KABALAH - SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI

NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI 

COMMENT' 1

יְחִידוּת לימוד

1

אלה פקודי המשכן כו׳. הנה התורה [י"ל] לכמה פנים, ונראה לפרש דהנה גדולה מעשה הצדקה, הנותן צדקה לצדיק השלם שעושה יחוד במדות העליונות, כידוע שיש שני מדות צדיק וצדק, וע"י הצדיק המקבל את הצדקה הוא מעלה את הה׳ אחרונה שהיא איתנו בגלותינו למדת צדק ונעשה צדקה, 

1

These are the orders of the Mishkan, etc. Here this is referring to the Torah of the Sparks of holiness, that could be expressed in several ways, and this is seemingly interpreted in a great and acceptable way, with regards to the act of Tzedakah (charity).  Which goes to say that whoever gives Tzedakah (charity) to the perfect Tzadik (the righteous man) who himself is connected to the divine in the loftiest and elevated Midot (virtues), as it is known that there are two types of Midot (virtues) in that regard; the Midah of the Tzadik and the Midah of Tzedek (Justice or righteousness). The Midah of Tzedek is performed by the Tzadik who receives the Tzedakah; and then he exalts or elevates the last or distant (sparks of) Godliness which were exiled with us in our Galut (exile), he brings them up to the Midah of righteousness and by this avodah we do justice with Tzedakah.

2

ואז העולם מלא ושבע כל טוב שפע וברכה ורחמים וחיים ובני ומזוני ושלום עד אין קץ ותכלית הנשפע ע"י הצדיק המקבל את הצדקה, וע"י הולכת ההשפעה לכל העולם לכל אחד ואחד די מחסורו והצטרכותו. וזה מרומז בפסוק "ונתנו איש כופר כו׳", מלת ונתנו האותיות למפרע הוא ג"כ ונתנו כנ"ל, שע"י הצדקה בא צדקה לעולם: 

2

And then the world becomes full and satiated with all types of good things; which comes in the form of abundance and blessing, mercy and life, children, Parnassah (sustenance) and peace to no end. And this is a purpose that is affected by the Tzaddik (righteous one) who receives the Tzedakah (charity), and by this effect reaching the whole world, everyone has enough for his lack and need. And this is implied in the verse "And each person shall give a ransom for his Nefesh (soul), etc. [Shemot 30:12]. And the word used here is “Ve’Natnu” (shall give). And you may also notice how it is spelled in the Holy language; it would still be pronounced “Ve’Natnu”, even if it is spelled backward, as you might be able to verify it above; which in essence means that it is by means of Tzedakah that righteousness and justice comes to the world:

3

‎והנה יש שלש מדרגות צדיקים. יש צדיק שאינו משגיח לחשוב בקבלתו הצדקה לטובת והנאת עצמו, אלא כל כוונתו הוא כדי שיושפע עי"ז שפע טובה לכל ישראל, ותמיד נפשו ורצונו הטוב משתוקק לראות בשמחת ישראל שלא יחסר להם כל טוב, אבל מה שנוגע לו להצטרכותו אינו משגיח כלל וכלל והכל בעיניו כאילו ביתו מלא ומוכן כל טוב, 

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And you may notice here that there are three righteous steps. First of all, there should be a Tzaddik who doesn’t care to even think about receiving Tzedakah (charity) for his own benefit and pleasure, but his whole Kavanah (intention) should be so that the Almighty would affect the abundance of good for the entire Klal Israel, and his soul and his good should always be the yearning to see the joy of Israel that they will not lack any good, but in regards to his own personal needs, he doesn’t really care at all and everything in his eyes should be, as if his house was already full and ready with all good things,

4

וזה הצדיק נקרא בשם דוכרא אף שהוא מקבל, כי כל כוונתו ובקשתו אינו אלא כדי להשפיע, וזה הוא הזיווג הידוע שיש זיווג מיניה וביה. 

ויש צדיק המקבל צדקה וכוונתו ג"כ להנאת עצמו כדי מזונותיו ופרנסתו, וזה נקרא בשם נוקבא מחמת שכוונתו ג"כ לקבל. 

והצדיק הזה ג"כ עושה יחוד להשני מידות הנ"ל ע"י קבלה לידו הצדקה. 

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And such a Tzaddik is called by the name Dukra (Male), even though he receives, because his whole Kavanah (intention) and request is nothing but to influence or favor the good to fall upon the Jewish people, and this is the well-known pairing (Zivug)  that causes an immediate flow of Shefah to come down, This is what is call  “Zivug Mineh U’Beh” in the Aramaec Language. In essence, it is that perfect Kavanah of the Tzaddik that operates as a Zivug or perfect pairing, when it comes in contact with the Tzedakah, it affects or arouses an immediate result, that is so to speak, similar to the ecstasy reach when male and female organs join together in their acts of intimacy. Which is the best way to explain what happens in the state that the soul reaches in its mystical union with God, a similar ecstasy is experienced.

