Shabbat Pinchas פינחס or פנחס
Pinchas = Pin + Chas = 130 + 68
Sulam + Chaim = Ladder of Life
Pinchas = 208 = Isaac = Soul After
Tikune - Correction - Healing
Consciousness Builder
Quality of Air
Man's life is dependent on the air around him. Without air he cannot live and the quality of life is dependent on the quality of air. In an atmosphere of Torah and mitzvot there is healthy life.

In a G-dless environment life is diseased, and one is constantly threatened with the possibility of being stricken with contagious maladies.

The first general step in healing is to purify the atmosphere. Purification of the air is the task of every person familiar with Torah and Torah-literature, and is effected through the letters and words of Torah.
When reciting words of Torah while in the store or walking in the street or riding the subway, or in a car, one cleans the air.

Everyone knowledgeable in Torah must have some Torah memorized - Chumash - 5 Books of Moshe, Tehillim - Psalms, Neviim - Prophets, Ketuvim - Writings, Zohar, etc., so that at all times and in all places he will be able to think and utter the holy letters of Torah.

Many people memorize specific personal verses connected to their Name.
Do you know where, on the Yeshshem website, to find your personal energy verses?

  • Is the essay true for you?

  • Do you know even one personal verse - in Hebrew?

  • Do you say a Blessing Before you eat - even a snack? After you eat another Blessing?

  • When you exit a bathroom do you say the Blessing for refilling those empty spaces in your body?

  • Do you say a Blessing before sitting to watch the news? How about after hearing the news?

  • Can you think of another action in your day that it is good to say a Blessing?

  • How loud do you need to say the verse from the Torah? Just a whisper is the answer.

Story Section:
"I Know"
Drasha by Rav Moshe Weinberger
Personal Story with the Lubavitcher Rebbe
Despite all of the difficulties caused by Dasan and Aviram, Moshe made one final attempt to speak with them. But when they made it clear that they would not even engage in a sincere conversation with him, saying, “We will not ascend” ( Bamidbar 16:12). Moshe became angry. He said to Hashem, “Do not accept their offering!” (ibid. 16).  Rashi , quoting the  Midrash  ( Bamidbar Rabah  10), explains that Moshe was saying, “I know that they have a portion in the communal Daily Offerings. May their portion not be accepted favorably before You. Cause the fire to leave it and not consume it.”

First, why does Moshe say I  know that they have a portion…,” as if this is some special secret that only he knows about? Everyone knows that the  Tamid , Daily Offering, is paid for with the half  Shekel  collected from every single Jew. Second, the truth is that no individual has a portion in the  Tamid  offerings because they are communal offerings, which are distinct from individual offerings and from offerings brought by several partners. In each of these scenarios, there are identifiable individuals to whom the offering is associated. Communal offerings, by contrast, are not attributable to a million individuals. Rather, the Communal offerings have only one owner – the Jewish people as one whole. So how can Moshe say that Dasan and Aviram have a portion in the  Tamid  offering?
These questions are answered in  Likutei Sichos  33 by the  tzaddik , the Lubavitcher Rebbe  zy’a . There, the Rebbe explains something about  tzaddikim  in general, but there is no question that he was describing himself to a T. The Rebbe reiterates the point that communal offerings are not ascribed to any one, or even to a collection of individuals, by quoting the Gemara  ( Zevachim  4a). According to  Chazal  there, if the  kohein  bringing an individual offering has in mind the wrong individual, the  korban  is disqualified. But when it comes to a communal offering, if the  kohein  thinks about an individual, even an idol-worshiper, it does not affect the offering.

This is because the communal offering belongs to only one owner, the Jewish people. After an individual donates his half  Shekel  to the  Beis HaMikdash , the  Tamid  and other communal offerings purchased with that money is no longer identified with that individual. They are only identifiable as part of something greater, the Jewish people as a whole.
Two Modes of Government

The Rebbe explains that there are two primary philosophies undergirding the various forms of government: those that prioritize the individual and those that prioritize the community. This debate rages on until today.

