Filed under: prayer, spirituality | Tags: imagination, perception, Revelation, spirituality
It is written, “Know therefore this day, and consider it in your heart, that the Lord is God in heaven above, and upon the earth beneath; there is no other.” (Deut 4) This means that there is no other force in the world that has the ability to do anything against his will
And when a man sees, things in the world that seem to deny God’s authority, these things are His will also. And it is called a correction. This is what is described as “the left rejects and the right draws near,” meaning that which the left rejects is considered a correction. This means that there are things in the world, which, to begin with, aim to divert a person from the right way, and by which he is rejected from Holiness.
By being pushed away by God and providence that makes one’s life difficult. A person receives a need and a complete desire for the Creator to help him, since he sees that otherwise he is lost.
He comes to feel more shattered than whole. He experiences many more descents than ascents. He does not see an end to these states, and he thinks that He will forever remain outside of holiness. For he sees that it is difficult for him to observe even as little as a jot, unless by overcoming above reason. But he is not always able to overcome. And what shall be the end?
Then he comes to the decision that no one can help him but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart, and truly bring him nearer to eternal cleaving with God. It thus follows, that all the rejections he had experienced had come from the Creator.
This means that it was not because he was at fault, that he did not have the ability to overcome his evil desires or lack of enthusiasm in his Divine service. These people I am talking about truly want to draw near the Creator. They will not settle for little, meaning remain as senseless children, They are therefore given help from Above.
Only if that person has a true desire will they receive help from Above. He is constantly shown how he is at fault in his present state spiritually. Namely, he is sent thoughts and views to be able to truly access his position “spiritual”, his state of development in truth. This is in order for him to see that he is not one with the God. And what he needs to overcome.
A man must always try to cleave to the Creator. Namely, that all his thoughts will be about Him. That is to say, that even if he is in the worst state, from which there cannot be a greater decline, he should not leave his pursuit of Holiness. And he should never imagine that there is another authority which prevents him from entering holiness, and which can bring benefit or harm, God Forbid. Remember that is is written :
“Know therefore this day, and consider it in your heart, that the Lord is God in heaven above, and upon the earth beneath; there is no other.” (Deut 4)
That is, he must not think that this is the force of the Sitra Achra (Other Side) acting alone against him. That it will not allow them to do good deeds and follow God’s ways. Rather, all is done by the Creator. There is no other force that can oppose him.
The Baal Shem Tov said that he who says that there is another force controlling things in the world, namely Klipot (shells), that person is in a state of “serving other gods.” As ultimately all is controlled by God.
If he thinks that there is another authority and force apart from the Creator, by that he is committing a sin.
“Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And the Lord said to Satan, Where are you coming from? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.. And the Lord said to Satan, Have you considered my servant Job, that there is none like him in the earth, a blameless and upright man, one who fears God, and turns away from evil? Then Satan answered the Lord, and said, Does Job fear God for nothing?” (Job Chapter 1)
There is only one God and He controls EVERYTHING ultimately
Part 2
One should be remorseful and say: “I committed that sin because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth.” That is to say that the Creator gave him a desire and craving to amuse himself and breath air in a place of stench.
In a certain sense it is the God who gave him the desire for these things. To go to the lowly places. He could have refused the desire and passed his test. One receives a desire and craving to take pleasure from things they had already determined were improper, but now he wants to receive benefit from them. Even if he knows better his personality requires refinement so that he can make the right choices.
It is like if his wife has sent a harlot to test his fidelity, to see how he will act.
One should be careful never to leave the domain of Holiness, and say that there is another who operates besides the Creator.
By recognizing a 2nd authority as God, which truly is not. You invite its influence into your life.
Sometimes one actually comes into this world incarnated as a pig, as they acted like this in their previous life.
The matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Lord has favored him and afterwards did not.
“For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
(Isaiah 55)
“His ways are always strong; your judgments are far above, out of his sight”
(psalm 10)
Anything that exists in a person except for the will to receive does not belong to the creature, but is attributed to the Creator, but the will to receive pleasure should be corrected to being in order to bestow.
The God created the world so that he could give to the creation. We need to work so that in our lives we emulate this Divine quality of the “desire to give”.
It is known with regard to the Light of God itself, that there is to it no change, as it is written, “I the Lord change not.” All the names and appellations are the vessels of this light. It which is according to these that the light becomes differentiated to different aspects. The will to receive is included in “Malchut” (the active kingship of heaven as is it manifests here below in this world)—the root of creation. hangs down to this world, to the creatures.
