This Week’s Torah Portion | December 10 – December 16, 2017 – 22 Kislev – 28 Kislev, 5778

Miketz (At The End) Parsha – Weekly Torah Portion

MIKETZ

TORAH : GENESIS 41:1-44:17
PROPHETS : ZECHARIAH 2:14-4:7
GOSPEL : LUKE 24:13-29

About the Weekly Torah Portion

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.

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 highlight 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 readings for this week 10-16 December 2017 are called MiKetz—“At the End Of”:

(NOTE: Years in which Hanukkah does not fall within the week for this parashah, the Haftarah reading for MiKetz is: I Kings 3:15—4:1)

*Genesis 41:1; 15-16. “Then it came to pass, at the end of two full years, that Pharaoh had a dream…And Pharaoh said to Joseph, ‘I have had a dream, and there is no one who can interpret it. But I have heard it said of you that you can understand a dream, to interpret it.’ So Joseph answered Pharaoh, saying, ‘It is not in me; God will give Pharaoh an answer of shalom.’”

PLEASE PRAY: That the LORD release dreams into our secular leaders—which can only be interpreted by those godly ones whom He has prepared to be near to them. Pray that the Lord raise up young men and women who will be filled with His Spirit, and who will be able supernaturally (in this rationalistic age) to show the way for our Prime Minister and other leaders to “an answer of Shalom.”

*Genesis 44:5, 15: “Get up, follow the men; and when you overtake them, say to them, ‘Why have you repaid evil for good? Is not this the one from which my lord drinks, and with which he indeed practices divination? You have done evil in so doing.’” “Did you not know that such a man as I can certainly practice divination?”

Joseph never actually tells the brothers that he “practices divination”—rather, he presents them with two questions, “Is this not the one…with which he indeed practices divination?” and “Didn’t you know that such a man as I can certainly practice divination?” (He is still allowing his brothers to assume him to be a native Egyptian ruler, who normally would be expected to do such things.). Numbers 23:23 uses the same Hebrew word translated here “divination” (nakhash—also the Hebrew word for “snake”) in asserting that “there is no sorcery in Jacob”. As we have already seen (Genesis 40:8; 41:16), Joseph as a wise and humble prophet was always open in attributing his powers, not to himself or his expertise, but to his God.

*Zechariah 2:10-11. “Sing and rejoice, O daughter of Zion! For behold, I am coming and I will dwell in your midst,” says the LORD. “Many nations shall be joined to the LORD in that day, and they shall become My people. And I will dwell in your midst. Then you will know that the LORD of hosts has sent Me to you.”

There is nothing in the Hebrew of this passage to suggest that the One (i.e. the LORD—Yehovah) who in vs. 10 and again in vs. 11 says He is “coming to dwell in Zion’s midst” is not the same “One” who continues, “Then you will know that the LORD of hosts has sent Me to you.” We see this “knowing” as the same “recognition” taking place in Zechariah 12:10, when “they will look on Me whom they pierced.”

PLEASE PRAY: For revelation in Israel to understand and believe that The LORD of Hosts (who promised to “dwell in Israel’s midst”) and the One sent to her (“whom she pierced”) are ONE (John 10:30).

*Zechariah 2:12-13. “And the LORD (Yehovah) will take possession of Judah as His inheritance in the Holy Land, and will again choose Jerusalem. Hush! all flesh, before the LORD, for He is aroused from His holy habitation!”

With the passage five years ago of UN General Assembly Resolution 67/19, granting “Palestine” official recognition as a “state”, whose borders would presumably encompass this adamat-hakodesh, (literally “holy earth”), within which the YHVH (Yehovah—“The LORD”) says He will “take possession” as His “inheritance”— things are coming into position for a clash of unprecedented proportions. Remember, the November 29, 2012 date of that vote fell in the Hebrew calendar on the 15th of Kislev, the same day as the setting up of the Abomination of Desolation mentioned in I Maccabees 1:54 and alluded to in Daniel 11:31). To survive and see our way—to see His way—in the coming storm, it will be of paramount importance that we “walk not according to the flesh but according to the Spirit,” that we “set our minds on the things of the Spirit” and “by the Spirit put to death the deeds of the body, that we may live. For all who are led by the Spirit of God are sons of God” (Romans 8:4,5, 13-14).

PLEASE PRAY: That the Body of Messiah in Israel move into a deep understanding and practice of what it means to “keep in step with the Spirit” (Galatians 5:25 NIV), to say “Hush!” to our flesh before our LORD, as He is aroused from His holy habitation!

*Zechariah 3:2. “And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’”

Revelation 12:11 points to a time when the Accuser will be overcome “by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.” We infer from this Zechariah passage that part of that “word of testimony” may include a linking of the name of the LORD/YHVH with his choosing of Jerusalem. This will be the place of His throne! (Psalm 2).

An acknowledgment and confession of the LORD’s covenant link with Jerusalem will release a power to silence the Accuser in the last days!

*Zechariah 3:8. “Behold, I am bringing forth My Servant the BRANCH.”

Part of the Hanukkah celebration includes use of a special eight-branched menorah (hanukki’ah) upon which a new oil lamp or candle is lit each evening. Every light is ignited from the flame of a separate “branch” called shamash—“servant”. Remarkably, the Haftarah reading for this Saturday within Hanukkah, besides containing, as might be expected, a menorah (Zechariah 4:2-3), also includes these words, “Behold, I am bringing forth My Servant the BRANCH.” Although a different Hebrew word for “servant” is used here, there is no doubt that it refers to the Servant-Messiah, sent by the Father—the Light Inextinguishable, who illumines all coming into the world (John 1:9)!

Zechariah 4:6. “‘Not by might nor by power, but by My Spirit,’ Says the LORD of hosts.”
These words are emblazoned in Hebrew across the bottom of the outer branches of the menorah which stands before the Knesset in Jerusalem (below).

PLEASE PRAY: that the Holy Spirit of God invade the halls of government in Israel. That Spirit-filled believers rise into the higher echelons of government, displacing the powers of darkness there and influencing the leadership for righteousness!

In A Nutshell

The portion, Miketz (At the End), begins with Pharaoh’s dream about seven healthy and well-fed looking cows coming up from the Nile, followed by seven meager and malnourished looking cows. In a second dream, Pharaoh sees seven plump and wholesome looking ears of grain, followed by seven ears that were thin and scorched, and the thin ears eat the plump ones.

None of Pharaoh’s counselors could solve his dreams. The chief cupbearer, who was saved, remembered Joseph and his gift for deciphering dreams. He took the opportunity and asked to bring Joseph out of prison. Joseph came and solved Pharaoh’s dream. He said that there would be seven years of wealth and abundance in Egypt, immediately followed by seven years of hunger, and that Pharaoh should prepare for them.

Joseph also suggested how Pharaoh should prepare for them. Pharaoh appointed Joseph in charge, second only to the king, so he would set up the warehouses.

Indeed, the seven plentiful years were followed by seven years of famine, and the entire nation turned to Joseph to relieve their hunger and help them through it. Everyone, including Jacob’s sons, who were in the land of Israel, came to Egypt due to the hunger.

Jacob’s sons came to Joseph and did not recognize their own brother. At first, Joseph thought they were spies. Afterward, he sent Simeon to prison and said to his brothers, go back, but without Simeon. Joseph hid a goblet in Benjamin’s belongings and declared that if the thief who stole the goblet is caught, he will be put to death, and everyone will be punished.

The brothers returned to Jacob and told him of Joseph’s request that their brother Benjamin should go down to Egypt with them. Initially, Jacob refused to send Benjamin back to Pharaoh because he has already lost Joseph and Simeon, but he finally agreed to let him go.

The portion describes the different predicaments that Joseph puts his brothers through, causing them to separate, but the brothers reinforce their unity.

The portion ends with everyone being in Egypt, Benjamin is accused of stealing the goblet, and Joseph decides to keep him as a slave.

Commentary

These stories represent different states that we must go through as we advance in the correction of our souls. The Torah tells us how we must perform the correction.

There is no need to correct our bodies because they are part of the animal kingdom and exist as do all other animals. Our souls, however, we must beget out of the current state, and this portion narrates how we should approach the correction and achieve the birth of our souls.

It is written, “I have created the evil inclination; I have created for it the Torah as a spice.” In other words, our foundation is the evil inclination, our ego. When we recognize the ego and begin to work with it, we experience first hand the entire process the Torah describes.

The previous portions dealt with the point in the heart that awakens and develops in a person. This portion deals with how that development takes place. We all come from a broken Kli (vessel), which must be corrected, connected. This is the correction by which we achieve the rule, “love your neighbor as yourself; it is the great rule of the Torah,”[1] inferring the connection of all of us into a single Kli, when all the people are as one.

First, the people of Israel will achieve unity. Subsequently, it will serve as “a light for the nations” and will connect everyone to that Kli. Thus, “They shall all know Me from the least of them to the greatest of them” (Jeremiah 31:33). Knowing means attaining, as it is written, “And the man knew Eve, his wife” (Genesis 4:1). This is the goal we must reach, and it is achievable only through unity.

When we connect, we discover how wicked we are, how undesirable connection is to us, and how we prefer to avoid it. Who among us thinks these days about brotherly love, about “love your neighbor as yourself”? Although it is written in the Torah, although it is the great rule on which the entire Torah stands, no one engages in actual implementation of it.

We have virtually forgotten that single rule without which the whole Torah is meaningless. The portion explains how we should approach the correction stage by stage. All the Mitzvot (commandments) in the Torah are but internal corrections of ourselves toward achieving the principle that is the great rule of the Torah, and shift from love of man to love of God, as Baal HaSulam wrote in Matan Torah (the Giving of the Torah) and The Arvut (the Mutual Guarantee). Love of man is the Kli within which appears the Creator’s upper light, and the revelation of the Creator to the creatures is the purpose of creation, as it is written, “And they shall all know Me, from the least of them to the greatest of them.”

Whether we want to or not, we go through states in which we descend to a state called Pharaoh. In that state, the ego appears. Pharaoh, the ego, appears precisely when we want to unite, when we understand that the purpose of creation is to obtain the connection, the unity. The more we try to accomplish it between us, the more we discover Pharaoh within us. Pharaoh is a great and important degree in our progress toward attainment of the spiritual degree, the human level.

