ARI – Para Aduma – Red Heifer

The 5 Strengths of the Para Adumah - Red Heifer – Female Baby Cow

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Bold font is the translation directly from the writings of the ARI. The translator's commentary is in the not bolded font. Chanoch's commentary is clearly identified.

Kabbala teaches us about harnessing the powers of severity. This Torah portion opens with the Mitzva - mitzvah of the red heifer. The ashes of the red heifer are used to purify a person from the impurity of close contact with a dead person. "Death" is spiritually a falling from one state of divine consciousness to a lower one (or lack of one). Thus, the mitzvah of the red heifer contains within it the mystical explanation of evil and the purification from defilement of evil/death, i.e. loss of divine consciousness.

chanoch's Commentary

The spiritual definition of “death” is falling to a lower spiritual level. There is no spiritual death – falling to a level which is a lack of a spiritual level. The spiritual definition of evil is a desire to receive for oneself alone. This is the level of the body without a soul. The soul level of Nefesh and ruach may leave the body and the body still lives since it is powered by the soul level of ruach. It is important to clarify the meaning and usage of the term harnessing the powers of severity. Satan and the negative system is referred to as the “other side”. This can be said to be the left side of the left column. It is important to realize that physical left leaves a body representing a desire for oneself alone. This consciousness is housed in a earthen vessel that requires destruction which we call decay and dissolution. Just as an impure earthen vessel requres destruction to make it return to a state of Kosher so does the human body.

"This is the Chok - statute of the Torah, which G‑d spoke, saying, 'Speak to the children of Israel, that they take for you a pure, unblemished red heifer which has never worn a yoke and give it to Elazar the priest. He will take it outside the camp, and someone will slaughter it before him. Elazar the priest will take some of its blood on his finger and sprinkle it toward the opening of the tent of meeting seven times. Someone will burn the heifer in front of him; he will burn its hide, its flesh, its blood, and its innards'…."

(Num. 19:1-5)

Know that the five final forms of the letters signify the five states of gevura. Their combined numerical value is 280, and when we add 5 for the five letters themselves, we have [285, the numerical value of] "heifer".

Five letters of the Hebrew alphabet have different forms that they assume at the end of a word. Since these final forms signal a pause in the flow of reading, they signify the five states of severity (gevura), or restraint. The letters with their numerical values are:

mem (40), nun (50), tzadik (90), pei (80), chaf (20). 40 + 50 + 90 + 80 + 20 = 280.

chanoch adds: five final letters, in this form

"Heifer": in Hebrew, "parah" — pei-reish-hei = 80 + 200 + 5 = 285.

The heifer must be red, because it is drawn from bina…

Alternatively, [the extra hei, whose numerical value is the 5 needed to equal the numerical value of "heifer", and signifies that the five states of gevura] descend to bina, which is referred to by the [first] letter hei [of the name Havayah] - or descend to malchut, which is referred to by the [second] letter hei [of the name Havayah]. Therefore the heifer is called the "parah", i.e. the cow ["par"] of the hei.

The end of Part One

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Of Cows and Divine Names

Kabbalah explains that death is a lacking in divine consciousness. Chanoch adds: See part one above.

This week's Torah reading opens with the mitzvah of the red heifer. The ashes of the red heifer are used to purify a person from the impurity of death. "Death" is spiritually a falling from one state of divine consciousness to a lower one (or lack of one). Thus, the mitzvah of the red heifer contains within it the mystical explanation of evil and the purification from defilement of evil/death, i.e. loss of divine consciousness. Chanoch adds: See part one above.

"This is the statute of the Torah, which G‑d spoke, saying, 'Speak to the children of Israel, that they take for you a pure, unblemished red heifer which has never worn a yoke and give it to Elazar the priest. He will take it outside the camp, and someone will slaughter it before him. Elazar the priest will take some of its blood on his finger and sprinkle it toward the opening of the tent of meeting seven times. Someone will burn the heifer in front of him; he will burn its hide, its flesh, its blood, and its innards'…."

(Num. 19:1-5)

This excerpt above is from the teachings of the Arizal from part one.

Regarding the essence of the [rite of the] red heifer, King Solomon, of blessed memory, said, "I said, 'I will become wise,' but it was far from me" (Ecclesiastes 7:23), as our sages explained. (Bamidbar Rabba 19:3)

The heifer must be red, to signify the state of severe judgment….

King Solomon was the wisest of all men, but even he could not understand how, as happens in the rite of the red heifer, the individual administering the purification rite himself becomes defiled by doing so.

Know that [this is because] the basis of the [rite of the] red heifer is [that it expresses] how malchut receives from the back of the Holy Names, and not from their front.

Since the rite of the red heifer exemplifies a state of reality in which the Divine Name is not showing its "face", but rather its "back", we sense ourselves in this context as being removed, or "far" from G‑d's presence. This is why King Solomon described his inability to fathom the workings of the red heifer rite as feeling "far" from wisdom.

Therefore the heifer must be red, to signify the state of severe judgment [to which malchut is subject].

Red is the color of gevura, severity. Someone who has been defiled by means of contact with death is in a state of extreme, severely limited divine consciousness. The stark confrontation with the reality of death carries with it the seeds of abject depression born of a nihilistic, fatalistic, pagan, or absurd attitude toward life. The individual must therefore "purify" himself from this defilement.

This is the end of part two.

