Based on the Book:
The transliteration will be found during the recording.
Life seems to contradict theory: The Talmud asserts that "a person does not incur suspicion unless he has done the things suspected; and if he has not done it wholly he has done them partly; and if he is not done it partly, he has a mind to do it; and if he has not had a mind to do it, he has seen others doing it and enjoyed the sight of it." And yet, there are certainly guiltless people and impeccable Tzadikim who have been wrongly maligned and are completely innocent, Moses being a prime example. And so, based on this observation of Abaye a fourth century Talmudic Sage - qualifies the original Talmudic assertion: "This only applies when it is not the slander of enemies and foes. But where there are enemies present, we assume it was they who spread the rumor and that it has no substance." (On the recording-If something happens-look inside yourself. What you see is for your benefit.)
And so we see that holy and innocent Tzadikim are accused of sins that have never even occurred to them, not even in the previous incarnation, and yet, still, slanderers falsely accuse and slander them. This is what happened to our teacher, the divinely inspired holy one, the light of the seven days, the Baal Shem Tov and his student, our teacher Rabbi Dov Beer – the Maggid of Mezritch and others like them.
HaShem employs many strategies in his providential relationships with various human beings. Like a master chess player, HaShem responds to each of our moves in a way that brings him closer to check back, which means that we come one step closer toward fulfilling our life's mission. One tool that HaShem frequently employs for building character is the excruciating ordeal of false accusations. Fighting slander is an awful and humbling trial. Most of the time it appears to the outside world as "one person's word against another," and each time the accusations are denied, they are also restated, which causes the opposite of the intended effect, for even mentioning the lie reinforces its plausibility. This is the principle behind modern advertising and brainwashing: an assertion repeated and repeated cracks through resistance and slips into the unconscious and subconscious where it becomes accepted as a completely unverified truth supported by one thing alone, it's familiarity, despite its complete lack of proof.
This is why it is such a useful mechanism for both the negative side to assault someone and make them busy with these issues and the positive system to assist people to review themselves and their character traits. If someone is accused of doing something that they did not do a truly spiritual person will “fall on their face” - as the Torah describes Moshe doing repeatedly. This is because a spiritual person first searches within to determine if there is some truth to the accusation. Without that inner search no one can truly ascribe to the world – no I did not do this. If they say this without falling on their face they may be lying. If they do this search without a dream question tool regarding previous incarnations they may be lying. A truly spiritual person knows that these accusations come from HaShem as a gift for them to use the opportunity to grow. Are you a spiritual person? Or do you just think you are spiritual?
Those who are slandered cannot prevail on the physical plane. There is no satisfaction there. Even when a court rules in their favor, the damage is already done. Their very name conjures up those sordid accusations, despite their acquittal.
This is the danger of the modern tool “social media.” This is the danger of the modern newspapers and blogging sphere. As my students I suggest you rethink your use of these “wonderful” new tools. This applies even to the mundane items like food and menu recipes.
So where is peace to be found? This is the character building part of the ordeal. If we continue to measure our value and how we are viewed in the public eye, we will never find peace. We will exhaust ourselves trying to defend our honor by convincing people with words and legal action. In the end, even if we are innocent, the odor of accusation still clings to our name. Every attempted defense just reminds the public of exactly what we want them to forget. The only option is to go in and up and find our peace in the certain knowledge that the primal-will-to-good rules the universe, that this ordeal has a purpose which can be discerned, and that truth will eventually prevail. The work is to hold this awareness and return to it over and over when anxiety arises. Slowly, we grow more HaShem referenced and less society referenced. Integrity requires exactly this. Only a HaShem referenced person will find the ego strength to choose truth and do right even when that is the unpopular move.
And so, fellow seekers, don't be surprised if you find yourselves accused of wrongdoing's that have never occurred. You might wonder how this could be, since the Talmud suggests that every rumor, no matter how false, has some grain of truth.
A person does not incur suspicion unless he has done the thing suspected; and if he has not done it wholly, he has done it partly; and if he has not done it partly, he is of a mind to do it; and if he has not had a mind to do it; he has seen others doing it and enjoyed the sight of it. (Added comment on recording: This is a Talmud truth. If you are accused it's in one of these frames.)
