ברכת שמעון ולוי(1)/זוהר ויחי 92/רב דניאל בניזרי

Kind: captions Language: en The rain continues in the Holy Zohar, we are in the blessings that Jacob blesses his sons on the page of the letter, page 1. We arrived at the blessing of Shimon and Levi. The Holy Zohar says that Shimon and Levi are brothers. He said in me, Yitzhak, the end of the world is in the form of a weak law, so that their harsh law may merge with mercy and they will not destroy the world, as we have seen so far, that our father Jacob connects the tribes with his sons, each according to his root, each according to his ship, and here Shimon and Levi, he places them on the left with the power of the power. Why, because together they can expand the world together, they were 13 years old, they entered Shechem, they killed everyone, they killed everyone, they were 13 years old, no more, maybe 14, you know what, let's say 14, okay, 14, maybe a year after the Bar Mitzvah, maybe no more, but according to the calculation, according to the calculation, they were 13, 13, apparently after they celebrated the Bar Mitzvah, they went. Kill how Solomon alone alone alone you will throw them in the aid in Gaza what is this huh if they were here now we will send them to Gaza the story is over so but okay move it is possible but the whole world is not good so what did the Holy One blessed be He do He sweeten them He sweeten them so that not so that they do not destroy the world so He made them sweet a working wisdom Dedan hard poor will contain a maiden to garbage according to what he saw in the Holy Spirit Jacob our father saw that their deeds were the name of a harsh law that the world cannot turn to The world cannot tolerate this harsh law of Shimon and Levi so he sees in the Holy Spirit therefore He sweetened them said Rabbi Yossa blessing Delhon An she asked Rabbi Yitzchak where where were their blessings hinted at that the scripture said and this and this which spoke to their father and blessed them and we did not find any blessing for Shimon and Levi so the question is asked where is this this asks why I said Rabbi Yitzchak no Rabbi Yossa sorry this is Rabbi Yossa Rabbi Yossa asks where are these blessings it is written when he spoke to them he spoke he said the blessings so where are they Rabbi Yitzchak said this Rabbi Yitzchak answers him Rabbi Yitzchak answers Rabbi Yossa Shimon, who pretended to be Shimon, was not worthy to be blessed by his father. He does not say why. Why did Shimon not see? He was not worthy to be blessed by his father. He says, "How many workers in Shein did he see in the Holy Spirit? How many bad deeds did he do? Whether in the act of Shechem, or in the act of selling Joseph, or in the act of Zimri ben Salo, the head of the family of Shimoni, and so on? Then he sees all of this in the Holy Spirit. Shimon's bad deeds, first of all, Shechem is beautiful. Selling Joseph is beautiful. The act of Zimri ben Zello, which he did with the Moabite people, with Cosbi in Tyre. Then he says, " Therefore, Shimon was not worthy to be blessed. He was not worthy to be blessed by Jacob. Therefore, Jacob did not bless him. This is what Rabbi Yitzchak answers Rabbi Yossa. He blessed him. What about Levi, the holy Shimon and Levi, and Levi, whose religion is from a strict law, and Levi, since he came from a strict law, therefore his blessing was suspended. Therefore, his blessing did not depend on Jacob, but on the hand of the Holy One, blessed be He, who knew that the holy work would be done on him." Saying that he will set him apart for his work, therefore Jacob washed his hands to bless him, meaning Levi really because of a difficult law, so he did not bless, he left it to the Holy One, blessed be He, because Levi was going to do the work of the work of the work of the Temple, and so on. It is true that the priests also came from the Sabbath of Levi, therefore he left the blessing to the Holy One, blessed be He, and it is the Holy One, blessed be He, who blesses him, and even though you, Moses, hung a blessing on it, and even when Moses came to bless Levi, he did not hang his blessing himself, as it is written, “Bless the Lord, He is a servant, and He is a worker, and He is willing to give.” What does it mean that the Lord will bless Helo, because in the difficulty of blessing, His blessing is dependent on the Holy One, blessed be He alone? So you see that Moses our Master also said, “Hallelujah, blessed be He, and He is a worker, and He is willing to give.” He threw the blessing of Levi by the Holy One, blessed be He, why because of a difficult law, therefore he was not worthy to bless him, neither Jacob nor Moses, and therefore it is the Holy One, blessed be He, who blesses. Levi because he is now the holy work of the tribe of Levi they are going to be