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Here is SOME OF MY NOTES
FROM the Ramcha”l
Rabbi Moshe Chyim lazatto.
THESE TEACHING HAVE NEVER
BEEN IN ENGLISH BEFORE,
THEY CONTAIN MANY
SECRETS IN THEIR WORDS :
To help aid the novice, the beginner in reading this I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.
Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :
“The Owner’s Manual to the Soul”
The Kabbalah.
Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.
Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.
The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.
The Ruach is the Emotional soul- called “spirit”
The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.
The Chayah is the soul of creativity
The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.
Ein Sof - which means “the infinite.” It is the highest level the The limitless Light of God.
The 10 Sefirot-Powers of Divine emanation
Keter - · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.
Chochmah - · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.
Binah - · Binah means “understanding” it is powers of reasoning, intellect..
Chesed - · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.
Gevurah - · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.
Tiferet - · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.
Netzach - · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.
Hod - · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.
Yesod - · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.
Malchut - means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.
Shekhinah is the Divine presence
Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.
Adam Kadmon - The first world, contains all overall Providence.
Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.
Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.
Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.
Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod
From here is emanated the level of soul called “Ruach”
Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.
There are also six secondary Parzufim:
Jacob and Israel, which are aspects of Ze’ir Anpin
Rachel and Leah, which are aspects of Nukvah,
Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.
The Worlds
Ein Sof - which means “the infinite.” It is the highest level the The limitless Light of God.
Atzlut Atzilut is the ”World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.
Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”
Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”
Asiyah is the physical world. This is the world ”where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.
There infinite names here are a few of the main ones :
אהי”ה – Ahyh - Sefirah Keter divine will
י”ה- Yh- Sefirah Chuchmah wisdom creativity
יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance
א”ל- Al -Sefirah Chesed Kindness
אלהי”ם -Alhym - Sefirah Givurah severity restriction
שד”י – Sdy - Sefirah Yesod Gateway of all the energy
אדנ”י- Adny Sefirah Malchut, This name manifests the Divine presence
In the Book Shoshon Sodot it is Taught GOD said to Moshe I have a good gift in my of treasures its called the Shabot. And I want to give it to Yisrael. To it are things hidden and revealed. נסתר ( hidden) is the upper Shabot, which is “sadeek yesod olam” hid in aterah called המלך גנזי (treasures of the King). One who guards Shabot merits a חיים צורור (bundle of life) in sadeek Yesod olam (soul of a holy man who supports the existence of the world), midah for midah (attribute for attribute they share in common). As it is said the reward for a mitzvah is a mitzvah (commandment for a commandment). So the reward for Shabot is Shabot. It is as if the king had 7 sons, each with his own palace. The last son said I will not return to my place as I refuse to be so far from you. The father said “ I shall surround you all so to see you all day” ”this is guard the Shabots”. So none of the 7 sons is far from the light. It is just that there are different levels each is called Shabot, as it includes 1000 worlds. Shabot is all Rachamim(Mercy) with no evil it is “sadeek yesod olam”.1 In Marachot Elokim it is taught that the 7th day Shabot is the Yesod (Gateway of energy) it is in the aspect of Olam Haba (the world to come), it is ”life of the worlds”. It is the light that was hid for sadeekem (Holy people). By this day are sustained all נפשות (animal souls) and blossoms all Nashamot (soul level of Divine intellect). It is the Yesod for all ”hashgacha” (Divine Providence) of this world. It is the yesod הכל (of all), but the world is not fit to work with this light. Shabot is the זוג (soul mate) of Caneset Yisrael (Collective souls doing the Divine work). Shabot is the end of Olam Atzilut (World of emanation-Divine energy). From Shabot