Why was this repeated? Because we need to hear it often until we realize the truth of it and the solution to it. The solution is to know what is true and then not be concerned about “our good name”. It is unimportant to have a good reputation as long as one follows the Path of the Torah to do Good Deeds. The Pirkei Avot teaches us that a Good Name is a value to run after. Yet what is a Good Name? It is when HaShem knows that you accepted humiliation rather than speak up to defend yourself and cause someone else to be embarrassed. Think about it.
And if that – The Talmudic statement above is true then we should take our ordeal as a message that there is some subtle issue that needs to be done and engage in deep soul-searching to tear that out. This advice applies even when the rumor is thoroughly false on the level of deed, and a person's right to deny the accusation and even take the slander and slanderer to court. Still, every moment of the ordeal is a communication between the HaShem and our soul. Victims of injustice should respond to paradoxical levels:
One. They should assess the costs and benefits of prosecuting the injustice. Is success likely, and is it worth the effort, expense, and aggravation entailed?
Two. At the same time they must know that HaShem ruled - according to his absolute and mysterious justice - that this ordeal - of injustice - was perfectly fashioned to affect a needed correction – a needed Tikune.
These two points might seem contradictory, but they are both true, each in its own sphere. The first relates to the horizontal level of interaction between man and man. The Torah requires a society to create a system of law that regulates social interactions and prohibits theft, murder, assault, etc. and to prosecute crimes against person and property. HaShem wants justice to be done and requires society to establish impartial courts to enforce these laws, both for the victim and the perpetrator. It is far better to correct the wrongdoing down here, than to pay its dues in the world of souls. HaShem prefers that we handle torts through the court system and not leave these matters to him alone.
And yet, on the vertical angle, between man and HaShem we must know that, from HaShem's perspective, our soul required precisely this ordeal to accomplish its next step in personal and spiritual growth. From a vertical perspective the work is to find the most spiritually productive way to respond to this test. Where is the path to inner peace, and what must we do to get there? Every test has both a vertical and horizontal component.
Both the vertical and horizontal component is important and just accepting the spiritual work without addressing the physical component is not complete or correct.
Yet sometimes when we inspect our deeds, thoughts and the inner life including previous incarnations, we find absolutely no basis for the slanderous claims. There is not even a grain of truth to it, the search was meticulous, and our record is clean - there is no blemish to be found. The Talmud also concedes this possibility:
For how long must the rumor continue in order to be considered uninterrupted and thereby worthy of attention and assumed to possess some truth? The sage Abaye replied: Mother told me that a town rumor must remain uncontradicted for a day and a half. This rule only applies in the case where no enemies are about. But where enemies are about, it was probably the enemies who spread the rumor and one can assume it possesses no truth.
i have had many students strive to resolve these kinds of issues especially as certain false reports about them on the internet impacted their livelihood. This was an opportunity to learn certainty that HaShem would provide as well as recognizing this same kind of teaching that is mentioned above. Ultimately if you did not do these things your livelihood will not be impacted and it you did these things and did not realize it last lifetime your process of Teshuvah will cleanse the blockages to your parnasah. Always remember resorting to the courts of justice imply that you have searched yourself for all aspects of your own justice and appear in that physical court with clean hands. Clean of all aspects of negativity.
That is why the Kabbalah Center would prepare to take many “attackers to court” including paying their attorneys huge fees and then decline to pursue the issue. The payment of the fees was an easy way to cleanse the specific issue related to the souls involved. Of course they did not publicize these events. Yet if someone made an investigation of their practices they would find this to be true except in one specific case dealing with the nation of Canada.
And so it can happen, when enemies abound, that we fall victim to slander which lacks even a whisper of truth. It may really be that we have never ever done such a thing, or even considered it, not in this life, and even not in the previous incarnation. We may be completely pure in this regard and still suffer from enemies that wage a smear campaign based on accusations that are total lies.
This is what happened to our holy teacher and Rabbi the Baal Shem Tov. The Besht's enemies attacked not only him, but generations of students: Called Chasidim that carried his sweet and holy teaching out into the world, beginning with the Magid of Mezeritch, Rabbi Dov Beer, and branching out from there.
Debrief: The Talmud asserts that rumors generally contain a grain of truth, and that even he who is completely innocent by all legal standards should, nevertheless, assume that HaShem brought this ordeal into his life because his hidden thoughts needed cleaning. Yet sometimes, admits the Talmud, a person could really be completely innocent, even on the level of hidden thoughts and still malicious enemies could spread lies. But this apparent injustice is also not the end of the story as we shall see in chapters to come.
Transliteration will be on the recording.