Part 3 is Advanced teachings from the writings of the ARI

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Of Cows and Divine Names

Kabbalah explains that death is a lacking in divine consciousness. This week's Torah reading opens with the mitzvah of the red heifer. The ashes of the red heifer are used to purify a person from the impurity of death. "Death" is spiritually a falling from one state of divine consciousness to a lower one (or lack of one). Thus, the mitzvah of the red heifer contains within it the mystical explanation of evil and the purification from defilement of evil/death, i.e. loss of divine consciousness.

"This is the statute of the Torah, which G‑d spoke, saying, 'Speak to the children of Israel, that they take for you a pure, unblemished red heifer which has never worn a yoke and give it to Elazar the priest. He will take it outside the camp, and someone will slaughter it before him. Elazar the priest will take some of its blood on his finger and sprinkle it toward the opening of the tent of meeting seven times. Someone will burn the heifer in front of him; he will burn its hide, its flesh, its blood, and its innards'…."

(Num. 19:1-5)

The above excerpt from the teachings of the Arizal follows the previous installment, Of Cows and Divine Names - Part 2.

chanoch adds: This next paragraph will be explained further below.

The retrogressive spelling of the 72-Name, i.e. tet-hei-gimel dalet-tet hei-tet-hei dalet-tet, which is similar to tet-dalet-hei-dalet [being produced out of] yud-hei-vav-hei, the numerical value [of this spelling] is 62.

The loss of optimistic, forward-looking divine consciousness is reflected by the name Havayah "recoiling" backward in the alphabet.

The heifer embodies the retrogression of normal divine consciousness that results from contact with death….

When we consider the four letters of the name Havayah and substitute each letter with the letter preceding it in the alphabet, this is called the "retrogressive" spelling of the Name. Thus, yud-hei-vav-hei becomes tet-dalet-hei-dalet. There is also a "progressive" spelling of the name Havayah, in which each letter is replaced by the letter following it in the alphabet. In this way, yud-hei-vav-hei becomes kaf-vav-zayin-vav.

chanoch adds: While we will not use it in this essay there is a cedntral column spelling using the Atbash letter substitution method. These three methods of developing “Names of HaShem” meaning “Attributes of HaShem” is utilized in meditations during the Amidah prayer during the negative three wweeks.

The spellings-out of the name Havayah can also be spelled retrogressively. Here, though, we must point out that since there is no letter before the letter alef, the alef remains an alef even when "retrogressed".

chanoch adds: There are other Kabbalists who view the Aleph Bet not as a line but as a continuous circle. Then the Aleph will become a Tav. Both views are correct. It is recommended that students of Kabbalah contemplate rational explanations for both views. Also to meditate on these views and utilize your intuition meaning your connection to HaShem.

Following is the derivation of the usual and retrogressive spellings-out of the name Havayah:

regular spelling - - retrogressive spelling

The 72-Name (the yud-filling)

yud – yud-vav-dalet - - tet–tet-hei-gimmel

10 + 6 + 4 = 20 - - 9 + 5 +3 = 17

hei – hei-yud - - dalet – dalet tet

5 + 10 = 15 - - 4 + 9 = 13

vav – vav yud vav - - hei – tet – hei

6 + 10 + 6 = 22 - - 5 + 9 + 5 = 19

hei – hei-yud - - dalet – dalet tet

5 + 10 = 15 - - 4 + 9 = 13

20 + 15 + 22 + 15 = 72 - - 17 + 13 +19 + 13 = 62

The 63-Name (the combined filling)

yud – yud-vav-dalet - - tet–tet-hei-gimmel

10 + 6 + 4 = 20 - - 9 + 5 +3 = 17

hei – hei-yud - - dalet – dalet tet

5 + 10 = 15 - - 4 + 9 = 13

vav – vav alef vav - - hei – alef – hei

6 + 1 + 6 = 13 - - 5 + 1 + 5 = 11

hei – hei-yud - - dalet – dalet tet

5 + 10 = 15 - - 4 + 9 = 13

20 + 15 + 13 + 15 = 63 - - 17 + 13 +11 + 13 = 54

The 45-Name (the alef-filling)

yud – yud-vav-dalet - - tet–tet-hei-gimmel

10 + 6 + 4 = 20 - - 9 + 5 +3 = 17

hei – hei-alef - - dalet – dalet alef

5 + 1 = 6 - - 4 + 1 = 5

vav – vav alef vav - - hei – alef – hei

6 + 1 + 6 = 13 - - 5 + 1 + 5 = 11

hei – hei-alef - - dalet – dalet alef

5 + 1 = 6 - - 4 + 1 = 5

20 + 6 + 13 + 6 = 45 - - 17 + 5 +11 + 5 = 38

The 52-Name (the hei-filling)

yud – yud-vav-dalet - - tet–tet-hei-gimmel

10 + 6 + 4 = 20 - - 9 + 5 +3 = 17

hei – hei-hei - - dalet – dalet dalet

5 + 5 = 10 - - 4 + 4 = 8

vav – vav vav - - hei – hei

6 + 6 = 12 - - 5 + 5 = 10

hei – hei-hei - - dalet – dalet dalet

5 + 5 = 10 - - 4 + 4 = 8

20 + 10 + 12 + 10 = 52 - - 17 + 8 +10 + 8 = 43

Similarly, the numerical value of the retrogressive spelling of the 63-Name is 54, that of the retrogressive spelling of the 45-Name is 38, and that of the retrogressive spelling of the 52-Name is 43.

The combined numerical value of the four retrogressed root-letters, tet-dalet-hei-dalet, is 88. Tet-dalet-hei-dalet= 9 + 4 + 5 + 4 = 22. 4 x 22 = 88

[This plus] the combined numerical value of the all retrogressed names [285] is the same as that of the Hebrew word for "heifer" ["parah"]. Chanoch adds: As explained above in part one and two.

