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Wednesday, April 13, 2011

Speak to God from the Torah You Hear God Telling You

Every person has his/her own place in the world. No two places are the same. Rabbi Nachman revealed that even when a soul comes back to the world, it is not the same as before, it has a different composition and sequence with other souls that are bound and formed to it. Every soul has it's end game, it's final fate, as we say to the dead when we bury them (from Daniel 12) ועתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין – and now go to the end and rest and stand to your portion to the end of days. The word גורל "goaral” which we have translated as portion, is also a result from a lottery or gamble, thus it is the final fate or portion. The Talmud (Tractate Yevumos 121a) relates that once the boat that Rabbi Akiva was in capsized, when asked how he survived, Rabbi Akiva replied that he came upon a board from the boat and every wave – גל – that came his way, he nodded his head. This reply has became a common allegory to how one should deal with adversary. The letter resh – ר – meaning head, when inserted into the word גל – wave, spells גורל. Thus we see again that גורל connotes a persons fate.

Due to a person having his/her own unique space and entity in the world, the person has his own ego, which is deeper than any talent or characteristic that he possess, just by virtue that he has a place. This identity has a desire to be autonomous – אנא אמלוך – I will rule. Great storm winds attack and cultivate the identity urging it to grow, expand it's kingdom. These are the winds of controversy of the 4 prime elements that form all matter and character (LKM 8, also about the connection of the storm wind to strife see LKM 17, and 38). Alternatively there is the wind, the spirit of the Tzadik which silences the other winds and allows a person to abnegate his unique position and identity to God (LKM 10).

Hair – שער – is very similar to סער – storm wind. According to the Cabala hair is the waste of the brain, and it causes confusion. Rashi in Parshas HaAzinu (Deuteronomy – verse 24) says that weak starving people grow hair. This is true except in the case of holy hair, like the beard, peyos, and hair of a nazir, where the hair serves as conduit for the mind. This is why older people lose their hair, because their mind is more developed and tranquil. This is also why the Hassidim, based on the teachings of the Arizal, shave off all their hair. Thus we find that part of the inauguration of the Levites was the shaving of all their hair. Korach, whose name literally means bald, objected to the shaving of the Levites, he felt that it was done to disgrace them, for it is an indication that they were not completely holy.

Having no hair can be an indication of refined intellect, yet we find that the highest Divine countenances do in fact have hair. This would reflect what Rabbi Nachman taught (Likutay Moharan 56) that there is the consciousness of peace, and then there is a higher consciousness – a higher peace; מחלוקת לשם שמים - controversy for the sake of Heaven. Korach felt that he had attained such a paradigm, he thus trusted himself to assault Moshe Rabbainu, our Sages (in Pirkey Avos – Ethics of Our Fathers) however brand his strife as מחלוקת שלא לשם שמים – not for the sake of Heaven. Esau – עשו – has the gematria (numerical value) as שלום – peace. This is reminiscent of the great peace that prevailed during the reign of Achav, of which our Sages taught that because of the Israelites unity they were successful at battle and never lost any lives. This is a peace where people can live together no one doing to another what he would not want to to himself. This is quite shallow. There is a much deeper peace, where people connect to each other in such a real and meaningful way, that they work together even in controversy to attain their common goal.

The hair is actually the highest part of the body, and in the prophet Yechezkel (8:3) it is referred to as Tzitzis (fringes), “and he took me by the tzitzis of my head”. Rabbi Nachman uses this verse to show that the mitzva (commandment) of Tzitzis is protection from the storm wind (סער) of hairy (שעיר) Esua. The world we live in is classified as עשיה – doing, this is the lowest world of a paradigm of 4 worlds, the highest being completely One, Godly, the world of Atzilus, emenation – אצילות. Above this paradigm there is the countenance of Adam Kadmon, this is so esoteric and beyond our world there is not very much room to ponder it. The highest partzuf – countenance – of Atzilus which is the bridge to Adam Kadmon is the partzuf Ateek – עתיק. This is a hard word to translate, it can mean ancient, a copy, and it also used as, firmly established for those privy. The Zohar reveals that the foundation of Ateek is embedded in the hair of Zeir Anpim, the prime countenance of Atzilus. Thus we can see that the pivot and root, the point on which a person exists in the world, can be found in his hair, the highest part of his body which houses the base of Ateek, the bridge to the higher paradigm.

