A step deeper, Mashiach comes to transform, sublimate, and harness the snake energy to the good side. It comes from the unique messianic place - the fiftieth gate. It is channeled through Nachshon, the prince of the tribe of Judah (Num. 1:7) - the forefather of Mashiach. (Zohar I Vayeishev) The snake tastes not his food, for whatever he eats tastes like dust. He always crawls on his belly. (Gen. 3:14) In the rectified state, this represents one who is completely nullified to and included in the Infinite Light. "Let my soul be to all as dust." (Morning Liturgy)

Mashiach will purify and elevate the entire world to this level - the exalted inclusion of the fiftieth gate in the Infinite One. Nachshon, who was at this level, was the one who jumped into the sea and caused it to split. (Shemot Raba) When one is in extreme danger, the essence surfaces. He demonstrated complete trust in G-d and nullification to His will. This was the catalyst for the miracle and opened the path for the whole nation to walk through the sea on dry land.

So it is will be with Mashiach by the final redemption. His outstanding faith, trust, and self-sacrifice will push the entire people through the pangs of exile, make miracles sprout left and right, and open the light of the grand fiftieth gate to shine to all.

The supernal snake removed two mochin from Nukvah, which is two times the word OVR-207/ohr, as we discussed on the verse, "VAHVT-414/va’ahavta [and you shall love] G-d your L-rd." (Deut. 6:5) This is the gematria NChShN/Nachshon, to teach that Nachshon through his good deeds restored them to Nukvah.

Judah is rooted in malchut. (Likutei Moharan 4) The first prince of this tribe has to work to fix Nukvah the malchut/feminine principle. Nukvah is the partzuf that infuses this world. Mind power is light. Nukvah has two mind powers/lights. (Eitz Chayim, Shaar Nukvah) From this comes love and fear of G-d. Twice ohr [light] equals v’ahavta, from which is learned the mitzvah to love G-d, for fear and love.Together are two wings that propel the soul above to cleave to G-d. (Deut. 10:12-13)

The main attack of the snake/evil inclination is to put the soul asleep to Divine connection.

The main attack of the snake/evil inclination is to put the soul asleep to Divine connection. He injects the poison of materialism and causes the soul to forget what it is here for. Nachshon jumped into the sea and jolted the entire people into remembering their purpose. His self-sacrifice stands for generations in the soul-switch board as a battery to enlighten Nukvah and the whole world drawn from it to aspire to on High.

chanoch's Commentary

When one works with the 72 Names of HaShem it is good to remember the above paragraph and the wake up call performed by Nachshon ben Aminadav for all the generations. This is a good Kavenah to have at the moment of scanning or reading the 72 Names.

Moreover, when it reincarnated into Yishai, David's father, then the level of Cain called snake was completely rectified. As the verse says, "who consorted with Abigail daughter of Nachash." (Samuel I 17:25) the Sages explain that she was the daughter of the one "who died because of the bite of the nachash [snake]", (Baba Batra 17a) alluding to the fact that Yishai was the end of the rectification of the zuhama of the nachash, having the nefesh of Cain. Nevertheless, he died because of the bite of the snake (Shabbat 55b) - because of the sin of Adam. Thus, more completion was achieved through Yishai than through Nachshon.

chanoch's Commentary

Yishai is the "second chance", just as described above. More is accomplished in the process of Teshuvah than would be accomplished if someone does not ever make that mistake.

Yishai and David are also from Judah. Accordingly they also took a major part in rectifying the snake, who is stationed immediately beneath malchut in the worlds. Coming after Nachshon, they built on and furthered his work.

Yishai was one of the four who never sinned. His death was directly for the original sin and made a great repair for it. His great level of perfection paved the way for David/the Mashiach root to be born to the world.

From these last paragraphs we see clearly that the Nadab/Abihu Cain root is instrumental in fixing the tree of knowledge and bringing the final redemption.

Returning to the discussion of Nadab and Abihu, since they were on the level of the nefesh called Asiya, the zuhama of the snake attached itself to them, and they sinned in the incident of the "unauthorized incense-offering". (Lev. 10:1) As a result, they were punished with death [which has its hold on Asiya].

[Translation and commentary by Perets Auerbach.]