The Divine Presence hangs down to this world, it does not change. The question is what will you do with it. Will you take its power, motivation and dress it in evil. Or will you do good and reveal God in the world.
The general Tikkun (correction) is so the Upper Light will shine in them and the world, ultimately in utter completeness. So don’t block it by being stupid. The vessels are generally named “Shechinah” (Divine Presence) .
Before the Light shines in them in utter completeness according to the correctness of their actions, we call that time, “A Time of Corrections.” This means that we make corrections in our actions, speech, emotions and thoughts so that the Light will shine in them in completeness. Until then, that state is called “Divinity in Exile.”
Your heart should be a Tabernacle for the Light of God, not a place
of waste and filth.
In other words when that which God hates captures the whole of the heart.
This is called “Divinity in the dust.” It means that it has been lowered to the ground, and each and every one loathes matters of holiness, and they have no desire whatsoever to raise it from the dust. Instead, they choose disgusting things, and this brings on sorrow to and of the “Shechinah” (Divine Presence). This is what happens when one does not make their heart a Tabernacle for the Light of God.
We do not speak of “Atzmut” (Essence of God) at all. This is because the root and the place of the creatures begin in the thought of creation. Ein Sof (the Infiniteness of God) pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection between the Essence of God and the souls. This is God’s “desire to give delight to the creatures.”
Ein Sof is the beginning. It is called “a Light without a vessel,” yet here is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiyah, which is our physical world. We can only relate to Ayn Sof as “the desire to enjoy”. Here is the beginning of the engagement with God at the highest levels. it is called “Light without a vessel.”
God’s desire is to do good to His creations.” This desire begins in the Highest worlds and extends through the lowest world. Souls can receive Lights according to what they have corrected and arranged. Thus, the souls can receive light, each according to its ability and nature. Thus there are all these attributes in different souls.
Ein Sof. is the root of the creatures, which wants to impart them delight and pleasure. It is called “His desire to do good to His creations.”
There is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and aspects in Godliness. The will to receive defines the “creature” and a “new aspects” they may acquire. Change and growth begins from the place where the will to receive begins to receive “impressions”. One’s speech is aspects, parts of these impressions. Here with these “impressions” is begins a correlation between the Light and the will to receive.
This is called “Light and vessel.” , There is no utterance or action made by the Light of God without a vessel, since a Light that is not attained except in a vessel. Which is prompted by these “impressions” of desire which are Ayn Soff (Infiniteness of God). The Light that expands into our vessels, meaning into our will to receive is what we call Ein Sof. This is the connection of the Creator with the creatures, it being “His desire to do good to His creations.”
Our will to receive receives the expanding infinite Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covering and vessels so that the beings below will be able to receive it. All the varying aspects and the changes to the Light are made only according to the receiver. Their ability to receive the infinite light defines the nature of the light they receive. When we speak of different aspects of lights in the many worlds, these lights are in potential for revelation below. And when the receiver attains these aspects in this world here below, they are called “actual.”
Spiritual manifestation is when the “impression” of desire and the attained will come together, as without the “impression” of desire there is no way for the light to be attained, since there is no desire to obtain the aspect of the Light.
When we examine a table our sense of touch feels it as something hard. We also discern its length and width, all according to our senses. However, that does not necessitate that the table will appear so to one who has “other senses”. For example, in the eyes of an angel, when it examines the table, it will see it according to its senses. Hence, we cannot determine what appearance this table will have to an angel, since we do not know its senses.
So to, concerning the Creator, we cannot say which form the worlds have from His perspective. We only view the worlds according to our senses and sensations, as it was His will for us to understand Him so, as in truth there is only Him.
“There is no change in the Light.” Rather, all the changes are in the vessels, meaning in our perception. Our focus on everything is according to our imagination. From this it follows that if many people examine one spiritual thing, each will attain according to his imagination and senses, thereby seeing a different form, in varying degrees.
In addition, the revelation itself will change in a person according to his ups and downs, and external factors.
The question is, with what can one improve one’s spiritual vessels? The answer is, increasing the extent to which one does what God has asked and by praising and giving thanks to the Creator for having brought one closer to Him, so one would feel Him a little and think of the importance of spirituality more seriously. Meaning that he was awarded by the connection with the Creator.
