The word (Exodus 10:1) “Bo” meaning “come” is composed of the Hebrew letters Bais and alef. The same letters in reverse reads ‘Av’ which means ‘father.’ Come in the direction that our father leads us to the flow and perfection of the universe.

Deal or no deal? Moses posed a version of this question to Pharaoh, when he said “let my people go or suffer the consequences.” Now the table is turned as all people of the world must come to the following realization. It is high time to wake up and reconnect with the source of life, or there will be grave consequences to all.

(Exodus 12:37) “And the Children of Israel travelled from Raemses to Sukkos, like (approximately) six hundred thousand walking males.” In Hebrew the words “Six hundred thousand” can be read as six times one hundred thousand or six hundred times one thousand. Later in the counting of Exodus 38:26 and Numbers 1:46, 2:32 we find that the males from twenty and up, those who can fight in war, added up to 603,550 not counting the tribe of Levi. Since the counting was a short time after they left Egypt, it makes sense that at the time they left Egypt there were approximately 600,000 males of that age.

Moses refers to the people as being 600,000 in Numbers 11:21. It would seem to be that this is a general and not exact number. (Ecclesiastes 1:4) “A generation comes and a generation leaves.” The Midrash Rabbah (Ecclesiastes 1) and Zohar (3:273) state that each day 600,000 are born and 600,000 die. The number is exact when talking about a spiritual resonance.

Chassidus and Kabbalah explain that the creation originates in the thought of the Creator. There are 600,000 sources for souls of people in the realm of thought. Each soul gives life to an untold number of people in the physical realm. Thus although 600,000 may be exact on the spirit level it is not exact in the physical where it is divides into many bodies. The Zohar (2:155a) states that one frequency of Yisroel is 600,000. Yisroel comes from the level of thought.

It is said that Rabbi Saadia Gaon once asked a tailor how many stitches he had sewn on that particular day. The tailor replied with a question, “Dear Sir, can you tell me how many letters there are in the Torah?” Rabbi Saadia Gaon did not know how to respond. Using a traditional method, he asked the question, and an angel came and told him the answer. Afterwards he said that there are 600,000 letters to the Torah. This is described in the acronym of the name Yisroel – yesh shishim ribuoy osiyos letorah.

Many Rabbis have tried to figure out how there are 600,000 letters in the Torah. There are actually 304,805 physical written letters, but most aspects of letters and silent letters are not written. They add up to a number close to 600,000, but not that exact number. (Chessed l’Avrohom maayon 2 nohor 14 and the references in Kuntres Mogen Avrohom. Moshe Katz in periodical Sinai # 126, Sefer Halikutim Tzemach Tzedek, yood p. 1,588, and many others.)

The Torah uses the words “hundred” and “thousand” but the word “ribouy” (used in the acronym of Yisroel) means ten thousand. “Ribouy’ is not exact, as it often refers to many without a specific number, as in (Ezekiel 16:7) the numerous blades of grass in the field. (One hundred is a precise number and is the title of an article in volume one of Revealing the Soul.)

The word “shomayim” (sky, heaven, balance of opposite movements) is mentioned100 times in the five books of Moses. It is also the numerical equivalent (frequency) of the term used to tell Abraham (and every person) to go on his/her journey. The Hebrew words “lech lecha” have the numerical value of one hundred. The name Abraham is comprised of letters that form the term of Bar Meah; meaning ‘he receives sustenance from 100.’ It is because of the many aspects connected to this word that one hundred blessings were instituted in the time of King David as a method to save the people from a plague.

The Tzemach Tzedek writes (see Sefer Halikutim, yood, page 1,467) that “in the future they will not be called ‘Yisroel,’ but a name that the Creator will decide.” One possible name is suggested is the name (Deuteronomy 33:5) “Yeshooroon.” The word means; straight, and song. It is also an expression of vision. It is through song and joy the Holy Spirit rests and opens a person to a deeper relationship with the Creator. Additionally in this particular space the aspects of positive and negative do not exist.

According to Rabbi Nachman of Braslav the only way to restore the connection of those who have become estranged from their spiritual source, referred to as geirim or baalei teshuvah (in Hebrew) is through Torah. All of the six hundred thousand signs in Torah (letters in Hebrew also means signs) correspond to the spiritual source and assist to reconnect those who have become estranged. It is not only about the physical letters and words of the Torah, but what is behind them and the space to which they connect.

Sadly, many Rabbis and religious institutions generally relate to the physical. They also delve somewhat into spiritual aspects of Torah, but fail to find total connection with its essence. In fact many of their educators study and teach Torah with walls that block them from imparting all that they should to enable connection.

When the Torah says, “Like 600,000” it means that not everyone who had become estranged had been brought back (yet.) This is a task given to the Jewish people. They were to maintain an open connection to enable others to open or restore their connection. Every Jew that shuns this responsibility demonstrates his/her disconnection from that task which was assigned to them by the Creator.

Geirim and baalei teshuvah, those who need to reconnect are not just those who are Jews from birth. They hail from amongst all peoples of the world. Together these are those who complete the full number of 600,000. Internal issue and problems that Jews create for themselves cause them to focus on issues that distract them from fulfilling their purpose and restoring their personal connection. How then may they properly assist others? Unfortunately this pre-occupation has all too often become the modus operandi of many leaders of our generation. Without realizing it themselves, many have made their own personal issues into real life restrictions for others who, at best have no need of them. At worst, they become distractions that inadvertently keep some people from performing to their optimum connection.

Regarding the future, we have been told that (Jeremiah 31:30-33) “Days are coming speaks YHVH, and I will seal with the house of Israel and with the house of Judah a new covenant. Not like the covenant that I sealed with their fathers when I held their hand to take them out of the land of Egypt, for as much as they broke my covenant, I remained a lord over them, says YHVH.

But this is the covenant that I will make with the house of Israel after those days, says YHVH, I will put my guidance within them and on their hearts write it, and I will be for them a God and they will be for me a nation. And no man will have a need to teach his friend or his brother saying, know YHVH, for they will all know me (be bonded with me) from the smallest till the greatest of them; I will forgive their sins and their imbalances will never again be mentioned.”

We have been given comparatively infinitesimal tasks to perform before that time. We must complete these, enriched by true open hearts and souls. Only then will the results be staggering as they lead to the fulfillment of those prophetic promises for our future.

Many people are quick to judge people or things, based on the depth (or lack thereof) of their own superficial vision. The limitations of their depth allow them to think that they are superior to those whom they judge. Everything is constantly spinning. What is evident to them is the reality of that moment at the frequency in which they exist. Thus they do not realize that at best they do not see the larger picture that exists. That is reason enough to focus on their own issues and refrain from judging others.

The same is true with regard to the perception people have with the Hebrew words in Torah that are translated as God. Many people think that the name of God in the Torah (Bible) is his essence. They have not been taught to understand the more precise definitions of the Hebrew used to delineate the essence of the word each time one of the Creator’s expressions of power is referred to in the Torah.

Thus they base themselves and their beliefs on the words of people who are scholarly, but have not been schooled in the importance of this type of understanding or comprehension. Often these scholars formulate intellectual discourses that are brilliant. Yet these are evaluations that are not predicated on a more precise definition of the original Hebrew words of the text.

Each time a specific name is used, it is a word that tells of a specific expression of power that originates from the source of all things. The name describes the result of the expression in each specific case. It is through the action that we know there is a force behind it in existence. However, knowing the name of a force and how it operates does not mean you have experienced the entire scope of the original source that brought it into being.

(Exodus 6:3) “I appeared to Abraham and to Isaac and to Jacob with E-l Shadd-ai, and my name YHVH I did not have them experience bonding with it.” The Hebrew for “I appeared” is “Voero.” The letter vov at the beginning of the word has a numerical value of six. That reflects the Creator appearing to the forefathers being mentioned six times in the Torah.

