Nahar Dinur

Video-shiur "5772 Prophetic Forces"

2011-09-26T11:46:00.000-07:00

This video is also avaialble on Koshertube.com

Teshuva is a prophetic force

2011-09-25T16:49:00.000-07:00

In continuation of the shiur on “5772 Prophetic Forces”, I want to emphasize the concept of prophecy in our times revealed in the kol demama daka (“silent voice”) as the force of activating teshuva, to wit, all righteous thoughts and feelings a person may have and act upon in order to "align" himself to G-d through Torah. It is important to understand that nevuah is underlined by devekut, and devekut spurs from the pre-condition of righteousness, as it is written: “The L-rd requite to every man his righteousness and his faithfulness” (Shmuel I 26:23). Hence, we can understand that uncompromising statement made by Eliyahu HaNavi: “Be it man or woman, Jew or Gentile... all can receive ruach hakodesh, all in accordance to the individual’s proper deeds” (Tana D’vei Eliyahu, Eliya Raba 9). Thus, any righteous counsel from the heart is the stronghold of a prophetic force, which gains strength with righteous action as it raises mayin nukvim (“female waters”) – the “arousal from below” – eliciting ever higher degrees of Divine inspiration, the responsive mayin durchin (“masculine waters”). We can conclude that spirtual ascent means the transformation of self-reception consciousness into other-reception consciousness, where this so called "other", is G-d Himself. Once the person sucessfully grows in the inverting of his ratzon to receive into the ratzon to give, he grows as a channel of G-d. The channeling per se is nevuah in whatever level the person can remain in devekut. And this is done through the constant process of seeking righteousness in absolute every aspect of your being, or simply, doing teshuva.

5772 and the spirit of prophecy

2011-09-20T17:23:00.000-07:00

5772 is a year of prophecy for the Bnei Israel.

Note that 5772 = 481 x 12. Gematria 481 is found in Bamidbar 12:6, on the word אתודע (etvadah, "I will make Myself known"). And the pasuk continues: "to him in a vision, and will speak to him in a dream" (בחלום אדבר-בו, ba-chalom adaberbo).

The multiplication factor (of 12) indicates "dimensions" or in the language of Kabbalah, the Yud Beit G'vulei Alachson (see Sefer Yetzirah 5:2). So, "I will make myself known", is Hashem's promise to reveal a madreiga of nevuah (or at least different levels of hasagat ruach hakodesh) in the 12 general dimensional boundaries, which also correspond al pi sod to the 12 tribes of Israel (3 tribes in each are of the boundary, also called a "camp").

The Gemara (Chagigah 12b) says (based on Devarim 32:8) that there are 12 pillars upon which the universe stands. The Gemara also calls them the "arms of the universe" (thus, relating it to Devarim 33:26-27). Thus, if a person wishes to experience G-d, he must begin at the lower level and work his way upward, so to speak. He therefore begins (through hitbodedut/meditation) with the "twelve diagonal boundaries", which are the "arms of the universe", to wit, all of physical reality. Only after this can he reach other higher levels. Finally, however, he must attain a conception of G-d as being totally "divorced from space and time" (a very deep concept pertaining to the Ein Sof explained well in the Sefer Otzrot Hayim, Sha'ar HaAgulim, Derush Adam Kadmon). Note that there are 12 tzerufim to the Shem Havaya, and this has additional implications (for another opportunity, G-d willing). It seems to me that, since each and every jewish neshama has a shoresh in one of the 12 tribes of Israel, to all yehudim this year could afford the unusual opportunity to the experience of a קול דממה דקה, kol demama daka ("silent voice") as we find in the Tanach (Melachim I 19:12), which Hashem chose to reveal His Presence to Eliyahu HaNavi.

Although hidden since the churban Bayit Sheni ("destruction of the Second Temple), a level of the spirit of nevuah will be more readily available for the B'neI Israel, but that means yehudim need to learn to receive this holy "silent voice". This is not to say that common Jews today are on the level of the b'nei nevi'im from Talmudic times or earlier. True, there is a constant descent of the generations, where each generation is less great than the one before, and because of our transgressions we no longer have great prophets. Even ruach hakodesh has ceased, we have no prophet and no visionary. Even the phenomenon of b'nei nevi'im, which is the essence of the life force and kedushah of Klal Yisrael, has fallen drastically. Yet, this we can say: even if the essence and the life force in Israel are now minimal, they are still prophetic forces.

Now, hearing or seeing the "silent voice" entails a true quieting of the mind and an increase in the real experience of devekut. For as it is written: Shiviti Hashem l'negdi tamid, "I have set the L-rd always before me" (Tehillim 16:8). However, the verse continues: "because He is at my right hand, I shall not be moved". Thus in recognizing that Hashem is always in front of you, there is a requirement of equanimity in order to perceive His Presence. This is deeper the meaning of the angelic prayer: "Kadosh, Kadosh, Kadosh, Hashem Tzivaot, melo kol ha-aretz kevodo" (Yeshayahu 6:3). This means, G-d is everywhere, truly kol ha-aretz. He is in everything, for He vitalizes all. All of Creation has His Holy Name "stamped" in it, for He is the Only Being, so all is He. Now, one must strongly desire to see beyond the veil - the klipah of reality - into the truths, that is, the spiritual underlying of all. This capacity is actually within the reach of anyone who fears Him. Truly, you should be able to see יהוה at any moment and place you wish, for He is always there, always. If you cannot see יהוה then you are blind by the lack of emunah and the vanities of your guf. And so it is written: "Say to those who are of a fearful heart, Be strong, fear not; behold, your G-d will come with vengeance, with a Divine recompense; He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped" (Yeshayahu 35:4-5).

May it be so in this new year, amen selah.

Rabbi Avraham

Audio message for Rosh Hashana

2011-09-20T09:28:00.000-07:00

Rav Avraham Chachamovit's Rosh Hashana 5772 message:

Shiur on the Haftarah of Nitzavim-Vayelech 5771.

K’tiva V’Chatima Tovah, L’Shana Tovah U’Metukah

Living with Mashiach

2011-05-04T04:30:00.000-07:00

Isaiah chapter 40:1 begins with the well known Hebrew words Nachamu Nachamu Ami (“Comfort, comfort my people!”). The duplicated word Nachamu has gematria 104, which times 2 equals Yitzchak (gematria 208). Now, Yitzchak personifies the attribute of Gevurah (“Severity/Discipline”). As such, the true and complete comfort implies in the embracing of discipline/Gevurah to serve G-d. This means the moving away from leniencies which have dominated the observant community and the moving towards a life of chidurim, so as not to live a life close to the boundaries of Halacha but truly in its center and spirit. This is the reality of the Mashiach, for he will come to rule by the mishpat/law, as a king. The law will be in accordance of Beit Shammai, the archetype of chidurim. King Mashiach will reign not by democracy. He will impose the mishpat by force. Now, those who already want to live messianic lives must be trying their best to be already living the Halacha in accordance to Beit Shammai or at the very least, avoiding the (so abused) kulah/leniency mentality. Then, they will be ready and G-d wiling become part of the "remnant community of Israel" (Micah 5:2) who will live the new order to come, may it be readily in our days amen.

First day of Rosh Chodesh Iyar 5771

PURIM 5771

2011-03-22T08:55:00.000-07:00

It is written: Vatilbash Esther malchut, "Esther put on her royal dress" (Megillat Esther 5:1).This is a concept of her crowning, for the royal garments of Malchut represent the light of Keter, as it is know "the end is wedged in the beginning" (Sefer Yetzira 1:7). So, Malchut, the lowest level (this world) is connected with Keter/crown, the most lofty level of kedusha ("holiness"). With this great light she crowns everything, for as it is written: “Esther elevates everything to emunoh/faith” (Tikkunei Zohar §21). To crown something is to raise that something to its most essential and significant level. This means, Esther represents the power to influence our emotions and drives towards kedusha, for that is the only true source of reality. Malka Esther is/corresponds to the Shechinah, the "Queen" that vitalizes all of the universe. Connecting to Purim is a deep connection to the Shechinah. May this chibur grow and vitalize your neshama towards da’at eliyon. These are the efforst every single Jew needs to make in order to hasten the comming of the only Mashiach Tzidkeinu, amem v’amem.