Our sages said (Avot, 2:21), “It is not for you to complete the work, and you are not free to idle away from it.”
According to the measure of the importance that one pictures for oneself, so the measure of the luminescence which grows in him. One must know that he will never come to know the true measure of the importance of the connection between man and the Creator because one cannot assess its true value. Instead, as much as one appreciates it, so he attains its merit and importance. There is a great power in that, since thus one can be permanently imparted this luminescence.
It is not in one’s Power to completely understand, as it is not for the human mind to grasp how such a thing exists in the world. If one engages in Spirituality, Torah and Mitzvot (Acting according to Divine will), he will attain something. As they are also not truly of this physical domain, but of the Infinite light itself.
This is an illumination that comes from Above, and only one who tastes it can know and understand. It is written about that, “Taste and see that YHV”H (the Lord) is good.”
A spiritual experience cannot really be shared with one who was not there.
The main thing in attaining this spiritual awareness and clarity begins with “the Will to Bestow”. If God does not give one the nature, called “the Will to Bestow,” no labor will help one to attain the matter.
A prayer is considered a deficiency, it is of “desire”. and without desire there is no fulfillment. When one has a need for spiritual awareness, the fulfillment comes from Above, and the answer to the prayer comes from Above, meaning one receives fulfillment for one’s needs. ). Yet, one can never attain the fulfillment alone; it is a gift from God.
Most often coming in a time of need.
Prayer must be a whole prayer, that is, from the bottom of the heart, heart felt desire. Then the Creator hears his prayer. It is the emotion of the heart that rises up the thought before the Throne of His Glory.
Attaining spiritual awareness from the “impressions” of the “Divine will to bestow”, the desire to “give” this is called “serving God for its own sake” or in Hebrew “Lismo”. This puts the evil inclination to death. As the evil inclination is the “will to receive for oneself alone”, and acquiring the will to bestow cancels the will to “receive for oneself alone” .
Filed under: Angels, Creation, depth kaballah, Divine names, Divine providence, Divine service, divine thought, meditation, prayer
The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot. Illuminating the palace “lavanot Ha Safir”, each person receiving light according to their merit. Which is also according to each person’s “yichus”(relationship). Rabbi Moshe Cordevero in Sher Kuma explains “yichus” as one’s personal relationship to the sefirot. There are two levels of yichus. That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet which is balance upon bina divine understanding and chuchma divine creativity inspiration. As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from
our eyes as “yichus” to spiritual attributes of malchut, ones actions, with chuchmah and bina consume us. The illumination of “yichus” of a sadeek is from above. He rules over the forms that are below his point of “yichus” through the name elokim, “hvyh” rules in elokim changing providence. One who achieves the understanding that God is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” is directed through “sachel Nifradim” (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” are called Atzilut. It is the Way of God Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah. According to the Divine names worked is his work. All this is called Olam Atzilut (world of emination) . All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.1
God eminates 10 sefirot. He is always united in them.2 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga”. “Nanhagot” are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 3 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.4 It is possible to change ר צ ו ן (will) to another different ר צ ו ן . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.5 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the person below.6 Rav Nachunya ben Hakana teaches to make all your ”tivot” (strong desires) to the כ ב ו ד (honor) of God for the sake of the tikun of your Nefesh. Cleave in the כ ב ו ד of God, this is the Shechinah. Give כ ב ו ד to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha”, and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud below”, there is also occupation with א ו ר י י ת א (torah) above.
