Mystical Quotes – Parshas Nasoi 5749



It is known that the Torah gives first a view then (perhaps) a contradictory opinion and then a third (view) which combines / aligns the previous two – why not just say the third? – because as everything is built off previous rules, and as each rule has many details, G-d wishes for us to firstly understand all the details, and then we see the conclusion.


In other words, if G-d wishes to bring us to the full knowledge of two points in one concept, each point is first clarified (then a conclusion combining the previous two.)


Furthermore this mechanism allows one to fully get the benefit of each point (hence they are usually spread (through the Torah.)


When the third combining verse arrives, it doesn’t contradict rather incorporates (the previous two.)


For example, one verse states, “then when Moses entered the Ohel (the mishkan) God’s voice spoke,” the second says that “this voice came from the Holy of Holies” and the third clarifies that “God’s voice emanated from between the Holy of Holies (the Keruvin) and went into the Ohel.”


The reason for this sequence is, first we understand that God spoke to Moses in the Ohel, then we understand that the voice of God is so high that it comes from the Holy of Holies (representing beyond our limited world/s) and then this very voice emanates within.


And all this is a lesson that in the messianic era (which has begun) the same Holy of Holies, the voice that spoke at Mount Sinai, comes to each.


One of the critical, if not all- encompassing ideas of Torah is the number three – 1 represents an individual(ality,) two represents two separate (individuals,) and three is, as the two coalesce.


This we see at the Giving of the Torah that the infinite (God) came below (to the finite man) and through the information, the two coalesce.


The main point of the Mishkan was the voice of God (emanating from between the Keruvim – and as the Alter Rebbe writes, this becomes for the entire world (in the messianic world – though previously for Tzaddikim.)


We find this duality, that on one hand we have physical objects, which when we dedicate them for spiritual functions, the physical (say a Torah, charity) become infused, elevated and spirit.


Though at Matan Torah (annually) it is the coalescing of above and below (God/man) nonetheless as man then adds in novel Torah insights, this is the true (coalescing.)


We find animals, the head and tail are on the same level (for there is little distinction – as the higher part serves or is equal (to the lower) whereas in people (particularly the Jews, imbued with extra Divinity) the head (is higher – than the body, for the main quality of a human is intellectual application.)


All Judaic activities must be done with exceptional pride.


Within each Jew there is all the particulars (representing the whole) of the (service of/in) the Mishkan.


Certainly the service that God speaks to every Jew (as he spoke from between the keruvim to Moses – the entire point of the Mishkan.) [As for those who claim they hear not – as we know their soul (above, which influences their soul below) hears.]


The greatest sign of God is not that man who feels like he is nobody but somebody is listening.


The past is no indication, as the present through reflection and resolve, is the future.


Our influence must be like the Menorah, that after you light a Jewish soul, its light is not only continuous, but has the light to alight.

From flame to flame till the entire Jewish people – like a blazing furnace.

This leads to the complete redemption.

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