Filed under: Succot
It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !
SUCCOT בס”ד
Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !
GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.
In a sense a Succah is as ones personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place.
Indeed, the word Succah itself teaches us this. The word Succah (spelled Samekh Vav Kaf Hey) has the same numerical value of the two holy Names of G-d, YHVH (26) and ADONAI (65). YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week. The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). G-d is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. G-d’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to HaTeva (nature) and to ELOHIM (G-d) and again we arrive at the numerical value of Succah.
In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.
Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.
The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.
Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.
Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before.
The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous quickly in our days.
Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1
1Mhl p.5,sulam on zohar Chadash Vetchanon p.5
A Succah must be at least 10 “amot” high
by 7 “amot” wide, thus 70 square amot is a Succah.
This is :
י is 10 sefirot (energy of Height)
ה is 7 sefirot (energy of width)
ו is 10 sefirot (energy of Height)
ה is 7 sefirot (energy of width)
These are the potential energies we have to work with.
70 includes all the power of all the
angels that work things in this world.
They are under the command of the angel called Matto”t
(Here is more on this infinite Wisdom)
The “Thum” (depths) has 70 ”sarim” (supernal princes) that are ”chitzon” (external) that surround Aretz Yisrael.1 The 70 nations receive their flow from אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of אלהים.2 Above “ Artz Yisrael” in the “rekia” is a opening called גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא (the throne) which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over “Aretz Yisrael” ends.1 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.1
-
1Sulam on Zohar Vayikra p.20a
-
1Sulam on Zohar Vayachal p.209b
-
1Safer HaKanah
-
2Tefilot Ramcha’l #303
By the Arba minim (4 Species) we can
access all these energies and reveal them
for the betterment of the world and our selves !
Check out the book store
We will teach you to see and
hear and do things few Humans
have accomplished !
In the spiritual world of the sefirot, where man is considered the microcosm of Creation, it is the Yesod (gateway of energy) that parallels the organ of the Brit milah (circumcision). The High Holy Days come to help us rectify this very fundamental aspect of our lives, and connect us to flow of other divine powers that can come through out new “Yesod”
Jews eat and sleep in a Succah (Tabernacle) for the 7-day holiday of Succot
On succah we work energy with the four species, the lulav (Date palm branch) commands center stage, not only in towering above the etrog (citron), and willow branches, but the blessing that we recite in performing the mitzvah is over the “waving of the lulav.” The lulav is taken from the long, straight, upper branches of the date palm. In the holy Zohar, we find that the date palm, or tamar, represents the Tzaddik (the righteous individual) He conducts his life in utmost sexual purity, as in the case of Yosef, who was called Tzaddik, because he overcame the temptations of Potifar’s wife.
As we have said above “ The Yesod (gateway of energy) that parallels the organ of the Brit milah (circumcision).”
Its written :
“The tzaddik (righteous man) flourishes like the date palm; he grows like a cedar in Lebanon” (Psalms, 92:13).
“Regarding, ‘flourishes like a date palm,’ just as a date palm does not grow (and bear fruit) unless the male be planted by the female, so the tzaddik cannot flourish save when husband and wife are united, when the male aspect of tzaddik, is united with the female aspect of tzaddik, as with Avraham and Sarah” (Zohar, Bereshit 82a).
The Tzaddik is associated with the sefirah of Yesod (he has developed a great flow of spiritual energy), as its says, ”Tzaddik yesod olam,” meaning ”the Tzaddik is the foundation of the world” (Mishle, 10:25). Thus Yosef, who guarded his sexual purity, became the earthly channel of the Yesod to bring the blessing of G-d’s bounty into the world. From this we see that the lulav, in its spiritual connection to the sefirah of Yesod, is a powerful tool in rectify sexual transgression and drawing down Divine goodness to mankind.
Concerning the 4 species: 1) The Lulav branch towers above 2) the 3 myrtle branches 3) the 2 willow branches & 4) the Etrog citrus fruit
The 4 Species - Lulav branch towering above the others
Just as the Tzaddik excells over others in spiritual energy and shelters his generation, so too the lulav branch of the date palm rises above and looks over the three accompanying species. In waving the upright, male symbol of the luluv, the embodiment of the Yesod, we activate the female aspect of the Yesod above, drawing down Divine blessing. We “excite” the Shechinah above with the Lulov.