Rabbi Avraham

New year's revelations

2010-09-05T05:23:00.001-07:00

B"H

My Dear friend, Rabbi Fivish Dalfin calls me Bulldozer Rebbe. He says not only I "bulldoze" over my own yetzer hara, but truly, over the yetzer hara of others. That is my style!

I end the year of 5770 with the following idea for the new year:

תְּהֵא שְׁנַת עֵזֶר אֱלֹקִי

("May it be a year of Divine aid")

This is '771.

May we all merit receiving this "Divine aid", maamosh.

Bulldozer Rebbe

Elul thinking...

2010-08-10T08:50:00.000-07:00

B"SD

I would like to offer three thoughts on Chodesh Elul to help understand the magnitude of this special month:

1. Helping others do Teshuvah

ואשר לא צדה והאלהים אנה לידו ושמתי לך מקום אשר ינוס שמה

Here the pasuk (Shemot 21:13) speaks of the Arei Miklat (as we can see the reishit tavot: Ina L’iado Visamti Lich). As such, we derive that Elul is special for it is established to forgive unintentional averot during the year. Moreover, following each averah, the person must seek "a city of refuge", that is, a proper (spiritual) struture to allow the full contemplation of his transgressions' consequences, the chesbon nefesh followed by teshuvah.

2. Asking Hashem for help

The yetzer hara tells us that our sin is a small thing. It does not allow us to contemplate its implications, including the wedge that sin drives between ourselves and our Heavenly Father, and the darkness that envelops all of the spiritual worlds as its consequence. A person who is oblivious to the reality of the horror of sin dwells in utter confusion. The holy sefarim speak of a state worse than Gehinom. Some people wander through life, oblivious to the requirements of law. They sin without any awareness of its seriousness. They also can for decades without experiencing any Divine retribution! Hashem leaves them in their state of confusion. When they die, they are treated similarly. Even Gehinom is inappropriate for them. They continue to wander without judgment or accounting in the Olam HaTohu, truly an existence of astonishing chaos. To a certain extent, the Olam HaTohu spills over into our world, experienced by people still alive. They glide in and out of the Yamim Nora'im, oblivious to their sanctity and meaning, as if unsure in which world they reside.

2. Serving Hashem with love

Elul is a time to ask Hashem for things you need, for since Ani Ledodi V'Dodi Li is Elul, this a time when the love relationship between G-d and the Jewish people is heightened. And it is vital to raise mayin nukvin during this period. This means a real need to intensify the desire of the "groom" for the "bride". So, asking for a gift for the groom is like saying: "show me your desire and I will be yours for life". Perhaps that is why once the Lubavitcher Rebbe related that there is a Polish jewish costume where the groom and bride receive small pieces of papers from the guests with requests, who perhaps could not attend the ceremony, so the couple under the tremendous kedusha of the celestial gates of the chupah could ask Hashem for these gifts (requests). The Rebbe, it is told, was against this costume, for it could "affect" their humility (as the requests could indeed be answered). Yet, the Rebbe said the guest themselves could ask for what they need during this period, that is, the wedding ceremony (Rebbe on parashat Shoftim 5713, 2 Elul in the Cabalat Panim R' Mordechai Dubinsky's wedding). Right now, Bnei Israel is in very close relationship with Hashem, and each and every yid, the "individual guests" witnessing this great love between Hashem and the Bnei Israel, can ask for gifts that pour out from this intense love.

Chodesh Tov!

Rabbi Avraham

The Torah teaches that Israel is not under the "mazalot", the astrological influences. What exacly are these influences?

2009-05-11T06:26:00.000-07:00

Know this well. “The mazalot influence in the nefesh [which is the yetzer hara itself] is truly noteworthy, for the mazalot are under the dominion of the malachim [angels], ‘which are as souls to the stars’ [R’ Yitzchak Abarbanel z”l on Devarim 18:24], which operate directly under the Divine guidance. As the mazalot control the ‘fundamental elements’ [i.e, earth, water, air, and fire] and the nefesh is imbued of these elements, the power of control exerted by the mazalot is truly formidable and natural, to wit, instinctive… And for each attribute of the nefesh there is as much a good aspect and an evil one; and as the nefesh resides in the blood, and it fills the whole of the body, each organ of the body is differently irrigated by this blood, and in accordance of its physical and spiritual characteristics, receiving this nefesh influence as well” (R’ Avraham Chachamovits, “A Bondade para Avraham”, Bereshit). This control the mazalot exert over the nefesh cannot ever be underestimated! Regarding this it is written that, “In the center of the Firmament there is a bright path. This is the ‘firmament’s serpent’ [called Shvil HaChalav, the ‘Milky Way’], which controls 12 mazalot. There are an infinite number of stars on that path, and they are grouped together in condensations of small stars, which are so dense they seem having their own form, as infinite mountains. Each one of these stars is connected to an angel. The groups of angels connected to each one of the 12 constellations have the task to ‘coarse’ the souls born under that constellations, pre-conditioning them to certain behaviors and transgressions in accordance to the nature of each constellation” (Based on the Zohar I:125a-b, Chaiye Sarah). This means that, the person’s natural characteristics, a product of his body and soul, are impelled to be manifested – through the soul’s levushim [garments], to wit, thought, speech, and action – in accordance to the measure and strength of influence from the mazalot. This occurs in the same manner that, for example, the mazalot influence the development of harvests, impelling the earth to reveal its natural and necessary power for the plants to grow, while the plants themselves receive the blessing for this exact growth, as it is written: “Even a blade of grass here below possesses a [spiritual component which is the] mazal above which controls and touches it, and in an imperative way commands it: ‘Grow!’” (Bereshit Rabah 10:6; cf. Zohar I:251a, Pekude; Rambam, Moreh Nevuchim II:10; Tanya, Iggeret HaKodesh §20, end; Tanya, Iggeret HaKodesh §8). That means, “Hashem offers the kedusha for each blade of grass, so that each one may have a ‘spiritual component’ – a kedusha which is offered to the physical world to reside in that particular blade of grass” (R’ Shmuel Halevi of Köeln z”l, Machatzit HaShekel [on the subject of the Bereshit Rabah 10:6] commentary on the Maguen Avraham, R’ Avraham Abele z”l. Cf. the Ari”zal, Likkutei Torah, Devarim 8:3) which allows it to express its natural tendencies. Therefore, it is necessary to understand that the mazalot are an important channel connecting kedusha and the physical level of Creation. This channel favors the Divine Providence to descent towards the world. In fact, G-d’s providence operates through the angels who work through the stars and planets.

Now, once the tendencies of each man are manifested in accordance to the mazalot influences and his yetzer hara, he will need to choose with his sechel if his life’s path will be traversed with a pompous and affected walk of one who ignores G-d and lives only to serve these natural influences and debased desires, or contrary to that, he will seek to align himself humbly to the laws of Torah, so as to walk in a straight and dignified manner, worthy of a being with a holy soul. And as our Sages explain, “Who is strong? He who subjugates him yetzer hara” (Pirkei Avot 4:1). And how to subjugate it? Remembering that, “The yetzer hara can be compared to an iron rod over the flames of a strong fire. While it is over the fire, the object can be molded into any form the person desires. Such is the yetzer hara which can be subjugated through the words of Torah, which are as a fire” (Avot d’Rebi Natan 16:4), for as it is written, “The L-rd your G-d é a consuming fire” (Devarim 4:24), and “G-d and His Torah are one” (Zohar II:85b, Yitro).

Therefore, we see that one’s decisions have great impact on his physical and spiritual, for “know that exactly corresponding to the impulses of man here are the influences which he attracts to himself from above. If his impulse is towards the side of kedusha, he attracts to himself the kedusha from above and in this manner, he sanctifies himself. However, if his tendency is towards the side of impurity, then he brings a impure spirit down to himself, and becomes thus polluted and blemished” (Zohar I:125b, Chaiye Sarah).

