דף שישים ואחת
So we find ourselves in B’midbar chapter 4 verse 39
Bemidbar: Verse 39
פָּתַח וְאָמַר, יְיָ’ אוֹרִי וְיִשְׁעִי מִמִּי אִירָא וְגוֹ.’ יְיָ’ אוֹרִי וְיִשְׁעִי, כֵּיוָן דְּבַר נָשׁ אִסְתָּכַּל בִּנְהוֹרָא דִּלְעֵילָּא, וְקוּדְשָׁא בְּרִיךְ הוּא אַנְהִיר עָלֵיהּ, לָא דָּחִיל מֵעִלָאִין וְתַתָּאִין. כד”א, וְעָלַיִךְ יִזְרַח יְיָ’ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה. יְיָ’ מָעוֹז חַיֵּי, כֵּיוָן דְקוּדְשָׁא בְּרִיךְ הוּא אָחִיד בֵּיהּ בְּבַר נָשׁ, לָא מִסְתָּפֵי בְּהַהוּא עָלְמָא מִכָּל מָארֵיהוֹן דְּדִינִין. אוֹף אֲנָא כְּהַאי גַּוְונָא, כֵּיוָן דְּאַחִידְנָא בְּאָבוּךְ וּבָךְ לָא אֶסְתַּפֵינָא בְּהַאי עָלְמָא וּבְעָלְמָא אַחֲרָא.
RABBI PINCHAS opened the discussion and said: “Hashem (Hashem means YHVH) is my light and my salvation; whom shall I fear?” (Tehilim 27:1) “Hashem is my light and my salvation, as soon as a man has gazed on the supreme light, and the Holy One, blessed be He, has shone on him, he no longer has fear from anyone above or below, as it says, “but Hashem shall arise upon you, and His glory shall be seen upon you” (Yeshayah 60:2). “Hashem is the stronghold of my life” (Tehilim 27:1); THAT IS, once the Holy One, blessed be He, gives support to man, he has no fear in that world from any prosecutor. And so am I. As soon as I cling to your father and you, I have no fear in this world or the other world.
יְיָ’ אוֹרִי וְיִשְׁעִי
There is says Yeya (the Lord) is the ori (my light) v’yishi (salvation) and yes that is where the name Yeshua (Jesus) come from ,the verb yasha meaning salvation so in Aramaic Yishi means my salvation. Here below is John 8
12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.
John 9:5
5 While I am in the world, I am the light of the world.”
Here is the quoted Psalm 27
The Lord is my light and my salvation—
whom shall I fear.
Here we are in Naso Chapter 5 verse 60 talking about the sotah ritual.
Naso: Verse 60
אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹ.’ מַאי הַאי לְגַבֵּי הַאי. אֶלָּא כְּמָה דִּכְתִּיב לִמְעוֹל מַעַל בַּיְיָ.’ ר’ אֶלְעָזָר אָמַר, אִישׁ אִישׁ, מַאי אִישׁ אִישׁ, דְּהָא בְּחַד סַגֵּי, אֶלָּא הָא אוֹקְמוּהָ, אֲבָל אִישׁ אִישׁ, מַשְׁמַע אִישׁ דְּאִיהוּ אִישׁ, וְקִיֵּים קְרָא דִּכְתִּיב, שְׁתֵה מַיִם מִבּוֹרֶךָ וְגוֹ.’ כְּדֵין הוּא אִישׁ בְּעָלְמָא, אִישׁ לְגַבֵּי אִתְּתֵיהּ. וּמָעֲלָה בוֹ מָעַל, הָא בְּחַד סַגֵּי, אֲמַאי תְּרֵי. אֶלָּא חַד לְעֵילָּא וְחַד לְתַתָּא. חַד לִכְּנֶסֶת יִשְׂרָאֵל, וְחַד לְבַעְלָהּ. בְּגִין כַּךְ וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ.
“If any man’s wife goes aside…” (Bemidbar 5:12). HE ASKS: What is the connection between the two, It is written THERE: “To do a trespass against Hashem” (Ibid. 6) and it is written here BY A SOTA: (IBID. 12). Rabbi Eleazar quoted, “Any man’s (lit. ‘man man’).” Why say it twice, when once would have sufficed? That was already explained, yet “man man” means a man who is a man, that is, who fulfills the words: “Drink water out of your own cistern” (Mishlei 5:15). Then he is an ordinary man, a man to his wife. “And commit (trespassed) a trespass against him. One trespass would have sufficed, so why say twice? : It refers to one above and one below, one against the Congregation of Yisrael, and one against her husband. Therefore, “then shall the man bring his wife ” (Ibid. 15).
The Zohar does not have a lot to say upon this but it is an interesting subject so I thought I’d talk about it.The sotah was a ritual found in Numbers (B’midbar) 5:11-31 in a case of a woman suspected in adultery but there is not a witness.This is one of those Bible passages that is to the modern world considered very harsh and cruel and may have inspired later trials by ordeal.I suppose as believers that we must understand and have faith that the Holy Spirit worked through the ritual and the right outcome it would be.Obviously to to modern standards death or mutilation is never a consequence of adultery.However these such passages force us today to reckon with they seriousness of sexual sin and the serious problems it causes.
Here in verse 69 the Zohar has something interesting.
Naso: Verse 69
וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן. מַאן הֶעָפָר. הָא תָּנֵינָן, כְּתִיב הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר הַכֹּל הָיָה מִן הֶעָפָר, אֲפִילּוּ גַּלְגַּל חַמָּה, כ”ש ב”נ דְּאִשְׁתְּכָחוּ מִנֵּיהּ.
“And of the dust that is on the floor of the tabernacle” (Bemidbar 5:17). What is the role of that dust? : We learned that it is written: “All are of the dust and all return to dust” (Kohelet 3:20). Everything originates in dust, even the sphere of the sun, and certainly man that originates in it.
A reminder that we came from dust and for sin’s sake dust we will return and it hits hard when we remember how serious sin in general is.We must understand in the time of the Priests of Israel this ritual worked properly and also if the woman was caught that she’d be given the chance to repent and be saved in the next life!
דף שישים שתיים
We find ourself in Naso chapter 23 verse 197
Naso: Verse 197
וַיֹּאמֶר יְיָ’ אֶל מֹשֶׁה נָשִׂיא אֶחָד לַיּוֹם. מַהוּ לַיּוֹם. א”ר יְהוּדָה, יוֹמִין דִּלְעֵילָּא, דְּאִתְחַנְּכוּ לְאִתְבָּרְכָא, בְּאִינּוּן תְּרֵיסָר תְּחוּמִין, דְּמִתְפָּרְשָׁא, וְכָל חַד אִתְתָּקַּן וְאִתְחַנָּךְ בְּבִרְכָתָא עַל יְדוֹי דְּאִלֵּין דִּלְתַּתָּא. תָּאנָא, כֻּלְּהוּ מִתְבָּרְכָן בְּגִין מַדְבְּחָא דִּלְעֵילָּא, וַאֲפִילּוּ תַּתָאָה וַאֲפִילּוּ עכו”ם מִתְבָרְכָן.
“And Hashem said to Moses… ‘Each prince on his day’” (Bemidbar 7:11). What is the meaning of “on his day?” Rabbi Yehuda said: These are the days above that were prepared to be blessed, which are the twelve boundaries, that are divided. Each one is constructed and inaugurated with blessing through these below. We have learned that all are blessed for the altar above, and even the lower and even the nations of the world are blessed.
So could the 12 Princes נָשִׂיא (Nasi, like a Chieftain but can also be Prince)) be the The twelve disciples of Jesus? Maybe ,just putting that out.Interesting that Israel had 12 Patriachs and tribes and so did Yishmael and so did the post Messiah era have 12 representives of the grafted in era.
Here is something else compelling in parashah
Beha’alot’cha chapter 1 verse 1
Beha’alot’cha: Verse 1
וַיְדַבֵּר יְיָ’ אֶל מֹשֶׁה לֵאמֹר. דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת וְגוֹ,’ רִבִּי יְהוּדָה פָּתַח, וְהוּא כְּחָתָן יוֹצֵא מֵחוּפָּתוֹ וְגוֹ.’ זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דְקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹן, וְיָהַב לְהוֹן אוֹרַיְיתָא דִּקְשׁוֹט, אִילָנָא דְּחַיֵּי, דְּבֵיהּ בַּר נָשׁ יָרִית חַיִּין לְהַאי עָלְמָא, וְחַיִּין לְעָלְמָא דְּאָתֵי. דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא וְאָחִיד בָּהּ, אִית לֵיהּ חַיִּין. וְכָל מַאן דְּשָׁבִיק מִלֵּי דְּאוֹרַיְיתָא, וְאִתְפְּרַשׁ מֵאוֹרַיְיתָא, כְּאִלּוּ מִתְפְּרַשׁ מֵחַיִּין, בְּגִין דְּהִיא חַיִּין, וְכָל מִלּוֹי חַיִּין, הה”ד כִּי חַיִּים הֵם וְגוֹ.’ וּכְתִיב רִפְאוּת תְּהִי לְשָׁרֶךָ וְגוֹ.’
“And Hashem spoke to Moses, saying, ‘Speak to Aaron, and say to him: When you kindle the lamps…’” (Bemidbar 8:1-2). Rabbi Yehuda opened the discussion saying, “which is like a bridegroom coming out of his chamber…” (Tehilim 19:6). Praised is the lot of Yisrael that the Holy One, blessed be He, favored them and granted them the Torah of Truth, a Tree of Life by which a person inherits life for this world and life for the World to Come. Whoever tries to learn Torah and holds to her has life. Whoever leaves the words of the Torah and separates from the Torah is as if he took leave of life, since she is life and all her words are life, as it is written, “for they are life…” (Mishlei 4:22), and, “I shall be health to your navel…” (Ibid. 3:8).
Matthew 25
The Parable of the Ten Virgins
25 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise ones, however, took oil in jars along with their lamps. 5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep.
6 “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’
7 “Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’
9 “‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’
10 “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut.
11 “Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’
12 “But he replied, ‘Truly I tell you, I don’t know you.’
13 “Therefore keep watch, because you do not know the day or the hour.
דף שישים ושלוש
So how do I personally see this parable and its meaning?
I would say life is challenging to say the least and we must make for ourselves spiritual sustenance by reading God’s word the Bible and developing a good prayer life and pray to God as often as possible for all things in thanksgiving!
The five virgins who brought enough oil for the wedding were the ones praying and reading scripture often.And they had the spiritual oil to last when the groom was late.The foolish virgins did minimal prayer and little reading and ran out of oil.You never know when life will send you a curve ball so keep in close contact with God and if you do you have the oil!
Now we are in Shlach lekha chapter 7 verse 42
Shlach Lecha: Verse 42
ר’ יְהוּדָה הֲוָה אָזִיל בְּאָרְחָא בַּהֲדֵי ר’ אַבָּא, שָׁאַל לֵיהּ, אָמַר מִלָּה חַד בָּעֵינָא לְשָׁאֲלָא, כֵּיוָן דְּיָדַע קוּדְשָׁא בְּרִיךְ הוּא דְּזַמִּין ב”נ לְמֶחֱטֵי קַמֵּיהּ, וּלְמִגְזַר עָלֵיהּ מִיתָה, אֲמַאי בָּרָא לֵיהּ. דְּהָא אוֹרַיְיתָא הֲוָה תְּרֵי אַלְפִין שְׁנִין עַד לָא אִיבְרֵי עָלְמָא. וּכְתִיב בָּהּ בְּאוֹרַיְיתָא, אָדָם כִּי יָמוּת בְּאֹהֶל. אִישׁ כִּי יָמוּת. וַיָּמָת. וַיְחִי פְּלוֹנִי וַיָּמָת. מַאי קָבָעֵי קוּדְשָׁא בְּרִיךְ הוּא לב”נ בְּהַאי עָלְמָא, דַּאֲפִילּוּ אִי אִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא יְמוּת, וְאִי לָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא יְמוּת, כֹּלָּא בְּחַד אָרְחָא, בַּר פְּרִישׁוּתָא דְּהַהוּא עָלְמָא, כד”א כַּטוּב כְּחוּטָא.
Rabbi Yehuda was walking along the way with Rabbi Aba. He said to him: I wish to ask you one thing. Since the Holy One, blessed be He, was aware that Adam was going to commit sin in His presence and that He would sentence him to death, why did He create him? Didn’t the Torah exist 2,000 years prior to the creation of the world? And in the Torah it is written: “When a man dies in a tent” (Bemidbar 19:14), “if a man die,” “and…died” and “such and such lived and died.” What did the Holy One, blessed be He, want from man in this world? If man studies Torah day and night he will die, and if he does not study Torah he will die. The same course applies to all, except that is removed from the World to Come. , as it is written: “As is the good, so is the sinner” (Kohelet 9:2).
Shlach Lecha: Verse 43
א”ל, אוֹרְחוֹי דְּמָארָךְ, וְגַזְרֵי דְּמָארָךְ, מַה לָךְ לְמִטְרַח בְּהוּ. מַה דְּאִית לָךְ רְשׁוּ לְמִנְדַּע וּלְאִסְתַּכְּלָא שָׁאִיל, וּדְלֵית לָךְ רְשׁוּ לְמִנְדַּע, כְּתִיב אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, דְּאוֹרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא וְסִתְרִין, גְּנִיזִין עִלָּאִין, דְּהוּא סָתִים וְגָנִיז לֵית לָן לְשָׁאֲלָא. אָ”ל, אִי הָכִי, הָא אוֹרַיְיתָא כֹּלָּא סָתִים וְגָנִיז, דְּהָא הִיא שְׁמָא קַדִּישָׁא עִלָּאָה הֲוֵי, וּמַאן דְּמִתְעֲסָק בְּאוֹרַיְיתָא כְּאִלּוּ אִתְעֲסָק בִּשְׁמֵיהּ קַדִּישָׁא, וְאִי הָכִי, לֵית לָן לְשָׁאֲלָא וּלְאִסְתַּכְּלָא.