And there is a type of Tzaddik (righteous man) who receives Tzedakah (charity), but because his whole Kavanah (intention) is to please himself, or to obtain Parnassah for his food and livelihood; therefore this Tzadik is called by the name of Nukva (Female), because his whole intention or Kavanah is to receive, which is contrary to the previous one, who does everything for the good of the people and to elevate the sparks of holiness.

However this Tzaddik also affects the joining of the two Midot as mentioned above by accepting the Tzedakah (charity) that are given to him.

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‎וזהו "וכל איש אשר נמצא אתו תכלת וארגמן", דהיינו הצדיק הנקרא בשם דוכרא כנ"ל שכל הצטרכותו כאילו נמצא אצלו הכל מוכן, "תכלת וארגמן" רמז לכל מיני טובה, ואין כוונתו רק להשפיע: 

"הביאו" ר"ל צדיקים כאלו הם מביאים תמיד שפע רב כל טוב לעולם. "וכל אשה" ר"ל הצדיק השני הנקרא בשם נוקבא כנ"ל, רק שהוא "חכמת לב" היינו בעבודת הבורא ית׳ ובתורתו הקדושה לעשות נחת רוח ליוצרו. 

"בידיה טוו" ר"ל ע"י ידיה שמקבל הצדק לידו הוא ג"כ ממשיך השפעה, "ויביאו מטוה" היינו השפעה. "תכלת וארגמן" רמז לכל מיני השפעות. 

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And that’s the secret of what is written in Parashat Vayakhel 35:23 that says:  "and every man with whom we find blue (Techelet) and purple (Argaman)".. Etc.This is referring to the Tzaddik who is called by the name of Dukra, which is a reference to a Male who provides; just as mentioned above, he is the one that lives without caring for himself or for his own needs. He lives as if everything is already in his possession (as in the word “Nimtzah Itoh” in the mentioned verse 23 above in Hebrew). Furthermore "Techelet blue and Argaman purple" alludes to wealth (Parnassah) and all kinds of favors and good things, and his Kavanah (intention) is not a concentration in only influencing people to give:

And the word: "Heviyu (Brought them)" actually means that a Tzaddik such as them always brings great abundance and all good things to the world.  And the word:  “Kol Ishah”  (all the women) " is really a reference to the second type of Tzaddik, that is called by the name of Nukva as mentioned above, only that he is Chochmat Lev "(wisdom of the heart)"; which means that he is engage in the service of the Creator, Blessed Be He, and in his holy Torah to bring Nachas (pleasure) to the spirit of his Maker .

And the word: Be Yadeiha Tavu ("By her hands"), Really means by using the hands to receive the Tzedakah donated to him, this Tzaddik also allows the flow of Shefa to continue, influenced by this action. Furthermore, the phrase: "and they will bring forth", that means they will influence the Shefa to continue coming. And the expression: “Techelet blue and Argaman purple"  is a hint to the provision of all kinds of goods influenced by the work of their hands.

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‎ג׳ "וכל הנשים אשר נשא לבן אותנה בחכמה", ר"ל הצדיק שיש לו נשיאת לב בחכמה עליונה, אף שכוונתו לקבל ונקרא ג"כ בשם נוקבא, "טוו את העיזים" ר"ל רמז כצמר ששורשו הוא מן העיזים כך הצדיק הזה מושך השפעה מהשורש:

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(2) The third thing is the sentence:  "And all the women whose hearts were stirred up, they took with wisdom", Really means the Tzaddik who has a heart carried by superior wisdom, even though his Kavanah ( intention)  is to receive and that is also known as Nukva; and the word: "Spun the Goats" Really means a hinting at the Tzemer, which is a type of wool or fleece that originates from goat’s hair, likewise this Tzaddik pulls down the Shefa from its root:

 

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‎וזהו "ואלה פקודי המשכן" רמז לשלש צדיקים הנ"ל, "פקודי" פי׳ מה שהצדיק פוקד את כל אדם בהשפעה טובה יש בהם שלש מדרגות, א׳ "המשכן" הוא מלשון המשכה שממשיך השפעה ע"י קבלת הצדקה לידו ועושה יחוד בשני מדות הנ"ל וזהו המשכן בה"א.

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“Ve’Ele Pikukei Ha’Mishkan” - And this expression that says:  "and these are the precepts of the Mishkan (the Tabernacle)", is an allusion to the above - mentioned three types of Tzaddikim (righteous men), and the word Pekudei ("Precepts") is also understood as The “Pi” stands for “Mah She Ha’Tzaddik Poked”, it means  what the Tzaddik touches affects every person with a good flow of Shefa, and there are three level (Madregot) in them; 

(1) the first one is alluded to by the word “Mishkan” (Sanctuary), which means from the root of the word “Moshecha”, the one who causes the flow of goods to continue coming down via the Tzedakah that he receives for himself, and with that he makes the connection to the two Midot mentioned above; and that’s what the word Mishkan is alluding to in the Secrets of the Torah .

