In this week’s portion, parshat chukat, we read about the Red Heifer.  Reb Zalman writes: 

“The issue about the Red Heifer has puzzled people through the ages.  Many a time, they have come and given a reason to it.  But according to the basic understanding, the red Heifer and its rules are a chok, that is to say, a law that is not up to reason.

[NOTE:  Not up to reason, meaning that whether or not it makes sense is not relevant.  The three kinds of Mitzvot:  Mishpatim, Edut and Chukim, are compared to three kinds of K’tav practiced by scribes.  Each type of mitzvah is engraved inside of us to a greater or lesser degree.    Chok, compared to otiyot chakika / letters of engraving, is the most deeply engraved and the hardest to erase.]

“And I have the sense that it has a certain kind of shamanic element about it.

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Shlach Lecha. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

“Written for Shabbat preceding new month of Tammuz, 5743 / 1983 in the Holy Land“

Send out for yourself men who will scout the land (Numbers 13:2)

The divine name, YHVH, for the month of Tammuz, according to the tradition of permutation of letters, is found in an acronym of last letters from the verse, (Esther 5:13) “zeH (Heh) eynenU (Vav) shoveH (Heh) lI (Yod) / this is worthless to me,” which spells YHVH backwards, i.e. HVHY.

[NOTE:  This is the verse found in Siddurim that show the monthly permutations of the name.  Cf, https://www.jewishrenewalhasidus.org/wp-content/uploads/tziruf.pdf for all the months and their texts as found in Siddur Ha-Ari.] 

And consider: The sign of Tammuz is Cancer, its quality is water sign and its chief characteristic is the level of wife as center of household and family, the astrological House of the Home. The particular letter for this month is chet and sense, hearing, which goes beyond all the senses.

For this time of year, a theme is the churban / destruction of the Holy Temple

[NOTE:  From the 17th of Tammuz to the 9th of Av is the period of mourning.] 

in the name of ADN”Y

[NOTE:  Each name of God alludes to a different Sefirah, and this one alludes to Malchut.]

and, for this reason, Moshe prayed:  (Numbers 14:17) Now, please, let the strength of ADN”Y be increased, as You spoke, saying“

[NOTE:  S/He gave us the thirteen attributes to invoke Hir mercy.]

for at this time,

[NOTE: Of Tammuz; of the destruction.] 

the power of DiBBuR / speaking right is very weakened.

[NOTE: Moshe prayed to the name Adn”y to strengthen the power of speech.]

For, (Exodus 14:3) “Closed in upon them is hamiDaBBeR / the power of speech” and there is no Peh-sach / open mouth (Pri etz chayim – Shaar Mikra kodesh 80:4).

[NOTE:  Usually read as “Closed in upon them is hamidbar / the desert; and Pesach / Passover.]

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Behaalotecha. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

• (Numbers 8:7) … then they shall wash their garments and be purified.

[NOTE: This is from instructions for preparing the Levites for their service.  Reb Shneur Zalman has pointed out that this is not just about the clothes they were wearing.]

being that three “garments” of the nefesh / soul: Machshavah / thought, Dibbur / speech and Maaseh / action should be clean.

[NOTE:  Garments are, in general, the visible, external trappings that cover things behind, things not visible to the eyes.  In the analogy here presented, the “garments” represent outward manifestation of realities. Behind them are invisible causes or mysteries. 

Simply put, we must clean up actions, clean up speech, and clean up thoughts.  The deeper we clean, the closer we move, (as the Levites in our text), toward God’s service.  ]

For, there’s the remnant “neshama / soul that You gave me” – from long since – “it was pure.”

[NOTE:  When we enter the world, our Neshama is pure and it remains so despite anything we may do, say or think that is not.  (Neshama and nefesh are both words for “soul” but the former is a part of us that is always close to God.)]

Rabbi Zalman Schachter-Shalomi
from Yishmiru Daat (2009 revision),
“Parashat Behaalotecha,” p. 34

The following text by Reb Zalman is from this week’s Torah portion, Shabbos BaMidbar. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

(Numbers 4:2) Make a count of the sons of…, etc.

[NOTE:  The Hebrew used,  Naso et rosh / make a count has another meaning of “lift up the head.”]

Lifting up the head. 

In order for the intellect to become a garment for the soul, the intellect has to spread itself and make a lot of wide space as follows:

(Psalms 24:7) Se’u / Raise up she’arim rosheichem / your mind’s imagination–

(Proverbs 31:23), Her husband is known b’she’arim / in the gates–

Read she’arim / gates as ha-hash’arot / the imaginal expansions, (i.e., awakeness as a shafel).

[NOTE:  And read, “her husband” as referring to God.

Reb Zalman tells of a conversation with his daughter Shalvi as a young child:
“Abba, after you sleep, you wake up, right?”
“Yes” he replied.
“Abba, after you are already awake, can you wake up even more?”

I’ve heard Zalman often cite his late teacher, Reb Yosef Yitzchak of Lubavitch for cultivating the imaginal faculty in his hasidim.]

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos BeHar. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

(Leviticus 25:39) And if your friend becomes destitute – with you – and is sold to you.

[NOTE:  Achicha, (literally, “your brother”), has been translated as “your friend” throughout to keep the language gender neutral.  The words, “with you,” in this text, is understood as one who lives with you, i.e.,  nearby.  Gabbai Seth]

How could this have happened that your friend fell to such a low level that s/he is now being sold to you?