E-l means power, and Shadd-ai means knowing limitations and seeing the Creator through natural boundaries. The exodus from Egypt came through YHVH, an ever present and transcendant nature. This power was not limited to the restrictions of natural forces. Yet it also used what was in the existence to make changes in the natural order.

Abraham came to his recognition of the Creator by analyzing this existence and realizing it had a definite intelligent source. He found the power in the creation and understood the greatness of its source. For many generations the bond, faith and trust of the Creator was based on analysis and recognition. There was no issue of doubt.

Conversely, doubt featured heavily between man and Creator in the time of Moses. Even Moses harbored doubts and had questions. Overcoming those doubts required a more demonstrative form of relationship.

The purpose of all this was to bring heightened awareness to the world and to fulfill a promise to bring the descendants of Abraham, Isaac and Jacob to the land that was promised to them.

(Exodus 6:4) “I established my covenant with them (Abraham, Isaac and Jacob) to give them the land …” How can they be given the land if they are dead? The Talmud (Sanhedrin 90b) states that this is a sign of a future when the dead will be brought to life. (In Hebrew it says “Lohem” (to them) instead of Lochem (to you.) Interestingly the Hebrew word “losais” (to give) has the numerical value of 830 which is the same value as the combined number of years that both Temples existed in Jerusalem.

The way that life exists and functions in one cycle is not exactly the same as it is in another. Thus each generation has different requirements in its physical and spiritual devotion. One manner of connecting is mentioned in Genesis (chapter 28) where it is described as a ladder on the ground and its top reaching into the sky, reflecting the different levels of connection. It also mentions, “YHVH was standing over him,” reflecting a direct connection between Creator and creation.

“The land which he swore to your forefathers” is mentioned 26 times in the Torah. That is numerical value of the name YHVH. (Exodus 6:26) “This is Moses and Aharon to whom YHVH said take the Children of Israel out of Egypt based with their tribes (tzivosom.)” This refers to the 12 tribes. The 12 tribes reflect the 12 combinations of the letters that formulate YHVH. They are:
יהו-ה, יההו ,יוהה ,ויהה, והיה, וההי, הוהי, היהו, ההוי, הויה, היוה

The shape of each letter reflects a movement. It is the various ways that these movements flow that create various effects. The first letter is the main thrust of the flow of the word and the other letters flow with that movement. According to Midrash Rabbah (15:7) and Sefer Yetzirah (chapter 5) they also reflect the flow of life through the twelve constellations in the sky and the movement of energy in the twelve months of the year.

There is great significance in the fact that the land of Israel is divided into 12 sections. Each tribe has a section that represents an individual energy in the creation. Experiencing the portion of land ascribed to each individual tribe gives us a unique understanding about the creation. This may have been one thing that Moses understood could only be experienced by going into the land.

(Leviticus 26:42) “And I will remember the covenant with Abraham Isaac and Jacob.” (Lev. 26:45) “And I will remember the covenant with the first ones (the tribes) whom I took out of Egypt.” (Jeremiah 34:13) “I sealed a covenant with your forefathers on the day that I took them out of the land of Egypt.” The covenant is mentioned in Talmud Shabbos 55a. There it says that even if the merit of the forefathers is exhausted the covenant with the tribes’ still remains.

Rabbi Elimelech of Lizensk points out that the mezuzah, which is the scroll that is put on the doorpost for protection, has the word “Sha-dai” on the outward side and the word “YHVH” on the inside of the scroll. It reflects the outer protection that is generated by the forefathers. Then inner markings reflect the protection that came through Moses and the revelation that occurred in his time.
This portion of Exodus deals with the start of Moses’ return to Egypt to play his part in the redemption of the Jews. Also within we find the concealment of many hints that allude to future occurrences.

It is interesting that while the Creator promises the land to Abraham He does not give it to him. Then it is promised to Isaac, but Isaac does not receive it. Once more it is promised to Jacob but Jacob does not receive it. It is also promised to the twelve tribes, but they only have it for a certain period of time. It is akin to a wheel that is spinning but does not seem to go anywhere.

This can also be understood as a message that lets us know that the next revelation will not be identical to anything that we have seen in the past. We will only know the exact details when it happens. All interpretations are projections that will only be confirmed by the act. We will continue to be inspired by the events of the times of Abraham through Moses. The future will bring a revelation that people do not know and cannot imagine in their present condition.

(Psalms 121:5) “YHVH is your shadow.” According to what you create, he creates with you. (Exodus 3:14) The translation of the answer that Moses receives when he asks what name to tell the Children of Israel is “Ehyeh asher ehyeh” “I will be what I will be.”

In Egypt the people had lost connection with their ability to relate to feelings because of their disconnection to the Creator. The Torah continues by saying (Exodus 2:23) “Vataal shavosom el Elokim min hoavoda” – “And their cry for help rose to Elokim from the actuality that they could not serve their Creator.”

Maybe we should be crying in the same manner, because our circumstances do not allow us serve the Creator properly. That might jar the awakening of a new period which will reunite the world and our existence with its source. The walls between the inner and outer realms will cease to exist and we can all live as a natural part of the flow. The peace that follows will surely be redemption for all.

Structures are initiated to address a variety of human limitations. The structures that exist in today’s society continue to disintegrate. New laws are enacted in the name of being progressive with little or no thought as to how they compound the flaws in the system that were already in place.

People begin to wonder about how life became so complicated. They have no understanding of how they supported elected officials or leaders who did little other than make a bad situation worse. Unfortunately people who are in positions of power often forget the ideology that forged their placement, and go on to abuse the system. In addition many others find ways to exploit the system and its structures for personal gain. At some point it becomes quite evident that there have been too many people and operations that were overlooked when it came to the issue of accountability.

Although we might think that these issues that plague society are relatively new, they are not. We can find the same kind of stories throughout the threads of history. One such story is mentioned in the Torah in the book of Exodus.

Exodus chapter 1: The Midrash Tanchumah describes how each name of the sons of Jacob has a meaning that relates to the future leading up to the exodus or thereafter. That is why the book that covers the issue of the exodus of the Children of Israel from Egypt begins with their names.

(Exodus 1:8) “And a new ruler arose over Egypt who did not know Yosef.” Exactly where this ruler came from it does not say; which gives an opening to many possibilities. This is reflective of rulers who do not disclose the true facts regarding personal histories or qualifications. Yet the words and actions of the ruler allow us to discern much about him. “Over” reflects the rulers’ desire to be above the people, and not subject to the limitations placed on the common people.

(Exodus 1:9) “And he said to his people, behold the children of Israel are many and strong, from him.” It does not say exactly to whom he spoke or who his people were. It also does not say who the “from him” is at the end of the verse. In this case, “his people” were probably not Egyptians (or were a mixture of different people including Egyptians) who share control with him.

“From him” likely refers to himself and his people (not the Egyptian people.) The Egyptians were already “enslaved” through their caste system. The Children of Israel had been free to develop independently which was his cause for concern. They were stronger than him personally and could validate the truth about Egyptian history. Therefore he felt them to be a threat. This is reflected in his “not knowing Joseph” - Egyptian history. He wanted to erase history through dominating Joseph’s people.

(Exodus 1:10) “Come let us be clever about it, maybe they will multiply, and it will happen when war comes to us and he will be added to our enemies and fight against us, and go up from the land.” This tells us that the people he spoke to in the previous verse are those who give him counsel as to how to control the people. It also reflects that while the people were not a problem, they represented a threat to the Pharaoh. This issue clearly shows that he had no understanding of the people. (Similarly, Joseph’s brothers did not understand Joseph. Due to their fears they concocted a story to tell Joseph in Genesis chapter 50.)

Pharaoh used his words as a political tool in the name of national security. His concern about war reflects that he, himself, may have achieved his role as a ruler in a way that was not legal (whether through trickery or war.) “Go up from the land” may refer to the people who will leave desert their land in order to fight him against him. It could also refer to the ruler himself and his people, as they might be forced to leave the land if they were defeated.

What tactic did he employ to address his concern? Special officials were appointed to tax and burden the people as much as possible. They made sure that the people were so distracted and encumbered with burden that they would have no time (or money) for concern or support of other matters.