he is going to choose the Holy One blessed be He is going to choose the tribe of Levi to be priests and also the work of the Levites the Temple but but but the priests also come from the Sabbath of Levi therefore the Holy One blessed be He blesses the tribe of Levi Shimon nothing nothing the meaning is that he is not he did not bless him Jacob but Levi he left it to the Holy One blessed be He says the Holy Zohar and you are interpreting about the passing of Jacob that now he comes to interpret what is this matter of the passing of Jacob who died precisely now at this time as if in 147 ended 130 when he arrived in Egypt and 17 years he was in Egypt how is it that they buy that Sabbath of Levi are mercy yes no Sabbath of Levi is bravery it is the left side of the Sabbath of Levi but priests in the path is mercy no yes it is after him let's suddenly stop for a moment moment moment asking why is this this is beautiful what is this what is this tribe of Levi tribe of Levi is bravery we agree well now I I'll ask you a question, what's going on in the world, he just came, he was appointed, he told him you're a priest, this is how it works. I'll ask you a question, what's Aaron, you're a priest, okay, thank you very much, I'm a priest, this is how it works. What's all of a sudden, what are we learning now, exactly, what are we learning now, when if I come to bless someone, I have to connect him to his root, this is what he says, this is what Jacob does, he connects everyone to his root. You want to appoint Aaron to the priesthood, you have to connect him to his root. If he's not at his root, he's not a priest, he's not a priest. For example, you're called Israel, right? Because you're connected to your root, and at your root, that's what they call Israel. This image that came to clothe itself in the flesh, what's his name above, he's called Israel. If not, you're not called Israel here. You understand what I'm saying. I mean, so here too, you want now for the future, because now we're in Jacob, so for the future, when the saints, then he connects it to the root, which is grace. And then he can say, I'm a priest, and that's what Korah wanted. Korah was a Levite, so he was a hero. He tells him, I want to be in grace. You understand, he wanted to go to the root. Aaron's Azza So the question is actually when when will we have this root of Aaron that was not in time in time in Jacob's time there was no because there were no priests there was only the tribe of Levi so that's what I answered now that what was done in the time of Moses Moses who did the will of God to choose Aaron to be a priest so he connected him to his root and he made him out of grace because on Yom Kippur he rises up to the height even though it is the crown crown of virtue a high priest rises I'm talking about on Yom Kippur but just a priest all year round this is wisdom what is meant this grace grace this on the right side Rabbi blessed God in his power in his power the word is hidden also a began to stage the sin yes fine beautiful fine very fine beautiful so come on let's see now the Zohar is going to interpret now the matter the passing of Jacob our father predicts the writing this is the sea is great and wide-handed there Rams trampled and where is the number of small and large animals not long ago here a few days ago was Rosh Chodesh we read this verse in my soul this is a verse of this psalm 104 qed yes so it says this is the sea this is the sea is great the great wide-handed This meaning is very broad, Ramses, and there is no number. It is impossible to count small and large animals. There is everything in the sea. In short, everything that is on land is in the sea. Everything is there. He interprets what is written. The sea is great. What is the sea? In the verse, we said that the whole verse means you need to know what kind of count it is and what it implies. And here he says, I am talking about the Shekhinah. This is the sea Without her, no existence in the world is possible without the kingdom, without the power of the kingdom, and no one will be able to do anything, and through her, all are complete, because she fulfills the desires of all creatures, since everyone is influenced by her, because she is the root of everything, and she gave birth to souls, so therefore, everyone who needs something comes from her, it comes from her, so therefore, she influences everyone with what he needs, and she does not limit it, and the oath is given by her in a limited way, according to the power of the recipients. This means that you cannot receive if you do not have the tools, so then if a person does not prepare and does not have the tools, then she will receive less, because she will receive according to the recipient. This means that she receives in order to