Our Sages of blessed memory have taught us that כל ישראל ערבים זה בזה Kol Israel Aruvim Zeh BaZeh, ‘All Israel is interconnected one with another’ (Talmud, Shevuot 39a). What this interconnection means is that we all originate from the same source, that being a Source of benevolence associated with the glory of the Name Kel, which is the Shechina (Zohar 8a, Prologue). Moreover, the Ari”zal (Sha’ar HaPesukim, Lech Lecha), explains that: “Avraham personifies the attribute of chesed, which is signified by the Divine Name Kel, this being the mystical meaning of the verse, ‘The chesed of G-d [Kel] is all day long’ [Tehilim 52:3]”. This means that, the fact that the Name of G-d used in this verse is Kel indicates the association of this Name with chesed.
Now, it is interesting to note that the gematria ordinal (sofit version) of Kol Israel Aruvim Zeh BaZeh is 185. This is the same numeric value of the millui of the Name Kel: (alef-lamed- pei lamed-mem-dalet = [1 + 30 + 80] + [30 + 40 + 4] = 185).
The connection of Name Kel and Avraham, is further seem since “There are 8 Names Kel in the supernal faces of Arich Anpin [which is Keter, and corresponds to the psychological power of will]. All of these are contained within the name Avraham, whose numerical value is 248, the numerical value of these 8 Names” (Sha’ar HaPesukim, Chaye Sarah).
Kel: alef-lamed = 31. 31 x 8 = 248.
Avraham: alef-beit-reish-hei-mem = 1 + 2 + 200 + 5 + 40 = 248.
That is, the “face” of Arich Anpin is the source of the five states of chesed which are expressed in the 8 Names א”ל whose numerical value is the same as that of אברהם Avraham, who personifies this level.
Furthermore, I noticed that the mispar Siduri/ordinal (174) + mispar Katan/reduced (57) + 17 letters (from Kol Israel Aruvim Zeh BaZeh) = 248. This is a poweful connection. And that the gematria atbash is 1495. This is the sum of all values from alef to tav. Alef-tav spells “Et“, the Zohar’s codename for the Shechina. And the complete span of the alef-beit indicating Her divine speech that vitalizes all of creation. In fact, the Shechina is the root of all neshamot, as it is known.
As chazal teachs us, the Jewish People are rooted in chesed, which we see is a direct link to Avraham avinu and mystically, the inner realms of the Shechina. Our people’s interconnections have enormous significance for our own and for the world at large, whereas the most important is the way each and every jew does affect the other spiritually. Hence, the need for Ahavat Israel as the means to preserve the “body” of Israel whole and intact, holy e focused on its evolutionary path culminating on Mashiach, speedily in our days.
On Sushan Purim 5774
 I.e., the inner aspect of this partzuf.
It is written regarding the creation of Adam and Chava: Vayevarech otam vayikra et shemam Adam, “He blessed them, and called their name Adam [man]” (Bereshit 5:2). Torah is very clear to reveal that G-d called them ‘both’Adam. In this way, He established that the spiritual nature of a human being is only completed in the world through the union of the ‘two distinct human aspects’, to wit, the masculine (corresponding to the active spiritual force and of expansion), and the feminine (corresponding to the passive spiritual force and of restriction). These spiritual forces embodied in the human being – and that exhibit such opposing functions – when united in the sanctified manner, form a ‘well balanced physical-spiritual pair’. This means a single being mirroring his origen in one common soul before its descent to this world and division into sexes. In fact, through this balance, flow all Divine blessings to the couple; and the whole world benefits from this most pleasing of unions in Shamayin. And as it is written, “When a couple lives in accordance to Torah law, the forces of Creation – the letters Yud and Hei from the holy Tetragram – reside with them. Then, in time, they become the image of the holy forces of Creation” (Tikunei Zohar, Tikun 10b). And it is also written that, “Who is incomplete below [i.e., not married] remains incomplete on high [i.e., spiritually]… And Ya’acov [the perfect patriarch]…alo, until his marriage was not complete” (Zohar 150a, Vayetze).
