Filed under: secrets
It is remarkable, if you think about it. Looking around, it would seem that Creation has never been further from its intended purpose
The place is far from being holy.
Agnostics and atheists run amok. Jews go in all directions, and even the ones that are supposed to be going in the same direction seem to find tangents. Either we’re way off course, or our understanding of the purpose of Creation lacks sophistication.
But you can be sure that God is not up there in Heaven shaking His head, saying, “Gee, never thought I’d see the day when My kids did things like that!” Not only He did He know that He’d see the day, He saw it before He even created His children, and the rest of Creation around them.
But it does get to the point God says:
“I will destroy Man, whom I created, from upon the face of the earth; from Man until beast, to the creeping things, and the flying creatures in the sky; I regret that I made them.” However, Noach found favor in God’s eyes.
(Bereishis 6:7-8)
Had Avraham not come along, Creation might have been doomed once again, but once again, he was only a single individual. And, though he had tried to elevate the world around him and justify Creation, the best he could do was father a people to continue on his work, while the rest of the world continued in the path of Kayin, murdering, and pillaging, and de-justifying Creation.
“Okay,” agreed, “Avraham is a very special person on a special mission.”
However,
“for him and his family you needed all of Creation?”
But, does one man justify all of Creation. Could even this be what God calls success in his ”project Earth” ?
YES
God made Creation with free will so that man could choose to consciously participate in the process of world rectification and its on going creation.
God does not need anything but He cherishes man’s contributions to His creation.
The world looks at Torah as an archaic system of rules and collection of stories, it is far from that. It is a Divinely-created system designed to allow man to maximize his involvement in the spark redemption process.
The Leshem explains it this way :
Even the wars are part of Gods plan. It may not be clear until years after what a war made better. Sometimes, it may not even be clear how war improved the world until after history as we know it comes to an end:
On this depends all faith, that all that happens is the result of the light of His Presence, may He be blessed, and that all of His Providence and guidance of history is toward a good end … and when the time of rectification comes, it will be understood how all of the ways of God are kind and truthful …
Perhaps the reason for the Holocaust. And other such events historically, as Moses was told, only God can fathom their purpose.
All we can do is pick up the pieces and re-build, and wait for the future time when all the events of history will make sense to all of us.
When the Torah talks about a women raped in a field :
This is alluding to all the souls who end up in the “field” of the material world and lose touch with there true spiritual nature. They can encounter a death of innocence, of hope, of dignity. This should be the concern and felt as a responsibility of each and every member of Israel, including the Supreme Court in Jerusalem!
When a fellow wanders out to the scary fields of hopelessness, every individual of the community, particularly its spiritual teachers and leaders, must ask themselves, “Perhaps we didn’t notice him leaving and sent him off without food and without escort. This soul was craving for love, encouragement and inspiration, and couldn’t find with whom to discuss his frustrations and doubts.
Each of us must ask ourselves: “Are we not responsible in some way for anothers mental and psychological deterioration?”
Educators and communal leaders may dismiss it with statistics. “Statistics show that a certain percent of high school kids end up…” When the future of a particular child in put in question, they readily answer: “What do you expect? He or she is a statistic.”
The destiny value and sanctity of every soul is has infinite possibilities.
Look at the life of a crab – they are born with a shell to fit the size of the creature when it’s very small. Then it grows, and the shell becomes way too small. But the crab only dares to crack the shell when it literally starts to choke from the size of it. Then it creates a new shell with space to keep growing. This happens to us.
We get to a point where we choke.
Why do we need to wait?
Do we need enforcers of God’s judgment to crack our shells?
Instead do the right things
On Shabbot (the Sabbath), one who takes the bad from the good desecrates the Shabbot. As this activity, “borror”, is one of the 39 categories of labor forbidden on Shobot.
There is something interesting in this, as by the separation removing of the good from the bad, the holy sparks from the Klipot (evil forces) when this job is done, history as we know it will come to an end (Shar Gilgulum, Ch. 20).
The Messianic Era will finally begin, and the verse, “On that day, God will be one and His Name will be one.” (Zechariah 14:9) will finally be fulfilled.
