6 Thus saith the LORD, the King of Israel, and his Redeemer the LORD of hosts: I am the first, and I am the last, and beside Me there is no God.

19 God is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good?


44 And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them; for I am the LORD their God.

45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.

Monday, January 28, 2008

Rabbi Pinchas Winston - Working With Divine Providence

The Historical Ramifications of the Story of Yosef and His Brothers

This is a wonderful presentation on the Yosef HaTzadik/Joseph The Righteous and his brothers of the Book of Shemot/Exodus by Rabbi Pinchas Winston. For articles; audio and more videos, please visit Rabbi Pinchas Winston's site, http://thirtysix.org/. Also see bottom of post for links on how to purchase books and/or make contributions

For a bigger screen or if unable to see the video please view it at

This post was updated and the following was added on July 8/08


I would like to say that my perception of Torah that I learned over the years is that the whole of Torah, with its different texts and traditions, encompasses all interpretations and that the Laws/Halachah (lit. the way to go/the path) is the grounding element.

Also, I believe, Rabbi Pinchas Winston presents Torah well by coupling it with the Pshat/external aspect of Kabbalah. The other levels of Kabbalah; I believe, should not be touched by the unlearned, non-truly righteous non-G-d fearing persons for it all can be grossly misused. Meanwhile; adherance to the laws whether be it the 613 which includes the ten commandments for the Jew or the 7 Noahide Laws for the non-Jew (embedded in the 613 given at Mount Sinai), is important. It binds each of us to the HaBoreh, HaKadosh Baruch Hu/The Creator, The Holy One Blessed be He.

As for Tikkun/rectification, I believe we need to strive for the unification of all layers of the soul and that is by adhering to the laws in the physical and spiritual levels and trying to avoid idol worship which can also manifest as anger from the spiritual level.

The following is for those who are not familiar with the terms


Kayin - Cain
Hevel - Abel
Yemos HaMoshiach - Moshiach's days / time
Dor HaMidbar - Generation of the desert
Erev Rav - Mixed multitutes (Others who left Egypt with and joined Bnei Yisrael/Children of Israel)
Tikkun / Rectification

Sha'ar HaGilgulim - Gate of Reincarnation (Book by Rabbi Chaim Vital student of Rabbi Luria, the Ari Z"L)

ARI Z"L - Ashkenaz Rabbi Itzchak/Isaac Zichronoh L'Vrachah/of Blessed Memory

More on the Arizal: http://www.ou.org/about/judaism/rabbis/ari.htm / http://en.wikipedia.org/wiki/Isaac_Luria

Rabbi Chaim Vital - http://www.ou.org/about/judaism/rabbis/vital.htm

Levels of Torah interpretation
PaRDeS (used as an acronym) = Orchard (lit. meaning)

"PaRDeS"= 1. Pshat, 2. Remez, 3. Drush, 4. Sod
"Orchard" = 1. Literal, 2. Hint, 3. Search, 4. Secret

Pshat: Literal - Plain interpretation
Remez: Hint - Typological (common traits from one to the other) or allegorical interpretation
Drush: Search - Interpretations based on religious or social morals derived principles
Sod: Secret - Mystical interpretations
Levels/Layers of the soul

1. Nefesh = Soul - The basic "body/animal" (life source of the body) level of the soul - awareness of the physical body and the physical world

2. Ruach = Spirit - Revelation of G-dliness, manifesting in emotions coupled with intellect

3. Neshama = Breath - The manifestation of Divine energy in the world - of creation and the notion of coming into being from nothingness - intellectual understanding to commune with G-d (This is usually the level most attain)

4. Chiya: = Living - The level of Chiya/Chaya communes with G-d as He transcends the worlds, conciousness is of knowing what G-d is not (I believe Moshe Rabbeinu attained this level, if I am correct)

5. Yechida = Oneness - The true conciousness and attachment - cleaving and reflecting Hashem

Chiya and Yechida usually hovers over us instead.