He said to him: Why do you need to toil in the ways of your Master and the edicts of your Master? Ask about that which you have permission to know and gaze at, and about that which you have no permission to know, it is written: “Do not let your mouth cause your flesh to sin” (Kohelet 5:5), since we have no right to inquire about the ways of the Holy One, blessed be He, and His mysteries, the utmost high secrets that He covered and hid. He said to him: If so, the entire Torah is concealed and hidden, since it is the most Holy Name and whoever studies the Torah, it is as if he deals in His Holy Name. If so, we are not permitted to inquire and gaze IN THE TORAH.
Again it is confirmed that in second temple Rabbinical thought that the Torah existed before creation itself and we know that Jesus is the Torah made flesh!
Here it is also saying that there are some things about God we cannot know because we are not spiritually mature enough to know them.Thing’s precisely like what happened before creation and how can a
monotheistic God exist in three persons and if God created all things then who created God etc….
Although we can know God through the Messiah we cannot fully understand a God greater than ourselves.Part of us understanding that God is greater than us is that we cannot fully comprehend him.
דף שישים וארבע
Here chapter 16 verse 144
Shlach Lecha: Verse 144
מַאן חָמָא, נְהִירוּ דְּנַהֲרָא דְּהַהוּא ס”ת, כּוּלֵיהּ נְהוֹרָא דְּנָהִיר, אַתְוָון דִּילֵיהּ, שַׁלְהוֹבֵי דְּאֶשָּׁא מֵד’ גַּוְונֵי, דְּאִינּוּן דְּעָלְמָא עִלָּאָה, כֻּלְּהוּ בַּלְטֵי וּמְנַצְצֵי, לֵית מַאן דְּיָכִיל לְמֵיקָם בְּהוּ, בַּר מָשִׁיחַ.
Who has witnessed the illuminating light of that Torah scroll? It is a bright light in its entirety, its letters are flames of fire of four colors, which are from a higher world and all stand out sparkling. Nobody could withstand seeing that except the Messiah.
This here above is interesting being that Jesus in verses already quoted is the light and the Torah in flesh.
This is very interesting in the in Shlach Lekha chapter 17 149
Shlach Lecha: Verse 149
וְכֵיוָן דְּיִקְרֵי מַלְכָּא מְשִׁיחָא בס”ת. יְקוּמוּן תְּרֵין נְשָׁרִין, דָּא מִכָּאן וְדָא מִכָּאן, וְיוֹנָה מָאִיךְ, וּמַלְכָּא מְשִׁיחָא נָחִית, וְעִטְרָה עַל רֵישֵׁיהּ, עַד דַּרְגָּא בַּתְרָאָה. וּתְרֵין נְשָׁרִין פַּרְחִין לְעֵילָּא עַל רֵישֵׁיהּ, וְיוֹנָה תָּבָאת וַעֲטָרָה בְּפוּמָהּ, וִיקַבְּלוּן לָהּ אִלֵּין תְּרֵין נְשָׁרִין.
As soon as King Messiah reads in the Torah scroll, the two eagles will rise from each side and the dove will lower . King Messiah will step down with the crown on his head to the last level and two eagles will fly above his head. The dove will return with the crown in her mouth, and the two eagles will welcome her.
Let us consider John 1:32
Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him.
Am I saying John is the Mashiach? Of course not but if you read the whole verse John is giving witness of Yeshua the Mashiach and Lord and we know from already quoted passages that Jesus wears a crown on his return.
The two eagles are interesting also because in end times prophecy the eagle represents Rome and the United States in end times thinking.
Now in verse 210
Shlach Lecha: Verse 210
אִי רִבִּי, אִי רִבִּי, כַּמָה חַדְתִּין מִלִּין מִגּוֹ רַב מְתִיבְתָּא. זַכָּאָה אִיהוּ מַאן דְּאַזְעַר גַּרְמֵיהּ בְּהַאי עָלְמָא, כַּמָה אִיהוּ רַב וְעִלָּאָה בְּהַהוּא עָלְמָא. וְהָכִי פָּתַח רַב מְתִיבְתָּא, מַאן דְּאִיהוּ זְעֵיר, אִיהוּ רַב. וּמַאן דְּאִיהוּ רַב, אִיהוּ זְעֵיר. דִּכְתִּיב, וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים. מֵאָה דְּאִיהוּ חֶשְׁבּוֹן רַב, כְּתִיב בֵּיהּ שָׁנָה, זְעִירוּ דְּשָׁנִין, חַד אַזְעִיר לֵיהּ. שֶׁבַע, דְּאִיהוּ חֶשְׁבּוֹן זְעֵיר, אַסְגֵּי לֵיהּ, וְרִבִּי לֵיהּ דִּכְתִּיב שֶׁבַע שָׁנִים. ת”ח, דְּלָא רַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא לִדְאַזְעִיר. לָא אַזְעִיר אֶלָּא לִדְרַבֵּי. זַכָּאָה אִיהוּ מַאן דְּאַזְעִיר גַּרְמֵיהּ בְּהַאי עָלְמָא, כַּמָּה אִיהוּ רַב בְּעִלּוּיָא בְּהַהוּא עָלְמָא.
Oh, Rabbi, oh Rabbi. How new are these matters of the head of the Yeshivah. Praised is he who humbles himself in this world. How great and lofty is he in that world. That is how the head of the Yeshivah began: He who is small is great, and he who is great is small, as it is written: “And Sarah was a hundred year and twenty year and seven years old: these were the years of Sarah’s life” (Beresheet 23:1). “Hundred,” since it is a large number is written with “year,” the least number of years; it was diminished to one. “seven,” that is a small number, is increased and made bigger, by writing “seven years,” IN THE PLURAL. Come and see that the Holy One, blessed be He, made one great only if he had belittled himself.Belittled only he who is haughty. Praised is the one that humiliates himself in this world. How exultingly great is he in his elevation in that world.
Matthew 23
11 The greatest among you will be your servant. 12 For those who exalt themselves will be humbled, and those who humble themselves will be exalted.
Now parashah Balak chapter 6 verse 29 we encounter the most famous story in the Zohar,The Yanuka.So what you may ask is a yanuka ,in Hebrew it means suckling from yanuk meaning to suckle.However in Judeo Aramaic it means child and in the context of this story it means child prodigy young genius.
Balak: Verse 29
רִבִּי יִצְחָק וְרִבִּי יְהוּדָה הֲווֹ אָזְלֵי בְּאוֹרְחָא, מָטוּ לְהַהוּא אֲתָר דִּכְפַר סִכְנִין, דְּהֲוָה תַּמָּן רַב הַמְנוּנָא סָבָא, אִתְאֲרָחוּ בְּאִתְּתָא דִּילֵיהּ, דְּהֲוָה לָהּ בְּרָא חֲדָא זְעֵירָא, וְכָל יוֹמָא הֲוָה בְּבֵי סִפְרָא, הַהוּא יוֹמָא סָלִיק מִבֵּי סִפְרָא, וְאָתָא לְבֵיתָא, חָמָא לוֹן לְאִלֵּין חַכִּימִין. אָ”ל אִמֵּיהּ, קָרִיב לְגַבֵּי אִלֵּין גּוּבְרִין עִלָּאִין וְתִרְוַוח מִנַּיְיהוּ בִּרְכָאָן. קָרִיב לְגַבַּיְיהוּ, עַד לָא קָרִיב, אַהֲדָר לַאֲחוֹרָא. אָ”ל לְאִמֵּיהּ, לָא בָּעֵינָא לְקָרְבָא לְגַבַּיְיהוּ. דְּהָא יוֹמָא דָּא לָא קָרוּ ק”ש, וְהָכִי אוֹלְפֵי לִי, כָּל מַאן דְּלָא קָרֵי ק”ש בְּעוֹנָתֵיהּ, בְּנִדּוּי הוּא כָּל הַהוּא יוֹמָא.
Rabbi Yitzchak and Rabbi Yehuda were walking along the road. They reached the place of the village Sachnin, where Rav Hamnuna Saba (the elder) lived, and they were guests of his wife who had a small boy. Every day he went to school, and when he came home from school that day, he saw these sages. His mother told him to approach these lofty people and receive blessings from them. He approached them. As he was approaching, he retreated and said to his mother, I do not wish to approach them, since they did not read Kriat Sh’ma this day and they taught me that whoever does not recite the Sh’ma at its appropriate time is banned all that day.
דף שישים וחמש
So what is the Shma? It is a prayer found in Deuteronomy 6 and it said in the morning and the evening and shma means hear because it begins “Hear O Israel”
4 Hear, O Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart and with all your soul and with all your strength. 6 These commandments that I give you today are to be on your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.
Balak: Verse 30
שָׁמְעוּ אִינּוּן, וְתַוְּוהוּ, אָרִימוּ יְדַיְיהוּ וּבָרִיכוּ לֵיהּ. אָמְרוּ וַדַּאי הָכִי הוּא. וְיוֹמָא דָּא אִשְׁתָּדַּלְנָא בַּהֲדֵי חָתָן וְכַלָּה, דְּלָא הֲוָה לוֹן צָרְכַיְיהוּ, וַהֲווֹ מִתְאַחֲרָן לְאִזְדַּוְּוגָא, וְלָא הֲוָה ב”נ לְאִשְׁתַּדְּלָא עָלַיְיהוּ, וַאֲנָן אִשְׁתָּדַּלְּנָא בְּהוּ, וְלָא קָרֵינָן ק”ש בְּעוֹנָתֵיהּ, וּמַאן דְּאִתְעַסָּק בַּמִּצְוָה, פָּטוּר מִן הַמִצְוָה. אָמְרוּ לֵיהּ, בְּרִי, בְּמָה יַדְעַת. אָ”ל, בְּרֵיחָא דִּלְבוּשַׁיְיכוּ יְדַעְנָא, כַּד קָרִיבְנָא לְגַבַּיְיכוּ. תַּוְּוהוּ. יָתְבוּ, נַטְלוּ יְדַיְיהוּ וְכָרִיכוּ רִפְתָא.
They heard and marveled. They raised their hands and blessed him. They said, It is certainly true , because today we were busy with a groom and a bride that did not have their minimum needs, and were thus being delayed in their marriage. There was no one to take up their cause and we did our best for them. Thus we could not read the Kriat Sh’ma at its appropriate time. And whoever performs a precept is exempt from a precept. They said to him, son how did you know? He said to them, By the fragrance of your garments I knew, when I approached you. They marvelled, sat down, washed their hands and ate bread.
So this child is so holy and wise he can smell it if one did not recite the Shma prayer yet that day.
Balak: Verse 31
ר’ יְהוּדָה הֲווֹ יְדוֹי מְלוּכְלְכָן, וְנָטִיל יְדוֹי, וּבָרִיךְ עַד לָא נָטִיל. אָ”ל, אִי תַּלְמִידֵי דְּרַב שְׁמַעְיָה חֲסִידָא אַתּוּן, לָא הֲוָה לְכוּ לְבָרְכָא בְּיָדַיִם מְזוּהֲמוֹת, וּמַאן דְּבָרִיךְ בְּיָדַיִם מְזוּהֲמוֹת, חַיָּיב מִיתָה.
Rabbi Yehuda’s hands were dirty. He washed his hands but said the grace before he washed his hands. THE CHILD told them, If you are the disciples of Rav Shmaya the pious, you would not have blessed when your hands were still filthy. Whoever says the benediction with unclean hands deserves death.
Romans 6:23 says
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
Balak: Verse 32
פָּתַח הַהוּא יַנּוּקָא וְאָמַר, בְּבֹאָם אֶל אֹהֶל מוֹעֵד יִרְחֲצוּ מַיִם וְלֹא יָמוּתוּ וְגוֹ.’ יַלְפֵינָן מֵהַאי קְרָא, דְּמַאן דְּלָא חָיִישׁ לְהַאי, וְיִתְחֲזֵי קַמֵּי מַלְכָּא בִּידִין מְזוּהֲמָן, חַיָּיב מִיתָא. מ”ט. בְּגִין דִּידוֹי דב”נ יַתְבִין בְּרוּמוּ שֶׁל עוֹלָם. אֶצְבְּעָא חֲדָא אִית בִּידָא דב”נ, וְאִיהוּ אֶצְבְּעָא דְּאָרָמָא מֹשֶׁה.
The child opened the discussion with the verse: “When they go into the Tent of Meeting, they shall wash with water, that they die not” (Shemot 30:20). We learn from this verse that whoever is not careful of this, and appears before the King with soiled hands, deserves to die. What is the reason? It is because a person’s hands dwell at the top of the world. There is one finger on the hand of a person and that is the finger that Moses raised.
So now the Yanuka is opening discussion and the Rabbi’s listen.What is meant in the allegory that all those impure before God will die! If we remember from Isaiah 6 was that each Seraf had two wings to cover his eyes for even the sinless could not look God in the face.Purity seems so far to be the message of the Yanuka.
Balak: Verse 45
אַתּוּן חַכִּימִין, וַדַּאי שְׁכִינְתָּא שַׁרְיָיא עַל רֵישַׁיְיכוּ, הֵיךְ לָא אַשְׁגַחְתּוּן לְהַאי, דִּכְתִּיב וְעָשִׂיתָ בְרִיחִים וְגוֹ,’ לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד. וַחֲמִשָּׁה בְּרִיחִים לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית. הָאֶחָד וְהַשֵּׁנִית אָמַר קְרָא, שְׁלִישִׁית וּרְבִיעִית לָא אָמַר קְרָא. דְּהָא אֶחָד וְשֵׁנִית, דָּא חָשִׁיבוּ דִּתְרֵין סִטְרִין, ובג”כ עָבֵיד חוּשְׁבָנָא בִּתְרֵין אִלֵּין.
