ברכת שמעון ולוי(2)/זוהר ויחי 93/רב דניאל בניזרי

Kind: captions Language: en In the Sessah Dashmiya, we continue with the Zohar, Parashat Ya'chai, page 11. We are now in the blessing of Shimon and Levi that Jacob blesses them. What is there here? We did not find the blessings. Thus, the Zohar says Shimon, we did not find Levi, Levi. He says that he sent it to Moses, so it was as if Moses would bless, not Jacob. So Rabbi Yose asked Rabbi Yehuda, why? Why did our father Jacob, peace be upon him, supposedly send the blessings to Moses, so that he would bless, so that he would choose Shimon and Levi, and not Jacob. So Rabbi Yose asked Rabbi Yehuda, what did Rabbi Yehuda say to him? Let's ask Rabbi Yehuda, "Buzina Kadisha," right now. We are here, in the rebuke that Rabbi Yehuda is going to make excuses to Rabbi Yehuda, and Rabbi Yose says why did Jacob pass the blessings on to Moses, and that is why he said that Rabbi Yehuda chose Moses' flock and that Moses began to cry. He had longing for Moses, this is his wife, his foster father. So he began to explain the reason why Jacob passed on the blessings of Shimon and Levi. From himself and gave them to Moses for this, Rabbi Shimon excuses Jacob, but he had four wives and begot a son of the tribe of Levi. Jacob said, "How many wives did he have, four, and begot women from all of them?" That is, from all four wives, he begot sons and departed and was implanted. Ben Tsoi means "and ascended and was completed through Neshu, the son of Shui." Yes, not Ben Tsoi, the son of Shui, the son of Shui means "Neshhu, then he means he ascended through his wives because they bore him twelve tribes. All the completion means, except that a man is paid for by marrying. His wife completes him through the sons. Through the sons she bears to him. So here they bore to Jacob how many 12 tribes? So by virtue of the 12 tribes that they bore that they bore to Jacob, therefore it is said that Jacob was paid for by this, both through his wife and through his children. In his children, the meaning is in the tribes. The two-fold path of Jacob to depart is the Shekhina, which is eternal, when Jacob our father wanted to depart from the world, the Shekhina stood and ministered to him. This is why, because this is what we learned from God, his conversation and the true pairing of Holy, blessed be your neighbor. It is true that you say this before every prayer, before every mitzvah. You say, "In the name of the holy one, your neighbor." You are going to unite and pair the upper faces. It is true, but the completeness that in all of them is as if in perfection. This is precisely when the righteous one passes away from the world and the soul ascends. In the basis of the kingdom, in Because there is another thing we need to know that we learned in the previous lessons that our father Jacob did before he blessed his sons. He connected each one to his root. Each one of them he connected to the number that belongs to him. Each one of them he blessed. He blessed the. He connected them correctly. So now that means that the moment he blesses one of the sons, he actually blesses the face and the number that belong to them here because he connected them from beauty to strength. This is their root. If I bless them, I multiply the laws in the Divine Presence. I multiply the laws in the world because it is because it leads the world through it, so to speak, certainly through the Holy One, blessed be He. But who performs it? This is the kingdom. This is the Divine Presence. This is her mother. This is what Rachel, you say, is our mother, and so on. This is the Divine Presence. This is actually the Divine Presence. This is her name. The name of the Divine Presence in the world. So in order not to multiply the laws, he was afraid to bless them. He did not insist on the Divine Presence to prepare it. He did not implore the Divine Presence to agree to bless them. I can't, why if I want to be like a righteous ruler fearing God, what is a righteous Moses fearing God? This is a righteous man who decrees and the Holy One, blessed be He, fulfills the intention. If I plead with the Divine, in the end she will agree, but I don't know, no, I do n't want to do what he decrees, and the righteous man decrees and the Holy One, blessed be He, rises, no, I don't want to do it. Why do I say, according to the law On her sons, this is our spiritual mother, the mother of a soul. So she goes to the Holy One, blessed be He. So how can he bless and multiply the laws against her will? Otherwise, I will remove him from the house. Instead, he passed the blessings on to the owner of the house, who is Moses. Why, because he is the husband of Demotronita? I will send this to the owner of the house. Who is the faithful servant of my house? Who is the faithful servant of my house? This is Moses, who ascended in his life to be a man of God, meaning that he was honored to be the husband of Demotronita, who is the Shekhinah and is called B. So he is the owner of the house, the man of God. Meaning, her husband, Matronit, arose and what did I lose? Because the neighbor stands by his will and whatever he wants, he will do. You understand, therefore, Moses our Lord says, "Glory to me, when will I do it? Glory to me, why because he is the one who controls, as if he wanted, the Shekhinah does good. Please do it. She does it. Why, as if the husband is her purpose, he ignored her very much. Therefore, he says, "Jacob, our father, leave