Life as we know it is on the animate level. To reach the human level we must be connected like Adam HaRishon (Adam, the first man) who included the whole of humanity within him. Adam’s soul divided into 600,000 souls, which then multiplied so that in each of us there is a spark of Adam HaRishon. The human level is the level of collecting those sparks in each of us. However, we are still on the animate level and must elevate ourselves by ourselves from the animate level to the speaking level.

The portion explains that we can rise to the speaking level by recognizing Pharaoh within us, with the egoistic desire that wants only to receive, and to give nothing. We approach it and come to know it precisely when we are in a state that he “feeds” us and we are helpless against him.

It is the same in our lives today: if we leave our egos, we will have nothing to eat. If, for example, we abolish all competitiveness between us, the envy, lust, and pursuit of power and respect, the world will stop developing. Therefore, we need these forces, as it is written, “Envy, lust, and honor deliver man out of the world.”[2] These forces deliver us from this world, and into a higher, more spiritual world.

We must come to know Pharaoh, our ego, in a deeper sense. We must bring ourselves to want it although we naturally do not. That desire contradicts our natural inclination.

If we aim toward connection with people, understanding that the purpose of creation is to achieve love and connection, we seemingly oppose it. Therefore, the ego necessarily appears in us. On the other hand, the ego understands that we must use all of our good qualities.

This situation instigates a split into two forces—the force of Jacob and the force of Pharaoh, or the force of Joseph and the force of Pharaoh. Gradually, we learn to discern between those two forces in us and understand how they complement one another, how Joseph mingles with Pharaoh, and how Pharaoh mingles with Joseph.

Joseph is “the righteous Joseph.” He is Yesod, who collects all the good, all of our good qualities of bestowal—the giving and the love. Pharaoh is the correction of all the bad, egoistic qualities. These two qualities must unite in order to complement one another so the bad qualities become as good ones, so the evil inclination becomes as the good inclination, as it is written, “The angel of death is destined to become a holy angel.”[3]

These processes happen within us. We notice that we are confused, like to Pharaoh, who is confused by his dream. A dream is a very high degree in one’s progress. It occurs when a person is confused and disoriented. In the transition from state to state, a person does not understand what is going on, having left the previous state but not yet reached the recognition, the new understanding, and therefore one is confused.

Anyone who engages in self-scrutiny, or even in more superficial research, experiences periods where one is still not in control of the new perception. At the same time, the researcher must leave the previous perception or he or she will not be able to rise to the new level. This is why that state is called “a dream.” Similarly, in our world, between each two days there must be night, darkness, departure of the intellect, reason. The dream comes to help us prepare to perceive what the new day holds in store for us.

Here we can see the mingling that exists between spiritual qualities, the qualities of the Creator and the qualities of the person, the creature. The qualities of the Creator, who aims only to bestow, are called “the right side.” The qualities of the creature, who aims entirely to receive, are “the left side.” The connection between them occurs when Jacob and his entire household go down to Egypt.

Jacob is in Egypt and mingles with the Egyptians in order to later elicit from there all the Kelim (vessels), to elicit all the power from the ego, except for the ego itself. This state is called “And afterward they shall come out with great substance” (Genesis 15:14).

The entire portion deals with the descent into that state. A person may have good desires but will still be unable to progress with them because these desires are too thin.

When we begin to study, we uncover a desire to advance and understand ourselves, to know the reality that governs us, the upper reality. On the one hand, we feel we do not have this power. On the other hand, we feel that the process we are going through is preinstalled in us, so it is inevitable that we should discover the evil inclination, Pharaoh within us. Our good qualities are included in our egoistic qualities, and this is called, “for the famine was in the land of Canaan” (Genesis 42:5). Therefore, we have no choice but to go down to Egypt.

When we do not see spirituality as a strong foundation, we become included in our will to receive. The will to receive then grows and becomes crueler and more intense, to the point that it seems as though it is about so swallow us. But when we advance in the right direction, we find Joseph that already exists within our will to receive.

Joseph is already in Egypt, and through it, a person becomes included in the ego. This is why there is always a kind of partition between the qualities of bestowal and the qualities of reception.

Joseph says to Simeon that the brothers are spies, and sends the rest of the brothers to their country. However, they have no choice but to return to Egypt. It happens because we have no choice but to work with the ego, the will to receive, or there will not be any progress.

Our ego is help made against us. If we do not invert it to work in order to bestow, we will not be able to enter creation and discover the upper world.

In fact, we work only with our own qualities. This is why this wisdom is called Hochmat HaKabbalah (the wisdom of reception), since we nonetheless receive within the vessels of reception, the Kelim that were once cruel. We will feel the spiritual world only after we correct our Kelim.

As just said, the brothers return to Joseph for the second time. However, this time Joseph gives them a Kli, his goblet. What he received from Egypt, the goblet, he hands over to the house of Jacob, thus pulling all of them back, and all the children of Israel go down to Egypt. Joseph connects to Egypt in a special way—in the quality of Yesod that characterizes him. This quality concentrates within it all the upper qualities that enter Malchut—our will to receive—through it.

Joseph marries the daughter of one of Pharaoh’s spiritual advisors, Osnat, and has two sons, Ephraim and Menashe. This means that with the entrance of the children of Israel to Egypt, Pharaoh begins to change. It seems as though a connection is made that works in Pharaoh’s favor, since the whole world comes to him, to Malchut—the only one who can provide nourishment. But this nourishment is actually received from the first nine Sephirot, not from Malchut.

The first nine Sephirot are included in Malchut because they first have to be included in Pharaoh, Malchut. A person absorbs these qualities as one who acquired new good qualities and good behavior, and uses them in order to receive. Such a person uses what he or she has acquired in one’s own favor—deceiving people, penetrating good environments and stealing wherever possible.

We must go through such a period when our the good qualities are “captive.” And although we use them for our own pleasure, they still gradually work on us, just as with the children of Israel in Egypt. When the children of Israel came to Egypt, they connected to Pharaoh so that afterward, when the plagues would come over Pharaoh, they would still feel that they can no longer stay with the general will to receive and work in favor of their egos, and then they would run with great substance.

The connection is between the qualities of the Creator and the qualities of the creature. The nine Sephirot of the Creator enter the tenth Sephira (singular for Sephirot), Malchut, the quality of the creature, our ego, but it does not happen instantaneously, but gradually.

In this portion, Joseph tests his brothers, separating them. They overcome it and reunite, then he separates them again. It seems that currently the world is in a similar situation: we understand that we have to connect, but we can’t, due to our egos. What can we learn from this portion about the direction that the world should take today?

This portion serves as a big warning sign, especially to the people of Israel. The people of Israel have to come down to Pharaoh. That is, we must go out to the world and help it rise. If we fail to do it, it will be bad because this is not the way of Torah.

We must direct all of our teaching, all the light, toward disseminating the wisdom of Kabbalah throughout the world. It is called the “Messiah’s horn.”

It is written in The Zohar that only through the power of The Book of Zohar will the children of Israel come out of exile. However, we are still not in exile; we must first enter it. Exile is a state where we want to connect but do not know how to do it because something is stopping us. We search for the ego, which is stopping us, and we must find the Pharaoh within us and between us. This is why we must first connect among us as much as we can, as in “all of Israel are friends.”[4]

We must circulate the Integral Education of “love your neighbor as yourself,” throughout the nation and explain in a scientific manner everything that Kabbalah discloses—that we must obtain unity and mutual guarantee or our situation will truly be desperate. We must convey to the world the same message, too, or the whole world will come to us with demands. They will not even know why, but they will be right because it is according to the laws of nature. This demand of the world is “the war of Gog and Magog,” the war of the end of days.

This is why the house of Jacob goes down to Egypt, and this is what we, too, must do. We should begin with connecting among us, with feeling our inner Pharaohs, and begin to tend to them. Through the light that reforms we must study the Torah in such a way that it becomes to us a reforming light. In other words, we will draw light through our desire to unite.

When we study Torah, we aim only for connection. We do not aspire for knowledge or wits, but only for unity among us. It is the rule that the Torah requires of us, “love your neighbor as yourself; it is the great rule of the Torah.” It is the only reason why the Torah was given.

“I have created the evil inclination; I have created the Torah as a spice because the light in it reforms it.” We must observe it, and today the whole world demands it of us.

Thus, we will finally arrange our nation. Our nation was founded on the unity of exiles from Babylon around Abraham. Maimonides writes that they connected based on the rule, “love your neighbor as yourself,” and that this is why they became a nation. Once we have lost that principle, we have stopped being a nation. Instead, we have become a collection of exiles. We are still in exile, in a kind of collection, so we must circulate these words and notify everyone as quickly as we can.

If we circulate through all the nations the method for connecting everyone in mutuality, as nature requires, as the current crisis is demanding, according to the wisdom of Kabbalah, we will see how differently everyone begins to relate to us. They will be willing to connect and to help.

What do years of abundance and years of hunger mean, and why is the number seven mentioned twice?

It is a process we must go through, in ascents and descents, once on the animate level and once on the vegetative level. It is similar to the shattering of the two Temples. In a descent from above, from the degree of Jacob, we need to descend once on the level of Mochin of Haya, and once on the level of Mochin of Neshama. It is the same as with the two Temples, the first Temple and the Second Temple, the same as the ruin that happened to us in the spiritual world, the world of Nekudim.

Will every person have to experience it personally?

To an extent, each and everyone experiences this process. But when we advance together toward connection it is not a problem; we can go through this entire process with joy.

If we disseminate the wisdom and the world hears and understands, will it still be necessary for the world to go through this process?

It is the recognition of evil. This is how we come to know our disease. Just as a physician uses diagnosis to determine a person’s illness and prescribe the proper medicine, we rise to a higher degree. Therefore, we need not be afraid. If we all march toward mutual guarantee, toward unity, we will have no problems along the way because even things that will seem undesirable will work toward our attainment of the degree that has been prepared for us— Yashar El (straight to God), toward unity.

[1]“love your neighbor as yourself. Rabbi Akiva says, ‘It is a great rule in the Torah’” (Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b).

[2]Mishnah, Seder Nezikin, Masechet Avot, Chapter 4, p 27.

[3]Mentioned in The Writings of Rabash, Vol 1, “What Is Torah and Work in the Path of the Creator?”

[4]Mishnah, Shekalim, Ikar Tosfot Yom Tov, Chapter 8, Mishnah 1.

