Godssecret's Weblog

April 4, 2010, 2:00 pm
Filed under: Uncategorized




1-BOOK STORE 1/2 of a shekel coin 10 days Teshuva 10-12-22 lights 13 midot Rachamim 13 Tikuney Dikna 17th of Tammuz 4th of July 18 vertebrae 22 Holy Letters 248/365 2nd temple History 32 Paths 370 lig, 1/2 of a shekel coin, 10 days Teshuva, 10-12-22 lights, 13 midot Rachamim, 13 Tikuney Dikna, 17th of Tammuz, 18 vertebrae, 22 Holy Letters, 248/365, 2nd temple History, 32 Paths, 370 lights, 3RD TEMPLE, 4th of July, 50 gates, 50th Gate, 613 commandments, 7 earths, 7 laws of Noah, 7 windows of the soul, 70 nations, 72 names, 7th day (Svi shel Pasach), 9th of Av, A”k, abstract, acrylic paint, aficoman, after life, Akudim, aliens, Amalak, ana bicoach, angel of death, ANGELS, anger ANIMALS anti gravity arba minim Archeology aretz israel, ANIMAL SACRIFICES, Arich, ark, artwork, Asiyah, Astrology, Atik, atonement, Av, avot, Avraham, Avraham Abulafia, Awe, ayn, Babylon, balance, beard, before this world, Beney Elohim, beyond the matrix, Bible codes, blending, blood vessels, Body, Bones, book of creation-Safer Yetzera, BREATH, bria, brightness, Brit, Business, calendar, cavanah-intent, CAVANOT, cedars, ceramics, Chamas, Change, CHANGING TIMES, Chanukah, Charade, Chariot-Markavah, Charity-Sadakah, Chasmal, chassidim and givurot, chayot, Chesed-Gimilat chassadim, CHUCHMAH-CREATIVITY, Chuchmah-Wisdom, circle and square, clouds, collage, colored pencils, composition contrast, conscious and unconscious, Controlling one’s passions, conversions, Covenant Creation, creativity, CREATURES, dat-knowledge, Death, delight, Delight joy-happiness, depth kaballah, design, Devacut-cleaving to God, DIKNA, Divine essence, DIVINE NAMES, Divine providence, Divine service, divine thought, Do better than the Generation, don’t reveal secrets, donkey, Eastern mysticism, eating, EATING KOSHER, ECONOMICS, Edom, Electromagnetism, Ellul, Elohem”e, emotional composure, emuna-faith, enamel, energy centers, English Gematria, engraving, entities, Equanox, erev rav-mixed multitude, etching, Eternal life, ethics, evil, evil inclination, Evil-klippa, exhibit, exhibition, exile, fear-awe, fighting evil, FINANCE, fire, firmament, Fixings-Tikunim, forehead, Fortune-Mazel, foundation stone- Kotel, foundation stone-source, France, FREE WILL, freedom and ethics, gallery, Gan Aden-Garden of Eden, Garden of Eden, gematria, Gemora Sofrim, GETTING DRUNK, ghosts, gilgul, GIVING YOUR ALL, givurot, Global Economics, God controls even evil, God in hiding, Gog, Gold calfs, Great Days, guarding from evil, hachalot-Divine palace, HAMAS, Hanukkah, Happiness, harmony-beauty, healing arts, HEALTH, heart, HEAVENS, Hebron-Machpelah, hell-Gehenom, Herbs, Hiddeness, Hiram Temple Builder, History, History in the making, HOLINESS, Holy deviation, Holy Pleasure, Hoshanah, ibor, ice, image of God, Incense, inclination, Individuality, injury, insanity, Intro to Kabbalah of the Ar”i introduction, Introduction to Kabballah, IRAN, islam, Israel, Jerusalem, Jewish iQ, Jews in America, JOB, Judgments, Judiasm, justice, Kaballa of the Ari and Zohar, KABALLAH, kav and Reshimu, keter, Kindness, King David, klippah, KORBONOT-, Kosher, Kotel-Holy of Holies, KUZARI. LAMP, Land of Israel, learning, Leprosy, letters, Levels of hell, levels of the Soul, Leviyaton, LIFE, Light, Log bOmer, Love, magic, Maimonides/Rambam, Manorah, markava