Yakov Abuchitzera teaches :
The individual letters of the first word in the Torah “Bereshit”, spell out the phrase:
[Shoresh Briyat Adam Yahkor Razi Torah
(the purpose of man’s creation is that he investigate the secrets of the Torah).
This is so that thereby he may recognize the Creator and His Kingdom.
This is essential. for this holy study maintains the universe and establishes it.
The words “Sod HaShem” (the secrets of God) spelled like : Samekh
Vav Dalet (Sod) + M”H (Yhvh spelled out with alp 45) =611= Brit (covenant).
Just about everyone knows that Israel is the holy land. However, few know or understand why this is so, other than the fact that it was the land that God promised to Avraham, Isaac, and Jacob, and their future descendants:
“It is a land which God, your God, cares for, God, your God pays attention to continuously the entire year. “
(Deut 11:11-12)
Here is the detail
Malchut of Asiyah is a part of the “Holy” spiritual worlds. Asiyah, and Malchut of Asiyah itself also, is divided into 10 Sefirot The 10th one which is Malchut of Malchut of Asiyah is “this” world, so 9th first sefirah are the creativity center, and the 10th one is the exhibition Hall, and it is The Land of Israel, which is the only corporal part of the universe connected directly with the “Holy” spiritual world Asiyah. The Land of Israel is the Ketter of Machut of Malchut of Asiyah, while the 9 lower sefirot of malchut of Asiyah of “Holiness” are in the rest of The Land of Israel.
God not Omniscient. God is completely inaccessible, unless He chooses otherwise.
It all depends on YOU !
Holiness is quantified upon the value of “sparks of Holiness” associated with the object or act in question.
Get to work, there is a lot to do.
, Our covenant with the Torah is renewed bi-annually. On Shemini Atzeres /Simchas Torah, and on the Atzeres of Shavuos. Concerning the latter covenant, we enter into it with fear and trepidation. Concerning the former, we enter into it with rejoicing. And, it is these two specific sensations - fear and rejoicing - which make it possible to receive Torah. Without one of these consciousnesses, the Torah simply cannot be contained within any human being. This is as written in Tehillim 2:11, “Serve HaShem with fear, and rejoice with trembling.”
These are the 72 names
Parsha Bishalach Bs”d
Some people never learn. You would think after all those plagues in Egypt Pharoe would give it up all ready. But no, he evidently did not have enough so he pursues after the children of Yisrael into the desert and right into the sea where all his chariots and men come to their final resting place buried under the water. Some people never learn.
Yet for Yisrael it was not easy either. They stood at the lip of the sea fearing their destruction from the advancing chariots. The water would not split for them until Nachshon Ben Aminadav jumped in. One just has to have the determination to go for it, and then the result will be accomplished. As at the sea. Moses invoked 72 names to split the water of the sea but someone still had to jump in. Heaven has may blessings for you, but you need to do something about it.
Moses was the only prophet to receive prophesy from the masculine aspect of GOD. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moses was from the “smittah” (time period) of Chesed, which has already passed. As now is the “smittah” of givurah. So he asked “why do you bring me here?, I’m from the place of rachamim (mercy) without yetzer hora (evil inclination) or sin ”. Bina (Divine understanding) responded “ I bring you for the need of the world, to take Yisrael out from Egypt, to bring 10 plagues, and have Yisrael pass through the sea on dry land, and to bring Yisrael to Sini to receive the Torah. You have the power to deliver them as you are from the smittah of Chesed.” No matter where you came from, what ever background you have GOD’s will is for you. By its force you can fulfill His will. There may be obstacles to overcome. As its taught. Uz”a was the angel over the reed sea He descended to complain against Yisrael. Even with all the obstacles one must just jump into it. Its said at the splitting of the reed sea a slave saw more then the Prophet Ezekiel. Yisrael saw at Sini what the nations have never seen.