This Week’s Torah Portion | 5 Nov – 11 Nov, 2017 – 19 Cheshvan – 25 Cheshvan, 5778

Chayei Sarah (The Life Of Sarah) Parsha – Weekly Torah Portion

TORAH : GENESIS 23:1-25:18
PROPHETS : 1 KINGS 1:1-31
GOSPEL : MATTHEW 2:1-23

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.

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 highlight 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.

PORTION SUMMARY

*Genesis 23:1. “Sarah lived one hundred and twenty-seven years; these were the years of the life of Sarah.” Abraham was ten years older than Sarah—he was 137 years old at her death. Perhaps the supernatural rejuvenation granted Abraham enabling him to conceive Isaac remained in his body long afterwards. After the death of Sarah he was to live another 38 years and to have more children.

*Genesis 23:5-6 (NKJ). “And the sons of Heth answered Abraham, saying to him, ‘Hear us, my lord: You are a mighty prince among us; bury your dead in the choicest of our burial places.” The Hebrew words for “mighty prince” are n’si elohim which might more literally be translated “Prince of God.” Abraham’s relationship with this God, whom he had believed and worshiped, had developed into a friendship. The very city of Mamre where God confided in Abraham (Genesis 18) would come to be called Hevron (Hebron), related to the Hebrew word for “friend” or
“associate”. Centuries later, God would, in Isaiah 41:8, still refer to Abraham as “My beloved” or “My friend.” Through this holy association the authority and splendor of God Himself rested in favor upon His servant, and the blessing promised in Abraham to all families of the world (Genesis 12:3) was already shining into the darkness of Canaan.

*Genesis 23:12-18. “Then Abraham bowed himself down before the people of the land; and he spoke to Ephron in the hearing of the people of the land, saying, ‘If you will give it, please hear me. I will give you money for the field; take it from me and I will bury my dead there.’…And Abraham listened to Ephron; and Abraham weighed out the silver for Ephron which he had named in the hearing of the sons of Heth, four hundred shekels of silver, currency of the merchants. So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, which were within all the surrounding borders, were deeded to Abraham as a possession in the presence of the sons of Heth, before all who went in at the gate of his city.”

It is significant that the locations of three carefully recorded transactions involving the purchase of land by two Patriarchs and a great King of Israel today encompass the most hotly contested area (both physically and spiritually) on earth:

  • A field and cave in Hebron (which Abraham purchased for 400 shekels of silver) Genesis 23
  • A parcel of land in Shechem (modern-day Nablus) where Joseph would be buried (which Jacob purchased for 100 pieces of money) Joshua 24:32
  • The top of Mount Moriah, what would become the Temple Mount in Jerusalem (which David purchased for 50 shekels of silver) II Samuel 24:24; II Chronicles 3:1

These three locations today comprise the length of the so-called “West Bank” upon which a permanent Muslim Palestinian state is being demanded: To the north, Samaria (Shechem/Nablus); In the center, Jerusalem (The Temple Mount); To the south, Judea (Hebron—the Cave of the Patriarchs). Each of these locations were legally purchased by Hebrews in ancient times, and all fall within an area God would repeatedly promise to give as an inheritance to the physical seed of Abraham, Isaac and Jacob forever.

*Genesis 24:3: “And I will make you swear by YHVH, Elohei-haShamayim (“The Heavens-God”) v’Elohei-haAretz (and “The Land-God”).” As often happens in the Torah, new aspects and attributes of this YHVH (Yehovah), who had first appeared to Abraham in Ur, are revealed to us through the new Names given to Him by the Patriarchs.

*Genesis 24:5-6. “And the servant said to him, ‘Perhaps the woman will not be willing to follow me to this land. Must I take your son back to the land from which you came?’ But Abraham said to him, ‘Beware! that you do not take my son back there. YHVH God of Heaven, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, ‘To your descendants I give this land,’ He will send His angel before you, and you shall take a wife for my son from there” (Emphases ours).

Abraham continued to Believe YHVH his God (Gen. 15:6). “Believing God” meant not looking back—Hebrews 11:15 makes clear that “truly if they (Abraham and the other Patriarchs) had called to mind that country from which they had come out, they would have had opportunity to return.”

Please Pray: For immigrants whom God brings back to Israel. It can be frighteningly hard, especially for the older ones who will have difficulty mastering the language (if at all); who likely will not be able to get a job related to what they’ve done all their lives before immigrating. It is their children who will take root and sprout. Pray that they will not listen to the temptations to “go back to America,” or to “go back to Russia,” or France. Pray for grace and mercy for absorption into the society in the land of their Fathers…but more importantly, into the God of their Fathers. Pray for the Body of Messiah here—that it also will not look back, but rather fare forward into “a better, that is, a heavenly country.”

*Genesis 24:12. “Then he [Abraham’s servant] said, ‘O YHVH God of my master Abraham, please give me success this day, and show loving kindness with my master Abraham.”

The literal Hebrew for the phrase “please give me success this day” reads, “Please make it happen before me today!”

*Genesis 24:27. “And he said, ‘Blessed be the YHVH God of my master Abraham, who has not forsaken His loving kindness (Hebrew: hesed) and His truth(Hebrew: emet) toward my master.”

Hesed and Emet

Hesed (the beginning letter pronounced with a slight rasp in the throat) is one of the most precious words in the Hebrew language. It is difficult to translate exactly into English—loving kindness, mercy, goodness, steadfast love. It is a wonderful attribute of God which He desires to see operating in his children. Hesed appears over 245 times in the Hebrew Bible. On certain special occasions it is found together with the word emet which means truth (Gen. 24:27, Exodus 34:6, II Sam. 2:6; 15:20, Micah 7:20, and Psalms 25:10; 26:3; 40:10-11; 57:3; 61:7; 85:10; 86:15; 89:14; 115:1; 117:2; 138:2). The Modern Hebrew translation of John 1:17 says, “For the Torah (Law) was given through Moses; and the hesed and the emet(i.e. lovingkindness and truth) came through Yeshua the Messiah!”

*Genesis 24:31. “And he [i.e. Laban, Rebekah’s brother] said, ‘Come in, O blessed of YHVH!” During the long years between YHVH’s call to Abram and the death of his father in far- away Haran, his testimony of this new and wonderful God whose name was YHVH had obviously born lasting fruit. At least some knowledge of YHVH had lingered in Haran through the many years after Abram had moved on to Canaan, so that when his servant arrives, he finds that Abraham’s brother’s son and grandchildren are still very knowledgeable of this God (24:31, 50).

*Genesis 24:55-56, 62-64. “But her (i.e. Rebekah’s) brother and her mother said, ‘Let the young woman stay with us a few days, at least ten; after that she may go.’ And he (i.e. Abraham’s servant) said to them, ‘Do not hinder me, since the LORD has prospered my way; send me away so that I may go to my master.’…Now Isaac came from the way of Beer Lahai Roi (i.e. “Well of the Living One who Sees Me”), for he dwelt in the South. And Isaac went out to meditate in the field towards evening; and he lifted his eyes and looked, and there, the camels were coming. Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel…”

Being in the timings of the LORD is essential in entering into destiny—or even assisting those to whom we minister in entering into theirs. Ecclesiastes 3:11 teaches that God makes everything beautiful in its time (It does not teach that He does so if something is out of its season). If the servant had waited—even another hour—the perfect kairos meeting God had arranged for Rebekah and Isaac would have been compromised—which could have affected the very course of God’s redemptive plan for all humankind. “Now Isaac came from the way of Beer Lahai Roi (i.e. “Well of the Living One who Sees Me”), for he dwelt in the South. And Isaac went out to meditate in the field towards evening; and he lifted his eyes and looked, and there, the camels were coming.” Dwelling and meditating in the Presence (before the face) of the “One who sees us,” prepares and times us to lift our own eyes for to see and recognize when provision for our destiny is approaching.

*Genesis 24:59. “So they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men…” This nurse (whose name was Deborah) must have been a holy woman–obviously she had a very special significance in the life of Rebekah. Might she have been one on whom the “light” of the testimony of Abraham decades before had most truly “caught” and continued to glow? May she have been learning to walk with this wonderful God in Haran and to know His ways, even as Abraham was undergoing the same schooling in far-away Canaan? Besides being a blessing from childhood to Rebekah, she must have had an equally strong influence upon Jacob, both as a child and as a young adult. Perhaps she accompanied him during his sojourn to her former homeland in Aram. If not, he must have contacted her shortly after his return to Canaan, for she is apparently with him when he returns to Bethel to build an alter to the God Who had appeared to him years before whilst running from Esau. It was here that she died and was buried, obviously greatly loved; the tree beneath which she was buried was named, “The Oak of Weeping” (Gen. 35:8).

*Genesis 24:65. “Then Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother’s death.”

In 24:32, we see that Rebekah had lived with her family in a “house” in Haran. Her great-uncle Abraham had himself once lived there—but God had moved him on—into a destiny in which he and his immediate sons and grandchildren lived in tents as “strangers and pilgrims on the earth” (Hebrews 11:13-16). By moving in obedience to the word of YHVH to leave, as had Abraham (Gen. 12:1), Rebekah demonstrated herself possessed of that same faith: “By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God!” Therefore, God is not ashamed to be called their God, for He has prepared a city for them. (Hebrews 11:8-10, 16b)

*Genesis 25:1-5. “Abraham again took a wife (or “woman”), and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah…And the sons of Midian were Ephah, Eopher, Hanoch, Abidah, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had to Isaac. But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.”

This passage and I Chronicles 1:32-33 are the only places where Keturah and other possible wives or concubines of Abraham (apart from Sarah and Hagar) are mentioned. After Isaac and the death of Sarah, a renewed and strengthened Abraham lived on for 38 years. God gave him other children whom he loved. Yet the Covenant was to be established through Isaac (17:21). And this covenant involved first of all, who would be granted stewardship of the physical land of Canaan (12:7; 15:18; 17:7-8). God would bless these other children of Abraham—but their ultimate inheritances would have to be outside of the land of covenant.