Elijah the Prophet is Pinchas

Chapter 33 Section 2B

Elijah the Prophet is Pinchas, (Zohar) who had the nefesh zehira ila’a of Adam. Therefore, Nadab and Abihu came into him in ibur in the incident with Zimri, since they were also the level of the nefesh of Adam from the aspect of the nefesh of Asiya, as mentioned earlier.

Likes attract and aid each other to rectify.

Nadab and Abihu had to die through burning.

Now, had the Jewish people not sinned with the [golden] calf, the zuhama would have been completely removed from them. Even though by the giving of the Torah the zuhama ceased from them, it would not have been able to return with the sin of the calf were it not that a bit was left. That was the final test that could have sealed their ticket to eternity in this world. (Shabbat) Had that been the case, then even though Nadab and Abihu sinned with the incense, they could have simply died a normal death. However, since Israel did commit the sin with the calf, they caused the zuhama to adhere once again to the nefesh of Adam. As a result, Nadab and Abihu had to die through burning.

chanoch's Commentary

This teaching is a shock. We are always taught that with the giving of the Torah "Death was Swallowed Up Forever". Yet here we learn that death will continue after the Mashiach. So how do we reconcile this appearance of paradox? There are two Mashiachs - which will represent the male organ of the Sefirah of Yesod. One will represent the stem; death will continue until the second Mashiach representing the crown of the male organ arrives.

Before the sin, Adam’s body was from the world of Yetzira. The sin caused a great fall to the lowly, earthy realm of Asiya and the body assumed a base, physical attire. (Likutei Torah, Bereishit) This is what the snake has a hold on. Physically, man is not that much different than beast. In fact, animals are more much more physically adept, and often much more beautiful. They are even at times better mannered; manners that could be learned from them were not given in the Torah. (Midrash)

chanoch's Commentary

It is our intention to give examples when we start teaching the "Torah Encyclopedia of the Kosher Animals."

Fire destroys the substantiality of the material. It is therefore one method of destroying the evil energy of the snake intermingled with the body. Cremation is forbidden as G-d in His infinite wisdom sees that the best rectification for the body after death is to let it deteriorate. Therefore, only their souls were burned while their bodies were left unscathed, for the negative energy was primarily attached to their souls and from there was burned away. Their bodies were buried and left to natural designs.

This is the reason for, "And all your brothers the entire House of Israel shall cry over the burning." (Lev. 10:6) Their sin of the [golden] calf caused the burning of the nefesh of Adam, the father of the entire world. This is the reason why Nadab and Abihu were considered equal to the entire Jewish people, like Moses and Aaron, because they possessed the nefesh of Adam itself.

chanoch's Commentary

The Angel of Death exists in potential in the spaces of the body - the organs like liver, kidneys, gall bladder, and many other spaces. These spaces are also within the Atoms. The potential of death will remain initially and will eventually be removed when we are complete in our Tikunnim, in my opinion.

Rashi states that Moses remarked to Aaron that he knew the consecration of the Tabernacle would involve the death of great tzadikim. He had thought that it would be himself or Aaron. After Nadab and Abihu were taken, he saw that they were greater.

Even though we explained that in order to draw down the tremendous Shechinah concentration in the Tabernacle, it was necessary to create an extreme awakening from below, which was to come through tzadikim dying for the Divine honor. Still, if they had not sinned with the golden calf, it would have been possible to make this awakening by means of the offerings without anyone having to die. Transgressing the Divine will impairs and weakens the spiritual batteries, leaving them depleted and unable to do what they were once able to do. “One sin causes much good to be lost.” (Marginita D’vai Rav)

After the golden calf, only the choicest were powerful enough...

After the golden calf, only the choicest were powerful enough to propel a strong enough ascent from below to bring down the highest light. This shows the greatness of Nadab and Abihu. The secret is here revealed – that they are from the nefesh of Adam himself.

Adam’s mistake took the Shechinah out of the universe, he himself is accordingly the one to sacrifice and give up life for its return.

Regarding the ibur into Pinchas it is written, "Remember NA/na [please] which NKI/naki [innocent] person ever perished," (Job 4:7) as the Zohar says. (Pinchas 217a) For the first letters of Nadab and Abihu are NA/nun-aleph, and they are from the root of KYN/Cain, whose letters spell NKY/naki. In other words, they never perished but went into Pinchas, who was also from Cain. However, as we explained earlier, (Chapter 32) when Pinchas sinned with the incident of the daughter of Yiftach, the ibur of Nadab and Abihu was removed from him and it went to Samuel the Prophet.