Accordingly, the holiday of Succot is also known as the Festival of the Harvest, or the Ingathering, when we harvest our material and spiritual blessings at the start of the year from the mercy of God and the work we did in Elul , Rosh Hashanah, the days of Teshuva and Yon kippor.. The Hebrew word for ”the Harvest,” האסיף, has the same numerical value as Yosef, יוסף, once again hinting at the connection between sexual purity and the bounty of the Festival of the Harvest.
In its inner, spiritual essence, the lulav is like a healing laser beam whose light soars upward with our wavings to the furthest reaches of Heaven, healing the damaged Yesod and releasing its life-sustaining blessings. It opens up the Yesod-gateway of energy for more and greater quality flow. We wave the lulav toward the four directions of the compass, and up and down, a total of six directions, which parallels the Yesod, the sixth of the lower sefirot. There are many Kabbalistic meanings of the lulav and its wavings that come to remind us that our connection to G-d is directly influenced by our level of sexual purity, symbolized by the lulav, in its mystical association to the Yesod and the organ of the Brit. All is Dependant on the Yesod-gateway of energy.
Rabbi Yekutiel Zalman Zev points out that the lulav can to be seen to represent the letter vav. Pictorially, the letter vav is long and straight, like the lulav and the organ corresponding to the Yesod. The letter vav has the numerical value of six, paralleling the sixth sefirah of Yesod. By waving the lulav three times forward and three times back, for a total of six wavings, we actualize the flow of the Yesod. It is the perfect tool to fix clean and refine the Yesod-gateway of energy.
Aiming our secret spiritual weapon toward the six directions multiplies this flow of bounty into our lives. Also, it is the letter vav in the middle of God’s Name (Yhv”h) that connects the first two letters, Yud and Hai, representing the upper spiritual worlds, with the final letter Hai, representing our world. Once again, this hints that the vav-lulav-Yesod represents the channel that brings Divine blessing from the upper worlds to our world (“The Secret of Hashmal,” pg. 429; see also, Tikunei Zohar, 134a). We only need to open up this Yesod-gateway of energy, and draw flow.
The Maharil (“Laws of Lulav”) notes that the first and last letters of the Torah, bet and lamed, and the first and last letters of the Tanach (prophets and Writings), vav and lamed, make up the letters of lulav. This once again hints that the lulav-yesod is the central axis that joins one end of our holy writings with the other, encompassing the entire Torah. We see from this the whole Bible hints at the Lulov reminding us of its importance.
The Ariza”l points out that the word, lulav (לולב) has the same gematria (numerical value) of 68 as the word ”chaim” meaning life (חיים). This is because of the life force that flows from the male principle of the lulav-Yesod, to the feminine principle of Malchut, represented by the etrog, which symbolizes the fruit of the womb (Shar HaKavanot, Succot, 5; and see also, Zohar, Pinchus, 266b). When we raise the lulav and etrog together, we unite the male and female principles of Creation in a spiritual unification, called Yichud. This unification of Masculine and feminine give birth to new spiritual forces for our souls and the worlds. We create the arousal of new providence.
This union of the lulav and etrog helps to rectify the spiritual blemishes caused by sexual transgressions whereby the holy, life force of the seminal seed was not channeled from the Yesod of the husband to the Malchut of the wife in the proper Torah fashion. Such transgressions include masturbation, pre-marital sex, forbidden familial relations, adultery and other sexual wrongdoing.
The Kabbalist elder, Rabbi Eliahu Leon Levi, stresses the importance of grasping the lulav at the bottom of its stem, and not in the middle, so that the hands do not act as a barrier separating the upper spine of the lulav (the Yesod) from the etrog (the Malchut). Rather, the lulav and etrog should be held together at the bottom of the four species, so that the flow of Divine illumination from the Yesod to the Malchut, stimulated by the waving, is not interrupted.
The three hadassim (myrtle leaves) channel the energy of the sefirot of Chesed, Givorah, and Tiferet. When combined with the two aravot (willows), symbolizing Netzach and Hod, all of the seven lower sefirot are united in a perfect unity. All these Divine powers are channeled through the Lulov.
