a command but rather a simple statement of fact—“This is what is going to take place”.

PLEASE PRAY:  that God’s living, creative Word be released in Israel.  It comes best through His willing servants—but He is Lord, and as such exercises sovereignty over the lips of all humankind (and even the beasts).  Pray for spiritual discernment among the Body in Israel—to recognize His Word, to discern “between the righteous and the wicked— between one who serves God and one who does not serve Him” (Malachi 3:18).

*Numbers 22:22.  “But Elohim was angry because he [Balaam] was going, and the messenger/angel of the LORD took his stand in the way as an adversary [Literal Hebrew: “as a satan”] against him.” 

The Hebrew word “satan” originally meant “one who is an adversary”.   In this case, the adversary was good— “The Angel of the LORD”.  In Zechariah 3:1-2, “The Satan” standing to accuse Joshua the high priest was evil.  “Against whom one stands” as adversary is the issue.  Better that the LORD’s adversaries be also ours and His angel standing with us against them, than that the Holy One Himself come to be revealed as adversary against us!

*Numbers 22:31.  “Then the LORD opened [Hebrew: revelated] Balaam’s eyes, and he saw the Angel of the LORD standing in the way with His drawn sword in His hand; and he bowed his head and fell flat on his face.” 

PLEASE PRAY:  that God will open the eyes of those who are allowing themselves to be honoured as spokespersons to the Gentile church regarding Israel, albeit with impure motives—that they will see that they are playing with fire.  Pray that the eyes of the hearts of Israeli believers be opened to see into the heavenlies, where we are seated with Messiah.  Pray that we will flow with God’s heavenly armies rather than contrary to them (Ephesians 1:3,18-21; II Kings 6:16-17).

*Numbers 23:3b.  “So he went to a desolate height…” 

This is exactly the same word (only in the singular) used in Isaiah 41:8, “I will open rivers in desolate heights, and fountains in the midst of the valleys.”  What God was about to release through Balaam was a torrent of prophetic truth which would stream through the centuries, and which is still nourishing Israel today!

*Numbers 23:9.  “…Behold, a people who dwells apart, and will not be reckoned as being among the nations.

PLEASE PRAY:  that modern Israel would rise up to her place of calling—that God would wean us away from the habitual longing to be “like other nations.”  Pray that the believing Body of Messiah in the Nations will release Israel to “be set apart” to what God has called her to be.

*Numbers 23:21.  “He has not observed iniquity in Jacob, nor has He seen wickedness in Israel.  The LORD his God is with him, and the shout[or royal shofar blastof a King is among them.”  

PLEASE PRAY:  “Your Kingdom come, Your will be done—in Israel—as it is in Heaven!”

*Numbers 24:7, 20.  “His [i.e. Jacob’s] King shall be higher than Agag, and His kingdom shall be exalted…Amalek was first among the nations, but shall be last until he perishes.” 

As we have mentioned during our traversals of Exodus 17:8-16 and Deut 25:17-19,  Amalek signifies a covenant-hating spirit which has historically manifested in seeking to destroy God’s covenant-people Israel; this spirit is at the heart of all anti-Semitism.  Agag was an Amalekite king (I Samuel 15:8) and Haman, the “Enemy of the Jews” (who sought to exterminate them out of the Persian Empire) was a descendant of Agag (Esther 3:1, 10).  God’s covenants with Israel are covenants of Life, through which flows blessing for all humankind made in His image.  Therefore, He has sworn war with Amelek from generation to generation until He has utterly blotted out his memory from under Heaven (Exodus 17:14-15).  “His King”—(His Son, Psalm 2:6-7) “was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him.  His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed” (Daniel 7:14).

 

*Numbers 23:23.  “For there is no sorcery [In Hebrew, the word used here for “sorcery” and that used for “serpent” are identical] against Jacob and no magic against Israel.  It now must be said of Jacob and of Israel, ‘Oh, what God has done!’”

*Micah 5:12.  “I will cut off sorceries from your hand, and you shall have no soothsayers.  Your carved images I will also cut off, and your obelisks from your midst;  You shall no more worship the work of your hands.

Both this passage from the Torah and that from the Haftarah are very pertinent for us in Israel today.  The enemy knows that his time is short—and he has sown sorcery throughout the land.  In secular schools, children are often taught the horoscope and New Age in the early grades (we have seen the homework papers ourselves). Much of ultra-Orthodox Judaism is permeated with the occult.  Often Israelis flocking to Asia (particularly India and Thailand) after military service, bring back Eastern mysticism to fill the void within.  And there are New Age festivals several times a year which attract thousands. 