You are certainly wise men and the Shechinah dwells upon your heads. How is it that you have not noticed what is written: “And you shall make bars of acacia wood; five for the boards of the one side of the Tabernacle, and five bars for the boards of the other side of the Tabernacle?” The first and second side of the Tabernacle are mentioned in the scripture, but the third and fourth sides are not mentioned in the scripture. For the first and second of the two sides are the reckoning of the two sides, right and left, which are Chesed and Gvurah that are called ‘two hands.’ And the third, which is on the west, he does not count, since it only receives from these two sides. Therefore, he accounted only for these two that are the secret of the two hands.
Here he is talking about the Tabernacle which again symbolizes purity and holyness and that holyness cannot be compromised at any level almost implying we need a savior ,we need salvation by grace only because even the greatest Rabbi’s are impure and unholy.
דף שישים ושש
Here in the next verse he mentions the Holy Spirit (the Ruach hakodesh or in Aramaic the Ruach Kudisha)רוּחַ קוּדְשָׁא ” in an above verse he mentions the Sh’khinah which is the ruach hakodesh indwelling the believer.
Balak: Verse 48
פָּתַח וְאָמַר הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי מִכָּל רָע יְבָרֵךְ וְגוֹ.’ הַאי קְרָא אָמַר יַעֲקֹב בְּרוּחַ קוּדְשָׁא, אִי בְּרוּחַ קוּדְשָׁא אָ”ל, רָזָא דְּחָכְמְתָא אִית בֵּיהּ. הַמַּלְאָךְ, קָרֵי לֵיהּ מַלְאָךְ. וְקָרֵי לֵיהּ שְׁמָהָן אַחֲרָנִין. הָכָא, אֲמַאי אִקְרֵי מַלְאָךְ. אֶלָּא כַּד אִיהוּ שְׁלִיחָא מִלְּעֵילָּא, וְקַבִּילַת זֹהֲרָא מִגּוֹ אַסְפַּקְלַרְיָא דִּלְעֵילָּא, דִּכְדֵין מְבָרְכִין אַבָּא וְאִמָּא לְהַאי, אַמְרֵי לָהּ בְּרַתִּי, זִילִי נְטוּרִי בֵּיתֵיךְ, פְּקִידִי לְבֵיתֵיךְ. הָכִי עֲבִידִי לְבֵיתֵיךְ. זִילִי וְזוּנִי לוֹן. זִילִי, דְּהַהוּא עָלְמָא דִּלְתַּתָּא מְחַכֶּא לָךְ, בְּנֵי בֵּיתְךָ מְחַכָּאן מְזוֹנָא מִנָךְ, הָא לָךְ כָּל מַה דְּתִצְטָרְכִי לְמֵיהַב לוֹן, כְּדֵין אִיהִי מַלְאָךְ.
He opened the discussion with the verse: “The angel who redeemed me from all evil, bless…” (Ibid.). Jacob said this verse in the Holy Spirit and if he said it to him in the Holy Spirit, it must contain the secret of wisdom. “The angel:” HE ASKS, Since he calls an angel, and calls it also other names, why has he here called her, an angel? It is only is a messenger from above and receives splendor from the mirror above that Aba and Ima bless her, and say to her, My daughter, go and watch your home. Visit your household. That is what you should do to your household. Go and sustain them. Go, since the world below waits for you and the members of your household are waiting for food from you. You have all you need to give to them. An angel’ (also: ‘messenger’).
Balak: Verse 67
אָמַר הַהוּא יַנּוּקָא, בְּרֵיחָא דִּלְבוּשַׁיְיכוּ חֲמֵינָא, דְּעַמּוֹן וּמוֹאָב מִתְגָרָן בְּכוּ, הֵיךְ אִשְׁתְּזֵבְתּוּן מִנַּיְיהוּ. מָאנֵי קְרָבָא לָא הֲווֹ בִּידַיְיכוּ. וְאִי לָאו, לְרָחְצָנוּ תֵּהֲכוּן, בְּלָא דְּחִילוּ. תַּוְּוהוּ ר’ אֶלְעָזָר וְר’ אַבָּא וְחַבְרַיָּיא. אָמַר רִבִּי אַבָּא, זַכָּאָה אָרְחָא דָּא, וְזַכָּאָה חוּלָקָנָא דְּזָכֵינָא לְמֶיחֱמֵי דָּא, אַתְקִינוּ פָּתוֹרָא כְּמִלְּקַדְּמִין.
The child said, By the fragrance of your clothes, I see that Amon and Moab were provoking you. How did you save yourselves from them? You had no battle gear in your hands. Without it, HOW did you travel securely without fear? Rabbi Elazar and Rabbi Aba and the friends marveled. Rabbi Aba said, Praised is this road and praised is our lot that we were worthy of seeing this. They prepared the table again.
Sounds a bit like Ephesians 6 and spiritual warfare and more in the next verse.
Balak: Verse 68
אָמַר, חַכִּימִין קַדִישִׁין. תִּבְעוּ נָהֲמָא דְּתַפְנוּקֵי בְּלָא קְרָבָא, וּפָתוֹרָא דְּמָאנֵי קְרָבָא. אוֹ נָהֲמָא דִּקְרָבָא. אוֹ תִּבְעוּן לְבָרְכָא לְמַלְכָּא בְּכָל מָאנֵי קְרָבָא דְּהָא פָּתוֹרָא לָא אִסְתָּלִיק בְּלָא קְרָבָא. אָמַר ר’ אֶלְעָזָר, בְּרָא רְחִימָא חֲבִיבָא קַדִישָׁא, הָכִי בָּעֵינָן, בְּכָל הָנֵי זִינֵי קְרָבָא אִשְׁתָּדַּלְנָא בְּהוּ, וְיַדְעֵינָן לְאַגָחָא בְּחַרְבָּא, וּבְקַשְׁתָּא, וּבְרוֹמְחָא, וּבְאָבָנִין דְּקִירְטָא. וְאַנְתְּ רַבְיָא, עַד לָא חָמֵית, הֵיךְ מַגִיחִין קְרָבָא, גּוּבְרִין תַּקִּיפִין דְּעָלְמָא.
So said, Holy sages, do you wish for dainty dishes without battle or a table of war utensils and dishes of war, or do you wish to praise the King in complete battle gear, since the table does not rise without battle. Rabbi Elazar said, Beloved and precious holy son, this is the way we wish; we strive with all these battle gear. We know how to do battle by sword, by bow, by lance, by sling stones. But you are a child. You have not seen yet how mighty men wage battle.
דף שישים ושבע
Balak: Verse 69
חַדֵּי הַהוּא יַנּוּקָא, אָמַר וַדַּאי לָא חֲמֵינָא, אֲבָל כְּתִיב אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ. אַתְקִינוּ פָּתוֹרָא בְּנַהֲמָא, וּבְכָל מַה דְּאִצְטְרִיךְ. א”ר אֶלְעָזָר, כַּמָה חֵדוּ אִית בְּלִבָּאִי בְּרַבְיָא דָּא, וְכַמָה חִדּוּשִׁין יִתְחַדְּשׁוּן עַל פָּתוֹרָא דָּא, וע”ד אֲמָרִית, דְּיָדַעְנָא דְּזָגֵי פַּעְמוֹנֵי רוּחָא קַדִישָׁא, הֲווֹ אָזְלִין בֵּיהּ.
That child was glad and said, Certainly I have not observed. However, it is written: “Let not him that girds on his harness boast himself as he that takes it off” (I Melachim 20:11). They prepared the table with bread and all that is necessary. Rabbi Elazar said, How much gladness there is in my heart with this child and how many new insights will be remarked at this table. Therefore, I know that bells of the Holy Spirit are pealing.
Balak: Verse 75
א”ר אֶלְעָזָר, אע”ג דְּהֲוָה לָן לְמִשְׁמַע. הָכָא אִית לָן לְמֵימַר, וּלְדַרְכָא קַשְׁתָּא. אָמַר הַהוּא יַנּוּקָא, הָא מָגִנָּא לָקֳבֵל גִּירָא. אָמַר רִבִּי אֶלְעָזָר, וַדַּאי חִטָּה הָכִי קָרֵינָן לָהּ. אֲבָל חֲמֵינָן בַּשְׁבָטִים כֻּלְּהוּ דְּלֵית בְּהוּ חֵ”ט, וּבָהּ אִית חֵ”ט, וְקָרֵינָן חִטָּה. אָמַר הַהוּא יַנּוּקָא, וַדַּאי הָכִי הוּא, דְּהָא חֵ”ט שַׁרְיָא סָמִיךְ לָהּ. בְּהוּ בְּשִׁבְטִין, לָא הֲווֹ אַתְוָון אִלֵּין, דְּקָא אָתוּ מִסִּטְרָא דִּקְדוּשָּׁה דִּלְעֵילָּא, אֲבָל לְגַבָּהּ שַׁרְיָא.
Rabbi Elazar said, Although we should listen, we have something to say here and draw our bow (Heb. keshet) (HEB. KUSHIYA). The child said, Behold a shield against that arrow. Rabbi Elazar said, Certainly we call it chitah. However, we notice that among all the tribes, there are no Chet and Tet . Yet, there are Chet and Tet, because we call her chitah. That child replied, It is definitely so. The Chet and Tet prevail close by. Within them, among the tribes, those letters did not dwell, because they emanated from the side of holiness that is above. However, near her, do dwell.
Now the part about none of the 12 tribes having the letters chet or teit in their names which may be true but is not in the Aramaic text but is Rabbinical commentary.I found the shield against a bow analogy in a verbal debate very interesting and shows how many Hebrew and Biblical words or expressions came from hunting,war or agricultural terms.For instance the Hebrew word for grace chein or female name (Chanah,Hannah in the fem.) meant to encamp or pitch a tent originally and that is only one example.
Balak: Verse 80
אָמַר הַהוּא יַנּוּקָא, הָכִי הוּא וַדַּאי, קְרָא דְּשָׁרֵינָן בֵּיהּ, דְּהָא שְׂעוֹרָה אַקְדִּים לְמֵיתֵי לְעָלְמָא. וְאִיהוּ מְתַתְקָּן לְמֵיכְלָא דִּבְעִירָא סְתָם, אִיהוּ רָזָא דַּאֲלַף הָרִים, דְּמְגַדְּלִין בְּכָל יוֹמָא, וְהִיא אָכְלָה לוֹן. וְאִקְרֵי לֶחֶם תְּרוּמָה, מֵיכְלָא דְּהַהוּא תְּרוּמָה, וְאִתְקְרִיב בְּלֵילְיָא, דְּהָא כְּתִיב וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא. מִן הַקֳּדָשִׁים דָּא תְּרוּמָה. מִן הַקֳּדָשִׁים, וְלָא קֳדָשִׁים, דְּהָא קֹדֶשׁ סְתָם לָא אִקְרֵי תְּרוּמָה, דְּחוֹמֶר בַּקֹּדֶשׁ מִבַּתְרוּמָה תְּנָן.
That child said, This is definitely the meaning of the verse with which we began, because barley appeared first in the world. It is only good for animal food, is the secret of thousand mountains, that is grown every day, and she, eats them. She is called ‘loaves offering,’ which is the food of that offering, that is offered at night. It is written: “And when the sun is down, he shall be clean, and shall afterwards eat of the holy things; because it is his food” (Vayikra 22:7). “Of the holy things” indicates offering. “Of the holy things” and not just ‘the holy things,’ since just any holy thing is not considered an offering (Heb. trumah). We have studied the ritual restrictions of holiness over trumah.
Barley was important to ancient people and even before we had sophisticated clocks they had leap years.In ancient Israel among other Middle Eastern cultures if by the 1st of Nisan the first spring month the barley was not ripe they had a Adar 2 or doubling the last winter month and they determined a leap year that way.
Balak: Verse 82
פָּתַח הַהוּא יַנּוּקָא וְאָמַר, וַיִּבְרָא אֱלֹֹהִים אֶת הָאָדָם בְּצַלְמוֹ וְגוֹ.’ וּכְתִיב וַיֹּאמֶר לָהֶם אֱלֹֹהִים פְּרוּ וּרְבוּ. וְכִי אִי לָאו דְּאָתָא נָחָשׁ עַל חַוָּה לָא יַעְבִיד תּוֹלְדִין לְעָלְמָא, אוֹ אִי לָא חָאבוּ יִשְׂרָאֵל בְּעוֹבָדָא דְּעֶגְלָא, לָא יַעַבְדּוּן תּוֹלְדִין. אֶלָּא וַדַּאי, אִי לָא יֵיתֵי נָחָשׁ עַל חַוָּה, תּוֹלְדִין יַעְבִיד אָדָם מִיָּד וַדַּאי, דְּהָא גְּזֵרָה אִתְגְּזַר מִיָּד דְּאִתְבְּרֵי, דִּכְתִּיב פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ. וְאִינּוּן תּוֹלְדִין יֵהוֹן כֻּלְּהוֹן בִּנְקִיוּ בְּלָא זוּהֲמָא כְּלַל. אוֹף הָכִי אַרְעָא קַדִישָׁא, דְּהָא לָא עָאל בָּהּ רְשׁוּ אַחֲרָא, אִית בָּהּ מוֹץ וְתֶבֶן, דְּלָאו מֵהַהוּא סְטָר. וּלְבַר מֵאַרְעָא, הַהוּא מוֹץ וְתֶבֶן דִּסְטָר אַחֲרָא הֲוֵי, דְּאַזְלָא בָּתַר קְדוּשָּׁה, כְּקוֹף בָּתַר בְּנֵי נָשָׁא.