Even though the Talmud admits that it is possible to be accused of a trespass or which one is absolutely innocent, the question remains, how does this reconcile with the tenant of the HaShem's absolute justice, as there is no reality apart from HaShem. Nothing happens without his approval, and all that he does is equitable. Know my brother, that the mixed multitude contain sparks of Moses, our teacher. Similarly, inside the accursed Bilaam were numerous holy sparks belonging to the soul of Moses our teacher. And so taught Rabbi Isaac Luria: "In the future you will be shocked to discover how, the soul of this lowly and sinister being called Bilaam has transformed and produced in the course of his various incarnations numerous holy souls, Tzadikim, righteous ones, Prophets, and divinely inspired ones."
But wait, something doesn't add up. Doesn't HaShem rule the world? Can anything happen outside HaShem? If it happens it must be providential. How can any trial be wholly undeserved, as if a dissident force could slip beneath the radar and act against HaShem's will? That contradicts the very definition of HaShem, who is nothing if he is not all-powerful and all just. "Honesty and justice are the foundation of his throne." HaShem is the very source of justice, the unshakable bedrock of justice. "HaShem is my rock. Period. There is no falsehood in him." It is impossible for HaShem to act treacherously. True, injustice does occur in our world but, from HaShem's viewpoint, that injustice was perfectly and rightly designed to press the soul to its next level of personal and spiritual growth. From a horizontal perspective - between man and man there may appear to be injustice. From a vertical perspective - between man and HaShem - there is no such thing. From a God's eye view-which includes the entire picture, all past, present, and future - the injustice is itself just. Every trial is - on some mysterious level - rightly addressed to the soul that endures it. This was true for the soul of Bilaam and Moshe as well.
The prototype for explaining the justice of the injustice of slandering enemies is Moses, himself. The Talmud reports a most perplexing occurrence based on a verse from the Torah:
"Now Korach... Dathan and Abiram took men. . . And they gathered themselves together against Moses and against Aaron. . . And when Moses heard it, he fell upon his face" (Numbers 16:4).
What bad tidings did Moses hear? - Said Rabbi Samuel B Nahmani, in the name of Rabbi Jonathan: Moses heard that the people suspected him of committing adultery with their wives. Rabbi Jonathan derives his interpretation from a similarity of words. Concerning the woman suspected of adultery – the Sota - the Torah describes the husband is jealous:
If the spirit of jealousy comes upon a husband, and he is jealous of his wife and suspects that she is defiled... - Numbers 5:14
And similarly here, when Korach Dathan and Abiram confronted Moses, Psalm 106 describes them as jealous toward him:
And they were jealous of Moses in the camp. . . The earth opened and swallowed up Dathan and covered the company of Abiram. Psalm 106:16-17
Rabbi Samuel Ben Isaac's claims that the use of the term jealous in relation to Moses is linked to this story to the jealous husband that appears some paragraphs earlier in the Torah and proves that Korach and his cohorts were confronting Moses with the fact that the men in the camp were jealous of their wives because of Moses.
Obviously this accusation has no basis in truth, so how does it fit with the Talmud's assertion that every rumor has a sliver of fact. The Rabbi's answer: It was instigated about Moses by his enemies which make it likely to have no basis in truth.
Who were Moses's enemies? It is surprising to imagine anyone hating our dearly beloved Moses with such venom. Tradition teaches that most of the sentences, complaints, and moral failings that occurred in the Israelites 40 year journey from Egypt to the holy land were instigated by the Erev Rav - the mixed multitude of Egyptians that left Egypt with the Israelites, camped on their periphery, fused with the population, and by default have come to share their destiny. The Erev Rav chose to join ranks with Israel not because of shared ideology or affection, but because they were the winning team. Moses believed they were sincere - that they had really seen the light, and he welcomed them in. Speaking to Moses, HaShem calls the Erev Rav "your people," for Moses dismissed HaShem's caution and accepted the mixed multitude into the fold.
Tradition teaches that this mixed multitude resented – even hated Moses although-or odder still because-he was their Savior. They chose to attach to the victors-Israel-but hated their own dependency and were humiliated by it. They could not let go, or having witnessed the Exodus it was clear that this was the only place to be, yet they could not muster the humility to be grateful for what they had, despite their status as outsiders lacking tribal affiliation.