Our parsha Bishalach is in the second book of the Torah called in the holy tongue “smot” meaning names, while it is usually translated as Exodus. This parsha has 3 verses in a row each having exactly 72 letters. From these 3 verses are assembled 72 three letter names of Divine power. It was by these names Moses was able to split the waters of the sea and cause them to stand like a wall. Even when the physical nature of water is the opposite of this. This allowed Yisrael to walk then across the sea on dry land. Also each of these Holy names has specific qualities one name pushes away evil, another draws mercy from the highest place and another helps one receive secrets. It is by Knowledge of the name of GOD that Yisrael is distinguished from the nations and given a role directing Divine providence instead of being passive recipients.
In the Book Brit Minuchah it states Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is free to all who have emunah. But to those of little faith, they must pay with merit. The guarding angels are the merit. By them one enters the Markava (Divine Chariot), or is prevented. They are the limits. Rabbi Moses Cordevero teaches Sarafim Chayot and ofanim (levels of angels) were only created to help even if they are masters of “sarim” (supernal supervisors) and song they help men. Breath dresses in the words of tefila in segulot (supernatural powers) of arrangement of the words in ”kavana” (intention) if breath and voice with out speech. The name Yhv”h it is not our custom to pronounce in its own letters, but we do so with Ahy”h. This rides on our voice. By this is built yichus (relationship) on the names. And this is the elevation of elevations. Becoming a master of the names and working in them. The way of the voice of Yhv”h its work is revealed. This is the elevation of elevation. It is closed and concealed, not revealed. Because if one becomes accustomed to contemplate it in its letters there is Revelation of the markava, but this is hidden. So it is not pronounced, but it is the power of ruling is of the highest elevation upon all the world of Atzilut. If it were pronounced it would rule all the sefirot that are comprehended, but this is not so. It rules all in a hidden way. But Ahy”h guards upon the Hosts of the hachel (palace) proper to guide showing revelation of the Emanater. Pronounced shows concerning works that will be accomplished in the future, now and what has already passed. This thing cannot be comprehended at all, but it is a concealed thing.
Concerning the Teferet (balance) 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 arouse 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 arousal. The light of all your learning shines in your “tikunim” (fixings) filling all the Divine names. Rabbi Rosin teaches 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. So pray and by the purity of your observance of the Mitzvot from selfless dedication we will merit to see soon all our enemies destroyed and the Arrival of our righteous Mashiach in mercy quickly in our days.
After seeing so much Divine at the sea. It seems many did not internalize the experience. Sometimes understanding and seeing is not enough as after the splitting the sea the people still did not trust in GOD enough to believe and trust the that He could provide them with water. Another miracle was required, Moses had to make Bitter waters fit for drinking. He did this by throwing a tree in the water. By “throwing” the Tree of life (Torah) into the waters (anything you do) they become fit to drink. So do everything for the sake of heaven.
Then comes the Manah, the bread of heaven. Thus by this order of events we see that if you sweeten the bitter waters of this world (raising the sparks), revealing GOD in the world. By this is sweetened the forces of judgment. And one comes to live in a world that is like all Shabot in a sense. So the next command in our parsha is Shabot.
Towards the end of the parsha is the 3rd incident with water. Moses there needs to draw water from a rock. It is here Moses becomes angry with the people and hits the rock. It is said because of this Moses could not enter Aretz Yisrael. This is a pretty strong warning against anger. Its said the water Moses brought out of the rock was Torah for the “Erev Rav” (mix multitude) as taught by the Ar”i HaKodesh in Safer Lecutim. We see this “tikun” (fixing) even for Moses was a difficult matter. But they must be dealt with as the event following water from the rock is the Attack from Amalak (the innate enemy of GOD and his people). But the parsha concludes with GOD promising Vengeance on Amalak and may we see it soon with our righteous messiah.
Bishalach Bs”d
Our parsha Bishalach is in the second book of the Torah called in the holy tongue “smot” meaning names, while it is usually translated as Exodus. This parsha has 3 verses in a row each having exactly 72 letters. From these 3 verses are assembled 72 three letter names of Divine power. It was by these names Moshe was able to split the waters of the sea and cause them to stand like a wall. Even when the physical nature of water is the opposite of this. This allowed Yisrael to walk then across the sea on dry land. Also each of these Holy names has specific qualities one name pushes away evil, another draws mercy from the highest place and another helps one receive secrets. It is by Knowledge of the name of Hashem that Yisrael is distinguished from the nations and given a role directing Divine providence instead of being passive recipients.
