SHMINI - [1987 CLIP] - "Nadav and Avihu"

And the week, a weekly portion that was read on Shabbat, we had the discussion of Yom Kippur in which the opening sentence, the opening sentence, which is in Leviticus, chapter 16, where it says, "And the law spoken to Moses after the death of the two sons of Aaron, when they drew near before the Lord and died." And as many of you know, maybe many of you don't know, and certainly those who will be listening to the tapes' biologic do not know. And that is that Aaron had four sons, four sons. And two of them, Nadav-Veh-Abihu, mentioned in the portion of the week known as Pasha-Shimini. And that is chapter 9. Yes, it is chapter 9. And where there is a discussion of, I'm sorry, it is chapter 10. Where there is a discussion that the two sons of Aaron, Nadav-Veh-Abihu, each of them took some incense, put fire therein, brought it as a sacrifice, and because of that, they died. These two sons died. And the Zohar, as well as the Medrash and as well as the Talmud, all seemed to concur that these two sons of Aaron were very high souls. To the extent that they also could be compared to the level of consciousness of all Israel combined. And then we are told in chapter 10 of Leviticus that these two individuals sinned and brought a fire that was not permitted for the reason that their father was alive. And they had no right to proceed their father in preparing these various sacrifices. And there is another commentary, including that of the Zohar, which states that they were drunk. Another commentary for the reason that they died was because they were not married. This is briefly the overview of what happened to the two sons, very high souls, as all agree. And our question naturally would be, how come they performed this kind of a deed? Where were their heterists at the time of this kind of presentation of a sacrifice to the Lord? And I'm not going to be discussing that aspect this evening. However, we need this background to understand that which we will discuss this evening. Along comes Rabbi Isaac Lurid and says that all of these reasons that are given as to why Nadavavir, why these two sons of Aaron, brought these sacrifices. And the answer of the Ari is that because they were high souls, we must treat them as high souls. And when we say high souls, naturally we are discussing levels of consciousness, levels of understanding, because what is the difference in stages of souls? One aspect, the connection with the broader cosmos of intelligence, a broader understanding, a deeper understanding, and the higher the soul meaning, the greater awareness that has been achieved by an individual, he is then considered to be one of Ohio's souls. And of course these two sons were considered to be on a much higher level than all of Israel. Then of course the R.R.B. Isaac Lurid raised the question, how really could they have committed such an act that brought the wrath of the Lord? And they were burnt. They were burnt without any recognition that they were burnt, incidentally. In other words a fire came down and just consumed their soul. Do you imagine being involved in a fire, being in the midst of a fire, and nothing of any physical material, neither that close nor that body will consume by this fire? And the Zohr says very clearly that their body remained intact and everything around them remained intact except the expression that they were burnt by fire means that their soul, their soul was removed. And so that's another indication that we are discussing two souls of a very high nature. And therefore, without again going into the details, that would be a session by itself. And some of you have already, through other classes, become aware of what Rabbi Isaac Luria says on this particular subject. But in any event he said that they did not see it from where they were coming from. They did not see it. Now this is contrary to the obvious interpretation and translation of the Bible itself. Therefore, we come again to the conclusion as the Zohr states throughout the Zohr that it is only a fool that will take the literal translation as a meaning of what is written or that which is contained in the Torah. And I continue with this, I read these Zohr because that is our connection to all of us achieving a greater awareness connecting to other aspects of the cosmos. These are the names of the children of Aaron, the priest. And in the numbers, incidentally chapter three, the first born was Nadav, Veavihu, Alazaa, Mitama. And the Zohr asks, "Vealazabi tamaha yatsarichloma." It says, "Nadav and Veavihu." And obviously if the Torah is providing us with this information as to the four sons, it should say, "Nadav and Veavihu and Alazaa." And Itama, that would be the normal way, the normal correct language when the Bible is telling us or relating to us who the four sons were. It should have said, "It should have added a vaav." And he, Umayshiv and the Zohr answers, "Ele-Shakul ayah avi avi'u kishneyachav." That avi'u was like his two brothers, Alazaa, Veavihu, and Nadav, Shakul, Kinegat, Kulam. And Nadav was Shakul, he was weighed, meaning his level of Nishama, his level of soul was weighed against all. This particular portion, chapter 17 of the Torah, is read, "A'anyom kipur." Read, "A'anyom kipur." The reason is It is read on Yom Kippur. Again, the Zorah tells us, because Masha'a saidikim misdal kim min a'olam, when righteous people leave this world, misdal kim min a'olam hadiniim, and dinim, as you already are familiar with, the word dinim is a code word, a code word, not only for judgment, but it means, the cause and effect without mercy, meaning if someone as Cosmos I, and we have discussed this in a previous session, there were two Cosmos. There was Cosmos I and Cosmos II. Cosmos I, in other words, whether worlds before our worlds, the answer is yes. There was. And the Zorah says, in the beginning, the Lord thought of creating the world, the universe, with me de tadin, what does that mean? That there would be retribution, there would be retribution immediately for