Please Pray:  that the works of the serpent will be exposed and cut off in Israel.  Pray for release of signs and wonders and deliverance from demons in the Name of Yeshua through the power of the Holy Spirit.  

Pray that curses made against this Land and people from outside will hit a wall and fall to the ground.

Pray for God to raise up leaders like Josiah who will work with holy Zeal and Jealousy for the cleansing of our land.

*Micah 6:8:  “He has shown you, O man, what is good; and what does the YHVH require of you but to do justly, to love kindness, and to walk humbly with your God?”  

PLEASE PRAY this verse over Israel—God “resists the proud but gives grace to the humble,” and He longs to “walk” with her again!

The Torah and Haftarah portions for next week (July 17-23, 2016) are called  Pinchas—“Phinehas”:

TORAH:  Numbers 25:10—29:40

HAFTARAH: I Kings 18:46—19:21

In A Nutshell

The portion, Hukat (The Statute), deals with Israel’s continuing journey, with the Mitzva (commandment) of the red cow (heifer), the laws of the impurity of the dead, and the episode known as Mei Meriva (waters of Meribah [Heb: quarrelling]). In the episode, the children of Israel complain about the lack of water, and the Creator commands Moses to speak to the rock. However, instead of speaking, he strikes the rock. Moses and Aaron are punished for this act by being banned from entering the land of Israel. The people of Israel reach the land of Edom, and the king of Edom forbids them to pass through his territory.

Aaron dies, and Elazar, his son, succeeds him as the high priest. The people of Israel continue to complain about the difficulties along the way, and the Creator sends snakes to bite the people. Moses makes a copper snake and shows it to the people, and anyone who sees the copper snake is healed.

The people of Israel reach the boundary of the land of Moab and sing “the song of the well.” The people fight Sihon, King of the Amorites, and Og, King of the Bashan. Israel wins and inherits their land.

Commentary

This story details the primary correction in the corrections of the souls. Because our souls are initially the desire to receive, to enjoy, in order to correct it we must invert the intention of that desire toward bestowal. We must correct our souls to have the aim to bestow, to love others, by which will resemble the Creator. This will endow Dvekut (adhesion) with the Creator—which is the purpose of creation—to each and everyone in the nation. This is why we need to mingle and become integrated with the force of bestowal, called Bina, and with the force of reception, called Malchut.

Connecting the two forces—the two Sefirot just mentioned—results in four options: Malchut in Malchut, Malchut in Bina, Bina in Bina, and Bina in Malchut. When Bina is inside Malchut, it is the evil force because Malchut governs Bina, and when that happens, all the evil forces emerge.

While these forces may occasionally appear as good, they appear so only to lure and entice a person, leading toward the evil. It is a special Klipa (shell/peel), cunning and shrewd, which is in Malchut. This is how Malchut acquires Bina and uses it. This is also why it was said that evil can exist in the world only if it initially appears as good.

At first, the only forces that exist in man are the still, vegetative, and animate, meaning Malchut at the degree of still, vegetative, and animate. This is a straightforward will to receive. A person who possesses the power of Bina within the will to receive becomes very clever and very shrewd. Such a person knows how to appear as giving to others, as serving them, while in fact that person takes from others and uses them as much as possible. This is how the negative forces operate when the force of bestowal is “taken captive” by the force of reception.

Conversely, when we raise Malchut to Bina and become included in it—when we want to permeate Bina and be there as servants, as an embryo inside its mother’s womb—Bina is called “upper Ima (mother).” At that time we want to develop only by integration, by being dominated by the power of bestowal, under the “protection” of the power of the Creator. These are the good forces, which gradually take bits of the egoistic desire and correct them.

The portion, Hukat, begins with the red cow, which corrects some of the desires and corrupts others. It is that pendulum between Bina and Malchut that purifies the impure and defiles the pure. That topic is scrutinized all through the portion on different levels, such as the ashes of the cow, the well, and the pit.

The pit is dry, absorbing everything but remaining completely empty. On the other hand, a well is full of water. This compares to Bina in Malchut and Malchut in Bina. If the well is empty, it is Malchut. If there is water in the well, it is the right kind of integration. And when Malchut ascends to Bina, Malchut’s deficiency rises to Bina, to heaven, and brings down water from heaven, which is the rain.