All גזיוו (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.7 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.8 By getting rid of arrogance comes “ruach haKodesh”.9 אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot. (commandments) 10
Its written in Safer HaKana concerning the verse ”You will be holy for I am Holy” that God will (then) send to you ”ruach Kidusha” (His Holy spirit) and Binna.11 A man of Holiness is one of Chuchmah.12 All who engage in Torah “liSmo” (for its own sake) merit many things. They receive “Mishpot” that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one’s Torah is “lismo”. Torah ל ש מ ה is to ה “א . Which is Leah. (it reveals Divine intuition)13 One who learns Torah “lo lismo” (not for its own sake) its like they have not learned at all. When its said one who learns “lo lismo” will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn “limo”. But if one continues learning regularly “lo lismo” he will be consumed in a fire which cannot be extinguished. All his days are in “Avarah” (transgression).14 Mitzvot done lo lismo (for their own sake) blemish in the markavah elyonah (upper chariot), by the lack in these mitzvot.15 All “nahagot” changes according to the actions of man. If he sins “din” (judgment) becomes dominant. If he returns to his God א ל ה י “ ו then there becomes dominant chesed and Rachamim. All is as weighed as on a scale. By tefilla and mitzvot there is caused change to the vessels. Which are the sefirot, thereby there is changed providence.16 All who sin are given over to be ruled by the “sitra achra” (other side), except those who love God and these are punished. Guidance of the sefirot is not enough when there is not revealed י ח ד ך (unification) of God, as then only darkness prevails. All the powers and levels are not able to give limit to the תהום (depth) of ”apiryon” created by the sins of Yisrael. As the תהום is the depth of darkness. Becouse of this Yisrael needs shine light from on high.Only the “yichud” (unification) of God himself places a limit, and raises up all levels. So raise your eyes to the mountains on high.17
The main knowledge is knowledge of the work of God (Divine providence). The main thing is revelation of God within the worlds that He creates, or there is “hester panim” (concielment from his Divine providence). During exile all א ו ת (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)18 One must be careful not to arrouse “ruach tuma” by drawing the left side down from above.19
All yisrael are children of kings, But this is not reached until they return to Aretz Yisrael. As mentioned earlier the source of flow is from the “even stiyah” so in the land of Yisrael they realize their purpose. The supernal angels rise and are nourished and rise by the upper unification which is “chitzon” (external) all creation continually needs to receive this flow. The “nashamot” and Zu”n of man comes from the lower unification which is called “penimi” (internal) of teferet and malchut. According to the work of men this unification’s power rises or decends. From here one is punished or rewarded. While the unification nourishing angels is from Chuchmah of Abba and Bina of Imma, But both need this unification of Chuchmah and Bina to sustain them, so the soul of man is prepared to receive the ”bracha” (blessing) from Angels.20 We need to labor in growth, teshuva and good deeds till that there returns the light of abba (Chuchma) into Z’a (ruach) fixing also the parzufim of Leah and Rachel. Illness comes from inequity, becouse of this there goes away light of Abba. From damage in Leah come illness of a hidden nature.
Of course with all these prayers they used the Personal Divine names not the general terms ” Lord our God” as expressed here
R. Eleazar on concluding his prayer used to say the following: May it be Your will, O Lord our God, to cause to dwell in our lot love and brotherhood and peace and friendship, and may You make our borders rich in disciples and prosper our latter end with good prospect and hope, and set our portion in Paradise, and confirm us with a good companion and a good impulse in Your world, and may we rise early and obtain the yearning of our heart to fear Your name, and may You be pleased to grant the satisfaction of our desires!
R. Johanan on concluding his prayer added the following: May it be Your will, O Lord our God, to look upon our shame, and behold our evil plight, and clothe Yourself in Your mercies, and cover Yourself in Your strength, and wrap Yourself in Your lovingkindness , and gird Yourself with Your graciousness, and may the attribute of Your kindness and gentleness come before You !
R. Zera on concluding his prayer added the following: May it be Your will, O Lord our God, that we sin not nor bring upon ourselves shame or disgrace before our fathers!
R. Hiyya on concluding his prayer added the following: May it be Your will, O Lord our God, that our Torah may be our occupation, and that our heart may not be sick nor our eyes darkened!
Rab on concluding his prayer added the following: May it be Your will, O Lord our God, to grant us long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of bodily vigour, a life in which there is fear of sin, a life free from shame and confusion, a life of riches and honour, a life in which we may be filled with the love of Torah and the fear of heaven, a life in which Thou will fulfil all the desires of our heart for good!
Rabbi on concluding his prayer added the following: May it be Your will, O Lord our God, and God of our fathers, to deliver us from the impudent and from impudence, from an evil man, from evil hap, from the evil impulse, from an evil companion, from an evil neighbour, and from the destructive Accuser, from a hard lawsuit and from a hard opponent, whether he is a son of the covenant or not a son of the covenant! Even if guards were appointed to protect Rabbi.
R. Safra on concluding his prayer added the following: May it be Your will, O Lord our God, to establish peace among the celestial family,1 and among the earthly family, and among the disciples who occupy themselves with Your Torah whether for its own sake or for other motives; and may it please You that all who do so for other motives may come to study it for its own sake!