Caneset Yisrael recieves tasks form GOD to build the world.2 Rising on Shabot in Atzilut illuminates great light from the power of the Sefirot of Z”a (source of the Emotional soul called Ruach). Yaakov Abuchizera teaches שבת (Sabbath) is Rosh HaTeve (Abbreviation) שמע תשמע בקול 4 (listen in my voice) Rabbi Nachman of Breslov teaches Shabot is the complete tikun (correction) to sight. Through Shabot we are able to give to GOD a great gift. Shabbot reveals simple “achdut”.5 The Nashama (soul level of Divine intellect) is in the body, this is the אויר (Air) in the head. This is what it means, ”with my flesh I shall seize GOD” This is the light of supernal form, which is the Shabot including all sefirot (powers of Divine emanation) as one thing. Shabot is the Head of each limb.The yichud (unification) of Ayn sof (infiniteness of God) and its hiddeness, rising the name in secret of 13 levels concealed which is Shabot minuchah (rest) called שלום באמת (True Peace). This is the great yichud (unification) אחד. (of oneness)6 minuchah (rest) is the aspect of Navua (prophesy) ששיר חדש (New song) will tikun (fix) ריח. Scent) This is a aspect of Mashiach (the Messiah).7 All life force to fulfill sustain creation is from ”yichud Elyon” (Upper unification). Tying all into connection in one unity. GOD illuminates in 10 sefirot of Atzilut (world of emanation), and 10 of Bria (world of creation) and in 10 powers of Malchut (actual revelation of Divine presence in the physical world) and 10 Gilgul (wheels of energy) of the Rekia (firmament). In unity there spreads out in them. With out this is no flow. The main yichud (unification) is מנוחה שבת (Shabot rest) as Shabot was only created for for yichud (unification) . To tie together the creation completely. the secret of וישבות (and rested) is in the 7th day. It is returning of the Yesod in Malchut and Malchut in Yesod as stated in the Zohar. The Manuchah applies not to the creator, but the emanated, created , formed making completion of connection. 8 Shabot is loshon Nakavah also the Yesod is called Shabot.9 Shabot is Malchut the Nakavah of Z”a.10 On Shabot all worlds rise. On Shabot Nhy”m rises to Chaga”t. 11 In Safer Temunah its taught in Atzlut the main thing of Yovel is the Atterot, Smitah-Yesod and on Shobot the main thing concerns Binna.12 Through zivug with Malchut in Shabot, which is true zivug. There is then in our hands to recieve from the upper Markava. During the week Nakavah joins Z’a at N”h of Z”a, on Shabot She rises to Imma and Z’a rises to Aba. צבאות-N”H יהו“ה -Z”a, ו“נאלהי - Ima, אלהי“ם- Z”a.13 Zu”n “Gadolim” is Yisrael and Rachel. This “zivug” is only on Shabot.14 Know and believe that Shabot is all emuna and all Torah. The Renewal of the world, establishment of nature. It is the binding of miracles and wonders. It is the gate where there enters man to life. It is the gate for man to Olam Haba. Both are called Shabot. שבתותי (Shabot plural) refers to Shabot of Bina and Shabot of Malchut. If man has no Shabot in this world there is to him no gate to enter Olam Haba.15 In Ezekial its written ”The eastern gate of the Temple is closed all week and open on Shobot and Rosh Chodesh” (46:1). It is closed during the 6 days of the week, so that the other side will gain no nourishment. On Shobot and Rosh Chodesh it is open so that the Sacred can have use of the Sacred. But all days do draw sustance from Shabot.16 It says in the Torah ”Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made. These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens”.(Gen 2) When the day is sanctified on the evening of Shabbat, a tabernacle of peace descends and settles on the world. It is the Shabbat. On Shabbat, all the evil spirits, stormy spirits, demons, and the defiled hide behind the millstone of the chasm of the great abyss. For when the Sanctity spreads over the world, the spirit of defilement does not waken; one runs away from the other. Thus, ON SHABBAT, the world is under supernal protection. As a result, there is no need to pray for protection, as when one says, ”who protects his people, Yisrael, forever, Amen.” This blessing was prescribed for weekdays, when the world needs protection, but on Shabbat, a tabernacle of peace is spread over the world and protects it from all directions. Even the sinners of Gehenom are preserved, and all remain in peace, both the upper and lower. Upon sanctifying the day, we say, ”He who spreads the tabernacle of peace over us and over all His people Yisrael and over Jerusalem,” Then the supernal sanctity comes down, spreads its wings over Yisrael, and covers them as a mother covers her children. And all evil leaves the world, and the people of Yisrael remain under the Holiness of their Master. Consequently, this Tabernacle of Peace gives new Neshamot (souls) to her children.
