Ariel Cohen Alloro – About Purim – Part 2

בס״ד

The ‘white donkey’ of Messiah and Purim is represented by a ‘black donkey’ on a ‘white horse,’ the union of two opposites. Illustration from Ariel’s book, “Yimach Shmo.”
You can read along the transcript below while you listen! You can also change the Playback Speed!

Video Transcript:

“Like everybody knows, it is the Written Torah that we received from G-D, we call it, ‘Torah Shebikhtav’ (the ‘Written Torah’) and we have the other Torah which is called, ‘Torah shebe’al Peh’ (Torah that is by heart), that wasn’t supposed to be written. It is written that only on Purim Am Yisrael (the People of Israel) received with goodwill the idea of the Oral Torah (the Torah of Heart). What is the ‘Torah shebe’al peh?’ It is our interpretation to the ‘Torah Shebikhtav’ (‘Written Torah’). It means tht all the idea of us giving interpretation to what is written in the Torah is something that Am Yisrael received in ‘Shelemut’ (‘wholeness’) only on Purim. “vkibel hayehudim et asher hechelu laasot” (“And the Jews accepted what they had begun to do,” Esther 9:23) What they began to receive at the Mattan Torah (‘Giving of the Torah’) on Sinai, they hadn’t received yet this part of the learning of the Torah by goodwill. Only on Purim we accepted this idea. The main idea of Purim is that we can give any interpretation that we want to what is written in the Torah. 

For example, it is written in the Torah, in the Megillah, to kill all of the Jews, and who represents G-D (Achashverosh) gave this order. So what are we going to do about it? So Achashverosh gave the answer (Esther 8:8). “You write anything about the Jews that you want. You give any interpretation that you want to what I wrote.” “Veatem kitvu al hayehudim katov b’eineichem” (“And you may further write with regard to the Jews as you see fit).” “You can write anything that you want about the Jews. I wrote to kill all of the Jews and I’m not going to change it. It’s eternal, but you give and add your interpretation for what I wrote.” This is the main idea. In the moment we are dealing with evil things, evil concepts, there’s no way to understand it well without giving a good interpretation and this is the way we turn upside down, to an opposite side, all of the curses in the Torah and the bad things, bad prophecies (for example, in the Book of Revelation). There are many bad things that are written in the Torah and there’s no problem with it. The only problem is the way we understand it, the things that are written in the Torah. The way we understand it is the way we create this world. This world really is the creation of G-D through the filter of our understanding the way that things are supposed to be. If we understand the Torah (what is the plan of creation) wrong, we will create a bad world. 

I’ll give another example about things that are written in the Torah. It is written in the beginning of Creation when G-d punished the snake, he said, “you will hit the snake in the head (at the beginning) and it will hit you in the heel (at the end)” (Genesis 3:15). In Hebrew, ‘head’ means, ‘rosh’ (‘beginning,’ like ‘reishit’), the ‘beginning.’ It means that in the ‘beginning’ the man will win against the snake that is evil, but in the ‘end’ (the ‘heel,’ which in Hebrew represents the ‘end’ of time) the snake will beat the man. In the end, the evil is going to win, so it is already in the beginning of the Torah a promise that in the beginning the good is going to win, because G-d helped him, but why is G-D helping the good to win? Because he’s not strong enough, he’s weak like a child, so G-d has to help him. He didn’t grow up enough to understand really that the will of Hashem is that in the end the evil will win, but when I talk about ‘evil,’ I don’t mean ‘evil’ like you mean, like Yosef (Joseph) said to his brother, “You thought about me evil, but G-D thought about it good.” You think that to sell me, to kill me, to sell me to Egypt was a bad thing, but why did G-D do this? So that you have food and I can feed you now. There was no food in Eretz Yisrael (the Land of Israel), so they went to Egypt to eat. So it was a good thing to go to Egypt and who brought us Egypt? Yosef. Why did he bring us to Egypt? Because of the sin! So it’s a good thing to have a sin, if really, we think the way that G-D thinks. You think evil, but G-D thinks good! So really, we have to sin, we have to kill Yosef, or Yeshua (Jesus), it doesn’t matter, we have to do it again, but with a good thought, not the way you did it or thought before.

We have to go to ‘Egypt,’ not the Egypt we think, I don’t talk about the literal Egypt. ‘Egypt’ means, ‘Christianity’ (‘Natzrut’). ‘Mitzrim’ (‘Egyptains’) and ‘Notzrim’ (‘Christians’) are nearly the same Hebrew letters (and root). So Am Yisrael is in Exile in Egypt (Christiainity) for two thousand years, but really it didn’t get there yet. It didn’t start the real ‘Exile of holiness’ in Egypt. Going to Egypt means we have to go to Natzrut (Christianity). We are talking about the book called, “Shemot.” All this story happened in the second book of Torah called, ‘Shemot’ (Exodus), which means, ‘names,’ and equals, ‘Natzrut’ (746). “These are the names of Israel going to Egypt,” is the way that the book starts and why it’s called ‘Shemot’ (‘names’). So all the names of Israel are in exile in Egypt and we have to find them to take them out of Exile. After we find them, we can go out of Egypt, but we haven’t found Yosef yet. We are in Egypt for two thousand years, but we still didn’t find who is Yosef there, we didn’t recognize yet the names of all the different children of Israel and the Ten Tribes who were lost in Egypt. All the Ten Tribes we basically call, ‘Ephraim,’ the Land of Ephraim, or ‘Yosef,’ so it’s all the same thing. They got lost in Egypt, which means they got lost in Christianity. 