R. Alexandri on concluding his prayer added the following: May it be Your will, O Lord our God, to station us in an illumined corner and do not station us in a darkened corner, and let not our heart be sick nor our eyes darkened! According to some this was the prayer of R. Hamnuna, and R. Alexandri on concluding his prayer used to add the following: Sovereign of the Universe, it is known full well to You that our will is to perform Your will, and what prevents us? The yeast in the dough3 and the subjection to the foreign Powers. May it be Your will to deliver us from their hand, so that we may return to perform the statutes of Your will with a perfect heart!
Raba on concluding his prayer added the following: My God, before I was formed I was not worthy to be formed, and now that I have been formed I am as if I had not been formed. I am dust in my lifetime, all the more in my death. Behold I am before You like a vessel full of shame and confusion. May it be Your will, O Lord my God, that I sin no more, and the sins I have committed before You wipe out in Your great mercies, but not through evil chastisements and diseases! This was the confession of R. Hamnuna Zuti on the Day of Atonement.
Mar the son of Rabina on concluding his prayer added the following: My God, keep my tongue from evil and my lips from speaking guile. May my soul be silent to them that curse me and may my soul be as the dust to all. Open Thou my heart in Your law, and may my soul pursue Your commandments, and deliver me from evil hap, from the evil impulse and from an evil woman and from all evils that threaten to come upon the world. As for all that design evil against me, speedily annul their counsel and frustrate their designs! May the words of my mouth and the meditation of my heart be acceptable before You , O Lord, my rock and my redeemer!
When R. Shesheth kept a fast, on concluding his prayer he added the following: Master of the Universe, Thou know full well that in the time when the Temple was standing, if a man sinned he used to bring a sacrifice, and though all that was offered of it was its fat and blood, atonement was made for him therewith. Now I have kept a fast and my fat and blood have diminished. May it be Your will to account my fat and blood which have been diminished as if I had offered them before You on the altar, and do favor me.7
When R. Johanan finished the Book of Job, he used to say the following: The end of man is to die, and the end of a beast is to be slaughtered, and all are doomed to die. Happy he who was brought up in the Torah and whose labor was in the Torah and who has given pleasure to his Creator and who grew up with a good name and departed the world with a good name; and of him Solomon said: A good name is better than precious oil, and the day of death than the day of one’s birth.
A favorite saying of R. Meir was: Study with all Your heart and with all Your soul to know My ways and to watch at the doors of My law. Keep My law in Your heart and let My fear be before Your eyes. Keep Your mouth from all sin and purify and sanctify Yourself from all trespass and iniquity, and I will be with You in every place.
A favorite saying of the Rabbis of Jabneh was: I am God’s creature and my fellow is God’s creature. My work is in the town and his work is in the country. I rise early for my work and he rises early for his work. Just as he does not presume to do my work, so I do not presume to do his work. Will you say, I do much and he does little? We have learnt: One may do much or one may do little; it is all one, provided he directs his heart to heaven.
A favorite saying of Abaye was: A man should always be subtle in the fear of heaven. A soft answer turns away wrath, and one should always strive to be on the best terms with his brethren and his relatives and with all men and even with a stranger in the street, in order that he may be beloved above and well-liked below and be acceptable to his fellow creatures. It was related of R. Johanan b. Zakkai that no man ever gave him greeting first, even a to a stranger in the street.
A favorite saying of Raba was: The goal of wisdom is repentance and good deeds, so that a man should not study Torah and Mishnah and then despise his father and mother and teacher and his superior in wisdom and rank, as it says, The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter. It does not say, ‘that do’, but ‘that do thereafter’, which implies, that do them for their own sake and not for other motives. If one does them for other motives, it were better that he had not been created.
A favorite saying of Rab was: The future world is not like this world. In the future world there is no eating, drinking, sex , business, jealousy, hatred or competition, but the righteous sit with their crowns on their heads feasting on the brightness of the divine presence, as it says, And they beheld God, and did eat and drink.
