|Week of May 29, 2011 Shabbat Naso,Sivan 2, 5771|
This week the Parasha of Naso נשא is read. It is the largest number of verses of any Parasha. They total 176 verses. Normally, we would say that "more implies less" and therefore this Parasha is not as important as some other Parashiot. Yet when we look at what is written in this Parasha we can not say this Parasha is less. The Parasha has the Blessing of the Cohenim. It has potential control of the Astrological signs for the year. It has the laws of the Sota and the laws of the Nazerite. Also it has the beginning of the laws of Tshuvah dealing with the confession and making amends. So how do we understand this Parasha? Is it an exception to the rule less is more? No! It actually has more verses but 72 of these verses are considered duplicates teaching us about the laws of consciousness. Thus it actually is not the most number of verses due to this understanding. I will discuss it more below.
Here is a link for a cartoon summary of the Parasha. We hope you enjoy it.
Here is a link to the monthly email for Rosh Chodesh Sivan which takes place on Friday of this week. Look for it on Erev Rosh Chodesh.
Bamidbar - Numbers Chapter 4 Verse 21 to Chapter 7 Verse 89. There are 176 Verses which, by gematria, is the word קעו. This word can be translated as "His displacement". This can be understood from the duplication of verses by the Heads of the Tribes.(Each Tribe makes the same donation to the Mishkan. Each Tribe takes 6 verses. The Torah never has extra letters let alone verses. These "additional verses " have some spiritual meaning but in this context they teach us what is below as well.) The 72 verses should have been only 6 verses for a total of 110 verses (176-72+6=110). Yet it is truly important to understand the message from the midrash that teaches that these verses are not duplicates because the consciousness of each Leader of the Tribe was different than each of the others even though the physical offering was the same. Please review the "first days of nissan" from our website to understand the differences in consciousness. Go to the page www.yeshshem.com/first-days-of-nissan.htm and then click on each day and scroll to the bottom of that page to see the consciousness behind the offering that is brought by each Nasi.
This is why this is considered Hashem's displacement. He would have taught this spiritual rule elsewhere in the Torah.
The code words from the Sages are עמוס and עמינדב. The first word means "loaded, packed, or burdened". The second is a name of the Head of the Tribe of Yehudah who is famous for his certainty at the Yam Suf. We can understand both of these code words, which come from this Parasha, as having many levels of spiritual information in addition to understanding the relationship to certainty that make our connection more effective to these spiritual laws.
There are 2264 ברסד words in the Parasha. This can be translated as "Secret for a son". This is the outcome of a Sotah - suspected adulteress who goes through the Sotah ritual is declared not an adulteress. She and her husband are promised by God to then have a son. Thus the connection to the number of words in the Parasha.
Maftir:Chapter 7 Verses 87 - 89. There are 3 verses and 1 space. We have discussed the meaning of 3 and 1 in prior emails.
Spaces: There are 26 spaces in the Parasha. 26 is the Gematria of the Tetragramaton. This indicates a strong connection to mercy in this Parasha since the Tetragramaton is the name of God dealing with Mercy.
The Haftara is the same for the Sephardim and Ashkenazim. It is read from Judges Chapter 13 Verse 2 to 25. There are 24 verses and 2 spaces. This is revealing direct light and returning light in both the number of verses and spaces.
Written and Spoken Verses:
There are no words spoken and written differently in either the Parasha or the Haftara.
Large or Small Letters: There are no large or small letters in the Haftara or the Parasha. There are no dots in either the Haftara or the Parasha.
Columns: All columns start with a Vav.
There are 5 full columns and 2 partial columns.
The essence of the Parasha and the Haftara is Certainty. This can be seen in all aspects of the subjects discussed in the Parasha and the Haftara. Samuel is born after his mother is promised a son. It takes certainty to get pregnant (although many people find that difficult to accept). It takes certainty to undergo a vow of a nazerite as well as the ritual of the Sotah who risks a horrible death. Part of the training of a Cohen is to have certainty within their consciousness especially when saying the Blessing of the Cohenim. And certainly the Heads of the Tribe had certainty. When they brought their offering on each of the first 12 days of the month of Nissan, it was as if they brought it on the first day of the month. This takes Certainty to manifest Mind Over Matter.
As promised, this year i will give some insights into the Haftarot.
It is easy to understand both the physical and spiritual aspects of the connection between the Haftara and the Parasha. The Haftara is the experience of a couple who is barren (without children). An Angel promises them a child but warns them to be careful not to drink wine etc because the child is coming as a lifetime nazerite. In the Parasha is the laws of the Nazerite. Thus the physical connection. The spiritual connection is they needed to hear the statement from the Angel that they would have a son to maintain their certainty and hope to have a child after so many years of being barren.