Concerning the Succah itself.
The Succah has the energy of the Clouds of glory which protected the Jewish People in the desert when they left Egypt. The Zohar teaches that these Clouds which extended like pillars towering over the encampments of the Jews, embodied the all-encompassing flow of Divine energy contained in the Yesod (Tikkunim 148b). Again by the Yesod all the Energy flows through.
The Ariza”l states, (Shar HaKavanot, Succah 1), and it is recorded in the Mishna Berurah, that it is preferable to recite the blessing over the lulav, and to wave it, inside the succah. This brings about a powerful union between the all-encompassing aspect of the surrounding lights of the Yesod, the succah, with its inner aspect, the lulav. The lulov is a symbol of the spine which lies inside the body. Thus the succah becomes an electric power plant of high-voltage spiritual energy from both within and without, generating the supreme joy and renewal of the holiday.
Rabbi Avraham Yitzhak Hakohen Kook, the first chief Rabbi of Israel, writes that: ”The succah inspires such supernal joy that it cannot be a permanent dwelling, only temporary. Light waves of joy continuously flow, one wave ascends and immediately, without pause, a second wave, brighter and more joyous than the first, descends and spreads.”
Rabbi Nachman of Breslov teaches that this supreme, climaxing joy of the holidays, attained in the mitzvah of succah, can only truly be experienced by the person who has rectified his sexual sins (Likutei Halachot, Laws of Succah, 1). ”After Yom Kippur, when we merited the seal of the holy Brit through the rectification of the Brit and our prayers, immediately after this, we begin to build the succah, because the succah depends on Tikun HaBrit because the succah represents the Clouds of Glory, and those who damaged the Brit through sexual transgression were cast out by the Cloud.”
Even though the Jews were protected by the invincible Clouds of Glory on their departure from Egypt, the evil nation of Amalek succeeded in its unprompted attack, as the Torah records: ”Remember what Amalek did to you on the way of your leaving Egypt, how he met you (karcha) by the way and killed the hindermost of you who were feeble in your rear” (Devarim, 25:17-18). Rashi explains the word ”karcha” in its root meaning of ”keri,” an impure emission of semen. Rashi relates that Amalek seduced the weaker Jews into sexual transgression, and when the holy Cloud vomited them out, Amalek pounced on them and killed them. Only those Jews who guarded their sexual purity were protected by the Cloud. So too, Rabbi Nachman explains, only a Jew who guards the Brit in sexual purity can experience the transcendental joy of the succah.
May it be the will of the Almighty that with our lulavs upraised in our hands, we all be triumphant in our war against the spirit of Amalek, which lurks in the impure cultures of the world, seeking to blemish our holiness.
Have a happy holy Holiday !
It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !
SUCCOT בס”ד
Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !
GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.
In a sense a Succah is as ones personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place.
Indeed, the word Succah itself teaches us this. The word Succah (spelled Samekh Vav Kaf Hey) has the same numerical value of the two holy Names of G-d, YHVH (26) and ADONAI (65). YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week. The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). G-d is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. G-d’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to HaTeva (nature) and to ELOHIM (G-d) and again we arrive at the numerical value of Succah.
In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.
Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.
The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.
Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.
Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before.
The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous quickly in our days.
Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1
1Mhl p.5,sulam on zohar Chadash Vetchanon p.5
(תורה (611) = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486
Torah= Succot is Secret of the mouth of GOD
This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. at that time. The Ramchal explains, in Derech GOD, that the seven clouds of glory the surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :
Torah= Succot is Secret of the mouth of God
As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.
The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :
Torah= Succot is Secret of the mouth of God
The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.
When water is poured on the alter in the Holy Temple on Succot all receive
The Ruach HaKodesh (The Spirit of Holiness). A Succah itself is a place
Of new surrounding lights that yield Revelation.
תורה= (611)= הדבש יכפר
Torah= the Honey that will atone
As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man
is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.