On Yom Kippur, the holiest day of the year, before the High Priest entered the Holy of Holies, he took two identical goats – שעיר – very similar to סער – storm wind, and he put on them lots – גורלות, one was to be sanctified as a sacrifice to God, and the other to be pushed off a precipitous cliff. The word שעיר – with the 4 letters of God's name, has the numerical value of מחלוקת – strife. The actual mixing of the lots, is an aspect of storm wind which blows and turns things over. This is an aspect of the turbulence a person faces. God gives a person the ability to choose to attach himself to the souls of Israel, this peace quiets the storm winds, and ultimately the spirit of the Tzadik prevails, pumping holy spirit into person, specifically his hands (Mordechai, revealed Tora) and feet (Esther, concealed Tora). This is one outcome of the lots the High Priest conducted on Yom Kippur designating one שעיר to God, signifying a persons entrenched so strong in God, on the level of מחלוקת לשם שמים – strife for the sake of Heaven – an aspect of the Prophet Eliyahu who departed this world ascending to God in a storm wind. The other שעיר meets it's destiny – pushed off a precipitous cliff.

Even though the Tora is very strict against augury, and is very much all about people mastering their empowerment of choice making, when it comes to determining our very root of existence, such as on Yom Kippur and the distribution and allotment of the Land of Israel to the Jews (the Tora also discusses the lots that were made to select the 70 elders that received prophecy through Moshe, and Rabbainu says in Sefer Hamedos that to sweeten harsh judgments one should take two coins and do a goral similar to that of the High Priest on Yom Kippur), the Tora gives us the system of lots – גורלות, this is the way to set ourselves into the true position God determines. Here what is required from us is to acknowledge this and abnegate ourselves to God's determination.

Purim, Rabbi Nachman teaches is the point of beginning. It is a time when a person can connect to his very essence. Many know that Yom Kippur is “Ki” - like - “Pur”im. On Purim the Jews for the first time accepted the Tora willingly, קיימו מה שקיבלו כבר. Originally when the Jews accepted the Torah they did so saying, נעשה ונשמע, accepting everything even before they knew what it would entail, the gentiles scorned this (Talmud Tractate Shabos 88) calling them a hasteful nation who puts their mouth before their ears. On Purim we were shown that H”Y is in fact the One who jumps ahead providing for our needs and salvation before their need is even known to us, He preempts all disaster. Thus on Purim we are fully justified in our re acceptance of the Torah.

In the lower countenances (Zeir Anpim and Malchus) the male and female stand apart, higher up they are always united (Abba and Emma), still higher (Erech Anpim) they are one in the same countenance, but the male aspect is on the right (kindness) and the female on the left (judgment). In the highest countenance, Ateek, there is almost no distinction between the two, just that the male leads.

Rabbi Nachman teaches (LKM 10:10) that when there are harsh judgments this is due to haughtiness, and the rectification is by drawing the spirit of the Tzadik which abolishes the haughtiness and brings one to clapping and dancing, the unification of Mordichai and Esther, the unification of the countenances. This is what it says in the beginning of Parshas Mishpatim (Book of Exodus) ואלה המשפטים אשר תשים לפניהם, איתא במכילתא אשר תשים לפניהם השוו אשה לאיש לכל דינים שבתורה. “These are the laws which you should put before them”, the Michalta (exegesis of the Sages) says “which you should before them”, equating man and woman for all the judgments of the Torah, Rabbi Nachman learns – 'for all the judgments' the remedy is to bring about the unification of man and woman i.e. the Holy Blessed One and His Divine Presence (the aspect of female). The root of this rectification is in Ateek where the male and female are actually one.

One year Rabbi Nachman had a revelation that he was to rectify Korach on Purim, he was shown this through the verses (Parshas Tazria 13:40-41) ואיש כי ימרט ראשו קרח הוא טהור הוא. ואם מפאת פניו ימרט ראשו גבח הוא טהור הוא. And a man whose hair of his head falls out, he is bald in the back of his head -קרח-, he is pure (of the signs of leprosy of the places of hair). And if from the side of his face the hair of his head falls out, he is bald -גבח-, he is pure (of the signs of leprosy of the places of hair).

The first words of the second verse have an acronym spelling פורים – purim, and the Tora is calling this קרח, thus indicating that the rectification of Korach is through Purim. When Rabbi Nachman revealed this he deliberately misquoted the second verse saying: ואם מפאת פניו ימרט ראשו קרח הוא. Later Rabbi Nachman said that he regretted revealing the whole thing.