62 + 54 + 38 + 43 + 88 = 285.

Parah" is spelled: pei-reish-hei = 80 + 200 + 5 = 285.

Thus, the heifer embodies the retrogression of normal divine consciousness that results from contact with death.

Just as [the numerical value of the word for "heifer"] is produced from five instances of retrogressive spelling, so does it comprise five states of gevura, [as follows]:

It is termed "heifer" because of malchut, "red" because of hod, "pure" because of yesod, "unblemished" because of gevura, and "which has never worn a yoke" because of bina.

The sefirot in the above list are those on the left axis of the sefirot (bina, gevura, and hod) and the two final sefirot of the middle axis (yesod and malchut), which act as funnels for the preceding sefirot (including the three left ones).

chanoch adds: Malchut is a Sephira that changes its relationship to the three columns. In my opinion, this change is not transitional but instantaneous. Yesod in this discusion is only the crown portion and not the stem portion. When Yesod is connected to the left column the stem separates from the crown.

Know also that the red heifer purifies the defiled by means of the divine attribute of mercy, as well. Specifically, [this is] by means of the regressive iterations of the four Names Havayah, [as follows].

The numerical values of the regressive iterations of these four names are 184, 166, 130, and 144, as follows:

The 72-Name (the yud-filling) – for the divine attribute of mercy

1

yud – yud-vav-dalet yud – yud – vav - dalet

10 + 6 + 4 = 20 - 10 + 6 +4 = 20

2

hei – hei-yud yud - yud-vav-dalet

5 + 10 = 15 - 10 + 6 + 4 = 20

3

hei – hei – yud

vav – vav – yud – vav

yud – yud – vav – dalet

hei – hei – yud

5 + 10 = 15

6 + 10 + 6 = 22

10 + 6 + 4 = 20

5 + 10 = 15

4

vav – vav - yud – vav

hei – hei – yud

6 + 10 + 6 = 22

5 + 10 = 15

The total for the 72-Name (the yud-filling) – for the divine attribute of mercy = 184

The 63-Name (the combined filling)– for the divine attribute of mercy

1

yud – yud-vav-dalet yud – yud – vav - dalet

10 + 6 + 4 = 20 - 10 + 6 +4 = 20

2

hei – hei-yud yud - yud-vav-dalet

5 + 10 = 15 - 10 + 6 + 4 = 20

3

hei – hei – yud

vav – vav – yud – vav

yud – yud – vav – dalet

hei – hei – yud

5 + 10 = 15

6 + 10 + 6 = 22

10 + 6 + 4 = 20

5 + 10 = 15

4

vav – vav - aleph – vav

hei – hei – yud

6 + 1 + 6 = 22

5 + 10 = 15

The total for the 63-Name (the yud-filling) – for the divine attribute of mercy = 166

The 45-Name (the combined filling)– for the divine attribute of mercy

1

yud – yud-vav-dalet yud – yud – vav - dalet

10 + 6 + 4 = 20 - 10 + 6 +4 = 20

2

hei – hei-alef yud - yud-vav-dalet

5 + 1 = 6 - 10 + 6 + 4 = 20

3

hei – hei – alef

vav – vav – alef – vav

yud – yud – vav – dalet

hei – hei – alef

5 + 1 = 6

6 + 1 + 6 = 13

10 + 6 + 4 = 20

5 + 1 = 6

4

vav – vav - alef – vav

hei – hei – alef

6 + 1 + 6 = 13

5 + 1 = 6

The total for the 45-Name (the yud-filling) – for the divine attribute of mercy = 130

The 52-Name (the combined filling)– for the divine attribute of mercy

1

yud – yud-vav-dalet yud – yud – vav - dalet

10 + 6 + 4 = 20 - 10 + 6 +4 = 20

2

hei – hei-yud yud - yud-vav-dalet

5 + 10 = 15 - 10 + 6 + 4 = 20

3

hei – hei – yud

vav – vav – yud – vav

yud – yud – vav – dalet

hei – hei – yud

5 + 10 = 15

6 + 10 + 6 = 22

10 + 6 + 4 = 20

5 + 10 = 15

4

vav – vav - vav

hei – hei

6 + 6 = 12

5 + 5 = 10

The total for the 52-Name (the yud-filling) – for the divine attribute of mercy = 144

The total of these four numerical values is 624.

184 + 166 + 130 + 144 = 624.

When we subtract from this the four iterated names themselves, each of which has the value of 72, we are left with 336.

The regressive iteration of the name Havayah itself, not being spelled out, is:

yud yud-hei yud-hei-vav yud-hei-vav-hei = 10 + (10 + 5) + (10 + 5 + 6) + (10 + 5 + 6 + 5) = 72. Thus 4 x 72 = 288. Also 624 – 288 = 336.

This is the numerical value of the words for "red heifer" [in Hebrew, "parah adumah"], plus the kolel.

"Parah adumah" is spelled: pei-reish-hei alef-dalet-mem-hei = (80 + 200 + 5) + (1 + 4 + 40 + 5) = 335."

Adding the Colel of 1 - 335 + 1 = 336.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim and Likutei Torah; subsequently published in "Apples From the Orchard."

Golden Calf – Fixing the Mixing

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Kabbalah expounds the mystical background of the Golden Calf [In order to understand] the incident of the Golden Calf, we must understand what was the intention of the Mixed Multitude in making this calf at this point.