The child opened the discussion with the verse: “So Elohim created man in His own image…and Elohim said to them, ‘Be fruitful and multiply’” (Beresheet 1:27-28). HE ASKS: If the serpent had not tempted Eve, there would have been no procreation in the world or if Yisrael had not sinned by the golden calf, they would not have produced any offspring.’” It is therefore certain that even if the serpent had not come upon Eve, Adam would have produced offspring immediately, since that was the pronounced decree as soon as he was created, as it is written: “Be fruitful and multiply, replenish the earth.” HOWEVER, these offspring would all have been entirely clean without any filth. There is an analogy with the Holy Land, where no other dominion enters, but it contains chaff and straw that do not result from the OTHER Side. And outside the country, that chaff and straw is of the Other Side that follows the holiness like a monkey after men.
דף שישים ושמונה
This here shows the importance of purity to the Lord’s own standard and not man’s and that all men are to impure to approach God without atonement!
Balak: Verse 83
אָתוּ ר”א וְחַבְרַיָּיא וּנְשָׁקוּהוּ, אָ”ל, דָּאמֵי לִי, דְּרַוַוחְנָא בְּמָאנֵי קְרָבָא, נָהֲמָא דְּפָתוֹרָא. א”ר אֶלְעָזָר וַדָאי הָכִי הוּא, דְּהָא כָּל זִינֵי קְרָבָא בִּידָךְ אִינּוּן, וּמַצְלִחָן בִּידָךְ, אָתוּ וּנְשָׁקוּהוּ כְּמִלְּקַדְּמִין.
Rabbi Elazar and the friends came and kissed him. THE CHILD said to them, It seems to me that I have earned with my battle gear the bread on the table. Rabbi Elazar said, Certainly so, since all the weapons are in your hand, and are successful in your hands. They again came and kissed him.
Balak: Verse 86
חֲנוֹךְ מְטַטְרוֹן אָמַר, וַיָּבֵא לוֹ יַיִן, דְּאַרְמֵי מַיָּא בְּהַהוּא יַיִן, וְאִי לָאו דְּאַרְמֵי בֵּיהּ מַיִם, לָא יָכִיל לְמִסְבַּל, וְשַׁפִּיר אָמַר חֲנוֹךְ מְטַטְרוֹן. ובג”כ אַמְשִׁיךְ לוֹ בִּתְרֵי טַעֲמֵי, דְּהָא בִּתְרֵין סִטְרִין אָחִיד, וְהַהוּא יַיִן אָזִיל מִדַּרְגָּא לְדַרְגָּא, וְכֻלְּהוּ טַעֲמִין בֵּיהּ, עַד דְּיוֹסֵף צַדִּיקָא טָעִים לֵיהּ, דְּאִיהוּ דָּוִד נֶאֱמָן, הה”ד כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים. מַהוּ כְּיֵין הַטּוֹב. דְּאָתָא יַעֲקֹב וְאַרְמֵי בֵּיהּ מַיָּא, דָּא הוּא יֵין הַטּוֹב וְהָכִי הוּא, כְּמָה דְּאָמַר חֲנוֹךְ מְטַטְרוֹן. תָּוָוה ר’ אֶלְעָזָר, וְתַוָּוה ר’ אַבָּא, אָמְרוּ הָא חַמְרָא דִּילָךְ, הוּא נַצְחַת מַלְאָכָא קַדִישָׁא, אַפּוּמָא דְּרוּחַ קוּדְשָׁא.
Enoch, who is Metatron, said that “and he brought him wine” means that he blended that wine with water, and if he would not have put water into it, he would not have been able to stand it. Enoch Metatron spoke well. That is the reason that THE WORD “him” gets drawn out longer with a double cantilation mark when pronouncing it, since he is connected to both directions. That wine flows from level to level, all having a taste of it until Joseph the just, , tastes of it, who is the faithful David. This is what is written: “Like the best wine, that goes down sweetly for my beloved” (Shir Hashirim 7:10). What is the “best wine?” It means that Jacob blended water into it and that is the good wine. And this is so, as Enoch Metatron has said. Rabbi Elazar and Rabbi Aba marveled. They said to him, With your good wine, you triumphed over a holy angel by the Holy Spirit.
So I included this verse to show that it was never intended to mean Metatron is Jesus but that the story in the Third Book of Enoch was a metaphor to show that one day the God’s Throne would be occupied by the Son of God.And that the Messiah being divine was not new to Christianity but was common well before.When Enoch was transformed into Metatron and sat on the Holy Throne and called the “lesser YHVH” it was a esoteric vision of what was to come but not meant as inspired scripture.The book’s of Enoch are Heikhalot literature not scripture like the Bible.
Here is the last verse of the Yanuka story
Balak: Verse 132
זַכָּאִין אַתּוּן צַדִיקַיָּיא, דִּכְתִיב בְּכוּ, וְיָסְפָה פְּלֵיטַת בֵּית יְהוּדָה הַנִּשְׁאֶרֶת שֹׁרֶשׁ לְמַטָּה וְעָשָׂה פְּרִי לְמָעְלָה. שֹׁרֶשׁ לְמַטָּה, כְּגוֹן אֲבוֹי, דְּאִסְתַּלָּק מֵעָלְמָא, וְאִיהוּ שֹׁרֶשׁ לְמַטָּה, בִּמְתִיבְתָּא דִּרְקִיעָא. וְעָשָׂה פְּרִי לְמָעְלָה, בִּמְתִיבְתָּא עִלָּאָה. כַּמָה טָבָא שָׁרְשָׁא וְאִיבָּא. וְאִי לָאו דְּלָא אֱהֵא מְקַטְרְגָא לקוּדְשָׁא בְּרִיךְ הוּא, הוֹאִיל וְתִיאוּבְתֵיהּ לְאַרְחָא בֵּיהּ, לָא הֲוָה מַאן דְּיֵיכוּל לְשַׁלְּטָאָה בֵּיהּ. אֲבָל יְהֵא רַעֲוָא, דְּאִמֵּיהּ לָא תֶּחֱמֵי צַעֲרָא עָלֵיהּ, וְכֵן הֲוָה.
Praised are you, the righteous, that it is written about you: “And the remnant that is escaped of the house of Judah, shall yet again take root downward, and bear fruit upward” (II Melachim 19:30). “Root downward:” He is like his father, who departed from the world and he is a “root downward” in the Yeshivah of the firmament. “And bear fruit upward” in the higher Yeshivah. How fine this root and fruit are. If I would not have felt that the Holy One, blessed be He, has a desire to smell him I that no one would have any power over him. However, let it be His wish that his mother shall not see any pain, because of him. And so it was! (He may have died,unclear)
Also the part about the Yanuka dying is not written in the Aramaic text ,it ends only as “and thus it was so” .However the added Rabbinical commentary shows that many still believed the messiah would die.
דף שישים ותשע
Now we are in Chapter 7 verse 133 talking about Bilaam and Balak and that story.
Balak: Verse 133
וַיִשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר וְגוֹ.’ הָכָא אִית עֶשְׂרִין וּתְמַנְיָא תֵּיבִין, לָקֳבֵל כ”ח דַּרְגִין דְּחַרְשֵׁי קוּסְמִין דְּצִפּוֹר. וְאִית לְאִסְתַּכְּלָא, מַאן דְּבָעָא לְמַלְּלָא בֵּיהּ בְּבִלְעָם, וּלְאִתְחַבְּרָא בַּהֲדֵיהּ, אֲמַאי שָׁדַר לֵיהּ מִיַּד, עַד לָא יֵיתֵי לְגַבֵּיהּ, מִלִּין בְּפֵירוּשָׁא, דְּקָאָמַר הִנֵּה עַם יָצָא מִמִּצְרַיִם וְעַתָּה לְכָה אָרָה לִי, הֲוָה לֵיהּ לְאִתְחַבְּרָא בַּהֲדֵיהּ בְּקַדְמֵיתָא, וּלְפַיְּיסָא וּלְשׁוֹחֲדָא לֵיהּ, וּלְבָתַר לְאוֹדָעָא לֵיהּ מִלּוֹי.
“So he sent messengers to Bilaam the son of Beor” (Bemidbar 5-6). There are 28 words here, corresponding to the 28 levels of witches and magic sorcerers using a bird. We need to wonder why whoever wished to speak to Bilaam and join with him sent clear instructions immediately before approaching him, by saying, “Behold, there is a people come out from Egypt… Come now therefore, I pray you, curse me” (Ibid. 6). He should first have joined with him, ingratiated himself, bribed him and then informed him of what he wished to do.
Balak: Verse 135
בָּלָק קָסָם קְסָמִין וְעָבֵיד חַרְשִׁין וְאַתְקִין צִפָּרָא. וְיָדַע דְּדַרְגִּין דְּמֹשֶׁה עִלָּאִין וְיַקִּירִין, וְחָרָשׁ בְּחַרְשׁוֹי וְקָסָם בְּקִסְמוֹי, וְיָדַע דְּדַרְגִּין דְּבִלְעָם הֲווֹ לָקֳּבְלַיְיהוּ, מִיַּד וַיִשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר.
Balak performed sorcery and witchcraft and constructed a bird. He was aware that Moses’ levels were lofty and precious; he crafted with his witchery, and performed magical sorcery, and was aware that Bilaam’s levels were corresponding. Immediately, “he sent messengers to Bilaam the son of Beor.”
Here are some thoughts on modern witchcraft.
So first off ,what is witchcraft in general would be the first question.I think that Derek Prince said it best as that witchcraft is the use of a spirit to gain power that is not the Holy Spirit.This can run a spectrum of clever incantations or spells used to control or manipulate to complex religions such as Wicca or Voo Doo or Santeria.The English word witch comes from the Old English word wicce which meant cunning or wise and also the word wicked from this also.Wicked would have meant very cunning or clever or shrewed until in a Christinized English it had evolved to mean evil.
There is today a whole resurgence in interest in the occult today and in the US and Europe Wicca is the most popular.
“Wicca is typically duotheistic, venerating both a Goddess and a God, traditionally conceived as the Triple Goddess and the Horned God, respectively. These deities may be regarded in a henotheistic way, as having many different divine aspects which can be identified with various pagan deities from different historical pantheons. For this reason, they are sometimes referred to as the “Great Goddess” and the “Great Horned God”, with the honorific “great” connoting a personification containing many other deities within their own nature. Some Wiccans refer to the goddess as “Lady” and the god as “Lord” to invoke their divinity. These two deities are sometimes viewed as facets of a universal pantheistic divinity, regarded as an impersonal force rather than a personal deity. Other traditions of Wicca embrace polytheism, pantheism, monism, and Goddess monotheism.”
Like most types of sorcery or divination this is based on spells and incantation and is primarily an earth worship based religion.Also things like Voo Doo and Santeria are also very popular which is a mixture of traditional West African sorcery and Catholic saint worship.
Is there such thing as “black magick”? In my mind no because it is irrelevant ,all witchcraft and magick is from demonic sources because no witchcraft comes from the Holy Spirit.Even if witchraft is used for healing there will be a curse that will go with that to which people may deeply regret.
Deuteronomy 18.10-12
” 10 Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, 11 or casts spells, or who is a medium or spiritist or who consults the dead. 12 Anyone who does these things is detestable to the Lord; because of these same detestable practices the Lord your God will drive out those nations before you.”
First here Forbidden is human sacrifice and this was most common in the valley of Hinom where children were sacrificed to the god Molekh at Hinnom and the word for valley of Hinom was Geihinnom which is a common Hebrew word for hell.Often children were sacrificed to the gods in the spring for a good fall harvest.If you know the Ballet “Rite of Spring” by Stravinsky ,the right of spring was that in pre Christian Romania. And a farmers daughter would dance herself to death as a offering for a good fall harvest.Or sometimes pagan parents would sacrifice to Molekh children they did not think they could afford to raise.
Next it speaks of divination or sorcery or in general witchcraft which basically means casting spells and general occult practice.And interestingly the word used for interpreter of omans is from the same root as the word used in the Garden of Eden account for serpent which is nachash or the shining one נחש
The word used for soothsayer comes from the verb answer so it implies a person who give explanation of dreams or omans or uses tarot cards or such things for fortune telling or horoscopes or any prediction of the future.The for spiritist the word used is יִדְּעֹנִ֔י or yidoni meaning a “knowledgeable one” ,so maybe a person with secret knowledge.And it also strictly forbids all mediums or any attempt to contact the dead.We see in the book of Samuel the curse that came upon Saul for consulting the dead.(Read 1 Samuel 28-31)
Many know of course also that in the Greek scriptures a word often used for sorcery is pharmakeia which means drugs or narcotics but can also mean hallucinogens like LSD or Peyote (mescalito) or psybicilin which can be found in certain mushrooms.Sort of like the Doors of Perception where a new world is opened giving secret or hidden knowledge.Which is what the word occult means ,concealed or hidden.The arcane secret knowledge only a few can posses.
That brings us to the next point ,secret societies which comes to mind most cliche is the Masons! However and secret fraternity or society to which members are given arcane knowledge is a occult society and it does not matter if their intentions are good and benevolent and kind ,these secret societies with them bring curses on their members.So what defines a secret society ,this is not a simple question and I guess one must know their own groups they are involved with.Does a group have secret rites that you must not disclose and knowledge you must not disclose.Does a group use statues or symbols that are not Christian.Even if a society promotes the highest good if it is not Christian or Biblically centered it is likely not good to be involved with.