Thus, choosing is a vital activity, for in the first case, man is subjugated and becomes enslaved by the cold stars and planets, and his destiny is thus set. While in the second, he establishes a direct contact with Hashem in accordance to the spiritual law: “You shall be perfect with the L-rd your G-d” (Devarim 18:13); thus being subjugated only by the Ribono Shel Olam and remaining completely ignorant his future, which after all, will depend on his actions here and on the Divine mercy! Now we understand the Talmudic dictum, Ein Mazal L’Israel (Shabat 156a) to be interpreted by the holy Ba’al Shem Tov as Ayin Mazal L’Israel, to wit, contrary to the non-Jew and his connection with destiny, the Jewish connection is direct and unique with the level of Ayin, the ‘Divine Nothing’, allowing for a complete transcendence of the lower level of the mazalot. As explained by HaRav Yitzchak Ginsburgh שליט"א, “The Ari’zal reveals in the Etz Chayim that the non-Jewish astrology only reaches up to the 12 constellations or signs of astrology, but there are many other levels above that one. The highest level is the 12 permutations of the Name of G-d Havayah. Only the Jewish People is connected to this level. In being connected to this level, they have the power to recreate, for the name Havayah signifies ‘creation continues’”. Hence, “Israel’s own destiny is an eternal and indefinable state of Ayin. Only its connection to the Ayin Sof exists, with this abstract Origen, and from this Origen only this people [which does not accept the mazalot] depends and persists” (Ibid. “A Bondade para Avraham”). As G-d cannot be defined, the destiny of the Jew cannot be defined. And this is the greatest gift for this people having accepted the Torah – its true freedom.

ETZ L'SHLIACH - Rabbi Avraham Chachamovits's new book in English

2009-04-24T09:07:00.000-07:00

Today, Rosh Chodesh Iyar, is the Yarzheit of Rabbi Chayim Vital zt"l, the greatest talmid of the Ari"zal our holy teacher, and my spiritual guide.

Exactly today, my first English book was unveiled in the Unites States, at the site www.seforimcenter.com, under Kabbalah books.

I am truly, very pleased with this, baruch Hashem.

It is forbidden for a Jew to work on Shabbat. What is the esoteric reason for this prohibition?

2009-04-21T07:52:00.000-07:00

It is important to understand that working on Shabbat implies on a “decree of death” (Shemot 31:15), chaz v’shalom. The Sod or mystical aspect of this subject is extraordinary, and I shall reveal only a small degree while hiding much more, merely summarizing in a simple form, all based on the Kabbalah of the Ari”zal (Sefer HaLikutim, Parashat Behar, et. al.). Although it is not ideal to reveal such things to such unprepared recipients, here follows my kavanah, may the Heavens witness this, to help those that still have any doubts regarding the prohibitions of work on Shabbat, so they may quickly do teshuvah and receive the kabbalat ol. As the Talmud says, “the person should do teshuvah one day before his death, e since we do not know when is this day, it is vital do be always doing teshuvah” (alluding to Shabbat 153a).

During the regular weekdays, there are spiritual forces that descend to our world’s level of reality in order to allow that tikkunim (“rectifications”) be made into effect through the permitted works to a Jew. In a more specific manner, every permitted work done during the week serves, in a way or another, to raise netzuzin kedoshim (“Divine sparks”) fallen in the physical level when the order of reality was not our current order of rectification, the Olam HaTikkun, but rather, the preceding order of the Olam HaTohu (“World of Chaos”). The order of the Olam HaTohu was broken apart, so to speak, through a deep and fundamental process of the Divine plan for the revelation and ultimate evolution of Creation, particularly man, as it is taught by the Ari”zal. These spiritual forces that are the vehicle, through which all of these spark-elevations occur, return to their spiritual degree and level on Shabbat. On Shabbat, all is new, signifying that there is no need for spiritually elevate anything that has fallen from the destroyed primordial world of Tohu. Hence, there is no need for tikkunim on Shabbat. All is in order, truly perfect on Shabbat. Not even the work of boreh (“separation of food”) is allowed, for separating that which is not good in the food from the good part in it of itself implies in a removal of a negative element from a positive one, and that does not exist on Shabbat when after all, everything is in the category of the desired and rectified. Now, when the Jew performs a melachah (“forbidden work”) on Shabbat, chaz v’shalom, he elicits these spiritual forces that normally should operate only on weekdays to descend to the physical world in order to make into effect the appropriate spark-elevations.

However, as nothing can be elevated on Shabbat, these forces become as ‘forces in vain’, chaz v’shalom. Through this, the klipot, the negative forces that block the revelation of Divinity in the material world, can steal these spiritual powers, this holy light, and make use of them for its own negative uses, chaz v’shalom. Moreover, the klipot are called the “power of death”, and when the Jew profanes the Shabbat through some forbidden work, he receives the celestial decree of punishment through death, chaz v’shalom, since, worse than not using these forces for the elevation of fallen sparks, is the fact that they may fall under the domain and “clutches” of the klipot. This has the effect of literally nourish the klipot and sitra achra, the person then becoming a “partner of evil”, may Hashem have mercy on his soul. This nourishment has the additional effect of blocking the benefiting purpose of the Or Ayin Sof, thus causing a diminution of spiritual shefa (“flux of blessings”) to the world at large. This has the further effect of causing severe decrees (in the form of afflictions) to befall the person (and those close to him) who performed the transgression, the community, and the whole world, chaz v’shalom.

What is the spiritual origin of diseases in man?

2009-03-30T05:45:00.000-07:00

Why are the Jews called Yehudim in Hebrew? As it is written in reference to the matriarch Leah when she went to name her son Yehudah, “This time I ‘thank’ Hashem” (Bereshit 29:35). The name Yehudah as well as the word Yehudi, both have their origin in the word Hoda’ah, which means ‘recognition’, thus ‘thanksgiving’ as well. This is an essential characteristic of bittul (the process by which a person’s sense of his independent existence is subsumed within and elevated to an awareness of a greater, more inclusive existence, the existence of G-d), to wit, the recognition and sincere thanksgiving that Hashem is Who truly and only exists, and the world and all of us are nothing and nill before Him. Hence, the word Yehudim is applied to the Jews for it summarizes this essential quality of bittul before G-d (a quality that must be emulated by the Nations). The Jews are literally the nation of those who recognize and admit the greater reality of unicity and omnipresence of G-d, while keenly aware of its own particular reality of “dust and ashes” (Bereshit 18:27).

Now, while there is such singular and intrinsic attribute in the B’nei Israel (called Hod in Kabbalah), and its cosmological potential that needs to be revealed throughout the nations of the world, there is also a possibility of alienation from the attribute. In its physical expression, literally in the material life of man, the manifested phenomenon of this alienation or separation is the disease. Alienation from G-d reflects a “blemished” (i.e., corrupted) state of the attribute of Hod. This is so in the manner in which this attribute corresponds to the spiritual structure of the soul (which is in fact configured by various others attributes and powers, Hod being only one of them). The fact that the attribute of Hod is corrupted – characterized by the insensibility to the spiritual realities – results in ‘spiritual confusion’, a true chaos that can progressively spread through the individual’s normative consciousness and physiology. This implies in the person’s inability to distinguish “friend from foe”, or the ‘I’ e the ‘not I’, so to speak. Moreover, this confusion leads to spiritual blindness resulting even in the insensibility towards other people, to wit, in the inability to perceive and recognize the truth in the words of others, failing thus to thanks then for their acts of kindness. Therefore, the blemish in the attribute of Hod brings the person to a state of alienation both with (the benevolent) others and with G-d. In the human physiology this is expressed in the immunological system’s mistakes, that is, in its confusion of “invaders from allies” resulting in the generation of various types of health problems. As such, failing to perceive that all we have comes form G-d – as undeserved and unexpected gifts – implicates in the possibility of this misalignment to manifest as a disease, chaz v'shalom. After all, the disease is the actual physical expression of the spiritual unbalance in its ‘final stage’! This is paramount to understanding the spiritual causes of diseases, for it means that, by the time the problem has become physical, it is already in its final level (and not initial) – and if a disease has a spiritual cause, its cure must come spiritually as well in the form of a ‘realignment’. And the most important manner to maintain the person’s Hod aligned, his immune system healthy, is to strengthen his bittul in order to have a true kabbalat ol, meaning that, nothing is more powerful in the whole universe than the acceptance of the Divine Ordinance. For the Nations, it is imperative to fulfill the Shevah Mitzvot Shel B’nei Noach, which bring a great light to the world and to each one who is bound by these Divine Ordinances. Now, for the Jews, 'all' mizvot are vital, and noteworhty, the mitzvah (of the fulfillment of) Shabbat even brings the promise of refuah (cure)! In fact, Kabbalah explains that, due to the chet ha-egel ("the sin of the golden calf"), “The extraordinary spiritual state that Moshe had attained when he ascended Mt. Sinai was reduced a thousand degrees” (the Ari”zal, Sha’ar Maamarei Rashbi, daf 212). Essentially, Moshe had become “diseased” from the sin of his people, even though he obviously did not participate in this most blatant act of opposition to G-d. However, in the Shabbat, these ‘spiritual lights’ were restored for him, and he was truly and completely cured! And as it is written, “The gematria of Vayikra El Moshe [Vayikra 1:1] is equal to 693, together with the number of letters [which total 10], it is equal to the word Shabbat plus the kolel [702+1 = 703]. This is a hint that the lights were restored for Moshe on Shabbat” (R’ Ya’acov Abuchatzera zt”l, Pituchei Chotam al HaTorah, Vayikra). Finally, it is necessary to understand that in view of all that occurs in the person’s life, he should truly assume an existential attitude exactly as taught by the matriarch Leah: to recognize and affirm on all that comes to him that, ‘This time I will thank Hashem’. Know this lesson well.