As the Sages note, - chanoch adds: from the Zohar and Talmud - it was the "Mixed Multitude"(Ex. 12:38) of non-Jews that accompanied the Jews in their exodus from Egypt who instigated the idolatry of the Golden Calf.

I have already informed you [in my comments] on the verse And there arose a new king over Egypt (Ibid. 1:8), about the idea of the Mixed Multitude, [in particular] how they were [derived] from the impurities and pollution of [the soul of] Moses, whose soul was [derived] from the daat of Zeir Anpin itself, [which is in turn derived] from the mentality of Abba.

Moses' soul was derived from daat, which means that he was an expression of the idea of taking the intellectual idea and translating it into personal relevance, producing emotional response and practical expression. The fact that daat is informed by the mentality of Abba means that it is the new, revolutionary, initial Divine insight that seeks to be made relevant and change reality.

But any initial insight appears in consciousness together with an admixture of impurity, in the form of illusions and deceptions, which have to be clarified out of the raw material of the insight via the process of bina. Moses' error was in not recognizing these aberrations in the insight granted him for what they were, thinking that they could be incorporated and elevated into the picture. In material reality, this was expressed as his inclusion of the Mixed Multitude in the Exodus.

chanoch adds: The above 2 paragraphs of commentary by the translaters do not make sense to me. This does not mean that they are wrong only that I do not understand the words used.

Laban the Aramean was reincarnated as Balaam…

Elsewhere, the Arizal explains that the Mixed Multitude was indeed meant to be elevated eventually, but Moses tried to do this prematurely. This is evidently a classic example of the Baal Shem Tov's teaching that every process of spiritual growth must proceed through the three stages of submission (of the ego, in order to gain new insight), separation (of good and evil, in order to refine and purify the insight), and sweetening (of the impure elements of the insight with the power generated by the pure, refined insight). Moses was trying to skip the middle stage of this process.

”b

chanoch adds: This 3 step teaching is being used by modern Kabbalists to integrate many teachings from other spiritual paths “back” into Kosher Orthodox Judaism. In my opinion that is premature also. It will depend on the physical manifestation of Mashiach which will happen after Mashiach consciousness manifestation.

Nonetheless, they still contained an admixture of sparks of holiness, and this is why Moses exerted all his energy to gather the Mixed Multitude under the wings of the Divine Presence, [that is, to convert them to Judaism].

We find a similar [phenomenon] with Balaam, about whom our Sages said, "[When the Torah says:] 'And there arose no prophet in Israel like Moses,'(Deut. 34:10) [it implies that] no [such prophet] arose in Israel, but among the [other] nations of the world one did arise, namely Balaam."(Bamidbar Rabba 14:19)

Balaam was thus somehow a fallen version of Moses.

chanoch adds: My understanding is very different then the translators comments. Bilaam is not a fallen spark of Moshe. Moshe and Bilaam are repositories for all souls with affinity to their souls. According to the teachings of the Baal Shem Tov as recorded in our teachings from the book “You are who you hate” all people will eventually grow spiritually to be Children of Israel and connect to the repository within the soul of Moshe. Obviously when that happens Moshe will become Adam HaRishon. The meaning of fallen spark may also be the human souls that have connected to the negative system, since all souls will eventually will be connected to Moshe.

I have also informed you [in my comments] on the verse: And Rachel stole her father's terafim (Gen. 31:19) that Laban the Aramean was reincarnated as Balaam son of Be'or, for Be'or was Laban's son and Balaam's father. This whole family was [derived] from the one common source we have mentioned; they were all impurities from the soul of Moses. This includes Laban, Be'or, Balaam, and [Balaam's] two sons Yunus and Yumbruce that are mentioned in the Zohar. (II:191a) Therefore, they were all great magicians and sorcerers, without equal anywhere in the world.

If Moses embodied the power to take divine insight and make it relevant, we may assume that magic is a perversion of this power. Magic is the combining of disparate forces in nature that appear at first unconnected and unrelated and harnessing them to produce results. This is possible only if the one attempting to manipulate these powers possesses some inkling of the fact that everything is indeed related somehow, and can therefore be connected.

Magic simply takes the insight of unity and ignores the divine essence…

The idea that everything is connected is derived, in its source, from the divine insight that G‑d created everything and sustains everything, and thus everything in the world is an expression of His power and is meant to express His presence. So the perversion of magic simply takes the insight of unity and ignores the divine essence of this unity.

chanoch adds: While the above paragraph may be true, the divine essence needs to be included even in the utilization of some aspects of the spiritual system. The major essence of magic is a desire to receive for oneself alone consciousness by the ptactitioner.

Thus, these souls, who were derived from the admixture of impurity in Moses' soul, possessed something of his insight into the unity of Creation, but either ignored or could not "divine" the divinity underlying this unity. They therefore possessed great magical powers.

Now, I have already informed you in "The Gate of Reincarnations" (Introduction 22) as well as in [my discussion of] the mitzvah of Grace after Meals, (Shaar HaMitzvot) how souls transmigrate progressively through the four kingdoms: mineral, vegetable, animal, and human. I told you there also that there is a fixed time for [their incarnation into] each of these levels, after which they ascend to the next level. Now, the time fixed for being incarnated into the vegetable kingdom is the first four months of the year, which are Nisan, Iyar, Sivan, and Tamuz. After this, the [reincarnated souls] ascend to be incarnated into animals.

