The Jewishness of Jesus: Some Religious Implications For Gentile Christians By Jewish Christian

The Jewishness of Jesus: Some Religious Implications For Gentile Christians By Jewish Christian

The one whom Christians cliam is the foundation, the cornerstone of their religion is Jesus or Yeshua, as he was really called, which was a popular variant of Joshua – meaning “the L-rd is salvation.” It is interesting to note that Jesus was himself not a Christian. He in fact was a Jew. He did not go to Mass, or indeed any worship service, on Sunday morning. He went to services on the Sabbath. He did not go to church. He went to synagogue. He did not speak Greek, Latin, Church Slavonic, German, or English. He spoke Hebrew and Aramaic – two semitic languages. He had a Jewish mother, which means he probably looked a lot like other Jews, i.e., dark hair and complexion, perhaps with a so-called Roman nose, not too large in stature. No one addressed him as Father, Paster, Reverend, or Minister. But he was addressed as Rabbi. He did not read the New Testament, nor did he think it the inspired word of G-d. He did read the Hebrew Bible and thought it the Holy Scriptures. He never recited the Rosary, chanted Hospodi pomilui at a litany, nor sang a Wesleyan hymn. Rather, he recited the psalms; he died with one on his lips: “Eli, Eli, lama sabachtani?” (My G-d, my G-d, why have you abandoned me?) He did not celebrate Christmas and Easter. He celebrated Shavout and Passover – not communion, but a Seder. To repeat, Jesus was not a Christian. He was a Jew. He was Rabbi Yeshua. 

Rabbi Yeshua was not a mediocre, run-of-the-mill, secularized Jew. He was a very observant Jew. He wore tzitzit (the dancing fringes seen on observant Jew today) – recall the story of the woman with the twelve-year flow of blood who but touched the fringe of his clothes. What is really important to remember is that, whatever Luther or any other Protestant interpreter of Paul – or Paul himself – said, Rabbi Yeshua did not ocme to dispense with or do away with the Torah, the Law. He came to carry it out. One Orthodox Israeli scholar, Pinchas Lapide, said of Yeshua:

“never and nowhere broke the Law of Moses, the Torah of Moses, nor did he in any way provoke its infringement – it is entirely false to say that he did… This Jesus was a faithful to the Law as I would hope to be. I even suspect that Jesus was more faithful to the Law than I am – and I am an Orthodox Jew.” – (Pinchas Lapid and Hans Kung, “Is Jesus a Bond or Barrier? A Jewish-Christian dialogue,” [summer, 1977] 473)

Jesus, Yeshua himself makes the claim about keeping the Law, the Torah – until the end of the world. There is no notion whasover of the abolishment of the Law in his words – and it should be remembered that they are recorded by Matthew: “Do not think that I came to destroy the Law or the prophets; I came not to destroy but to carry out” (plerosai, literally, to implement; Mt.5:17-19). Another Israeli Orthodox Jewish scholar put it this way: “Yeshua was “a Torah-true Jew” (David Flusser, Jesus in Selbstzeugnissen und Bilddokumenten (Reinbeck, 1968), p.43). A Jewish professor of Rabbinics at Cambridge University stated the same idea thus: “Nor can I accept that Jesus’ purpose was to do away with Judaism as he found it. He had his criticisms, to be sure, but he wanted to perfect the Law of Moses, not annul it. The Christian hostility to this law strikes me as a betrayal of Jesus’ teaching” (Nicholas de Lange, “Who is Jesus?” Sidic, vol.12, no.3 [1979], p.12). The scholar of Judaistics, Johann Maier, made the same point: “There is no evidence that Jesus had intended a suspension of the Torah. Rather, he was perceived as so devout that the Pharisees displayed an even positive interest in him and viewed him as worthy or travelling around with. Likewise, the Jewish-Christian community saw no reason to give up the Torah either in theory or practice… In no individual concrete case – neither in relation to the Sabbath healing, nor in ritual practice, nor in the question of divorce – is there a fundamental conflict with “the Law” (Johann Maier, “Jesus von Nazareth und sein Verhaltnis zum Judentum aus der Sicht eines Judaisten,” 1980, pg.95). 

It should be clear upon the briefest reflection that those Christians who attempt to set up some sort of dichotomy between the Law and grace, as if Judaism were a religion only of Law and Christianity were a religion only of grace – whaever they might be – in this regard are not followers of Jesus, of Rabbi Yeshua. He at any rate was committed to the keeping of the Law, the Torah, “as long as heaven and earth last!” and “whoever breaks even the smallest of the commandments, and teaches others to do the same, will be the least in the Reign of Heaven.”

This Week’s Torah Portion | July 02 – July 08, 2017 – 8 Tammuz – 14 Tammuz, 5777

Balak Parsha – Weekly Torah Portion

TORAH : NUMBERS 22:2-25:9


GOSPEL : MARK 11:12-26

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

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

The Parashah for this week July 2-8, 2017 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 east of the Jordan from Jericho. But Israel’s God takes authority over the vocal chords of Balaam, and the intended curses pour forth as blessings over Israel and doom for those which arise against her. Portions of these oracles are recognized as among the most magnificent examples of Hebrew poetry in the Bible, while 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” (Elohim) 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 speak through 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 (vs. 22, 32), 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 honored 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 heavenliest, 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 blast] of 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 Deuteronomy 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 (Haftarah). “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.

A week ago an Israeli weekend newspaper magazine “In Jerusalem” presented a cover story related to “the role of magic here in Israel, and in Judaism”. At the end, a “Part 2” was promised in which “the writer will delve deeper into divination, examining the breadth of practices available, from tasseography to tarot cards.” 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 (who hates all those made in God’s image) will be exposed and cut off in Israel. Pray for the Body of Messiah in the Land, 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” closely with His people again!

The Parashah for next week July 9-15, 2017 is called Pinhas—“Phinehas”: 

TORAH: Numbers 25:10—29:40

HAFTARAH: I Kings 18:46—19:21

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.

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?


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.