The Torah gives the same ruling to the balding of the front of the head as to the balding of the back of the head, yet the Torah gives each it's own verse and places the back of the head before the front of the head, and Rabbi Nachman took the word קרח from the first verse and put it into the second verse, the back of the head to the front of the head. The balding of the head purifies and exempts a person from the signs of leprosy of a hairy area. The balding of the head as mentioned earlier is a sign of a settled mature mind, free of the turbulence of the hair. The distinction between the front and and back is most distinguished in Ateek, where the only difference between the aspect of male and female is that the male aspect is in the front, yet this is in complete unity, showing that what ultimately is the fate of a person was provided as a cure in the beginning. Thus it could be the rectification of Korach to register and bind the aspect of his baldness which he mistakenly took to mean that he was free of strife, casting it's lot with the baldness of the front of the head. On a bald head, golden hair - an aspect of the Levites, is not a sign of impurity as it is on a hairy head. Here one can attain מחלקת לשם שמים. This being done on Purim, when we are open to access the very root of our identity as it is copied into eternity in Ateek.

On Yom Kippur only the High Priest can access this root, he definitely can not be drunk, and he also had a special hair cut where one hair ends at the root of the next. On Purim, it is Haman that instigated the גורל – lots, attacking every Jew, and H”Y opened the gates for every Jew, even drunk, to realize that his place is and always was safe with H”Y. No winds of storm can change that for the spirit of the Tzadik perseveres. Mordechai and Esther are unified to sweeten all the harsh judgements.

The גורל that the High Priest did was to rid Israel of the evil of the שעיר of Esau, then the second שעיר which is the reference to the ego which is a form, an aspect of heresy-paganism that is inside of each one of us, even after we are cleansed of the utter evil of Esau. This is rectified by offering the second שעיר as a sacrifice.

Rabbainu (LKM 10) discusses how Father Avrohom established the Temple Mount in the aspect of a mountain, Father Yitzchok further consecrated it to the aspect of a field, which is more perceptible to civilization, and Father Yakov established the actual House of God on the Temple Mount. A House can be understood even by gentiles, as it says (Isiah 56) My House is a House of Prayer for all the nations. It is known that Father Avrohom came from a background of idolatry, and he purified his soul and belief in God to be free of paganism. Avrohom furthered the purification of the Jewish soul when he gave birth to Yitzchok and Yishmael, clarifying the pure soul of Yitzchok from the soul of Yishmael. Yitzchok further purified the Jewish soul when he gave birth to Yakov and Esau, completing the clarification of the pure Jewish soul. Each Jewish soul still has it's own process to complete purification from all the husks that intrinsically connect and attack it, but in it's root it is pure. Yakov is the aspect of Tora, and each letter of the Tora is a root of a Jewish soul. The building of the House of God is through the establishment of the Tora and the souls of Israel. The utter evil will not acknowledge even the House of God, only the gentiles that are a parallel to the inner heresy – the ego, adept to recognize and give tribute to the House of God. The utter evil must be destroyed. Thus the High Priest would send the שעיר of Esau a distance of fields and push it off a mountain tearing it apart. Thus establishing the parameter of the House of God, and then would continue to bring rectification even to the heresy that remains. The High Priest made the selection with a גורל – lots, this has the gimatria (numerical value, with the inclusion of the word = 240) of עמלק – Amulaik – the reference to the utter evil of Esau.
Haman Amulaik cast lots on Israel, in the end he became the designated שעיר לעזעזל – the goat that was pushed off the mountain, and thus he was hung from a pole 50 amos high, and the rest of Israel were designated as the second שעיר – the goat that was brought as a sacrifice even into the Holy of Holies. Thus on Purim every Jew has the connection to the root of holiness just as the High Priest on Yom Kippur.

Thus Korach whose main point of contention with Moshe Rabbainu was his claim that every Jew is holy, is availed a rectification on Purim, when every Jew has in fact the quality of the High Priest, just by virtue that he is Jewish. This is also seen by what the Medrash says that in the future Korach will be a High Priest as it says in Psalms צדיק כתמר יפרח, the last letters spell out קרח, and our sages say that ultimately all the holidays will be abolished except for Purim! [Rabbainu however does not mention this Medrash, he just says that even where קרח is now, in a not good place, when he recognizes the truth of Moshe Rabbainu and abnegates his ego, he merits to appreciate the awesomeness of God, but he is still not saved from hell, because it was post mortem. The Tzadik however has the ability to raise a person out of hell, as we find in the Talmud and know from Rabbainu].