Music ,yes music can contain witchcraft ,for instance just think of how the Psychedelic music of the 1960’s so strongly influenced the youth of that era ,they were literally hypnotized by the music.Anything from Jimi Hendrix ,the Grateful Dead,Pink Floyd,Led Zeppelin,Black Sabbath,Metallica etc…
Any of these hypnotic music bands that often have lyrics that have clear occult references.Or poetry music like Joan Baez,Dylan or Bruce Springteen where the inspiration of the lyrics has people mesmerized.I was listening to Bob Dylan on spotify that week and the words to the song were virtually hypnotic and it’s no surprise that young people get sucked into this stuff.I had a friend who was obsessed with Springsteen ,he quoted his song lyrics like he was quoting scripture or reciting a magical ritual and called Bruce Springteen his favorite person alive.You can see this is occult because of the power of the influence of the spiritual lyrics and the idol worship of a person.Any music lyrics that are intensely spiritual and are not about Jesus or the Holy Spirit then it is occult music.
Also if you consider the heavy drum beats in African music often associated with African pagan rites and ceremony.It is important to not get sucked into the wrong music and I don’t think putting on pop radio while driving down the grocery store for short entertainment is a problem.So so much of pop culture today is laced with occult suggestion and so many people make music whether it maybe Hip Hop R&B or Rock or Indie a part of their spiritual life and this becomes a form of witchcraft.Should one take all rock albums or whatever and destroy them.Yes some I would say but it’s a judgement call ,how do you feel about the music’s influence on you.I myself compose music and after i was saved I destroyed a lot of music I had written.Make a choice you can live with.I listen to Bruce Springsteen once in a while and I enjoy his music but I do not venerate it like my friend did I don’t make it an idol! And also classical music to it is not as occult laced as blues or rock or Heavy Metal Music but so much of classical is so dark and so sad.There is a lot of classical music I no longer listen because it is so dark and sad and angst filled.
Occult objects or art work?
Here is Genesis 31:32
“32 The one with whom you find your gods shall not live. In the presence of our brothers, recognize for yourself what is with me, and take [it] for yourself.” For Jacob did not know that Rachel had stolen them.”
Of course we know Rachel later died and maybe because of the curse Jacob pronounced.
So how dangerous is it to keep occult objects and what are occult objects?
Tarot cards,Ouija boards, statues of idol gods,things like dream catchers(a type of Native American religious item) certain types of masks used by pagans or Shamans to scare evil spirits,certain types of chrystals designed for magical purposes,occult books or books on magick. Or even books of poetry that have very spiritual meanings not of Jesus or the Holy Spirit.Like for example Edgar Allen Poe or modern things like patti Smith or Anne Sexton or anything of that nature. Also religious books outside of a Christian gospel worldview unless you are studying them to refute them.Any object with any known occult association should be destroyed as soon as possible.Any of these objects could bring a curse ,what the curse may be I do not know exactly but it could vary but what is sure is that curses follow these objects.
דף שבעים
So should we be concerned about the occult? Maybe concerned but not paranoid ,for most true believers God will protect us unless there is some type of curse on us.Honestly I’m more concerned with those who practice witchcraft and the curses they bring on themselves.
If you feel you have been cursed the way to remove it is to pray something like:
All those who hung on a tree are cursed and Jesus was cursed when he hung on the tree.So we could be removed from the curse and receive the blessing.
Do forgive anyone who has cursed you from people you may know to your ancesters or in the case of self imposed curses repent any sin known or unknown.Then if needed denounce any prior occult involvement or membership to secret societies and destroy any representitive objects.Finally ask in Jesus name for removal of the curse.
Here is some other stuff on the subject of evil.
We will discuss the concepts of evil however I will not try to get inside the minds of evil but explain it’s scriptural meanings.The question asked by many of why does an all powerful and benevolent God allow evil to exist.I do history,etymology and factual things and am not a theologian or a spirtual leader and an I am not qualified to answer those types of questions.Although many do say there can not be free will without evil and maybe that is true.
Satan
This means most literally “accuser” but more broadly opposer or enemy or adversary.This is not a proper name but more a title a role of an accuser or enemy as you see in the book of Job for instance.In the Hebrew Bible this word is often prefixed with the definite article and Hebrew like English never gives personal name the definite article.In most senses satan is a title or office and is not a personal.When people often use the term satan what they mean is the adversarial forces not a single evil spirit.Some times the prince of demons or prince of darkness is called satan but in his official capacity not as a personal name.
Devil or “The Devil”
Same idea as satan ,an accuser.Devil is from medieval Dutch meaning “to throw across” so in other words a hurler of accusations or a persecutor.If you remember the famous quote of Jesus “he who is without sin will cast the first stone” a devil does indeed “throw across” stones metaphorically speaking.There is no demonology really in the Bible Old or New Testament all the names for evil spirits are symbolic.The term devil came out in English and German translations of the Bible as a way to express the concept of satan and devil is not found in any Hebrew or Greek or even Latin Bibles.Like the word hell which came from the Old Norse “Helle” which was the resting place of Norsemen who did not die in battle(as opposed to Valhalla where those who died in battle go,Valhalla meaning “hall of the fallen”).The English language had no word for a place of eternal suffering or perdition so they used hell to describe the Greek Hades found in Paul’s letters.So devil is the same as satan basically.The English when they converted to Christianity and I don’t mean the early Britannic conversion by Rome but the later 6th century Saxons converting to Christianity.They did not have a lot of the words from the Greek or Hebrew Bible and so they barrowed from Norse or Germanic words and devil and hell or examples.
דף שבעים ואחת
Demon
This comes from the Greek word “daemon” which meant genius or a being of great intelligence.Later in Christian tradition this word was used to mean a divine being living in rebellion against God or that is (evil spirit).
Sheid שד
The most common Hebrew word for a demon or evil spirit and this is synonymic with the Arabic Djinn (Genie in Greek).The origin or meaning of sheid or djinn/genie is not fully known but could have meant “laying to waste.It is not super common to find in Tanakh(Old Testament).
Dibuk דיבוק
Literally meaning “to cling” this is a possessing spirit either a demon or a ghost of a dead person.
Mazikim מַזִּיקִים or mazikin singular
These are known to cause annoyances sort of like a poltergeist they also can cause bigger damages but not usually.
Beelzebub
Slang term sort of a joke ,this come from the Hebrew word “baalzevuv” which means the lord of fly’s and because fly’s congragate on dung baalzevuv more loosely means lord of dung.Or in other words lord of the lowest of low or in other words lord of the underworld.This was a slangy sarcastic way to say “lord of the underworld” basically.
Ashmodai/Asmodeus Persian origin I think.
This likely comes from a Avestan Iranian word for “wrath” likely coming from the Babylonian captivity and cited in the book of Tobit a book only found in the Catholic apocrypha.Ashmodai is generally considered the King of Demons but is not a name in super common use.
Lucifer
This means “the one who brings the light” and is not a demon but was a reference to the planet Venus in the book of Isaiah in a rebuke of the King of Babylon.
אֵ֛יךְ נָפַ֥לְתָּ מִשָּׁמַ֖יִם הֵילֵ֣ל בֶּן־שָּׁ֑חַר נִגְדַּ֣עְתָּ לָאָ֔רֶץ חוֹלֵ֖שׁ עַל־גּוֹיִֽם:
It says “How you have fallen from heavan star of dawn (Venus) you have been cut down to earth oh ruler of nations”
The word used was ben shachar בֶּן־שָּׁ֑חַר which means son of dawn which meant in those times the planet Venus.
“How you have fallen from heaven,
O brighstar[a], son of the dawn![b]
How you are cut down to the earth,
you who made the nations prostrate!”(Tree of Life version)
This was talking about the pride of king Babylon and that he would be humiliated and fall to the lowest parts of earth.This is not about a angel who fell from heaven because of pride.That theory came from the book by John Milton “Paradise Lost” where he tries to connect the vision from Revelation with the vision in Isaiah.
Revelations 12:7-9 KJV
“And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8 And prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him”
Nowhere does it say that the dragon who was cast out was named Lucifer,Lucifer came from when the Bible was translated into Latin and that was the best phrasing of son of the dawn.They would not give a personal name for the King of demons because people would abuse it.I think it is in the Talmud somewhere but I don’t know the Talmud well anyway and I would not reveal it anyway for fear of abuse.Read all of Isaiah chapter 14 for full context in your favorite translation.That isn’t to say there was not angels who rebelled or that there is not a King of Demons but that Isaiah 14 is not talking about that.Although the Bible is written at different levels of translation and it is very possible that in a deeper meaning Isaiah was talking about a powerful angel that rebelled.And is related to the Revelation 12 Angelic rebellion.
Lilith we will skip because I have already covered her.
Askhara אסכרא
Another female demon but not very much is really known about her.
Astiriya עסטיריא
A chief of many fiends.
Taskifah טסקיפה
Chief of beastiality and other sexual things.
No relation to the name Samuel it’s not spelled in the same way in Hebrew at all,Samuel in Hebrew is Sh’muel ,so totally different.It is said in the mystical Jewish tradition that Samael was the evil spirit to posses the snake and deceived Adam and Eve.
Sitra Achra סִטְרָא אַחְרָא
This means “the other side” or that is the entire realm of evil.
דף שבעים ושניים
Here we get back to two powers in heaven stuff in Genesis 19:24
כד וַֽיהֹוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהֹוָ֖ה מִן־הַשָּׁמָֽיִם
And the Lord cause it to rain upon S’dom and upon Amorah (that is Sodom and Gommorah in most Eng. Translations) sulfur and fire from the Lord from the heavens.
Things like this in the Tanakh or the OT are some of the reasons that the Rabbbi’s began to believe in two heavenly powers that were equal.Strangely here the word YHVH or Adonai (Lord) is used twice without reason.
If you are wondering why Gommorah is spelled differently it is because the letter Ayin which begins Amorah was in very ancient times Ghayin.The Hebrew dropped the gentle gh sound but the Arabs kept.This also explains why Palistinians say Gaza and Jews say Azah ,same letter in question.So Gommorah is more of the Arabic spelling but is what they use in most English Bibles.But back to the above passage where three things rain down fire and sulfury brimestone ,one Lord is the Father and the next Lord may have been the Son and the Heavens the Holy Spirit.
Here is Balak chapter 17 verse 224
Balak: Verse 224
רִבִּי אַבָּא פָּתַח, אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְבֵי הַצֹּאן. כְּנִישְׁתָּא דְּיִשְׂרָאֵל אַמְרַת לְגַבֵּי מַלְכָּא עִלָּאָה. כְּנִישְׁתָּא דְּיִשְׂרָאֵל, מַהוּ כְּנִישְׁתָּא. דָּא אִיהוּ עֲצֶרֶת, כְּנִישׁוּ. כד”א, מְאַסֵּף לְכָל הַמַּחֲנוֹת. מַאן דְּכָנִישׁ לְכָל מַשִׁרְיָין עִלָּאִין לְגַבֵּיהּ.
Rabbi Aba opened the discussion with the verse: “If you know not, O you fairest among women, go your way forth by the footsteps of the flock” (Shir Hashirim 1:8). The Congregation of Yisrael spoke in this manner in the presence of the King up high. The Congregation of Yisrael? What is the meaning of this congregation? That is the assembly, meaning the gathering, as it says, “Which was the rearward (gatherer) of all the camps” (Bemidbar 10:25), since it assembles to her all the higher camps.
Another metaphor validating God’s true followers as a Bride as Revelation says about the true followers of Jesus.
Balak: Verse 310
פָּתַח ר’ פִּנְחָס וְאָמַר, מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן. מַעְיַן גַּנִּים, וְכִי לֵית מַעְיָין אֶלָּא הַהוּא מִן גַּנִּים, וְהָא כַּמָה מַעְיָינִין טָבִין וְיַקִּירִין אִית בְּעָלְמָא. אֶלָּא לֵית כָּל הֲנָאוֹת שָׁוִין. אִית מַעְיָין דְּנָפִיק בְּמַדְבְּרָא, בַּאֲתָר יְבֵישָׁא, הֲנָאָה אִית לְמַאן דְּיָתִיב וְשָׁתֵי. אֲבָל מַעְיָין גַּנִּים, כַּמָה אִיהוּ טַב וְיַקִּירָא, הַהוּא מַעְיָין עָבֵיד טִיבוּ לַעֲשָׂבִין וְאֵיבִין, מַאן דְּקָרִיב עָלֵיהּ אִתְהֲנֵי בְּכֹלָּא. אִתְהֲנֵי בְּמַיָּא, אִתְהֲנֵי בַּעֲשָׂבִין, אִתְהֲנֵי בְּאֵיבִין. הַהוּא מַעְיָין מִתְעַטְּרָא בְּכֹלָּא. כַּמָה וְורָדִין, כַּמָּה עֲשָׂבִין דְּרֵיחָא סַחֲרָנֵיהּ, כַּמָּה יָאוּת הַהוּא מַעְיָין, מִשְּׁאַר מַעְיָינִין, בְּאֵר מַיִם חַיִּים.
Rabbi Pinchas opened the discussion saying, “A fountain of gardens, a well of living waters, and streams from Lebanon” (Shir Hashirim 4:15). “A fountain of gardens:” HE INQUIRES, Does he not have a spring except from gardens? There are so many good and valuable springs in the world. HE RESPONDS: All pleasures are not equal. There is a spring that emerges in the desert, in a dry place, and there is enjoyment in it for whoever sits down and drinks. However, how much better and more precious is that fountain of gardens. It benefits the grasses and the fruits. Whoever gets close to it enjoys everything; he has pleasure from the water, enjoys the grass and benefits from the fruits. That spring is adorned by everything – many roses, many fragrant plants and grasses surrounding it. How worthy is this spring above all other springs. It is a well living water.
This part here again quoting Songs of Songs is very poetic and a beautiful vision of paradise or Eden.
דף שבעים ושלוש
Now in Balak chapter 35 verse 369 starting by quoting 1 Samuel 2:6
“The Lord brings death and makes alive;
he brings down to the grave and raises up.