SHABBAT is the Mother of the world, and the souls, which are Supernal candles, reside within her. Thus a WOMAN, should light the candles. A woman should light the candles of Shabbat with a joyful heart and great concentration, because the supernal Glory that is hers. By lighting the candles, she also gives her husband long life. Hence, she should be very careful with THE LIGHTING OF THE CANDLES, AND SHOULD DO SO WITH GREAT CONCENTRATION.
On the seventh day, the world was completed, and all was preserved. It is written: ”His work which he had made,” and not ‘all his work,’ because the written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. But the world was completed, and all was preserved by the power of the seventh day WHICH IS MALCHUT, which is the Oral Torah.
All worlds were made in Shabot in secret of י”ג = אחד , this is אחד יהו”ה. (as in the Sma)17
The seventh day was mentioned three times in the text, ”And Elohim finished on the seventh day… and He rested on the seventh day… and Elohim blessed the seventh day.” ”And Elohim finished on the seventh day” refers to the Oral Torah, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN. For by means of the seventh day, the world was finished and completed, as we have said.
“For on it He rested” indicates that in it, can be found rest for all, the upper and lower. In it is the Shabbat, for rest. ”Which Elohim created” indicates that from the ”remembering,” ”keeping” had come forth, to finalize the manufacturing of the world. ”To make” is the craftsmanship of the world; ”to make” alludes to the completed work, A DOING THAT PERFECTS EVERYTHING.
When the Sabbath was brought forth into Creation, it greatly diminished the influence of the created negative forces. In our world, this same power is given to us through the Sabbath.
On Shabbat day, the Holy One, blessed be He, rules sitting upon His throne of glory. All are included within Him, and the dominion is His. THE HOLY ONE, BLESSED BE HE, transmits calmness to all the worlds and the holy nation, which is called the one nation on earth, receives the inheritance of this day. 18 ùáúåú alludes to atara and Yesod and 3rd aspect is mother and her children.ו draws ו is sadeek yesod olam. כ “pashut” is Shabot Hagadol. These 3 are ùáúåú. י”ה alludes to Mother with children and “canesset Yisrael”.19 Shabbot is Bina as Shabot Hagadol is Binna, this is the beginning of calling Holiness. Bina on Shobot is sanctified by the midst of Binna and Chuchmah sanctifying Teferet. One who desecrates Shabot has no portion in Yisrael.20 The main thing of this world is Teferet. All in this world is included in it. GOD rules the world in the Nefesh of Sadeekem and creates the world, according to the Yesod of their Nashama. Their cavanot spreads out in the world. We say GOD rules the world with Teferet and Atera in the place of the Nefashot of Sadeekem. This is their minuchah. By this the go in this world, and are given Olam Haba. As from there is the histashalut of Nashamot. The Teferet is Shabot Hagadol. It goes in to sustain Neshamot. As it explains in the Bahir ”It is I GOD who makes all”. The day of Shabot sustains all Nefashot. The upper world (Shabot) is called 1/3 King of the world.21 In שבת are included all the worlds in Atzilut.22 The Chayah does not illuminate on weekdays only Shabot. Becouse there is added a 4th vessel called Chashmal, when the light of the Nashama is in Chuchmah. Ruach is in Bina. and the Nefesh is in Z”a. which is the 4th vessel called Chashmal. Then there is cleansed the aspect of flesh called Yesod. This is the secret of ”atera”.The 5th vessel is not cleansed, it is the vessel called skin. Its cleansing requires light of Yichida. (There are vessels of skin, flesh, bone and sinews)23.In שבת is חיים ארץ , Olam Haba, Olam Nashama. In the 6 days rules mulchut up higher and higher drawing supernal light from all Atzilut. Yichud elyon in Gan Aden of Shabot is only possible by raising Mym Nukvin to receive mym duchrin.24 Abba and Imma is Shabbot. Z”a then rises to Abba and Imma dressing to their hairs, and drawing moch Atik.25
This is from the Beginning of
a New book that will be made
available soon God willing
This Book is now available
for more info on this Awesome book
go to the bookstore
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1Shosan Sodot
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2Marechot Elohim
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3Mahchshif Halavan p.382
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4Petachy Chotem p.131
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5Lecutey Maharon p.226
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6Safer Temunah
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7Lecutey Maharon p.36
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8Shur Kuma p.104
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9Safer HaKahnah
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10Mahcshif haLavon p.223
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11Lekutey Torah
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12Safer Temunah
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13Mahcshif haLavon p.230
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14Nahar Shalom p.211
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15Ner Yisrael p.308
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16Zohar Barashit p.75a
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17Aor enyim p.239
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18Zohar barashit
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19Shoshan Sodot
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20Matak MDavash on Tikuney Zohar p.1060
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21Merachot Elokim
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22Machshif HaLavan p.250
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23Sahr Bat Hacavanot #85
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24Shar Mimori Rashbi P.21
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25Ner Yisrael p.98
Parsha Kidoshim בס“ד
Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.