So, from the first place, why did we go to Egypt? We went to Egypt to find ‘Yosef’ and when we find Yosef, we’ll have a lot to eat. We don’t talk about food, cookies, we talk about spiritual food. Like Yosef said, “simu lechem” (“put bread,” Genesis 43:31). The middle letters of this expression (שימו לחם) are, ‘yimach’ (the Jewish curse against Jesus, ימח) and the outside letters are, ‘Shalom’ (‘peace,’ שלום), which equals, ‘Esau’ (עשו, 376). There’s nothing wrong with going to Egypt, and the exile of Egypt. If I do the Gematria of it (‘Galut Mitzrayim’), it equals, ‘Yemot HaMashiach’ (‘the days of the Messiah,’ 819). They are the same thing. This is a very important number. It’s a pyramid of 13 (‘one,’ אחד). One squared plus two squared, etc., until thirteen squared. Like on the US dollar there is a pyramid (with 13 levels). There are a lot of important things with this number, but we see that what we call ‘Yemot Hamashiach’ (‘the days of Messiah’), this is Purim. The holy day of Purim we celebrate with Mashiach, we celebrate the Exile, meaning we celebrate finding Joseph in Egypt, finding all the good ‘sparks’ that are in the evil. The world is full of evil, of wrong, false things, and we have to find all these ‘sparks,’ every holy spark that is in a lie is like Yosef HaTzaddik (‘the righteous’), a point of righteousness that is in exile, in a lie, but it’s the point of truth which gives this lie life. The only way to correct the world, to do a correction of the world is to reveal this point of Yosef that is in any false reality. In any false thing or lie, there is always a point of good which represents Yosef HaTzaddik and we have to find it. Otherwise, there is no reason we are here in Exile for two thousand years. For what? Until we do this, we cannot go out of Egypt (exile). Only after we go perfectly to ‘Egypt,’ then we can go out of Egypt.

Going out of Egypt, which is Pesach (Passover), has to do with ‘Techiyat HaMetim’ (‘the resurrection of the dead’). It has to do with Pesach, because in Pesach, the first month of Spring, everything in nature is renewed. Everything is born new. This is all the idea of Pesach. In the Mazal (constellation) of the month, in the Horoscope is a ‘Taleh’ (goat). ‘Taleh’ has to do with ‘tal techiyah,’ a water (‘dew’) that with it comes the resurrection of the dead. It’s why Yeshua (Jesus) said to this girl, “talitha kumi.” ‘Taliyah’ means, a ‘child,’ in Aramaic. ‘Talitha’ is a little girl. He said to the little girl, when she woke up from death, “talitha kumi (wake up).” You have a plant in the earth, somebody that is dead is like a seed in the earth and you put water (dew) on it so it can grow up out of the ground. “Emet m’eretz titzmach” (Psalm 85:12), “truth grows out of the earth.” 

We are talking about the month of Taleh (Nissan). What is the Haftarah (Prophets reading) of Pesach? We read the story in Yehezkel (Ezekiel 37) of the ‘dry bones.’ Every holiday we have a certain thing in the Torah that we will read. In Pesach, we read about the vision of Yehezkel, that he saw a big army of the dead, and they all came to life. It’s like the latest stage of the Redemption is already the resurrection of the dead, but when we talk about the first stage of redemption, we talk about Purim which comes one month before Pesach. It means, the idea of this holy day represents the ‘white donkey’ of Mashiach. ‘Chamor lavan’ (‘White donkey’) equals ‘Purim’ (336). ‘Chamor’ (חמר) is like ‘chomer’ (חמר), which is ‘material.’ Chamor is an animal that has to do with the bones, with the physical body. It has a more physical body, that is, his name bespeaks his physical nature. His name equals 248, the number of ‘bones’ (in Kaballah). “Yissachar chamor gerem” (“Yissachar is a boney donkey,” Genesis 49:14), like the tribe of Yissachar. Gerem means, ‘bones.’ 

Why does the Mashiach need a donkey? It means the Mashiach needs Purim. It means to bring the Mashiach, we and Mashiach need to use in a good way all things that seem to be negative in this world. This is the ‘donkey of Mashiach.’ Basically, generally, the donkey has to do with ‘Mashiach ben David’ (‘Messiah son of David’), but we talk about Purim, and who brings us to Purim is ‘Mashiach Ben Yosef’ (‘Messiah son of Yosef’). Who took us out of Egypt? Who are Moshe and Pharaoh? Here, Moshe is like the priest who is between the two Messiahs (David and Yosef), but really the King Pharaoh represents in Kabbalah, Mashiach Ben David. So Pharoah has to take us out of Egypt. It’s a good way to understand who Pharaoh is, who is Egypt. There are many ways to understand what Egypt is. ‘Mitzrayim’ (‘Egypt’) equals ‘Mispar’ (‘number,’ 380). It means that to go to Egypt, one of the ways to understand going to Egypt, means to do a lot of Gimatriot (numerical calculations of Hebrew words). If not, we are not going to find Yosef, or all the ‘Names’ of Israel which got lost in Egypt. ‘Names’ (‘Shemot’) equals ‘Natzrut’ (‘Christianity,’ 746), but ‘Mizrayim’ (‘Egypt’) equals ‘Mispar’ (‘number,’ 380). Every name has its number. 

Purim is like a negative holiday. We make ourselves foolish, we drink wine, and we do a lot of laughing. All of this is to signify that for things that seem to be evil, we have to use them in a holy way. This is the holy day that gives us the power, the tools to give a good interpretation for things which are evil. 

We will talk a little bit more about what I said before that whenever we think evil, we make a bad world…”

To be followed by Part 3…

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