According to the NASB English translation of Genesis 16:12 (a sentence of difficult certain meaning in the Hebrew), the Angel of YHVH prophesied over Hagar concerning Ishmael that, “he shall live to the east of all his brothers.” Here (25:5) we see that Abraham eventually felt led to send his other sons “eastward, away from Isaac his son, to the country of the east” (after giving them each special gifts to sustain them on their way). There is no indication in the Scriptural account that there was any sort of cruel “banishment” involved here. By this time Abraham’s sons were probably
grown and had families of their own (The phrase, “while he was still living” implies that Abraham was nearing the end of his life at the time, 38 years after the death of Sarah). Perhaps they had grown up knowing that since God had promised it to the descendants of Isaac, Canaan would not always be their home. It appears that just as Ishmael was sent away at God’s command (Gen. 21:12), so too were the children of Ketura; and as He had done with Ishmael so would God also bless and care for them. Through Abraham’s obedience, there would remain within the covenant land none of his lineage to contest the inheritance which God had decreed must go through his Isaac (their inheritance must be elsewhere). Through Isaac’s lineage would come a Savior, not only for the Jews, but for all humankind—One who will one-day reign from a throne in the center of that same land over the entire world.

[The readings for next week (12-18 November 2017) are called Toldot— “Generations”. TORAH: Genesis 25:19—28:9; HAFTARAH: Malachi 1:1—2:7.]

In A Nutshell

In the portion, The Life of Sarah, Abraham gives a eulogy after Sarah’s death at the age of 127. He buys a lot for the grave from Ephron the Hittite for four hundred shekels of silver and buries her in the Cave of Machpelah, in Hebron.

Abraham objects to Isaac marrying a woman from the Canaanites, and sends Eliezer, his servant, to Aram Naharaim to find a wife for his son. When Eliezer approaches a well, he meets Rebecca and asks her to give him water. She gives him water, and offers water to his camels, as well. Eliezer takes her offer as a sign that she is the right woman for Isaac, and so he brings her to Canaan.

After the death of Sarah, Abraham marries Keturah, who bears six children, which Abraham sends eastward. Abraham died at the age of 175, and inherits all that he has to Isaac.

The end of the portion elaborates on the generations of Ishmael and on his passing at the age of 175.

Commentary

We need to remember that the Torah speaks of what happens within, as one reveals one’s soul, the innermost part. The revelation of the soul is gradual, and manifests in the stories of the Torah. Abraham is the initial force with which a person reveals the soul and opens the internality to discover the upper world. He is the first force of overcoming, the force of bestowal, along with that force’s female, Sarah, which is suitable for the degree of Abraham.

To know with which desires we can work and with which we cannot, we must sort out our self-centered desires, leaving the degrees with which we still cannot work for the next degrees, for states where the desire is stronger. To scrutinize the desire called Isaac, we must first remove the desire with which we cannot work, and sort it with another female, with Hagar, from whom comes Ishmael, the Klipa (shell/peel) of the right.

The Isaac degree within us emerges only afterward, and is an extension of the Abraham degree. It is written about Isaac, “For in Isaac will your seed be named” (Genesis, 21:12), meaning that Abraham’s rise to a higher degree is named Isaac. At the Isaac degree, one should reexamine one’s desires, and sort out with which desires it is possible to work, and with which it is impossible.

A person cannot scrutinize alone, as that person (Abraham) comes from only one force, one side, from the force of Hesed (mercy). Abraham is still without Gevura, and must first acquire the degree of Isaac, which is the foundation of Gevura. This is the point where the force of Eliezer comes to the aid. Eliezer is like the upper light—scrutinizing the desires for a person, bringing one to the degree where one can sort the next stage of correction out of all of one’s desires. That stage is called Rebecca.

Judging by superficial signs, such as the incident with the camels, it seems that Rebecca has the force of Bina. Her force is not only Kelim (vessels) of Galgalta Eynaim, but is also Kelim of AHP, vessels of reception, so she can water the camels. This means that it is possible to keep progressing with her and to continue the correction of the soul—the opening up of the soul. This is why it is said that through the force of Eliezer, Abraham could find the appropriate force of overcoming for Isaac, and that force is the force of reception called Rebecca. She is the one from whom the next stage, the next degree, will be built.

Following Abraham and Sarah, the next stage is Isaac and Rebecca. Isaac, too, takes Rebecca to the land of Canaan and does not leave her in Aram Naharaim.

Following Isaac, Abraham makes additional scrutinies with Keturah and the six children, which he sends to the land of the east.

Each time we scrutinize desires, the scrutiny takes place on several degrees. We can use some of the desires in order to bestow, achieve love of others. Other desires are “put on hold” and we avoid using them. Instead, we use another part of the desires in such a way that their correction will precede the actual corrections. Such are the children of the concubines.

At the end of days, meaning these days, we can see that everything is coming back to that force called Abraham, which is reawakening in us. We are correcting in humanity the Kelim that were broken off from the children of Israel, and the Kelim from the nations of the world, among which are the ten tribes (which also have their influence) and the children of the concubines. We will also see that throughout history, the world has been going through a process of corrections.

A person notices that the desires awakening for correction in the soul are but a seed that was sown in previous generations, in previous states, and which are now being corrected. We experience events in life, which remind us of past states, and which help us understand the novelty and the uniqueness of the current time, and how we should relate to it.

The degree of Abraham lives in the desire known as Sarah (after whom the portion is named) and scrutinizes it. Once the Abraham degree is sorted comes the end of the degree—Abraham’s death, Sarah’s death, and the Cave of Machpelah.

These are the most important elements because all our corrections until the end of correction are included in a special correction known as Tzimtzum Bet (second restriction). There are two restrictions over our will to receive, preventing us from using it in order to receive for ourselves, but only in order to bestow upon others.

We must live in such a manner that we will lead a normal life and at the same time see beyond. Today people live differently. A hundred or two hundred years ago, people worked and earned their living in proportion to their work. This is why few were wealthy.

However, today, in the age of technological developments, we produce and earn far more than is necessary for our sustenance. This is why so many things, such as tourism and leisure activities are developed. Man keeps purchasing, wasting what has been earned on what is not necessary for sustenance.

There are two restrictions on the will to receive, which is why we are currently experiencing the shattering, the ruin of the previous life. We call it, the “global financial and economic crisis.” First, we need to understand that we must settle for what we earn, and leave for ourselves only what is necessary for our sustenance, giving the rest to the common treasury, to the nation, to the correction of the entire world. This is how every person will achieve Tzimtzum Bet (second restriction).

Thus, man must first avoid taking for oneself. Instead, one must settle for little and give the rest to the rest of the world. The current crisis will compel us to understand it and progress, and in this way, we will go through the crisis easily, pleasantly, and quickly. If we do not wish to understand it, we will feel the transition to the next degree as painful, as we are beginning to feel it in the current crisis, with all that it is causing us.

The Cave of Machpelah symbolizes the approach of connecting Malchut with Bina. The whole of Malchut, the entirety of the will to receive is included in Bina, in the desire to bestow, which works only in this manner. Malchut receives from Bina only what it needs in order to exist and work like it, meaning in bestowal. This is the correction we will have to carry out in the whole of humanity—reaching the quality of the Cave of Machpelah.

What is a cave and what is the meaning of the word Machpelah (multiplication)?

A cave is a hole in the ground, in the earth. The word Eretz (earth) comes from the word Ratzon (desire). Initially, our desire is as it is written, “The inclination in a man’s heart is evil from his youth” (Genesis, 8:21) because “I have created the evil inclination” (Jerusalem Talmud, Masechet Berachot, 27b), while the corrections are made through the spice of Torah, through the light that reforms. If we feel a corruption, an ill will, a state where each wants only for oneself, and is careless of others, it is opposite from the initial goal—to achieve bestowal upon others. This truly buries us, so we feel compelled to correct ourselves.

The correction is done through the proper study of the wisdom of Kabbalah. Through Kabbalists’ counsels we draw the light that reforms out of the study, which is why the wisdom of Kabbalah is called the “law of light,” as well as the “internality of the Torah,” and the “Torah of truth.”

Through the proper study of the wisdom of Kabbalah, a force awakens in a person and begins to help sort out one’s desires, one’s internality. We take everything we can out of all the desires, passions, and qualities with which we are born, in order to build a soul, a Kli (vessel) for the sensation of the upper world. That drop of semen exists in each of us, and we can open it, nurture it, and rear our own souls out of it, the part of God above that is within us. However, it is buried under all the desires, thoughts, and problems we are in because of our egos.

The Cave of Machpelah means that we are making two major corrections in the transition from not receiving for ourselves into receiving only for the benefit of others. In other words, one’s entire life must be in a state of “love your neighbor as yourself.”

It is called Machpelah because the process of correction is done in two stages. First, we correct Malchut, since first I receive for myself only what I need in order to survive. Subsequently, I receive everything else only in order to bestow. Essentially, this is the entire correction, until we conclude the opening up of our souls and building them. Abraham performed the first correction, which brought him to the degree of Adam HaRishon. This is why he is called the “father of the nation.”

Can people who are not studying Kabbalah settle for nothing but basic sustenance?

No, it would only spoil them because it would make them think that they are righteous and do not need to study. The problem is that we think we understand how to perform the corrections. But to correct, we need the light that reforms, which is what sorts our desires and directs us as to what we should do.

The light is what teaches us and leads us on the way. If we do not evoke the inner force called Torah, namely the instruction what to do with ourselves, we will not know how to advance. Thus, we have no choice but to study the wisdom of Kabbalah, through which we will advance favorably. This is the reason why it was hidden for centuries and why it is being revealed specifically now.

Will I ever actually discover these forces, Sarah, Abraham, and Eliezer?

Of course, you will discover all these forces within you. The right Nukva (female), the most corrected, is Sarah.

What is a burial, and does it matter where we bury the desire?

I bury the desire and I stop using it by elevating it to the degree of Bina. It is written, “These are the righteous, who in their death were called ‘living’” (Babylonian Talmud, Masechet Berachot, 18a). That is, when you bury a desire, you bury its intention to receive, and you use it in order to bestow. You raise it to the degree of the Cave of Machpelah, which is a very high degree.

Even when this desire is in the ground, as in a cave, you use it in order to bestow. These are very big corrections because the desire is not dead, but alive. The intentions are the ones that die, but the desire itself never dies. Therefore, burial does not refer to the desires themselves, but to the way they are used.

When Abraham reaches a degree where he knows how to correct all of his desire, his Nukva, called Sarah, he achieves the degree of “associating Rachamim (mercy) with Din (judgment).” In that state he enters the Cave of Machpelah. The Machpelah (multiplication) means that the level of this world ascends to the level of the next world.