Greater is the promise made by the Holy One, blessed be He, to the women than to the men; for it says, Rise up, women that are at ease; you confident daughters, give ear unto my speech. Rab said to R. Hiyya: Whereby do women earn merit? By making their children go to pray to learn Torah and their husbands to the House of learning to learn Mishnah, and waiting for their husbands till they return from the House of learning. When the Rabbis took leave from the school of R. Ammi — some say, of R. Hanina — they said to him: May you see your requirements provided in your lifetime, and may your latter end be for the future world and your hope for many generations; may your heart meditate understanding, your mouth speak wisdom and your tongue sing song; may your eyelids look straight before you, may your eyes be enlightened by the light of the Torah and your face shine like the brightness of the firmament; may your lips utter knowledge, your reins rejoice in uprightness and your steps run to hear the words of the Ancient of Days. When the Rabbis took leave from the school of R. Hisda — others Say, of R. Samuel b. Nahmani — they said to him: We are instructed, we are well laden etc. ‘We are instructed, we are well laden’. Rab and Samuel — according to others, R. Johanan and R. Eleazar — give different explanations of this. One Says: ‘We are instructed’ — in Torah, ‘and well laden’ — with precepts. The other says: ‘We are instructed’ — in Torah and precepts; ‘we are well laden’ — with chastisement.
brachot 16b-17a
Filed under: 70 nations, Angels, klippah, meditation, prayer, Raising Sparks, Supernal court
Vyatze
Bs”d
First Yaakov sees all the angels of God rising from the earth and descending from the heavens. The sages say these were the angels who supervise the nations of the world. While on top of the ladder is God who alone supervises the providence of Yisrael, the whole world and all in it. If they will only draw close to him and follow his will God would give them everything. Next are born the 12 tribes. These 12 sons of Yaacov who entered Egypt with their families numbered 70 in all as listed in Exudus. These parallel the 70 nations of the world listed in Genesis.
The ladder of Jacob’s dream is prayer. Jewish prayer (meditation) is a teaching passed down from their Prophets. It is written in the Zohar that the ladder in Jacob’s dream is a metaphor for prayer (Tikunei Zohar #43).In the dream, the ladder represents prayer as the connection between man, situated at the bottom of the ladder, and God who appears at the top of the ladder. The numerical value of sulam, ladder equals 136, the same as kol, voice. The ladder is the voice of prayer rising from the heart of man who is firmly entrenched in the physical world below, till it reaches the heavens and God who is ever present above the ladder. Through the act of prayer man’s consciousness rises from rung to rung, and although standing on the earth, his or her spiritual awareness is truly elevated to the heights of heaven. The Arizal taught that prayer itself is comprised of four sections or rungs on a ladder and that these sections relate implicitly to the four ascending worlds of Kabbalah. The first rung of prayer comprises the preliminary morning blessings until the prayer Baruch Sheamar, which begins the next section. The morning blessings correspond to the world of Assiyah, action. The series of blessings thank God and acknowledge His goodness in providing for all the basic abilities and requirements enabling us to function in the practical world of action.In this section we create a vessel in this physical world for the coming blessings of our meditation. We fix our own physical bodies.
The second rung consists of the section of prayer referred to as Pesukei D’Zimrah, Verses of Praise. These prayers are comprised of the psalms of David, inspiring praises to God for creating the beautiful world we live in. This section corresponds to the world of Yetzirah, formation. Nature both reveals and hides God. It is for us to search for God and praise His manifest creation, maintaining a sense of awe even when ”grown up.” This world relates to our emotional attachments and response to the world around us. This section of the meditation fixes the soul level called “Ruach” (Spirit) , the Emotional soul.
The next section of prayer is centered around the recitation of the Shema, the ultimate unification of the NAME OF GOD in His creation. This section begins with a description of how the angels daily praise God and leads into the Shema, the revelation of the soul’s understanding of the nature of God’s unity. The beginning of this section represents the angels ascending and descending on the ladder and culminates with man standing humbly, yet elevated, ready to speak directly to the Creator. This once again teaches us that ultimately the soul is rooted in a higher place than even the angels. This third rung corresponds with the world of Briyah, creation and relates to the intellect. This level is the Soul called “Neshama” (soul of Divine intellect). This level of the soul is a part of the God itself. By the Meditation of the “Sma” we unify the Divine name YHV”H with our self and everything in a more revealed way preparing us for the work of the next level.
The final rung on the ladder of prayer is the recitation of the Amida, the silent prayer. This corresponds to the world of Atzilut, emanation, where man encounters God who appears above the head of the ladder, in a state of intimate union. At this level a man joins God as a partner in creation. This level is actual “emanation” of the powers of creation. This prayer- meditation is another ladder itself having 18 levels corresponding to the 18 vertebrae of the Spine. It is taught in the Yerushalmi Berachot that one hundred twenty elders and eighty prophets ordained the Amida meditation (the standing prayer). This hints at its awesome depth. Infinite Divine names fill these 18 levels. The simple level of this meditation are known. Its secrets are not taught in public but are only passed down on a one to one basis.