There is a common misconception that the Tanakh or Old Testament does not mention any after life but this is clearly not the case.
Balak: Verse 369
פָּתַח ר’ יוֹסֵי וְאָמַר, יְיָ’ מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, וְכִי יְיָ’ מֵמִית, וְהָא שְׁמָא דָּא סַמָא דְּחַיִּין אִיהוּ לְכֹלָּא. וּמִלָּה דָּא דְּמוֹתָא, לָא שַׁרְיָא בֵּיהּ, וּבְכָל אֲתָר שְׁמָא דָּא יָהִיב חַיִּין לְכָל עָלְמָא, מַהוּ יְיָ’ מֵמִית, חַשְׁבִין בְּנֵי נָשָׁא דְּאִיהוּ קָטִיל לְכָל בְּנֵי נָשָׁא. אֶלָּא יְיָ’ מֵמִית וַדַּאי דְּאִיהוּ עָלֵיהּ, לָא יַכְלִין כָּל מְקַטְרְגִין דְּעָלְמָא לְנַזְקָא לֵיהּ, בְּשַׁעֲתָא דְּאִסְתָּלִיק מִנֵּיהּ, מִיָּד כָּל מְקַטְרְגִין יַכְלִין לֵיהּ, וּמִית בַּר נָשׁ. לָאו הָכִי.
Rabbi Yosi opened the discussion with the verse: “Hashem kills, and gives life: He brings down to the grave and brings up” (I Shmuel 2:6). This verse requires more study. Does Hashem kill? Behold, this name, YUD HEI VAV HEI, is an elixir of life to everyone and this thing, death, does not prevail in it. Everywhere this name provides life to the whole world. What then is the meaning of “Hashem kills” that people could think that He kills all human beings? Certainly the name Yud Hei Vav Hei kills. How does it cause death? You might think to say that when it leaves a person HE DIES, because while it is still prevailing over him none of the Accusers could do damage to him, but when it departs all the prosecutors immediately overcome him and the person dies. Yet this is not so.
Balak: Verse 370
אֶלָּא יְיָ’ מֵמִית, לְמַאן מֵמִית. לְהַהוּא מְשִׁיכוּ דְּסִטְרָא אַחֲרָא בִּישָׁא. כֵּיוָן דִּמְשִׁיכוּ דְּסִטְרָא בִּישָׁא, חָמֵי לֵיהּ לְזִיו יְקָרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, מִיַּד מִית. וְלֵית לֵיהּ קִיוּמָא אֲפִילּוּ רִגְעָא חֲדָא. כֵּיוָן דְּהַהוּא מְשִׁיכוּ דִּסְטָר אַחֲרָא מִית וְאִתְעֲבָר מִן עָלְמָא, מִיַּד מְחַיֶּה. לְמַאן מְחַיֶּה. לְהַהוּא מְשִׁיכוּ דְּרוּחַ קֻדְשָׁא, דְּאָתֵי מִסִּטְרָא דִּקְדוּשָּׁה, מְחַיֶּה לֵיהּ, וְאוֹקִים לֵיהּ בְּקִיּוּמָא שְׁלִים. כֹּלָּא עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא בְּזִמְנָא חֲדָא. וּמַה דְּאָמַר מוֹרִיד שְׁאוֹל וַיָּעַל. מוֹרִיד לְהַהוּא רוּחַ קַדִּישָׁא לִשְׁאוֹל, וְעָבֵיד לֵיהּ תַּמָּן טְבִילָה, לְאִתְּדַכָּאָה, וּמִיַּד סָלִיק לֵיהּ, וְעָאל לַאֲתָר דְּאִצְטְרִיךְ בְּגַן עֵדֶן.
HE REPLIES: Yet “Hashem kills.” Whom does He kill? The extension of that Other Side, MEANING THE BODY, because, when that extension of the Other Side sees the glorious glow of the Holy One, blessed be He, it instantly dies, and cannot exist even an instant. As soon as the extension of the Other Side is dead and removed from the world, He immediately “gives life.” To whom does He give life? To that extension of the Holy Spirit that is derived from the side of holiness, MEANING THE SOUL. He revives it and sustains it in a perfect existence and all is accomplished by the Holy One, blessed be He, at the same time. THAT IS, HE KILLS THE BODY AND REVIVES THE SOUL AND THAT IS WHY IT IS WRITTEN: “HASHEM KILLS, AND GIVES LIFE.” And it is written: “He brings down to the grave (Heb. Sheol) and brings up,” which means that He lowers that Holy Spirit, MEANING THE SOUL, to Sheol and bathes it there IN THE FIRE THAT IS IN SHEOL to purify it. He instantly raises it and brings it to its appropriate place in the Garden of Eden.
So it says the Lord kills the sitra achara or the other side (meaning all that is evil) so in other words all that is evil will ultimately be destroyed but that which has the Holy Spirit preserved.Nothing unholy may be in the presence of the Lord for they would die. Here is Romans 6:23
For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
דף שבעים וארבע
Here are some things on the time of Messiah which to me it sounds more like the return of the Messiah and obviously drawn on the Old Testament prophets but also reads a lot about Revelation. We start in Balak chapter 47 verse 501.
Balak: Verse 501
אֶרְאֶנּוּ וְלֹא עַתָּה, דְּהָא מִלִּין אִלֵּין מִנַּיְיהוּ אִתְקָיָּימוּ בְּהַהוּא זִמְנָא, וּמִנַּיְיהוּ לְבָתַר, וּמִנַּיְיהוּ בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא. תְּנָן, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי יְרוּשָׁלַםִ, וּלְאַחְזָאָה חַד כֹּכָבָא קְבִיעָא, מְנַצְּצָא בְּע’ רָהֲטִין, וּבְע’ זִיקִין נַהֲרִין מִנֵּיהּ בְּאֶמְצָעוּת רְקִיעַ, וְיִשְׁתָּאֲלוּן בֵּיהּ ע’ כֹּכָבִין אַחֲרָנִין, וִיהֵא נָהִיר וְלָהִיט ע’ יוֹמִין.
“I behold it, but it is not near” (Bemidbar 24:17), because some of these matters came true at that time and some of them are for future times, in the period of King Messiah. We learned that the Holy One, blessed be He, will build Jerusalem and display a fixed star that sparkles with seventy moving PLANETS and with seventy winds that display light from it in the center of the firmament. Another seventy stars will be instructed and guided by it, and it will be glowing and blazing seventy days.
Balak: Verse 503
וּבְאֶמְצָעוּת עָלְמָא, כַּד יִתְּנְהִיר הַהוּא כֹּכָבָא, בְּאֶמְצָעוּת רְקִיעָא. יְקוּם מַלְכָּא חַד רַב וְשָׁלִיט בְּעַלְמָא, וְיִתְגָּאֶה רוּחֵיהּ עַל כָּל מַלְכִין, וְיִתְּעַר קְרָבִין בִּתְרֵין סִטְרִין, וְיִתְגַּבָּר עָלַיְיהוּ.
In the center of the world, when that star will shine in the centre of heaven, a great king and ruler will rise in the world. He will have haughty disposition over all the kings and provoke war on the two sides, and will overpower them.
Balak: Verse 505
וּבְנֵי עָלְמָא בְּשַׁעֲתָא דְּיִתְגְּלֵי, יֵהוֹן מִשְׁתַּכְּחִין בְּעַקְתָּא בָּתַר עַקְתָּא. וְשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל יִתְגַבְּרוּן, כְּדֵין יִתְּעַר רוּחָא דִּמְשִׁיחָא עָלַיְיהוּ, וִישֵׁיצֵי לֶאֱדוֹם חַיָּיבָא, וְכָל אַרְעָא דְּשָׂעִיר יוֹקִיד בְּנוּרָא. כְּדֵין כְּתִיב, וְיִשְׂרָאֵל עוֹשֶׂה חָיִל. הה”ד, וְהָיָה אֱדוֹם יְרֵשָׁה וְהָיָה יְרֵשָׁה שֵׂעִיר אוֹיְבָיו. אוֹיְבָיו דְּיִשְׂרָאֵל. וּכְדֵין וְיִשְׂרָאֵל עוֹשֶׂה חָיִל. וּבְהַהוּא זִמְנָא, יָקִים קוּדְשָׁא בְּרִיךְ הוּא לְמֵתַיָּיא דְּעַמֵּיהּ, וְיִתְנָשֵׁי מִנְּהוֹן מִיתָה, הה”ד יְמִין יְיָ’ עֹשָׂה חָיִל. לֹא אָמוּת כִּי אֶחְיֶה. וּכְתִיב וְעָלוּ מוֹשִׁיעִים וְגוֹ.’ וּכְדֵין וְהָיָה יְיָ’ לְמֶלֶךְ.
At the time of the revealing OF MESSIAH, the inhabitants of the world will find themselves in one distress after another and those who hate Yisrael will get stronger. Then the spirit of Messiah will stir against them, and will destroy the wicked Edom, and the entire land of Seir will go up in flames. Concerning that time, it is written: “And Yisrael shall do valiantly” (Bemidbar 24:18). That is the meaning of: “And Edom shall be his possession, Seir also, his enemies” (Ibid.), meaning the enemies of Yisrael. That is the meaning of: “And Yisrael shall do valiantly.” At that time, the Holy One, blessed be He, will raise TO LIFE the dead of His people and remove death from them. This is what it says, “The right hand of Hashem does valiantly. I shall not die, but live” (Tehilim 118:16-17). It is further written: “And liberators shall ascend…” (Ovadyah 1:21) and then: “And Hashem shall be king” (Zecharyah 14:9).
Very interesting stuff here and course not to be taken on full face value these are mystical meditations not inspired scripture.
דף שבעים וחמש
Now we go to parashah Pinchas (Phineas)
Pinchas: Verse 8
תָּנֵינָן צַדִּיק גָּמוּר, אֵינוֹ נִדְחֶה. וְצַדִּיק שֶׁאֵינוֹ גָּמוּר, נִדְחֶה. מַאן הוּא צַדִּיק גָּמוּר, וּמַאן הוּא צַדִּיק שֶׁאֵינוֹ גָּמוּר, וְכִי מַאן דְּלָא שְׁלִים בְּמִלּוֹי, צַדִּיק אִקְרֵי. אֶלָּא, צַדִּיק גָּמוּר, יְדִיעַ, דְּהָא לָא נָטִיל גִּלְגוּלִין עַקִימִּין, וּבְאַחֲסַנְתֵּיה בָּנֵי בִּנְיָין, וְאַתְקִין שׁוּרִין, וְחָצַב בֵּירִין, וְנָטַע אִילָנִין.
We have learned: A totally righteous person is not put off BY AN EVIL PERSON AND MAY CHALLENGE HIM, but one who is not totally righteous is held back AND IS FORBIDDEN TO CHALLENGE AN EVIL PERSON. HE ASKS, Who is totally righteous? And who is incompletely righteous? And could it be that one who is not perfect in his deeds is nevertheless called ‘righteous,’ it is known that a totally righteous person is one who has not undergone crooked incarnations THAT IS, HE IS NOT INCARNATED and within his OWN inheritance he constructs edifices, puts up walls, digs wells and plants trees.
I think this means despite the references to reincarnation which I do not believe is Biblical ,remember the Zohar is just mystical legend.I think this means it is better to keep the commandments for fear of God then to do good for others to appease or gain favor with men (not that charity is not good but charity for others for God ,nor charity to appease others only)
Mark 14 makes sense here:
3 While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.
4 Some of those present were saying indignantly to one another, “Why this waste of perfume? 5 It could have been sold for more than a year’s wages[a] and the money given to the poor.” And they rebuked her harshly.
6 “Leave her alone,” said Jesus. “Why are you bothering her? She has done a beautiful thing to me. 7 The poor you will always have with you, and you can help them any time you want. But you will not always have me. 8 She did what she could. She poured perfume on my body beforehand to prepare for my burial
Here in Pinchas chapter 8 verse 30, it talks about river immersion and again calls the righteous a Queen like the Bride of Christ.
Pinchas: Verse 30
כְּגַוְונָא דְּהַאי, סִדּוּרָא דְּהָנֵי יוֹמִין, מֵרֹאשׁ הַשָּׁנָה עַד יוֹמָא בַּתְרָאָה דְּחַג. בְּרֹאשׁ הַשָּׁנָה, אִתְעַר דְּרוֹעָא דִּשְׂמָאלָא, לְקַבְּלָא לָהּ לְמַטְרוֹנִיתָא, וּכְדֵין כָּל עָלְמָא בִּדְחִילוּ בְּדִינָא, וּבָעֵי הַהוּא זִמְנָא בְּתִיּוּבְתָא שְׁלִים, לְאִשְׁתַּכְחָא עָלְמָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. לְבָתַר אֲתִיאַת מַטְרוֹנִיתָא, וּבַעְיָין בְּנֵי הֵיכָלָא בְּתִשְׁעָה לְיַרְחָא, לְמֶעְבַּד חֶדְוָותָא, וּלְמִטְבַּל בְּנַהֲרָא, לְדַכְאָה גַּרְמַיְיהוּ בְּזִווּגָא דְּמַטְרוֹנִיתָא, בְּיוֹמָא אַחֲרָא, הוּא זִוּוּגָא דִּילָהּ לְשַׁוָּואָה שְׂמָאלָא תְּחוֹת רֵישָׁהָא, כְּמָה דְּאַתְּ אָמַר שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי.