it, leave it to Moses. Moses will already take care of it." He wanted to say that he has the power to cancel her laws and bless Shimon and Levi. In the secret of mercy, what secret does it mean that Moses can cancel the law, Jacob our father, so says Rabbi Shimon, all this is the interpretation of Rabbi Shimon, who answers Rabbi Yosef and Rabbi Yehuda, he tells them, no, Moses is the owner of the house, he can, yes, but these are laws, so what does Moses cancel, how, how did Moses say, peace be upon him, how did he say to the Holy One, blessed be He, the Holy One, blessed be He, said, but I did, I did, I made a week, I made a vow to destroy them, says Moses, what's the problem? I'm breaking your vow, I'm allowing you to take the oath, what's the matter? You're not, you're not making them sick, no, no, I don't agree, if you don't pardon me from your book, which you wrote, you don't want it, and he accepted it, he accepted it, he accepted it, another great secret, another great secret, says the Zohar, Moses supposedly knew and the fathers didn't know that the moment the Holy One, blessed be He, like for example with Sodom, Abraham our father prays, 50, 45, 30, he reached nine, well, how far, he says to him, no, then you're right, come on, he left it, and he went, he went his way, the story is over, and the Holy One Blessed is He then, right, why didn't it go like that with Moses, our Lord? Never, never. You don't see Moses, our Lord, agreeing. You're right. Okay, I don't say. He had a secret for Moses, our Lord. Even in the end, the Holy One, blessed is He, was 100% right. Moses, our Lord, says to him, you're 100% right. But you are a merciful, merciful, and gracious God. What did you just write? So where is your mercy? When are you merciful? When are you merciful? When are you right? Even if you are right and you go against? Then you are merciful. You are merciful. So that's why you are right, but you are merciful. That's how Moses, our Lord, would do something amazing. That's why the Rambam says that there was no one born of a woman in the world, and there was none, and there will never be one who reached the level of Moses, our Lord. That's why he is the first redeemer, the last redeemer. Says Jacob, our father. I leave that to Moses. Moses got along. He got along with God, so to speak, with his wife, so to speak. Yes, this is her husband. D. Matron. That's how Jacob said. The law of Ditzin and in an angle. I was a virgin and a widow. Says Jacob, our father. After all, I received my share of women and sons in this world from the Divine Presence and I was satisfied by her hand. I will ask Matronit Yatir how will I bother the Shekhina any more to bless Shimon and Levi against her will I have already received from her I cannot I cannot speak against her will but I will remove words to the mirror to fill Matronit and he will pass on a word to her and tell her but he passed on my words the words of the blessings to the husband of Demat Ronita who is Moses our Lord and he will do whatever he wants and not fear Moses our Lord he is not he is not afraid he is not afraid to do it why Moses our Lord should be afraid because he is her husband Dematronita will see with my hand this is the blessing that Moses the man of God blessed now let's see what Moses blessed how do we now receive the blessings of Shimon and Levi it ​​is only through Moses so let's see what Moses said in Nathan there are four generations between our father Jacob and Moses our Lord Shimon and Levi and their breasts three generations without a blessing right right right true true where did we see this also in Reuben we saw that he put the blessing on standby it is called so it is okay an what problem there is no problem the main thing is that they receive the main thing the main thing is That they receive the blessing before they enter the land, that's the main thing, that's the main thing, that they receive the blessing before they enter the land, that's the moment they enter the land, as they say, it's over, this is the situation, this is the inheritance, this is the situation, the story ends like this, you understand, until God's help, until the Messiah comes, and then, with God's help, it will be until the seventh thousand, it will be something new, it will be something completely new, but the seventh doesn't have much time left, but until the seventh thousand is over, so let's see what Moses our Lord blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, imagine what he wrote, and this is the blessing that Moses the man of God blessed them with, because he was a man of God, and a blessed them with, because he was a man of God blessed them with, because he was a man of God blessed them with, because he was a man of God blessed them with, because he was a man of God blessed To bless, he says, "And so Jacob said, 'A covenant is a covenant between us, and it is hard for us to have a hard time.' Therefore Jacob said, 'I see that these are the sons, Simeon and Levi. They are from Dinah. It is hard. She will be bitter. Her house will be blessed. The owner of the house will come and bless her. Who is the owner of the house, Moses? Then he will bless Simeon and Levi. Moses, of course, is a man of God. Come, Moses, of course, he was a man of God. And Reut, the wife of Abita, did with her as he pleased. Where do we learn this? How much knowledge did a woman say, 'A fish, a woman, we will raise up, that her husband can fulfill her