visions, mars, masterpiece, mathematical anomaly, Matto”t, Mazel, Meditation, MERCY AND JUDGEMENT, Merkava, mesach, meshach, MESSIAH, messiah redemption, middle man, middot, Midnight, MIKVAH, military, MIRACLES, Misa Markava, Mitzvot, Moses, Moshe Chyim Lazzato, Mount Sinia, Mount Zion Music, mysterious archaeological, mysterious phenomenon, Nakavah, nanhaga-Divine guidance, Nashama, Nazir, nefesh., Nefilim, nerves, Nesira, NEWS, noga, Nothingness-ayn, Obama, of infinate wisdom, ofanim, OIL, oil paint, OMER, one God, Oral Torah, Organs of the body, other dimensions, Other side, outer space, overcomming difficulties, palaces of the upper worlds, Palestinians, PaRDeS, parsha, Parsha Barashit, PARSHA CHAYAH SARAH, PARSHA CI TABO, Parsha Ki tetze, PARSHA LECH LECHA, PARSHA NITZAVIM, PARSHA NOACH, PARSHA REAH, PARSHA SHEMOT -SMOT, PARSHA SHOFIM, parsha Vayagash, Parsha Vayara, PARSHA VAYICHI, PARSHA Vyarah—Vaera, parzufim, PASSACH, passover, pastel, Peace and Love, pen, pencil, Perke Avot, perspective, PESSACH, photo, photograph, Plague of Darkness, pleasure, Politics, poster, prayer, President Obama, PROPHESY, Prophesy now, providence, Purim, push off evil, Rabbah, Rabbi Yuhuda Ha Nassi, Raising Sparks, Ratzo v Shuv, Rav Kook, realism, Recognizing Providence, RED HEIFER, REDEMPTION, Reincarnation religion, Remote viewing, Renewal Resurrection, reward and punishment, Riencarnation, righteous man, righteousness, Rome, Rosh Hashanah, ROYAL BLUE, Ruach, Ruach haKodesh-The Holy spirit, Running and Returning-, Sabbath, sacrifices, sadakah-charity, Sages, sanctification, sarafim, Saturn, Sawdeek, scent, Science, scientific research, seclusion, secret societies, secrets see, sefirot, self help spirituality, Self Sacrifice, Sexuality, Shabbot, Shabot, Shavuot, Shechina-Divine Presence, shofar, Simchat Torah, SIN-DEATH, Sinai Revelation, sitra achra-other side, sitzet, sleep, Smimini Atzerot, social justice, solomon’s Temple, SONG, sons of god, Souls, sparks, Speech of the Heart, Speech of the mouth, Spinal cord, spirits, Spiritual combat, spiritual Gates, spiritual individuality, spiritual proof, SPIRITUAL UNITY, Spiritual Worlds, spirituality, Spirituality versus Secularism, Splitting the sea, stars, strange creations, STRANGE EVENTS, strange tales, STRANGER THAN FICTION, succah, Succot, suffering, SUN, Supernal court, TACHALET, Tamuz, Tanya, Technology Teffilin, Tefillin, Temple Mount, Terror, teshuva, The 3 Weeks, the “Mishcon” (tabernacle), The Bizzare, The God knows, The Guide, The Holocaust, The Holy Ar’i, The name, THE RED SEA, The tabernacle, The Temple, The throne, Tikuny Dikna, Tohu and Vohu, Top secret Torah, TORAH, Torah before creation, Torah Politics, TORAH SECRETS, TORAH-LIFE, Transformational Experience, Tree of knowledge, Tree of Life, troubles and complications, True life, trust, Tu bi Svat, TZEDAKAH, tzizum, U. S. Secret, Unity-Achdut, Universal conscious, UNUSUAL EVENTS, unusual thoughts, Upright and returning light, UPSIDE DOWN NUNS, USA, vayetze, Vessels, VIBRATION, voice, Vortex, WAR, water, What is next, whats going on, why “bad things” happen Will, WILL AND DESIRE, wisdom-Chuchmah, wonders of God in Nature World, worlds, Worlds-Atzilut, Yesod, Yesoi”t, yetzer tov, yetzera, YHV”H, Yhv”h and Elohy”m, Yichus-relation to names, Yom Kippor, Yosef ha sadeek, zeal-Eliyahu, Zeir Anpin, ZIONISM, Zohar חיים