This is similar to what is happening in many countries worldwide today. The bosses give the people jobs that were created in order to gain the ends they desired. Their response (then and now) to the thoughts and feelings of the people was to make them feel stupid - and increase their punishments at even the slightest sign of complaint. When they felt these measures were inadequate to silence the unrest, they increased the severity of the rules.

After long years of suffering in Egypt, God’s intervention was needed in order to release the people from slavery. God prepared and sent Moses as his messenger to guide the people out of Egypt. We too are waiting for a messenger to guide us out of the mess that our society is in.

While we may need God to fix this world, we also must be ready and willing to make proper choices. We may choose to allow our mind and heart to remain enslaved. Or we may opt to live in a society which allows for the exercise of a free mind and heart. This is something each individual must choose to do for him/herself. It may not be an easy journey. Finding your place within the flow of the Source of Life is the way to go.

There is a complexity and variety of possible meanings for most of the words of the Hebrew language. The understanding of words can be affected by the letters that comprise them, the words that precede and follow them or the general or spiritual casts to the phrases in which they are found. Yet when texts are translated, the way they are explained is at the discretion of the translator. That is often why there are many ways that scriptures have been disseminated to people over the ages.

In ethics of the Fathers (1:9, 1:11) Shimon ben Shotach and Avtalyon  caution us: “Be careful (or shine) with your words, in case from them, people will learn to speak falsehood or you will create negative consequences.” Ambiguous modes of speech and writing and transmission have caused great turmoil, mischief and controversy in the world. This has created the kind of mystery that often causes doubt and leads to error. Some of our “teachers” have chosen to reveal some things while concealing far too much. Meaning, they have intentionally revealed certain things with the purpose of shifting the focus of people in order to keep them from discovering the depth, or the core of the truth, of issues. In many cases, the most accurate meaning was hidden for reasons that were not as pure as they were purported to be.

In the blessings that Jacob bestowed upon his sons before passing away, he alludes to aspects of the future. At that time Jacob and his family were living in Egypt as Yosef ruling there. Jacob foretold that they would eventually leave Egypt and added some details. Judah (Genesis 37:26, 46:28) was dubbed the leader, teacher and guide for the family. Jacob’s words to Judah also reflect on that which will happen to the people as a whole.

Genesis 49:10 in Hebrew reads: “Loh yosoor shayvet meyehudah oomechokek mebain raglov ahd key yovo Shiloh veloh yikhas amim.” A direct translation of this is: “No turn rod (tribe) from Yehudah, and engraving from between his legs, until when comes Shiloh, and to him yikhas (will gather) nations.

The common translation is: “The scepter shall not depart from Yehudah (Judah) nor a scholar (legislation) from among his descendants until Shiloh arrives and his will be an assemblage of nations (or nations will submit to him until the final tranquility comes).”

This verse has more meanings than it has words. “The Conciliator” by Rabbi Menasheh ben Israel (1604-1657, first published in 1632), mentions ten different ways to translate and explain this verse. 

It makes most sense (Rabbeinu Bachya or Bechaya) that Jacob was telling them about what would ensue when the people finally left Egypt. Judah was a leader and guide when they came into Egypt. Upon leaving Egypt, Moses from the tribe of Levi was the leader of his own as well as the people of many nations (also enslaved) who gathered to him. They gained their freedom from slavery and a time of tranquility which is a meaning of the word shilo. It is interesting to note that both the word “Shilo” and the word “Moshe” have an identical numerical vibration as the numerical value of each word is three hundred and forty-five.

The word Shiloh is often explained to be referring to a person who will be called “The Messiah.” In all probability, the word “Shilo” refers to a period of time and “To Him” refers to the Creator of all existence, (the source of all life.)

The understanding that people have of the sentence depends on several factors. For how long was Judah put in charge? Does it refer only to Jacob’s son Judah or also to King David who comes from Judah? Shiloh is the name of a place, but does it also refer to a person? When it says “to him” does it refer to Shiloh or someone else?

King David was a descendant of Judah. It is a commonly held belief that the future leader of the world will be descendant from Judah. The definitions for the person who is the Messiah of the future, who he is and what he will do varies among people and is defined clearly by Maimonidies in his writings. The verse quoted here is one that promotes a widely held belief, with supporting interpretations and extrapolations.

Moses, as well as the leaders who succeeded him did not descend from the tribe of Judah. Joshua was from the tribe of Efrayim. The prophets who followed were descended from various tribes. King Saul was from the tribe of Benyamin. Therefore, there are those who say (not the simple comprehension of the verse) that the blessing refers to a later time, beginning with the rule of King David and his descendants lasting until the coming of the Messiah. There is a numerical relationship between the word “Moshiach” and two other words in this verse “Yovo Shiloh” (Shiloh will come) as both equal three hundred and fifty-eight.

Post – Jacob, the next time we find the word Shiloh is in the book of Joshua chapter 18. After entering the land, the Jewish people erected the “Tent of meeting” in Shilo. Here is the place they came together after the wars led by Joshua, in order to divide the land. In this context Shiloh refers to a place of tranquility and peace. The Mishnah (Zevachim 14:6) teaches; “Rest – this is Shiloh.” The Sforno points out that the word “Shilo” is a comprised of end and peace, reflecting that at the end, peace will happen. It can refer to a temporary space of calm, as well as an everlasting one.

The reason this specific place was chosen can be found in the story after Shimon and Levi wiped out the city of Shechem. Jacob is told to leave the area and travel to Beth El (Jerusalem.) Genesis (35:5) “They travelled and the fear of Elohim was on the villages surrounding them and they did not chase the children of Jacob (to kill them.)” The place of Shiloh (tranquility) is on the road between Shechem and Beth El. Thus, traditionally Shiloh came to represent a place of peace and quiet for Jacob and his descendants.

If the blessing of Jacob refers to a leadership identity, then Shilo can refer to Achiyah Hashiloni (teacher of Elijah the prophet, traditionally the harbinger of the Messiah) who came from Shiloh. In Kings 1 2:29-31; 12:30 we read about when the kingdom was split and the people of the ten tribes gathered there. This excludes the tribes of Judah and Benjamin.

Another interesting aspect of Shiloh is that although physically we move from place to place, the spirituality that we connected to in each place remains in place. (Talmud Yuma 39b) Rabbi Yehoshua son of Perachiah (over one thousand years after the tabernacle was moved from Shiloh) related the following: “An elderly man told me: One time I went to Shiloh and I could smell the fragrance of the incense between the walls.”

A similar story is told when the Jews returned to build the second Temple. The Talmud (Zavochim 62b) discusses how they knew exactly where the altar was in the first Temple. One opinion expressed is that of Rabbi Shmuel bar Nachmeini. He says that in the entire Temple area a person could smell the incense. At the spot where the Altar had been, one could actually still smell the limbs of the animals that were burnt.

Thus, while Shiloh is a physical place, it can also refer to Jerusalem where the people achieved rest in the time of King Solomon. Or it might be referring to a future space and time when tranquility will reign.

To those who claim it refers to a person, perhaps the focus should not be as much about the identity of that person but that in that person’s time peace will reign. Then it can refer to a messiah.

Now we will look at some of the meanings of the words of Jacob’s blessings:

The Hebrew word “loh” means ‘no’ or ‘negative,’ yet is usually translated as will not or shall not.

The Hebrew word “yosoor” is often translated as remove or depart. The word actually means “to turn” or “draw.” It can mean to draw near or draw away, as it can turn in either direction.

“Shayvet” means, a rod, wand, tribe or verge (edge, border). It refers to a walking stick, staff, reed or pen of a writer, judge, law enforcer, king, ruler or lineage of a family. It is also a symbol of executive power.

“Judah” is a person and also refers to the people of Judah, whether the tribe Judah or the entire Jewish nation.