Above, the Ari'Zl taught us that NA/na hints to Nadav and Abihu, when this word of supplication was used by Elisha to receive double the spirit of Elijah. It again comes into play here by the verse speaking of Pinchas/Elijah receiving these souls to fix them.

Above we explained that na ['please'] fixes the forceful taking of light found in the Cain root in Tohu. Two na’s are necessary to fully repair this: one at the stage of Pinchas himself receiving the souls and one when he passed them on as Elijah to Elisha. Alternately, but also related to this, they fixed Cain’s forceful taking of Abel’s wife and life. Pinchas killed the offenders and took life for good reason. Elisha gave the Shunammite woman a child. (II Kings 4:8-37)

As a result of Israelites sinning with the Moabite women, a plague was sent and they were dying like flies. Pinchas got up, was vengeful on behalf of G-d, killed the main offenders, and the plague ceased. (Num. 25:1-9) His jealousy/zealousness for the Divine honor fixed Cain's selfish jealousy. By saving his brethren from deserved death, Pinchas fixed Cain’s killing his brother undeservedly. His care about his brothers fixed Cain’s "Am I my brother’s keeper?"(Gen. 4:9)

chanoch's Commentary

Abel's death was deserved or he would not have died as taught in Kabbalah. His "sin" was that he was too attracted to the physical world and not doing his spiritual work.

Pinchas thus rectified the separateness and lack of relation of the sefirot of Tohu...

At first the sefirot of Tohu were selfish in that each one received directly from Ein Sof, without giving to each other. Then the vessels tried to obtain too much light. (Eitz Chayim, Shaar Shevirat HaKeilim) Pinchas thus rectified the separateness and lack of relation of the sefirot of Tohu, source of the Cain mechanics. This gave into Pinchas’ jurisdiction the choice souls of Cain.

Korach the son of Yitzhar was from the level of the ruach of Cain from the side of evil, as the verse indicates, "And Korach took" (Num. 16:1) - see the Targum there. “And Korach separated”: “Taking” implies selfishness - the source of all separation. This comes from the dirt of the snake injected into Eve, which came out primarily in Cain. (Zohar 1 Bereishit) This evil ruach of Cain was enclothed within him [Korach], and therefore he accused Abel his brother, [who was enclothed in] Moses. However Jethro, though he too is from Cain, as it says, "Heber the Kenite separated from KYN/Kenites," (Judges 4:11) is from the level of good of Cain. Therefore, he gave his daughter Tziporah to Moses, was good to him, and fed him bread.

chanoch's Commentary

Abel reincarnated into Moshe - all three levels of Nefesh Ruach Neshama. The reincarnations of Cain includes the Egyptian who Moshe killed as the negative Nefesh - Korach the negative Ruach and Yitro the positive Neshama.

This greatly fixed the Cain root. Empowered by it, Jethro ’s recognizing one G-d and His power was actually the local catalyst for the giving of the Torah. (Zohar, see Likutei Moharan 10) The crown of Torah goes together with the others, which belong to Cain the firstborn.

chanoch's Commentary

Remember Torah has three crowns. Crown of Kingdom - Crown of Priesthood which is the Crown of the First Born - Crown of Torah. Yet the Crown of a good name exceeds all of the other 3.

Korach thought he had rectified Cain the firstborn, and therefore he tried to overcome Moses, who was Abel. However, he had erred in this because the tikune of Cain could not have come through Korach, since he was from his evil side. Rather, it could only come through his descendant, Samuel the Prophet, who was also from the good side of Cain. The Sages have said that Korach prophesized but did not know [what he was prophesying], because he saw a fire go out from his [reproductive] organ [making him think that since his descendents were to be rulers, Fire indicates malchut/kingship. (Likutei Moharan) he would be successful in usurping Moses7He saw that Samuel was to be from his offspring and did not know that Samuel fixed things by doing them the right way, which was not the case by him. (Tanchuma, Korach 5). Understand this.

[Translation and commentary by Perets Auerbach.]

Samuel the Prophet

Chapter 33 Section 3A

This is the secret of: "And he saw the Kenites," (Num. 24:21) who is Cain, and Samuel was from Cain. This is alluded to in, "Oy! Who will survive when MShMV/misumo [He imposes] AL/el [these]?" (Num. 24:23) - which are the letters ShMUAL.