In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?
The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the ש of שבת channel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. ש looks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as ”molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation ”the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural ”mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.
“He rested.”
2:2
God gets tired?
Well not exactly.
The full verse :
“. Thus the heavens and the earth were finished, and all the host of them.
. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made.” (gen 2:1-3)
Concerning God’s resting we learn that the value that controls what degree of Divine abundance is available for the running of the world is the Shabbat. This valve can entirely arrest the system if the rules of reward and punishment so dictate. The natural order was finished on the sixth day by Elokim (God, the Name of Strict Justice). But with the Shabbat, YHVH (Lord, the Name of Mercy) inserted the possibility of arresting the natural order or varying its rate to the order of providence and its rules of reward and punishment, modifying its motions and processes. The possibility of interfering with the automatic operations of nature is called ”rest”.
By devoting oneself to the upper world (spirituality) one can feel the illumination of the upper world during the week for a moment, but on Shabbat since then one can accomplish the elevations and unifications strictly for their own sake-one feels Divinity even more. By the cleansing of the week in Elokim, which is a garment for YHVH, this allows through the Shabbat the absolute delight of Havaya to shine through clearly. it being a revelation in the mode of “nothingness from existence”-the upper unity. This is the revelation of Shabbat ecstatic delight. Shabbat is a revelation of the cleansing of the week. This revelation occurs as the divine guidance of Elokim “rests” and the supernatural providence of YHVH becomes more revealed.
Maharal of Prague tells us, the six days of creation symbolize the physical world which exists in the three dimensions and six directions of space, then the seventh represents the spiritual dimension, the dimension of mind, which gives meaning to the whole. Using poetic license, the Torah tells us that God Himself, Who creates by word alone without work or effort, still in a sense needs to ”stand back” from His creation to consider its spiritual purpose and import, and by this very act brings sanctity and blessing into the world. The seventh day henceforth symbolizes the need for man to remind himself continuously of the purpose for which he was put in the world; that is, to administer it in such a way as to be a blessing to all.
Through the creation of ויכל “Completed“ the aspect of וישבות ביום השביעי and He “rested” on the seventh day emerged,and following this was ויברך אלהים את-יום השביעי And God blessed the emergence of the seventh day,and ויקדש אותו he sanctified it.
These four words ויכל,וישבת,ויברך,ויקדש Completed,Rested,Blessed,Sanctified serve as the roots for שבת Shabbot,as in a ”Tree”. The roots represent יום השביעי The seventh day, the tree trunk represents שבת Shabbot, the branches ענפים represent ששת ימי בראשית The six days of creation, and the עלים leaves represent תורה שבעל פה (Oral Torah), and the פרי fruit represents Torah innovations. The Six days shall you labor, Are as the seed for שבת Shabot.
The Shabot Brings Stability to the World
Now we all know that God created the world during the original six days, and rested on the Seventh. Everyone thinks that God refrained from His creative activities on Shabbat, and did not introduce anything new into the world… something new certainly was introduced into the fabric of the world with the advent of the Sabbath…
It was the element of permanence. ”The world was unstable and shaky,” until the arrival of the Sabbath… then the earth was firmly anchored into place.”Why? What is it about the Sabbath that brought ”stability” to the world? Before the Sabbath, the whole of creation was a shaky and insecure thing. It is as if the permanence of creation was debatable, uncertain; an open question hanging in the balance until the arrival of the seventh day; it almost seemed as if there was some doubt as to whether or not this will be a sure thing… the earth hung suspended in the universe, lacking a sense of cohesion… quivering and heaving with the possibility that perhaps all is only temporary.