Likewise is the order of those days, from Rosh Hashanah until the last day of Sukkot, is like this. On Rosh Hashanah, the left arm is awakened, NAMELY, THE LEFT COLUMN OF ZEIR ANPIN, to welcome the Queen. The whole world is then in fear of Judgment, and the whole world has to be in complete repentance before the Holy One, blessed be He. Later, on the ninth of the month, the Queen comes and the palace retinue, NAMELY, THE CHILDREN OF YISRAEL, make merry and immerse themselves in the river to purify themselves SO AS TO BE WORTHY OF the union of the Queen WITH ZEIR ANPIN, on the other day, NAMELY, THE TENTH OF THE MONTH, YOM KIPPUR (DAY OF ATONEMENT). For her union is accomplished by ZEIR ANPIN placing his left hand under her head, in accordance with the text, “His left hand is under my head.”
דף שבעים ושש
Now in verse 36 I feel this is about John the Baptist
Pinchas: Verse 36
(רעיא מהימנא) אָמַר לֵיהּ רַעְיָא מְהֵימָנָא, שַׁפִּיר קָאַמְרַת, אֲבָל בְּגִין דְּאֵלִיָּהוּ דְּאִיהוּ פִּנְחָס, קַנֵּי עַל בְּרִית, צָרִיךְ לְחַדְתָּא מִלִּין סַגִיאִין בֵּיהּ, דְּהַאי פַּרְשְׁתָא כְּתִיבָא בְּאוֹרַיְיתָא עַל שְׁמֵיהּ, דְּעָלֵיהּ אִתְּמַר קַנֹּא קִנֵּאתִי, תְּרֵי קְנָאוֹת, חַד בְּשַׁדַּ”י דִּלְעֵילָּא, וְתִנְיָינָא בְּשַׁדַּ”י דִּלְתַתָּא, וּבְגִין דָּא עָבֵיד תְּרֵין שְׁבוּעוֹת בְּתַרְוַויְיהוּ, וּתְרֵין זִמְנִין לֹא לֹא.
Ra’aya Meheimna (the Faithful Shepherd). The Faithful Shepherd said to him: What you said is good, but since Elijah is Pinchas, who was zealous for the Covenant, one must establish new and important interpretations about him. This is because this portion in the Torah is named Pinchas after him, NAMELY ELIJAH, WHO WAS PINCHAS, of whom it is said, “I have been very (lit. ‘zealously’) zealous” (I Melachim 19:10). This refers to two forms of zealousness, one for the heavenly name of Shadai, YESOD of ZEIR ANPIN, and the other for the lower name of Shadai, .’ And this is why he made two oaths for the two of them and it is twice, ‘Not, not.’
Coming to mind is association with Ra’aya M’heimna and zealousness and Elijah who was associated with John the Baptist.And the reference to “new interpretations” or the Aramaic implied a clearer look at the law. I take as the precursor to the Brit Chadashah or New Testament and John the Baptist was the final Old Testament era prophet who proclaimed the New Covenant.
Now here we are in Pinchas verse 65
Pinchas: Verse 65
ת”ח, כָּל בִּרְיָין דְּעָלְמָא, קוֹדֶם דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל, הֲווֹ תַּלְיָין בְּמַזָּלָא, וַאֲפִילּוּ בְּנֵי חַיֵּי וּמְזוֹנֵי. אֲבָל בָּתַר דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל, אַפִּיק לוֹן מֵחִיּוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי. וְדָא אוֹלִיפְנָא מֵאַבְרָהָם. בְּגִין דַּהֲווֹ עֲתִידִין בְּנוֹי לְקַבְּלָא ה’ מֵאַבְרָהָם, דְּאִיהִי חֲמִשָּׁה חוּמָשֵׁי תּוֹרָה. דְּאִתְּמַר בָּהּ אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּה’ בְּרָאָם. אָמַר לְאַבְרָהָם, בְּגִין הַאי ה’ דְּאִתוֹסָף בִּשְׁמָךְ, הַשָּׁמַיִם תַּחְתָּךְ, וְכָל כֹּכָבַיָא וּמַזָּלֵי דִּנְהִירִין בְּה.’ וְלֹא עוֹד, אֶלָּא דְּאִתְּמַר בָּהּ הֵ”א לָכֶם זֶרַע, וּזְרַעְתֶּם בְּהֵ”א. כִּי בְּיִצְחָק יִקָּרֵא לְךָ זָרַע.
Come and see: All creatures in the world, before the Torah was given to Yisrael, were dependent on Mazal, even children, life and sustenance. But after the Torah was given to Yisrael, He removed Yisrael from the influences of the stars and constellations. This we have learned from Abraham, since his children were destined to receive Hei from Abraham, that is, the five books of the Torah, NAMELY MALCHUT, as it is said: “These are the generations of heaven and earth when they were created (Heb. behibar’am)” (Beresheet 2:4). behibar’am: beHei bera’am (meaning ‘He created them with a Hei’). He said to Abraham ‘Because of that Hei that was added to your name, the heavens below you and all the stars and constellations that shine in Hei will be subservient to your will’ BECAUSE HE RAISED HIM ABOVE THEM. Moreover, it is said: “lo (Heb. he), here is grain for you, and you shall sow the land” (Beresheet 47:23) with Hei. That is, “for in Isaac shall your seed be called” (Beresheet 21:12),
This here is Deuteronomy 32:8-9 stuff and what does this all mean ,first let us look at Deuteronomy 32 first for context and the defining event was the rebellion at Bavel.Where all of man built a tower to view the stars and worship them in ancient Sumer or Kengir which the Bible calls Shinar.So God disinherited all the Nations of people’s and gave each Nation of which were 70 a demonic babysitter to rule them until the cross would break that bond.
חבְּהַנְחֵ֤ל עֶלְיוֹן֙ גּוֹיִ֔ם בְּהַפְרִיד֖וֹ בְּנֵ֣י אָדָ֑ם יַצֵּב֙ גְּבֻלֹ֣ת עַמִּ֔ים לְמִסְפַּ֖ר בְּנֵ֥י יִשְׂרָאֵֽל
In the endowment to the Nations the Most High (that is The Lord) separated humankind and made borders for peoples according to the number of the children of Yisrael. (some alternate redactions like the Dead Sea scrolls say “according to the children of God” (meaning angels))
כִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַֽעֲקֹ֖ב חֶ֥בֶל נַֽחֲלָתֽוֹ
For Lord’s part is his people Yaakov (Jacob the Jews) the place of his endowment.
So it is saying that because Abraham refused idol worship and worshiped the Lord by keeping his statutes (Torah) Israel was liberated from the power of the constellations and the evil gods they represent.So the Most High ruled Israel and the pagan Nations were ruled by evil gods unless they joined Israel in ancient times or through the blood of Christ were adopted by Abraham after the cross. Here is Ephesians 6:12
12 “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”
If we are not followers of the Messiah Jesus we are controlled by the evil spirits and every Nation (not literal recognized countries but abstract ethnic groups) has a dark power as their Lord accept those in that Nation who are under Jesus.I hope this is not taken as racist for every of the seventy Nations that existed at Babel or Bavel were divorced from God and only the Abrahamic family was ruled by the Lord (to which we can all be adopted into).It is hard to say who are today the 70 Nations and which secular Nations they represent.
דף שבעים ושבע
Pinchas: Verse 66
ובג”ד, כָּל הַמִשְׁתַּדֵּל בְּאוֹרַיְיתָא, בָּטִיל מִנֵּיהּ חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי. אִי אוֹלִיף לָהּ כְּדֵי לְקַיְּימָא פִּקּוּדָהָא. וְאִם לָאו, כְּאִלּוּ לָא אִשְׁתְּדַּל בָּהּ, וְלָא בָּטִיל מִנֵּיהּ חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי. כָּל שֶׁכֵּן עַמֵּי הָאָרֶץ דְּאִינּוּן אִתְמַתְלָן לִבְעִירָן. דְּאוֹקְמוּהָ עָלַיְיהוּ אָרוּר שׁוֹכֵב עִם כָּל בְּהֵמָה, דְּלָא אִתְבָּטְלוּן מִנְּהוֹן חִיוּבָא דְּכֹכָבַיָּא וּמַזָּלֵי.
For this reason, everyone who engages in the Torah is released from the influence of stars and constellations. By learning Torah HERE IS MEANT with the intention of keeping its commandments. If it is not HIS INTENTION TO KEEP ITS COMMANDMENTS, then he is as one who does not engage in Torah, and the stars and constellations hold sway over him. This is even more true with respect to the common people, who are likened to animals, about which it has been taught: “Cursed be he who lies with any manner of beast” (Devarim 27:21). The hold of the stars and constellations over them is certainly not annulled.
Here in chapter 23 verse 121 we have more Bride of Christ language
Pinchas: Verse 141
מְנָלָן. מִצַּדִּיקוֹ שֶׁל עוֹלָם, דְּיָהִיב לָהּ רְשׁוּ, לְמִשְׁרֵי גּוֹ צַדִּיקֵי בְּהַאי עָלְמָא. וְיָתְבָא עִמְּהוֹן, כְּכַלָּה גּוֹ קִשּׁוּטָהָא. וְצַדִּיקָא דְּעָלְמָא חָמֵי, וְחַדֵּי בְּהַאי. אֲבָל בֵּין דְּרוֹעֵי דְּבַעְלָהּ שְׁכִיבַת, וְאִתְהַדְּרַת לְמֶהֱוֵי בַּהֲדַיְיהוּ, וְתָבַת לְבַעְלָהּ. כד”א, בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה. בָּעֶרֶב הִיא בָאָה, לְגַבֵּי בַּעְלָהּ. וּבַבֹּקֶר הִיא שָׁבָה, לְגַבֵּי צַדִּיקַיָּיא דְּעָלְמָא. וְכֹלָּא בִּרְשׁוּתָא דְּבַעְלָהּ.
How do we know this? From the Righteous of the world, who gave permission to abide among the righteous in this world, and she dwells among them as a bride in all her jewelry, and the Righteous of the world sees it, and is happy. But she lies in the arms of her husband, and returns from there to be with the righteous, then returning to her husband, as it is written: “In the evening she would go, and on the morrow she would return” (Ester 2:14). “In the evening she would go” to her husband, “and on the morrow”she would return” to be among the righteous of the world, everything being done with the permission of her husband.
Here is chapter 37 verse 198
Pinchas: Verse 198
וְאִית מֶרְכָּבָה לְתַתָּא מִזְּעֵיר אַנְפִּין, דְּאִיהוּ מְטַ”טְרוֹן. אָדָם הַקָּטָן. דְּבַמֶּרְכָּבָה דִּילֵיהּ דְּאִיהוּ פַּרְדֵּס, רְדִיפֵי מַיָּא דְּאוֹרַיְיתָא, דְּנָפִיק מִגּוֹ פַּרְדֵּס דִּילֵיהּ, לִתְלַת מֵאַרְבַּע, דְּאִתְּמַר עָלַיְיהוּ, אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵס. וְהָא אִתְּמַר.
And there is a Chariot below NETZACH, HOD and YESOD OF Zeir Anpin, which is Metatron, ALSO KNOWN AS the small man. And in his Chariot, which is an orchard (Heb. pardes), the water of the Torah rush, flowing out of his orchard, to the three of the four, about whom it was said that four entered the orchard. And we have already learned this.
Here we have the chariot of the Zeir Anpin a secret word for Messiah which is in an orchard (pardes a Persian word for royal garden often associated with the Garden of Eden).And another reference to Metatron (who symbolizes the existence of the “lesser Lord” not lesser in value but in a metaphor for the “Son”) and water (meaning life itself coming from the Torah (Jesus is the Torah in flesh))
This is a vision of paradise itself as we see in Revelation 22:1-2
22 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.
דף שבעים ושמונה
In verse 222
Pinchas: Verse 222
וְאִינּוּן דַּהֲווֹ בְּנִין לַיְדֹוָד, הה”ד בָּנִים אַתֶּם לַיְיָ’ אֱלֹהֵיכֶם. בְּחוֹבִין דִּלְהוֹן מִתְפָּרְדֵי אַתְוָון, וְתִקּוּנָא דִּלְהוֹן הוּא אוֹרַיְיתָא, דְּאִיהוּ שֵׁם יְדֹוָד, לְקָרְבָא אַתְוָון, י’ בְּה,’ ו’ בְּה,’ בְּקָרְבְּנָא דִּלְהוֹן.
And there are those who are the children of Yud Hei Vav Hei, about whom it is written: “You are the children of Hashem your Elohim” (Devarim 14:1). It is because of their sins that the letters become separated, . And their correction lies in the Torah, which is the name of Yud Hei Vav Hei, to bring the letters together by means of their sacrifice: Yud with Hei, , and Vav with Hei,
So this states that man relationship with his creator and is reconciled through the Torah and sacrifice and a precursor to the final sacrifice that would reconcile all.
Now still in Pinchas in chapter 44 verse 244
Pinchas: Verse 244
אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם. דְּאִיהוּ רָזָא דְּכִבְשֵׁי דְּרַחֲמָנָא, דְּאוֹקְמוּהָ עָלַיְיהוּ רַבָּנָן, גַּבֵּי כִּבְשֵׁי דְּרַחֲמָנָא לָמָּה לָךְ. אֶלָּא מִלִּין דִּיהוֹן תְּחוֹת כִּבְשׁוֹנֵי דְּעָלְמָא, יֵהוֹן מְכוּסִין תְּחוֹת לְבוּשָׁךְ. מַה לְבוּשׁ אִיהוּ מְכַסֶּה עַל גּוּפָא, אוֹף הָכִי צָרִיךְ לְכַסָּאָה רָזִין דְּאוֹרַיְיתָא. כ”ש רָזִין דְּקָרְבְּנִין, דְּאִינּוּן כְּגַוְונָא דִּקְרִיבוּ דְּאִתְּתָא לְגַבֵּי בַּעְלָהּ.
