Tag Archives: Tikkun

The Secret of HaMotzi Lechem

This week’s parasha is Balak, named after the Moabite king who sought to curse Israel. The Zohar spends a significant amount of time on the mysteries of this parasha. Included within it is a distinct mystical text known as the Yenuka, the “Child”, describing some fateful encounters between the Sages and an angelic youth, who reveals to them profound Torah secrets. (The identity of this child and some of his teachings were explored in the second edition of Secrets of the Last Waters.) In the first encounter (Zohar III, 186a), Rabbi Yitzchak and Rabbi Yehudah are travelling and make a stop at the home of the famous mystic Rav Hamnuna Saba. They meet the Rav’s wife and child, then settle down to rest and eat. This sets the stage for the youth to reveal the secrets of things like netilat yadayim, mayim achronim, and zimun.

In another encounter (III, 188a), Rabbis Elazar, Abba, and Yose make a stop at the same home. The Yenuka senses that the Sages are perplexed by an issue regarding Ammon and Moav (which ties to this week’s parasha, Balak being the king of Moav). The youth segues into a discussion of the mystical secrets of grains and breads. These teachings help us understand why the hamotzi blessing is so powerful and “covers” all other foods. It also explains why the Sages described bread as the most wholesome food, and one that can save a person from many illnesses: In Bava Metzia 107b, for instance, we read that the gematria of “illness” (מחלה) is 83, while “bread” (לחמה) is its anagram, with the same value. This is to teach that eating a simple meal of bread and water—with the right blessings and meditations in mind—can cure a person of 83 illnesses. Continue reading

The Kabbalah of Hillel and Shammai

“Death of Korah, Dathan, and Abiram” by Gustave Doré

This week’s parasha is Korach, recounting the eponymous leader’s rebellion against Moses and Aaron. Korach’s rebellion was two-fold: both against the leadership of Moses, and against the priesthood of Aaron. Regarding the latter, Korach tried to bring the holy incense offering that only a kohen was allowed to do, and he failed miserably. The tremendous sin of Korach and his several hundred followers—along with the many Israelites that they had, at least temporarily, won over to their side—left a stain on the Jewish people for centuries afterwards. This stain was only rectified by another great dispute between two Jewish leaders and their schools: Hillel and Shammai. In fact, the Zohar says some incredible things about these disputes, which originate all the way back on the Second Day of Creation. Continue reading

Secrets of the Five Special Sofit Letters

In this week’s parasha, Beha’alotcha, we read how a year had passed since the Israelites had left Egypt, and God was now reminding the nation to commemorate Pesach. However, some people were spiritually impure at Pesach time because they had handled a corpse and were unable to take part in the Paschal offering. They approached Moses and asked “why should we be excluded so as not to bring the offering of the Lord in its appointed time, with all the children of Israel?” (Numbers 9:7) Moses was not sure how to answer them, so he took the case up to God, after which God told Moses about Pesach Sheni, the “second Passover” that could be done a month later in Iyar for those who had missed Passover in Nisan.

This episode is one of five times in the Torah when Moses was “stumped” by a question and had to consult God. The first was in Leviticus 24:11-12 with the case of the man who had blasphemed (nokev) God’s Name. The Pesach Sheni question posed above was the second. The third was the case of the mekoshesh etzim, the “wood-gatherer” on Shabbat (Numbers 15:32), followed by the Midianite episode when Zimri and Kozbi were involved in a public display of indecency (Numbers 25). The last was with the five daughters of Tzelofchad who wondered about their inheritance (Numbers 27).

These five questions (mekoshesh, nokev, tzelofchad, pesach sheni, kozbi) correspond to the five special Hebrew letters that have a distinct symbol when they appear at the end of a word: The “open” mem (מ) becomes a “closed” mem sofit (ם) while the “bent” nun (נ) becomes a “straight” nun sofit (ן), just as the “bent” tzadi (צ) becomes a “straight” tzadi sofit (ץ). The “coiled” pei (פ) and khaf (כ) unravel into the straight pei sofit (ף) and khaf sofit (ך). Together, these five unique letters are referred to by the acronym מנצפ״ך, “mantzepach”, and carry a tremendous amount of meaning. What is the origin and purpose of these special letters? Continue reading