...Samuel himself finished what Saul started...

Moreover, just before that it said, "He saw Amalek," (Num. 24:20) who is from the evil side of Cain, as we will later explain. Thus he was saying, "Woe to Amalek when Samuel will come", because it was him who urged Saul to go off to war against him. As it says [that Samuel himself finished what Saul started], "Samuel severed Agag (king of Amalek) in Gilgal." (Samuel I 15:33)

This is from the prophecy of Balaam the wicked. Even though he was bad, he was given revelations way beyond what he deserved, in order for G‑d to thereby show His people how much He watches over and protects them from those who plot to destroy them. Based on previous discussions of the Balaam root this is well understood.

Balaam tried to destroy the people three times. Each time, G‑d foiled his efforts. (Berachot 55b) He then said this prophecy. He was saying to the nations that those who try to wipe out the chosen people will themselves end up obliterated. Samuel, who comes from the rectified Cain energy, is the one who eradicates those who come from the bad side of Cain to annihilate. This relates to Balaam, whose evil powers came from the bad of Cain. (Zohar III Balaam) When his own efforts to do harm were thwarted, he was made to prophesize how coming efforts of succeeding enemies are also be destined to fail.

Samuel killed the king of Amalek in Gilgal - invested by the power of the rectified gilgul of his Cain sparks. Rashi teaches that he sliced him into four. Rabbi Nachman explains that this refers to the four principle kingdoms through which the sitra achra manifests in the world - which are all under the jurisdiction of the Amalek scoundrel. Samuel retrieved the malchut/kingdom of holiness from them. The letter D/dalet identifies with malchut and equals four. The Divine unity and reign spreads over the four directions of the world. This is the secret of the Dalet of “Shema Yisroel…EchaD” being written large in the Torah scroll. (Likutei Moharan) This empowered him to anoint David, the full bearer of malchut of holiness in his Mashiach essence.

chanoch's Commentary

The four kingdoms are expressed in the dream of Nebuchadnezzar in the Book of Daniel. Here is an English Translation - As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, its legs of iron, its feet part of iron and part of clay. - See more at: http://www.yeshshem.com/kabbalah-bible-inquiry-form.htm#sthash.UhXRaFK8.dpuf. The gold head of the dream statue, according to the Sages is the Babylonian Empire of Nebuchadnezzar. The Silver of the breast and arms are the initial Persian Empire associated with the Scroll of Esther. The brass of its belly and thighs represent The Greek Empire during the time of the second Temple and the Chanukah miracle story. The Iron legs represent the Roman Empire up to the British Empire - the time of the First World War. Its feet of a mixture of iron and clay represent various interpretations. One interpretation is that this mixture represents an attempt to resurrect both the persian and the Roman empires. Another interpretation is said to be the following: The mixture of iron-and-clay are said to represent traditional authoritarian rule uneasily coexisting with democratic rule and political fragmentation in the 'last days'. In particular, the clay is said to represent the common people having a say in how they are ruled during this time. The final dream aspect of stone is representing the eternal government of Mashiach who will defeat all of the vestiges of iron and clay. There are a number of competing interpretations in addition to the ones presented here.

"Samuel snatched back from ...'Satan' what he had taken from Jacob..."

This is the secret of what the Zohar (Vayeitzei) writes, "‘And he touched his thigh’ (Gen. 32:26) - this refers to Nadab and Abihu." In Saba of Mishpatim it says, "Samuel snatched back from 'Satan' what he had taken from Jacob [when they wrestled]". (Zohar II Mishpatim 111)

The 'Satan' saw that Jacob was invincible and there was no way he could beat him. He tried at least to cause some damage. Nadab and Abihu harbor the messianic potential. Thus they were able to facilitate the consecration of the Mishkan. If this tikun was able to fully spread out, Mashiach could have come then. Instead, it was damaged by the 'Satan'. Now it takes this whole series of Nadab/Abihu stages enumerated by the Ari'Zl for the full tikun to eventually fully take hold.