תורה=(611) = כח (28) + (582) בתפילין+ 1
1 for phrase
Torah= power in Tefillin
By strapping the tefillin on our head and arm we connect with G’d and His Torah. By internalizing the message of the tefillin we invoke its special power, spreading fear amongst our enemies. There is a special connection between the commandment of putting on tefillin and overcoming the enemies of the Jewish people. In Parashas Ki Savo (Devarim 28:1-10) it says: “And it shall be that if you listen to the voice of GOD your G’d to observe, to perform, all of His commandments … GOD your G’d will make you supreme over all the nations of the land … G’d shall give that your enemies that rise against you shall be smitten before you. They will come out against you on one road and they will flee from you on seven roads … G’d will raise you to be for Him a holy people … as you observe the commandments of GOD your G’d … and all the nations of the land will see that the name of G’d is proclaimed over you and they will fear you.” The Talmud (Berachot 6a) explains the meaning of “the nations of the land will see the name of G’d proclaimed over you”. This is a reference to the tefillin worn on the head. In contrast to the tefillin on the arm, which is covered by clothing, and is primarily a reminder for the one who wears it, the tefillin on the head is seen by others and proclaims a connection of the one wearing tefillin to G’d who commanded this mitzvah.
Concerning the power of Teffillin we have a story about the Balshem Tov when he once fell very ill. Rabbi Israel Baal Shem Tov was studying Torah in the Bais Medrash (study hall) with his close disciples. Suddenly, he became so sick that he was unable to speak.
The disciples became very alarmed. “Rebbe, Rebbe,” they asked, “What’s wrong? Can we get you something?” The Baal Shem Tov motioned to his Tefillin bag. Quickly, the students took out his Tefiilin and wrapped one around his arm and put the other on his head.
By this time, the Baal Shem Tov was so weak that he just lay down on a bench. He closed his eyes and didn’t move. The disciples sat by his side unsure of what to do. After a long time passed, the Baal Shem Tov sat up and began speaking to the disciples. “Thank God, I’m feeling better.”
The disciples asked in a concerned voice, “Rebbe, what happened? The Baal Shem Tov explained, “In my youth, I committed a sin. An accusation was made against me before the Heavenly Court and the Court decided that I deserve to die. At first, I wasn’t aware of what was happening to me. All I knew was that I started to feel very, very weak. Just then, my teacher, Achiya HaShaloni (a spiritual Being and teacher of Dovid Hamelech (King David), came and told me the situation.
Then he told me, ‘Reb Israel, quickly put on your Tefillin’.” After you put my Tefillin on,” continued the Baal Shem Tov to the disciples, “the Accuser (the Satan) came in the form of a Russian peasant carrying an iron shovel in his hand. He wanted to chop off my head. But because of the power of the Tefillin, the Satan could not get close to me. He started yelling, “Take off that leather (the Tefillin are made of leather)!” But I didn’t pay any attention to him and he continued yelling until, thank God, the accusation was nullified.”
The Baal Shem Tov continued, “It says in the Tikune Zohar: The commandment of Matronita (the Shechinah, the female aspect of God) places a man under her wings and protects him from the hand of the Accuser. So it is with the commandment of wearing Tefillin.”
And so it was.
It is also told concerning the Vilna Goan that was once he was staying in a Jewish-owned inn. In the morning, the innkeeper got up to say his prayers. Suddenly, a stranger marched into the room where the innkeeper was praying and started to attack him. When the Gaon heard the commotion, he came into the room as the attacker was about to hit the innkeeper. As the stranger saw the Gaon, his was overcome by fear and collapsed on the spot. The innkeeper turned to his prominent guest, full of wonder, and asked him, “What did you do?” To this the Gaon answered, “What are you so surprised about? The Talmud says, ‘And when you enemies see your tefillin on your head, they will fear you.’” The innkeeper responded, “But I was also wearing tefillin.” The Vilna Gaon explained to his host that if one analyzes the exact words of the Talmud it refers to the tefillin “in the head”, rather than “on the head”. The Gaon added further, “For the words of the Torah to be fulfilled, it is not sufficient that one just put on one’s tefillin without internalizing the meaning, intentions of the tefillin. The words of the Torah written in the tefillin are supposed to enter our mind and brain to subjugate our senses and abilities to G’d's service, and to reinforce our belief in everything written in these portions of the Torah.” In other words, the fear generated by the tefillin on our enemies and attackers only takes effect when the person wearing the tefillin becomes one with the tefillin.
