Highlights of the weekly reading, Tetzaveh, from the collection of mystical insights found on www.kabbalaonline.org .
   
 by R. Goldzweig
  

Zohar: Secret Names of the Urim & Tumim

Among the garments of the High Priest, the breastplate and the Urim and Tumim were perhaps the most enigmatic. The breastplate was a patterned brocade made from gold thread, blue, red and crimson wool and twined linen. It was set with four rows of precious stones mounted in gold settings - twelve in all. The names of the twelve tribes were engraved on the stones - one on each stone - as well as the names of the Patriarchs, Abraham, Isaac and Jacob. According to the Zohar, the Urim and Tumim were the Forty-two and Seventy-two Letter Names of G-d placed in the folds of the breastplate that caused the letters engraved in the stones to light up in sequence in order to spell out an answer to a question asked by the High Priest.

Ari: Lights of Righteousness

The Ari explains the difference between the male and female principles in terms of the difference between the drives for abstraction and concretization. The male principle seeks re-inspiration from the spiritual levels higher than it, while the female principle seeks to manifest divinity in the levels below it, this being G-d's directive to make the lower worlds into His home.

 Nukva (the female principle) must be reconstituted out of its original back-to-back state in order to be able to face  Zeir Anpin (the male principle) face-to-face and couple with it. Although we have mentioned previously that Nukva is constructed from the sub- sefirot of  gevura of the preceding sefirot, here we are discussing a further rectification process.

In order for the female principle to exhibit this consciousness, the male abstraction-drive must be subdued, or hidden. Only then can the female principle assert itself and become an equal partner with the male principle.

Mystical Classics: Holy Garments

The Torah commanded that the High Priest wear 8 garments, 4 made of white linen and four containing gold. The Torah says that the reason is "for splendor and beauty".

The Ohr Hachayim states that G-d decreed that eight garments were to be made for the High Priest in order for him to be able to obtain atonement for his people for the various imperfections that people are guilty of as a normal part of their lives. Aaron's wearing these garments would enable the Israelites achieve their proper place in the higher regions.

Chasidic Masters: Love Shine

This week's Torah portion contains a description of the Sanctuary that the Jews consecrated to G-d in the wilderness, as well as the sacred implements and priestly garments used therein. These included eight specific items to be worn by Aaron, the High Priest, in performing the sacrificial rites on behalf of the Jewish people. One of these, a thin plate of gold worn across the forehead of the High Priest, was called the "tzitz".

It had letters engraved into it, forming the words, 'holy unto G-d'. By wearing it upon his forehead, the High Priest atoned for iniquity and drew divine favor down upon the Jews.

The Lubavitcher Rebbe: Garments of Redemption

The Ephod hung from the High Priest's back down to his heels, while the Breastplate rested opposite his heart, in front. While the "back" represents the external and mundane (like the disinterest expressed in leaving something behind), the "front" signifies the internal and sublime (like the thoughts and feelings expressed on one's face). The fact that the Breastplate must not become disconnected from the Ephod therefore means that the High Priest cannot endure any gap between the sublime and the mundane, the internal and the external. Whatis true in his idealistic and inspired heart must express itself even in his mundane and routine deeds.

Ascent Lights: Elevation Concentration

The word "teruma", the name of this Torah reading, is usually translated as "contribution" or "offering". However, the Hebrew word is really rooted in the word "rom", meaning "high", implying elevation. When it comes to giving charity, the transaction of the rich giving to the poor is clear. But the Hebrew word "tzedaka" does not mean "charity" but rather "justice". This teaches us that a Jew gives since justice demands and that he has been entrusted by G-d with the means to give to others who are lacking. The money actually belongs to the receiver.

On a more mystical level, the great Kabbalist of Safed, Rabbi  Yitzchak  Luria, describes the act of giving tzedaka as a spiritual union. The coin being exchanged is shaped like the letter  yud, and therefore a hint to the yud of G~d's name  Havayah; the five-fingered hand passing it on is the  hei (whose numerical value is 5) of G-d's name; the outstretched arm (shaped like the letter  vav) and the open hand of the receiver are the vav and final hei of G-d's name, effectively joining the giver and receiver. The giver needs the receiver if he is to fulfill the commandment of giving tzedaka.

Remember that the next time you put a coin in a charity box.

Shabbat Shalom.

Reprinted with permission from Ascent of Safed and KabbalaOnline.org.

To learn more and see these articles in full visit www.kabbalaonline.org or www.ascentofsafed.com .