It is said that Sarah lived 127 years, and that Abraham lived 175 years; what is the meaning of age?

The numbers are not referring to age, but to degrees. These are degrees where we can correct our souls in this manner.

Is Abraham’s degree, 175?

Yes, but we do not know how to count those degrees, such as the story of Methuselah or of Adam, who lived so and so many years. We also do not know what means that Abraham purchased the cave for four hundred shekels of silver. Kesef (silver/money) means Masach (screen), and the four hundred shekels are a full number that Abraham paid for the field he bought from Ephron.

Abraham insisted on purchasing instead of receiving; what is the meaning of purchasing? Did he purchase a desire?

Purchasing is expressed in payment. Abraham paid with his money. He paid with his labor so he could acquire the will to receive so as to make it work in order to bestow. Labor is the only way to open up the will to receive and use it to receive the revelation of the upper one.

In our entire universe, we are using only one percent of our will to receive. This is why we perceive only this world. We will perceive the upper world only if we open up the will to receive by two percent, then three, and so forth up to 100 percent. The more you open the desire, the more of reality you can perceive.

There is a hidden reality, and as our desires grow from day to day and from year to year, we uncover the world and discover more phenomena and more revelations in the world. Each day we make new discoveries, science develops, and so do we. However, it is all very narrow and quite insignificant.

We do not perceive the world itself, but only what is in our interest, since this is our nature. If we wish to acquire the great desire, we must pay with great labor. That desire contains still, vegetative, animate, and human, meaning speaking. These are four stages, and each of them is at a level of one hundred, which add up to 400 (shekels of silver). Kesef (silver/money), means labor.

We will have to purchase the entire desire for four hundred shekels of silver. In other words, first we will need to acquire Masachim (screens), to work with what manifests only in order to bestow. This is why we have grown up to a certain level, to a certain satiation in our development, and have reached a crisis. We will not develop beyond that; we will stop here until we understand that we can either descend or continue to develop ourselves in a new Kli toward the upper world, which is aiming entirely toward bestowal upon others.

Is there a difference in the level of the ego between a person who, for instance, craves power, and leaders such as the Prime Minister?

No, because that ego is on the same human level. Here, however, we are speaking of a completely different ego, one that needs to be a ruler and to understand what happens above this life, above life and death. This is an ego we do not understand; it is the left line, Klipot (shells/peels), which are actually against Godliness.

The two forces begin to manifest in you. The upper force, the Creator, appears on the right side, and the opposite force appears on the left, with you in between, containing both of them. This is why it is called the Cave of Machpelah (multiplication), since you are connecting the two forces, the good, as well as the bad.

Is the will to receive eternal?

It is as eternal as the Creator; it is never cancelled. Without it, there would be no creature. The Hebrew word Nivra (creature) comes from the word Bar (outside), meaning outside of the degree. The desire is what separates you from the Creator. But when you use it with the intention to bestow, you resemble yourself to the Creator and you achieve Dvekut (adhesion) with Him, which is the purpose of creation.

Some people are said to be from the children of Keturah, and some are said to be from the children of Abraham; is there truth to these sayings?

Yes, there is. The whole world came from the Babylonians who did not want to receive Abraham’s teaching through Nimrod because they were going through corrections that made them reject it, which is a correction, too. A person who rejects something has a certain view; it goes through a certain “filter.” Therefore, a person who moves from Babylon through the wars in Canaan, Egypt, and in other places, is either from the children of Keturah or from the ten tribes that have scattered throughout the world and are doing our work there, although we do not know how it is done.

If we conduct DNA tests we will see that everyone has mingled with everyone, and each of us contains a bit of everyone else. This is why now that we have reached the end of the mingling, when each of us has the ability to belong to the correction, at one’s own level, we are moving into a crisis by which we are beginning to scrutinize our spiritual situation. This is the current degree of humanity.

On the one hand, it is said that everything is happening within us. On the other hand, we are living in this world, and it is what we perceive. Is there a formula by which we can act in our everyday incidents?

Yes, if you feel that you are living this way in your daily life in this world. Some people feel that they are living in a movie that is being “projected” within them. They relate to the world outside of them, but feel it from within. It is like watching a movie and entering it, living in it like the rest of the characters, unable to pass judgment on it.

I can even tell myself that it is a film being projected before me, that I am in it, and I can watch myself from above and see how I am dealing with everything that is happening. I can also tell that the picture I see is really unfolding within me, and that I need to react to it. This is when I ascend from the degree of the film to the degree of understanding the film, to understanding the one who is projecting the film within me, according to my reactions to it. In other words, it depends on how I relate to the world, and it is best to relate to it as realistically as possible.

From The Zohar: Four Hundred Shekels of Silver

“When Abraham entered the cave … he saw a light there, the dust was thrown before him, and two graves were revealed to him. Then a man of his form stood up from his grave, and saw Abraham and laughed. With that, Abraham knew that he was destined to be buried there.

…Adam told him, ‘The Creator hid me here, and I have been hiding since.’ Until Abraham came, Adam and the world were incomplete. This is why he needed to hide himself, so the Klipot would not grip him. But when Abraham came to the world, he corrected him and the world, and he no longer needed to hide himself.”

Zohar for All, The Life of Sarah, items 105-106

The Corruption and Power Of Matrix Mastermind Slaves

“Disobedience,
in the eyes of anyone who has read history,
is man’s original virtue.
It is through disobedience and rebellion
that progress has been made.”
Oscar Wilde

Despite infinite variation in political thinking and being, there are four types of thinkers in our society:
idiots, zealots, elitists and patriots.
One can observe there are four types of institutions as well; government, religious, corporate and media institutions, of many shades of variation.

And there are the four types of lies those institutions use, to corrupt and control our thinking and being.
Government institutions corrupt culture.

Religious institutions corrupt spirituality.

Corporate institutions corrupt trade.

Media institutions corrupt thinking.
Today, such institutional corruption is rampant to the point that it has become unspoken normalcy, and speaking up to it is quietly viewed as disruption:
dissent…
In a just world where righteousness was the norm,
police officers would be peacekeepers upholding just laws, and legality would run its course parallel with morality

government would govern for the people

media would share information accurately and freely, without bias

religious institutions would promote spiritual individuation
But the level of corruption is essentially relative to the level of comprehension of the population.

Corruption cannot flourish in a transparent, well-informed society. The more aware a community is of the functions of their institutions, the more the community demands that legality runs parallel with morality, etc.

Essentially, corrupt institutions, to one extent or another, enslave individuals to those institutions.

Institutions first become corrupted by individuals, and over time, these institutions are used to further corrupt the individuals in that society. Our institutions are designed to limit our access to knowledge and therefore, our thinking, and promote zealotry and elitism as the new political ideal – and as a result, many in our society are unable to comprehend the difference between legal and moral much less why the two have diverged.

There really is no need to conduct extensive research or to formulate a vast “conspiracy theory” as it concerns the matter of corrupt institutions enslaving individuals.

It merely requires objective observation of our present reality and a slight understanding of the past. As the Ice T song of the same name says, “everything’s corrupt.”

Whether the slavery is literal or mental imprisonment, or debt servitude, or spiritual co-option, or mass psychological manipulation, the result – terminology aside – is slavery.
“If you want a vision of the future, imagine a boot stamping on a human face – forever.”
George Orwell (O’Brien)
1984
Yes, institutions enslave individuals.

Rather than point out legitimate observations by contemporary individuals unfettered by the said institutions, perhaps it is wise to take retrospect at exactly what great thinkers of the Western world have said.

Lord Acton

John Dalberg-Acton (1834-1902) was a writer and politician, and his words are part of a foundational thought pattern wherever people consciously desire to reform our institutions to serve liberty and fairness:
“Power tends to corrupt, and absolute power corrupts absolutely.”
Of course the entire statement is even more revealing than the well-known snippet.
“I cannot accept your canon that we are to judge Pope and King unlike other men, with a favorable presumption that they did no wrong.

If there is any presumption it is the other way against holders of power, increasing as the power increases. Historic responsibility has to make up for the want of legal responsibility.

Power tends to corrupt and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority: still more when you superadd the tendency or the certainty of corruption by authority.

There is no worse heresy than that the office sanctifies the holder of it.”
Lord Acton
Finding truth in corruption is like finding clean water in an industrialized society.

We know through evidence that governments and corporations will use everything up to and including science to lie, making it so that distinguishing truth among the presentation of statistics (etymology: state math), and scientific validation requires not only an understanding of mathematics and physics, but of politics and prejudice as well.

The best technique for finding truth amidst corruption is to eliminate preconceptions (as much as possible) and simplify the contemplation of reality (as much as possible).

Mostly, the corruption that Lord Acton points out exerts control by distorting the perception and therefore the reality that manifests.

Thus it is helpful to lose the preconceptions in order to penetrate the truth, otherwise we will see things as we like to, as we prefer to, or as our preconceptions hold to.

Take a new look with what the Buddhists refer to as the Beginner’s Mind. This technique approaches all things with the innocent questioning of a child.

Another technique I believe is employable is to pretend you are blind. If you could not see images but only could only contemplate the story, your perception of situations can change though simplification. This can be helpful in providing clarity enough to then use other legitimate forms of observation.

The world was deeply divided during Lord Acton’s life, divided by a gulf between the haves and have-nots.

The simple observation Lord Acton made – that those haves in power are much more likely than the rest of us to be corrupt, for they have the power to be so – as well as the reasoning behind it is as true today as it was back then.

And the gulf between the haves and have-nots is wider than ever.

Now today, beyond Lord Acton’s Rule is an even more troubling observation, that most of the world is partaking in, or stuck in, a sick system of Master and Slave.

Georg Hegel

Georg Wilhelm Friedrich Hegel, the Philosopher best known for conceptualizing the Hegelian Dialectic and the ‘Thesis, Antithesis, and Synthesis’ model of thinking, also formed The Master and Slave philosophy.

In an extraordinary exploration of world history and the evolution of human consciousness, Hegel’s theory presents an extraordinary and compelling truth; the world is made up of masters and slaves and neither will ever become conscious unless this pattern is broken and remade.

Moreover, the more conscious individuals are, the less likely they will enslave others, or accept enslavement. Indeed, observation with the Beginner’s Mind, or observing as though blind, certainly points to this dynamic.

The core presentation of the Hegelian Philosophy of The Master and Slave is that when one consciousness meets the other the stronger one will enslave the other.