Are there a spiritual causes for extreme events in the world, such as natural catastrophes?

2009-03-22T11:26:00.000-07:00

Now for a new series of posts, which I would like to call Raza d’Mehemnuta (“The Secret of Faith”). May it help bring each one of you ‘from strength to strength’ in your avodat Hashem, selah.

The Hashgachah Pratit acts constantly in the world. The decrees of G-d balance men’s transgressions midah keneged midah. Note that the devastation which led almost 8.500 from being forcefully removed from Gaza, in Eretz Israel (which is holy land and thus, it is not to be “returned” to anyone), reflect Heaven’s punitive decree multiplied 100 times, as it shall be explained, over those who supported this secular movement of dilution and removal of Jewish right to settle in this area of Israel, to wit, the United States of America. This occurred in the (recent) deluge - estimated of having affected 850,000 people – called קטרינה (Katrina). Now, this word has gematria of 374. There are two pasukim in the Torah that share this same exact number: Raa gemalucha, “They did to you evil” (Bereshit 50:17), and Yam bayabasha, “ground through the midst of the sea” (Shemot 14:16). While the first pasuk seems to indicate the spiritual cause for the Katrina (i.e., in relation to those who supported this terrible movement in Israel), the second pasuk describes the actual physical manifestation of the deluge. Ribono Shel Olam!

Why is it that on Parashat Miketz it is written that “Yosef haTzaddik had two sons ‘before’ the famine” (Bereshit 41:50)?

2009-03-08T12:40:00.000-07:00

Now, for the last post on the subject of Sod HaZivug (the “Secret of Sex”). Truly, these posts began with the actual beginning of this Blog (please see the first post). I endeavor to continue posting my many writings on other subjects as well, y”h. For things of this world which can easily lead to the various problems I have mentIoned throughout this Blog’s first section - truly the deceptions of the sitra achra - I would like to suggest the excellent article “A Cry From The Heart” by HaRav HaMekubal Daniel Frish z”l (on the www.breslev.co.il web site).

According to the Sefer Yetzirah (Mishna 1:5), the space continuum consists of three dimensions and the continuum of time, of two directions (past and future). As such, the Universe is constituted by four dimensions. Moreover, the Sefer Yetzirah explains that there is a fifth dimension, to wit, the moral dimension (spiritual, or soul), which possesses two directions: good and evil. This moral dimension underlines all other dimensions from the space-time continuum. The spiritual trajectory towards good or evil depends on the actions that man impresses upon the dimensions of the Universe, which reverberate in all of the olamot (spiritual worlds and this one, physical). For instance, we see this occurring in the procreative act. As it is known, “if the person sanctifies himself [and has the appropriate kavanot], he will bring a holy garment for the neshama of his child [which will be conceived through the act], and in this way, he will enable him to ser Hashem promptly. Regardless of the greatness that this soul may attain, it is nevertheless important that the father [and the mother] be sanctified during the act. But the neshama itself, apart from its ‘garments’ [i.e., the power of thought, speech, and action which clothe the neshama in its particular spiritual root and degree, which is solely decided by Hashem], is not affected by the sanctification [and kavanot] from the parents; in fact it happens at times that, the soul of a person infinitely elevated comes down and becomes the child of an ignorant and lowly person” (Tanya, Likkutei Amarim §2). However, the ‘spiritual replies’ to the actions of man on the physical level are also bound (and thus dependent) by time and its cycles, which albeit intimately connected to the physical continuum, do transcend it. This is the spiritual law of Sof ma’aseh, b’machshava tehilah (“last to be created, first to be conceived”, alluding to the B’nei Israel) which establishes the precedence of time over space, regardless of its dimensional connection. Hence, certain positive actions, even when appropriate but fulfilled on ‘inappropriate times’ can be without any effect or worse yet, with the contrary effect, chaz v’shalom. For example, Kabbalah Ma’asit teaches that kameyot (kosher amulets) for different purposes (E.g., ‘protection for pregnancy’, see Ta’amei Ha’Minhagim; Toldot Adam; R’ Menashe Ben Israel, Nishmat Chayim 3:25; Midrash Talpiyot 1, Efod s.v. V’HaEven; Deguel Machane Efraim, Vayicra, et. al.) need necessarily be written not only by someone with extraordinary knowledge and purity, but in precise times, that is, on specific months, days, and even hours of the day! The writing of the kameyot, which disrespects the correct times, loses its positive value, which comes from its alignment with the intermediary angelical forces that govern the five dimensions, thus rendering it incomplete (i.e., without the influence on the angelical entity) and even dangerous (i.e., by calling the attention of negative entities, chaz v’shalom).

And this is exactly how it was for Yosef. He knew the secrets of the illumination from kedusha (holiness) called the time of “seasons, for days and years” (Bereshit 1:14) of plenitude. But he also knew well the secrets “illumination” from tumah (impurity), called the time of time of ‘seasons, for days and years’ of famine. For to know the secrets of kedusha is to know the secrets of tumah. And what is this secret of tumah? “The secret of not procreating [when the sitra achra is ‘illuminated’, to wit] on the ‘seasons, for days and years’ of famine… When the time of famine rigns, it behooves man to sexually restrict and not to allow that the sitra achra be ‘multiplied’ [through the strange souls that in this time of famine descent to the children to be] in the world, chaz v’shalom” (Zohar I:204a, Miketz). In fact, the Ramak (R’ Moshe Cordovero zt”l) explains that, “The husband’s marital union with his wife should occur only when the Shechinah is in Its place, which means, between the ‘two arms’ [Chesed and Gevurah]. Now, when the Community is in danger [of famine] and the Shechinah is not between the two arms, these unions are prohibited” (Sefer Tomer Devorah, Perek Tet, citing the Tikunei Zohar from parashat Bereshit, Tikun 69). It is for this reason that Yosef HaTzaddik made sure to procreate ‘before’ this bitter time, thus avoiding any admixture in his acts – through the use of the holy and creative power of his brit kodesh - with the sitra achra. In this manner, he truly prevented the increase of the domain of profanity that would have benefited otherwise, chaz v’shalom, from the kedusha.

On a final note of this Blog’s section, it is equally not a proper time to have marital unions on a night preceding a fast. Through the Siyata D’Shemaiya this end-post is here on Erev Ta’anit Esther, baruch Hashem. Tzom Kal!

What is the problem of having marital union on nights other than Shabbat (and special dates)?