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ב׳ "משכן" רמז לצדיק השלם והגמור כנ"ל זה נקרא בשם דוכרא כנ"ל, ונקרא בלשון סתום ונעלם מחמת שאינו משגיח על עצמו כאילו אינו בעולם ועושה יחוד מיניה וביה, 

"העדות אשר פוקד על פי משה ואהרן" שהיו משתוקקים תמיד להשפיע לישראל ולא היה כוונתם והשגחתם על עצמם. 

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(2) The second thing is that the word  "Mishkan" also alludes to the complete and perfect Tzaddik  (righteous person) as mentioned above. And who is also called by the name of Dukra as written above, and it is called in a closed tongue and disappears because he does not watch over himself as if he is not in the world and makes a single person of his kind and his life.

Moshe and Aaron were perfect Tzaddikim: "The testimony which He commands through Moses and Aaron" ; both of them were always eager to influence the flow of provision for Israel and they never had any intention and oversight of themselves.

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‎וזהו "ויאמר ה׳ אל משה פסל לך", ודרשו חז"ל הפסולת יהיה שלך כו׳, ויש לכוון פי׳ הגמרא שהשי"ת אמר למשה כל מה שנוגע לך לפרנסתך להצטרכותך יהיה בעיניך כפסולת המאכל הנדחה מן הגוף, שלא תשגיח על הנוגע לך: 

מכאן נתעשר משה, פי׳ שמשה רבינו ע"ה עשה כאשר אמר לו השי"ת והיה כל כוונתו שיהיו מלאים ושבעים כל טוב, וזה היה כל עושרו שראה בעושרם וטובתם: ג׳ "עבודת הלוים" היינו הצדיקים הקטנים הנלווים אל ה׳ לעבודתו, גם הם משפיעים שפע ברכה וחיים לעולם ולכל ישראל.

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What do we understand by the phrase “Fesal Lecha (Carve for yourself)” in the first verse of Shemot 34:1? And it goes like this:  "And HaShem said to Moses carve for yourself", and the secret is, according to our Sages, that Moses was to carve the tablets from the precious stones HaShem showed him, and all the leftover waste of the valuable stones were to be his; as implied by the word “Carve for yourself”, etc., and it should be pointed out according to the Gemara that Ha’Kadosh, Baruch Hu said to Moshe everything that concerns you for your sustenance and your needs will be in your eyes like the food waste rejected from the body, given that you do not care to watch over what concerns you:

From this Moses became very rich, because Moshe obeyed and did everything HaShem Yitbarach asked him to do, his whole Kavanah (intention) was, that they would always be full and satisfied with all types of good things, and from this came all his wealth, because he only looked after their wellbeing, wealth and goodness: Number 3 “Avodat Ha’Levi’im” ; this is referring to the small Tzaddikim, Those who attend the work of God,  they also influence the flow of Shefa, abundance, blessing, and life coming down for the world and for all of Israel.

NOAM ELIMELECH REMEZ & SOD HA’TORAH - PARSHAT VAYAKHEL-PEKUDEI 

COMMENT II

1

ויעש למזבח מכבר כו׳ , ומתחילה נפרש הפסוק "ויאמר ד׳ אל משה עשה לך שרף ויעש משה נחש הנחושת", והנה זה צריך ביאור להבין למה שינה משה:

And he made for the altar a grating of network of brass, etc. and from the beginning this verse is interpreted, "And God said to Moses, Make resin for yourself, (Ba’Midbar 21:8) And HaShem said to Moses: 'Make for yourself Saraf (a fiery serpent), and Moses made a copper snake Ba’Midbar 21:9", and here this needs an explanation to understand why Moses changed:

2

ואקדים לך לפרש במה שדקדקו קמאי בראשית ברא וכו׳ מתחילה עלה במחשבה לבראו במדת הדין כו׳, וחלילה לנו לחשוב על הקב"ה האחד האמתי הפשוט שיהא חלילה איזה שינוי אצלו.

And I will preface you with interpreting what Kamai spelled out in the beginning of the creation, etc. It begins with thinking about the creation having to exist and survive in the measure of the judgment called Midat Ha’Din, etc, and God forbid, we are thinking about the one true and Mighty God, God forbid that there would be any change in Him.

3

אך העיקר הוא כך, באמת שצריך האדם לעבוד את הבורא בכל אופני אופנים לבלתי יחטא לפניו חלילה בשום עבירה ונדנוד חטא, והקלה שבקלות יהיה בעיניו כחמורות, וזה הצדיק היה יכול להתקיים אף ע"י מדת הדין,

But the main thing is that, the humans really need to worship their Creator in all kinds of ways, so that he does not sin before Him, God forbid if he commits any transgression or sin, but with the Midat Ha’Din, no one would be able to survive, because even the most simple and easy things would be in his eyes as serious as death penalty with the Severity of Judgment. Only the perfect Tzadik (righteous person) could exist and live by the Midat Ha’Din (Severity of the Heavenly Court) or Stringency of the law,

