70. וְשָׁנִינוּ, מֹשֶׁה הָיָה מְהַרְהֵר מַה גָּרַם לָהֶם אֶת הַטָּעוּת הַזּוֹ, וְהָיָה עָצוּב. מַה כָּתוּב? וַיְדַבֵּר ה’ אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. וּמָה אָמַר לוֹ? בְּקָרְבָתָם לִפְנֵי ה’ וַיָּמֻתוּ. בְּהַקְרִיבָם לֹא כָתוּב, אֶלָּא בְּקָרְבָתָם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: זֶה גָּרַם לָהֶם – שֶׁדָּחֲקוּ אֶת הַשָּׁעָה בְּחַיֵּי אֲבִיהֶם וְטָעוּ בָהּ, וְהַיְנוּ מַה שֶּׁכָּתוּב אֲשֶׁר לֹא צִוָּה אוֹתָם. אוֹתָם לֹא צִוָּה, אֲבָל לְאַהֲרֹן צִוָּה. וּמַה שְּׁנֵי בְּנֵי אַהֲרֹן, עַל שֶׁדָּחֲקוּ אֶת הַשָּׁעָה בְּחַיֵּי אֲבִיהֶם גָּרְמוּ לְעַצְמָם כָּל כָּךְ – אֲנִי כְּלַפֵּי אַבָּא וְרַבִּי פִּנְחָס וּשְׁאָר הַחֲבֵרִים עַל אַחַת כַּמָּה וְכַמָּה. בָּא רַבִּי פִּנְחָס, נְשָׁקוֹ וּבֵרְכוֹ.
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Zohar Acharei Mot
Rabbi Elazar continues his discourse and says that Nadav and Avihu, the sons of Aaron, brought Ketoret (the 11 incense) into the Holy Tabernacle before their father and that is where they made the mistake that brought about the end of their lives.
The Holy One Blessed be He gave the instruction to do the Ketoret to Aaron because Aaron was a man that made peace in the world. The Ketoret is a tool that increases the peace in the realms above and affects the world below. Aaron was the best channel for this force. His sons used the Ketoret when it was not given to them.
Moses was trying to understand what made Nadav and Avihu make the mistake. It made him sad. Then God gave him the answer saying ‘when they offered ‘foreign’ fire before YHVH and died’.
Moses understood that they rushed the process when they took on themselves to bring the Ketoret before God, instead of letting their father do it as God instructed. That is why the Ketoret in their hands was treated as ‘foreign’.
Rabbi Elazar concludes that because the sons of Aaron rushed to bring holiness before their father can do it, so he can not reveal secrets of Torah before his father, Rabbi Pinchas, and the other friends.
Rabbi Pinchas came to him and kissed him and blessed him.
We read above that Rabbi Pinchas ben Yair kissed Rabbi Shimon when he came to him and later he kissed Rabbi Elazar after he delivered words of Torah.
The word for ‘kiss’ in Hebrew is ‘נשיקה’ it comes from the root ‘נשק’ that means ‘a touch’, ‘a connection between two elements’.
There are 13 places in the Torah with the verb ‘וישק’ that comes from the same root and it means ‘and he kissed’. 13 is numerically ‘אהבה’, ‘Love’, and that reveals that the purpose of kissing is to connect with love. Esau hated his brother Jacob and wanted to kill him, but when they met they kissed and cried together (Genesis 33:4).
The word ‘וישק’ also means to transfer water that is an aspect of life energy, from one source to another vessel.
The mouth is the aspect of Malchut and kissing has the aspect of ‘drinking’ from what we kiss. We kiss the Torah when it comes out for reading and then again when it goes back to the Ark.
Kissing the hand or the forehead of a Tzadik is a strong spiritual connection that we read in the Zohar in many places. The hand of a tzadik represents their ‘work’ and the revelation of light in the world. Kissing their forehead is a connection to their wisdom.
Due to the plague of the Cronaviris that we experience now in the world, we are hesitant to touch other people’s hands or faces. It’s time to appreciate the sacred things in our lives and ‘kissed’ them.
When we kiss our spouses and children we should meditate on transferring our love and light to them like water that fills them with Light force.
Do not kiss things of impurity because even if the surface is sterilized, the impure spiritual energy is contagious.
The Kiddush of Friday night and holidays draws great Light. It gives us the opportunity to bless the children by placing our hands on their heads. We let them kiss our hands and forehead to nourish them from the Light we just drew.
Our sacred books should be kept in a special place and treated with holiness. They can serve us well and deliver a good ‘kiss’.