Above information is derived from the internet. Please consult with your local Orthodox Rabbi for your personal questions and verification of information

Rabbi Pinchas Winston's Perceptions Newsletter: Parashas Balak

To subscribe: send email to perceptions2@mac.com and insert "Subscribe" in the Subject line

The following was copied and pasted from a PDF file. Formating is not exact


Parashas Balak

Balak, the son of Tzipor was the king of Moav at that time. He sent messengers to Bilaam, the son of Be’or [who resided in] Petor, by the river of the land of his people. He called for him, saying, “There is a people that left Egypt, which now cover the face of the earth opposite me. I plead with you to come and curse this people for me; they are too mighty for me. Maybe I can be victorious and drive them out of the land. I know that the one you bless is blessed, and the one you curse will be cursed.” (Bamidbar 4-6)

One could truly make a life study out of this week’s parsha. Between the lessons about life in this world, and the many prophecies about the End-of-Days, there is much to be mined from Parashas Balak.

There are themes and there are sub-themes. And, all of them are masterfully interwoven in a way that only God can do, allowing for the story to flow uninterrupted, even though some of it takes place over the course of hundreds of years, adding an additional message: the present is often the past repeating itself on a different plane.

For example, Bilaam was previously Lavan, Ya’akov Avinu’s father-in-law, the father of Rachel and Leah. This soul connection is actually hinted to in their names: BAIS-LAMED-Ayin-Mem and LAMED-BAIS-Nun, which, according to the Arizal, have a primordial origin:

The evil of Hevel’s Nefesh is represented by the letters Bais-Lamed, which is the sod of the verse, “Such judgments, they do not know — Bais-Lamed” (Tehillim 147:20). For, these two letters refer to the Klipos, and the Bais-Lamed of “Bilaam.” (Sha’ar HaGilgulim, Ch. 29)

In other words, there was a part of Hevel that was good, and a part that was evil. The evil part, represented by the Bais-Lamed of “Hevel,” went to Lavan. Hence, his name incorporated these two letters, revealing the basis of his own evil, just as they did much later on in history, in the name “Bilaam.”

Eventually, Bilaam reincarnated into Navel — Nun-BAIS-LAMED — HaCarmelli, in Dovid HaMelech’s time, causing him no end of trouble as well.1

This makes the confrontation between Bilaam and the Jewish people even more fascinating. For, as the Arizal explains:

The good Nefesh of Hevel was given to Shais, who completely rectified it … After the Nefesh was completely rectified, it was then possible to rectify the Ruach … The Ruach reincarnated into Noach HaTzaddik …

Later, the Neshamah reincarnated into Moshe Rabbeinu, since it never contained an element of evil. Thus, it says regarding him, “She saw that he was good” (Shemos 2:2), unlike with respect to the Nefesh and Ruach which had evil mixed into them. (Sha’ar HaGilgulim, Ch. 29)

Therefore, while the evil part of Hevel’s Nefesh tried to curse the Jewish people up in the hills beyond the eyeshot of the Jewish people, the Neshamah of Hevel, inside Moshe Rabbeinu, was in the camp below, leading the Jewish people towards Eretz Yisroel. What is the meaning of that?

It is also interesting to note that both Moshe Rabbeinu and Bilaam possessed the power speech: What induced Moav to consult with Midian? When they saw that the Jewish people were victorious in a supernatural way, they said, “The leader of this people grew up in Midian. We will ask them about main characteristic.” The told him, “His power lies in his mouth,” at which point they said, “Then we must come against him with one whose power lies in his mouth!” (Rashi, Bamidbar 22:4)


1 The Arizal goes a step further, saying that Lavan was b’sod the Original Snake (Sha’ar

HaGilgulim, Ch. 29).

For Moshe Rabbeinu, it was the power of prayer. For Bilaam, it was the ability to bless or curse. But, for both of them, their power of speech was rooted in Hevel, as the Arizal explains: Hevel is one who speaks, b’sod the “breath — hevel — of the mouth.”