4

וזה שורת הדין נותן שיהא האדם כך, אבל בני עליה המה מועטים שיהיו יכולים לעמוד נגד שורת הדין, ולכן היה צריך לשתף מדת הרחמים, ובאמת בתחילה ראה הקב"ה באחד השני מדריגות, היינו צדיק מעיקרא ומדרגות בעל תשובה, וזהו מתחילה עלה במחשבה כו׳,

And that’s the line of strict judgment that was given to man to live by, but God thought “these are my children, and as few as they are, who can stand against the line of strict judgment?”, and therefore he had to introduce the line of mercy. However, the truth is that Ha’Kadosh, Baruch Hu saw the two levels (Madregot) from the beginning; meaning the level of the Main Tzadik and the level of the Ba’al Teshuva, and that’s what came to mind from the beginning,

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BLESSED BE HASHEM WHO MADE ME TO BE PART OF THE AM SEGULAH

BLESSED BE HASHEM WHO DIDN'T ALLOT ME A PORTION WITH THE OVDEI MAZALOT

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Beware when you lift up your eyes to the heaven, and when you see the sun and the moon and the stars, even all the host of heaven, don’t be drawn away to worship them, and don’t serve them; because worshipping these things, is something that the Eternal God has allotted (Chalak) unto all the peoples under the whole heaven (Devarim 4:19).

Now therefore, if you listen and pay attention to My voice, and keep My covenant (Briti), and be My Segulah from among all peoples; because the whole earth is Mine (Exodus 19:5).

... and so you shall be unto Me a kingdom of Kohanim (priests), and a holy nation.

____________________________

"Yesod Ve'Shoresh Ha'Avodah

"The Foundation and Root of Divine Service"

Taken from the work of R' Alexander Ziskind z"l.

The number one theme of this work is to improve our Kavanah or concentration in prayer. In Sha'ar Ha'Ashmoret, Chapter 4, the author discusses the blessings recited upon awakening.

He writes: Know this rule: All of the blessings that the Anshei Knesset Ha'Gedolah, Men of the Great assembly of sages at the beginning of the Second Temple Period enacted; whether they be Brachot (blessings) on Mitzvot, Brachot of praise or blessings on pleasure; they have as their straightforward purpose, aside from the lofty Kabbalistic or Supernatural secrets that they contain, to cause man to remember the Creator and His Dominion at all times (For the whole earth belongs to God). This reason is expressed by Rambam in Hilchot Tefilah, chapter 1, paragraph 3.

Accordingly, one must certainly take care that every one of the Brachot (blessings) of praise that leaves his lips, for example the Birchot Ha'Shachar meaning Blessings recited in the Morning , be recited while concentrating on the praise of the Eternal. This is what these blessings relate to. In other words, we need to know what each one of these blessings means. Because if we do not think about praises of HaShem that relate to the subject of each blessing, how will he come to love and be in awe of His Dominion?

Now R. Alexander Ziskind writes, I will begin to explain the simplest meaning of each of the blessings, for a blessing recited without such an understanding is equivalent to Piggul (An invalid korban offering).

Furthermore, such a recitation cannot be called a "Berachah," for that word connotes blessing and praising the Creator.

The blessing of "He give the "Sechvi Bina" (Understanding to the rooster) refers to the heart's ability to distinguish between night and day. Because a rooster can distinguish between night and day, it also is called a "Sechvi." While others concentrate in that in the actual blessing reference to the rooster; but we are actually thanking HaShem for creating roosters to wake us up. 

When we recite this blessing, we should feel great joy for the fact that the Eternal has created such creatures. Moreover, one should feel great joy that man was given the understanding to be able to recognize HaShem's wonders.

In the blessing of "He did not make me a Goy, meaning He didn't make me to be an idolator". This seems to be the version recited by R' Alexander Ziskind, the phrase "He did not make me" refers to the circumstances of the individual's birth. Presumably the author means to avoid the question, "How can I thank the Eternal for not making me an idolator, when it is within my free will to choose to become an idolator?". Well, I would say, because God first gave us the ability to know him beforehand, and then He commanded us not to be one of the Ovdei Mazalot; which in other word, is a reminder from the Creator, telling us that we indeed have freewill to choose.

One should feel immense joy, and keep Deuteronomy 4:19 in mind, acknowledging the fact that he was created with the ability to know the Eternal rather than being created as an idolator (Oved Mazalot) who knows nothing about the Creator and His Torah. If a person would truly reflect on this gift, how could his heart not burn with joy when he recites this blessing? Specially when he reflects on this Pasuk that says:

"Beware when you lift up your eyes to heaven, and when you see the sun and the moon and the stars, even all the host of heaven, don’t be drawn away and worship them, don’t serve them; because worshipping these things, is something that the Eternal God has allotted (Chalak) unto all the peoples under the whole heaven (Devarim 4:19)". 

In other word, although we have freewill, this verse seems to imply that God made the nations to be idolators, so to speak; by they not knowing God and his Torah first before choosing.

"But you the Eternal has taken ... to be a people of inheritance to Himself, (To be a Segulah) as you are until today." 