Systems of government which prioritize the community recognize that they must sometimes do so at the expense of individual rights. For example, New York City’s recent stop-and-frisk policy was based on statistical data and was successful in reducing crime in communities plagued by high crime rates. Yet because of the program’s nature, the subjects of the policy disproportionately belonged to certain races, regardless of whether they, as individuals, had any greater likelihood of possessing contraband. To the extent a policy favors the community, it will come at the expense of individual rights.

And in this example, governments which prioritize individual rights over those of the community would say that it is better to allow crime rates in impoverished communities to increase rather than infringe on the rights of any individuals within those communities. These two general approaches are mutually exclusive. Any increase in the emphasis of one comes at the expense of the other.
This tension between the needs of the group and the needs of the individual is extremely difficult to balance, even for much smaller collectives. Within a family, for instance, if there is only one child, it is not very challenging. But in families with two or more children, the parents naturally tend to govern based on the well being or vision of how the entire family should look.

Children who do not neatly fit into this overall vision often suffer. It is very difficult to act with every individual child according to his or her nature without this negatively affecting other children or the family as a whole.

The challenge becomes even more difficult for teachers and   rebbeim . Most work to enable the class as a whole to prepare for the next regent or test, even though some children are left behind. It is a rare teacher who is able to drive the class as a whole forward while working with individual students who would otherwise feel left out, giving them what they need to succeed as well.

The  tzaddik  is the rare individual who knows how to contain within himself an impossible duality –  unbreakable focus on the welfare and development of the entirety of the Jewish people with an unwavering focus on the wellbeing and growth of every individual .

This is why Moshe Rebbeinu said “ know that they have a portion….” In almost every way, the individual Jews’ portions in the communal offerings is lost. Only the  tzaddik  has the ability to see every individual’s portion within the national offering.
My Story

While the Lubavitcher Rebbe concerned himself with building Jewish institutions and Jewish life in every nook and cranny throughout the world, most stories people tell about him involve the Rebbe’s unique ability to take care of individuals’ needs, no matter who they were or where they lived. In fact, this time last year, a book was published called “My Story,” recounting 41 individuals’ stories of their encounters with the Rebbe.

I would therefore like to share my own story with the Rebbe: When I was in my last year of college at Yeshiva University, I was at a crossroads – facing what I felt was the most critical decision in my life. On one hand, I considered attending law school. I had even attended the Kaplan LSAT preparation course, though I spent most of those classes listening to Simon and Garfunkel on my Walkman. My mother was an extremely strong and persuasive proponent of this option. And my father always told me that it was better to go into a profession than into business because it would be easier to find a job even in difficult economic times. But my heart told me that I should continue learning Torah and pursue  chinnuch , teaching in  yeshivah . It was an extremely difficult choice.
Despite the fact that the Lubavitcher Rebbe was no longer holding individual meetings, I traveled to Crown Heights one Sunday.
I did not have a clear plan, but I knew that the Rebbe finished Mincha and left to daven at the grave of his father-in-law, the Friediker Rebbe  zy’a , at the same exact time every Sunday. I suppose that I planned to try and catch the Rebbe’s attention and ask my question before he got into his car. If he normally left at, for example 3 p.m., I waited outside 770 Eastern Parkway at 2:55. I was initially pleasantly surprised by the fact that there were only three or four other people around. I thought it might be easier than I had originally anticipated to catch the Rebbe’s attention. Unfortunately, at approximately 2:59, hundreds of chassidim  appeared seemingly out of nowhere and gathered on either side of the sidewalk between the exit from 770 and the Rebbe’s car.
Not being a particularly pushy individual, I found myself about three rows back from the front of the row of people on my side of the sidewalk. My hopes of even catching the Rebbe’s eye now seemed completely unrealistic. A few of the  chassidim  around me, however, seemed to feel bad for me, realizing that if a young man like me, with a little  kippah srugah , knitted yarmulke, was there, I must have some important reason for wanting to see the Rebbe. They therefore pulled me to the front row. Thankful for their help, I hoped that I would at least have the chance to make eye contact with the Rebbe.