2009-03-08T07:28:00.000-07:00

It is important to understand that the halachot in general, and the ones guiding the couple’s sexuality in particular, are even more stringent and deep when treated with the benefit of the hiddurim (the various embellishments) of Kabbalah. The ‘ideal’ moment for the couple with a true Jewish soul to be united is on the night of Shabbat, for on this time, “the neshamot are distributed for the initiated on the mystical Wisdom [i.e., the B’nei Torah]… On this night, a holy and sublime ruach descends to those who are ‘sanctified’ [in order to fulfill the mitzvah of procreation, saying the prayers before the act, ‘both’ ritually washing their hands and giving tzedaka]… Thus, for these men of wisdom, the appropriate time for this ‘holy function’ is when this exalted ruach is diffused amongst them… And it is in this manner [and in this time] that the tzaddikim ‘transmit’ their holy souls for the new conception” (Zohar II:204b, Vayak’hel). Al pi halacha, “all nights are appropriate, in particular if the act occurs at midnight [when the Hole One, blessed be He, rejoices with the tzaddikim in the Gan Eden]… However, [it is important to know that] on the other nights, ‘another’ type of ruach hovers” (ibid. Zohar). This means that, “the joy of fulfilling this mitzvah is complete on the nights of Shabbat, when the person does not need to worry if there are any admixtures from the sitra achra in the conception” (ibid. Zohar). On the other nights (save on those prescribed by the halacha) it is possible that instead of simple joy for the mitzvah, there is also “the deliberate desire and awakening for the simple pleasure to give in to lust, to wit, without the real ‘need‘ to fulfill this holy act. This means that he is only following the advice and force of his yetzer hara” (Kitzur Shulchan Aruch, Hilchot Tsiniut), which is vitalized, after all, by the sitra achra.

Why does the Torah teach us that it is ideal to have marital union at night? Is this true for all nights?

2009-03-06T08:09:00.000-08:00

Since I have mentioned on the previous post that the appropriate night to have marital union is the night of Shabat, I decided to expand on the subject with two additional posts.

The Kabbalah asks: “In what are human beings distinguished from the horse and the mule? By sanctification and self-perfection. Hence the marital intercourse of human beings should be at fixed times, that they may concentrate their thoughts [of Torah] on cleaving to the Holy One, blessed be He” (Zohar III:49b, Tazria) with the kavanah of V’yehi noam Hashem Elokeinu aleinu u’ma’aseh yodeinu konenah aleinu, um’aaseh yadseinu koneneihu, “May the pleasantness of Hashem our G-d be upon us, and may the work of our hands prosper” (Tehillim 90:17). And what is the time of the day that they may have marital union? Our Sages answer that, “It is the derech eretz [proper conduct] that intercourse should be at night” (Talmud, Ketubot 56a). And regarding the frequency, it is known that ‘man of faith’ have marital union with their wives “all Fridays, on the Shabbat nights” (Ibid. 62b; Orach Chayim 280:1) – certainly a great mitzvah. Note that, although the halachah permits relations occuring on the other nights, ours Sages insist in the rigour of fulfilling this mitzvah only on the holy nights of Shabbat (see R’ Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedusha §16) and on the night of the woman’s immersion on the mikveh etc., unless this frequency is not sufficient in order to avoid machshavot zarot and equally strange behaviors (see Kitvei Ari”zal).

Now, why is it so important to fulfill this mitzvah on the nights of Shabbat? In fact, there are great mysteries regarding the origin of zivugim (holy unions) on Shabbat, the time when the Hole One unites with the Shechinah. These celestial unions cause blessings to descent from above in order to nourish the days of the week. Indeed, they are put into effect both on the spiritual and physical domains. Kabbalah explains that, on each and every Shabbat night "occur zivugim which are initiated [and awakened] by the malachim (angels). Through these zivugim, spiritual answers of beneficence from the levels above them are elicited… Therefore, we are allowed to engage in conjugal relations on that particular night” (the Ari”zal, Sha’ar HaPesukim, Pinchas). The reason these zivugim are awakened by malachim is the manner Hashem has established the Divine plan through which His blessings are channeled and thus brought to all of Creation - including the more inferior degrees (i.e., our physical world). Marital unions on the night of Shabbat emulate the zivugim (occurring on the Partzufim) that are awakened by the angels. Hence, the vital importance of fulfilling this mitzvah in the exact manner described - to bring great blessings to the couple and the world at large. However, even though it is still Shabbat, the daytime (of Shabbat) is not permitted for marital unions, for during the day, “we need to awaken the celestial zivugim which elicit a flux of neshamot [to the world]” (ibid. Ari"zal). This means that, at night, our marital unions have the power to emulate the celestial zivugim, which are already occurring, but we cannot initiate them. We can channel the shefa (of blessings) through this emulation of the malachim while it occurs on Shabbat at night. During the period of Shabbat day, we are the ones that need to awake the zivugim through our avodat Hashem (e.g., in our study of Torah, holy seudah, etc.) - for presumably in this period of the day, the angels do not do any awakening! On the other side, when we put into effect these unions, we cannot channel them, for in order to do so we would need to stop the (described) holy activities to then engage in marital unions (which when emulate the zivugim of the angels, can truly channel down the shefa). This would leave us without anything to channel, to wit, no blessing would result from the conjugal act. This is obviously contrary to the described kavanah and this mitzvah’s purpose of procreation, as we would be left out of blessings, chaz v’shalom.

How can the actions and kavanot during marital union influence the child being conceived?

2009-03-04T09:08:00.000-08:00

The Talmud explains (see Nedarim 20a-b) that, ‘different actions’ during the marital intercourse determine important physical and spiritual aspects from the soul that will, G-d willing, descent for the child’s body. The Tanna, Rabi Yohanan ben Dahabai - who mystically explains having received knowledge on these subjects through the agency of angels – says in this tractate that, in accordance of “certain” sexual acts, children may be born “dumb, deaf, or blind”! Moreover, there are also effects caused strictly through the ‘time’ when the union occurs. Thus, Kabbalah affirms that: “Truly, there is that which is a ‘proper time’ for marital intercourse… and no other time is appropriate for this junction to be performed with all joy without any ‘extraneous admixture’ [i.e., the chitzonim] save that night [i.e., Shabbat. See Talmud, Ketubot 62b] - when the souls are distributed to the wise, the righteous, and the pious” (Zohar II:204b, Vaya’khel). We see then that actions and distinct times in the fulfillment of the mitzvah (of marital union) can afect the soul that is to come. Moreover, through kavanot, the parents may spiritually elevate themselves to infinite heights and greatly impact this soul!

Regarding the subject that the ‘the parents may spiritually elevate themselves etc.’, as it is known, the ‘sexual energy’ (the physical form of the spiritual energy) is an extremely pure energy and must be care for and not wasted due to its fundamental role. As it has been explained, it allows - in accordance to the degree of purity it is used - great ascensions or great falls, chaz v’shalom. As it is written: Vehineh sulam mutsav artsah verosho magia hashamaymah vehineh mal’achei Elokim olim veyoredim bo, “Behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it” (Bereshit 28:12). On this pasuk, Kabbalah explains (see Zohar I:149b, Vayetze) that, “The ladder signifies the spiritual attribute of Yesod [connected to sexual subjects]. To Ya’acov avinu, it was shown that this attribute exists on earth – it literally belongs to ‘mundane subjects’, however, the ‘top of it reached to heaven’ – to wit, when the person heeds to the Divine will and raises this attribute to its origin, then he truly reaches heaven… and ‘this is alluded in the secret of the pasuk, Mi ya’aleh lanu hashamaymah, Who shall go up for us to heaven [Devarim 30:12]. The initial letters, the Reshei Tevot of this, spell out the word milah [circumcision], and the final letters, the Sofei Tevot, spell out Havaya’ [Tikkunei Zohar 2a] – this means that the person can ascend on high if he purifies this attribute” (the Slonnimer Rebe zt”l, Netivot Shalom).

