Phony Kabbalists

 

ולא קם נביא בישראל כמשה - אבל באומות קם . ואיזה? זה בלעם בן בעור  ספרי דברים ל"ד:י  Mori V'Rabi Harav Hagaon R Shlomo Miller Shlita quoted the זהר חדש that says:            "Every person before he is born Hashem  is גוזר (decrees) on him if he will be a נביא a חכם a בעל מקרא ומשנה  a בעל רוח הקדש etc. However, if he will be a צדיק or a רשע is not decreed." (בחירה) Reb Shlomo Miller  pointed out We see from here that one can have רוח הקדש yet he is a רשע You can have a so-called Kabbalist who might have psychic powers yet he is not a צדיק and perhaps even a רשע

The רמ"א heard about the זהר

 

Zohar Parshas וישלח The רמ"א heard that the זהר was authored by רשב"י There is a  מחלוקת תנאים if גיד הנשה is מותר or אסור  בהנאה (benefit) ר' יהודה holds that it is מותר and ר' שמעון* holds  it is אסור בהנאה. The בית יוסף (Y.D. 65) writes:  "that is best to refrain from having הנאה from the גיד הנשה because The זהר פרשת וישלח writes that גיד הנשה  is אסור בהנאה."   The רמ"א in דרכי משה writes, he heard "(שמעתי)  that the מחבר of the זהר was ר' שמעון (Bar Yochai)   the same ר' שמעון mentioned in ש"ס.   The רמ"א asks, If this is true, then why should we care that the זהר holds that it is אסור בהנאה. We have a rule, ר"י ור"ש הלכה כר"י- wherever there is a מחלוקת between R. Shimon and  R. Yehuda the Halacha is like R. Yehuda."   I find it puzzling if we assume the בית יוסף also held that the זהר is from R. Shimon B.Y. How can he claim that we should follow R.Shimon's ruling in the Mishna because R. Shimon in זהר also agrees. It's like saying that he is right because he himself said so. Perhaps we can explain, the בית יוסף means to say, to be מחמיר because על פי קבלה (Zohar) it is אסור בהנאה. According to this, we can answer the קושיית הרמ"א.  True, ע"פ הלכה it should be מותר בהנאה because we always Pasken like R. Yehuda against R. Shimon. However, since according to **קבלה (Zohar), it is אסור בהנאה it's preferable follow R. Shimon who argues on R.Yehuda.  אמבצי      *סתם ר' שמעון הוא רשב"י ** עיין מ"ב ס' כ"ה ס"ק מ"ב בשם הכנה"ג

 

Good Times Ahead

Parshas Hashavua

The Zohar (Parshas Achrai Mos Daf 58a) 

writes, זמנין אית בשתא דרעווא אשתכך ו

זמנין אית בשתא דדינא אשתכך

"There are times in the year when עת רצון 

is to be found".

R. Chaim Vital in the הגהות writes, 

The times of עת רצון are to be found i

n the months of אדר,ניסן,אייר,סיון

What A Joke ?

           כחוכא ואיטלולא

The Mishna Verurah(24:7) writes in the name of the קדמונים

that by placing the ציצית over the eyes when saying

Parshas ציצית one is guaranteed not to become blind.

The Mishne Verura continues that

 "a blind man may hold his  ציצית in his hand even though it says וראיתם אותו since others can see it.

However, the blind man should not place the ציצית over

his eyes since it will seem כחוכא ואיטלולא." [It looks weird and 

laughable for a blind man seeking protection of not 

becoming blind.]

I was just wondering when some צדיקים do strange things during their עבודה no one looks at it as weird. 

On the contrary, it is assumed they have  deep Kabbalistic hidden  כוונות.

So too why is it considered weird & laughable when a blind man would place his ציצית over his eyes and we don't assume it to have a deeper meaning?

       Seems) that this privilege is only applicable)   ווייזט זיך אויס

to צדיקים. When they act strangely during performing Mitzvohs  we may not question it. We must assume they are performing with hidden Kabbalistic כוונות.

For the המון עם (simple Yid) they have to be careful not to 

do strange actions while performing Mitzvohs otherwise it

will be  כחוכא ואיטלולא

Zohar -Parshas eikev

a kabbalah matzav

The Zohar Parshas עקב writes the Tefillin Shel Rosh

has 2 Shins. One Shin with 3 Zayins and one with 4 Zayins

in total 7 Zayins.

The Zohar explains the 7 secrets of the 7 Zayins on the 

Tefilin . 

1) 7 lobes of the lung*

2) 7 days of the week

3) 7 weeks (Pesach to Shavuos)

4) 7 Planets**

5) 7 branches of the Menorah

6) 7 candles 

7) 7 Sefiros

*5 lobes +2?

 כוכבי לכת**