When the Rebbe emerged from 770, he walked extremely quickly, carrying a siddur in one hand and a bag of  kvitelach  to bring to the  Ohel  in the other hand. With each step he took, he nodded purposefully at those in the crowd around him. As he sped past, I sadly realized that the Rebbe did not even notice my presence and I was not able to make eye contact.
The Rebbe began to duck into the car waiting for him when he paused for a moment. He then turned around and walked straight up to me. He stood about one foot in front of my face without saying a word.

After a moment, looking at me straight in the eyes as he did so, he simply pumped his fist into the air in a gesture which said to me, “You can do it! You will succeed!” And just as quickly as he had come, he turned back toward his car, got in, and left. The  chassidim  around me were baffled, and asked me what was going on and why the Rebbe had stopped and gestured to me.

Afterward, when I returned home to process what had happened and what the Rebbe’s message meant to me, I understood it to mean that despite the fact that Torah and  chinnuch  held a more uncertain financial future, that I could do it, and that I would succeed. My mother, however, was convinced that the Rebbe was telling me, “You  can  get into Columbia Law School!” But in the end, I took the Rebbe’s encouragement to mean that I should continue to pursue my dreams of continuing to focus on Torah and  chinnuch .
That is why we need and love true  tzaddikim  like the Lubavitcher Rebbe. While they live and die for the welfare and development of the Jewish people, they continue to concern themselves and care about every single one of us as well. They tell each of us, “I know. No one else may understand you, but I know your pain and your deepest desires and dreams. I haven’t forgotten about you.”
May Hashem send the ultimate   tzaddik Moshiach Ben David and his Brother Mashiach Ben Ephraim , into the world soon in our times so that we can also return to Yerushalayim for the ultimate fulfillment of our national and individual potential.
  • Do you understand the analysis and point being made by the Rebbe in the initial sections of the story section?

  • Why was it necessary for the Rebbe to turn back and not notice Rav Weinberger initially?

  • Why did the Rebbe not speak yet perform an action that was open to various interpretations?

  • Was the event between these two men truly necessary for Rav Weinberger to decide to follow the path of teaching?

  • Was the pushing to the front of the line necessary at all? If it is necessary what is the purpose?
Go to this link as it is about the
Shabbat Pinchas

The Name Pinchas is spelled two ways in Hebrew. In this Parasha a small yood is added to the traditional spelling. Let us understand this Kabbalistically.

Pinchas is spelled in the traditional manner as פנחס. The gematria is 208. This is the same gematria as Isaac. Isaac is a metaphor for the soul after completion of the correction - tikune - after the Mashiach manifests.
The four letters of Pinchas can be parsed into two words - Pin - the Pei and Nun and Chas - Chait and Sameck. The gematria of these two words is 130 and 68 respectively. from the dictionary we learn the meaning of Pin to be penis while the gematria of Chas allows us to substitute the word Lives - Chaim. Also from the gematria of Pin = 130 we can substitute the Hebrew words Sulam meaning ladder and Sinai equal to Mt Sinai and the Gift of the Torah.

The alternative adds a yood to the Hebrew spelling like פניחס. The dictionary definitions becomes My Penis. Chas does not change. The gematria becomes 140. Other words with the gematria of 140 is Malachim which translates as "Kings". Phrases with the gematria of 140 are "Chochmah Binah - Wisdom Understanding" and "Staff of Elohim - Mateh Elohim".
The energy of the Parasha is healing as taught in the Kabbalah. Healing is required to reach eternal life as hinted in the gematria of the Name Pinchas.