“Mechokek” means, engraving, law and writing. It can refer to the scribe’s pen, the scribe or the law inscribing pen, legislator or writer. “Mechokek” is a chisel or strong instrument. Or it can be a place at the end of staff that holds inscriptions.

“Meebain raglov” - from between his feet or legs mean descendants, but can also mean from his lap or from near his feet. 

“Ahd” – until, forever, or prey.

“Key” – for, that, if, but or because. Rabbi Shimshon (Samson) Rafael Hirsch (SRH) writes that “Ahd key” is not about a limited time, and yet it also refers to a time or place.

“Yovo” – shall come, to set or go down as in setting of the sun, (last one) comes.

“Shilo” – peace, tranquility, err or deceive, afterbirth, name of a place. It can mean present to him or that which is his (she-lo) so it will read until that which is (rightly) his. OR Shai lo - a gift to him, until a gift is brought to him, or a special descendant - until he has a special descendant or until it reaches its final nadir.

Part of the makeup of the word “Shilo” is “Shul” which means the end of something. The time will come when the house of Jacob will appear at its lowest deepest end. At that point Judah will not be like a lion, but effeminately weak. Shilo is pronounced in masculine but written in the feminine indicating weakness.

One way of explaining the verse is; the scepter shall not be withdrawn until Shilo ends –rejected. As it says in Psalms (78:60) “He forsook Shiloh and chose David.” Punishment shall not be withdrawn from Yehudah, referring to all those Jews and legislators from between his feet. This refers to the never ending oppression towards them by those who rule by statutes and laws, until the arrival of the Messiah. Or, although punishment will not be withdrawn they will not forget the law.

“Velo” and to him, is an expression of strength. And to Him (the Creator) will gather the nations. 

“Yikhas” – the effete weakness of amim (the nations) will turn. “Keyho” – dull, stunted. Senile weakness of humanity. That last sprout will come from Yehudah . “Keho” means weakness.

“Yikhas” – grasp, break, Symbolic of force used to bring matters into order.

The sentence can be read as: Negative energy is changed (or shifted) by Yehudah, he is set and grounded, and is only needed till time will set and complete tranquility comes to exist. Then all nations will finally come to reconnect with the source of life.

There is much to learn from how people interpret words. Their interpretation tells us something about who they are. Since people are quick to judge others, those judgments often reflect back on the person and his/her own weaknesses. This would speak to an agenda or “chip on the shoulder” of some people of prominence, and thus this is not a mode of perception that is generally taught to people.

People become so focused on having another person taking responsibility for them, that they forget the essence. The future is not about someone else being in control. It is about each person being in control of his/her self and resonating their unique pure vibration in this existence. Each person has a specific soul connection with the Creator. Until we recognize that we are all truly of one source and treat it with proper reverence, we will never be able to give proper love and respect to others.

The idea of a messiah is not that this person is a god, or the only conduit of the true “God.” Rather, the messiah’s presence will be to help or challenge people to find their personal connection with the Creator and creation. A person being a messiah is a temporary fix not a permanent one. Throughout history we find that people become stuck in the tools and the path and never get to the right destination. People will only get beyond the tools and pathways once they fully realize that it is a means to an end not an end in itself.

Introspection is an essential part of personal growth. One of the things that I learned much about from my father and grandfather was the art of introspection. They spent time each day reflecting upon their personal connection with the Creator and creation. In fact they contemplated each situation in life as much as time permitted.

My family did not expect other people to be or act in the same way that they did. Religion was about their own personal relationship with the Creator through the structure of their lives. They took responsibility for personal development and respected the choices that other people made for their journeys in life. We learned how to conduct ourselves from the living example that our elders set for us.

People often look for guarantees of salvation from specific individuals instead of taking the personal actions that are required in order to save themselves. Joseph had everything he desired in Egypt. This gave him the luxury to choose whether or not to reconnect with his brothers. Wisely, he recognized that he had to let go of his anger and to deal with his pain. Otherwise he knew that he would cut himself off from his connection to the source of positive events and growth that he had experienced in his youth. Cutting himself off from his connection would destroy (an important part of) the future for his children.

Introspection that incorporates self-chastisement, self-judgment, preconceived notions or is riddled with emotional upheaval shifts the focus away from the goal.  Furthermore, when one attempts to intellectualize or romanticize their beliefs as a basis for religious consumption, they are often constructing layers that stand between themselves and an open connection. The purity of the flow is uninhibited and does not require the justification of intellectualism. It simply is, and is part of all, and is ready to receive openly to all who seek to recognize their connection within. That is precisely why introspection needs to be pure, simple and selfless.

Life is temporary, as is peace (which is dependent upon certain conditions.) (Proverbs 18:21) “Death and life is in the hand of the tongue.” This tells us that words have the capability for creation and destruction. It reflects that life and death are dependent on many variables.

According to tradition Judah blamed himself for all that happened. He thought he was being repaid for the harm he inflicted on his father due to the result of his suggestion to sell Joseph.  Jacob believed that he was suffering because of how he tricked his father. The Talmud (Brochos, 5a) states that “a person who sees that he has problems should look at his actions.” This is reinforced by what it says in Lamentations 3:40 “We search our ways and examine them and restore ourselves with YHVH.”

(Genesis 45:28) “Jacob sent Judah before him to prepare for him (Goshnoh) in Goshen, and then he came to Goshen.” According to Pirkei D’Rabbi Eliezer 26, the land of Goshen was given to Abraham by Pharaoh with all of the other gifts (Genesis 12:16) when Abraham visited there. That is why Jacob felt comfortable settling in that location. Yet, they still needed, and received the consent of the new Pharaoh in order to live there.

It was in the land of Raemses (Genesis 47:11) which is not the same location as Raamses (Exodus 1:11.) According to Kabbalah the letters of the name Goshen are a specific combination that can be used for protection. That is possibly why the place is called Goshen in the Torah. The numerical value of “Goshnoh” (in Goshen) is 358 which is the same numerical value as the word “Moshiach.” This may reflect a protective quality in the idea of Messiah. Rather than a control or leadership it is about every person being protected by resonating in their own space.

We are aware of the fact that we should take reasonable care to protect ourselves from physical harm. We go to great lengths to lock our property and the space in which we take shelter. Yet we allow other people to infuse their thoughts, feelings and beliefs into our most private space of all. Our relationship with the flow and source of all things should emanate from a private and truly personal space within us.

Why then do we allow others to dictate and reduce our connection to behavior patterns that simply satisfy those who wish to boost their egos and exercise control?

How can we expect to have an open relationship with the Creator when we allow everyone and anyone to fill us with the negativity that robs us of time and desire for personal (and clear) introspection?

Learning about performing those precepts which were designed to help us connect is essential. However, passing judgment, punishing and hating are all part of the disconnection. In the absence of our holiest guides and leaders, we are left with a void. It is up to each of us to do, listen and search ourselves so that we may conduct ourselves properly. While we are required to issue protection against imminent danger, we should not be dictating to others. When people need help and/or guidance; we must remember that giving guidance and wisdom should not cross the bounds to dictatorship and/or control.

When issues arise we are able to see variables in expression. Yet none of them will change the essence of existence. They may arise to guide us, to make us aware of things or teach us those things that we could not figure out for ourselves.

The focus of introspection should be to maintain our connection with the Creator of all existence in order to be a contributing part of one essence and being. When we keep ourselves open to the flow of that oneness we come closer to bringing all existence to that place in a truly peaceful manner. Let us plant the seeds that lead to growth, unity and love within the context of development of personal connection to the Creator that will ultimately bring the peace for which we are all yearning.

Time passes so quickly that our daily reality often floats by as if it is just a dream. What we perceive as having importance in one moment is often inconsequential in the next. While history records what has happened, memories fade, and recollections are often tainted in written accounts, being subject to the person who has chosen to record (or create) the facts. That leaves us with as many possible interpretations about what has happened as about what is to come.

Moving into the next phase that is characterized by the prediction of “endlessness” has become an obsession with worrying that wastes much time. The “end” of something does not mean the end of existence. Rather, it indicates a time of change or transformation.