that, which was against the laws and principles of the order of the universe. In other words, if someone stole, his hand would disappear. If someone murdered, he would disappear. In other words, there was immediate, the immediate reaction to the action. That is referred to as me de tadin. In other words, if something of a negative nature, if there's been negative activity prevailing within the Cosmos, immediately the world would suffer the consequences. We have seen catastrophic incidents, not only in our time, but throughout history, catastrophic occurrences, like the destruction of the temple, which meant not only the destruction of Jewery, but it meant the destruction of the entire world. All nations suffered. The same way as recent as the Holocaust, it wasn't merely the six-million Jews that suffered the consequences of a Holocaust, or negative human activity, but 20 million other people. So there have been catastrophes in the past, and that is, according to the Zoha, the result of human activity, the result of human activity, because it is only we humans that dictate, denying, it is only we humans, that based on our activity, whether it be positive activity, or negative activity, that is the way the Cosmos and the universe appears. If it appears in a catastrophic state, in a holocaustic state, that will be the result, because everything, every action and every reaction depends purely and solely on man himself, on mankind. Therefore, denim at one time in Cosmos one, they create a thought, that the world should be created, the universe should be created with me that had been meaning, action and reaction, but immediate reaction, and it says that then the creator or the Lord saw that this was not a desirable condition for the universe, because the universe could not exist, and he then went on to create what is known today as Cosmos, too, meaning a Cosmos with me that hara-hami, which means time. In other words, if someone steals, his arm would not be immediately removed. It would not become vaporized. If someone murdered, his body would not become vaporized, but he would have time. He would have time to so-called repent. He would have time to repent. He would have time to undo if it was possible. How can you undo if you murder? But we won't go into that because that's already discussed on Rosha-Shanati, tapes of Rosha-Shanati, where we can undo things, because on another level. That was another level. On another level? Okay. Yeah. No, it's. I'll give you a bit. The apple came in like. (inaudible) Okay, we'll try to pick up from our interruption, although we were discussing how Nadava Vihu became consumed with a flame, like Mosher, when he observed the burning bush if he recalled, but the bush did not become consumed. Here, the Zoa says the same thing about Nadava Vihu, that they were not consumed. To the extent. To the extent that we will shortly be reading in the Zoaar, where these two souls ultimately became incarnated, and that was Pinhas. But getting back to the point of Dineem, we were discussing Cosmos I and Cosmos II, when the creator observed in the future, reflecting the future, that, with Middhattaddin, meaning, immediate retribution, immediate connection between positive and negative. And otherwise, there was human negative activity, there was an immediate consequence of negativity, there was immediate suffering, the price that had to be paid for that human negative activity. And vice versa, if there was positive activity, you wouldn't have to wait until Olamabah, until after death, immediately the rewards were equivalent, and were reconcilable with the positive activity. And when he saw that this was not a situation by which the world could exist, he created Cosmos II. Cosmos II meant time, the aspect of time as we know it today, was created in Cosmos II. Cosmos II dictated that man would have an opportunity to alter the laws of cause and effect. In other words, if he stole, his hand would not immediately be vaporized, but rather he could put a hold on it, say, oh, for stealing or for murdering, this would be the consequence, he could put a hold on consequences. And that's actually the aspect of time. That is what Dini are all about. Dini means the immediate consequence without the intervention of time, without the intervention of compassion, what is compassion, which is also called me datara for me. In other words, someone who has committed a serious crime comes before the court, comes before the judge, he please mercy, why is he pleading mercy? In other words, the consequences for his activity, the consequences of his deeds should not immediately become manifested with retribution. As retribution deals, and is connected with the activity involved. Rahamim. So the Zor says that when Sadikim leave this world, they also take along with them this aspect of me that adin. In other words, all human activity, which might have become negative, and all the sins, meaning what are sins, all negative activity, which should have brought the effect similar to the activity. In other words, a negative consequence disappears with the death of Sadikim, volcano, bane aron, and therefore this pasha of bane aron anukorim biomakipudim, shetie kaparala bonak isale. In other words, the reason it is ret is not because of the conventional ret, well I should say not because, that's not correct, but if you're into the what is corruptly call, corruptively call, shat, because Sadikim is not shat. Shat, as you know, if you don't know what shat means, it means literal translation, but that's the furthest from the truth and is a total corruption, because shat is the highest level from every point of view. Shat, so if you ever hear somebody telling you, telling you what are you into now, you tell them, oh I'm into a little kapala, kapala, don't you know, you've got to get into the literal translations of this stuff. You know, then when you really get up there, and you know everything else, and then you know, you can delve into a little kapala, but it's the other way around, because the shot