Pinchas is always read around the beginning or right after the beginning of the 3 weeks. The Haftara that is read changes depending on if the Shabbat is before or after the 17th of Tammuz. Yet the energy of both Haftara is healing. So why is there a change to the Haftara reading? This shift is a hint to the teaching that there is two levels of healing - spiritual and physical.
There are 5 anomolies in this Parasha all relating to healing. Here they are:

  • The small yood added to the Name / word Pinchas. This is healing because it is a connection to HaShem as well as a connection to lowering our ego.

  • The vav in the word Shalom, in verse 25:12, is split. The split creates a yood and small vav. Both letters duplicate the healing tools in number 1. One applies to spiritual healing and one to physical healing.

  • In verse 26:1 there is a space after the word Magafah which translates as "plague". This space is in the middle of the verse and represents the energy of healing as a connection to HaShem's Mercy.

  • In verse 27:5 there is a large nun in the word that translates as judgment. This letter acts as a vaccine against the energy of falling which is one of the aspects of the letter nun.

  • In verse 29:15 there is a dot over the letter vav in the word Vayisaron. As a student of Kabbalah, can you guess how this dot relates to healing?

For Parasha Pinchas - Numbers Chapter 25 Verse 11:

פִּינְחָס בֶּן-אֶלְעָזָר בֶּן-אַהֲרֹן הַכֹּהֵן, הֵשִׁיב אֶת-חֲמָתִי מֵעַל בְּנֵי-יִשְׂרָאֵל, בְּקַנְא אֶת-קִנְאָתִי, בְּתוֹכָם; וְלֹא-כִלִּיתִי אֶת-בְּנֵי-יִשְׂרָאֵל, בְּקִנְאָתִ י.
Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.

Pinchas Ben Elazar Ben Aharon HaCohain , Hayshiv Et Chamati Mayal Benai Yisrael, Bekano Et Kinati, Betokam; Welo kiliti Et Benai Yisrael, Bekinati.
Numbers from the Verse:
22 words connects to the 22 Hebrew letters which relates to all of the energy in the vessel / universe..

84 Letters connects to the energy of Creation of both the spiritual and physical worlds. This is due to 84 being twice 42 which is the 42 letter Name used in Creation.
Shiluv - First Letters:
This is my intuitive connection. You need to do this for yourself as well
Regular Gematria:
303 is the regular gematria. 303 is connected to the word BeAish which translates as "with fire" which is a code word for passion and in this verse hints to zealousness.

Small Gematria:
60 is the small gematria. 60 is the gematria of the letter Sameck which relates to support. It also is the gematria of the Hebrew word that translates as "with grace or in grace". It also relates to the translation "in or with concealed wisdom", Also it is the gematria of "with comfort".
Normal gematria
Normal gematria is when the position of a letter within the order of the Alef Bet is recognized:
17+2+1+2+1+5+5+1+8+13+2+10+2+1+19+2+6+11+1+2+10+2 = 123. 123 is the gematria of the Hebrew word Milchamah which is translated as "war". It is also the gematria of the Hebrew word Oneg which is translated as "pleasure".
Shiluv - Final Letters
This is my intuitive connection. You need to do this for yourself as well.
Regular Gematria:
2009 is the regular gematria. 2009 = 1914 + 95. 1914 is the gematria of the hebrew verse Proverbs 15:7. It translates as "the lips of the wise spread knowledge; not so the hearts of fools". 95 is the gematria of HaMelech - "The King".
Final Letter Gematria
3959 is the final letter gematria. 638 + 3321 = 3321. 3321 is the gematria of the verse Proverbs 19:12 which translates as "A Kings rage is like the roar of a lion, but his favor is like dew on the grass." 638 is the gematria for the word bread when using final letter gematria. Bread is the shoresh for "war" also.
Small Gematria:
68 is the small gematria. 68 is the Gematria of the Hebrew word Chaim which is translated as "life".
Normal gematria:
Normal gematria is when the position of a letter within the order of the Alef Bet is recognized.
15+14+20+14+14+14+2+22+10+12+10+12+6+22+10+13+1+10+22+10+12+10 = 275. 275 is the gematria of one of the Hebrew words that translate as "friend" as well as "shepherd". It is also the gematria of the Hebrew word Achraim which translates as "backs" or "backend".
Please email with your own meanings to these letters as acronyms. Your meanings will be added to the parasha page along with the attribution unless you request that there not be an attribution posted.