People endlessly speak and debate about the circumstances that will result in the “end of days.” For all of the discourse it simply indicates a time that heralds the  end of existence as it currently exists. This will be followed by the bloom of a new form of existence. One may choose to focus on “fear” of the end or on the beauty of something new. 

The seeming endlessness of the concept of “forever” fills human imagination with a myriad of possible scenarios. For many, the potential of those circumstances is far too much to contemplate. Thus, they focus on what they think they can control in the present, irrespective of the fact that the limitations of what they seek to control will ultimately resign their actions to “dust.” The fact that one has the ability to exercise control in the present does not necessarily do anything to address the future.

In this existence, our experience has been that new life comes as a result of struggle and pain. While we fear that this is what must be the definition of the “end of days,” we do not really know how the next existence will come about. It is yet to happen. The only way we will know the truth of it is when events occur. As such, winning the debates and arguments does nothing but gain human acceptance for some ideas which have yet to prove their veracity in future events. Rather than wasting time with issues that are beyond our control, we should focus on the present.

The infinite existence that gives life in each moment is truly forever. Yet there are only relatively few who recognize and bond with it.  

(Exodus 41:1) “At the end of two years of days (shnosayim yomim) and Pharaoh is dreaming.” Two years is Shnosayim which also means study, sleep or change. “Days” refers to life as we know it. The verse also refers to the end of time as we know it when change will occur. It will be a time when the revelation of the Creator will be expressed in a deeper and more expansive form.

Pharaoh is a generic term referring to the ruler of Egypt. The word “pharaoh” means free or unbound (loose.) This name reflects that only the leader – a pharaoh, was free from the limitations enforced on people. The people lived within the strict confines of the caste system. Only the king was free from those rules. Naturally he was still bound by the duties that were required of a king.  

It was as true then as it is now that certain people live within a dream that is constantly unfolding. Theirs is the world of lordship and control over others, which leads them to erroneously believe that this form of control actually gives them supernatural ability. However, the dream ends for all of them as they find that they are not the exception, but fit into the universal rules which dictate the true order of things.

In the dream, “He is standing on the river.” The word yeohr is without the letter vov and therefore it means; “a flow that has the potential for clarity.” When the “end of days” occurs, those who believe that they have a stranglehold over people will find that their belief is no more than an illusion. Yet they will be confused by the seemingly sudden change of events. The people who have been subservient to them will come up with a variety of explanations, but will still not understand exactly what is happening. 

At that time people will turn to those with a direct connection to the source of life for direction and guidance about how they should conduct themselves. They will either choose to listen, or then be disconnected from the new flow of life.

The word forever has a variety of meanings. Most of the meanings associated with the word are associated with people’s dreams and desires. It is understood to each person based on his/her limitations. In actuality it can refer to the “forever” of this life, or that of days beyond this existence. It may be restricted to the physical, or the spiritual, or to a combination of both.

In Hebrew the word forever means “until the end of something,” which is why people have used it as a contrast to their current life cycle, which is finite in nature.  The next “forever” will not be bound as the previous one, but it will still have parameters.

The word forever fires the imagination of people. It allows them to make statements like; “Jacob did not die.” “David the King of Israel is alive and existing.” Many similar statements are attributed to a variety of other people (of favor) or other concepts (of favor) throughout time.

We know that Jacob and David both lived physical lives and died physical deaths.  It is the energy and life force that they brought forth that lives in continuity. Yet there are those who cannot relate to anything other than a simple verbatim physical interpretation of the words “did not die.”

According to Kabbalah, the body of Elijah the prophet was elevated in resonance to the world of Yetzirah and that is why he is able to return to physical form easily. Yet his spirit and body were still separated.

The following are Hebrew words/terms that mean ‘forever;’ olam, olam voed, netzach, selah, olmay olomim, ayn sof.

“Ayn sof” means “no end.”  It indicates that there is a beginning but it is endless. Selah means the removal from one state of being to another.

The Hebrew word “olam” is used to mean “world.” The reason world is called “olam” is because it conceals (he’elam) within it the source of life. It has other meanings such as ‘endure,” in Ecclesiastes1:4, and “time,” in Ecclesiastes 1: 10. It thus refers to a span that lasts as long as the concealment of the world, endurance and time exist. “Leolam” means ‘forever till the end of the world,’ in whatever way that ending comes about.

Leolmay Olomim and Olam Voed are both translated as forever or forever and ever. Leolmay olomim means for the duration of worlds. Olam voed means for the duration of world and time. Once time ceases so too does olam as it exists within the context of time. Sometimes the phrase describes a known time limit, and sometimes it refers to an unpredictable time limit. Olam voed also refers to that which is limited by concealed expression and time.

The word ‘voed’ has the same letters as ‘vaad.’ ‘Vaad’ means a group coming together. They congregate at a specific time in one place. It is reflective of an aspect of oneness (although committees themselves are not of one mind.) Ahd means ‘until.’ ‘Olam voed’ can mean; until all things come together. The word “ed” means witness. Thus ‘olam voed’ can mean as long as the world exists, it is witness to the existence of the Creator, until the time when the oneness is revealed.

Some people can only relate to the physical realm. Their relationship to the spiritual world is that which is comprised of physical composition and imagery.  They do not understand that ‘olam’ has limitations. They do not relate to the deeper aspects of concealment as relates to ‘olam’ and ‘olam voed.’ In this context forever means as long as the light of creation or the life force of creation is concealed. Each world is an expression and concealment of the source of life.

Some people talk about this world and the next world, they are not aware that the next world is also divided in stages. The world after death has after it the world of resurrection and that has a world after it. Endless worlds are not what is usually meant as forever.

In the Talmud Sanhedrin is written, “Ayno yored mishom leolam,” he never removes himself from a matter forever meaning till it is concluded. This could happen at any moment. There the word olam – forever can mean and happen on the same day. Forever means as long as one is involved in a specific matter. At that time it appears as if nothing else exists. We see people acting or reacting to things as if the whole world is dependent on it. That is until the person steps back and gets a fresh perspective.

The word netzach means forever and victory. When people are victorious they think and feel it will be that way forever. It is a composition of two words: netz and zach. Netz can refer to a hawk, feather, bud blossom or the first rays of the sun. Zach means pure, fresh, clear. As long as it remains pure it is forever. Once that purity is tainted by even the slightest element it loses its connection with beyond. 

When the words netz and voed come together it means something that has no interruption in all worlds.

This week we celebrate Channukah. When we make the second blessing over the candles we recall the miracle. It is referred to as a miracle of “Bayamim Hahem, Bizman Hazeh! Simply translated it says that the miracle happened; “in those days, at this time.” It is an interesting juxtaposition of wording vs. timing. If we look at it as a message that comes from beyond this time and space we can see that all things have the potential to transcend the current existence. As such all things have the prospective to move to a new time and space in whatever form the Creator deems to be the future. Whatever we have to do to get to that space will become the natural movement as we bond with the Source of All Things and attain our proper place in the flow of the future. 

Just as the miracle of the oil allowed for it to burn slowly, so do we stoke our internal flame and bond to last with the Creator “leolam voed.”

Delving into the past can be useful in helping us to better understand our identity, especially in regards to the derivation of our attitudes, beliefs, emotions and thoughts. When our curiosity about our past, as well as our future, is balanced, we can use the information that comes our way as guidance and a stabilizing force for motivation and growth.

Yet, our desire to know the future (as well as our pre-occupation with the past) is often so extreme that it tends to distort our perception and behavior. The Torah (Bible) singles out specific stories of ancient times and elaborates on them to the extent that it is needed for our future, the future of Israel and that of the Jewish people. 

Regarding the pursuit of the future and discussion of the past; there is an elaborate description of its origin (and the journey of the Jewish people) in the story told about Yosef (Joseph) and Yehuda (Judah.) There is much discussion about a future Messiah from Yosef and Yehudah. It was their father, Jacob, who continued the legacy of Abraham and Isaac. (Genesis 37:1) “Yaakov (Jacob) settled in the land of his fathers.”