If the slave does not revolt this status quo will remain; and neither becomes conscious. If The Slave becomes conscious there is revolution.

Only then is The Master conscious as well. Only when The Slave revolts is either The Slave or Master conscious. In summation, only in revolution is there a transformation of consciousness internally and externally.

Only when someone stands up and curses “F*** the authorities”, is either party compelled toward the realization of consciousness.

In today’s war world, the only revolution is change through peaceful means; through understanding. The Philosophy of The Master and Slave is profound and worthy of further reading and research.

But now to add to the idea, the world is never just black and white. The world may be primarily made up of the black-and-white condition of masters and slaves, but, as in all things, there are grey areas as well.

Perhaps this is how people can so easily deny they are in either predicament.

Masters and Slaves – Worldlings and the Worldly

To understand this predicament, as with all comprehensive thinking, one must consider this situation using a matrix of four.

Our divided world is made up not only of the Masters and the Slaves, but also of the Worldlings and the Worldly.

The Worldlings support and eat off of the Master/Slave system, while the Worldly support the Slaves and seek to instigate revolt, in order to spark the development of consciousness of the Slaves and Masters both.

As much as possible, wherever it is, we must call out the Masters and the Worldlings for what they are; purveyors and benefactors of slavery.

And at the same time we must make every attempt to inspire more Slaves to become Worldly and shake off the shackles – and their shacklers – from their backs.

Perhaps one of the most crucial adjustments to make and inspire others to pursue is to actively distinguish individuals from institutions, and more subtly, constructs of individuation from those of institutionalization.

In order to accomplish this important recognition, focused examination is required. One need not a complex theory or philosophy, just a recognition of the institutions and individuals around us.

Ask yourself:
Are the four types of institutions – government, religious, corporate and media – truly serving our society, or are they corrupting situations, or both?

Why do I accept it as normal that our nation’s leaders lie?

That individuals are acting as if they are institutions, hiding behind the protection of institutional veils?

In a just world where righteousness was the norm, would corporations need to pirate the rights of individuals, of personhood?

Would government take rights away from the people and grant them to corporations?

Would religious institutions, supposedly the bastions of charity, be among the world’s wealthiest?

Would the media fail to report on major world events while circulating others on endless repeat?
Government corrupts culture, religion corrupts spirituality, corporations corrupt exchange, and media corrupts thinking and intuition around you…

While institutional encroachment on our society continues, perhaps the most important distinction we can maintain today is always to differentiate between individuals and institutions.

The Worldly may spark the consciousness that ends the Master/Slave cycle of corruption…

Czech President Zeman: Islamic Refugees are a Trojan Horse Phenomenon – Geller Report

Dateline, Prague, the Czech Republic, 2017: The Visegrad Group, also called the Visegrad Four, is the last hope for Europe’s longterm survival. They banded together against the Left of the EU, and are in alliance with Israel, naturally. This staunch group of East European nations that survived the ravages of war in the 20th century surely knows best about the harmful and failed policies of the Left with which the Soviet Communism was imposed on them during the Cold War. These nations lost the creme of the crop of their intelligentsia along with their entire genuine cultural and economic elites to the nihilism of the leftist social policies which were aligned with the Soviet military-political imperialism – just as today the leftist policies of the English-speaking world are aligned with the Pentagon’s imperialism of the Military-Industrial Complex regarding which the outgoing President Eisenhower warned the public. This unholy alliance between the conservative military and the radical Left is odd and shameful – and does not benefit the taxpayer. For instance, Iraq’s army and government were destroyed by the US military and the prostrate country handed over to the failed nation-building organized by a liberal brain. The consequence? America’s enemy Iran stood to gain and take over because the American victory in 2003 had no conservative brain with which to attempt a post-war, post-Saddam reconstruction of Iraq. Moreover, the removal of the secular Baathist movement in Iraq (along with its managerial bureaucracy) ensured an open door to Islam’s vile activists, such as the ISIS and the al-Qaeda operatives. The suppressed Iraqi Shi’ites, too, saw their opportunity and aligned themselves with Iran.

Likewise, the countries of Eastern Europe were ravaged by the Nazi and Soviet military, each of which enabled its particular brand of an agenda of the Left (the domestic political fuel behind the war) to impose a rigorous and ruthless regime of social re-engineering upon the defenceless nations of eastern Europe. Why should these world history-aware nations allow for this to happen to them again, even if the method of imposition isn’t as primitive as it used to be? To be sure, the EU is putting pressure through various forms of bureaucratic blackmail.

To show that even the working principle behind the Nazi-Soviet eradication of the culture of Eastern Europe, along with its richly intellectual Jewry of yore, isn’t foreign to the apparatus of modern European Union organization – let us recall that in 1999, Serbia was treated with an imposed violence to force her to open up to the policies of the Left waiting in the wings behind the arms of NATO (allegedly in the name of the human rights of the Albanian-Muslim population in the south). Just like the Jews of East Europe, the non-Albanian minorities within Kosovo were thrown to the winds to secure an agenda. NATO defended the claims to the human rights of armed Albanian terrorists in 1999 who freely operated in Kosovo, Serbia, ambushing, killing and maiming whomever they pleased (because they were exempt from criticism since the Left-owned Media in the West granted them a free pass for the sake of an ulterior political motive). In Syria, the same approach has been applied by NATO and the Washington war lobby, although there it failed (the only instance in which this has ever happened). So, the military-political cookbook with which the policies of the Left in the West are imposed on foreign countries has not changed. The European Union used the battering arm of the NATO military organization to impose on Serbia the destruction that opened the doors to the social re-engineering policies of the Left to be applied on the prostrated and wounded country whose most sacred Medieval ground was just thrown into the lap of the barbarians at Europe’s door.

The rest of this article you can read at: https://pamelageller.com/2017/09/czech-refugees-trojan.html/

“The Messiah Will Come When Torah Flows From Israel’s Seven Holy Cities”

“A garden locked Is my own, my bride, A fountain locked, A sealed-up spring.” (Song of Songs 4:12)

Jerusalem is one of Israel’s seven holy cities. (Avraham Gracier/Wikipedia)

When Israel regains control of all of Israel’s seven cities and Torah can flow freely from within them, the Messiah will come, said Rabbi Yishai Fleisher.

He added that the world’s efforts to hurt Israel, including resolutions from the United Nations Educational, Scientific and Cultural Organization (UNESCO) ignoring the Jewish connection to the land of Israel, not only rewrite history, but rob the world of the Bible’s light.

One way to counteract it, Rabbi Fleisher told Breaking Israel News, is to recognize that Israel’s seven holy cities – Be’er Sheva, Hebron and Beit Lechem (Bethlehem) in the south, Beit-El, Shechem and Tzfat in the north; and Jerusalem in the center – form a menorah (candelabra) that together emanate God’s light to the rest of the world.

“Organizations like UNESCO are trying to undermine the Jewish narrative and put cataracts over these holy cities, putting a stop to the success, growth and light of Israel and replacing it with terrorism, fear and darkness,” Rabbi Fleisher said.

In a new course offered by Yeshiva for the Nations, “Israel’s Seven Holy Cities,” Rabbi Fleisher teaches about the special qualities of these cities in their Biblical and contemporary context.

He believes that today’s Jews are living in the Third Jewish Commonwealth on the cusp of the Messianic era. When Israel resumes total control of all seven cities, the words and teachings of the Bible will flow freely from them, undiminished and unimpeded, and the Messiah will come, he said.

“We are now living in a time of God’s great light,” said Rabbi Fleisher. “We see the menorah of the Land of Israel and we pray for peace in this Third Commonwealth and pine for the Third Temple.”

What makes these seven cities holy?

Be’er Sheva

According to Rabbi Fleisher, when Abraham descended Mount Moriah he went down to his home in Be’er Sheva, where he set up an inn, welcomed travelers and convinced them of God’s kindness.

[Avraham] planted a tamarisk at Be’er Sheva, and invoked there the name of Hashem, the Everlasting God. Genesis 21:33

The Hebrew word be’er means well, which is a sign that Abraham made the city bloom with his Torah. Today, said Rabbi Fleisher, “Be’er Sheva is flourishing once again. There is a big renaissance happening in Be’er Sheva.”

Hebron

Cave of the Patriarchs in Hebron. (Photo credit: hebron.com)

Hebron is the first place in Israel that the Jews purchased land in the form of the form of Cave of the Patriarchs, in Hebrew known as Maharat HaMachpela.

Avraham accepted Ephron’s terms [of 400 shekalim of silver]. … So, Ephron’s land in Machpelah, near Mamre—the field with its cave and all the trees anywhere within the confines of that field—passed to Avraham as his possession, in the presence of the Hittites, of all who entered the gate of his town. And then Avraham buried his wife Sara in the cave of the field of Machpelah, facing Mamre—now Chevron—in the land of Canaan. Genesis 23:15-19

Subsequently, Abraham, Isaac, Jacob, Rebecca and Leah were buried in the cave. According to Jewish tradition, Adam and Eve are also buried there.

“Kabbalistic tradition says that Abraham smelled the Garden of Eden,” said Rabbi Fleisher. “Hebron is considered the gateway to the Garden of Eden.”

Later, Hebron became the capital of the tribe of Judah.

Beit Lechem (Bethlehem)
Literally “House of Bread,” Beit Lechem is the city David is from and where he was crowned as the king of Israel, said Rabbi Fleisher. It is also where matriarch Rachel is buried.

Thus, Rachel died. She was buried on the road to Efrat—now Beit Lechem. Genesis 35:19

Jacob set up a pillar above her tomb, which is still there to this day. For 3,000 years, Jews have come to pray at Rachel’s gravesite, crying alongside their foremother, “wailing, bitter weeping— Rachel weeping for her children. She refuses to be comforted for her children, who are gone.” (Jeremiah 31:14)

Rabbi Fleisher said Rachel will only stop crying when the Jews return to Israel and the Messiah comes.

Beit-El
Literally meaning “House of God”, Beit-El is the site where Jacob fell asleep with his head on a rock and in his dream ascended to the Heavens, said Rabbi Fleisher.

He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of Hashem were going up and down on it. And Hashem was standing beside him and He said, “I am Hashem, the God of your father Avraham and the God of Yitzchak: the ground on which you are lying I will assign to you and to your offspring.” Genesis 28:10-22

“Beit-El is the gateway to Heaven,” said Rabbi Fleisher.