We find the connection between the tefillin and the study of Torah the commandment to wear tefillin. As it says in the verse, (Exudus 13:9): “And it shall be for you as a sign on your hand and as a reminder between your eyes, so that the Torah of YH”H shall be in your mouth.” By strapping the tefillin on our head and arm we connect with GOD and His Torah. Tefillin are like batteries that charge the one wearing them, and give him the energy to study Torah. As the great Rebbe of Radomsk writes (Tiferet Shlomo v.2 p.196), “If a person fulfills the mitzvah of tefillin correctly, he will feel a longing to learn Torah after putting them on.” This is how strong the connection is between tefillin and Torah study. We see this proven by our equation :
Torah= power in Tefillin
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
SUCCOT בס”ד
Blessed is Hashem that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Mashiach may he come quickly because the mercy of Hashem is great !
Hashem commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which Hashem took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.
In a sense a Succah is as ones personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place. In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of Hashem was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.
Pesach is concidered our festival while Succot is said to be Hashem’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.
The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.
Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Mashiach comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to Hashem. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to Hashem. This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.
Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of Hashem that is yet to be revealed). Through one’s Kavanah they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before.
The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of Hashem, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch and Hod. According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch filling the Succah. Hashem has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with Hashem by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of Hashem’s will in this world. Filling the Succah with light, as Hashem’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill Hashem’s will in this world with the arrival of our righteous quickly in our days.
Chassadim are dat of Z”a. The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod of Imma. The Yesod of Imma is as a tent of “succah”.1
1Mhl p.5,sulam on zohar Chadash Vetchanon p.5
Filed under: aretz israel, Great Days, messiah redemption, Peace and Love, redemption messiah, Succot, The Temple
” All the nations of the earth shall gather about Jerusalem ”. (12:3)
The Radak tells us that they shall be destroyed through this. The prophet Zechariah explains the destruction further:
“ The nations that siege Jerusalem, their flesh shall waste away while he stands on his feet, his eyes shall waste away in their sockets, so too his tongue ”. (14:2)
Concerning the future of Edom, the inheritors of the Roman Empire, the Prophet Daniel states:
The fourth beast will be consumed in fire ”. (7:11)
The prophet Daniel states:
“Egypt will not be a survivor ” (11:42)
Concerning Amon (Jordan) the prophet Jeremiah states:
“ Amon shall become a desolate mound. Its villages shall be burnt with fire. Israel shall possess those who have possessed their possessions says YHVH ”. (49:2)
Concerning Damascus (Syria) Jeremiah states:
“Damascus shall be consumed in fire, no one shall live there ”. (49:23)
From the words of the Prophet Jeremiah we can see a bit of to what extent Jews and gentiles alike are going to change :
” At that time they shall call Jerusalem the thrown of YHVH and all the nations shall be gathered to it. To the name of YHVH to Jerusalem, Nor shall they walk anymore after the stubbornness of Their evil heart ” (3:17)
The Radak says no longer will Yisrael or the nations walk after their stubborn hearts, which refers to the hardening of the heart. Metsudat David says at the Thrown of Hashem Jerusalem they shall see the Shechinah. In the Talmud in tractate Bava Batra1, Rabba said in the name of Rav Yochanan, in the future the Holy One will lift up Jerusalem three parsa high, but the sages say it will be lifted up to the space equal to that which it occupies. At that time Jerusalem shall not be as today. As in the future only those invited will be able to go up. Also looking at the words of the prophet Micah we can see how all the nations come to recognize that Hashem dwells in Israel :
” In the last days it shall come to pass that the mountain of the house of YHVH shall be established on the top of the mountains. It shall be exulted on the top of the hills. Peoples Shall stream towards it. The nations shall say come let us go to the mountain of YHVH the house of the God of Jacob. He shall teach us His ways and we shall walk in His paths. For the Torah shall go out from Zion and the word of YHVH from Jerusalem. He shall judge between many peoples and shall decide concerning the strong nations afar off. They shall beat Their swords into plowshares and their spears into pruning hooks. Nation shall not lift sword against nation. Nor shall they learn war anymore, Each man shall sit under His vine or Fig tree. None shall make Them afraid for the mouth of YHVH TSVAOT has spoken it. (4:1-4)
The Radak tells us all the gentiles will say to their friends let us go to Jerusalem, and go up to the house of Hashem. The Metsudat David says they will go up to Jerusalem to learn the Torah. The Messiah will be the ruler on all the peoples, and there will no longer be war among the nations, as He will make peace between them. We have seen how all the nations will be effected by Divine revelation, yet even after all this it appears that there shall be a few stragglers Who will need more persuasion as we see in the Prophesy of Zechariah:
” And it shall come to pass that everyone that is left of all the nations Who come against Jerusalem shall go up from year to year to worship the living king YHVH TSVAOT , and to keep the feast of Succoth and whoever does not come up of all the families of the Earth to Jerusalem to worship the king YHVH TSVAOT, upon them there shall be no rain ” (14:16-17)
The Radak says, those of the nations that are left after the war will turn to Hashem with all of their Heart. The war will happen in the time of Succoth. The nations shall see the wonders of Hashem. If they do not go up the nation’s land will not have rain.