The place was Hebron (Chevron) as mentioned in Genesis (35:27 and 37:14.) According to Yonason ben Uziel, Jacob’s sending of Yosef to visit his brothers came by advice of (the spirit of) Abraham. Jacob walked with Yosef from Chevron to the valley (Emek Chevron) in order to see him off on his journey. During this walk they had a discussion. Many years later it was by virtue of a description of the contents of that discussion that Yosef was able to assure his father, via the message sent with his brothers that he was still alive, and flourishing as a ruler in Egypt.

The Hebrew word that is used to tell us that Jacob settled is “shev” and not “gor.” The word “shev” has a connotation of being a peaceful action. Additionally the verse uses the word “megooray” to say the place his father had lived.

“Megooray” has a variety of meanings. Residence, young animal (Ezekiel 19:2, Lamentations 4:3), assemblage (Ezekiel 21:7), granary (Haggai 2:19), fear, (Psalms 31:14, Jeremiah 6:25) terror or a hole that has plaster smeared within to hold something. In Aramaic it also means fall (Genesis 49:17, Ezekiel 39:3.) Rearranged the letter of the word, megoor becomes gemoor which means finished or cut off as the Aramaic translation in Job 23:17. It is a word that does not hold the same peaceful feeling as the word “shev.”

A child derives peace and comfort from the knowledge that parents and family arrange to take care of his/her needs. Adults also want to have the feeling of security and safety. Despite these general definitions, there are people who want to live as far away from their parents as possible. This is often due to pain and discomfort that is a result of extreme disharmony between them.

Although Jacob wanted to dwell in comfort, he ended up becoming distraught over issues that were associated with his children. Jacob’s life became torturous. First, his most beloved wife died. A while later her son disappeared. While it is common to use the terms heaven and hell as referring to conditions after death, it can also describe the living conditions that some people suffer during their time here. When everything is comfortable and going smoothly, a person associates it akin to living in heaven. When things go very wrong, causing a person’s daily experiences and feelings to be shaky and unbalanced, the person may associate that feeling as being akin to “living in hell.”

On a less tangible plane, when the energy or consciousness of a person leaves the body, it is dead. Yet the energy that is associated with the body of the deceased is not dead. When it is stuck in the physical place it inhabited while alive in the body, it is not free to pursue its spiritual journey. It then experiences the torture that people refer to as hell. When that energy is released, the soul can progress to its proper place, which is called heaven.

The terms heaven and hell have been used for millennium to appeal to the fear factor that controls people and their behavior. Leaders have wrongly created a definable system of reward and punishment in order to set their own standards and dictates of behaviour. There is often a very thin line between wanting to guide people to behave properly in their connection with the Creator, and wanting to affect behavior that is either self-serving or just easier to calculate and create pat methods to handle.

Being a leader is not easy. Leaders and role models must learn that while they may set the tone for many, there are those who must do things that they are here to do in the mode that befits their gifts as well as their purpose. A mold does not, and cannot, fit every person in the same way. Although today we are not sure of delineations, we must at least bear in mind that there are some who do not fit the “all or nothing” mode because they are specifically in tune with their identity and needs. This is a concept that needs to be explored as for years; some of our most revered Kabbalists and teachers have known the wisdom of this but have kept a closed silence on the issue.

The word for hell in Hebrew is Gehenom. It is the name of a physical place. (Kings 2 23:10) “Gay ben Henom.” Joshua (15:8, 18:16) mentions the name Gey ben Henom and then repeats it as Gehenom without the word ben. Nehemiah (11:30) mentions the place Gehenom. It was a place of fire and death.

(Jeremiah 7:31) “They built the altars of Tofes that are in the valley (Gey) of the son of Henom, to burn their sons and daughters in fire … (7:32) .. days are coming when it will be known as the valley of killing.”

(Chronicles 2, 33:6) “He passed his sons through the fire in the valley of the son of Henom… he was profuse in doing that which was evil in the eyes of God, to anger Him.”    

(Zohar 1:254a) “In the land of Gey is the width and breadth of Gehenom.” (Zohar 1 254a) “The land of Gey is called Gey ben Hinom.” In Jewish traditional texts there are descriptions of seven worlds one of which is called Gey. A description and analysis of these realms is beyond the scope of this page.

The Hebrew “Gehenom” is composed of two words “Gey” and “Henom.” Gey is a valley. (Deuteronomy 34:6) “He buried him (Moses) in the valley (guy) opposite Beth-Peor.” Yehoshua 8:11 “And the valley (guy.)”  (Isaiah 22:5) “For it is a day of turmoil and trampling and confusion .. in the valley (gey) of vision.”

Gey also means ego. Geyha (Hebrew letters gimmel yud hey) mean brightness or shine. Nom means sleep or speech. Henom means they are. In the Talmud Eruvim 19a Hinom is used to refer to acts of vanity.

Gehenom is associated with physical death and negative action. Hell is a physical place of death and destruction. It was a physical place on earth. Apparently during the course of time, the understanding of it became transposed to mean a terrible place that one goes to after they die. At some point it became used to scare people about what could happen to them if they did not behave in a certain manner during their lifetime. The success of this fear tactic encouraged its use within most religious and social beliefs. It became key into frightening people about what would happen when we die. It was easy to replace the unknown with definition for people who fear the unknown above many things.

If you look at the words and imagination that people use for life after this world it is not spiritual but all based in their limited physical perception. For others their vision of the spiritual is based on the physical energy they have created and that is how they experience the spiritual.

It is interesting to note that the gehenom (or hell) that is described to scare people about what could happen after they die is never mentioned in the Five books of Moses, the Prophets or the Scriptures. The word first was used to refer to negativity in the physical and lower world. Following that, people also used the term in relationship to relate to the spiritual realm.

There has been similar misuse of the word “Shomayim” being translated as “Heaven.” The word shomayim is composed of two words “Shom” (there is) and “Mayim” (water.)  This would indicate that the word “Shomayim” refers to the sky from which rain falls. An alternate way to understand the words is to see the words “aish” (fire) and “mayim” (water) within the letters. (Zohar 2,164b)” Ohr” and “Choshech” (light and dark) were combined by the Holy One Blessed is He and Shomayim was brought forth. (Zohar 1,77a) The Shomayim made of aish and mayim was solidified through Ruach (spirit.)

Thus Shomayim possesses complete balance. As a result it came to be used for the word heaven. Yet the original understanding was not meant as the “heaven” that people envision as a place that rewards them for good behavior upon their death. Precise balance is a wonderful thing but that does not make the word transferrable to present the concept that man has invented to attach comfort to our understanding of what is beyond death. When people limit themselves trying to attach esoteric knowledge to the physical they might connect with the terminology on a personal and physical level. Yet it does not help them if they do not understand the concept of the spiritual realms to which these terms truly apply. This brings greater limitations in their attempt to have a direct connection with the Source of Life, the Creator of all existence.

We have reached an age when it is critical to understand that it is incumbent upon mankind to explore and learn, use the gift of understanding that we given. It is time to remove the blockages that were planted over the centuries through words that serve to block our personal connection with the Creator. It is time to reverse the abuse of those who thought they alone were allowed to learn on behalf of others and then dispense whatever information they felt appropriate.

In todays age of information and exchange there is simply NO reason that people cannot do some personal research or find themselves a teacher who will help them take responsibility for their knowledge and its applications. Doing so will go a long way to erasing some of the negative energies that have influenced our “just” societies and caused horrific results. This can be an opening to restore balance to humanity.

Jacob represented a person who was aware of the potential for balance in each moment. Although he too was blocked for many years, he never gave up the endeavor to achieve that balance. We must all learn from his example NOT to give up. We must learn to mold ourselves to that flow and balance, and leave man-made perceptions behind, as we unwittingly crippled ourselves with vivid imaginations that are loosely associated to reality. Armed with truth we move forward as one…

(Genesis 32:25) “And he was left, Jacob, alone. And a man (a spiritual being in tangible form) struggled with him until the rising of the morning rays.”