Afterwards the serpent is mentioned. The serpent isn’t just the will to receive; it is a person in whom there is integration of Bina, opposite which there is the copper serpent.

In the story of the waters of quarrelling (Meribah), there is the rock, the ground. If a person is integrated in Malchut, and speaks with it at the level of the desert (the level of Bina), that person elicits water out of it. Conversely, one who strikes elicits waters of quarrelling. This water is called “waters of Gevurot,” which is dominated by Malchut. Hurricanes, floods, and tsunamis share the same root as the forces dominated by Malchut.

As for the red cow, the text does not relate to any corporeal cow whatsoever. The word Adumah (“red,” in the feminine) comes from the word Edom, meaning connected to the Adamah (earth). The cow symbolizes the power of Bina, giving milk, which is one of the symbols of the festival of Shavuot, on which we eat dairy products. It is a symbol of the power of giving.

However, when connected to Malchut, Edom, she has the powers of the mingling with Malchut opposite the power of Bina. When the force of bestowal and the force of reception—Bina and Malchut—are together, everything depends on the individual. If a person wishes to be corrected, to achieve bestowal, then specifically by combining these forces, a combination known as the “red cow,” a person elicits the force of bestowal and becomes purified.

Conversely, if that person was pure, the mingling of Bina and Malchut has the opposite effect. We need to understand that this opposite form is only a person’s discovery that he or she is on a good degree. That is, a person discovers an additional desire, with which one cannot work.

The Meaning of the Acts of Purification

These are rituals, a sort of idol-worship. It is not that simple to find a red cow, burn it, and then deal with the whole business with its ashes. It doesn’t exist in our world, but we are still looking.

It is said that in the past there was indeed a red cow, at the time of the Temple, when the whole nation was on a spiritual degree using the wisdom of Kabbalah. It is written, “They checked from Dan to Beer Sheba and no ignoramus [uncorrected person] was found from Gevat to Antipris, and no boy or girl, man or woman was found who was not thoroughly versed in the laws of purity and impurity [corrections according to Moses’ law].”[1] That is, the laws of impurity and purity (Tuma’a and Taharah, respectively) explain precisely what it means to work in order to receive and what it means to work in order to bestow with all the desires, all the problems, and all the communications with everyone and with Godliness.

In the past, the majority of people achieved complete attainment, except for a few, as we know from history about the quarrels that took place even at the time of the First Temple. The people who attained a spiritual degree knew the laws of impurity and a purity; they were at the level of connection of Bina and Malchut, a level known as “red cow (heifer).”

The Torah details an order of correction, instructions on how to correct the soul. These people lived by it and corrected themselves from the state of “Egypt” to the state of “reception of the Torah,” going through the “desert” and into the “land of Israel,” names that represent spiritual degrees.

Why Israel Could NotPass Through Edom, Even though It Is Bina

The red cow is Bina. The land of Edom is the connection between Bina and Malchut as it should be according to the degrees. The king of Edom is a desire that sits within us. Even though the people of Israel wish to go through the land of Edom, they must first enter through the Klipa (shell/peel) that is in Edom—the king of Edom. They must go through the mingling of Malchut and Bina on the degree of Edom. That Klipa does not let them through. The passage depends on correction—either they go around Edom or they fight and go through it.

Moses, the greatest of the prophets, leads the nation. He is man’s most sublime quality, and it seems as though he is not doing what the Creator told him.

In fact, it is not that he is disobeys the Creator. Rather, there is the nation, meaning individual desires, there is Moses, and there is a possibility to absorb “waters of Bina” by raising Malchut (the will to receive) to Bina. In the state of the people at the time, Moses could not muster the strength to rise and draw all of his desires that are called “people” or “nation” to the level of Bina. Thus, instead of climbing a degree and speaking and acting there, he acts on the degree of performing actions. This was his transgression.

Why Does It Seem as Though He Was Punished?

All the punishments in the Torah are corrections. Although it is clear that one must attain the level of speaking—a level of connection between Malchut and Bina that is simpler, shorter, and more correct—a person cannot find another manner of correction, but performs it in actual fact. It is similar to Moses using his staff.

Is it like an experiment, where we are given the tools to carry out a task, yet we must fail.

Indeed we have to fail. Although it seems as though we are punished in our corrections, in truth, there are no punishments.