So how can someone not recite this Blessing with joy, knowing that the Creator didn’t Cholek (allot), that He didn’t created you to be one of the Ovdei Mazalot (the host of heaven). But gave you the choice to know him; so that you can choose, as the first part of the Pasuk clearly implies by the word "Beware not to", that means, Chas Ve'Shalom, that you could choose otherwise. 

The other thing that proves the point that even the idolatrous nations have freewill to choose, is that God both complains and uses them as an example about the fact that the nations after choosing to be Ovdei Mazalot, they never abandon their Idols, as God tells us via Yirmiahu Ha'Navi Ben Chilkiahu, the Prophet Jeremiah:

"Has a nation ever changed its gods; although, their idols are no gods at all?... "

But (you) My people have changed your Kavod (your glory) for that which does not bring benefit (Jeremiah 2:11).

This fact should be understood from this saying from the Oral Torah, that says like this in Makkot 10b: The Gemara reminds us 

"that we learn from the Torah, from the Prophets, and from the Writings (Ketuvim) that along the path a person wishes to go, he is lead and assisted to go."

 

May we always have the zechut to listen and to pay attention to the voice of Ha'Kadosh, Baruch Hu, and to keep His Brit (His Covenant), and to be and remain a Segulah from all the nations on earth. And may we always have the Zechut to remember with Kavanah that the whole earth belongs to HaShem. May we alway appreciate with great joy that Ha'Kadosh Baruch is our Kavod, He is our glory and our Tehillah.

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BE SILENT, FOR THIS IS HOW IT CAME UP TO HIS MIND

The Best Possible Outcome

A CHIZUK FOR TODAY‼️

Someone who makes the principles of Emunah and Bitachon his own and when he lives his life accordingly, he will find so much of the worry and stress that plagues people slowly dissipating.

When he knows and reminds himself that every moment of life is carefully planned by HaShem in all the details, as the Midrash tells us that one day the most humble of men protested to HaShem about suffering of Rabbi Akiva, but the Holy One, blessed be He, replied to the Anav: “Be silent, for this is how it came to my mind”.

Know that the best of Emunah, is to acknowledge that whatever is meant for us to have we will get.

We need to know that no one can take anything from us or harm us, if it’s not the will of HaShem. And we need to know that everything HaShem decides for us is always the best possible outcome that could happen.

The struggles of life can get stressful, but the more Emunah and Bitachon a person acquires, the better he will be able to perform as he goes through them. And if he lives practising the Chesed of Abraham, he will transform the world with the best possible outcome.

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THE TORAH IS THE KABBALISTIC ANTIDOTE FOR TEMPTATION

THE TORAH IS THE KABBALISTIC ANTIDOTE FOR TEMPTATION

A child begins from an early age to show interest in his own nature, his makeup and gender. First of all out of curiosity and sometimes by imitation; He begins to be interested in the human nature of his father and mother, and begins to compare himself to his parents and his siblings, depending on the case, or his friends. And in the mixed society he begins to find out about the other gender.

King Solomon says: “Oh, I wish you were like my brother: that you would come to comfort me as Joseph did with his brothers, as it is said of him in Genesis 50:21:“ and he comforted them ”.

In the moral norms of the Torah taught by the sages of Israel, they exhort us to be very careful not to fall into sexual promiscuity, and to avoid awakening in love at too early an age. As exhorted by the greatest of sages Shlomo Ha'Melech (King Solomon) in his words to the maidens of Jerusalem:

“I adjure you, O daughters of Jerusalem; Why should you awaken and excite love before it be desirable?"

Promiscuity is something that the Torah condemns and even its smell for the wise is associated with something fetid and disgusting, while sexual purity in order, time and sanctity is manifested as something that projects a good, soft and pleasant odor.

Hence the Sages advise the youth to remember the teachings of his Creator in the days of his tender age:

“And remember your Creator in the days of your youth, before the evil days come, and the years come, of which you will say, I have no desire in them (Kohelet 12).”

 

Men were created with a very keen appetite for the love that the opposite gender arouses in them, and after that appetite is aroused, if self-control is not constantly cultivated, it it will be almost impossible to attend to the wishes of its Creator. And to test their loyalty and obedience to their Creator; an angel was assigned to tempt human beings, to see if they will walk in the paths (Torah) of the Creator or not. And that temptation occurs in all areas of the life of a human being; in sexuality, acquisitions, greed, food, etc.

As it is written:

"And you must remember all the way that the Eternal your God led you these forty years in the desert, to afflict you, to test you, to know what was in your heart, to know if you would keep His Mitzvot or not (Deut 8: 2)."

And again it says: 

"and the Eternal afflicted you, and He made you starve, and then He fed you with manna, (food from heaven), a thing that you did not know, nor had your fathers known; all this to let you know that the human being does not live only on bread, but on everything that comes out of the mouth of the Eternal man has to live."

In other words, human beings should not concentrate on living or surviving only with physical things, such as food, sexual relations, and everything that makes them feel alive or that gives them pleasure. Although he has the obligation to fulfill the duty of feeding his body and providing him with all his needs, including the pleasures of sexual intimacy. But he must do so, only according to the Torah teachings of his Creator, and with the holy people and tools that have been given to us.