transfer the abundance now, she cannot transfer too much, because a person is, so therefore, she transfers according to what the recipient can receive, because she has the power to influence without limit. There is a hint, and where is the number of the angels of Eli and Kaddish, I will forget that some angels of the holy ones are there in the Shekhinah, small animals with large ones, who is this? The twelve tribes are built by Jacob, take this, the twelve tribes, these are the sons, the sons of Jacob, who are with The Shekhina is complete and they are likened to living in the blessing of their father Jacob and they are the secret of small and large animals and they are in the uppermost cloths of the uppermost two tribes. This is likened to small and large animals, all connected to the kingdom. All this is to tell you that Jacob connected everyone to their root, which is in the kingdom before he blessed them. And on this he interprets, interpreting one doe as Naphtali. Now he interprets as if each one is like some animal when the Torah commands this to live. So He says one doe is Naphtali, as it is written, Naphtali is a doe, a branch, and one wolf, who is a wolf, this is Benjamin, Benjamin is a wolf that will devour, and one lion, who is a lion, this is Judah, a lion cub, Judah, and one who is a lamb, this is a kid, this is a kid, which he said below, and we were a kid, a kid, and a kid, this is a hanged one, Rabbi Yitzchak said, one lion and one lamb, which was large, which was a lion, was against a small animal, which hung, as if there is a big one against a small one, a lion, this is in the big one against the small one, this is in the small one, this is hung, this is a kid, one wolf, one kid, says against a kid, the wolf. Which was considered a large animal because of its great strength was the goat, the goat was a small animal, small and its strength was small. So I see that Rabbi Yitzchak does this in animals, in animals, as if a large animal was the small wolf, the goat, and so on. And all of them, and all of the other tribes, were against a donkey that was in a state of intoxication. There was a doe between the ewes and the like. To silence small animals with large ones, to find killing animals like a goat and a doe with large ones, we were on it, and this is what he wants to liken as if to liken the small animals with large ones. Rabbi Yehuda said, "All of them are fine." The meaning in all of the tribes, you said that they were likened to small and large animals, one against the other, one against the other, one against the other, one against the other. You said, "This is good, the big one against the small one." That's how you limit big animals with small ones. But Judah is a lion, Shimon, an ox, but in comparison to Judah, yes, we are called a lion because he is on the right side of the chariot, opposite to him is the one against whom stands Shimon, who is called Shu, according to the left side, according to the one in the chariot. Yes, why, because it is called on the left side, the left side is the ox, Shu, no, just a moment, we just started the blessings, Shu. So Rabbi Yitzchak says, no, now it's Rabbi Yehuda speaking, Rabbi Yehuda speaking, yes, because there are many tests, there are many tests, now in the test that Rabbi Yehuda says, the bull is certainly the bull is on the left, yes, the bull is on the left, therefore, against the lion, against the right, against the right, what did we say, the lion, then this is the bull, this is the bull, then the lion will be on the right, right, because Judah is a lion, then a lion on the right, a lion in this, kindness, and the bull on the left, is bravery, and they established a company, they were watching over the bull, they were restrained, and the friends who would look at each other interpreted that blood on the right and blood on the left, a lion on the right and an ox on the left, and by looking at the bull in the lion, the hard law is sweetened, and we submit according to kindness, beautifully, he explains why this is compared to this, why do you need to limit the lion, which is kindness, in front of the bull, which is bravery, so he says, you sweeten the bravery, that is, if a person seems to be hard, he has bravery, I will move a lot, a lot of kindness, by example, that he becomes a given, you give, he becomes a person who gives to others. So it becomes a kindness. This kindness is sweet. It sweetens it. That is, a person owes kindness to sweeten it. This is what we learn from the lion opposite the ox. It is kindness that sweetens the ox. It is a law that is a hero to the Torah. It is a parable. It is a parable of an ox that was oppressed by evil people. As it is written in the Gemara, sometimes an ox is a cursed manna. That is, it is difficult. It