Regarding the subject of ‘greatly impact this soul’, beyond of has been already considered, it is important to comprehend something of the kavanot during the sexual union. It is very important that these unions be fulfilled in complete joy and happiness. Every mitzvah must be done with great joy, but this one, even more so. It is also important that the married couple, “both should have the same kavanah” (Zohar III:81a, Kedoshim; see ibid. 83b for the contrary): to bring down to this level a noble soul, with yirat shamayim (fear of Heaven), a soul that will illuminate the world, to wit, a tzaddik. Hence, it is good to bring to mind a tzaddik on the moment of procreation (see Ramban, Iggeret HaKodesh; R’ Eliyahu de Vidas zt”l, Reshit Chochmah, Sha’ar HaKedusha §16). Furthermore, “it is necessary to know that, a child born from the predominant desire from the husband [to have a child, as have been described], receives an ‘extra’ vitality from the father, for this desire means the father's wish ‘to connect to the Etz Chayim’” (Zohar I:209a, Vayigash) in the secret of “She is a Etz Chayim to those who lay hold on her; and happy is every one who holds her fast” (Mishlei 3:18). It is also known that, “‘If the woman emits her semen first she bears a male child; if the man emits his semen first she bears a female child’ [Talmud, Nidah 31a]… Now, he who emits seed last is the one who prevails [i.e., something of his strength]… so the man [who wishes to have a male child] becomes cold, so as to not become heated [during the act], and in this manner the woman is heated [giving seed] before. Afterwards, he is the last to emit seed [thus ensuring that child’s vitality, as explained]. However, many who have followed this did not succed, for all is [baruch Hashem, and thus,] in the Divine will” (R’ Yehudah Fatiyah zt”l, Minchat Yehudah, Parashat Shmuel I, Siman Beit, Ayin Tet, pg. 118). In any case, the person must sanctify himself at the time of marital relations, for all comes from merit. And let him pray throughout the first 40 days of conception: Yehi ra’avah mi’maarei alma shenizke lebanim yierim ushlemim va’chareidim lidvar Hashem venire’eh bachem kedushat tanaim ve’amoraim amem, “May it be the will of the Master of the Universe that we merit G-d fearing and flawless sons who tremble at the word of Hashem. And may we observe in them the sanctity of the Sages of the Mishnah and Talmud. Amen” (R’ Tzvi Hirsch Kaidenover zt”l, Kav HaYashar, Perek Yud Zayin).

In practice, how to effect tikkunim through a sanctified sexual act?

2009-03-04T04:15:00.000-08:00

For instance, as it is written regarding the verse, “Behold, the kings were assembled, they came on together” (Tehilim 48:5), “No sin in the world is expiated until the kings, to wit, Ze’ir Anpin and Nukva are united… for with the ‘illumination of this union’, all of the Partzufim shine and all sins are expiated” (Zohar I:206b, Vayigash). So it is above, and so it is below. This means that, through the sanctified sexual union, the sins (which are after all, ‘separations’ from G-d) are expiated, subjugating evil and making it incapable to act, as it will be explainned with the help of Heaven.

There is an important secret in this Zohar - which explains the reason for possible attonement through the sexual union - and is called Tikkuna d’Karbana (rectification through an offering): an animal sacrifice to G-d, “[to be] accepted to make atonement for him” (Vayikra 1:4). Moreover, says the Zohar that, “when an offering is brought, ‘everyone receives their provisions’ [i.e., the whole world receives blessings], each one in accordance to his own merit, and then all is united as one… When they, in both worlds [the supernal world, Ze’ir Anpin, and the lower world, Nukva,] ‘were assembled’ [i.e., man and his wife] and were connected [in the sexual act], they ‘came on together’ [also in Aramaic, they ‘passed upon’, in the sense of forgiving as in Micah HaNavi 7:18] – they expiated sins and caused a celestial illumination, so all Partzufim shine and all sins are atoned for” (ibid. Zohar). Now, on another level this means that, “‘If any man of you brings an offering [yakriv] to the L-rd’ – in order for him to come closer to G-d – truly, ‘any man of you’, meaning that he needs to bring an offering of ‘himself’. He needs to sacrifice his ‘personal animal’, which is the desire for evil called the nefesh habahamit” (the Alter Rebbe, Likkutei Torah, Vayikra). That which was offered as a sacrifice on the altar in the Beit HaMikdash was ‘fat and blood’ from the animal. And the corresponding sacrifice for a man who needs ‘to bring an offering of himself’ is a ta’anit (fast), in order to atone for his transgressions – “the fat and blood from his body are ‘burned’, and in this way, they are considered as a pleasing offering to G-d” (Talmud, Berachot 17a; Zohar II:20b, Shemot; Reshit Chochmah [Kitsur], Sha’ar HaKedusha §9; Tanya, Iggeret Hateshuva §2). In a similar manner, during the sexual act (with the kavanah of fulfilling the mitzvah of procreation), the power, body movements, and necessary fluids to ensure the fulfillment of the mitzvah also burn ‘fat and blood’ from the bodies, and are truly an aspect of the offering to G-d. However, this alone is not enough to complete the actual offering; albeit important, this is still makkif (external). It is necessary to act in the manner that ‘he needs to bring his personal animal’, that is, something pnimiut (deeper, from inside), truly rupturing and breaking with the ‘desire for evil’ which is rooted in the nefesh habahamit, to wit, the desire for self-gratification. So the Gemara explains how to attain this level of completeness: the person needs to imagine with all his strenght that, during the mitzvah of uniting with his wife, he is moved ‘externally’ (literally) by a shin-dalet (demon), and not by his own physical appetites (see Talmud, Nedarim 20b). Now the kings can be united above and below y"h.

How does the (kosher) sexual act help rectify the world (Tikkun HaOlam)?

2009-03-03T08:33:00.000-08:00

In the next few posts I shall deal y”h with issues of Kavanot (mystical intentions) as related to the subject of Sod HaZivug (Secret of Sex). This will then conclude the posts starting on the “End of Shovavim 5769”.

It is important to understand the basic spiritual law that, ‘actions establish connection between the spiritual and the physical domains’. This is very pertinent insofar as (kosher) sexual acts are concerned. First, due to the act’s intrinsic ‘creative force’; next to it’s active spiritual component, and finally, in the Torah’s great emphasis on sexual purity as a true path to kedusha. When properly united in the sexual act – in accordance to the halachot, and thus using the physical energies correctly for they are the physical form of the ‘spiritual energies’ – the married couple realizes its potential for great spiritual connection and ascension. Through the couple’s holy union with the kavanah (intention) of connecting to Hashem (dvekut) in a manner of ‘altruistically returning joy to Him’ in their fulfillment of the mitzvah of union and procreation, then an answer of ‘light above’ in the celestial levels is truly elicited. In Kabbalah, this is a metaphor for subject of Ohr Hozer (Returning Light) – something of great importance in the celestial dynamics of the diffusion of the Ohr Ayin Sof (Hashem’s light) throughout the Olamot (worlds), in particular as it relates to the Malchut of Olam HaAsiyah (our physical universe). Basically, the sefirot lights are diffused from above to below, and return from below to above. All of this “spiritual system” of illumination converges onto our physical world. The (positive) cycle of illumination depends on the actions and intentions of man. Without the union of the appropriate actions (the mitzvot) with correct intentions (the kavanot), the “reverberation” of spiritual energy, the part of this cycle that emanates from the Creation towards the Hashem is damaged and hindered chaz v'shalom. As the Tikkun HaOlam actually depends on this “spiritual process”, it is then essential for man to ‘correct his behaviors and intentions’ in order to do his part in returning light to G-d, as this causes tikkunim to occur, elevating thus the physical and spiritual olamot. In this manner, a “partnership” is established between G-d and man, helping with the purpose of Creation: to sanctify and reveal Hashem’s glory in the inferior world, where He is naturally negated. Truly, without these desires for the “returning spiritual light” and the spiritual ascensions of the world, humanity is destined to moral degeneration and an unilluminated existence.

Why in some Siddurim after the marital duties, it is written that we should throw a little bit of water on the floor, next to the bed?

2009-03-02T03:53:00.001-08:00

In continuation with related material to Sod HaZivug, Kabbalah brings that, “When one has eaten and is satisfied in a seudah, it is necessary to give the scraps and the dregs to the sitra achra, and any particles left upon the hands after a meal must be washed away [with the water called mayin achronim] so that the ‘other side’ may receive its due. Therefore the washing of the hands after a meal is an imperative duty [in order to avoid the ‘tribulations’ of the sitra achra. See Kaf HaChayim Sofer 181:8] and the water must be poured away into an appropriate place” (Zohar II:154b, Terumah; Talmud, Chulin 105a-b).