THE UNPARALLELED SELF-CONTROL OF RABBI AKIVA 

Two stories about Rabbi Akiva and his students and his tremendous self-control in the face of temptation and his sexual experiences; and about bad odors as a sign of sexual promiscuity.

THE TWO HARLOTS OF ROME

Rabbi Akiva travels to Rome on an official visit as a representative of the Jewish people. It was a trip for official and political business; and for that reason, the governor decided to offer him the same treatment that is given to the officials of the provinces, in order to seduce him. However Rabbi Akiva was not seduced by the usual whores sent to the officials, he avoided them and kept his distance from them all night.

In the story of Avot de-Rabbi Nathan we find this surprising narrative that explains the strange behavior of Rabbi Akiva as perceived by the governor of Rome:

When Rabbi Akiva arrived in Rome, they informed the Roman governor about his arrival, and he immediately sent him two very beautiful women. The ladies had bathed, anointed and decorated themselves with bridal attire, and when they have reached the accommodation of Rabbi Akiva, they accosted him all night. One of them telling to him: come in to me, and the other: No, it would be better for you, if you come in to me; but he sat between them and spat at them and did not approach neither of them. In the morning, they returned to the governor and told him: We would rather die than to be handed over to that man. The governor sent for Rabbi Akiva. And interrogated and questioned him on the matter: 

"And why didn't you do with them as all men would do with these women? Aren't they beautiful enough for you? Or are they not human like you? Did not He who created you also created them?"

Rabbi Akiva only responded to him: What can I do? It's just that their smell reaches me like carrion meat, food not suitable for eating (Like Non - Kosher Meat).

Temptation is something we have to overcome; but of course, not all of us have the strength of Rabbi Akiva. Rabbi Akiva was one of the sages of the Tanaim era who lived at the end of the 1st century and the beginning of the 2nd century and he belonged to the third generation of the Tanaim sages. One of his outstanding students was Rabbi Shimon Bar Yochai, the author of the Mystical book of Zohar,

Rabbi Akiva was one of the most important Sages of the Jewish people, to such an extent that Moses asked God why he had not delivered the Torah to Israel through that man, the following dialogue comes to us from the conversation between God and Moses about the Rabbi Akiva:

"Show me this man's interpretation of the Torah"  – Moses asked. The Eternal took Moses to the future and put him in one of Rabbi Akiva's Torah classes. First Moses sees the greatness of Rabbi Akiva and his disciples. Then he watches as Rabbi Akiva exclaims "Shema Yisrael"  even as the Romans were skinning him alive with iron brushes.

That's where Moses questioned why the Torah was given through him, and not through that great man.

R. Yehudah explained this story thus, in the name of Rav, saying as it follows: When Moses ascended on high, he found the Holy God, placing crowns on each one of the letters of the Torah. Then Moses asked him: 

"Lord of the universe, why using crowns to hint at what you desire? Who can hinder Your hand from writing in full all the precepts of the Torah?" 

God replied: 

"At the end of many generations a man will arise , called Akiva ben Yosef, he will infer lots and lots of laws from each and every title in these crowns."

Moses: 

"Lord of the universe," 

said Moses, 

"let me see it." 

God replied: 

"Turn around." 

Moses went and sat behind eight rows of Rabbi Akiva's disciples and listened to his Torah discourses. Not being able to understand or follow what they were saying, he was so distraught that he almost fainted. But when they came to a certain topic and the disciples asked Rabbi Akiva:

"Teacher, where did you learn this?" 

and Rabbi Akiva replied, 

"It is a Torah law given to Moses on Mount Sinai," 

Then Moses calmed down and he returned to the Holy God and told him: 

"Lord of the Universe." In other words, you have such a man, but you did not give the Torah by his hand, instead you did it by mine?" God replied: "Shut up, that's how it came to my mind." 

Then Moses said: 

"Lord of the universe, I you have shown his Torah, now show me his reward."

 "Turn around," God said. 

Moses turned around and saw R. Akiva's meat being weighed in a meat market. 

"Lord of the universe," Moses shouted in protest, "such a Torah, and such a reward from him?" Shut up, for that's how it came to my mind." 141. 

Rabbi Akiva was a shepherd for forty years; he studied Torah for forty years; and he led Israel for forty years. The sages say that the fathers of this world are Rabbi Akiva and Rabbi Ishmael .

Even Adam rejoiced when he was shown the generation of Rabbi Akiva. Resh Lakish explains:

What does the Torah mean in Genesis 5:1 when it says, "This is the book of the generations of Adam?

It means that the Holy God showed all the generations and all their wise men to Adam, and he rejoiced very much when he saw Rabbi Akiva and when he heard his Torah, but Adam was grieved and protested when he saw the atrocious death of Rabbi Akiva, and he recited the following in Psalm 139:17 

"How precious are all your friends to me, O God! How great are they all to me!"

YOU MUST AVOID PRIDE AT ALL COST

Even if you are very strong and have the best control of yourself, in your own domain. One must be very careful not to look down on those who are weaker and who easily fall into the temptations that the Yetzer Ha'Ra offers them.