During the course of a lifetime almost every person has experienced the feeling of being left alone. Some people respond by closing up part or all of themselves. Many move forward, but only after they have constructed walls to protect themselves. Others look to fill that void by creating short or long term plans or actively pursuing a purpose in life.

Yet there are those who continue to suffer from loneliness no matter what they do. These people may become part of the “walking dead,” or actually die of heartbreak. It is also important for people to realize that it is normal to go in and out of thoughts or experiences of loneliness. This is often a time of wavering between desolation and recovery.

A self-obsessed person is also lonely but does not realize it. A person who loves everyone else but despises him or herself is very lonely. For some this loneliness can burst upon them after a time of public acclaim. It is a long road for a person to come to terms with the traits they must preserve and those to be discarded.

For the few who are determined and have strength, experiencing the challenges that come with loneliness presents an amazing opportunity. For them it is a time of rejuvenation, of creating themselves anew, a chance to deal with the curve balls that life often throws our way. They understand the logical thought that “when one keeps on dealing with issues in the same manner, they are likely to get the same results.”

By making some alterations in attitude they increase their chance to succeed where they have failed in the past. It can be as simple as realizing that going forth with a smile and positive attitude can make a tremendous difference.

Possessing strong spiritual traits does not serve to make a person less lonely. If we were destined to live here as spiritual beings we would not mesh properly with humanity. Those so destined would only be able to live with people who are similarly spiritually endowed. That might provide some comfort but may not allow them to fit into their surroundings.

Balance is always a key to inner harmony and happiness. Those whose lives are totally ensconced in assisting others can also be lonely. This is because they tend to spend all of their time helping others without ever having the time to take care of their own basic needs. It can destroy their inter-personal relationships and cause imbalances in the way that they treat other people who come for help. They are often lonely not knowing how to fulfill their personal needs despite the enormous energy they invest into helping the world achieve balance. Theirs is a difficult balance to maintain — having abilities beyond the pale and having applications that must be balanced within this existence.

The Hebrew word for alone is “levad.” The same exact letters can be pronounced “lovood” which means “joined.” The word “levad” is a composite of two words, ‘lev’ and ‘bud.’ (The Hebrew sound for ‘b’ and ‘v’ are represented by the identical shaped letter with a different stress.) The first two letters; “Lev,” means “heart.” The last two letters “bud” means “linen or loneliness.”

Torah law (Deuteronomy 22:11) states that wool and linen sown together shall not be in the clothing that you wear. The reason flax or linen is called bud in Hebrew is because it needs to remain a solitary entity and not be sown together with wool. An olive press that separates the oil from the olive is called, “house of bud – Beit Habud.” As it causes separation that result in solitary separate entities, it has the word “bud” in it.

The word “bud” has a variety of meanings. Bring forth, something that sprouts forth, pole, create untruth, exaggerate, fabricate, except for, besides, each side of a scale, separate or alone with strength. All of these things are expressions of some form of separation.

One must understand the expression of “self” in order to define oneself as an individual. Although sharing is wonderful, it can be draining, and so may interfere in the healing process. Thus a person needs alone time in order to recuperate or rejuvenate. That does not mean isolation. It is maintaining individuality and working on their issues while maintaining mixed company.

It is important to find acceptable self-definition before establishing a relationship with someone who is not responsible for their prior “baggage.” Of course some people simply function better alone, and are able to maintain status quo in their balance with the universe. Although it might not be as expansive as those who are more functional as “people-persons,” it does not preclude the fact that some people live better alone, while the rest of us do not.

Jacob struggled with a spiritual force. While a spiritual force may be akin to a god to many people, it is actually one of the Creator’s messengers that prompts movement in the forces of creation. Jacob’s struggle lets us know that it is human to struggle in attempting to establish balance and find our proper place and purpose in this realm.

When we have responsibilities, we have a sense of purpose. That does not mean that those responsibilities are the underlying purpose for our existence here. Our purpose may be one that changes, in ways that we do not yet perceive, as we travel on our journey through life.

Israel is (Numbers 23:9) “A nation that will dwell in solitude.” (Deuteronomy 33:28) “And Israel will dwell secure alone like Jacob.” The Hebrew word that is used here to denote “like” is “Ayn.” The same letters spell the word “ayin,” which means “eye.” Jacob recognized spiritual power, yet that power could not stop him. Throughout the history of mankind, the children of Israel have been and still are surrounded by nations whose goal is to annihilate them. Yet they are still here.

It is stated that at the end of days (Isaiah 2:11) “YHVH alone will be exalted on that day.” There will be one power that guides all. (2:20) “On that day man will throw away the gods of gold and silver.”

The loneliness that currently eats away at people will cease to exist. It will be a time when we will clearly see the Creator force in everything. We will understand how as individuals, we are truly part of the universe and all of existence. Loneliness will cease to exist because there will be no other energies to pull us away from the true oneness of existence. We will all experience wholeness and connectivity to the universal flow. We will be blessed with knowing that we are part of the completion with no need for any validation. We will exist as the Creator’s beings in harmony and perfection.

(Genesis 30:40) “And Jacob separated the sheep.” In the simple meaning he divided the sheep into groups.

As is often the case, Hebrew words and letters hide within them a depth that is only brought out through various texts in Hebrew which discuss the spiritual context of the Hebrew letter and verse.

Jacob had a deep spiritual knowledge. The Hebrew text reflects that the separation discussed indicates that he had an innate knowledge of the many channels of energy and life that are reflected in the physical.   

Kabbalah explains that Jacob separated the letters of the word “keves,” which is the Hebrew word for “sheep.” The word “Keves” is composed of three letters. The first letter is a ‘chof,’(sound represented by the letter “k.”) The second letter is called vais (because it is lacking a dot in the center – if it had the dot it would be pronounced “bais” or “bet.”) The third letter is called sin (it is the same form as shin with three lines coming down to one point, the differentiation being whether the dot is placed above the right or the left arm of the letter.) 

Another aspect of separating the letters is shifting the order of the letters to understand their various meanings. Yalkut Shimoni (Pinchos note 771) states: Bais Shammai explains that the word “Kevosim” (sheep) denotes ‘kovesh’ – which means, “Suppressing sin,” as it says (Micha 7:19); “He will again show us mercy, He will suppress our sins.” (Talmud Rosh Hashonoh 17a; Keser Shem Tov 19:2.) Suppressing sin means that the sin is only suppressed, not totally erased.

Bais Hillel explains: “kevosim” denotes ‘Kevos’ – cleansing, as it says in Psalms 51:9; “Cleanse me and I shall be whiter than snow.”

This means that the letters of the word keves (sheep) have two other meanings. One is ‘kovesh’— restraint, and one is ‘kevos,’ — changing from darkness to light.

Kabbalah describes what each letter represents. The first letter ‘Chof’ represents ‘Kesser,’ a spiritual level called ‘Crown.’ The letter ‘Bais’ represents the two intellectual capacities of ‘Chochmah’ and ‘Bina.’  The letter ‘Sin’ represents three emotions as they are conducted by the intellect.

(Sefer Ha’eruchim Chabad – Osiyos, letter Shin, p.405) ‘Kesev’ refers to emotions which are higher than intellect (chochmah.)  The letter sin before the vais represents ‘Turei Chashocha.’ This literarily means mountains of darkness. (Sefer Ha’eruchim Chabad – letter shin pages 445-450.) While the word darkness has a negative connotation, it also has a spiritual meaning that is beyond light. It refers to that which only the Creator knows, which it is beyond our comprehension which is why it is called, choshech – darkness.

(Koheles Yaakov erech Keves) Keves is an acronym for the twenty-two pathways that exist to connect the brain with the heart (Chof – Bais Shvilin.) These are expressed through the ten sefirot. The number of elements used here are thirty-two. The Hebrew word for thirty-two is lev meaning heart. (Toras Chayim Admur Hoemtzoee) The heart is called lev because it receives in thirty-two pathways from wisdom. 

