Lay NAME ...

Ve-very Shmi et al Bnei Yisrael veAni avarhem .. (And lay my name upon the children of Israel, and I will bless you. Genesis chapter Naso 6:27. This verse is also used in a number of benediktsy).

RUSH says "And (relying on the Sifre, and the treatise Hulin): four-letter name, not his." Substitutes "and get the power of priests blessing (or clergy will be blessed) Referring inner meaning of this verse try to understand ...?

1. Name the four-circuit this mapping of 5 Behinot. Keter (tip letters Yod) and four Behina Chochmah, Bina, ZA and Malhut respectively 4th letters. It is a universal scheme, on which the universe.

2. Shmi - My Name. In an embodiment Schmoe * (His name - that is, the Creator) is an allusion to the desire (Ratzon in Hebrew). Schmoe Ratzon and have the same gematria. The name, that is the Creator's desire - to bestow upon creation. But for this, it is necessary to achieve the creation of similarity of properties with the Creator.

3. Bnei Yisrael - the children of Israel. What is Israel in the plan of spiritual work and why his sons, and not he himself - as we have repeatedly studied, Israel is Yashar Leelo (someone who knows Hebrew will easily understand this calculation). That is "directly to God". Yisrael is called a stage on which all human aspirations are directed toward Tvortsu.- Sons, Bnei word can be replaced by Ben Bar (son, offspring). It is from the word Beria (causing). Word Briah referred to third worlds in a chain. This step in the Seder Ishtalshelut Bean (about the descent of the worlds), and the property of Bina is bestowal, called Ohr Hassadim (Light Recoil Corrections and the desire to receive). And then Ohr Hassadim, we learn from these words of the verse.

4. And I will bless you - that is, I will give you a blessing. It is a blessing in Hebrew Bracha. And it is Hassadim. This is explained in detail Kabalistical comments on episode in which Jacob desires the Blessing (Bracha, chasadim Hor) and Esau primogeniture (Behor, Op Chochmah Light purpose of creation). The letters are the same, but the order is different. As a result, Jacob receives and Bracha and Behor - ie the light of the objective in the garb of Light recoil and Corrections. Otherwise the light of the objective can not be poluchit.Podvedem result. To realize the desire to delight the Creator created, those who seek Him, must first find the light returns.

And what about the rest? There is a wide road for the masses - the path of suffering. **


* Between Shmi (My Name) and Schmoe (His name), there is a difference in a single letter. In the first case it Yod (gematria 10) in the second - Vav (Gematria 6). Ten is a complete Partzuf, great state in which there is all the vessels that they are undamaged and are becoming owed to them Light. Six is the stage 6 Sefiros ZA, six ends without heads (Vav Ktsavot bli Roche). This is a "shortened" Partzuf - it has less and less light Vasa and all this is due to return. Light Objectives much higher light efficacy, because it belongs to the Creator, and the second for the Creation. Though the returns and exalted in every way, it is only a tool, not a goal (goal - the right to obtain, ie, not for its own sake). Creator also wish to enjoy the creation and this involves adherence to certain rules. Those. Return first, which puts light of the objective and the resulting yield for the sake of the Creator. It is like a guest who has prepared the master, not because he wants to eat, and because of the desire to give pleasure to the hospitable owner. And a well on what the owner is happy.

** but then everyone suffers anyway! Even the great saints, martyrs had happened .. How about this? Answer: The Torah does not guarantee a painless path of material existence. Moreover, the Torah periodically throws man back, showing his true and his unenviable position. Plunges into awareness Evil (Aracati Pa). Yes and material adversity often become faithful companions of the Creator's servants. And for good reason. Then we talk about the perception of what is happening. The righteous believe (and then see), that everything happens for the good of souls, and if so, then there is no reason to suffer.