Now, our Sages, all of blessed memory, have openly cautioned us: Kedoshim tihiyu hevu persuhim min ha-arayot u-min ha-evera, “Distance yourself from the illicit relations and from sin” (Rashi at the beginning of Parashat Kedoshim). And “of all isurei ha’arayot, only regarding the avon [sin] of Mishkav Zachur the Torah uses twice the word Toeva [Vayikra 18:22]. The Talmud explains that Toeva is Toe Hu Ba, which means that ‘he is making a mistake in this’… That is, ‘this’ is against human nature! It is the type of avon that exists only to challenge G-d. It is something that comes from the anger which feeds this abominable rebelliousness” (R’ Moshe Feinstein, Teshuvah, Chelek 4 siman 115). And the Torah is also quite clear regarding the grave punishments of these forbidden unions, including that which occurs to the person committing these transgressions after he dies. The mekubal, HaRav Yehudah Fatiyah, the greatest student of the Ben Ish Hai, in his Sefer Minchat Yehudah describes his many conversations with tormented ruchot (spirits) which commited these abominations in life. They relate with terror the severity of their spiritual punishments! After all, not only from this transgression’s zera levatalah the sitra achra gets nourished and demoniacal beings are brought to life, but also each drop of semen spilled in vain implicates on the destruction of potential (unborn) children, which become imprisoned in the clutches of the klipot. Moreover, the ejaculated semen in a domain ‘absolutely improper’ deflowers these poor souls in a most perverse and horrible manner! Contrary to an union between man and wife which fulfills the mitzvah of procreation and gives the fruits of children (G-d willing), if oral sex occurs in this sin, chaz v’shalom, then the only thing fulfilled are the spiritual deaths of the children which are as if “swallowed” in this most merciless abomination! Yet, regarding these rebellious ones, all members of the Erev Rav, it is written: “They all alike have broken the yoke, and burst the bonds… a wolf… shall destroy them… because their transgressions are many, and their apostasies are great” (Yermiyahu 5:5-6). Additionally: “The wicked with their sins pollute both themselves and the Sanctuary [i.e., they contaminate the earth], and bring a ruach rah [an unclean spirit] upon themselves; but in time to come G-d will purify Israel and remove from them the unclean spirit” (Zohar 54a, Metzora). This ruach rah is the wicked Nebuchanetser, “who was deprived of his kingdom and he dwelt with the beasts of the field, his human countenance was taken away from him and from that day he did not bear the impress of a man” (Zohar 125b, Mishpatim) – and was only to bear the image of a wolf! And as it is known, “Nebuchanetser used to tear the flesh of a live rabbit and eat it” (Eicha Rabah 2:14), and Kabbalah says that, “He who has homosexual relations is reincarnated as a rabbit” (the Ari”zal, Sha’ar HaGilgulim, Hakdamah 22, end).
Each and everyone who is involved in this most grievous of sins must use all of his kochot ha-nefesh (spiritual forces) to do teshuvah and implore Hashem’s mercy.
Our Sages have spoken: “On Mincha of Yom Kippur we read the section [from Achare Mot] regarding the arayot [forbidden unions]” (Talmud, Megillah 31a). Now, “the temptation for sexual offenses is extremely strong” (Rashi on the Talmud, Chagigah 11b), and frequent (see Talmud, Bava Batra 164b). And why are the sexual temptations so strong? For the vital force used in a sexual act is the same necessary for the arduous work of spiritual ascension, to wit, it is pure spiritual energy that needs to be ‘exclusively channeled’ to the side of kedusha. This energy is a vehicle for ‘corrective transformation’ (tikkun) which empowers the person to penetrate deeply in his superficial characteristics, so that in this manner, he may come to the understanding of his own soul’s essential attributes (i.e., his needs, virtues, and even his mission). This needs further explanation, which I do so with the help of Heaven.
Through this spiritual creative force, the redemption of the Shechinah (Divine Presence) becomes possible. The Shechinah is the aspect of G-d that vitalizes all of Creation, as well as the holy spark exiled in the person’s soul. However, as it is known, “The divine soul does not need any improvement, and there is no reason for it to become embodied in this world… save to bring the rectifying light [for the guf and the nefesh habahamit]” (the Ari”zal, Etz Chayim, Sha’ar 26). In a similar way, “the Shechinah is exiled for the refinement of the nitzutzei kedusha [holy sparks] that have fallen in the klipot” (Tanya, Likutei Amarim 37). In addition, being in exile, this holy spark cannot (easily) evoke the soul for the spiritual service to G-d with the intense and transcendental love that lays hidden in the heart of the Jew. This exile is perpetuated through the debased desires – so distant from holiness – proceeding from his body and animal soul, as in the case of using the sexual energy solely for self-gratification. Now, when the person does teshuvah (the fierce struggle to break one’s evil nature which burns like a fiery flame) and completely leaves “the arayot, transgressions so hard to be relinquished” (Rashi on Megillah 31a), and uses this same spiritual energy to fulfill the mitzvah of union with his wife in kedusha so as to come closer to Hashem, he redeems the Shechinah’s holy spark held captive in his soul and in the Cosmic level as well. This results in a great effusion of the intense love for G-d contained in the depths of his heart. And as the spiritual root of this sublime love is the Divine attribute of Chesed (Kindness) – which derives and is a channel for the attribute of Chochmah, which ultimately needs the outflow