Genesis (Chapter 30) describes Jacob’s natural knowledge of how to affect the color of new born animals. He manipulated sticks (at the watering hole so that the animals would see them) in a way that would cause their new born animals to be either spotted, speckled, ringed or solid white.

A truly responsible person attempts to calculate the effects of his/her actions, not only as they occurring in the present, but in consideration of their impact upon the future (generations.) How responsible are we if eat things that are detrimental to the well being of ourselves and that of our children? Far too often, we do not give proper consideration to things before we take action.

The Talmud states the following without delineating a reason. (This is also repeated in books of Jewish law.) “Milk that was milked by an idol worshipper and is not seen by a Yisroel, is prohibited.” Many attempt to explain this by noting that it is obvious that the reason for this is to prevent any milk from a non-kosher animal to be added to kosher milk. Yet the statement in the Talmud does not clarify itself by adding a caution to people to be sure to only use milk from a pure animal.

Kabbalah and Chassidus offer another perspective with regards to the requirement for cholov yisroel. They explain that milking that was not watched by a Yisroel has a negative impact in the mind and/or heart. I understand this to mean that sight has the power to elevate the energy of food (in this case milk.) The name “Yisroel” is a composite word, composed of two Hebrew words – “Yashar” and “El.” “Yashar” means “straight” and “El” means “power.” The meaning of the name “Yisroel,” translated as “Israel,” actually is, ‘direct connection with the source of power.’

The word “Assur,” which is often translated as prohibited, also means “tied down.” This means that the energy of that food ties you down (physically and/or spiritually.) It is a food with low vibration, and as such, it should not be consumed.

Apparently more than fifteen hundred years ago there was a Rabbi who recognized that there was an issue that affected milk, and suggested an appropriate way to deal with it. As it was not something that ordinary people would relate to, it was stated without delineating a reason for the responsive action.

In today’s day and age we must still be aware of the fact that there are issues with the milk that we drink. Yet while this caution still applies as it was given, it is not necessarily to be interpreted in the same simplistic way. Antibiotics are infused into the food given to animals. These medicines are transmitted through their milk. The infusion of antibiotics may protect some of the animals and thus the literal “cash cow” of their owners. However, this practice has altered and contributed to a deteriorated rate of antibiotic success, and adds to the breeding of superbugs (resistant to antibiotics) in the public arena.

Today it is also common practice to inject the cows with hormones, or add hormones to their food. This means that most consumers are drinking milk with added hormones. This applies to other foods (as well as other additives) that are put on the market for human consumption. The added hormones have a negative effect on all people. Additives that are not natural to human consumption are commonplace in our food sources. The effects can be minimal to severe, and in many cause devastating results.

In 1972, Dr Jean Jofen presented to the Fifth World Congress of Jewish studies, a scientific paper entitled, “Long-Range effects of medical experiments in concentration camps: The Effects of the administration of estrogen to the mother on the intelligence of offspring.”

During the 1960’s, Dr Jofen administered thousands of IQ tests. Many of the children who were tested were children of holocaust survivors. An interesting phenomena that she noticed was that the IQ scores of children born to women who had been in Auschwitz were significantly lower than the children (of the same age) born to women survivors who had been imprisoned in other concentration camps.

While interviewing the cooks from Auschwitz she found out that they had been instructed to put hormone estrogen into the soup that the Jewish inmates were given daily. She also interviewed many Auschwitz inmates who recalled having hormones poured, liberally, into their soup.

It is possible to acquire milk and other foods with no added hormones or other additives. However, it often requires, research, travel and elevated costs to obtain these items. Actually, there is minimal demand by consumers for those products. Publicity issued by dairy companies may be at fault. When advertising the presence of hormones in dairy foods, advertisements claim that there is no significant difference between milk from cows with hormones or antibiotics and milk from cows that were not treated. The advertising may describe the way milk looks but it does not address the issue of long term effects.  

This is not the only issue with milk. For a period during my childhood in Australia we were able to obtain and drink raw cow’s milk. The feeling, taste and energy in that milk was different from that of processed milk. Pasteurized and homogenized milk seemed to be lacking in positive feeling and good taste. Today’s processed milk is more like water with a cloudy white solution in it rather than like real milk.  

Naturally occurring vitamin D in milk is destroyed during the process of pasteurization. Milk producers try to compensate by adding vitamin D to the end product. Buyers are deceived into believing that the added vitamins compensate for what has been destroyed. However the man-added vitamins are not well absorbed. Most are eliminated from the body.

Laws that require pasteurization of milk create a variety of problems.

An important aspect of raw milk is that it rich in digestive enzyme. That enzyme is also destroyed when the milk is pasteurized. The pasteurization process makes us vulnerable and causes more allergies and sensitivity to dairy products. Homogenization causes difficulties in that the natural fats in milk are broken down. The body absorbs liquid and fats differently. Homogenizing fats and liquids together allows the body to absorb those fats into arteries of the body leading to much damage. Detailed information about these issues is readily accessible on the internet.

People interfering in the process of nature feel empowered to make changes as they see fit. This reflects the fact that they believe that they can change and thereby control the nature of something without worrying about the eventual consequences of those changes. Power and greed then take precedence over the best health interests of the public. Heads of corporations become elevated to the status of gods and are worshipped for their ability to generate mega money. This then becomes the modern version of idol worship.

According to the Talmud, such milk is prohibited as it affects the energy balance in a person. Milk that is called “Cholov Yisroel” may be “seen” during the milking process. But, how can ignoring the danger to human beings be cherished over protecting their health? How can one who claims to seek connection to the Creator by elevating the energy of milk even consider endorsing a product as being Cholov Yisroel if they neglect the very basic considerations of decent conduct? Rather than removing the impediments and then lifting the energy of the products, they endorse dosing it with poisons and additives as dictated by the new “gods” and their “idols.”

It seems to me that if anyone were to apply any law or ruling, the first and foremost thing would be to do no harm to people. Then we can begin to address that which elevates us in our bond with the Creator. Yet, people continue to insist that as long as they use whatever interpretation they can get “rubber stamped” in exchange for money, that they can still be “yashar” (upright) in the Creator’s beholding. When will they wake up?

The world was formed with balance in everything. Humans have a tendency to imbalance matter. We create problems, and allow ourselves to remain blind to what initiated those health problems. Even worse, sometimes we know about them and ignore the facts while pretending that we are doing our best. It is time to own up to the truth and figure out how best to remediate the problems, rather than increase them.

Yaakov (Jacob) understood the balance in nature. Thus he knew when to make proper use that knowledge. When we respect our Creator and creation there is an innate balance in everything, we can react to things in a balanced manner. When we attempt to extract whatever we want with total disregard to the natural balance, we cause long term affects that we do not foresee at the outset of our actions. We have become accustomed to accepting the presence of dangerous ingredients in legally accepted foods without fully understanding the potential and actuality of long term damage. If we so choose, we can reverse some of these problems by going back to natural ways of eating.

This may be a difficult and challenging journey. Yet the more that people take part in this journey, the more we can regain control of our general health. This is the best and most assured way to ultimately cut down medical bills and health problems.

It is true from all perspectives that we do not run the universe. Nor are we really in charge of what will happen in any given situation. However, we were blessed with intelligence and logic and the ability to have understanding and compassion. One would think that when we desire compassion from the Creator, we ought to at least have done our best to extend the same to the world around us. Let us strive to make choices with regards to our well-being and nutrition that reflects the fact that we are active partners in protecting ourselves and others to the best of our abilities.

Each age brings about opportunities for growth. As history has repeatedly demonstrated, some forms of knowledge can lead to dangerous ends. When our actions speak of worshipping the money idol, we forsake something in our relationship with the Creator. When we choose to utilize our gifts to help balance our environment, we may forgo money and wealth. However, the riches we reap in terms of healthful living will repay us in a multitude of ways.