Now, Be'or, the father of Balaam, was reincarnated into the vegetable kingdom, but he was not able to proceed in his rectification by ascending into the animal kingdom because of he was so polluted by evil. He was undoubtedly the highest aspect of the impurities in this soul-root, so therefore his grandsons Yunus and Yumbruce, who were the leaders of the Mixed Multitude, as is known (Zohar, loc. cit.) as well as the Mixed Multitude themselves, all wanted him to be rectified. For his elevation would mean an elevation for them.

Through this…they would be able to extricate the soul of their grandfather Be'or from the vegetable kingdom…

So they examined and understood through their magic that the only way it would be possible for him to ascend from there would be if they made the Israelites sin. Through this, the forces of evil would be strengthened, and they would be able to extricate the soul of their grandfather Be'or from the vegetable kingdom.

To [the sin of the Israelites] would be added the fact that the sin would occur through Aaron, the High priest, the holy one of G‑d.

The evil generated by a sin is greater the holier the sinner, for the holier the person, the more divine power he embodies.

Added to this would also be the fact that they possessed the same golden plate inscribed with the words, "Ascend, O ox!"

In Moses farewell blessing to the Jewish people, he describes Joseph as an "ox": "The most eminent, his [is the power of the] ox that is given to him…."(Deut. 33:17) In Jacob's blessing to Joseph, the same word for "ox" appears, although in a different meaning, that of "wall": "A fruitful son is Joseph, a fruitful son above the [evil] eye; daughters tread over the wall [to gaze on him]." (Gen. 49:22) The words for "over the wall" in Hebrew are "alei shur", which if slightly revocalized can be read: "Ascend, O ox!" ["aleh" "shor"].

The Sages tell us that when Joseph died, his coffin was placed in the Nile River. When the Jews left Egypt many years later, Moses stood at the edge of the Nile and cast into it a golden plate inscribed with the words "Ascend, O ox!", and Joseph's coffin rose to the surface. In this way, Moses was able to fulfill Joseph's wish to have his bones removed from Egypt and buried in the Land of Israel. (Midrash Tanchuma, Ki Tisa 19) Obviously, this golden plate possessed great power.

By eating this grass, the limbs of the Calf became animated one by one…

Thus they devised to make the Golden Calf, which is also called an "ox", with the powerful magic tools in their mouths, which upset the order of the supernal realms. All the powers we mentioned combined together - that of the evil [generated by the Jews' sin], that of the magic [powers they possessed], that of the holiness of Aaron's, and that of the holy Name etched in the golden plate that was used to elevate Joseph from the Nile. This combination produced the Golden Calf, which was animated by the spiritual life-force of their grandfather Be'or. [Be'or] thus ascended from the vegetable to the animal kingdom, and [the Mixed Multitude] accepted him as their leader, who would inform them of the future and tell them whatever they would need to know. And all this was possible by the fact that they made the Israelites sin, as we mentioned.

The soul of the wicked Be'or, which was present in this calf, was who yelled out, saying "This is your G‑d, O Israel!" (Ex. 32:4) as our Sages have stated. (See Pirkei d'Rabbi Eliezer 25)

This is also the inner meaning of our Sages' statement (Pesikta Zutarti, Shemot 32:4) that they fed the Golden Calf grass, as it is written, "[They made a calf at Horeb, and bowed down to a molten image; they made their glory bitter] in the form of an ox eating grass." (Psalms 106)

To explain: since [Be'or] was incarnated in the vegetable kingdom as grass, [the Golden Calf] ate [this grass] in order to extricate [Be'or's] soul that was incarnated there. By eating [this grass], the limbs of the Calf became animated one by one, and [Be'or's soul] thus ascended from the vegetable to the animal kingdom.

They accomplished all this through the power of their magic.

And this is why they made the Golden Calf in the month of Tamuz, for that is the last month of the time of reincarnation ascending from the vegetable kingdom into the level of animals.

[Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaPesukim, Ki-Tisa; subsequently published in "Apples From the Orchard."]

A Passion for Miracles

Chasidic Masters Teachings

Rabbi Yaakov Yitzchak Horowitz, the "Seer" of Lublin

"The Israelites moved on from the Mount Hor going by way of the Reed Sea so as to skirt the territory of Edom. The people became discouraged along the way.

The people spoke out against G‑d and Moses: 'Why did you take us out of Egypt to die in the desert? There is no bread and water. We are getting disgusted with this insubstantial food [manna].'

G‑d sent poisonous snakes against the people, and when they began biting the people, a number of them died. The people came to Moses and said, ' "We have sinned by speaking against G‑d and you, Pray to G‑d and have him take away the snakes.' When Moses prayed for the people, G‑d said to Moses, 'Make yourself the image of a venomous serpent [in Hebrew, 'saraf'] and place it on a high pole [in Hebrew, 'nes']. Everyone who is bitten shall look upon it and live.'

Moses made a copper snake and placed it on a high pole. Whenever a snake bit a man, he would gaze at the copper snake and live." (Num. 21:4-9)

chanoch adds: Please note the 2 Hebrew words Saraf and Nes. We will discuss them below.

To grasp the meaning of G‑d's supernal greatness and loftiness, one needs to serve Him with utter devotion and a fiery burning love and enthusiasm. Yet, should you achieve this, it is crucial to understand that it is not your own accomplishments that brought you this far. It must be a fixed and permanent dictum of your heart that everything comes from G‑d, and that this level you have achieved was not a result of your own righteousness, but simply a chesed from G‑d, who is always prepared to help one who desires to elevate and purify himself. "If one come to purify himself, he is helped from above." "G‑d is close to all who call on his name in truth." (Psalms 145:18)

"Make yourself the image of a venomous serpent [in Hebrew, "saraf", from the root word for "burn"]: this is one's fiery enthusiasm for divine service.