But when Moses wished to enter the land of Israel he was refused.

Of course he was refused. The land of Israel is not the degree of Moses. Moses is “the faithful shepherd,” whose highest degree is Bina. There needs to be an upgrade here, which must be performed by his followers, those who are not from the generation of the desert, such as Joshua.

They Journeyed from Mountain to Mountain

“And Israel journeyed … and they went after the slant-serpent that was ruling in the land of Edom.”

Zohar for All, New Zohar, Hukat (The Statute), item 3

“Slant” means that it keeps twisting and walking ahead of a person so it is impossible to discern what is good about it and what is bad.

They seemingly “detoured” the mountain. In truth, they could not climb the mountain—the thoughts along the way, the doubts in the faith, in the attainment of mutual bestowal and unity. And because they were unable to attain, they “went around” that situation. On the one hand it is not the right way, but on the other hand, if they do not circumvent the mountain, they cannot go above it. For now, this is the way—by the hardening of the heart. The correction is always done on an egoistic desire that is very hard to cope with, but after which one obtains abundance.

They Journeyed from Mountain to Mountain

“They complained about everything—about the oral Torah, the written Torah … for there is no bread, oral Torah, and no water, written Torah, and the words of the oral Torah were trivial in their eyes.”

Zohar for All, New Zohar, Hukat (The Statute), item 3

“Trivial” means that the oral Torah was not very important. This was the problem, since the oral Torah comes to us from above, from the degree of Zeir Anpin, while the written Torah is in Malchut. This creates a disconnect between Zeir Anpin and Bina for reception, to receive the quality of bestowal. Also, it is clear that they did not have the strength, and therefore went around Mount Horeb.

Concerning the serpents, we know the story of the serpent and Adam, and the story from The Book of Zohar about the snake that bites the doe and retreats. However, the portion before us presents another aspect: a copper serpent that heals anyone who sees it.

We cure the flaws in us, our egos, according to the way we connect to the serpent, by how we look at it and take from it the strength we want. It is the will to receive that we can extract for our Kelim (vessels), and the desire to bestow for our intentions, by which we are corrected.

Our advancement is according to our egos, through forms of serpents—a slant serpent or a copper serpent—turning all those desires that currently hide within us and are initially cruel and cunning, in order to receive—from Adam’s first serpent—into desires with the aim to bestow.

As then so now, there is nothing worse than the snake, the venom, the destructive force. We must turn the power of the serpent into a healing force, just as in the symbol of medicine, because the healing comes from the same place. It is all a question of approach: if one knows how to use that force correctly, it is a healing force; if one does not know how to use it correctly, it is a potion of death.

The Serpent as a Messenger of the Creator

The serpent is our will to receive, which comes from the Creator. The Torah, which is called “the potion of life,” as well as “the potion of death,” also comes from the Creator. In our means, in our desire, intentions, in every thing and in every detail there is good, as well as bad, and we can use them for better or for worse.

It is written that everyone loved Aaron, even more than they loved Moses. What is the quality of Aaron within us, and what does it mean that something dies?

Priests are on the degree of actions; they are the power within us that performs the corrections de facto. Moses is the only force that connects to the upper one, to the next degree, to Godliness, while Aaron prepares the actions and carries them out. This is why his whole work is the Temple.

What about his son, who was appointed after him, is it hereditary?

These are two degrees, just as in our world there is a custom that the father inherits everything to the son. It is likewise in kingship, and even in biology, in genes.

It seems as though the story repeats itself—there is a will to receive that needs correction. It needs to receive light and turn from reception to bestowal. Why then are there all those subtle differences, as though each portion is a different story altogether?

Indeed the only thing that was created is the will to receive. That desire is used egoistically, and the Torah depicts its process of correction. The will to receive contains 613 “sub-desires,” all of which must be shifted from being used egoistically into being used altruistically—for the sake of others, to love of others. This is called “observing 613 Mitzvot (commandments).” The whole Torah consists of instructions by which to receive light in these corrected desires, a light called “Torah,” or “the revelation of Godliness.”

Therefore, these are not subtle differences, but consecutive degrees, appearing one at a time in a manner of cause and consequence. At each stage we correct all 613 desires from “In the beginning” to “In the eyes of all Israel,” the final words in the Pentateuch. Only when we achieve it do we actually become Israel—Yashar El (straight to God).

[1] [1] Babylonian Talmud, Masechet Sanhedrin, p 94b.