The likelihood is that the rich person was suppressed having fallen too with hir. For if the rich one could have been generous s/he would surely have lent support to hir friend so that the latter wouldn’t have had to become a servant.

And so, you have no right to work hir with low-paid, back-breaking work like an unskilled laborer, because it could have been you.

[NOTE:  The words, “with you,” can also be understood as you being with your friend in destitution.  If you don’t want to be treated that way if it happens to you, then don’t treat your friend that way.]

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Emor. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

In various places, it is written, DaBeR / Speak to the Children of Israel.  This week’s portion, begins,  (Leviticus 21:1), EMoR / Say to the priests.

 [NOTE:  The two verbs being used in these lines have similar meanings, but are different in the ways they were interpreted by the Rabbis:  DaBer / speak and Emor / say.  God tells Moses to speak to the people and this is traditionally interpreted as rough and censorious.  God tells Moses to say to the priests and this is interpreted as gentle communication.]

(AMiRah / A pledge to God is the equivalent of paying – – cf Nedarim 29)

[NOTE:  If the substance of a declaration is internalized and acted upon, the declaration’s tone is effectively superfluous.  Conversely, one can declare something with great emphasis and then act in a manner inconsistent with what one declared.]

To a priest who is a person of grace, it suffices b’AMiRah / to say it in gentle terms. (cf Rashi, Exodus 19:3).

And the important thing of ha-AMiRah / the saying is the content. On the other hand, with DiBuR / speech, it is like (Psalms 47:4) “yaDBeR Ammim / He directs the nations to be compliant,” more akin to a command and direction for someone with a “stiff neck,” (i.e. giving resistance.)

[NOTE:  Each person works on becoming more capable to receive, i.e. choosing to be hir best and spending time cultivating gifts that are hir particular inheritance.] 

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Acharei Mot-Kedoshim. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

“You shall surely rebuke your fellow, but you shall not bear a sin on his account.” (Leviticus 19:17).

Show hir how they showed you too of your wrong and they rebuked you when you sinned, for you and s/he are together in this regard.

[NOTE:  The starting point for rebuke is compassion and empathy.  My friend’s transgression is, perhaps, something I have done, or like something I have done.]

“… et amitecha,” i.e., im amitecha / together with  your folk.

[NOTE:  Seeing yourself as not greater than is the ground in which the learning may be planted.] 

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Tazria-Metzorah. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

In the case of one afflicted with tzara’ath / leprosy or with the affliction of the houses, there is a sending away of a living creature, (cf, Leviticus: 14:7). 

And so it is also with the goat sent to Azazel, (ibid 16:8). 

[NOTE:  They are both purification rituals, the one for the leper, the other for the holy temple on Yom Kippur, and with each, there are two animals, one sent away alive, the other a sin offering for atonement.]

And in this case, it seems that the point of it is a Shamanic device, i.e. that it functions like the chukim

[NOTE:  Chukim are those mitzvot / commandments beyond understanding.  Shamanic devices reach into spiritual worlds.]

which, in general, seem to have no rational reason according to conventional wisdom or as seen through the eyes of multitudes.

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The following text by Reb Zalman is from this week’s Torah portion, Shabbos Vayak’hel. (Click here for Hebrew/English version).

(Exodus 35:30) “See, Hashem has called” (Bezalel). 

In Targum Onkelos, this phrase was translated into Aramaic as chazo d’rabei Hashem / “See, Hashem has raised up” (Bezalel), i.e., the calling of this man by Hashem was on the level of personal growth, similar to the way one helps a child grow, i.e. to learn to develop one’s strengths and feel confident about a particular task.

And whoever has sensed that Hashem yisborach appointed hir to a particular assignment has certainly been given the strength, the ability, the sense and the tools to complete it.  And thus, all hir thoughts are on the level of Machshavah Tovah / a good thought because Hashem yisborach refines it into a good deed, to do all milechet machashevet / intentional work.

Rabbi Zalman Schachter-Shalomi
from Yishmiru Daat (2009 revision),
“Parashat Vayak’hel,” pp. 33

The following text by Reb Zalman is from this week’s Torah portion, Shabbos Ki Tisa. (Click here for Hebrew/English version). [Notes by Gabbai Seth Fishman, BLOG Editor]:

“When you lift up the heads (i.e. take the sum) of the children of Israel according to their count, let each one give to Hashem an atonement for hir soul when they are counted, etc.” (Exodus 30:12)

[NOTE: Reb Zalman begins by noting a similarity between the counting of the census, (cf Rashi on Exodus 30:15), and the counting of worshippers in a minyan.]

Through the minyan of davenners in which they count those of Klal Yisrael who make a minyan / quorum of worshippers, they do it through lifting the heads

[NOTE: Think of “lifting the heads” in this regard as “raising the consciousness” or awareness.]

of all the children of Israel who came. For in a minyan, it is, as the quote says, (Chronicles II 17:6), “And hir heart was lifted up” through knowing Hir, for in the ways of Havaye, worshippers see themselves together with every Jew and one enters, because of this, into a sense of (Psalms: 47:5) “the pride of Yaakov.”

[NOTE: This piece is based upon many double entendres, in this case, being lifted up and being counted. Both derive from the root, נשא nun-sin-aleph, with a primary meaning of lifting up, (cf., Genesis 40:13, “Yisa Pharaoh Et Roshecha” / Pharaoh will lift up your head.) In the context of our text, Tisa Et Rosh is understood as “Taking the sum,” or counting.]

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