Now, the negative spiritual element that seeks to ruin man through constantly seducing him sexually to procreate (from the zera levatalah, as already explained) its progeny of shedim, and “who lives in the depth of the great abyss of the ocean… is a certain hot fiery female spirit named Lilit y’s“ (Zohar III:19a, Vayikra). If man hears the Torah’s pronouncement, Kedoshim tihiyu, Be holy!, and treat the sexual act with his wife with awe of G-d, this most destructive of spirits does not have authorization to come close and injure, chaz v’shalom, this man and his loved ones - for it is hindered by three malachim. However, if the man is in fact seduced to stray off the praiseworthy path of the L-ord, “then, as a fool, he comes close to her [Lilit y’s]. She dresses with jewelry like an abominable prostitute, hugs and kisses him, and serves him wine filled with dregs and the remains of the Serpent’s venom. And when she sees him desiring her and moving away from the path of truth, she removes all of her adornments she worn for him… She then leaves him sleeping and goes up High in order to denounce and accuse him, so as to receive permission to destroy him. The fool then awakens, thinking he will have her again with all of his pleasurable fancies, but he sees her without her sweet vestments, for now she has become a powerful oppressor dressed in a hot and fiery garment, causing this fool great terror to the whole of his body and soul. This oppressor has terrible eyes, and a sharp sword with drops of venom dripping from it… She kills the fool and throws him in Gehinom” (Zohar I:148a-b, Sitrei Torah).

As such, it is vital to know that Lilit y”s is always on the look out wishing to damage the world, seducing the ego of men with the illusion of our material existence. In fact, even when man unites with his wife in holiness to procreate, it is necessary to know the “medicine” to ward off this shed from any opportunity to bring harm, chaz v’shalom. In a low tone and “with the heart devout to Hashem, should the mane pronounce [in Aramaic]: Atifa be’kitefa izdamnat, sha’arei sha’arei, lah tiol ve’lah tinpok, la didan ve’lah be’advan. Tuv tuv, iamah it’reguisha, galgaloi lin karan, be’chulakah kadisha achidnah bikdusha de’malka it’atafna. ‘He who is covered by a sheet [to wit, Lilit y’s, who is always covered and wailing, for the name Lilit y’s is derived from crying, in Hebrew, yelalah] is here. Go far away from me, go far away from me. Ye shall not enter nor leave. This is not yours, nor does it belong to your portion. Return, return, the waters revolt, its waves expect you back. I connect to the holy portion. I am covered with the holiness of the King’. The man should cover his and his wife’s head for a short period, and then they should unite. After the act, it is necessary to spill a bit of water around the bed. This is the best protection” (Zohar III:19a, Vayikra), since it is as much her barrier and her portion! It is her mayin achronim. In this way, man ensures that she will only take the drops of water, but not the “drops of life” (i.e., the vital and creative force of semen).

So what is the severity of the sin of Mishkav Zachur (homossexualism)?

2009-03-01T11:17:00.000-08:00

It is written regarding the creation of Adam and Chava: Vayevarech otam vayikra et shemam Adam, “He blessed them, and called their name Adam [man]” (Bereshit 5:2). Torah is very clear to reveal that G-d called them ‘both’ Adam. In this way, He established that the spiritual nature of a human being is only completed in the world through the union of the ‘two distinct human aspects’, to wit, the masculine (corresponding to the active spiritual force and of expansion), and the feminine (corresponding to the passive spiritual force and of restriction). These spiritual forces embodied in the human being – and that exhibit such opposing functions – when united in the sanctified manner, form a ‘well balanced physical-spiritual pair’. This means a single being mirroring his origen in one common soul before its descent to this world and division into sexes. In fact, through this balance, flow all Divine blessings to the couple; and the whole world benefits from this most pleasing of unions in Shamayin. And as it is written, “When a couple lives in accordance to Torah law, the forces of Creation – the letters Yud and Hei from the holy Tetragram – reside with them. Then, in time, they become the image of the holy forces of Creation” (Tikunei Zohar, Tikun 10b). And it is also written that, “Who is incomplete below [i.e., not married] remains incomplete on high [i.e., spiritually]… And Ya’acov [the perfect patriarch]...alo, until his marriage was not complete” (Zohar I:150a, Vayetze).

Now, our Sages, all of blessed memory, have openly cautioned us: Kedoshim tihiyu hevu persuhim min ha-arayot u-min ha-evera, “Distance yourself from the illicit relations and from sin” (Rashi at the beginning of Parashat Kedoshim). And “of all isurei ha’arayot, only regarding the avon [sin] of Mishkav Zachur the Torah uses twice the word Toeva [Vayikra 18:22]. The Talmud explains that Toeva is Toe Hu Ba, which means that ‘he is making a mistake in this’… That is, ‘this’ is against human nature! It is the type of avon that exists only to challenge G-d. It is something that comes from the anger which feeds this abominable rebelliousness” (R’ Moshe Feinstein z”l, Teshuvah, Chelek 4 siman 115). And the Torah is also quite clear regarding the grave punishments of these forbidden unions, including that which occurs to the person committing these transgressions after he dies. The mekubal, HaRav Yehudah Fatiyah zt”l, the greatest student of the Ben Ish Hai, in his Sefer Minchat Yehudah describes his many conversations with tormented ruchot (spirits) which commited these abominations in life. They relate with terror the severity of their spiritual punishments! After all, not only from this transgression’s zera levatalah the sitra achra gets nourished and demoniacal beings are brought to life, but also each drop of semen spilled in vain implicates on the destruction of potential (unborn) children, which become imprisoned in the clutches of the klipot. Moreover, the ejaculated semen in a domain ‘absolutely improper’ deflowers these poor souls in a most perverse and horrible manner! Contrary to an union between man and wife which fulfills the mitzvah of procreation and gives the fruits of children y”h, if oral sex occurs in this sin, chaz v’shalom, then the only thing fulfilled are the spiritual deaths of the children which are as if “swallowed” in this most merciless abomination! Yet, regarding these rebellious ones, all members of the Erev Rav, it is written: “They all alike have broken the yoke, and burst the bonds… a wolf… shall destroy them… because their transgressions are many, and their apostasies are great” (Yermiyah HaNavi 5:5-6). Additionally: “The wicked with their sins pollute both themselves and the Sanctuary [i.e., they contaminate the earth], and bring a ruach rah [an unclean spirit] upon themselves; but in time to come G-d will purify Israel and remove from them the unclean spirit” (Zohar III:54a, Metzora). This ruach rah is the wicked Nebuchanetser, “who was deprived of his kingdom and he dwelt with the beasts of the field, his human countenance was taken away from him and from that day he did not bear the impress of a man” (Zohar II:125b, Mishpatim) – and was only to bear the image of a wolf! And as it is known, “Nebuchanetser used to tear the flesh of a live rabbit and eat it” (Eicha Rabah 2:14), and Kabbalah says that, “He who has homosexual relations is reincarnated as a rabbit” (the Ari”zal, Sha’ar HaGilgulim, Hakdamah 22, end).

Each and everyone who is involved in this most grievous of sins must use all of his kochot ha-nefesh (spiritual forces) to do teshuvah and implore Hashem’s mercy.

Why is it that on the holiest day of the year - Yom Kippur - the liturgy speaks of the ‘illicit relationships’ (Arayot)?

2009-02-27T05:06:00.001-08:00

Our Sages have spoken: “On Mincha of Yom Kippur we read the section [from Achare Mot] regarding the arayot [forbidden unions]” (Talmud, Megillah 31a). Now, “the temptation for sexual offenses is extremely strong” (Rashi on the Talmud, Chagigah 11b), and frequent (see Talmud,Bava Batra 164b). And why are the sexual temptations so strong? For the vital force used in a sexual act is the same necessary for the arduous work of spiritual ascension, to wit, it is pure spiritual energy that needs to be ‘exclusively channeled’ to the side of kedusha. This energy is a vehicle for ‘corrective transformation’ (tikkun) which empowers the person to penetrate deeply in his superficial characteristics, so that in this manner, he may come to the understanding of his own soul’s essential attributes (i.e., his needs, virtues, and even his mission). This needs further explanation, which I do so with the help of Heaven.

