Naso 5770

The Zohar
	The Transformation of Jethro
	From the teachings of Rabbi Shimon bar Yochai; translation & commentary by Simcha-Shmuel Treister

At birth, a person has only their vivifying soul - Nefesh, and if he learns Torah and performs mitzvot he acquires his spirit - Ruach. When a person performs the mitzvot of the Torah, he draws down onto himself a higher holy spirit.

However, if a person deviates from the path, he draws down upon himself a spirit from the other side of the holy. Then he receives an impure spirit from the source of Nukva deTehoma Rabba and his understanding is perverted by egotistical thoughts.

Jethro was originally a priest of idolatry and was worshipping that evil side. Afterwards, he cleaved to G-d and attached himself to holiness. Thus we learn from Jethro, that even if a person falls to the lowest levels, they can, through learning Torah and walking in its ways, leave their wicked nature behind and attach themselves to holiness.

The Holy Ari
	Sexuality and the Suspicious Spirit
	From the Writings of the Ari as recorded by Rabbi Chaim Vital; translated and edited by Moshe Yakov Wisnefsky

In this Torah portion, the laws of the Suspected Adulteress are discussed. It is considered commendable for a man to warn his wife not be secluded with another man if he senses that she is becoming overly frivolous or flirtatious.

The Zohar writes about yesod: "Then, a righteous one dons jealousy…." Hence, we have a direct connection between the sefira of yesod, i.e. sexuality, and the idea of righteous jealousy. Furthermore, the numerical value of the word for "jealousy" and the numerical value of "Joseph" are both 156.

Joseph is associated with yesod because he exhibited sexual purity in the incident with Potiphar's wife, and yesod is associated anatomically with the male sexual organ. quot;Righteousness" is particularly associated with yesod because the main test of righteousness is in sexual behavior. Thus, Joseph, the archetype of sexual purity, is traditionally called "Yosef HaTzadik", "Joseph, the righteous".

Mystical Classics
	Crown of Abstinence
	From the teachings of Rabbi Bachya ben Asher

The Torah teaches that the nazir is on a spiritually even higher level than the High Priest. The High Priest's dominating attribute is that of chesed, whereas the predominant attribute of the nazir is bina, which is ranked higher than chesed in the list of sefirot.

Chasidic Masters
	Kabbalistic Hair Styles
	By Yosef Y. Jacobson

The weekly Torah portion explores a unique personality known as the nazirite. This is a man or woman who adopts an extremely elevated spiritual lifestyle, dedicating their days to meditation, prayer, transcendence, and complete service of G-d. The Bible imposes three restrictions upon a nazirite: not drinking wine or eating any grape product, not cutting their hair, and not defiling themselves by close contact with the dead.

In the same way that young children are allowed freedom to express themselves with few obligations, the divine influx afforded to one who has taken on the nazirite vow is from a spiritual source that has little need to be bridled, because of his supernal state, not immaturity. In particular, the not cutting of the hair is understood as a mechanism by which supernal wisdom is allowed to flow into the lower spiritual worlds – without cutting it off. Because of his level of sanctity the nazir can do this without the danger of the forces of impurity and ego grasping such elevated levels of holiness.

Contemporary Kabbalists
	Estrangement and Elevation
	From the teachings of the Lubavitcher Rebbe; adapted by Moshe-Yaakov Wisnefsky

We make our lives and ourselves into a home or sanctuary for G-d in two steps: we refrain from what is wrong and actively do good. The names and respective missions of the families of Gershon and Kehot reflect these two steps.

The name "Gershon" is derived from the verb "to banish", signifying the necessity to banish evil. Their main load was the outer coverings of the Tabernacle, which protected it from undesirable elements. The name "Kehot", on the other hand, signifies "gathering" or "collection". Their mission was carrying the vessels of the Tabernacle, each of which corresponds to a particular positive endeavor used for the task of actively pursuing positive energy.

Ascent Lights
	Unique Yet Equal
	By Shaul Yosef Leiter

The contributions of the tribal princes upon the dedication of the altar in the Tabernacle is described in the Torah portion Naso. Interestingly, this is the second set of offerings made by the princes; the first set, contributed upon the dedication of the Tabernacle, was tallied up in one sentence, as opposed  to the second set, at the dedication of the altar, where each prince's contribution is individually described in a series of verses despite the fact that each donation was identical.

The Lubavitcher Rebbe explains how from this we learn two components of the Jewish people. On the one hand are the qualities every Jew shares - we are all G-d's children, have a divine soul, etc. This is exemplified in the donations made at the Tabernacle's dedication, in which the gifts are totaled in one sentence. On the other hand, the contributions made at the altar's dedication represent the uniqueness of each tribe and each Jew; while each prince performed the same deed, the spiritual factors and intentions involved behind the act were very different.

So too, every Jew performs mitzvahs. Millions of Jews go through the same motions and recite the same words in daily service of G-d. Nonetheless, each Jew has a different make-up, spiritual purpose and directions and his spiritual intent is individual to him.

Mystic Story
	Samson’s Mother
	By Yerachmiel Tilles

The Maharshal says that the name Tzlelponis is auspicious for counteracting evil spiritual forces.

Shabbat Shalom.