Rabbi Yochanan informs us in Midrash Rabbah2 concerning the Song of Songs that Jerusalem in the time to come will extend as far as Damascus. allowing room to accommodate many. From the words of the Prophet Isaiah we see that over all the effect of the work of Messiah will be wide spread:
” And it shall be in the last days that the Mountain of the house of YHVH shall be established on the top of the mountains and be exulted above the hills. All the nations shall flow into it. Many peoples will shall go up and flow into it and say come let us go up to the mountain of YHVH to the house of the God of Jacob. He will teach us his ways, and we shall walk in His paths. For out of Zion shall go forth the Torah and the word of YHVH from Jerusalem. He shall judge the people among the nations and decide among many people. They shall beat their sword into plowshares and their spears into pruning hooks, nation shall not lift sword against nation neither shall they learn war any more ” (2:2-4)
The Radak tells us all the places where the expression ’last days’ appears, refers to days of Messiah. Messiah shall rebuild the Holy Temple. The Metsudat David says all the nations will come to learn the Torah. The Radak says Messiah will resolve conflicts between nations so they will not war. The nations will come to Jerusalem to receive the Torah. This is the judgements of Messiah. Rabbi Eleazer said in the future The Temple shall be raised up and renewed. Its gates that are buried in the Earth shall be renewed and everyone will go to this place, and to the gate of the inner court that turned to the east. Rabbi Pinchas said in the future the waters of the well will ascend from the threshold of the Temple they will overflow and bubble over making twelve streams corresponding to the twelve tribes. As it is written ” He brought me back to the door of the house and behold waters issued out from under the threshold of the house eastward. For waters came down from the right side of the house, on the south side of the alter ” (Ezekiel 47:1). The waters ascended the brook of Kidron and flowed down the Jordan by Jericho. Every field and vineyard that does not yield fruit people will water them with those waters, and then they shall yield fruit. Then the waters shall enter the Salt Sea and heal it. Then water shall then go to the sea generating many kinds of fish and these fish shall be as sweet as Manna. These fish shall then ascend as far as Jerusalem to be caught in nets. Upon the bank of the stream shall grow all kinds of trees bearing every month new fruit. The fruit shall be food, and the leaf for healing. All who are ill who bathe in these waters will be Healed. Rabbi Yochanan says the healing leaves will aid digestion.3 Concerning these waters the Prophet Zechariah states ” It will come to pass in this day living waters shall go out from Jerusalem ” (14:8). Concerning this it teaches in Midrash Sedar Ikerim that twelve rivers shall go out from Jerusalem, all the trees on the river shall produce fruit each month. As it say ” From all the trees you will eat ” (Ezekiel 47:12). In the future Hashem will raise the well of Miriam. During the time of the revelation of this Divine glory there shall be no more wars as the Prophet Ezekiel reveals:
” They that dwell in the cities of Israel shall go forth and set fire to the weapons and burn them shield, buckler, bow, and arrow staves and spears. They shall make fire with them for seven years ” (34:9)
1. 1Talmud Tractate Bava Batra 74b
1. 2Midrash Rabba, Song of Songs