Shechem

Joseph’s Tomb on the outskirts of the city of Shechem. (Wikimedia Commons.)
The city of Shechem is mentioned several times in the Torah in reference to the Biblical forefathers. It is the first place in the land of Israel that Abraham entered and the site of the first altar to God. Jacob also spends time in Shechem, even purchasing

The parcel of land where he pitched his tent … from the children of Hamor, Shechem’s father, for a hundred kesitah. Genesis 33:19

However, according to Rabbi Fleisher, Shechem is most connected to Joseph, who is still buried there today.

“Joseph left Shechem to meet his brothers who sell him into slavery, really starting his exile,” said Rabbi Fleisher. “Then, his own great-grandson. Joshua, returns to Shechem when they enter the Land of Israel and buries Joseph’s bones – brought all the way from Egypt – on the same plot of land that Jacob bought for a hundred pieces of silver from the sons of Hamor so many years before.”

Tzfat
“Zionism starts in Tzfat,” said Rabbi Fleisher.

The famous Kabbalistic rabbi, Rabbi Yitzchak Luria (the Arizal), came to Tzfat in the 1500s and there he ushered in the Third Commonwealth, convincing Jews to return to the Land of Israel and to study the mystical Torah.

“When we left into exile, we kept a skeletal version of Judaism without prophecy and we had a lower level of intimacy with God in terms of Judaism,” explained Rabbi Fleisher. “With our return to the Land, to being back in our natural habitat, the Torah we started to seek is the Kabbalistic Torah with more depth than the kind of topical Torah kept in the diaspora.”

He said the Arizal signifies the renaissance we live in today.

Jerusalem


A view of the walls of Jerusalem and the Temple Mount. (Shutterstock)

The city of Shechem is mentioned several times in the Torah in reference to the Biblical forefathers. It is the first place in the land of Israel that Abraham entered and the site of the first altar to God. Jacob also spends time in Shechem, even purchasing

The parcel of land where he pitched his tent … from the children of Hamor, Shechem’s father, for a hundred kesitah. Genesis 33:19

However, according to Rabbi Fleisher, Shechem is most connected to Joseph, who is still buried there today.

“Joseph left Shechem to meet his brothers who sell him into slavery, really starting his exile,” said Rabbi Fleisher. “Then, his own great-grandson. Joshua, returns to Shechem when they enter the Land of Israel and buries Joseph’s bones – brought all the way from Egypt – on the same plot of land that Jacob bought for a hundred pieces of silver from the sons of Hamor so many years before.”

Tzfat
“Zionism starts in Tzfat,” said Rabbi Fleisher.

The famous Kabbalistic rabbi, Rabbi Yitzchak Luria (the Arizal), came to Tzfat in the 1500s and there he ushered in the Third Commonwealth, convincing Jews to return to the Land of Israel and to study the mystical Torah.

“When we left into exile, we kept a skeletal version of Judaism without prophecy and we had a lower level of intimacy with God in terms of Judaism,” explained Rabbi Fleisher. “With our return to the Land, to being back in our natural habitat, the Torah we started to seek is the Kabbalistic Torah with more depth than the kind of topical Torah kept in the diaspora.”

He said the Arizal signifies the renaissance we live in today.

This Week’s Torah Portion | April 02 – April 08, 2017 – 6 Nissan- 5 Nissan, 5777


Tzav (Command) Parsha – Weekly Torah Portion

TZAV TORAH :

LEVITICUS 6:1-8:36| 

PROPHETS : MALACHI 3:4—4:6|

GOSPEL : MARK 7:31-8:38

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 readings for this week April 2-8, 2017 are called Tsav—“Command”.

TORAH: Leviticus 6:8—8:36

HAFTARAH: Malachi 3:4—4:6 (Shabbat haGadol)

Note: On the Shabbat preceding the beginning of Passover (Shabbat haGadol—“The Great Shabbat”) the regular Haftarah (In this case Jeremiah 7:21—8:3, 9:23-24) is replaced by the above reading from Malachi. The name comes from the fact that this passage is centered around a call to prepare for the coming Great Day (Yom haGadol) of the LORD.

TORAH

Leviticus 6:8—8:36

In this week’s readings, Moses is told to command Aaron and his sons concerning the offerings they will shortly begin making before God. Careful instruction is made concerning each of these—with emphasis on the holiness of the priest’s activities. Then Aaron and his sons are then consecrated, clothed in their holy garments and anointed, and atonement is made for them before they begin their duties on behalf of the people.

HAFTARAH

SHABBAT HAGADOL
Malachi 3:4—4:6

The Sabbath preceding Passover is called Shabbat HaGadol—the “Great Sabbath”. It takes its name from Yom Yehovah haGadol v’haNorah—“The Great and dreadful day of the LORD” found in Malachi 4:5 of the special Haftarah which is read on this occasion. It is an important time for soberly “taking account” of the Day which is coming “burning like an oven”…but also for taking heart from God’s promise that “to you who fear My name the Sun of Righteousness shall arise with healing in His wings!”

*Malachi 3:16-18. “Then those who feared the LORD spoke to one another, and the LORD listened and heard; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name. ‘They shall be Mine,’ says the LORD of Armies, ‘On the day that I make them my jewels. And I will spare them as a man spares his own son who serves him.’ Then you shall again discern between the righteous and the wicked, between one who serves God and one who does not serve Him.” 

This passage shows that believers who spend time with other believers in conversation characterized by the Fear of the Lord, and who also spend time meditating on the attributes signified by His name—these will be ones who are granted discernment so as to be spared the deception which will prevail more and more until the Lord’s return (Matt. 24:4, 11, 24; Daniel 8:25).

*Malachi 4:1. “For behold, the Day is coming, burning like an oven…”

As darkness gathers (John 9:4; Daniel 12:1-3) we must as believers hold to each other, listening, “not forsaking the assembling of ourselves together…as we see the Day approaching (Hebrews 10:24-25). As the world refuses to wait on God’s command, drawing instead the fire of His wrath, another voice will be calling—“He who has an ear, let him hear what the Spirit says to the congregations . . .” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9).

Next week at seders around the world, Jews will put a glass of wine out on the porch “for Elijah”. At the end of the seder someone (often a child) will be sent out to see if he “came”. It is a charming tradition—but one related to a very serious Word from God, who has promised that He will “send Elijah the prophet before the coming of the great and dreadful Day of the LORD” (Malachi 4:5). Yeshua (Jesus) affirmed that “To be sure, Elijah comes and will restore all things.”, even though he had already “come” in the form of John the Baptizer, yet gone unrecognized. However may be the ultimate form of his next coming, the awakened body of Messiah in the land of Israel is in great need of the discernment and power of the gifts and office of prophet which he represented.

PLEASE PRAY: For the desire for and discernment of these gifts in Israel—and that this time their manifestation not be unrecognized!

“Pursue love, and desire spiritual gifts, but especially that you may prophesy…For the testimony of Yeshua (Jesus) is the spirit of prophecy” (I Cor. 14:1; Rev. 19:10).

Passover and the Week of the Festival of Unleavened Bread begin Monday evening April 10th. There will be special Passover readings through the week and on Shabbat Chol haMoed April 15. The next in the regular cycle of Torah readings (Shmini—“Eighth”) will continue on April 22. 

In A Nutshell

The portion, Tzav (Command), deals with rules of sacrificing, especially those related to priests. The portion mentions the commandment to donate the fertilizer, the gift offering, sin offering, guilt offering, peace offering, and the prohibition to eat animal fat.

Tzav also mentions punishments for those who eat non-kosher meat, as it is written, “The soul that eats from it shall bear iniquity (Leviticus, 7:18). One who eats fat from the offerings, “The soul that eats shall be cut off from its people” (Leviticus, 7:25), and one who eats the offerings’ blood, “That soul shall be cut off from its people” (Leviticus, 7:20).

Subsequently, the portion deals with the seven days of filling, and the inauguration of the tabernacle. The Creator commands Moses to assemble Aaron and his sons the priests, and the whole congregation at the door of the tent of meeting. Moses washes Aaron and his sons and dresses them with the clothes of priesthood. Moses puts the anointing oil over the tabernacle and all that is in it, and sanctifies Aaron and his sons, showing the priests—following the Creator’s command—what to do with the various organs of the offerings.

Commentary

The Korban (offering/sacrifice, from the word, Karov [near]) is the way to draw near the Creator. There is nothing but the offerings. Today we are in the worst state. There is nothing worse than this world and our current state. We must come out of that state and advance toward the Boreh (Creator), from the words Bo Re’eh (come and see). We will discover the Creator according to the changes and corrections in us because the upper force, namely the upper light, is in complete rest, and all the changes occur in us, as it is written, “I the Lord do not change” (Malachi, 3:6).

Nearing the Creator depends on our qualities. Therefore, we must all change ourselves and correct all the negative and egoistic desires in us, according to the order the Torah narrates. The word Torah comes from the word Horaa (instruction) how to correct our egoistic desires, turn them into aiming toward bestowal and love, and shift from unfounded hatred to absolute love.

The bad global crisis is happening due to unfounded hatred among everyone. There is abundance in the world, but we cannot share it among us. We cannot establish social justice, connection, unity, and arrange ourselves and our lives better because of our characters, as it is written, “The inclination of a man’s heart is evil from his youth” (Genesis, 8:21). To correct the heart, which symbolizes our 613 egoistic, corrupted desires, we need the Torah.
The Torah is the “light that reforms.”[1] One who treats the Torah properly discovers one’s wickedness, as it is written, “The world was created only for the complete wicked or the complete righteous.”[2] That is, we must discover that we are completely wicked, created with an evil inclination. Then, “I have created for it the Torah as a spice”[3] because “the light in it reforms them.”[4] Then we come to a state of complete righteous. This is how we must see it.

The word Tzav means commandment. We can go through the process by a path of suffering, taking blows. This way is neither respectable nor desirable in the eyes of the Creator or the creatures. But there is another way. We can go through the process recognizing and understanding that we are being led to discover the upper force, and we are being raised to a higher dimension. The crisis and the suffering we feel in this world were intended to push us to develop to a higher level, the human one, which resembles the Creator.