In most cases of sexual seduction, the woman is used as a seductive weapon to tempt man. Although both men and women have a Yetzer Ha'Ra (the instinct for evil) that cooperates with the angel in charge of tempting humans; men are the ones who have to fight the most against it; that is because, self-control is a component of the "male identity". The Yetzer itself is most closely associated with women because it is often characterized in feminine terms or even instigated by women.

And as some sages have shown, female sexuality is sometimes presented as very dangerous and threatening to men, God forbid, one can even lose their participation in the world to come because of it. There are many men who fall under the traps that the tempting angel sets for them; so it must be understood that what happened in the story of the two Roman harlots is not just an impression formed by the image and behavior of the seductive women who "accosted" Rabbi Akiva all night. Rabbi Akiva did not easily fall for traps with women; but according to the next story, he seems to be a merit that he had obtained through his intense study of the Torah.

THE SECOND TEMPTATION STORY OF RABBI AKIVA

There is another story brought to us in the Kiddushin Tractate 81a, it speaks of the seductive angel (the Satan) who disguised himself as a woman and tried to seduce both Rabbi Akiva and Rabbi Meir, because both of them used to ridicule sinful men who easily fell into sexual sin. And in response to the strong attraction the angelic female imagery exerted on them, and being unable to resist one of them climbed a tree faster than a lion, in his desperate attempt to reach the seducing being offered to him, and Rabbi Meir tried to cross the river with the force of a Gibor to reach the woman who was on the other side.

The Gemara relates it like this:

"Rabbi Meir ridiculed transgressors, because they fell so easily into the trap. He used to say that it was easy to avoid female temptation. However, one day, the Satan appeared to him as an irresistible woman standing on the other side of the river. And given that there wasn't a ferry to cross the river, he desperately grabbed onto a rope bridge trying to cross over the river to get to her, but when he reached the middle of the rope bridge, the Yetzer Ha'Ra, the evil inclination with the overwhelming attraction let go of him and the Satan said: If had it not been for the fact that they proclaim over you in heaven: Beware of Rabbi Meir and for his Torah, I would have reduced your blood to a couple of Ma'a coins, that is, something completely worthless, since you would have completely fallen from your spiritual level.

The Gemara also explains:

In like manner, Rabbi Akiva who also used to ridicule sexual offenders. But one day, the Satan took upon himself to prove him wrong, and so appeared to him in the form of a very pretty and irresistible woman on top of a palm tree. In this case Rabbi Akiva grabbed the palm tree and began to climb it like no other creature can. But when he was halfway up the palm tree, the Yetzer Ha'Ra, the evil inclination let go of him and said: If it were not for what is being proclaimed about you in heaven: "Beware of Rabbi Akiva and his Torah, I would have reduced the value of your blood to two cents.

In this case, similar to our story with the two Roman harlots, Rabbi Akiva is portrayed as having strict sexual morality, ridiculing the weak ones; nevertheless, he responded just like the tempting angel wanted him to, under the tests to which he had been subjected in a decisive and even radical way. According to the story, Rabbi Akiva was subjected to this irresistible test after he made a joke laughing at transgressors who are unable to resist temptations, to which the Satan replied that he was capable of sending Rabbi Akiva temptations even greater than probably he wouldn't be able to resist. .

Satan's statement conveys the message that the intensity of the temptation changes according to the circumstances and that it also depends on the character of each one and that not all human beings are equal in this matter. Rabbi Akiva is portrayed as a role model and a moral person worthy of unlimited appreciation. But the claim of the tempting angel, however, places a limitation on this supremacy. 

Therefore, our source is not interested in portraying a figure devoid of human weaknesses. In fact, we know nothing of the women sent by the governor to Rabbi Akiva, apart from their natural beauty which was further enhanced by the cosmetic treatment they received in preparation for the seduction. The mission is planned out in detail, so that the prey supposedly had only a slim chance of escaping the trap set for it. The cheat planner does not settle for just one woman and uses an active and attractive method of seduction. Objectively, the scents of seductive women were intoxicating and provocative.

Their adornment as "brides" emphasizes that they used the best cosmetics available, the ones used in ancient times in preparation for the wedding night. The moral of the story is that a "pleasant smell" has a subjective meaning that is affected by one's morality. Due to Rabbi Akiva's religious devotion and strict sexual morality, he does not behave as expected of a person with regular urges. He perceives the smell of the forbidden perfume as the smell of carrion and non-kosher Trefa meat. Meat that is prohibited by Jewish dietary law is not necessarily different from meat that is permitted with respect to its physical qualities (or its smell, unless it is in a state of rottenness). The difference between them is the prohibition of the Torah, and this is also the attitude towards perfume and towards the smell of prostitution.

An acquaintance from the city of Ottawa, Canada told me that he knows of someone who used to believe that he was very strong and capable of resisting all female temptations; Although that person did not make fun of anyone, he lived with that certainty for many years, until suddenly everything began to change. First came a strong attraction to a female neighbor; and when he tried to approach her, she called the police to get him to leave her alone.