It is important that the above is not misinterpreted. There is only one God and He/She/It is the God of the Children of Israel. Always feel and show respect -  fear, awe for God whose Name is
י הוה
Included in this name are all of the attributes that a human being perceives as belonging to HaShem, including Elohim - Shadai - myriads of other Names.

In this section we offer a few Kabbalistic tools and links to more on their Explanations:
Yeshshem teaches about a spiritual tool named Shiluv - intertwining Hebrew Letters.This tool represents HaShem's mercy, yet only if you know how to utilize it.

Here is a link to learn more about the Shiluv too l and how to achieve it, in time. 
The DNA Tool: 
There is still an opportunity to change the DNA of the year until Tevet according to the Kabbalists. From Tevet until Tishrai it is more difficult yet still possible. 

Yes it is more difficult than doing this on Yom Kippur yet it still can be done. To do this requires us to continue our Teshuvah  

Link to Teshuvah

Sunday July 1st at 10:30 AM  - Preparation for the Ari Hilulah + Tikun Chatzot during 3 weeks

Monday July 2nd at Noon - 1/2 hour Tikun Chatzot during the 3 weeks

Tuesday July 2nd at Noon - 1/2 hour Tikun Chatzot during the 3 weeks

Wednesday July 3rd at Noon - 1/2 hour Tikun Chatzot during the 3 weeks

Wednesday July 3rd at 7 PM  - Questions and Answers

Thursday July 4th at Noon - 1/2 hour Tikun Chatzot during the 3 weeks

Thursday July 4th at 4:30 PM  - Deep Zohar of Parasha Noach

Thursday July 4th at 7 PM  - Zohar Study for Parasha Pinchas

Friday July 5th at 7AM  - Psalm Study
Friday July 5th at Noon - 1/2 hour Tikun Chatzot during the 3 weeks

Motzie Shabbat July 6th at 6 PM  - Havdalah

Motzei Shabbat July 6th at 7 PM - Zohar Class on Parasha Matot - Matei

All classes can be heard live on our conference call system at
605 475 6333 using pincode 911904#

Please Note NEW Number

The 72 Names come from 3 verses - Exodus Chapter 14 Verses 19 - 21. The Zohar tells how to form these 3 verses into 2 sets of 3 letter sequences. These Names are utilized as meditative tools and Kavenah when saying the Shema Israel Prayer.

If you can not find your Name send an email to requesting your Personal Name and Chart.
As we enter the new year and Month of Nissan we recognize that there are many ways to allocate these Names.

Hebrew Astrology
Rosh Chodesh Tammuz was on
June 13 and 14.
Our Rosh Chodesh Event was on Wednesday Evening on June 13 2018 at 7 PM Pacific Time.
Here is the link to the recording of that event which explains the potential energies of the month.
Sidereal Hebrew Astrology
The full moon took place early on June 28 in Sagittarius. This will have an influence that will slowly decline all week long. The influence will be a drive to realize our true perspective which can bring new or renewed inspiration.
The moon begins the week in Capricorn then by Tuesday has moved to Aquarius. This influence will bring about a perception of detachment which can be helpful to minimize the strength of the emotions during the three week aspect of Tammuz.

This week is the fourth week of the month. This is a good time to complete the plans you made last in the first week of Tammuz. The energy of Tammuz will be beginning to decline this week. It is recommended that you continue to allow your binding by striking tool to be very much in evidence this week.
Mars continues in retrograde which will bring up previous battles that have not been settled completely. The moon is opposite Venus which indicates relationships may be brought into a detached perspective. The moon is also conjunct Jupiter which will impact our sense of fair play and justice.

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