of Chesed’s channel in order to diffuse and influence the various spiritual worlds – then, through this revelation of love for G-d, the light of Chochmah (vis à vis, the corresponding power of the soul that represents the force of humility and abnegation before G-d) is actively diffused. This diffusion is the true influencing of the entire person’s sechel! And it is for this reason that our Sages, of blessed memory, have taught us that, in the appropriate use of this sexual energy, the person is illuminated in the manner of ‘expanding his consciousness’ – perceiving G-d as the only existing Being that underlines all of existence, what ultimately subjugates the sitra achra. Thanks to that, the person spiritually ascends and raises his capacity to perceive the spiritual truths. Moreover, he actually comes to apprehend his soul’s holy spark from the Shechinah, which is its own spiritual root! And it is this illumination and spiritual intimacy that brings him to recognize the very essence of his soul, allowing the attainment of comprehension of even the necessary tikkunim (rectifications) for the blemishes of his soul yim yertza Hashem. Alternatively, if this love for kedusha is not revealed, and the spark of the Shechinah is maintained “imprisoned”, the more elevated flux of consciousness (from Chochmah) is hindered from manifestation, and the person from being illuminated. Consequentelly he is spiritually degraded. This is what occurs when such precious vital force is corrupted, that is, removed from the person through his connection to the arayot – the sexual promiscuity and the total absence of consciousness regarding the use of this force in vain and in something external to itself. When this sexual force (which after all has its root in holiness) is diverged, it then becomes a source of spiritual nourishment for the negatives forces that aggressively seek only the individual’s spiritual deviation, resulting in his distancing from kedusha, chaz v’shalom. This is the precise reason for the exaggeration of stimuli and sexual perversions in our society – acting as powerful instruments for the weakening of man’s mind – in order to favor the klipot and sitra achra in its overall objective to psychological enslave man, and to ensure the “end of all flesh” (Bereshit 6:13); this means its physical and spiritual annihilation, chaz v’shalom. After all, evil is al known as Mashchit (Destroyer).
Finally, we are reminded during Mincha of Yom Kippur – the day of greatest spirituality – what we should do to go up the spiritual ladder: we must avoid using this vital force inappropriately. The fact that this reminder occurs exactly when we are at the highest point of the fasting is also very important. Our Sages explains that, the greater the spiritual elevation, the greater the tests. These inappropriate taivas (temptations) can and should be resisted and purged through the meditation and the fast of this holiest of days. The idea here is that, the weaker the person’s physical aspect (the body per se) the stronger the spiritual aspect (i.e., the more his soul shines), implying that he will be less sexually tempted. Thus, the Yom Kippur liturgy, being that it is such a elevated time, teaches us how to distant ourselves from this terrible unbalance. The formula is a simple one: connect to Hashem, distant yourself from the materialism and do not use your precious vital force in a vain and rash manner, but use it with holiness as taught by Torah. In this way, certainly, the person will testify to his own rectification and spiritual climbing, and the coming of the true Mashiach will be hastened, may it be so, amen selah.
Know this well: “Both Torah rabbinical authorities of antiquity and later ones have affirmed that, the majority of the great tribulations that humanity has suffered, be it plagues, hunger, or war, truly have come from the ‘transgressions of the brit’ [Pogem HaBrit]. Any and all mitzvot and good deeds that the person fulfills while his brit is blemished, all goes to the sitra achra, may G-d have mercy… As such, if a man wants do come e serve Hashem, he should first properly rectify the ‘spiritual stains’ of his brit [which have occurred through the ‘spilling of semen in vain’] and later initiate his avodat Hashem. All transgressions against the brit, and the evil events that proceed from that are in fact alluded to in the admonitions of parshat Bechucotai. And that which is written – ‘But if you will not listen to Me’ [Vayikra 26:14] and ‘If you will not do all these commandments’ [ibid.] – does not insinuate that these individuals do not fulfill any of the mitzvot or that they do not study Torah. What is implied here is that, although these individuals study Torah and fulfill mitzvot, the principal is missing, for the brit, which is the most important is stained, and they have not rectified it! And once the brit is blemished and has not been rectified, all [i.e., Torah and mitzvot] is considered as being void and non-existent” (R’ Ya’acov Abuchatzera, Pituchei Chotam al HaTorah, Bechucotai; see the Ari”zal, Sha’ar HaKavanot, chelek sheni, Iniyan Sucot, Derush 7, on the subject of oneg–nega). HaRav Ya’acov also explains that, “As it is written in the Zohar, the person that has no fear of sin on the subjects of the brit has no fear of G-d in anything that he does. This is so, for his body, which is what fulfills the commandments is stained. Hence, all that he does is also stained! [He affirms that] in accordance to the Kabbalah [Zohar 52b, Metzora], the pasuk, ‘Be afraid of the sword [a metaphor for the sexual organ]; for wrath brings the punishment of the sword, etc.’ [Iyov 19:29] refers to this [to wit, to the stains of the brit that cause severe Divine decrees to befall the person” (Ibid. Pituchei Chotam).