comes from. from the word undressed. In other words, everything is so naked, it's so pure. There's no any adulteration that companies, commentaries and so forth and so on. So I say on another level, on another level, we can understand that the death of Sadikim in this case, and they of course, Sadikim incidentally. So you can understand where the Ari is coming from. When he says that Nadavaviyu weren't Sadikim, they were righteous people. Although those who are somewhat familiar with the literal translation of chapter 10, in the death of these two sons, make the literal translation makes it appear to us as if these were two really culprits of the worst magnitude coming and performing the service when their father was actually appointed and so forth and so on. So some feel that the reason we read it on Yom Kippur is so that we shall weep a little and because the two sons died and so we should weep on Yom Kippur and if you weep on Yom Kippur, then you could be assured of Chuvah. But that is not what the Zoha says. Because first of all, to weep on their death, they had made a particular tyquin. They had made a correction according to the Ari. And according to the Zoha, the reason we do read, the reason we do read this Pausha, Yom Kippur, because that is going to assist us in the removal of our negative activity that should bring the consequence of the name of judgment, meaning no compassion. Why? Why would their death, in essence, bring about Kapara atonement? What's the connection? Because they died, but in any event, we now have somewhat of a logical reason why we read this Pausha, this particular Pausha on Yom Kippur because we in effect are looking for atonement at one minute with the light. In other ways, we want to restore again the level of consciousness that can permit us to see through the maze of stuff that goes through our daily lives, rather than be consumed by what is known in Kabbalistic terminology as cleapot. The reason we don't see as well as we should see, the reason we do not understand as well as we should understand, and the reason we're so flooded with psychiatric decisions on how much of a percentage do our minds really grasp, whether it's 5% or 8%, and of course not 92%, because that 92% is something that we have absolutely no control, can you imagine, how much control we have according to a psychiatrist? When 92% is something totally oblivious to us? We do not accept that. And we say that if we can somehow assure the removal of the cleapot, those veils, those veils that prevent us from seeing as well as we should with a 92%, or observe with a 92%. So by reading, and if you know what the reading of the Torah is about, and if you're lucky enough, you've got a real kosher one, which is a rare object today, to have a kosher sifta Torah, so say the rabbis, I'm not really up on all the sifta Torahs throughout the world, but they say about 90% are not structured properly. So if you're lucky enough to fall into the right place, and you've got the right sifta Torah, then we know that what in effect the reading of the Torah is making the connection, and where you can travel back in time, according to the Zahad, this is the only reason why there is a reading, whether it's on Shabbat, or whether it's on Yom Kippur, or for that matter, any time that the Torah is read. And it must be such a very heavy scene that some people seem to find it difficult to deal with it, because in most synagogues from my understanding and observation, that's really the time you discuss real estate stock markets and other matters. So maybe it's really too heavy for them to handle, because it is a heavy scene. We're traveling back in time, we're traveling back in time to the energy that this particular portion is displaying, is providing us with, if we can connect with that information, with that information, and one of the surest ways of traveling back in time to connect with this particular section, section 16 in the Torah, we read this because, if we can connect to this frame of reference, called Nadavya Abiyuh, we then have a chance because they, through their death, through their death states this or, we can kind of wash out, we can erase any of the negative activity that we may have performed throughout the year. What we have established now is a completely different picture, as you might say, a literal translation of this idea of Nadavya Abiyuh presents itself from a literal translation. Certainly this is not the result. We're dealing now with Saddikim. We're dealing not only with Saddikim, but we are dealing with two individuals that were so powerful that they could provide for us a tonement, how bad could they have been? So what we have done is absolutely destroy any idea from the point of view of Rabbi Shimon Bayochai, who, as I've always claimed, has impeccable credentials. And therefore, we connect with these two people to receive the proper atonement. Now why should their death, why should their death represent Kapara, represent atonement, at one minute? But I've kind of answered it when I gave you the Zohar's clue, and that's when the lights blew. I may actually repeat it again, so we'll be right. Try it. - Three times. - Okay, we'll try it again. That their bodies were not consumed. In fact, nothing, although it says Vatetsa-ish, and the fire went out and consumed them, the Zohar tells us very clearly that it, nothing was consumed. They're so left. They're so left to be incarnated in no other person than Pihas. And we will be discussing that matter of their incarnation into Pihas. Both of them. You imagine both of them, not one, but both of them. What an observation, right? Like as if one of them wasn't enough for Pihas, he needed what? But we will discuss it. - I think the soul is a person responsible, we believe it, we think it's soul's as quality as an attribute. It's as easy to believe. - Well, okay, but in an event, if they are said to be Kim, if they are said to be Kim, they will be the one who will be born. - I think it's a person responsible for their own existence.