There are many stages in this work. Some stages are called “the nations of the world,” and in them we scrutinize our desires and slightly correct them on the level of “nations of the world,” in whom there are seven Mitzvot (commandments). Only then we reach the degree of Israel, meaning Yashar El (straight to the Creator) where we can already direct ourselves toward the Creator.

Keeping, or observing Mitzvot (in Hebrew it is described as “making”) means performing corrections on our desires. From the 613 desires that belong to the work of Israel we achieve the degree of Levites and the degree of priests. Thus we go through the Yod–Hey–Vav–Hey from below upward, from Malchut through Zeir Anpin, Bina, Hochma, and Keter until we achieve Dvekut (adhesion) with the Creator.

This is the entire order of the work that the Torah describes, and is presented in the Babylonian Talmud. The offerings are a more complicated issue. It is in fact our entire work. Making an offering means nearing the Creator through consecutive corrections on our desires. We gradually approach the Creator with corrections that begin with the easiest desires and continue through the hardest, heaviest, and most egoistic ones.

These are desires that we sort within us and determine how to correct them. This is why the text mentions body parts, oil, time, movement, places, and a mention of the force by which we correct, and in what state. We must also keep in mind that it all concerns only our inner structure.
We are immersed in an ocean of upper light, which is the Creator, as it is written, “The upper light is in complete rest,”[5] and all the changes appear only to us, who are inside the light. If we do not feel that the light, the Creator, is filling the whole of reality, it means we are in “double concealment.” That is, we have no sensation that something is hidden from us. The first degree we reach is the sensation of concealment, that something is hidden from us.

Today the whole of humanity is beginning to perceive it. Scientists and psychologists are beginning to see that the world is round. They speak of a single force that closes in on us and controls us, that there is a unified guidance and governance, and the world is tied in harmony by fixed laws.

It is written, “He has given a law that shall not be broken” (Psalms, 148:6). Like it or not, we will eventually have to approach that law, study it, replicate it to ourselves, and keep it. If we want it, good. If we do not, we will be forced to accept it by blows, as many stories in the Torah describe.

The Torah tells us about bad things that will ostensibly happen if we do not do what we should. It is necessary to have the recognition of evil and its disclosure. It is written, “I have created the evil inclination,”[6] so each time the evil inclination must appear, and we must correct it. We can discern the evil inclination only if we fall into it. But if we come prepared we will not mingle with it or fall under it, but control it and correct it. This is actually why we were given the Torah.
The whole world is approaching that recognition. Many scientists already maintain that we exist in a circular system, that there is one force of nature that is acting on us and demands that we adapt ourselves to it in a global and integral world, in harmony and balance with nature. They are already talking about holism and other such phenomena, so there are already some excitement and impressions, and approaching the truth.

First we must obtain the recognition that there is truly something hidden from us. This is considered “concealment,” and it is good; it is the sensation of exile. When we are in exile, we feel it by the contact with the upper force that controls us and acts on us. It is so although we do not feel how it works or how it controls us; we do not understand its commands nor know what it wants of us. In fact, even if we did, we would not know how to do its will, we would be incapable of improving our situation. Internally, we recognize that if we do not know it, it will be a terrible loss. The whole world is gradually advancing toward this recognition and understanding.

Questions and Answers

When we say “Him,” are we referring to a superior law or to the Creator?

We are not referring to an image, but to a comprehensive quality that governs us—the quality of comprehensive bestowal and love. The closer we come to it, the better we can detect it.

We draw near it by establishing good connections between us, as it is written, “From the love of man to the love of God.”[7] If we establish groups for teaching the higher nature, in order to become closer and be in brotherly love, we will begin to feel the upper force according to the law of equivalence of form, namely equivalence of qualities. Then we will discover that we truly are in exile. This is the beginning of the process. Hence, when we read the story of Esther we discover the concealment, which is the first step.

As we approach Passover, a state where we feel we are in Egypt, exiled from the revelation of the light, the upper force, we have the “great Sabbath,” which stresses the importance of the sensation of exile, as it is impossible to achieve redemption without that feeling. The difference between Galut (exile) and Geula (redemption) is in the letter Aleph, representing the Aluf (Champion) of the world, in which the Creator appears. Exile is the desire to discover Him, that it is Him we must attain.

When we want to discover the Creator, we bring all our desires to a state where they do not stand in the way of the upper light, as it is written, “His glory fills the world.”[8] He fills everything without our interruption. When we restrict our sense of self-importance—the ego, independence, and sense of uniqueness, our entire “I”—we feel that the Creator passes through us. Thus we discover Him.

But first we have to be “transparent” and avoid being a partition, interfering with the quality of bestowal and love that prevails in the world. Then we discover that we truly are immersed in the upper light that fills everything, and we are in it. This is the degree we should achieve. It is the first stage of redemption.

The nearing happens in our feelings. We come to feel we are inside the upper light that fills everything and does everything, as it is written, “He did, does, and will do all the deeds.”[9] This is our salvation from all the crises, despair, and confusion in our lives.

The offering is to the Creator. We burn it, and thus seemingly give something. Why do we not offer to each other in order to draw closer? This way we could really say that through love of others we obtain something higher.

It only seems that way because of how we use our language. In the work of the offerings, a person needs to work with each egoistic desire that repels others, desires with which one wishes to exploit others and be oblivious to them. The sacrifice is to stop that desire from hindering our approach to others.

As we approach others, we create a system of mutual bestowal and discover the upper light. The upper light is between us, not in us individually. We draw it and discover it precisely by creating the quality of bestowal between us.

Does this nearing take place among the friends in the group?

The nearing is between people, not within us. Within us we can only feel egoistic phenomena. This is why we currently feel only this world through our five physical senses.

How does one offer a sacrifice from the group to the Creator?

It is the same whether one corrects one’s desires toward others or toward the Creator. We all perform the correction together, among us, to reveal the comprehensive quality of bestowal and love that prevails in the world.

The quality of bestowal is the Creator. It is a quality, the thought of creation. We do not aim toward a certain entity. It is difficult to explain it because in our world everything is very “down to earth,” clothed in matter, while in the wisdom of Kabbalah there is no substance, only forces.

It is written in this portion that if the children of Israel do not make the offering properly they will be punished. What is the punishment?

The punishment is that we will do it regardless, as it is written, “For no banished shall be cast out from Him” (Samuel 2, 14:14), and everything will return to its root.

It is written in the portion, “that soul shall be cut off from its people” (Leviticus, 7:20). What does it mean?

It means that a person is cut off from one’s degree. If that person was already on the level of “Israel” (Hebrew: Ysrael), meaning Yashar El (straight to God), and falls from it to the degree of “nations of the world,” that person will suffer because he or she has moved away from bestowal, love, revelation, understanding, and awareness. Hence, one must spend more time searching in an unpleasant way, and only then will he or she return. This is the punishment.

When one cannot process the information properly and quickly through working on the desire with the mind, as the Torah invites us to do, it still happens but on a path of suffering. That person will do the same work but it will take longer and will be unpleasant. Similarly, if children listen to what they are told and do what they are asked well, they benefit. If they do not, they still do their chores, they have no choice, but they suffer.

How can we use the topic of offerings in our approach to education?

There is no difference. If a person is born lazy and stubborn, can he or she turn to the parents and tell them, “You have made me this way; I don’t want to study; I don’t want to listen to you; all I want is to play, that’s the way I am. Did I ask for these qualities? No, there is nothing I can do.”

Is it the parents’ fault or the person’s? What that person can do is form an environment that will help him or her be smart and successful. The environment can help us understand the purpose of creation, how to achieve it, and how to diminish suffering. Everything depends on the environment. If we work in a proper, good, supportive environment, it teaches us how to be givers, like it. This is how we approach bestowal and love. This is the work of the offerings that a person performs.

The portion speaks of priests, which indicate a very high degree. Can matters be attributed to education on this level, too?

We begin from zero, from the degree of “nations of the world. Everyone is destined to achieve it. The purpose of creation is for everyone to come into this work, correct themselves, and reach the complete end of correction, called “complete redemption.” In the First Temple, the people of Israel were already at the level of redemption, Mochin of Haya. In the Second Temple we descended to the level of Mochin of Neshama. Now we must come to the Third Temple, the highest degree on the ladder of spiritual degrees, where we include the whole of humanity.

If the sacrifice means coming closer to society, do we incorporate education in it, or is it a separate matter?

You cannot be educated alone, only in a society. A person is taught to connect with others in a relationship that is similar to the quality of the Creator. We discover this quality between us because it is only between us that He is revealed. It is akin to changing something in a radio receiver so it receives the wave outside.

From The Zohar: NRN of Week Days and NRN of the Sabbath

A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”
Zohar for All, Tzav (Command), item 71

The upper light is intended to reform everyone—those on the animate degree, and those on the human degree. This is why no one can say, “It’s not for me.” There must be a study of the wisdom of Kabbalah because cannot draw the light without it. This is why the wisdom of Kabbalah is called “Torah of light,” “internality of the Torah,” the light that reforms.

Is it only the light that corrects? Will we never be able to correct our relationships?

Never. The world is beginning to realize it. It may take some time but we are already approaching it, beginning to agree with it.

It is palpable that the world is on the verge of giving up on most everything else.

It is felt, and they are in the right direction. They already understand that the change has to happen within us, regardless of whether one is Jewish or not, secular, or orthodox. The change has to be substantial and equal for all—begining to correct human nature. It is fine if one follows what is called the “practical Mitzvot (commandments), but it is just as fine if one does not. In relation to the inner change we are all the same; we must all do it.

Is the direction toward which the world is heading considered sacrifices?

Not yet. Sacrifices begin only through the light that reforms because this is what corrects us. We are all on the worst degree, though we have yet to recognize it as the worst. We are still unaware and unconscious in regard to the evil.

[1] Midrash Rabah, Eicha, “Introduction,” Paragraph 2.

[2] Babylonian Talmud, Masechet Berachot, p 61b.

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

[4] Midrash Rabah, Eicha, “Introduction,” Paragraph 2.

[5] Rav Yehuda Ashlag (Baal HaSulam), The Writings of Baal HaSulam, p 521.

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

[7] Rav Yehuda Ashlag (Baal HaSulam), The Writings of Baal HaSulam, “The Love of God and the Love of Man,” p 482.

[8] Part of Tefilat Amidah (Standing (18) Prayer).

[9] Said after the morning prayer (Tefilat Shaharit), the first of Maimonides’ 13 tenets.