"…and place it on a high pole [in Hebrew, "nes"]: put your enthusiasm in a high place for all to see so that they too may become inspired and caught up in the fervor of your divine service so as to aspire to it. You must remember that one is not able to reach lofty levels of inspiration and enthusiasm through one's own natural faculties. Only with help from G‑d, through a little "nes"(meaning also "miracle"), can the true seeker aspire to higher and higher levels of fiery inspiration in his divine service.

…place it on a high pole (nes)": let what you have learned be of benefit to others. Place your enthusiasm in a prominent place so that people will understand that you were blessed with a little miracle (in Hebrew, "nes") from G‑d.

Otherwise other people will be inclined to think, "His passion and enthusiasm is appropriate for him since he is a tzadik, but what about the rest of us? We have limitations and problems, how can we be expected to reach such ardent, fiery levels of divine service?"

The message "…place it on a high pole ['nes']", let everybody know that they must rely on G‑d. If you are prepared to place your hope in G‑d and apply yourself , you can also increase your passion and enthusiasm and reach lofty levels of divine service. But if you try to do it alone, it will be impossible. You need a little miracle.

Whenever a snake bit a man, he would gaze at the copper snake and live.": "You who have remained attached to G‑d your G‑d are all alive today." (Deut. 4:4) If one doesn't live one's life with enthusiasm and passion, and connection to G‑d, it's as if he is not even alive. If one succumbs to the serpent (i.e. the evil inclination), he is a good as dead. Yet when a Jew follows the example of the tzadik, and remains attached to G‑d, he remains "alive today". It becomes possible to live a life today in this world which is worthy of being called the "World to Come"; a life of spiritual delight, a life of service and knowledge of G‑d.

If one should feel overwhelmed or crushed by the evil inclination and feel paralyzed in his divine service, he needs only to look at the tzadik and to remember that he (the tzadik) once was in the same position. He looked to G‑d for help and picked up a little miracle. There is never a need for despair.

[Adapted by Binyomin Adilman from Sefer Zichron Zot]

chanoch's comments

The energy of Parasha Chukat is “Mind Over Matter”. This story of the fiery snake on a pole – people looking up at the pole – receiving a Nes – miracle and being cured of a snake bite seems a little much.

The religious explanation is by looking up at the copper snake one remembers HaShem and this connection cures him. This is one time of many in the Torah that hints to “Mind Over Matter”.

It is truly intriguing to realize that the copper snake on a pole is the insignia of medial healing services today. This continue the hint over the centuries and is now being utilized as the energy of a vaccine, which is preparing the human race to utilize the tool of “Mind Over Matter”. This is my opinion.

Another teaching is that it hints to us that to draw miracles to our lives, require us to strengthen our passion. How does one become more passionate. For men it is not to take testosterone supplements. It is to find a repetitive phrase in the Zohar. Repeat this phrase repeatedly. For women it is a verse in Psalms, usually chapter 119 that begins with a letter that begins your name. If you have difficulty finding a verse call or write to chanoch for help.

Paradoxical Laws

Via irony we can approach an understanding of the Divine.

From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

Generally speaking, the term, "decrees of the Omnipresent" [in Hebrew, "gezeirot HaMakom"] is understood to imply decrees that cannot be explained rationally. This is also the way Maimonides explains this term in the Mishna (Berachot 5:3) where we are told that if someone claims that the law of chasing away the mother-bird prior to taking its young (Deut. 22:6) is an expression of G‑d's mercy, such a person must be stopped, since we must not interpret G‑d's laws as being based on human sensitivities. G‑d's laws do not need a rationale in order for us to observe and cherish them. Maimonides was attacked for having made such a statement, as is well known. At any rate, if it is as Maimonides says, then all the commandments are merely decrees that need not be investigated as to their specific rationale.

chanoch adds: For some people this search for meaning behind or within the Mitzvot a tool to ignite the pintele yid = small spark that never is lost no matter how depraved one's actions.

Nothing could be a greater proof of the divine authenticity of Torah than these so called contradictions….

We have another Midrash which compares the legislation of the red heifer to a king who enters a country, and to whom his subjects say, "Please impose upon us some decrees!" The King replies: "Once you have accepted me as your sovereign, I will begin to make decrees." Similarly G‑d said to Israel: "Since you have accepted My sovereignty when I said 'I am the L-rd your G‑d, etc.', now accept My decree not to have any other deities!"

There is an illuminating comment by the Maharam from Padua, on the Sefer HaMada of Maimonides, commenting on the miracle by which the world was created and how contradictory it seems that certain celestial bodies are sources of light, while others only reflect light, having none of their own to give. Some stars race around the universe, others travel at a leisurely pace. Some natural phenomena exude heat, others cold. All these phenomena are examples of contradictions. Nonetheless, they are all part of the same universe. What is so strange then if the Torah contains some laws that appear contradictory? On the contrary, nothing could be a greater proof of the divine authenticity of Torah than these so called contradictions. Had Torah been man-made legislation, surely it would have reflected the lawgiver's "consistency"!

Surely, when G‑d created Nature, He did so with intelligence! This then must be our answer when confronted by those who claim that the Torah's commandments are devoid of reason, only intended to assert G‑d's authority over His creatures.

Our answer to such arguments must be that this would be a very poor way for G‑d to win adherents to His law. Surely, if He had only wanted to secure our obedience, He would have legislated only laws that we could comprehend, and which by their logic would make us accept Him as our supreme authority! The only reason then that He legislated such apparently illogical laws must be that they are beneficial for us, though we do not understand how - a condition due to the limitation of our perceptive faculties!