Their love-hate relationship with Moses manifested as the string of complaints and confrontations that marred Israel's desert journey. They sought to unite with this triumphant people but only on their - the Erev Rav - terms. They were not willing to accept the humbling process of full conversion - which means to become a servant of HaShem and become enslaved to truth. Yet the alternative, which was to accept the second class status of enfranchised citizenship, was equally important. Once they opted to rebuff the invitation to become full-fledged Israelites through conversion the next best option was to bring Israel down. If the Erev Rav could instigate a fiasco that caused Israel to fall from grace, then they and the Israelites would be united in the unfavored status they now shared. Since in the spiritual world things are close when they are similar, this afforded them a way to assimilate and circumvent the really rigorous requirements of conversion.
The mixed multitude thus sought - perhaps unconsciously - to sabotage Israel's state of grace, for that would level the playing field and eliminate the shame of being second best. If Israel lost its favored status, they would no longer be the chosen ones. Yet the more the Erev Rav tried the more they failed and the more frustrated that became. Despite the drama they generated, their efforts to undermine Israel's status completely backfired. Paradoxically the truth of Israel's holy mission and in its unbreakable bond with HaShem grew clearer and stronger with each ordeal. There was no way out - for Israel was clearly the winning team, and there was no way in - without authentic conversion and the humility required for that.
Moses appears to be an innocent victim of grave injustice, punished for his compassion from the very ones who benefited from it. What a cruel twist! Yet Rabbi Safran explains the justice of this injustice by whispering the secret: no, my brothers, that the lowly and disparaged mixed multitude are actually a strain of the sparks of Moses's soul. And the mystery goes further still, for Moses is both an individual and the figurehead. He is a hub soul that connects to each one of the Jewish people not just in his generation but forever. This means that Bilaam, an enemy of Israel is an enemy of Moses and vice a versa. And so says Rabbi Safran, the evil Bilaam, but like a magician and hater of Israel, also contains within himself holy sparks with exalted roots in Moses's goodly soul. And pious Moses includes sparks that reside in and actually comprise part of Bilaam's wretched soul.
This is a shocking assertion. The Mishnah list seven individuals who corrupted their souls to such a degree that there was nothing left to salvage for the world that is coming. Out of all the evildoers in biblical history, only the seven lost their eternity. And even they, in the end, were reinstated since they have redeeming sparks. All except one, that is. All except Balaam:
Three kings and four commoners have no portion in the world to come ... The doorshay a Reshumot the Talmudic Kabbalists – those who look beneath the surface and see the hidden, subtle truths maintain that all of them will enter the world that is coming. Only Balaam has no portion in the future world.
The Talmud singles Balaam out as the most fallen and incorrigible of souls, ruled by hatred and dedicated to the destruction of Israel. And yet says Rabbi Safran, his obsession with the Jewish people derived from the dark slivers of soul from the greatest prophet that ever lived, the faithful Shepherd of Israel, our pure and holy teacher, Moses.
And so, says the ARIzal:
Balaam is the dark, on rectified underside of Moses soul. . . Balaam's two sons, Yunus and Yumbrus became the heads of the mixed multitude -. . . Both Balaam and Moses derived from the spiritual route (soul), called Abel, his soul split into two streams: Moses is the emblem of Abel's good information while Balaam embodies the bad.
The first incarnation of the spark that originated the lineage of Balaam soul was the wicked Lavan the father of Rachel and Leah. Its next appearance was as Bilaam himself, the hater of Israel. Balaam's painful death actually purified the spark enough for it to now enter the Jewish gene pool, albeit at the lowest rung, Naval, the husband of Abigail an enemy of King David. From there the spark rose higher and higher in purity and holiness --- in one of these rounds of incarnation as Barzelay the Gilead who generously sustained David in a time of need, and in this way rectified the sin of his earlier incarnation as Naval. The spark reached a further tikune as Kimham, the son Barzelay. . .(Added comments: The string left out that he reincarnated as the golden calf. From a rock to the golden calf. That is why the calf moved-it had a living soul. The people wanted someone to speak to them, tell the future, etc.)
Rabbi Akiva taught that the messianic personage of Elihoo, the fourth of Job's comforters, and the one whose wisdom prevailed, was carrying a soul of Bilaam. . . In the future, people will be very surprised to discover that a soul as corrupted as Balaam was able to be redeemed. When the exiles are gathered and the dead revived we will be shocked to behold the amazingly high and holy souls that have emerged from the dregs of impurity that incarnated as Bilaam. People will marvel: how is it possible for purity of this exceptional degree to derived from materials so profoundly impure?
This is a shocking disclosure for several reasons:
1. Could it really be that Moses, the greatest Prophet and most enlightened being that ever lived, shares a soul root with Balaam, the only man deemed by the Talmud to forfeit his portion of the world that is coming? And their incompatibility goes deeper still. . .
2. Balaam and Moses who represents the Jewish people, are mortal enemies. Balaam dedicated his life to destroying Israel, to ruin everything that Moses held dear.
3. Balaam was not even Jewish, which makes him and Moses an especially odd couple. When the ARIzal recounts their lineage, the souls with Jewish roots usually incarnated as Jewish people. Chanoch adds: Souls with roots from the other nations usually incarnate as not Jewish people. That is the general rule. Chanoch adds: It is the general rule with many different exceptions. Understand that each major person named in the Torah is an archetype and a hub root just like Moses and Balaam.
4. Finally, the startling fact that Balaam's wretched spark evolves to such a degree that, as it progresses, it incarnates as the Godly, Pure, Holy, Pious, Righteous Folk, Saints, Prophets, and Masters of conversation with God.
The explanation for this oddity is the mystery of the Ibur and Tzelem, described above. The paradoxical relationship between Moses and Balaam is simply an extreme example of the laws that govern the phenomena of enemies.
The subjects of Ibur and Tzelem are discussed in the Advanced Reincarnation Series of Classes. This teaching above is coming from the Baal Shem Tov and Rabbi Saffron and is somewhat different than the teaching of the ARIzal. They are complementing each other's teachings yet the differences need to be defined and explored. This is not the place to do so due to time considerations. If time permits in the next 300 years I will attempt to explain how I reconcile these two teachings since this and this are both the words of the Living God. A phrase from the Talmud to explain items that appear as paradoxes to our physical senses and yet are united in the spiritual frames of reference.
It is as true for Moses as it is true for all: when a soul comes down into this world, only part of its light dwells within the body that demarcates its conscious self. Much of its life - perhaps even most - radiates out into the world in the shape that reflects the contours of its unique soul. Since these outlying layers reside beyond conscious awareness, they are dark lights: akin to what psychology calls “the unconscious." Kabbalah refers to these not yet integrated lights as Tzelem – Shadow. (Added comments: The Torah says that man is the Tzelem of HaShem. Contemplate and learn what this teaches you.)
A Tzelem is not bound by space or time. Tzelem is generally more concentrated in our immediate environment, but not necessarily. That Tzelem is like an aura, whose lights permeate the objects and people in our surroundings. But the celebrant also has tentacle - like projections that can reach around the world. Ibur is the term that describes the inter-penetration of the soul shadows. When Tzelem extends into an object or a person, that joining of souls is called Ibur.
The more conscious we become, the more these outlined dark lights begin to brighten. From the Torah's perspective, to become conscious is to become more and more aware of what it means that God is One, and to integrate this awareness into all the layers of our being, including, eventually, the outer reaches of our Tzelem. Only when the entire expanse of our soul lives in God (HaShem) – Consciousness, that then is our Tikune complete.
Our self-image is a boundary that marks the limits of our self-awareness. Surrounding its periphery is our Tzelem which includes the unconscious sparks that lie outside this restricted field of self-definition. That self-definition of self-awareness seldom incorporates those parts of ourselves that we consider not us, the parts that are unseemly or reside in their non us places. And yet, they are us, and we are responsible for their Tikune. (Added comments: Things that you love that live in your house-animals, jewelry, food, etc. all have your Tzelem in them and in you. Those things as well as those things you hate need to be elevated. Love and hate are not opposites. They complement each other. The opposite of love is apathy.)
chanoch adds: This is also a reason to pray for an enemy and a person we do not even know. This is also why we as the Children of Israel need to pray for the Teshuvah of the Nation of Edom and not the manifestation of the those Prophecies similar to the one from Obadyah that indicates the destruction of the Nation of Edom. (Added comments: Obadyah was a convert prophet. Edom is US IN AN INCORRECTED STATE. Do we want Edom to be destroyed?)
One of the strategies that HaShem employs to bring these sparks to our attention, so as to instigate their Tikune is the test of enemies. The rule is that an enemy always carries the spark of our Tzelem. Its provocation engages our attention, and as we labor to find relief and restore harmony, we bring light to that dark spark at the outskirts of our Tzelem and affect its Tikune. This mechanism applies on all scales, from small to large, personal to collective. Chanoch adds: And many other ways for us to realize and become aware of and to do these actions. Many Mitzvot serve the purpose of making us aware of our Tzelem's need for Tikune. An example is the Halacha to divorce a woman if she does not bear children for 10 years while living in the Land of Israel. (Added comment: This is rarely utilized.)
This brings us to Moses and Balaam, who occupy polar opposite spots in the universe. The macrocosm extends from Moses - above, to Balaam - below. In Kabbalah the teaching is that the central bolt that unites the Crown or Keter with the Malchut or Kingdom, the tip of the head to the soles of the feet is Daat – known as internalized Knowing, the elusive Sefirah that combines the whole of our souls both the internal and external.
In most depictions of the Ten Sefirot they are organized along three pillars into a tree of life. In most of these there is no circle labeled Daat. The Sefer Yetzirah stipulates, "10 Sefirot and not 11." In truth, Daat is really a state of integration," more than a proper vessel.” The gestalt of the other ten assumes an identity unto itself - which, Kabbalah identifies as Daat and aligns it with the entire middle pillar - Daat joins top to bottom and left to right...” Daat is the central bolt that unites the 10 Sefirot into a single integrated whole. Without Daat there is a collection of parts. With Daat, there is a higher-order unity that fuses its constituents into something altogether new and greater than the sum of its parts.
Always remember that Daat is not a Sefirot even if Chabad has the meaning of Chochmah Binah and Daat. This discussion is a long one which we do not have time for. Yet it is very important to always remember that Daat is not a Sefirah and even if it is considered by the Chasidic movement as a gestalt of the other 10 it is not counted as one of the 10. Contemplate the relationship between Keter – Crown and Malchut – Kingdom to help understand this paradox.
The following teaching is one of the most important you will ever hear in Kabbalah. It will be shocking and significant when you internalize this teaching.
Moses and Balaam are the two extremities of Daat, explains the ARIzal, Moses above and Balaam below. The ARIzal teaches and reconnects them both to the first of the seven shattered kingdoms, which is also associated with Daat, and which has a monarch whose name is Bella Ben Beor or, a moniker essentially identical to Balaam's full name. Balaam Ben Beor. In Hebrew they differ by a single letter - the Mem sofit (final) that appears in Balaam but is absent in Bella. This King of the first chaotic world is Balaam's primordial root, and is a very lofty and honored place indeed.
The first of the seven shattered kingdoms contain the lights and materials that would later unfold into all of the subsequent worlds. It was a fountainhead that splintered into an array of particulars, for each following kingdom corresponded to a single, simple set the rock. Only the first one, Daat, was all-inclusive.
In the Torah there is a list of 8 Kings of Edom – 7 of whom died prior to there ever being a King in Israel. You do not realize until the following teaching that Edom is the total of energy of this universe and various worlds in an uncorrected state, while Israel means the same energy in a corrected state. It is only when you internalize this teaching into your life will you become corrected and achieve what is called the Gmar Tikune – the total of the Corrections.
In this sense, the entire body of holy fallen sparks, which creation has been laboring for millennia to redeem, derives from this first kingdom, the soul forces and roots of Balaam - thinly disguised.
Moses is also connected to the primordial expression of Daat that shattered in the era of chaos preceding the Bible's seven creation days. Balaam is connected to this king Bela Ben Beor in the chaotic expression, and Moses is connected to this King in his fully realized state. This King is the cosmic expression of Daat,- the dynamic Sefirah that has two distinct expressions which mark different stages in its life.
When the attribute of Daat emerged in the era of chaos, its shell emerged before its core. Its shell manifested as the first King, Bela obviously associated with Balaam. Its inner, pure soul core manifested as the eighth King – known as Hadar - the only king who did not die. Hadar is the root of Moses' soul. Chanoch adds: As sparks of King Bela are corrected Moshe becomes greater while Bela becomes less. As we taught last week the two metaphors of male and female become equal again – as they were before the breaking of the vessels.
Although the Torah lists 8 Kings-seven of whom also died, the first Bela and the last Hadar are really two faces of the same collective over-soul, the permeating and uniting field of.. . Bella the first King includes the next six as actualized details of his own all embracing presence. The eighth King, Hadar incorporates those very same six Kings in their fully rectified state.
chanoch adds: The Erev Rav are Israelites that are yet to be rectified. Amalek includes Israelites that are yet to be rectified. The 70 other nations include Israelites that are yet to be rectified.
The implications of these teachings are profound! Moses and Balaam are mortal enemies and ancient soul-mates. They are both individuals and cosmic archetypes. They met, face-to-face, at one point in history – perhaps more than once, but as archetypes they continue to engage in a fiery relationship that is destined to resolve into messianic peace.
The Kabbalistic laser cuts through the surface and reveals the truth of at the core: Moses and Balaam are different layers of a single Adam (human being)- the one and only, universe encompassing creature that spans from the heavens to the earth and from one end of the world the other. Every created - and uncreated thing is part of this glorious and cosmic Adam - a generic term that includes both male and female - centers (ego centers) joined in some measure of functional or dysfunctional embrace.
In Kabbalah's lexicon Moses embodies all that is conscious, rectified, just, and enlightened within his Adam. This is because he equates with her daughter, the eighth King and hidden force of cosmic redemption. Balaam is the opposite. He symbolizes the unconscious, ignorant, hedonistic, and hateful people parts of this very same Adam. This is because he equates with the first King - Bela Ben Beor who includes all the fallen sparks that have not yet been raised by Hadar - Moses' healing gaze.
Every creature in our pre-messianic era contains Moses' lights and Balaam;s lights in inverse measure. The more conscious the more Moses; the less conscious the more Balaam. A Tzadik might have reached a level of piety that is 90% Moses / 10% Balaam. A Rasha – hardened Sociopath will mirror the opposite -10% Moses and 90% Balaam.
Debrief: God's justice is impeccable, which means that even what appears to be injustice must somehow be just from HaShem's omniscient perspective. If we had the full picture, we would agree with the decree of HaShem. The perfect example is Moses, the most enlightened of all human beings, who was accused by enemies of sins for which he was absolutely innocent. Where is the justice there? Rabbi Saffron explains that Moses enemies, the mixed multitude, actually contained alienated pieces of Moses's soul. This means that sins committed by the mixed multitude also appear on Moses spiritual tab, since his estranged sparks of his own soul also participated in those lowly acts.
This prototype plays itself out on all scales, from personal to cosmic. Moses is not a person but is also an archetype, and as such, represents the entire Jewish people – chanoch adds: All energy and each and every soul and soul spark. His personal enemy the mixed multitude, is also an archetype sometimes called Balaam, sometimes called on the left that include all the enemies of Israel, past, present, and future. And in every case and on every scale, the enemy of any victim is unconsciously stirring the entangled sparks of the soul sparks they share. This is what we mean when we say that our enemies are always upside down soul-mates.
This teaching – about Moses and Balaam and the 8 Kings of Edom which is actually 1 King with Six components, is so profound and so involved and so out of our innate perceptions, from our physical senses, that it is hard to imagine the truth of it. Yet it is true. I will spend some time explaining this, yet it is inexplicable. I'm not going to write down these comments. I would appreciate if someone would transcribe these comments so that I may edit them and add them in this section.
The Torah says, “And these are the Kings who reigned in the Land of Edom, before there reigned any king over the children of Israel.”
And Bela the son of Beor reigned in Edom; and the name of his city was Dinhava. And Bela died. (Added comments: Why do we need to know the name of the city? For its gematria, permutations- like Rabbi Ben Bag Bag- turn it, turn it to learn from it.)
The older name of the Sefirah was Gadol.
And Jovav the son of Zerach of Botzrah reigned in his place. And Jovav died.
The older name of the Sefirah was Din.
And Chusham of the land of the Temanites reigned in his place. And Chusham died, (Added comments: We are told Hadad had a different father, but we are not told the father's name of Chusham. Why is this? )
And Hadad the son Bedad, who defeated Midian in the field of Moab, reigned in his place; and the name of his city was Avith. And Hadad died.
This is relating to the war waged by Moshe against Midian as described in the Torah, in my opinion.
These opposites are always unified, since one can not walk on 1 leg, in my opinion.
And Samla of Masrekah reigned in his place. And Samla died.
And Saul of Rechovot by the river reigned in his place. And Saul died,
And Baal-Chanan the son of Achbor reigned in this place. And Baal-Chanan the son of Achbor died,
And Hadar reigned in his place; and the name of his city was Pau; and his wife's name was Mehetavel, the daughter of Matred, the daughter of Mezahab. - Genesis 36: 31 – 39 (Added comments: Read these verses and integrate them into your life.)
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