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Balak is a Parasha that ends with Pinchas the son of Aaron slaying Zimri and
Cozbi, over threatening matters of Torah existence, by means of promoting illicit
behavior between Jews and newly found Gerim. The tactic was brought out through
the sorcery of Balaam and Balak, the two agents who worked together [in theory]
to curse Israel's existence. The story takes about every road one can think of,
and each time the antagonists run into Murphy's Law – as the worst happens at
the worst time and in the worst way – at each pending curse of Balaam; they
turn into Israel's greatest blessings to record. The story however, as it is told
over in Jewish circles, garners little to no attention, i.e. not much creative
thought is put into a character sketch as to the true nature of the men behind
the masks, in Balaam and Balak. Perhaps the answer dwells in a much deeper
reservoir, in that Parashas Balak's identity as a whole may require a further
investigation. The answer isn't what we think Pinchas saw with his eyes [as the
verse says "Pinchas saw"], rather it's what his mazal [spiritual
eyes] saw; and once we can open our eyes into that reality, the masks come off.
The outcome is simple: once we can see through Balak and Balaam, the keys to
ultimate reality are found in an obscure passage in the Talmud's Chagigah…"of
the nut and the rabbi."
start off the fireworks, the Mystic of Tzfat "The Arizal" [d. 1572]
writes in his commentary of these Parshiot [Balak and Pinchas] that through a
series of gematria [numerical value] in association with Pinchas' zeal, we
arrive to a number of "453." This number has several highly spiritual
undertones, as not only is it the value of "King Messiah" but it also
rings a bell in the direction of Song of Songs 6:11. The verse there says, "I went down to
the garden of nuts, to look at
the green plants of the streams, to see whether the vine has budded, if the
pomegranates were in flower." Now that the Arizal has enlightened our eyes
into this verse and location, the Vilna Gaon commentary is, with
all things being equal, quite apropos.
Vilna Gaon in his epic commentary of Song of Songs, illustrates key points in
our verse, namely analogy of the nut and its deeper significance. He brings
the Talmud Chagigah that compares the nut to Torah scholars, or rabbis. In
Kabbalistic literature, there is a concept of Holiness, and shells [Klippot].
The nut is the greatest example of this concept, for it contains all of the
necessary components to drive the imagery presented by the rabbis. Thus the
nations are compared to the nut, and the rabbi is symbolic of a Jew who has a
tradition of Torah passed down in his midst. The comparison of the nations and
the nut, is explained as its contents beyond the shells, contain something holy
and pure inside, but remains a mystery until it sprouts up and becomes
prominent in the eyes of its beholder. The Vilna Gaon continues through the
verse keeping shape, until arriving to a clear telling over of the fate of all
of Israel; the same Israel that is expressed in the Four-Headed Letter Shin
that is composed of Priests, Levites, Israelites, and Gerim.
nut and the rabbi have two things in common: both can get dirty, and when they
do, it does not spoil the inner contents, and the nut and the rabbi need not
get dirty. Should they no longer become soiled on their exterior, their inner
holiness can shine through, and they are both appropriately "Kruvim" –
the angelic man, seen in one mutual holy light. The rabbi and the nut were just
a necessary means of explaining the fallen state of man, and, as is known until the
World is repaired, the world is somewhat dimmed. The rabbi has been given
Torah, but no knowledge of "Kruv" and thus his exterior is emboldened
with, "I am black, but I am beautiful" as King Solomon writes. The
Ger knows of Kruv, but without Torah, he is destined to become sullied, and with
a hardened stance, as he waits for his contents to be explained to him. For the
Ger is the classic ugly duckling, whose redemption will reveal his swan song –
when he can finally sing his angelic praise to God as a proper Kruv. Both men
are profusely blessed in Creation while being severely limited in their fallen
state. The Light of the Messiah will unite the Full House of Israel, and
disregard the monikers of the old rabbi and nut imagery – replaced with a mutual
status that is symbolic in the Torah of two Kruvim donning the cover of the Ark
of the Covenant. Through Mazal and Torah as one – this reality will be
traditional "three headed letter shin" as the Gaon details, represents
three types of Jews/"rabbis" – the wise man, investigator, and the
one who seeks to fulfill commandments. And this is the intention of the verse: that God "goes down" to the garden of nuts [as anyone non-Kruv is as
a "nut", and thus the World is defined as "nuts"], and he, in the revelation "there, is destined to find the Fourth House – the Ger who is
intermingled in this scheme. The rabbi presents a ladder for the Ger, for him
to find his Kruv-self, and helping the Jews do the same. He may begin by taking
on the commandments [Ger Toshav from Nachri], then delving into Torah with his
newfound eyes [Ger Tzedek], and ultimately, once he find the true wisdom, he
realizes that he is just "Ger" from there onwards: he pursues
God, and Ger becomes synonymous with Kruv, as King David said of himself, that
he was simply, a Ger.