In the Book Brit Minuchah it states Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is free to all who have emunah. But to those of little faith, they must pay with merit. The guarding angels are the merit. By them one enters the Markava (Divine Chariot), or is prevented. They are the limits. Rabbi Moshe Cordevero teaches Sarafim Chayot and ofanim (levels of angels) were only created to help even if they are masters of “sarim” (supernal supervisors) and song they help men. Breath dresses in the words of tefila in segulot (supernatural powers) of arrangement of the words in ”kavana” (intention) if breath and voice with out speech. The name Yhv”h it is not our custom to pronounce in its own letters, but we do so with Ahy”h. This rides on our voice. By this is built yichus (relationship) on the names. And this is the elevation of elevations. Becoming a master of the names and working in them. The way of the voice of Yhv”h its work is revealed. This is the elevation of elevation. It is closed and concealed, not revealed. Because if one becomes accustomed to contemplate it in its letters there is Revelation of the markava, but this is hidden. So it is not pronounced, but it is the power of ruling is of the highest elevation upon all the world of Atzilut. If it were pronounced it would rule all the sefirot that are comprehended, but this is not so. It rules all in a hidden way. But Ahy”h guards upon the Hosts of the hachel (palace) proper to guide showing revelation of the Emanater. Pronounced shows concerning works that will be accomplished in the future, now and what has already passed. This thing cannot be comprehended at all, but it is a concealed thing.
Concerning the Teferet (balance) 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 arouse its light, and its angel from it who goes over to do its work. The work is the ruling of Hashem and the name causes its arousal. The light of all your learning shines in your “tikunim” (fixings) filling all the Divine names. Rabbi Rosin teaches 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). Hashem created the world in His Name, and rules it in His Names. So pray and by the purity of your observance of the Mitzvot from selfless dedication we will merit to see soon all our enemies destroyed and the Arrival of our righteous Mashiach in mercy quickly in our days.
Parsha Bishalach Bs”d
Some people never learn. You would think after all those plagues in Egypt Pharoe would give it up all ready. But no, he evidently did not have enough so he pursues after the children of Yisrael into the desert and right into the sea where all his chariots and men come to their final resting place buried under the water. Some people never learn.
Yet for Yisrael it was not easy either. They stood at the lip of the sea fearing their destruction from the advancing chariots. The water would not split for them until Nachshon Ben Aminadav jumped in. One just has to have the determination to go for it, and then the result will be accomplished. As at the sea. Moshe invoked 72 names to split the water of the sea but someone still had to jump in. Heaven has may blessings for you, but you need to do something about it.
Moshe was the only prophet to receive prophesy from the masculine aspect of Hashem. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moshe was from the “smittah” (time period) of Chesed, which has already passed. As now is the “smittah” of givurah. So he asked “why do you bring me here?, I’m from the place of rachamim (mercy) without yetzer hora (evil inclination) or sin ”. Bina (Divine understanding) responded “ I bring you for the need of the world, to take Yisrael out from Egypt, to bring 10 plagues, and have Yisrael pass through the sea on dry land, and to bring Yisrael to Sini to receive the Torah. You have the power to deliver them as you are from the smittah of Chesed.” No matter where you came from, what ever background you have Hashem’s will is for you. By its force you can fulfill His will. There may be obstacles to overcome. As its taught. Uz”a was the angel over the reed sea He descended to complain against Yisrael. Even with all the obstacles one must just jump into it. Its said at the splitting of the reed sea a slave saw more then the Prophet Ezekiel. Yisrael saw at Sini what the nations have never seen.
After seeing so much Divine at the sea. It seems many did not internalize the experience. Sometimes understanding and seeing is not enough as after the splitting the sea the people still did not trust in Hashem enough to believe and trust the that He could provide them with water. Another miracle was required, Moshe had to make Bitter waters fit for drinking. He did this by throwing a tree in the water. By “throwing” the Tree of life (Torah) into the waters (anything you do) they become fit to drink. So do everything for the sake of heaven.