While approaching the ladder of Holiness to enter the upper worlds one must elevate this physical world by their actions. Observe, to accomplish the gathering of Holiness of the giving birth to the extended family of the 70 children of Yisrael first Yaakov had to go through great treachery and deceit from Lavan. The greatest revelation of light founding to the world came from the patriarch Yaakov and his wives as they gave us the foundation of the Hebrew people, but at what cost. Such hardship one has to undergo to reveal the Shechina in this world. One cannot expect it to be easy. Its written in Safer Giloyah Raza that the evil forces are always trying to get permission from the supernal court to try to test and trouble one who can or is trying to increase Holiness in this world. On top of all the trouble with Lavan , his own brother Asev wants to kill him.
All the sufferings we endure in this world make us stronger. Like a runner who jumps over bigger and bigger hurdles. After each Klipa (obstacle) is overcome it reveals its spark of vitality, its light which then enlivens us. Each time we do good and turn from evil we show to God how much we love him. It is by these ”opportunities” which seem as hardships we can give thanks to God for. As it is by these ”opportunities” that we earn our entrance fee into the world to come, and from such comes our portion.
It can be observed from the parsha that that just as Yaakov thought that he married Rachel but in the morning found it was Leah. So to in the time of the morning, time of revelation of new light the true nature of people becomes revealed, and this new nature may make one appear as though they went through a total transformational experience. Then one may have difficulties in their relationships dealing with one who appears to them as a different person then they once knew. But by overcoming obstacles causing confusion they can come to great results as with Yaakov and Rachel. As their first child was Yosef who saved all Yisreal in Egypt and from his descendants will arise Mashiach ben Yosef who will overcome our enemies. Yaakov had to work 7 more years to marry Rachel. Needless to say all the trouble that the wicked sorcerer Lavan inflicted upon Yaakov, and his financial treachery.
But in the end all the deceit that Lavan worked against Yaakov only turned to blessings, as will all the curses in the Torah to those who merit such. As Yaakov saw in his dream that God took great concern for him, and the ordeals that he had to go through in the house of Lavan. God rewarded him greatly as he multiplied exceedingly in good when he left Lavan’s house. He was blessed in a supernatural way. Fulfilling the teaching of the Torah that that the righteous are put to sufferings in a natural way, but their deliverance comes about with signs and wonders.
One must not wait for miracles for deliverance from evil, and one cannot expect providence above nature to always protect them. They need to seek a natural way to deal with the trials of this world. Here again we learn the lesson ” one must deal with the wicked with subtly”. In last weeks parsha Yaakov used guile to get his blessings, taking them away from the wicked Asev. In our parsha Yaakov sneaks away from Lavan with his belongings because he feared that Lavan may never let him leave, or take his rightful possessions with him if he were to announce his departure. This is the 2nd parsha in a row this lesson is taught, so we should take heed. ”One must deal with the wicked with subtly”. The crooked cannot be made straight, so they must be dealt with accordingly.
Filed under: delight, Divine names, prayer | Tags: Ancient Wisdom, Become Holy, letters and Vowels, Using Divine Names, Wounderous Powers
Every Holy Person needs to pray for healing of sick people, barren women and every man’s individual lack. At times becouse of the individuals sins the sadeek’s (Holy man) prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of GOD, raising and exulting GOD’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 The Ner Yisrael tells us the Torah contains 22,000 letters, if we spell out each letter we get 600,00 letters. These correspond to the 600,000 souls that received the Torah at Sinai, each letter raises the yolk of heaven. At the beginning of the Tikuney Zohar we learn that the notes of the song of the Torah are “Nashamot” , they are the lights of the intellectual soul. Song itself can kill the wicked, as did the Song of Devorah in the book of Judges. Concerning the secret of this song we learn that the oral Torah inherits the written Torah becoming its Yesod called רשת illumimating below to above so its result is תשרי which is the secret of the Holy name in the aspect of Malchut. It has sealed in it י of the Holy name. Upon the alter was also a name of Malchut הרשת (the net) it being sealed in ה of the Divine