I am going to discuss certainty today. Hebrew has 3 words that are a step ladder to the higher levels of certainty. The words are emunah; Bitachon; and the highest is Vadai. These 3 words are spelled in Hebrew אמונה; בטחן; ודאי. The first Hebrew word emunah is usually translated as faith or belief. It comes from the Shoresh אמון which is translated as "trust". There is another possible shoresh אמן which translates as "to bring up", "to educate", or "to foster". This shoresh is also the word Amen which has no real meaning in Hebrew but is the Gematria of 91 which connects to the unity of Adonai and the Tetragramaton. When one says Amen to a blessing one is unifying the spiritual and physical worlds as 91 = 65 (Gematria of Adonai) + 26 (Gematria of the Tetragramaton). Adonai is the name of God used in the physical world while the Tetragramaton is the name of God used in the spiritual world.
Bitachon בטחן is usually translated as Trust. Its shoresh is בטח which is also translated as "to rely on", "to depend on", "to insure" and "to be at ease".
Vaday is spelled ודאי in Aramaic and Hebrew. It is translated as certainty in both languages. It has two potential shoreshim. They are ודא which is translated as "to verify" or "to ascertain". The other Shoresh is דאה which is means "to fly", "to soar", or "to glide".
If one says "I believe", they are saying I have some element of doubt. I do not have 100% certainty. One is actually saying i do not have personal experience of this description. An example is "I believe in God". Why do we not say i Know God? The Prophet has a personal experience of the creator. This personal experience can not be transferred to another person as thier personal experience because each human being must strive to have a personal experience of the creator based on their own personal desires. How close do you want God to come?
This is the level of Emunah, it is the lowest level of Certainty.
When one says i trust in God. One is saying i have reached a level of personal experience of God that usually proves to be true but i still have some level of doubt but less doubt when i say I believe.
When one says i have certainty "this is what God wants me to do", one is espressing absolute certainty without any aspect of doubt.
Why is this discussion needed for an understanding of man's relationship to God?
According to the Prophets, man is expected to reach a level of certainty about God in order to achieve Mind Over Matter. Unless one is absolutely certain the door one is seeing with physical senses (our eyesight) is an illusion and is actually not there. One can never walk through the door without opening it. (Mind Over Matter requires CERTAINTY). With certainty one can walk through the door without opening the door.
If the Armageddon war becomes necessary, it will be necessary for people to have the ability to acheive Mind Over Matter in order to save themselves. Any thing less than certainty will not allow someone to acheive Mind Over Matter and they will experience the meaning of death when they do not have to.
God has shown the Prophets the Armageddon War so that we can change our ways and not allow it to manifest in our world. It does not have to happen. Yet only if we develop the ability to manifest Mind Over Matter.
How can we become "Like God" if we can not create matter and modify its form? To do this, we must manifest Mind Over Matter. To manifest Mind Over Matter we must know with certainty that this world is an illusion. We must know with certainty what God wants us to do in each and every situation in our lives. How else can we grow to the level of Righteousness?
The first step in this process is "to know God". This is the lesson in the Parasha of Naso. It manifests in the rituals of the Sotah (A wife accused of adultery), and the Nazir. It actually manifests in the end of this Parasha with the Nasi (heads) of the Tribes when they bring their offering at the dedication of the Mishkan in the desert. Each of them brought their offering on a different day and yet each of these days became through their MInd Over Matter/Time abilities THE FIRST DAY OF NISSAN. God himself says in the midrash that it is as if each of them brings his offering on the First Day (Rosh Chodesh) of Nissan.
Either start on the path of studying Kabbalah so that you can learn the techniques of Mind Over Matter or accept the prophecy that speaks about 15 days of darkness (similar to the plague of darkness in Egypt) living in a cave. Perhaps these caves are our apartments in the cities, or perhaps these caves are code words for different dimensions that we can only open with the techniques of Mind Over Matter. In either event, i invite you to start on the path of learning Kabbalah!
Here is another deeper understanding of the Parasha and the Calendar. Naso is always read the Shabbat before or after the Holiday of Shavuot which is Matan Torah - Giving of the Torah. The reading of the Torah on the Holiday of Chanuka is also more than half of the verses of this Parasha Naso. Shavuot has to do with the revelation of the LIght of Torah. Chanuka is the Holiday of light. The letters of the month of Sivan is Resh and Zion which gematria is 207 the same as the word for light (ohr) in Hebrew. Please learn the spiritual lesson built into Naso. How does one reveal light or fulfillment in our world? Have the Consciousness of Unity with at least another human being! Have Certainty that you are following the path of spirituality that is meant for you to follow, or change that path! And the most important tool we have is to "Be Happy"! Even when you are doing an Aveirah or "sin", Be Happy! How does one learn to be Happy?
Start to study Kabbalah!
Were you surprised that you are supposed to be happy even when you do an Aveirah (Sin that transfers energy to the negative system)? Why does Kabbalah teach this. Because when you are happy there is no connection between you and the negative system. When you are happy the energy does not go to the negative system it goes back to where it came from. Being Happy is the most powerful tool of change that we have in our arsenal. STRIVE to be HAPPY!
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Announcement 3: This is a weekly e-letter about the Parasha. Sometimes there will be all of the links - sometimes due to time limitations there will not be be all of the links.
One of the main purposes of the Mitzvah of Hearing the Torah on Shabbat Morning is to receive the Metaphysical Energy we will need during the next week. Please strive to hear the Torah Reading each week for this benefit.
Chanoch Ben Yaacov
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