is, as they say, how it is said. They said, "We will draw a lion in the barn of this ox and look at it and it will be bad and it will not harm you. What did they do? They said, "Let's draw the shape of a lion in the barn of this ox and look at it and it will be bad and it will not harm you. What idea did you have? If now you want to sweeten an ox, you are today. It is easy. You can put on a mask. You don't know what a big screen is or you know a poster like this, a big one and a lion. So it is enough. He sees him. He recoils. He recoils. The moment he sees it, they made a drawing of a lion named Arya opposite the ox. So he is angry. This is the parable. What do you see? Look at what is being compared. So Shimon, the bull of Judah, the lion. So it was here because compared to Shimon, who was being compared. Against the bull, Judah stood like a lion, as if Judah was sweetening Shimon, who was an ox. Shimon did not deserve the blessing. Shimon did not deserve the blessings from Jacob, but spoiled Moses in Judah. ​​What did Moses do? Hearken, O Lord, all Judah. ​​Thus it is written here in the correct verse. And you write, what is meant by Moses in Moses? What is written, O Lord, because Noah is mine? Hearken, O Lord, because I am he. He made a blessing for Shimon himself, Rabbi Yehuda said, Rabbi Yehuda said, Shimon and Levi, their father, took a lick of a lick to Moses, Shimon and Levi their father, and passed their blessing on to Moses, that he might bless them. This means that Jacob did what he said, I give the right to do the work to Moses, that Moses might bless them. He said to Rabbi Yossa, then Rabbi Yossa, Rabbi Yossa, says, Yes, then Rabbi Yossa, says to Rabbi Yehuda, says to him, what is the reason for the lick of a lick to Moses, why, why did Jacob, this is their father, pass on the blessing to Moses? He said to Rabbi Yossa, to Rabbi Yossa, even if I took a lick, let us take a lick and a lick. He asked this of Rabbi Shimon, who is the holy violinist, that he would tell us the reason and the secret of the matter. You understand. They said, Why did Jacob, our father, tell him, Shimon and Levi, this is Moses, bless them? Why then let us ask Rabbi Shimon, let us marry Rabbi Shimon? Why did Jacob do this to him? They asked Rabbi Shimon, they asked Rabbi Shimon, he said, How lovely are they? He said to them, If you knew the secret, you would know how lovely are they? And these are nice things. Before explaining to them the secret, why did Jacob withhold the blessing of Shimon and Levi from Moses, our Lord? He remembered the perfection of Moses, who was not worthy of this man to depart from the world. Rabbi Shimon is going to say, " Wow, what a secret if you know this secret." But before he goes to reveal to them the secret, he wants to praise Moses, that Moses was able to bless Shimon and Levi, not Jacob. So before he tells them the secret, why does he remember Moses' praise? He says, "I will clap my hands together." Moses' flock wept over him like the mourner. Rabbi Shimon is just going to talk about Moses. He remembers that Moses departed from the world. He began to cry. He cried. He said, " Who will reveal your place to me? And who will reveal your place and lay a plain on your grave?" Moses's wife, a holy woman, says, "Who is it that can reveal your place?" He wants to reveal the place of Moses. He says, "You have removed your face from the sons of Nessah. You have risen in your life above all people to be." Man of God, you have risen above all, as the Rambam writes, no one born of a woman since the creation of the world will end like Moses. There was no one like Moses, and there will never be one. Moses is the only one. He rose above them all, above all created beings, and also departed in your death. You are the one who ascended in your death. The need was closed because no one knew his might until this day. Until this day, and this is a sacrifice, and for this sacrifice, your blood will be given to you frequently. The keys of your covenant prophecy have been given to you to be always in your hand, like the owner of the house who has the key to his house and enters whenever he wants, because Moses was always ready for prophecy, as it is written: " He stood and heard." So, "I, I, A, I," he says, " You, Moses, are the key to everything. The key to everything. Only before he goes to say, "So, once again, what was the question? Why did Jacob really convey the blessings to Moses, and Jacob himself did not bless?" So, with the help of God, with the help of God, you brought Jacob, beautiful, with the help of God. Tomorrow, we will continue, we will continue, why? And the answer of Rabbi Shimon bar Yochai Solomon: Jacob conveyed the blessings to Moses to bless Shimon. And Levi, blessed be my Lord forever, Amen and Amen.