Rabbi Nachman revealed that the acronym of the progression of the consecration of the Temple by our forefathers; Mountain Field House – ה'ר ש'דה ב'ית, spell השב – return, as it says in the verse when God tells king אבימלך – a reference to the ego – אבי מלך – desire to rule, to return the wife of Avrohom, wife is a reference to prayer (as found in many places, here Rabbi Nachman explains further that אשת is acronym of how we start the prayer א'דני ש'פתי ת'פתח), thus the verse is rebuking the egomaniacs who think that they can serve God on their own merit, that they must come to the Tzadik, return the prayer to the Tzadik, as our Sages taught in the Talmud, if there is a sick person in the house one should go to the Tzadik to pray for him, one should not just rely on his own prayers, one must recognize that power and role of the Tzadik, and abnegate himself to the Tzadik.

The last letters of ה'ר ש'דה ב'ית – (mountain, field, house) spell ת(ו)רה – Tora! This is what we saw that Yakov establishes the House of God with the aspect of Tora whose letters are the roots of the souls Israel. Once the House is established then the prayers and sacrifices are offered to God. The prayers are the aspect of Ateek, the aspect of the hidden Tora (a common concept in Rabbainu's teachings), they are the bridge for the birth of the Tora and the souls of Israel (LKM 2:6).

Mordechai symbolizes the hands and the revealed Tora, Esther symbolizes the feet and the concealed Tora – the secrets of the Tora, where the main Divine Spirit is manifested. The secrets of the Tora are very much dependent and in proportion to a persons abnegation to God. The secrets of the Tora is when the Tora is a direct communication to the person, when a person hears God speaking directly to him through the Tora, and finds himself speaking and screaming to God through the Tora. That is why usually the hands are a reference to prayer – which is an aspect of the hidden Tora, because that is when a person raises his hands in prayer, that is, he makes prayers out of the Tora that he already knows [Rabbi Nachman revealed that this is highest devotion] the hands reach above the head, above the knowledge and above the turbulence of the hair and storm wind (also see LKM 212 where Rabbainu says that the hands are a reference to the written and oral Tora, and by clapping during prayer, the prayer is included in both the written and oral Tora, B”H). Here a person is certain and conscious that God has always been there for him and that he has a secure unique place with God. This is the rectification of Korach who questioned God's placement of the High Priest and the Levites (as explained in the Zohar).

When Haman cast the lot to kill the Jews, Mordichai was able to bring the Jews to prayer and the revelation of Esther. This realization is considered the first desirable acceptance of the Tora. Elsewhere Rabbi Nachman teaches that the vessel to accept the Tora is joy. This is also apparent in what Rabbi Nachman teaches here. When a person is properly attached to the spirit of the Tzadik, he is suffused with the Divine spirit which pumps in his heart bringing him to clap and dance, this is the unification of Mordichai and Esther. This is an aspect of Ateek where the male and female are one, and all harsh judgment are sweetened.

Afterward: much of what I have written is directly from Rabbi Nachman, parts however, for example the introduction of Ateek to the subject, are my own suggestions. When considering and pondering this Tora it is important to differentiate.


Moshe Sharon said...

The G-d concept is inconceivable. To start with, you can't prove any postulate to be true; you only can prove a theory to be false if it is indeed falsifiable. Therefore, nothing can prove the existence of G-d because you cannot know infinity from a finite perspective and the G-d concept is not falsifiable. However, there is a way to demonstrate with geometry the process of intelligent design creating something from nothing; which is a contraction of the infinite to the finite as true nothingness is the infinite realm that exists beyond what is knowable. For example, the point identifies an exact location in space yet it has no dimensions and therefore has no physical existence. Consequently, if you touch a surface with the tip of a needle you are covering an infinite number of points. Yet every measurable physical structure is a conglomeration of lines connecting one zero dimensional point to another defining that which cannot be measured as the start of everything measurable. Therefore, the point is a geometric key to understanding the concept of G-d creating something from nothing.

IlaN-ach said...

About Hashem we say "Ein Cheiker" - there is no conception. The less philosophy we have, the less complicated we make avoidos Hashem, rebbeinu said to stay away from philosophy.

NaaNaach said...

Ilan said it the way it is. You don't prove faith, you just believe! That's exactly what faith is. Rabbi Nachman said straight out that you can't prove faith, it is above intellect, it is faith! Fortunate is the one who believes, while those that put their belief in the maid-servants of philosophy and science just torture themselves. God created everything, all the thought processes included, they were also created from nothing, God could have created a completely different paradigm of existence with an altogether different system of logic and philosophy,so why get stuck in the muck, go for the source.
It is highly recommended that you say at least one time, but preferably many times the wondrous name: Na Nach Nachma Nachman MeUman this will help extricate you from the nightmare of infinite sorrows of circular logic and philosophy and will shine in your brain great perspicacity and true knowledge of God.
Great blessings of Na Nach Nachma Nachman MeUman!