vow, that is, he can do as he pleases.'" And Moses said, "Get up, my lord. When he wanted, he told her, 'Get up, my lord.' He proposed before the children of Israel. He said to the Shekinah, 'Get up, come on, get up, to the Shekinah. Come now, the children of Israel will go.' And a woman will turn and cry. He will say, 'Sir, when he wanted, he told her to rest on her return and rest and not travel.'" Go up, stop, go. Moses, our Lord, he would decide, saying, 'Surely, my lord, my servant, my lord, your servant, your servant, your servant, and There was someone who used to strike with his hand like a chisel, she cut off a tree and she worked for her neighbor. It is like a man who cuts off his wife and she does what he wants. I don't know. Today I'm not talking about today. But this is how it should be. It is not how it should be. It is written in the Kabbalah that the father says, "Mother does not speak about today." Now, what should it be? The Zohar says that the husband cuts off his wife. She does. And on the other hand, Jacob, even though he was holding the tree of life, which is the glory of the flame of the Lord, except to give it to her? Look, it is written here that Rabbi Shimon says that even though Jacob was in glory, with all this, he was not the owner of the house, but was below. Jacob is below, he is not the owner of the house. What is the meaning? He could not continue to the kingdom except from the knowledge of the lower, which is up to that point. Jacob, the knowledge of the lower, brings to the kingdom. This is up to that point. But Moses, our Lord, let Moses go to the tree. But Moses was above in the knowledge of the higher, and from there he continued to the kingdom. Therefore, he cleared it for him to the Lord of her house. Therefore, Jacob passed on the blessings of Shimon and Levi to Moses, that he would bless you because he was the owner of the house. Why is the owner of the house because? He is he, what is it called? He was, he was, in the knowledge, in the knowledge of the Supreme One, and on this he says in their secret, thus says Jacob, true, in their secret, do not come to my soul, in order to interpret the verse, then Rabbi Abba Rabbi Abba opened and said, "It is enough to interpret what is written." It is written in Psalms 25, chapter 25, verse 14. The secret of the Lord to the Lord and His covenant to inform them. This verse says, "What is the secret of the Lord to the Lord?" Yes, then he says, "He came to instruct, a proclamation They are granted the light of the hidden and from judgment, the secret of the highest in the Torah is revealed to them, and what is the light of this highness from the Torah? What are these secrets? What does this mean? The secret of the highest in the Torah? Oh, what is the mind? The mind has kept the sacred covenant? Call the secret of the Lord, the holy covenant. Oh, oh, oh, what does this mean? What is the meaning of the secrets of the measure of the element? A. The secret of the name is called the holy covenant. As it ends there and its covenant, to inform them, all the element means all the abundance. How is it distributed? Where does it receive? And how does it go in the world? In short, all the guidance of the world? All the guidance of the world is through the holy covenant. And on this Rabbi says, and on this he says, so what is the blessing? So what did Shimon and Levi say? And he said that Shimon and Levi extended the cause. He is about the secret in the women of Shechem. Shimon and my heart troubled themselves about this. The secret of the holy covenant in the women of Shechem. Do you think it is simply that the women of Shechem killed the people and that is it? So they did not bother to understand this secret. They were soft on this secret. They accepted it. The supreme element that they brought before themselves and accepted the covenant was called Asid by deceit, but the Scripture indicates that it was by deceit because they did not want them to convert, but that by doing so they could easily kill them and in this they damaged the quality of the element. This is supposedly an answer, they did for the sake of heaven, what did they do to them, the covenant of circumcision, right, in order to maintain this secret of the covenant, but all by deceit, as they wanted to kill them. This is the first thing, and in the case of Zimri ben Zello, the elemental was also the second thing, yes, in the case of the Doz, who says in the act of Zimri ben Zello, who was the president of the Sabbath of Shimon, who was the one who damaged and damaged the holy covenant, in the case of Kobi in Tyre, in Tyre of the Midianites, Cosbi in Tyre of the Midianites, then what is the defect? This is the second thing, this is the second thing, whose name is the defect, this is the second thing, which is the name of the defect, and therefore Jacob said in their secret, what is it in their secret, in that act that they did concerning the secret which is the covenant, Do not come to me, what is my soul, what is my soul? Her soul, knowledge and wisdom, in the covenant of Leah to Elah, this is the soul which is the Shechinah of the world, united in the covenant of the supreme king of this element above. Leviticus said, "A soul bound up in a bundle of life." He said, "No, I don't want to be associated with it. Why? Because it is called the kingdom of souls. Because the bundles of souls are in the bundle of life. Everyone who reaches the bundle of life is finished. He