Therefore, one who is from the root of Hevel will discourse and speak much … (Sha’ar HaGilgulim, Ch. 36)

Hence, though one of the last people we might think of while reading this week’s parsha is Hevel, in truth, it is his soul that is very much the basis of what takes place in this week’s reading. On a Pshat-level, that may sound strange. However, on the level of Sod, it makes perfect sense:

As a result of the sin of Kayin and Hevel, the Neshamos became mixed together in the Klipos — spiritual impurity — and that this is called, “the mixture of good and evil.” From that time onward, the souls have been undergoing a process of “separation” from within the klipos, just as silver is smelted from waste … Once the separation of all the souls has been completed … the spiritual “refuse,” which is only removed through deeds, will collapse on its own … For, holiness is the life that results from separating from spiritual impurity, which is called “death.” Therefore, they will no longer have any life, and they will disappear like smoke, as it says, “Death will be absorbed forever” (Yeshayahu 25:8), once all of the souls are separated out. Thus, taking the first letter of each word (of the verse just stated), they spell the word “Hevel.” This is to allude to the fact that only when all of the reincarnations of Hevel are complete, which is Moshe Rabbeinu, who reincarnates in every generation to separate out the souls from amongst the spiritual waste, will Moshiach come, and death will be absorbed forever. (Sha’ar HaGilgulim, Ch. 20)

Perhaps, this is why the Jewish people take a back seat in this week’s parsha, and Bilaam gets to sit up front. It’s not about the “Heh” of Hevel, it’s about the Bais-Lamed in Bilaam, and Balak for that matter, that is in serious need of rectification. It’s about recovering the Bais-Lamed from the Klipos — Bilaam — which this week’s parsha sets up. For, in Parashas Mattos,

Bilaam will get his due, at long last, when he is killed by Pinchas for his role in the crisis that occurs at the end of the parsha, with the women of Midian. However, the fact that Bilaam reincarnated into Navel HaCarmelli, who tried to curse Dovid HaMelech, shows that the work was not completed with the death of Bilaam. Indeed, perhaps it set up the final confrontation that will cause the Final Redemption, and Yemos HaMoshiach: In the future Moshe himself will reincarnate and return in the last generation, as it says, “you will die with your fathers and rise up.” However, in the final generation, the “Dor HaMidbar” will also reincarnate with the Erev Rav, and this is what the verse also says, “this people will rise up.” Hence, there is not a single generation in which Moshe Rabbeinu does not return b’sod, “The sun rises and the sun sets” (Koheles 1:5) and, “One generation goes and another comes” (Koheles 1:4), in order to rectify that generation. Thus, the Generation of the Desert along with the Erev Rav reincarnate in the final generation, “like in the days of leaving Egypt” (Michah 7:15). (Sha’ar HaGilgulim, Ch. 20)

Maybe, this is why the mizbayach — the altar — in the Bais HaMikdosh was 32 amos by 32 amos, the numerical value of Bais-Lamed. It was a way of counteracting the Bais-Lamed of Hevel, which incidentally, is the reverse spelling of Lamed-Bais, which spells “heart.” This would imply that Bais-Lamed represents a “backwards” heart. The tikun of Jewish history may not be to eliminate the Bais-Lamed, but to reverse it, as the prophets says:

I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. (Yechezkel 36:26)

It had been Bilaam’s goal to do just the opposite. It must be our goal to help the prophecy come true.

© 5768/2008 by Thirtysix.org and Rabbi Pinchas Winston. This parsha sheet can be shared at will, but only within the guidelines of Torah law and philosophy. Everything else is considered to be a copyright infringement. Any questions in need of clarification should be addressed to perceptions2@mac.com.

Thirtysix.org is a non-profit organization, providing Torah writings at no charge. Any contributions to the organization are very much appreciated and crucial to the maintenance of the site. They are also tax-deductible in the United States, and inquiries regarding dedication of a PERCEPTIONS parsha sheet can be directed to perceptions2@mac.com.

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(For contributions see bottom of the the page at the site)

Added July 22/08

The Seal of Truth - An Israeli account of a near-death experience


The above video gives food for thought. Please watch it until the very end where quotes of the Torah on the subject is displayed


Description of the video at Video.Google: An amazing Near Death Experience with great detail concerning the Heavenly Court. This is perhaps one of the most vivid and explicit accounts of what the soul may go through when departing this world. A must see

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