Through this spiritual creative force, the redemption of the Shechinah (Divine Presence) becomes possible. The Shechinah is the aspect of G-d that vitalizes all of Creation, as well as the holy spark exiled in the person’s soul. However, as it is known, “The divine soul does not need any improvement, and there is no reason for it to become embodied in this world… save to bring the rectifying light [for the guf and the nefesh habahamit]” (the Ari”zal, Etz Chayim, Sha’ar 26). In a similar way, “the Shechinah is exiled for the refinement of the nitzutzei kedusha [holy sparks] that have fallen in the klipot” (Tanya, Likutei Amarim §37). In addition, being in exile, this holy spark cannot (easily) evoke the soul for the spiritual service to G-d with the intense and transcendental love that lays hidden in the heart of the Jew. This exile is perpetuated through the debased desires - so distant from holiness - proceeding from his body and animal soul, as in the case of using the sexual energy solely for self-gratification. Now, when the person does teshuvah (the fierce struggle to break one’s evil nature which burns like a fiery flame) and completely leaves “the arayot, transgressions so hard to be relinquished” (Rashi on Megillah 31a), and uses this same spiritual energy to fulfill the mitzvah of union with his wife in kedusha so as to come closer to Hashem, he redeems the Shechinah’s holy spark held captive in his soul and in the Cosmic level as well. This results in a great effusion of the intense love for G-d contained in the depths of his heart. And as the spiritual root of this sublime love is the Divine attribute of Chesed (Kindness) – which derives and is a channel for the attribute of Chochmah, which ultimately needs the outflow ofChesed’s channel in order to diffuse and influence the various spiritual worlds – then, through this revelation of love for G-d, the light of Chochmah (vis-à-vis, the corresponding power of the soul that represents the force of humility and abnegation before G-d) is actively diffused. This diffusion is the true influencing of the entire person’s sechel! And it is for this reason that our Sages, of blessed memory, have taught us that, in the appropriate use of this sexual energy, the person is illuminated in the manner of ‘expanding his consciousness’ – perceiving G-d as the only existing Being that underlines all of existence, what ultimately subjugates thesitra achra. Thanks to that, the person spiritually ascends and raises his capacity to perceive the spiritual truths. Moreover, he actually comes to apprehend his soul’s holy spark from theShechinah, which is its own spiritual root! And it is this illumination and spiritual intimacy that brings him to recognize the very essence of his soul, allowing the attainment of comprehension of even the necessary tikkunim (rectifications) for the blemishes of his souly”h. Alternatively, if this love for kedusha is not revealed, and the spark of the Shechinah is maintained “imprisoned”, the more elevated flux of consciousness (from Chochmah) is hindered from manifestation, and the person from being illuminated. Consequentelly he is spiritually degraded. This is what occurs when such precious vital force is corrupted, that is, removed from the person through his connection to the arayot - the sexual promiscuity and the total absence of consciousness regarding the use of this force in vain and in something external to itself. When this sexual force (which after all has its root in holiness) is diverged, it then becomes a source of spiritual nourishment for the negatives forces that aggressively seek only the individual’s spiritual deviation, resulting in his distancing fromkedusha, chaz v’shalom. This is the precise reason for the exaggeration of stimuli and sexual perversions in our society - acting as powerful instruments for the weakening of man’s mind - in order to favor the klipot and sitra achra in its overall objective to psychological enslave man, and to ensure the “end of all flesh” (Bereshit 6:13); this means its physical and spiritualannihilation, chaz v’shalom. After all, evil is al known as Mashchit (Destroyer).

Finally, we are reminded during Mincha of Yom Kippur - the day of greatest spirituality - what we should do to go up the spiritual ladder: we must avoid using this vital force inappropriately. The fact that this reminder occurs exactly when we are at the highest point of the fasting is also very important. Our Sages explains that, the greater the spiritual elevation, the greater the tests. These inappropriate taivas (temptations) can and should be resisted and purged through the meditation and the fast of this holiest of days. The idea here is that, the weaker the person’s physical aspect (the body per se) the stronger the spiritual aspect (i.e., the more his soul shines), implying that he will be less sexually tempted. Thus, the Yom Kippur liturgy, being that it is such a elevated time, teaches us how to distant ourselves from this terrible unbalance. The formula is a simple one: connect to Hashem, distant yourself from the materialism and do not use your precious vital force in a vain and rash manner, but use it with holiness as taught by Torah. In this way, certainly, the person will testify to his own rectification and spiritual climbing, and the coming of the true Mashiach will be hastened, may it be so, amen selah.

What is wrong with the practice of non-kosher sex (Galuei Irvah)?

2009-02-26T08:41:00.000-08:00

In order to provide further clarification, I want to address non-kosher unions in light of both the subject of arayot and of zera levatalah.

The pronouncement of the living G-d Himself regarding the Torah law dealing with all aspects of sexuality - and the ill consequences of transgressions in these matters - is clear and decisive (see Vayikra 18:24-30). The sexuality declared by G-d as being impure and abominable, to wit, all prohibited sexual unions (arayot) which are known are galui irvah (“the uncovering of nakedness”, implying on an exclusively physical relationship and spiritually frivolous) is summarily forbidden and it is verily a hindrance to the person’s ascension in kedusha. This also means that such nakedness should literally be covered. And as it is written, “When the yetzer hara grows stronger in man, it only does so through his immoral sexual conduct. All sins are connected to the ‘uncovering of nakedness’” (Zohar III:15b, Vayikra). This is true even is the person is considered in all other aspects of his life, as good, decent, and honored. However, the sexual unions called “knowledge” (which recognize the intimate physical-spiritual nature of the sexual union and its consequences) are not only approved, but allow great spiritual ascensions! The ones named galuei irvah are actual transgressions of spiritual law and bring upon people and the world great physical and spiritual devastation. As it is known, if the union through sexual intimacy is ‘abused and wasted’ (i.e., the act is not fulfilled leshem mitzva of procreation, as it is the case of a sanctified union), not only the potential of spiritual ascension fails to be realized, but the sexual energy in its ‘physical form’ (the involved fluids) vitalizes the chitzonim. This has the effect of subjugating the side of kedusha, chaz v’shalom. Moreover, the spiritual energy, vis-à-vis, the sexual energy used only for self-gratification becomes an instrument of disconnection and spiritual exile of the soul, assertively thrusting the person toward the domain of the klipot – where extraneous and impure spiritual elements negate the unity of G-d. This degradation implies on the loss of the person’s spiritual stature, for in only privileging the ‘animal aspect’ of an intimate union, he sustains only the level of an animal – below his complete experience of humanity.

What are Arayot?

2009-02-26T04:29:00.000-08:00

As we have treated the fundamental subject of zera levatalah, it becomes equally important to understand a whole area of greatly damaging behavior in which zera levatalah is “only” the final transgression. This is the area called in Torah, arayot. Let us explore it and related subjects.

Among various subjects, the parshiot Achare Mot and Kedoshim treat one, which is absolutely vital for the person seeking kedusha and distance from tumah, the essence of fulfilling the Divine injunction of Kedoshim tihiyu (Be Holy). We are speaking of the laws against the forbidden expressions of sexuality. These illicit activities are generally called Arayot. Although commonly translated as incest, the Torah definition of this subject is different from the contemporary vision. In fact, there are various “sexual unions” absolutely forbidden by Torah law, such as a man with a nidah (a woman during her menstrual cycle, and until she goes to the mikveh), all homosexual relationships and of bestiality, as well as incest and illicit relationships described in these parshiot. All of these arayot are considered by Divine law as belonging to the same exact category and degree of tumah as the idolatrous rituals used to sacrifice children to profane and inferior entities (see Vayikra 18:21, 20:2-5). That is why spiritual law declares: “The souls who commit these abominations shall be cut off from among their people” (Vayikra 18:29). It is noteworthy that all arayot, being one of the cardinal sins, are on par with both murder and idolatry - transgressions for which we are required to give up our lives rather than transgress. Moreover, Chazal explains in a most unquestionable manner that “the essential condition for sanctification is that the person must necessarily be distant from the arayot” (Rashi no Vayikra 19:1). And as it is esoterically known, “the objective of Creation is a dira b’tachtonim, a term explaining that Hashem created the world for He desired to have an abode in the lower worlds” (Midrash Tanchuma, Naso §16). This objective of Creation is only reached through the ‘sanctification of the world’, that is, through the efforts of man in Torah and mitzvot. It follows that, the transgression of arayot not only implies in a most intense degree of impurity and direct connection to the klipot and sitra achra, but these types of illicit relationships have cosmic implications as well, to wit, bringing severe dinim to the world and vivifying the negative forces, chaz v’shalom. The path of kedusha imposes a true distancing from all impurities and abominations for the soul, and in fact, impels the ultimate transformation of this evil in good. This occurs through the exclusive establishment of ‘Torah sanctioned relationships’, which bring man and the world the Divine shefa – the brachot from Hashem. Furthermore, it is only through kedusha that Mashiach will come, may it be soon, amen.