Indeed, something about the Sabbath had the capacity to bring the world its sense of permanence, and lock it into place… but just what is it? The holy Sabbath is the soul of the world; it is the soul of creation itself.
This is the mystery of the words ”And on the seventh day, He refrained (from work) and ’Vayinafash‘ - He rested…”
“And He rested“ according to its simple meaning, but actually a form of the word ’Nefesh’ meaning soul (the essential animal soul in the blood): for the secret contained within these words is that when the Holy One stopped the process of creation, in so doing, ”vayiNefesh” - the Nefesh, the life-force was brought down into each level of creation and became fixed there within in permanent fashion. Before the Sabbath came, the world literally stood by like a body without a soul, and every aspect of creation was devoid of the inner essence of life. The holy Sabbath day became the soul of all creation, and through it, existence became whole. Through the Shabot the world rest from the growth, creative work done during the week. The Spiritual development we succeeded at, and this level is then on the Shabbot firmly established with in us. This is as the verse would seem to imply, that He completed His activity on the seventh day? The Permanence of Creation. As its written :
“. Thus the heavens and the earth were finished”
We have explained that the very day of the Sabbath itself brought the aspect of conclusion to creation. This was the completion which the verse refers to firmness, in stability - and it was this which came about through the Sabbath.
It is said on Shabot God וינפש (rested) meaning in Asiyah (the lowest our Physical world) the spiritual force present is Nefesh (animal soul), its destructive impulses are curtailed “rest”, for those who particpate in the “rest” of Shabot.. It is the only level of soul that experiences pain, becouse it has to share or be with the klipot (evil forces),. After the Shabot the Nefesh returns to its place in Asiyah and is troubled by the Klipot (evil forces), ”For on it He rested” indicates that in it, can be found rest for all, the upper and lower beings. In it is the Shabat, for rest. On Shabot there is rest and delight according to the refinements that were raised up during the week. There is rest from the difficulties of the Klipot (evil forces), and they Quit. On Shabot goes in the reception of fulfillment of the 6 days of the week. They rest in the 7th day. Power is emanated according to (what ever) form of work was done during the week. In the ”rest” of Shabot, a man needs to “rest” from profane speech and actions.
God created The Shabbat, and on this day G-d restores and revives the world’s soul, enabling it to carry on with the burden of existence for another six days. Thus, the process continues throughout the ages, and through Shabbat, the world is constantly renewed, and given a new lease on life.
Filed under: aretz israel, Divine names, Shabot, Tamuz Av, The 3 Weeks, Will
Mottot-Massay Bs”d
We stand approaching Rosh Hashanah and Yom Kipor and the holiday of Succot in the distance. These great times of great revelation of light need great preparation so that one may become a proper vessel for the revelation of this great light. For this GOD has given us the month of Tammuz and quickly approaching the month of Av. Av precedes the month of Ellul. The month where GOD is ready to give anyone a hand who wants to know and be one with His glorious light. GOD in Ellul gives every one extra power. Before Ellul we have Av. This is the time of destruction of Both Temples, the time of national mourning. This reveals a certain part of the heart. The sages say only those who mourn the loss of the Temple will be those who will rejoice when it will be rebuilt. By contemplation of this we can come to realize as the sages say “one who has not seen the ceremony during succot where water is poured up the alter has never seen joy in his life”
Our parsha starts out discussing vows, sincere commitments one makes to GOD. Our lives should be a sincere commitment to his will. If we follow His will we will become holy. Rabbi Nachman of Breslov teaches that through faith one achieves intellect.1 It is according to one’s Dat (knowledge that connects the mind to the heart), which is “penimi” (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will.2 By this we can accomplish anything. But to reach this power of Dat (knowledge that connects the mind to the heart), which is “penimi” (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will which gives you power over all in this world by yielding Divine will one must learn a lot. One must go through many journeys. In our Parsha massay 42 journeys of Isreal in the desert as described. It is by these journeys we that we each face in our own live’s which are our “tikun” (fixing) so that we may enter a Divine state of consciousness called “Yisrael”. In these journeys we face many tests, these come to refine us. By this we may merit to not only have the consciousness called “Yisrael”, but to actually enter the Holy land and connect to the Infinite quality of God that is always dwelling upon the Land. It is a quality like Shabot which is manifest by the Divine name of (42) מ”ב of the world of Bria as explained in the books concerning the meditations of the Shabot. Like on Shabot in Aretz Yisrael light is revealed. In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah (the physical world) as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a “mikvah” (ritual bath) completely surrounding you. “Aretz” (land) is related to “ratzon” (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.3 Those who walk in the ways of “avoda zara” (the way of GOD being strange to them). Then the way of GOD will not rest in their hearts.4 By transgression we can become defiled and separated from GOD and in need of cleansing. This cleansing is relative in degrees as we see in the parsha. With a sincere commitment for the sake of Heaven we can avoid much of the worst kind of defilement. Defilement of our intellects. As this God forbid can cloud over our understanding and shake our sincere commitment to Divine service in fulfilling the will of Heaven. In the beginning of parsha Masay are described they places of our journeys in the desert after leaving Egypt. The sages say these journeys are the idea of exile. Exiles are a separation from GOD. To prevent this we must not let our eyes lead us astray with foreign thoughts, but we must hold on to our firm sincere commitment. That’s why GOD told us to remove all the inhabitants of Cannan as it says in our parsha “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live”(33:55). So we must not delay but even now must remove the terrorists from around us and in our midst. And those who have been over come by foreign thoughts among Israel’s ruling clique who share both an affinity to foreign governments and, accordingly, an anti-Jewish agenda. The political candidates who habitually lie to voters, promising them a hard line against the terrorists. But once in office, they take more concern with the rights of the terrorists and their communities than protecting the citizens of Israel. The primary responsibility of a government is the protection of its citizens. These we must rid ourselves of. So that then our enemies will finally cease to exist with the arrival of out righteous Mashiach quickly in our days.
1. 1Safer Middot
1. 2Shomer Emunim p.69
1. 3R. Shalom dov Bear
1. 4Shoshon Sodot
Rabbi Abba teaches us that Shabbat is the holiest of days. the most restful. the most joyous. The Shabbat is equal in significance to the whole Torah. so one who keeps the Shabbat is as if he keeps the whole Torah.
The Sabbath is the connection, the door to eternity. The Door to the Divine flow. It is Equal to the whole Torah (vortex) and it negation cancels out the whole system of supernatural energy flow.
Shabbat is a delight to the soul. a delight to the body, a delight to those above. a delight to those below. Call it, invite it. as one invites an honored guest and prepares everything generously for him and concentrates all his attention on him.2
You have to do something “holy” to connect to and draw the sabbath energy into yourself and the world.
Rabbi Shimon teaches. concerning the Shabbat. that on this day the Torah crowns herself with all beauty, with all those commandments, and with all the decrees and punishments for transgressions in seventy branches of light that radiate on every hand. To behold it is to behold gates that open at all sides and through which burst forth splendor and beauty, streaming inexhaustible light.3
These seventy branches of light of light are part of the secret we will explain that later.
Rabbi Yehuda teaches us that the joy and observance of the Shabbat is superior to that of all others, as this day is crowned with the Father and the Mother (Wisdom and Understanding) and is invested with an additional holiness. It is a day of joy for the higher and the lower worlds, full of blessings in all worlds.4
There is great revelation for those in the ShaBBAT to see Divine wisdom to understand the secrets, the god reveals to those who are there. Here they can perceive what they did not before. Its like standing on a mountain looking out over all
Rabbi Shimon teaches that the Holy Ancient One (this face of God reveals providence, form here is destiny revealed) reveals Himself on the Shabbat more than any other day. All the upper and lower celestial beings are in perfect joy, and judgment has no dominion.5 Rabbi Yitzchak teaches that each one of the celestial beings becomes the habitation of an additional soul. Under the influence of the additional soul, sadness, gloom, and irritation are forgotten, there being only joy and gladness diffused through the upper and lower worlds.
Its possible for you to Get higher parts of your soul your have yet to discover and other souls from the upper worlds can join your own.
The additional soul bathes itself in the sweet perfumes of the Garden of Eden after it descends to rest on the Holy People. Happy are they when the spirit is stirred within them. We learn from Rabbi Yose that the community of Israel is called Shabbat for she is God’s spouse; that is why Shabbat is called “bride.”6
You need to feel that spirit in stirring you the spirit of God in the Sabbath. She is the Bride.