“The one lamb (Heb. keves) you shall offer in the morning, and the other lamb you shall offer towards evening” (Shemot 29:39 and Bemidbar 28:4). And about the hidden matters (Heb. kivshi) of the Merciful One, the sages have taught: ‘Why do you probe into the secrets of the Merciful One? Is: Matters that are of the mysteries of the world, let them be concealed under your dress. Just as clothes cover the body, so also must the secrets of the Torah be kept covered up, and this applies even more to the secret of the sacrifices, which are like a wife drawing near to her husband.
So if we read this one talking about the hidden matters of the one of mercy and more Bride of Christ language.Also referencing the tamid or continual offering as well.
Pinchas: Verse 248
יְחֶזְקֵאל כַּד חָמָא שְׁכִינְתָּא מִגּוֹ קְלִיפִּין, חָזָא עִמָּהּ עֲשַׂר סְפִירָאן. בְּלָא פִּרוּדָא כְּלַל. וְאִלֵּין אִינּוּן מוֹחָא, מִלְּגוֹ, כֻּלְּהוּ חָזָא לוֹן מִגּוֹ נְהַר כְּבָר דִּלְתַתָּא, אִיהִי רֶכֶב אֱלֹֹהִים רִבּוֹתַיִם, כָּל רִבּוֹא עֶשֶׂר אַלְפִין, רִבּוֹתַיִם כ’ אֲלַף, אַפִּיק תְּרֵי שֶׁאֵינָן, אִשְׁתָּאֲרוּ תִּמְנֵי סָר, בְּחוּשְׁבַּן ח”י עָלְמִין. דְּכָלִיל עֲשַׂר סְפִירָאן, דְּאִתְלָבַּשׁ בְּטֵ”ט מִן מְטַטְרוֹן. טֵ”ט מִן טֹטָפֹת, וְאִתְּמַר בֵּיהּ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ. מַאן עַיְינִין. אִלֵּין לְעֵילָּא, דְּאִתְּמַר בְּהוּ נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹֹהִים. מַאן מַרְאוֹת. אִלֵּין אִינּוּן עֲשַׂרָה מַרְאוֹת דִּמְטַטְרוֹן, דְּחָזָא כִּשְׁרָגָא בְּגוֹ עֲשִׁישִׁיתָא. תְּשַׁע בְּאִתְגַלְיָיא, וְחַד סָתִים.
When Ezekiel saw the Shechinah among the Klipot, , he saw with Her ten Sfirot, without any separation whatsoever, and these are the brain that is among all of them. He saw them within the earthly river K’var (Caf Bet Resh), . That is, “The Chariots of Elohim are twice ten thousand, thousands )” (Tehilim 68:18). “twice ten thousand” are twenty thousand. From this you should deduct two that are missing. Eighteen thousand remain, which is as the number of the eighteen (Chet Yud) worlds. which includes the ten Sfirot, attired in the Tet Tet (nine + nine = eighteen) of Metatron (Mem Tet Tet Resh Vav Nun). And this Tet Tet is taken from the word totafot (Eng. ‘frontlets’), about which it is said: “and they shall be as frontlets between your eyes” (Devarim 6:8). Who are the eyes? They are those above, about which it is said: “the heavens were opened, and I saw visions of Elohim” (Yechezkel 1:1). These are the ten visions of Metatron, whom Ezekiel saw as a candle within a lantern, nine OF THE VISIONS being clear, with one being vague.
This is just an example of Merkavah mysticism language and how meditation on the Chariot of God sort of works.Again I would not take this as literally true but people in ancient Israel trying to comprehend the Lord and his throne and it’s meaning.
דף שבעים ותשע
Here is Revelation 4
The Throne in Heaven
4 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” 2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. 3 And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne. 4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. 5 From the throne came flashes of lightning, rumblings and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits[a] of God. 6 Also in front of the throne there was what looked like a sea of glass, clear as crystal.
In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. 8 Each of the four living creatures had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying:
“‘Holy, holy, holy
is the Lord God Almighty,
who was, and is, and is to come.”
Here in scripture the Throne of the Lord is revealed.Now I explain this to show that pre New Testament mysticism backs up the New Testament contrary to what many people will tell you.I do not deny that there is danger in trying to comprehend the Holy Throne and people went insane from visions they had and that is partial reason the Mishnah made heavy restrictions on who could study it.In the writing of the Mishnah which was a codification of earlier oral traditions Ma’aseh Merkavah and Heikhalot literature were confined to the most experienced only.
Pinchas: Verse 344
קֶשֶׁת, סִימַן תְּקִיעָה שְׁבָרִים תְּרוּעָה. וְאִינּוּן סִימַן מֶרְכָּבָה דַּאֲבָהָן. תְּקִיעָה, דְּאַבְרָהָם. שְׁבָרִים, דְּיִצְחָק. תְּרוּעָה, דְּיַעֲקֹב. דְּאִתְּמַר בֵּיהּ וּתְרוּעַת מֶלֶךְ בּוֹ. וְג’ גַּוְונִין אִתְחַזְיָין בֵּיהּ, חִוָּור סוּמָק וְיָרוֹק. וּמִסִּטְרָא דִּגְבוּרָה, אִתְקְרֵי קֶשֶׁת גִּבּוֹרִים חַתִּים. וּמִסִּטְרָא דִּימִינָא, כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם. כַּד אִתְחֲזֵי בְּיוֹם הַגֶּשֶׁם, אַחְזֵי רַחֲמֵי. וְכַד אִתְחֲזֵי בְּלָא מִטְרָא, אַחְזֵי דִּינָא. מְעוּרָב בֵּין מִטְרָא וְשִׁמְּשָׁא, אַחְזֵי דִּינָא וְרַחֲמֵי כָּלִיל. וְהַאי אִיהוּ ש’ מִן שַׁדַּי, תְּלַת עַנְפֵּי אֲבָהָן, דְּאִינּוּן יְדֹוָ”ד אֱלֹהֵי”נוּ יְדֹוָ”ד, תְּלַת שְׁמָהָן לָקֳבֵל תְּלַת עַנְפֵּי אֲבָהָן. וּבְהוֹן י”ד אַתְוָון, בְּחוּשְׁבַּן ד”י מִן שַׁדַּי. וּלְבוּשׁ דְּשַׁדַּי, מְטַטְרוֹן, דְּהָכִי סָלִיק בְּחוּשְׁבַּן שַׁדַּי. (ע”כ רעיא מהימנא)
The rainbow (Heb. keshet – Kof Shin Tav) stands for initials of T’kiah, Sh’varim, T’ruah and they are a sign for the patriarchs’ Chariot. T’kiah is Abraham, Sh’varim Isaac, and T’ruah is Jacob, about whom it is said: “And the trumpet blast (Heb. t’ruah) of a king is among them” (Bemidbar 23:21). And in it three colors are visible: white, red, and green. From the side of Gvurah it, YESOD, is called “The bows of the mighty are broken” (I Shmuel 2:4), and from the right side, WHICH IS CHESED, IT IS CALLED “As the appearance of the rainbow that is in the cloud in the day of rain” (Yechezkel 1:28). When it appears on a rainy day, Mercy is visible, but when it appears when there is no rain, Judgment is visible. And when it is blended in between rain and sun, this shows that Mercy and Judgment are joined. And this is the letter Shin of Shadai (Shin-Dalet-Yud), THAT TEACHES ABOUT the three branches of the patriarchs, namely: Yud Hei Vav Hei, Our Elohim, Yud Hei Vav Hei, these being the three names that parallel the three branches of the patriarchs, WHICH ARE CHESED, GVURAH AND TIFERET. AND THESE THREE NAMES contain Yud Dalet (= 14) letters, which form the Dalet Yud of Shadai. AND SHADAI IS YESOD OF ZEIR ANPIN, and the apparel of Shadai IS Metatron, which has the same numerical value as Shadai. End of Ra’aya Meheimna(the Faithful Shepherd).
I thought this was interesting about how Justice and mercy work together.
Now in Pinchas chapter 68 verse 416
Pinchas: Verse 416
אָמַר רַעְיָא מְהֵימָנָא, בָּתַר דְּגוּפָא אִיהוּ מֵאִילָנָא דְּטוֹב וָרָע, לֵית אֵבֶר בְּגוּפָא, דְּלָא אִית בֵּיהּ יֵצֶר הָרָע וְיֵצֶר טוֹב, לַבֵּינוֹנִיִּים. וְלַצַּדִּיקִים גְּמוּרִים, תְּרֵין יְצִירוֹת, דְּכַר וְנוּקְבָא, תַּרְוַויְיהוּ טוֹבִים. כְּגַוְונָא דְּחָתָן וְכַלָּה. לָרְשָׁעִים גְּמוּרִים, תְּרֵין יְצִירוֹת בִּישִׁין, דְּכַר וְנוּקְבָא, בְּכָל אֵבֶר וְאֵבֶר, מִסִּטְרָא דְּסָמָאֵל וְנָחָשׁ.
Ra’aya Meheimna (the Faithful Shepherd). The Faithful Shepherd said, Since this body is of “the tree of knowledge of good and evil” (Beresheet 2:9), there is no part of the body that does not have in it both the Evil Inclination and the Good Inclination, for ordinary people. In the case of the perfectly righteous, two inclinations, which are male and female, BUT both of them are good, being like the bride and the bridegroom. The utterly wicked have in each part of their bodies two Evil Inclinations, male and female, from the side of Samael and the Serpent.
This here is strong original sin language which many modern theologians both Jewish and Christian deny.This makes it clear any real meditation on the Torah includes the fact that the tree of the knowledge of good and evil effected humans to this day.This is not a belief unique to only very traditional Christians but is Biblical fact.
Now here in chapter 87
Pinchas: Verse 582
וּתְרֵין מְשִׁיחִין יִתְּעֲרוּן לְגַבַּיְיהוּ, מָשִׁיחַ בֶּן דָּוִד, לָקֳבֵל נֶצַח, וְאִתְקְשַׁר בַּבֺּקֶר דְּאַבְרָהָם, הֲדָא הוּא דִּכְתִּיב, נְעִימוֹת בִּימִינְךָ נֶצַח. הוֹד בִּגְבוּרָה, דְּבֵיהּ מָשִׁיחַ בֶּן אֶפְרַיִם אָחִיד. אַנְתְּ בְּאֶמְצָעִיתָא, דְּדַרְגָא דִּילָךְ תִּפְאֶרֶת, דְּאִתְקְשַׁר בָּךְ עַמּוּדָא דְּאֶמְצָעִיתָא. וִיסוֹד חַי עָלְמִין בְּדַרְגָּא דִּילָךְ. וְחָכְמָה בַּיָּמִין, הָרוֹצֶה לְהַחְכִּים יַדְרִים. וּבִינָה לִשְׂמָאלָא, הָרוֹצֶה לְהַעֲשִׁיר יַצְפִּין.
And two Messiahs awaken before them. Messiah son of David parallels Netzach and is connected with the morning of Abraham, which is as is written: “at Your right hand are pleasures for evermore (Heb. Netzach)” (Tehilim 16:11). Hod is to Gvurah, since to it, is attached Messiah the son of Efraim. You, are in the center, for your level is Tiferet, for the Central Column, is connected with you, and also Yesod, the life of the Worlds, is in your level. And Chochmah is on the right; let him who wants to be wise turn south. And Binah is on the left; let him who wants to be rich turn to the north.
דף שמונים
This is talking about the belief in two Messiah’s and here it talks about Messiah ben David who will receive netach (eternity)one of the ten S’frot.This is a mystical prediction of the final return of Jesus when every knee will bow and every tongue will confess and he will rule with a rod of iron.It say the second Messiah is Messiah ben Efraim who is a son of Yoseif who represents Yesod meaning foundation another of the ten S’frot.This is a secret revelation of the first coming of Jesus as the suffering servant of Isaiah 53 who died for our sins on the stake.This is standard Jewish mystical belief even if most do not recognize Jesus as being both.
This chapter will close here even though parashah Pinchas has a bit to go.Here is Heikhalot literature perspective on the day of redemption.
Pinchas: Verse 703
וּבַחֺדֶשׁ הָרִאשׁוֹן, מַאן רִאשׁוֹן. דָּא נִיסָן. תַּמָּן אוֹלִידַת הַהִיא חַיָּה, לְקַיֵּים מַה דְּאוֹקְמוּהָ מָארֵי מַתְנִיתִין, בְּנִיסָן נִגְאֲלוּ וּבְנִיסָן עֲתִידִין לְהִגָּאֵל. ובי”ד דִּילֵיהּ, וַיֺּאמֶר כִּי יָד עַל כֵּס יָהּ, תַּמָּן אוֹמֵי לְאַעְבְּרָא מֵעָלְמָא זַרְעָא דְּעֵשָׂו עֲמָלֵקִיִּים, בְּהַהוּא זִמְנָא מִשְׁכוּ וּקְחוּ לָכֶם צֺאן לְמִשְׁפְּחוֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח. מִשְׁכוּ: מָשַׁךְ יָדוֹ אֶת לוֹצְצִים.
“And on… the first month” (Bemidbar 28:16). HE ASKS: What is meant here by the first month? It is Nissan, which is when that animal gave birth , in accord with the teaching of the sages of Mishnah: In the month of Nissan they were redeemed, and in the month of Nissan they will be redeemed. And this is with His hand (Heb. yad = 14): “for he said, because Yah has sworn (lit. ‘put a hand’) by His throne” (Shemot 17:16), when He swore to remove the seed of Esau, the Amalek, from the world. At that time: “Draw out and take lambs according to your families, and kill the passover” (Shemot 12:21) “draw out” (Heb. mishchu) is as in the verse: “he stretched out (Heb. mashach) his hand with scorners” (Hoshea 7:5).
And when did Jesus expire on the tree at Golgotha ,about 2:30 pm or 14:30 Int. time on the 14th of Nisan (exact year unknown but likely 27-33 CE)
Truth in Mikra 
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