name, and Devorah the song Devorah sang is written as ותשר sealed in ו of the Divine name. This is Yesod (Gateway) of the Divine Name. 2 Vowels are “Ruchot” (spirits) lights of the emotional soul. Rabbi Nachman of Bresslov teaches that the vowels are Yearnings. They are drawn to the letters by desire. All forces within us that seem to be try to prevent us from spiritual accomplishments are actually potenial forces to be expressed in the vowel points. There are 9 vowel points cooresponding to 9 ”rekia” (firmaments). These also correspond to the problems that hinder us.3 While the letters themselves are “nefashot” lights of the animal soul.4 The main “tikun” (fixing) of Atzilut (world of Emination) is through the notes-nikudim-crowns-letters. These correspond to the names ע”ב ס”ג מ”ה ב”ן 5 The nature of the supernal light is to rise up to its source.6 The note Zirka kills “klipot”(forces of evil), it lengthens the pronunciation of a word7. It rises Malchut to Bina making Keter to Z’a. The body of Bina is Bina itself, NH’Y of bina is the flow of bina,Teferet is the essence of bina it makes ketter to z’a.8 By Teferet one merits to look at the upper Shechinah which is Bina.9 This is the aspect called “Pelah” (wonder). All aspects of Z’a, which brings forth the emotional soul are united from teferet of Bina. As the unification that is drawing the aspect of ketter is through Teferet specifically.10 Canesset Yisrael (community of Yisrael) is called Teferet that is כבוד (glory), this כבוד is from Bina.11 Concerning the Teferet of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arrouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arrousel. The light of all your learning shines in your “tikunim” filling all the Divine names.12 Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names.13
This is enough for those who understand
1. 2zohar tikunim-perush metak mdavash p.251,Sulam on Zohar Mishpotim p.110b
1. 4sulam on tikuny zohar hakdamah p.100
1. 5Machashif halavon yaakov abuchizera p.2
1. 7aor enym-kamarna Rebbe p.60,Sulam on Zohar Balak
1. 8sulam on zohar Tikunim p.114
1. 10aor enym-kamarna Rebbe p.61
1. 12Share Ramchal p.255y,Tefilot Ramchal #121
Filed under: Atik, Garden of Eden, hachalot-Divine palace, Joy and Delight, letters, parzufim, prayer, Smimini Atzerot-Simchat Torah
Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha (joy) in good spirit. If one prays and knows “cavanot” (meditations) of Teffila there is no greater joy in the world than this.1 After the soul goes above to the world of yetzera. The soul rises by way of the gillgulim, the soul of the planets which is Asiyah it rises to the birds of song of the “hachelot” (the palaces) of the lower gan aden. From there the soul can rise palace by palace to the upper Gan Aden. Those who serve Hashem in joy are received in the Palace called “atzom Shamym” (essence of Heaven), what great joy this is. The Vilna Goan in Safer Hachalot teaches that the light of lightening is in Hod (splendor) of Bina (Divine Understanding). From the lightening of ”botzina kadisha” are 12 illuminations are given in the reception of the 22 letters of the Torah in ”hachel Atzom Shamayim”. Here is “The angel of face” . The whiteness of Atik floats on red till here in ”Atzom Shamayim”. Here is revealed ”Chesed Elyon”. “Dinim” are illuminated as here shines the Ruach in the face of the king. Here is the white Ruach (Spirit) illuminating the whiteness of life. Here You must say your sign. Here are all the garments. As it says ”Hod and hadar are her garments”. This is the ”hachel” of Hod. Here is ”Chashmal” (voice of God) . Here are 378 illuminations. They are the 370 lights from the ”Tepuchin” (apples). The beauty of Adam was from the glow of Aba as He had a Nashama from Aba of Atzilut, Chava’s Nashama was from Ima of Atzilut. Adam could not look at the face of Chava after they were turned face to face. As she had 370 myriad lights in her face..1 In the second verse of the Torah it states “ Ruach elokim moved on the face of the waters “ This is the spirit of Mashiach. In order to manifest the spirit, which we have been waiting for since creation in full revelation Rabbi Moshe Cordevero teaches in Pardes Remonim that we need “din” (judgment), but in the aspects of chesed and teferet. This “din” makes joy and increases flow. This is the din of Masiach.1
Every sadeek needs to pray for healing of sick people, barren women and every man’s individual lack. At times becouse of the individuals sins the sadeek’s prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of Hashem, raising and exulting Hashem’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 Torah is the source and root of the essence of light of the Nefesh Ruach Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).1
1. 1safer lecutim-ar’i p.427
1. 1Avodat Yisrael p.15
1. 1Pardes-Moshe Cordevero P.44