Then comes the Manah, the bread of heaven. Thus by this order of events we see that if you sweeten the bitter waters of this world (raising the sparks), revealing Hashem in the world. By this is sweetened the forces of judgment. And one comes to live in a world that is like all Shabot in a sense. So the next command in our parsha is Shabot.
Towards the end of the parsha is the 3rd incident with water. Moshe there needs to draw water from a rock. It is here Moshe becomes angry with the people and hits the rock. It is said because of this Moshe could not enter Aretz Yisrael. This is a pretty strong warning against anger. Its said the water Moshe brought out of the rock was Torah for the “Erev Rav” (mix multitude) as taught by the Ar”i HaKodesh in Safer Lecutim. We see this “tikun” (fixing) even for moshe was a difficult matter. But they must be dealt with as the event following water from the rock is the Attack from Amalak (the innate enemy of Hashem and his people). But the parsha concludes with Hashem promising Vengeance on Amalak and may we see it soon with our righteous mashiach.
Filed under: chayot, Divine names, ice, markava visions, mesach, ofanim, secrets, Succot, The throne, water
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim.
I hope you got these secrets as I had to take this one down. I was not permitted to post these secrets. It was too much. I will tell you what happened.
After I posted the Secrets that were here I went to change my shirt and as I put my right arm in the sleeve with tremendous pain in my arm. By the middle of the night it was unbearable. Never had anything like it before. I did nothing to strain my arm. I put Arnica on my shoulder on my shoulder, it is a great healing herb. The Angels a work with and evoke every day had become upset about what I had revealed and struck my. To let me know what could not be revealed.
I have learned my lesson. Here is some thoughts we should know about revealing secrets.
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the “chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.1 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem (God). Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.2 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.3 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.4 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.5 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say ”so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul6.
1. 1Sulam on Zohar Hazinu p.294b
1. 4Sulam on Zohar Nasso p.123a
1. 5shur kuma-moshe cordevero p.67
Here is the secret again, a little more concieled, but permitted
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim. A mesach makes a conclusion in a level according to its ability to raise malchut to Bina. This is a limit beneath chuchmah and Ketter. It is called rekia. It separates ”water from water”.1 Chayot of the field nourish from the south side to bring close Nashamot from the essence of Chesed. Nashamot nourishing from water of רקיע כעין הקרח נורא are above the heads of the Chyot (of the field). These Nashamot are at the level of Bina of Hachel Kadosh Kadoshim. This is above Matto”t. Angels are only nourished from the rivers (that go out of Aden). From closeness to chesed is drawn all. Power of the chesed corresponds to the attribute of רקיע כעין הקרח נורא, which is water from Bina.1 The Malchut is called קרח (ice) . To it all the water flows and is bound up in this ice. The upper waters flow into it. This water is Teferet upon the chayot. This water only flows when made to from above from the first 3 sefirot. Its flow is inhibited in Malchut itself. The upper and lower waters are seperate as it says :
This rekia is Teferet which is between the upper waters which are Chaga”t and the lower waters Nh”y upon the chayot is the last mida of Atzilut.2 The river going out of Aden is nanhaga (Divine guidance). There goes out from the י which is Aden by way of the ה and ו . The final ה waters the Garden. This includes all Atzilut. In Bria is פרד (separation of the river) as in Yetzera. It separates to 4 heads, 4 nanhagot. First is Chuchmah it is יהו”ה, 2nd is Binna it is אהי”ה . The third river is a יהו”ה of Teferet. The 4th river is Malchut it is אדנ”י. These 4 are 4 pillars of the כסא . From it separates the world of separation in hachel ratzon to the 4 heads of the lion, ox, eagle and man. This is the Markava of elokim of שנאן אלפי . The main nanhaga is from Binna it is saruf והי”ה . This saruf is man-eagle-lion-ox. In the כסא in Malchut of Atzilut Michia”l the Kohen Gadol enters the Kadosh Kadoshim.1
1. 1Aor Yakir Barashit Vol 2 p.180
1. 1Aor Yakir Barashit p.136
1. 2Aor Yakir Barashit Vol 2 p.175
1. 1Zohar ShirHaShirim p.186 Rosenberg