This is because Nadab and Abihu are the two legs, netzach and hod, the root of all prophets. 'Satan' had grabbed on to them. When Samuel came along and grabbed this thigh from 'Satan' which is Nadab and Abihu, he merited prophecy through them, because the thighs are the source of the prophets. Prior to Samuel, the thigh had been in 'Satan's possession, as the Ari' Zl explains on the verse: "vision was not widespread." (Samuel I 3:1, Sefer HaLikutim)

This demonstrates the awesome power of Samuel - that he battles and defeats the Devil himself. Therefore was he empowered to anoint David/Mashiach (lit. "anointed"). He also opened the channel of prophecy to spread out to all those who are worthy. To this day, his grave is a special place that can open up Divine inspiration for visitors.

chanoch's Commentary

The Zohar teaches that the source of divine prophecy is in the Sefirot of Netzach and Hod. A higher level than prophecy is that of a Talmud Chacham who has the potential to reach the Sefirot of Binah and Chochmah. A Talmud Chacham encompasses what passes for prophecy in our generation and actually is capable of knowing more. What is a Talmud Chacham? A kabbalist!

This is the secret of what the Sages say on the verse, "If You take note of the suffering of Your maidservant." (Samuel I 1:11) For Hannah [Samuel’s mother] said, "I will go into seclusion [with another man] and [will be forced to] drink the sotah [wayward woman's] waters, and then certainly will I have children."

A sotah is a woman who was alone with another man and is suspected of adultery. She is to be brought to the Holy Temple and given a special potion to drink. (Num. 5:24) If she is guilty, she dies a terrible death. If innocent - on the contrary, she is blessed to give birth to healthy children. Hannah was an extremely virtuous woman. According to Rabbi Elazar, she as if threatened on High and made a vow that if she would not have children, she would set herself up to go through the whole dark, suspicious sotah process in order to end up a mother. (Berachot 31b) She only meant this for the Divine honor, to be a vessel for its expression through motherhood.

This can be understood in light of what is found in the Saba of Mishpatim, where it says that Samuel grabbed the thigh from 'Satan', and gave him the thigh of the sotah in its place. Therefore, Hannah told G‑d that if she could not give birth to Samuel who could grab the thigh from 'Satan', she would go and become secluded [with another man]. This would cause two thighs to be taken away from 'Satan', the thigh of Jacob through Samuel, and the thigh of the sotah - since she would be pure and he would not overcome her.

She would set herself up in a test, withstand it, and thereby as if force Heaven to answer. This would come by virtue of the sotah process. For when she stands the test and is pure, this overcomes and subjugates the 'Satan', forcing him to relinquish energies that he stole from holiness through peoples’ mistakes.

She reached up to the level of super mercy...

"Hannah prayed upon G‑d..." (Samuel I:10) She reached up to the level of super mercy that is above the usual expression of Divinity afforded to people, called Atik, and changed the natural order. (Zohar) Samuel who came from this, lived above nature and anointed David/Mashiach who will elevate the whole world to this state. This all comes from Nadab and Abihu, who lived in this world in an elevated state. For this reason of an elevated state they - Nadav and Avihu never married

chanoch's Comentary

The sages teach that Nadav and Avihu never marrying was a mistake based on Ego. They did not think that any women were on their level. The above discussion hints that perhaps it was not for this reason but for another higher reason - They had already reached the level of Binah which is the world that is coming and therefore did not need to marry since they saw that their soul mates had not chosen to be born during this generation but came later when Pinchas/Eliyahu was ready for his mates. I am not aware of the Torah - Talmud - or Zohar telling us the names of Pinchas' wives. Only that all of the high priests descended from Pinchas.

This is also the secret of "Moses and Aaron were among His priests, and Samuel among those who invoke His Name," (Ps. 99:6) for Samuel was considered equal to Moses and Aaron. (Berachot 31b) This is because Nadab and Abihu were in him, and they were equal to Moses and Aaron, as is said on the verse, "It [the Mishkan] shall be sanctified by My Glory [through the death of tzadikim Moses thought it would be through him or Aaron. When he saw that they were taken, he said that he thus saw they were greater. (Rashi)]." (Ex. 29:43)

And just as ELYShA/Elisha took the three letters ELY from ELYHV/Eliyahu/Elijah, as said in the previous discussion, so too did ShMVEL/Shmuel/Samuel take the two letters E-L from Eliyahu, alluding to the fact that he took Nadab and Abihu, who were originally in Elijah.

E-L is a Divine name denoting G‑d’s power. Yet it is a name of chesed (lovingkindness) “E-L is chesed the whole day” (Ps. 52:3). As mentioned, this is part of the essential Nadab/Abihu dynamic.

Elisha also took the Y/yud from his master. As mentioned ELY/Eili means My L-rd. It fits with the ShA of ELYShA which means favor, referring to the lack of favor Cain experienced that was fixed in Elisha. This granted him the extra favor of ‘My L-rd’.

We need to explain the matter of Samuel, and we will start with Nadab and Abihu. Know that just as Nadab and Abihu sinned with the incense-offering, so too did Israel sin with the calf, and they caused them to be burned. As said earlier on the verse, "And all your brothers, the entire House of Israel, shall cry over the burning." (Lev. 10:6) Aaron also played a role in their death when he made the calf. As it says, "G‑d became very angry with Aaron to destroy him" (Deut. 9:20) - this refers to the destruction of his sons. Moshe’s prayer on his behalf nullified half the decree so that only two of them died. (Rashi)

[Translation and commentary by Perets Auerbach.]

Aaron and Haran

Chapter 33 Section 3B

Now Aaron was from the root of Abel, the son of Adam As mentioned, he also had a Cain connection and plays part in its rectification.. The root of Abel divided into many levels of roots, principally two soul-roots: The roots of Haran and Nahor, the brothers of Abram.

chanoch adds: This confirms that the soul parts of an individual may have many tikunim from all three columns of the Tree of Life. So we see it is very hard to know the complete picture of our souls tikune for one lifetime let alone many lifetimes. This teaches to live in the now.

Nahor reincarnated into Hur the son of Miriam (Moses' sister), while Haran reincarnated into Aaron. ChVR/(C)hur took the three letters of NChVR/Na(c)hor, while the N/nun from Nahor remained for the root of Ahab king of Israel, as we will explain. However, AHRN/Aaron has the three letters of HRN/Haran (hei-reish-nun), plus an additional A/aleph.

Lot the son of Haran was also from the root of Abel. Therefore the head-letters of LVT BN HRN/Lot ben [son of] Haran spell HVL/Abel in reverse - since both Lot and Haran were from the Abel-root. From Lot later came King Rehoboam, [King Solomon's son] as we will explain. Thus we find that Moses, his brother Aaron, Hur ben Miriam (their nephew), Lot, and Ahab are all from the root of Abel the son of Adam - different branches but all from Abel.

Haran himself came to rectify the sin of Adam who had performed idol-worship.

As said, Aaron was Haran the brother of Abram. Now, Haran himself came to rectify the sin of Adam who had performed idol-worship. However, not only did he not rectify, but he didn’t even believe in G-d until after Abraham came out of the fiery furnace, as the Sages say. Therefore Haran was burned in Ur Kasdim [the furnace in Kasdim].The wicked Nimrod tried to force Abraham to worship his idols. Upon refusal, Nimrod threw him into a fiery furnace and he came out unscathed. They asked Haran on whose side he was, and he aligned himself with Abraham, having seen his salvation. So they threw Haran in, and he died. (Bereishit Raba)

chanoch's Commentary

This story of Haran being burned in the furnace comes from the midrash titled "Book of Yashar - Jasper" which is available in English on Amazon. The lesson of Haran and Abram - where one survives - passes the test and one does not is meant to teach us that the energy of certainty does not depend on our senses "seeing" or hearing the truth but knowing/experiencing the essence of truth within ourselves prior to being able to "see" or hear the truth. What is your relationship to HaShem. Do you need to "see" or hear or sense HaShem and then you can say i know HaShem? Or do you know HaShem and then you can "see" or hear or sense HaShem? Which comes first? Your experiencing of HaShem or your "seeing - hearing - sensing the miracles in your life? Learn this well and often!

"Whatever is in your power to do - do!" (Eccl. 9:10) The fact that Haran died for the sake of faith started the process and paved the way for his soul to continue to undergo stages of tikune. A person should never say that since he wasn’t able to do everything that it seem he should do - therefore he won’t do anything.

chanoch's Commentary

Essentially there are many levels of to achieve a Tikune. Even doing the actions for the wrong reasons will allow you to reincarnate to do that action with the right reasons. Otherwise you will end up in Gehinom for cleansing prior to being reincarnated with the same astrological information and being named the same name as your previous incarnation, in my opinion.

After that, he reincarnated into Aaron to rectify the sin - but in the end he did just the opposite by making the [Golden] Calf. Really he should have instead sacrificed himself when the Mixed Multitude came to him and said, "Arise and make a god for us." (Ex. 32:1) However he erred, thinking that it was enough that they had already killed Hur, who was also from the root of Abel.

The intention of Aaron was totally good. He knew that if he would not listen to the people they would kill him. This alone was not an issue for him. However, he was concerned that because of this, G-d would destroy the people, in accordance with the principle that G-d is more exacting about the honor of tzadikim than of His own. (Zohar III)

Nonetheless, there was some aspect of this that was considered a lack on the part of Aaron. Adam's original mistake planted in events a strange scenario that, at times, no matter what a person might do, things cannot be completely good. Moreover, he might have to suffer consequences. This seems unfair, but life is not meant to be fair. We are here to fix things. A repair man who is sent to fix a stove does not question why the stove broke or why he is sent to fix it - he knows that his purpose is simply to do his job and make the repair. Each soul is a repairman of some part of existence and is sent in certain places/situations to rectify sparks of the original sin - according to their soul-root and according to their part in it. This is the ultimate cause of all seemingly impossible circumstances.

chanoch's Commentary

The Zohar teaches a famous adage that most people do not know its source. The road to hell is paved with good intentions. This teaches that the consciousness someone has must include the right Kavenah/consciousness at the right time, with the right action. If any component is missing or corrupted will cause the process to be lengthened. It has nothing to do with fairness or any other rational explanation. it has to do with the original agreement between the endless vessel and the endless light to remove bread of shame. If one thinks of the following metaphor it will help you understand how the system operates: when you take a band aid off of a cut - it might take 1 pull or many. If it is many pulls each one releases a little more of the band aid. This is like the levels of the complete tikune. If any one of the three components is incomplete or incorrect there is still a little bit of movement and change within the soul body relationship that means the partial tikune has been achieved.

...he built an altar as a result of the one slaughtered before him...

This is the secret of, "And he built an altar before him," (Ex. 32:5) which the Sages interpret to mean that he built an altar as a result of the one slaughtered before him - that is Hur. Thus, he didn’t stop them and sacrifice himself instead - and sinned as a result. This was not rectified until Uriah the Priest, as we will explain later.

However, prior to this he reincarnated into Ya’abetz the Judge. He sinned then as well, constantly making vows, as the Sages say on the verse, "Ya’abetz called out to the G-d of Israel, saying, ‘If you will bless me’." (Chron. I 4:10) Therefore, he reincarnated into Tola the son of Pu’ah the Judge. He was called ‘Tola’ after ‘tola’a’ [worm], whose strength is in its mouth; the silkworm weaves its silk from his mouth. This act of creating a substance is the opposite of (unkept) vows that separate reality. (Midrash) to hint that he had come to rectify the vows that came forth from his mouth.

He sinned in another way as well, as the Sages explain on the verse, "He dwelt in Shamir, in Mount Ephraim." (Judges 10:1) For, he remained in a single location in one city, rather than traveling from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore he reincarnated into Samuel the Prophet, who rectified this sin by traveling from place to place to judge the people, as the verse says.

Nadab and Abihu, who are called ‘limbs of truth’, came to him in ibur. From there (netzach and hod, which they represent) comes prophecy, and therefore he merited prophecy through them. When he fathered Abijah, his own son, Abihu reincarnated into him This is called ‘living ibur’ a soul that comes from someone alive into someone else.- so their names are similar. Nadab however remained in Samuel, which is the secret of, "his second [born son] Abijah." (Samuel I 8:2) For Nadab remained in Samuel, but from his second, that is Abihu, came the reincarnation into his son called Abijah.

The limbs represent the sefirot. They are all truthful. Nonetheless netzach and hod are special, for although they are in some aspect considered outside of the body of holiness and are thus susceptible to the kelipot, which are called sheker [falsehood] - they remain truthful. Linking to this special degree of truth afforded Samuel the merit of prophecy. A person can merit divine inspiration through simply thinking of G-d and connecting his everyday business to Him.

...that good was Mashiach ben Yosef, who was destined to come from him...

After that, Samuel died and reincarnated into Abijah, the son of Jeroboam. Thus it says by Samuel, "All of Israel eulogized him" (Samuel I 28:3) and with respect to Abijah, the son of Jeroboam it says, "All of Israel eulogized him." (Kings I 14:18) For they saw something good within him. According to Midrash Eichah in the Zohar, that good was Mashiach ben Yosef, who was destined to come from him - the reason being because he was the reincarnation of Samuel.

"‘And G-d saw the light that it was good’ (Gen. 1:3) - that it is good to hide." Bad people do not deserve to benefit from the light so G-d hid it. Tzadikim, who guard yesod through being chaste, do merit to use this light. (Bereishit Raba) Every day some revelation of it shines to their awareness. He hid it in yesod - the sefira of Joseph/Yosef. It is thus to be revealed by Mashiach ben Yosef. Yesod is the sefira of connection - between above and below. A new level of this connection is revealed at the time of death, when the soul departs above. It is thus a powerful time of yesod energy. People sensed this and saw through it some of the special good of the hidden light.

chanoch's Commentary

It seems a paradox that the new level of connection is revealed at the time of death. Yet the spiritual law is that in order to go higher one must lose everything. This is one of the reasons people die so that they can reincarnate at a higher level. Yet we no longer need to die since the physical world is an illusion and it is unnecessary to lose everything in the illusion. Just on the spiritual level.

[Translation and commentary by Perets Auerbach.]

Uriah the Cohen

Chapter 33 Section 3C

After that, Aaron returned and reincarnated into Uriah the Kohen of Kiryat Ye'arim, who was killed by King Yehoyakim. Through this, he was forgiven for the death for which he was culpable as a result of the (Golden) Calf. However, Nadab and Abihu also reincarnated with him into Uriah the Kohen as an actual gilgul, since they died because of him, as we said on the verse, "God became very angry with Aaron to destroy him." (Deut. 9:20)

...Nadab and Abihu also reincarnated with him into Uriah the Kohen...

Therefore, ARYH/Uri(y)ah was named after AHRN/A(h)aron - their names are similar and both were priests. In addition, even though he was rectified when Uriah was killed, since he caused Nadab and Abihu his sons to reincarnate and be killed because of him, therefore he needed to reincarnate a second time into Zechariah the prophet and kohen, the colleague of Haggai and Malachi. Nadab and Abihu reincarnated with him as a real gilgul.

Thus Uriah the Kohen, who came to rectify the sin of Aaron, was called kohen, to allude to Aaron the first kohen. However, Zechariah came for the purpose of Nadab and Abihu, and therefore was not called kohen even though he was one (and they were also kohanim). As it says, "I appointed trustworthy witnesses for myself: Uriah the Kohen and Zechariyahu the son of Yeberechiah." (Isaiah 8:2)

There is also another hint, for with respect to Uriah it does not mention "son of", though it does with respect to Zechariah/Zechariyahu. This is to allude to the fact that Uriah was the father and Zechariyahu was the son - that is that Nadab and Abihu his sons were the principle souls in Zechariah.

...each of them had reincarnations of two "witnesses"...

Therefore are they called "trustworthy witnesses" - because the two of them are one (the same) soul, as mentioned, and each of them had reincarnations of two "witnesses" - an aspect of Aaron and an aspect of his two sons. Hence, Uriah also prophesied about chastisements since he still needed to be killed. However, Zechariah prophesied about times of comfort and the building of the Second Temple, as found in his book.

A witness comes to clarify the truth in places where it is hidden. (Likutei Moharan) These tzadikim came to fix the root of Aaron and prove its absolute goodness from amidst its falls. They thereby testify to the Divine unity, which rests on and manifests through tzadikim. This is one idea behind "tzadikaya anpei Shechinta/the righteous are (as if) the face of the Divine Presence". (Zohar)

Each prophet expresses his vision in a different manner - according to his soul root. (Chatam Sofer 15:16) Also, the nature of the prophesy given to him to tell relates to his merit and his own tikun in the world. Isaiah accepted upon himself the yoke of Heaven with joy and so merited to foretell times of happiness. (Yalkut Shimoni Isaiah 6) Uriah had to work on the din side, which involves suffering - therefore he had to give over messages of reproof. After this tikun, the door was opened for Zechariah to do it on the chesed side.

[Translation and commentary by Perets Auerbach.]