Translated and adapted by Eliyahu Munk From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

sma

Under the Yoke of the Oral Torah

How holy was the Red Heifer?

From the teachings of Rabbi Bachya ben Asher

"Bring a completely red young cow upon which no yoke was laid. And you shall give it to Elazar the kohen, and he shall take it outside the camp and slaughter it in his presence." (Num. 19:2-3)

The Red Cow is an allusion to the Oral Torah, the attribute of Justice in its most severe form. This attribute is the source of ritual impurity. The reason why this chore was given to Elazar to perform was in order that he should address the attribute of Justice in its most concentrated form. Such thoughts should not be held against him [seeing it stated repeatedly that all offerings are addressed to Havayah, the attribute of Mercy], as it was slaughtered outside holy precincts and was not considered as a sacrificial offering.

The reason that this Red Cow was slaughtered outside the holy precincts of the Temple was in order for it to be able to chase away, or diffuse, the spirit of impurity. This is why the remains of the cow [its ashes] together with the water from an original source, "living waters", would effect purification by means of the vessel within which it was contained (verse 17). Purity is derived from an influence exerted by the attribute of Mercy, an emanation higher than that of gevura, i.e. the attribute of Justice, that responsible for every kind of impurity.

You will need to appreciate that some Kabbalists are in doubt whether the fact that the procedure involving the Red Cow was carried out completely outside the confines of the Temple meant that it represented a higher degree of sanctity than that which pervaded the Sanctuary. In other words, everything connected with the Red Cow would have represented "Holy of Holies", whereas only a small portion of the Sanctuary itself was designated as "Holy of Holies". If so, the level of sanctity represented by the Red Cow, as well as by its remains, would have been superior to that of the sacrificial animals offered on the Altar inside the precincts of the Temple, so that there was really no comparison between the Red Cow and its counterparts inside the Holy Temple.

On the other hand, some Kabbalists think that the reason the procedure of the Red Cow was conducted outside holy precincts points to the fact that its sanctity was below that of even the lowest level of sanctity inside the holy precincts and that this is the reason that no part of it was processed inside those confines. These people then raised the following question: assuming that the Red Cow was of such a high level of sanctity as the levels of sanctity in the Temple, how could it possibly confer impurity on its [uncontaminated] handlers? On the other hand, if it was of such inferior sanctity that it had to be slaughtered and its remains kept outside sacred ground, how was it capable of conferring purity on the previously impure?

chanoch adds: In other words How and why does the mechanism work?

The fire of the Shechinah displaces or relegates terrestrial fires….

Some Kabbalists answered these questions by saying that indeed the entire Red Cow was "Holy of Holies" and that the reason it conferred impurity on its handlers was that any pure person on earth will automatically become impure through contact with extraterrestrial purity i.e. celestial purity [or sanctity]. This concept is reflected in the Torah phrase "anyone touching the Altar will become holy" (Ex. 29:37) i.e. will be burnt [as had happened to the two sons of Aaron, Nadab and Abihu]. Total terrestrial sanctity is relegated when it confronts celestial sanctity. What applies to relative sanctity, i.e. terrestrial sanctity versus celestial sanctity, also applies to terrestrial purity as opposed to celestial purity. This may be the meaning of the Talmudic concept that "one category of fire displaces, relegates, another category of fire" (Yoma 21) - that the "fire" of the Shechinah displaces or relegates terrestrial fires.

The Talmud there describes the penalty incurred by the angels who had opposed the creation of Adam by saying that he did not deserve G‑d's consideration. G‑d is reported as having stretched out His finger at these angels and burning them. If differences in the quality of fire exist among the angels in the celestial regions, it is easy to understand why terrestrial fire should be inferior to even the lowest of the celestial fires….

According to some Kabbalists the Red Cow was entirely in the category of "Holy of Holies". Personally, I feel that in some respects it was holy whereas in other respects it was totally secular in status. Seeing that the Red Cow transmits a spirit of ritual impurity, it contains a purely secular element. Seeing, however, that the Torah refers to it as "chatat", i.e. acting as a means to expiate, it must also contain an element of holiness. Because of the fact that it is composed of two opposite elements, the Torah applied stricter rules to it than apply to the animals which serve as sacrificial offerings on the Altar, seeing no one is in doubt about their status.

The bodies of people whose death is due to a 'kiss' of G‑d do not become ritually impure….

The reason that the Torah writes here about the rules of purification for people contaminated by impurity conferred by contact with the dead is that the ash of the Red Cow is so crucial in the purification process of such people. The root cause of living creatures contracting spiritual impurity dates back to the original cause of death, the serpent in the Garden of Eden.…

Nachmanides writes that the bodies of people whose death is due to a "kiss" of G‑d do not become ritually impure. The prophet Zechariah in that verse describes the elimination of death, the Angel of Death, etc., in the future; he employs the simile of the "great mountain which will be flattened at that time", describing the overcoming of the greatest obstacle in our lives on this earth prior to the coming of the Mashiach. This is what Maimonides had in mind when he stipulates that the Red Cow which will be burned by the Mashiach will be the tenth and final one, as with the absence of death there will be no need for further such means of purification.

Selected with permission from the seven-volume English edition of "The Torah Commentary of Rebbeinu Bachya" by Eliyahu Munk. From the teachings of Rabbi Bachya ben Asher

Honor of the Heavenly Serpent

G-d cares more for the honor of the righteous that of His own.

Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

"And Moses made a copper snake." (Num. 21:9)

The Tzror Hamor, in his commentary on parashat Bo, in connection with the mezuzot and mashkof (lintel), describes how jealous G‑d was of the honor of the righteous, more so even than of His own honor. This is why the word mezuzot, plural thus corresponding to Moses and Aaron, is mentioned first, whereas the word "mashkof " (which is above the mezuzot), corresponding to G‑d, is mentioned last. Moses was unwilling to have that which symbolized G‑d mentioned last; therefore when relaying the command, he mentioned the word mashkof first. (Compare G‑d's commandment to Moses (Ex. 13:7) and where Moses relays these instructions to Israel (Ex. 12:22)).

We must be careful not to besmirch the honor of Torah scholars…

We have a similar situation here. (Num. 21:5-9) The people spoke up against G‑d and against Moses and G‑d dispatched serpents and venomous snakes against them. He sent the serpents because they had spoken out against G‑d and the venomous snakes because of their having criticized Moses, who is compared to an angel of the seraph variety; in Hebrew "seraph" also means serpent. Therefore, after the people repented, G‑d told Moses to make a "seraph" for himself and put it on a pole, etc. Moses however, did not make a seraph; he rather made a snake, seeing that he considered restoring G‑d's honor as more important than restoring his own honor, even though a seraph was what G‑d had instructed him to make. From all this we learn to what extent we must be careful not to besmirch the honor of Torah scholars, righteous people, etc.

Translation and commentary by Eliyahu Munk. From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

The Living Well

The flowing spring in the well filled and overflowed in all directions-- it divided into 13 streams.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

This series is translating the Sefer Bahir.. The translator has chosen to utilize different commentaries from different Sages and categorize these comments according to the 4 levels of Torah referred to as Pardes = Garden. The Pshat level is the Pei of Pardes. Pshat refers to simple or naked energy level. The Raish is the Remez = hints in the Torah. The Dalet is the drash level of Torah. This is the ethical le3vel. The Samech is the Sod level or secrets of the Torah.

Torah Quote

"From there to the well; that is the well of which G‑d said to Moses, 'Assemble the people, and I will give them water.'"

(Num. 21:16)

Peshat (simple or basic meaning or unclothed):

Rashi is commenting on the phrase:

"From there to the well"

From there the flow [of their slain enemies' blood] came to the well. How? G‑d said, "Who will inform My children of these miracles?" The proverb goes, "If you give a child bread, inform his mother." (Shabbat 10b) After they passed through, the mountains returned to their places, and the well descended into the stream, and brought up the blood of the slain, their arms and their limbs, and carried them around the camp. The Israelites saw them and sang a song.

Derash (interpretive meaning):

Targum Yonatan:

"And from there was given to them (the Israelites) the living well, the well of which G‑d said to Moses: "Assemble the people and give them water."

In every person there is a spark, a point of light, but it has to be dug out...

Rabbi Shneur Zalman of Chabad:

In every person there is a spark, a point of light, but it has to be dug out like digging for treasure. When the spark is excavated, i.e. dug out and raised up, a well of fresh water will gush forth.

(paraphrased in Peninei HaChassidut)

Lubavitcher Rebbe:

When the soul comes down from its heavenly setting and is invested in a body, it suffers immense spiritual regression, because the body is a tremendous obstacle between it and G‑d. Nevertheless, it is a worthwhile journey for the soul, since the physical world has sparks of holiness trapped in it that have an even greater spiritual potency than the soul itself, and the soul profits from these sparks when the body does mitzvahs with physical objects.

Sod (esoteric, mystical meaning):

Zohar Chukat 183:

Of which G‑d spoke to Moses saying, 'Gather the people together.'" (Num. 21:16) This is because that well was not missing from them. If you wonder how all of them could possibly draw water from just that one source, it is because it divided into thirteen streams. The flowing spring in the well is filled and overflows in all directions. Then, at the time the children of Israel were singing and desired water, the children would stand about her, and sing. What did they say? '"Spring up, O well" (Num. 21:17), and raise your water to produce water for everyone to drink.' That is the way to praise this well, and "the well that the princes dug out." They spoke words of truth. And so it is.

G‑d is near those who know how to call on Him and arouse properly.

From here, we were taught that for whoever desires to arouse matters above, either by deed or speech, if that deed or speech is not performed properly then nothing gets aroused. All the inhabitants of the world go to the synagogue to arouse something above, but few are those who know how to arouse. G‑d is near those who know how to call on Him and arouse properly. However, if they do not know how to call on Him, He is not near, as is written: "G‑d is near to all those who call upon Him, to all who call upon Him in truth." (Psalms 145:18) What is, "in truth"? That is that they know how to arouse the truthful thing appropriately, and it applies to all as well.

BeRahamim LeHayyim:

"G‑d desires the heart.Where your heart is, that is very important to G‑d. At times you will be rewarded for a good intent as if you have done a good deed, even if that deed never comes to fruition. A bad intent is not punished directly, even if we are told that the thought of a sin is worse than the actual action." (Yoma 29b)

The Baal Shem Tov prized the simple bequests of the pure heart of the faithful devoted poor man over the complicated complex cogitations of the Scholar.

Maybe if we shed all of our sophistication and leave it at the synagogue's doorstep, just maybe, then we can approach G‑d in truth, and to pray to Him as if we are speaking to our Greatest Friend, our Father who art in Heaven, our Mother who bore us. If so then, perhaps we can dwell consciously amongst the Divine Presence.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir