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Friday, February 28, 2014

Geula Update from Rav Fish - Pekudei 5774 - Part 4

From Rav Fish's latest:

Continued from Part 1Part 2 and Part 3.  (This is the final installment for this week.)
  • Unity (Continued)
    • We also find the power of Ahdut in the Zohar (Vayetze 152a):
      [It says:] "And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it. --For out of that well they watered the flocks." These are the populations of the holy camps who all drink from that well. "And the stone upon the well's mouth was great." This refers to the stone upon which people stumble, and upon whose word, it could claim judgement to the whole world not to bring down food and goodness to the world. It says: "And thither were all the flocks gathered" It doesn't say "And thither were the flocks gathered", but "were all the flocks gathered". There were holy camps above and holy camps below. These above with songs and praises while these below with prayers and supplications. These and these together. Immediately, "and they rolled the stone from the well's mouth" - they rolled it and the judgement is removed, "and watered the sheep" - the supreme angels take above and Israel takes below.
      This tells us that when everyone is together with the power of unity, we can overcome the prosecuter and can draw the Heavenly influence from HKB"H. And the idea that Yaakov Avinu was able to roll the stone himself without help, the Zohar explains:
      And Yaakov alone needed to help, but he did it himself because Yaakov was the perfection of the forefathers - since he could best Esav in this world, he could above as well.
      This is because Yaakov is the aspect of Tiferet - right and left are encompassed within him and all 12 tribes are encompassed within him and came from him. It comes out that he unified within himself all the sides and he had the power of unity within him, and therefore, he was able to roll the ston be himself. This is why יעקב has the first and last letter י"ב [i.e. all 12 tribes].
    • In the book "Malach Haberit" by the Ben Ish Hai, he explains the power of unity as we see in numbers.  Every digit by itself is a low number, but if we place the numbers next to each other, you can get a large value.  Similarly, each member of the Jewish people by himself or herself is weak, but if we place everyone next to their friend in unity, they now have a great and strong power.
      • And we see this in the gemara (Berachot 45b) that if you are making a Zimun for Birkat Hamazon and say "Nevarech She'achalnu Mishelo" in plural form, that changes the blessing from an individual blessing to a blessing of the many, and it's considered as if they are blessing together.  It appears that the institution of Zimun - זמון, the letters of מזון - was to magnify the power of Birkat Hamazon by unifying as many Jews to bless together.  And by saying "Nevarech" in plural form, they are unifying the blessing that the Heavenly influence should be drawn much more.
    • We find in the gemara (Hagiga 3a):
      [It says:] "Assemble the people, the men and the women and the little ones." If the men come to learn and the women come to hear, why do the little ones come? To give reward to those who bring them.
      And the Torat Menahem (vol. 27, p. 66 [- by the Lubavitcher Rebbe ZT"L]) asks: Isn't the rule that one should not be like a slave who serves his master on condition of receiving a reward, while here, we see that we have a special Mitzva whose entire performance is because of the reward! It appears we could answer that the gemara is hinting here the entire reason of the Mitzva of Hakhel, and that is to enact an existence of unity among all the Jewish people who will gather to one place to hear Torah. And that matter is done in order to awaken the Heavenly influence for all the Jewish people from the power of unity, which brings down the Heavenly influence without accusations, as we saw earlier. Therefore, this is done via the king who reads the Torah since a king is the pipe that brings down the Heavenly influence to Israel and the Torah awakens the Heavenly influence to come down. And this is why this is done on the 8th year after Shemitta and they blessed 8 blessings, as is brought down in the Mishna (Sota 41a), in order to connect to "the eighth" to bring down the Heavenly influence, as we brought in "Ma'amarei Hanukka". And that which the gemara says to bring the little ones to give reward to those who bring them is because the whole purpose of the Mitzva of Hakhel is to bring down Heavenly influence and reward to Israel from the power of unity, so you also need the little ones. This is because every soul adds a great power. And the reason of "giving reward" is the reason for the entire Mitzva of Hakhel, but it was only revealed in regard to the little ones. And there is no "serving Hashem in order to receive a reward" here G-d forbid since this matter is an all-encompassing Jewish act that applies the continued existence of Kelal Yisrael that needs this Heavenly influence.
    • And it's brought down in the Ben Ish Hayil (p. 7) that the Rashei Teivot of אנשים נשים טף is טנ"א [a basket] because a basket is vessel used to cause blessing to dwell in the Beit Hamikdash just as Hakhel is the vessel for the dwelling of blessing.
    • Also, הקהל is the gematria of צאן and מלאכים telling us that the Mitzva of Hakhel gathers together Kelal Yisrael, who have the aspect of צאן [sheep] and awakens the Heavenly influence to Israel from HKB"H via the angels - since it is the angels who pass down the Heavenly influence to Israel, as was brought down in the essay "Hutei Hashmal".  And this is just as we brought down from the Zohar that unity down here awakens unity in the holy camps up above to awaken the Heavenly influence.
    • Also, הקהל is the gematria of סכין [knife], which symbolizes the Yesod, which influences Parnassa to Israel via the holy name ח-ת-ך, as brought in "Hashmal Het and "Hashmal Ot".
    • Also, the verse that hints to Hakhel (Devarim 33:5) וַיְהִי בִישֻׁרוּן, מֶלֶךְ, בְּהִתְאַסֵּף רָאשֵׁי עָם, יַחַד שִׁבְטֵי יִשְׂרָאֵל - the Rashei Teivot spell עשיר, saying that in the merit of the Mitzva of Hakhel, we will merit wealth.
    • Also, the verse (Divrei Hayamim Bet 7:15) עַתָּה, עֵינַי יִהְיוּ פְתֻחוֹת, וְאָזְנַי, קַשֻּׁבוֹת--לִתְפִלַּת, הַמָּקוֹם הַזֶּה [Now Mine eyes shall be open, and Mine ears attent, unto the prayer that is made in this place.]have the Rashei Teivot of הקהל to hint that at a time of Hakhel, prayers are accepted and there are no prosecuting angels.
    • Also, whenever it says ויצעק משה אל ה', [like Shemot 17:4 and Bemidbar 12:13] the Sofei Teivot is הקהל since Moshe is the all-encompassing soul that includes all 600,000 souls of Israel, as the Midrash (Yalkut Shimoni Shemot 241) says:  "Moshe is equal to all of Israel ... And already Ribbi was sitting and expounding that one woman gave birth in Egypt to 600,000."  Therefore, Moshe's prayer had the aspect of Hakhel.

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