He then moved to another neighborhood and then went to another city, and the same thing repeated itself with several other women; Although it was only the first woman, the only one to react in such a radical way, none of the women with whom he was tempted felt anything for him, it was something supernatural that only he felt.

One must be very careful, one must not act with arrogance or pride, if one obtains the strength to escape temptations. Although we know for sure that Torah study is the only truly effective protection against temptation and the angel in charge of seduction, just as we saw in the two stories of Rabbi Akiva and Rabbi Meir, it was only their Torah studies that saved them from the hands of the tempting angel, as we read in the Kiddushin Tractate 30b:

So also the Holy God, Blessed Be He, said to Israel: My children, I created an evil inclination (the Yetzer Ha'Ra), which is the wound, and I created the Torah as the antidote to it. If you dedicate yourself to the study of Torah, you will not be handed over to the evil inclination, as it is said: 

“If you do good, will you not be raised? (Genesis 4:7). One who dedicates himself to the study of Torah rises above the evil inclination.

And if you do not dedicate yourself to the study of Torah, you will be handed over to his power, as it is said: 

“Sin lurks at the door” (Genesis 4: 7). Furthermore, all the deliberations of the evil inclination will be on you, as it is said in the same verse: “And for you is his wish”. And if you wish, you will rule over him, as stated in the conclusion of the verse: “But you can rule over him” (Kiddushin 30b).

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YON LAPRIYÈ KABALISTIC POU W KA SUBJUGE TOUT FÒS MAL AK FOS MECHANSTE YO

 

YON LAPRIYÈ POU W KA SUBJUGE FÒS KI MAL YO

SE POU OU KA SOUJETTE FÒS MAL WA BALAK LA,  KLIPA AMALEK LA AK  KLIPA AHASHVEROSH 

EPI SE POU W GEN MERITE POU RENMEN KRAYATÈ A.

#380

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Pa Rav Eliezer

Mèt linivè a, moun ki ka fè tout bagay. Tanpri, ban mwen merit pou soumèt tout fòs sa ki mal.

Fòs tankou Balak, ki se yon akwonim pou,

"ant li ak mèt li"

Fòs move Balak la ak sa ki nan Bilam (274) ki se sekrè wa Arad la (274);

Sa se menm sekrè Kabalistic la ki te pèmèt Madoche (274) soumèt wa Amalèk la; klipa sa a, se fos mechanste wa Arad la li menm li te ye.

E se pou mwen ka gen merit pou m ka soumèt fòs Klipa Ahashverosh la, atravè Mèt nou an, Rebenou Nakhman Ben Sim'ha Ben Feiga.

Ak pou mwen ka jwen yon bon moman pou m' soumèt fòs la nan sa ki mal ak klipa a ki reprezante Rèn Vashti a.

Epi se pou lòd Bondye a vin rive vre nan mwen ki di konsa:

"Epi ou dwe renmen moun pwoch ou menm jan wap renmen tèt ou" Se Mwen Letènèl ki ba ou lòd sa a.

Ak lòd Bondye a ki di konsa:

 "Ou dwe renmen Letènèl, Bondye ou ..."

ANBA AN EBRE

_______________________________

 #380

לִזְכּוֹת לְהַכְנִיעַ אֶת קְלִיפַּת בָּלָק עֲמָלֵק וַאֲחַשְׁוֵרוֹשׁ וְלִזְכּוֹת לְאַהֲבַת ה’

רִבּוֹנוֹ שֶׁל עוֹלָם כֹּל יָכוֹל, זַכֵּנִי לְהַכְנִיעַ קְלִיפַּת בָּלָק, רָאשֵׁי תֵּיבוֹת “בֵּינוֹ לְבֵין קוֹנוֹ”, בָּלָק 132 בִּלְעָם 142 = 274, 

סוֹד מֶלֶךְ עֲרָד 274, סוֹד מָרְדְּכַי 274 שֶׁמַּכְנִיעַ אֶת מֶלֶךְ עֲמָלֵק, הוּא עֲרָד, וְאֶזְכֶּה לְהַכְנִיעַ קְלִיפַּת אֲחַשְׁוֵרוֹשׁ 821, עַל יְדֵי רַבֵּינוּ 268 נַחְמָן 148 בֶּן 52 שִׂמְחָה 353 = 821 בֶּן פֵיגֶא, 

וְאֶזְכֶּה עַל יְדֵי עֵת 470 רָצוֹן 346 = 816, לְהַכְנִיעַ אֶת קְלִיפַּת וַשְׁתִּי 716 הַמַּלְכָּה = 100 = 816, 

“וְאָהַבְתָּ 414 לְרֵעֲךָ 320 כָּמוֹךָ 86 אֲנִי 61 ה’ 26 = 907 

וְאָהַבְתָּ 414 אֶת 401 ה’ 26 אֱלֹקֶיךָ 66 = 907.

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Vizite lòt paj lapriyè A a Z Rav Eliezer Berland, ISIT.

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