Rabbi Nachman teaches that Shabbat observance is the foundation of genuine faith. All acts of charity and other good deeds that we do are invested with radiance and perfection only in virtue of the Shabbat. Because Shabbat is the very embodiment of faith, it is the fountain of blessings. Blessings are manifested into actuality because of the Shabbat. 7
Like we said in the beginning, the sabbath is the connection to “above”, vortex to the other higher worlds. From here is the flow. With out it open up the fountain all you want but there will be no flow. The minimal maintenance is from another source, and that is all you will get.
There are other systems, but the God works this one like this. Its “supernatural” powers are dependant on “shabbat” energy.
To be continued………………………..
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1. Zohar 2:47. Ibid. 3:94a.Ibid. 2:89b.Ibid. 2:204.Ibid. 3:94a.Ibid. 2:89b.Ibid. 2:204. Advice 168 |
Filed under: 7 windows of the soul, chayot, depth kaballah, exile, Herbs, Incense, noga, providence, Shabot, The throne
Parsha Masay
The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.
The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly. The main rising of sparks is by “tikun” (fixing) of the central piller. “Avodat haKodesh” (Holy woorks) makes zivug of Teferet (Balence) in Malchut (revelation of Divine presence in the earth), and flows rachamim (mercy) to sweeten “din” (judgment). The Nefesh of the sadeek (Holy person) creates the world. According to the Yesod (Gateway of energy) of their Nashama there is eminated their cavana (intentions) on the world, and by this we say Hashem (God) rules. This is the manuchah (rest) of sadeekem. By this they will inherit olam Haba. As the way they live now is from the Histashalut (unfolding of energy) from the “great Shabot”. The nose of the Shechinah (Divine Presence) has in it 370 lights. These sweeten its givurot (forces of restriction). Then there is found manuchah (rest). 370 lights are 300 of the first 3 sefirot and 70 lights are the 70 midot of 10 sefirot each. Hashem has pleasure through “Avodat Yisreael” when when they do His will, He is with them in the 6 “midot” (attributes)of love, fear and the beautiful sparks in the praise of Hashem in “devecut” (cleaving). Count from the world of Bina which is “oneg” (delight) the 7 “midot” till Yesod, then Malchut is called “bat Sheva”. (Count the quality of your avoda, until being complete in all 7 attributes). From the service of sadeekem doing mitzvot (commandments) and misim tovim (good deeds) its like there is made “nachat ruach” (a joy of spirit). there is made a tikun in the “mesach” (the screen filtering the light) that descends dressing in a garment drawn from the rekia (firmament). The light from above “oar yosher” (light that comes down) dresses in the sparks rising from below called “oar chozir”(sparks of light returning to its source rising). Moshe increased praise for Yisrael, becouse of this they merited to receive the Torah. Even if they were in a place of tuma (impurity) that the angels were afraid to enter they went out with a high hand. Always the Shechinah is in the sin of her children dwelling in their tuma so all the year without doubt one needs to purify themselves with water of Rachamim (Mercy) from Ima (Divine mother) by the middle pillar יהו”ה, so you will be pure before Hashem. The oar ha chyim teaches the purpose of the various exiles is to gather isolated segments of sanctity scattered in various branches of the klippa (vessel of the other side of concielment). We learn from Rabbi Moshe Cordevero that exile is a lack of unification of the sefirot, causing a separation from “nanhaga” (divine providence). When there is not sanctified the name of Hashem but it is desecrated before the nations, heaven forbid, there dresses the spiritual supervisors of the nations upon the flow of divine light nourishing from it. This is the exile of the shechinah, but even in exile the light of noga (sparks) surrounds. This is ” I am exiled in your midst”. This is the secret of the ofanim, angels of asiyah (this physical world).
This world is full of all kinds of light you just have to get those sparks from all thing taking them from even from there captured place giving power to the “other side”. Raising them then up to the Holiness you shall then Rejoice in the Spirit of Holiness. We shall then all go from our “masay” (Journeys) of Exile to the Peace of complete redemption with our Messiah quickly in our days !