their partnership – the Jew and the Ger - the rabbi will begin to open his eyes
too; realizing that the commandments - Torah's, and Wisdom's - that he yearned
for, were simply a path for him to realize his unique Ger status that takes
place on the Land, as he is destined for Kruv-being too. The irony is that the entire construct is of
the Kruv-Torah marriage; each one has half of the story, and the context
doesn't take hold until each side "plays their cards" right. Therefore they play
the nut – rabbi game, until the Ger realizes he can be a rabbi and the rabbi
realizes he was being a nut! At that point, the real game begins, and the
Kruvim can then rightfully get to know their Creator, as Brothers sitting as
is the real [Parashas] Balak; our classic villains of Balak and Balaam
accompanied with our heroes Pinchas and his supporters, only tells half of the
story: the rabbi's version. The other side, is the nut who sprouts into a Tree
of Life [as the Gaon likens the position of the Ger to that of the Tree of
Life] and dares to fly. The Kruv Parasha endeavors to know such things as
"Why or how did Pinchas fly?" or "What is really going on with Balaam's
donkey?".... and every other question that makes the rabbi and the dirty nut
cringe. For it's either too much Torah or too much fantasy for either side to
stomach. It is for this area in particular that the Torah of the Messiah will
shine brightest, for in efforts to clean house, we had to get dirty. And the
rabbi and the nut were born – much like the infamous Red Heifer - that swears
from its impurity that it causes, its waters will indeed purify.
these 2,000 years of Messiah, we have seen epic times of revelation - from
Zohar, to the Arizal [as we stated here], and the Chasidic movement, until
today – as we sit and pray for the Messiah and redemption to the Full House of
Israel. It is through the hidden dimension of Torah, namely applying Zohar and
Arizal teachings through Chassidut [think Chabad, Rebbe Nachman, etc. – for this
movement has explained "Ger" more than any other time in history,
ironically by using the taboo terminology presented here, for a momentous
deliverance] that has finally aroused Man [Jews and Gerim] with a map of how to
read the Torah; to derive from it a Kruv – code.
put, the Torah, or even our Parasha can be viewed in three distinct levels. If
we look at Pinchas, and apply all levels of exegesis, one can say that he was
clearly a Jew. Yet in kabbalah we find out he was a reincarnation of Jethro!
And the contradiction is resolved after realizing that Pinchas achieved
fantastic things, for he found the path to Kruv, became Elijah the Prophet, and
doubles as the Messiah himself – something only possible through Kruv! Most
know a fraction of the Pinchas story, as it is often quoted, Pinchas is Elijah.
Pinchas is something more though; he is an agent sent by God to show Mankind,
that there is something beyond Jews and Gerim, or rabbis and nuts, or whatever
Torah–default map you wish to follow. [Other religions protocols switch the
rabbi and the nut to express the same idea, just from a different point of
view]. Pinchas exists to proclaim that,
Hashem, The God of Israel, gave the Torah to Israel, and thus we shall follow
the default program, and that this is not a contest, but rather a life
challenge among Brothers to find out how to realize our dreams.
our dreams are all the same, to be something awesome created by God! So, Pinchas
serves eternally to say: not only is it more than you can imagine, but it is
possible, and we are getting closer to it every day….hence, Elijah the herald,
and Pinchas the path to Kruv for all Mankind.
Gan Eden is possible..When we get along, the animals won't have a choice but to get along...Imagine Earth spreading these vibes that are in the video....that's the prophecy, and it is very achievable! Love spreads - watch these videos to see it, and as we iterate this, the World is restored.
I don't believe in chain letters, but do the World a favor. Spread this video to at least five people you know, and then Thank God for Life.
Enjoy the Light, for the Light is Good...After all, God saw.