doesn't return. He doesn't return here anymore. He's finished. He's finished. He's finished. That's why they say, "His soul will be bound up in the bundle of life." So he says, "There in the bundle of life, he doesn't want any connection with them. He doesn't want any connection with them. It's very difficult." What is written here is very difficult. Our father Jacob doesn't want any connection with them. Why? Because they were flawed. He doesn't want to be with souls that were flawed. He didn't have any defect. He corrected the soul of the first man. Our father Jacob, so that's why he doesn't want to be with souls that they were flawed. How many people need to be careful of transgressions? He has his own temple. Right. Right. So he doesn't want to be there. Right. Right. So Jacob says, "Come not, my soul." Meaning, "Do not enter, my soul." And you will not enter, nor will you enter the kingdom of the soul, which is called the kingdom of souls. The kingdom will not enter there because of a defect. God forbid. Yes, in their assembly, do not be united. My glory, the Lord, and they stood up. What do they say? Interpret what is written in the book. What is this book that alludes to the dispute of Korah? This is also the dispute of Korach, who says he does not want to be there because it is Levi, Korach, this is Levi, Shimon, this was with Kush in Tyre, but on the other hand, Korach was with Levi, saying, as Tamar, and it was easy for them, Korach made it easy for the whole community to disagree about Moses and Aaron, do not be proud, and do not be proud of the glory of Israel. He simply says this is said about the Shekhina, which is called the glory of this, which is called Israel, do not be proud of it. He gets his words across and says, "And therefore, since they have failed in this foundation to bless, their father, Abohun, did not bless them because of their father, because of Moses, who blessed them, says, "I have brought you two proofs," says Rabbi Shimon Yaakov, "he did not bless them," he passed it on to Moses. How many people should be careful of transgressions, because this is a defect, this is a defect? ​​The righteous do not want to be in the company of those who have failed, may God protect them and may they live in peace. And Rabbi Chaya said, "Why did she call from the name of the Lord, may she live in peace?" And from the verses, as it is written, "I ate for them in Jacob and I scattered them in Israel?" What did she say, "Rabbi Chaya?" Because the tribe of Shimon and the tribe of Levi were not united with each other, but separated from each other, and even more so that they were sewn together in Israel, this is the result, as if because Chas and Shalom were damaged, Shimon did not have a land. No, come listen, this is Rabbi Chaya saying, what is the simple meaning, and he will need a brother, and so it should be that they will be separated from each other in order to weaken the power of the harsh measure of justice in them, and that there is a good dispersion for the sake of He did not want to bless because if I bless them, I bring laws in the kingdom, let's bring it to Moses, Moses is a blood relative, he knows he will bring mercy, how they separated, heroism, simple, simple, the meaning in the root, I no longer leave them together, yes exactly, it is R El, but it is Jacob who did, it is Jacob who did, n says and may, and therefore in this verse, Ram, this is all, you understood, Rabbi Chaya says, Rabbi Chaya says, here it is written here, I will divide them in Jacob and spread them in Israel, they no longer remained in the same root, so as not to increase the heroism, as it is, it did, it did, how is it called, Jacob our father, and it is also written, and you will go to a poor maiden, a poor woman, a poor woman, a poor woman, a poor woman, a poor woman, and you will see, and where is your generation in the world, where their virtue of law descends to the world, what is the meaning that cools them down and obliges them, and in the way of preserving chastisement, that you do not have poor people, poor people, and writers, and teaching infants, but rather, as if they were poor people and teaching infants, this is from the Sabbath of Shimon, meaning that they are poor, and then they came to a separation, on, on, my father, he is a debani. The tribe of Levi multiplied, returning to the people's doors, meaning that they return on the alms to receive donations and tithes so that they are widespread and scattered. This means scattered and dispersed. You understand this from the fact that they are poor and they have to go everywhere now like today, traveling all over the world to collect money. Most of them are either from the tribe of Simeon or from the tribe of Levi who go to collect the money. This is against what they are, in terms of laws, they have to be scattered. So scattered here means that in their situation they have to be here and there and so on. This means that they cannot be gathered in one place. So then in this, you see what is difficult, difficult, difficult, a transgression, an atmosphere that they used their heroism and so on. They went against the will of their father. So what is really their sin? What do you have, Jacob our father? Why don't you ask him? They just had to ask him. They didn't ask him. They always asked. Make yourself a rabbi and go away. Even if the rabbi is wrong, you are saved. You are saved. That is an honor. Parents, what is basic, no