Sea Splitting – Practical Kabbalah 101

multicolored smoke

Photo by rawpixel.com on Pexels.com


When Moshe at the age of 120 wishes to enter the land of Israel he uses the word Ebra Na – please let me pass over, to which Hashem quickly intervenes and tells Moshe “don’t speak again this word.” Implying the potency of repeating the word Na נא.

To understand the idea of the true Jewish  tradition of “TEFILLA” (prayer), meditation, , one must free their thinking from the erroneous Western concept of prayer. The English word “prayer” is actually derived from the Latin “precari”, meaning “to beg” THIS HAS NOTHING TO DO WITH THE TRUE IDEA OF JEWISH “TEFILLA” (PRAYER). DO NOT imagine that GOD is a giant invisible king taking pleasure in the begging subjects !  Jewish prayer is a tradition from the Biblical Prophets. When one learns and works these teachings they advance to higher levels of Divine awareness and attachment and can invoke Divine will.

Bs”d   Updated                                                               APRIL 17TH 2016

Shvi shel Pasach

Moses worked with 72 three letter Divine names at the Red sea and the sea parted then the Children of Israel walk on dry land in the midst of the sea !

From אז then comes forth the seventy two names which are חסד Chesed =72 . From them one sets up a throne for the Master through the wings of the commandments, and He will sit upon it in truth. A 10th of אמת.

(Tikuny Zohar)

Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covanant. By this way there is recieved 72 names.1 This is the unification of right and left. The Ar’i explains it this way in Shar Mimori Rasb’i Supernal angels at midnight rise up to the upper supernal angels, and enter the ”penimi” (internal) aspect of holiness of bina (Divine understanding) and intellect. “Penimi” of the sefirot is portions of the “Nashama” (Soul of Divine intellect). Opposite this is the “chitzon” (external energy) this corresponds to the physical body and Angels.  Midnight is the spirit of all spirits. The Nashama is able to rise above with zu’n (source of Animal and emotional soul) through self sacrifice in ” kidush” Hashem (Sanctifying Gods name). By this one draws the vessel from imma (source of Soul of Divine intellect) of of his Nashama. This is from the 216 letters of the 72 names. This is the vessel made at midnight.2 ”.

The 32 paths are from the Yesod (foundation-gateway of energy) of nature. They make 248 limbs (bones in the body). They are the secret of רי”ו (216) with 32 equals 248.3 The surrounding fire on Sinai was chasmal (source of revelation of voice of God). Chasmal is given to deliver these inside, from those not proper. In Chashmal are 4 punishments for the wicked from the 4 letters of אדנ”י . One who is proper comes close by the ד of אדנ”י, others rise in the נ. 216 letters of Givurah (severity) burns in fire to push away those not proper.4 72 colors are 70 of the sanhedrin with Moshe and Aharon. These illude to 7 sefirot each including 10. Moshe and Aharon illude to their source being the secret of 9 tikuney dikna (conduits of Divine will and Mercy). 7 include 10 and 2 are the source of all.5

60 is awakening of the first masiach (Messiah). In 6 more is the awakening of the 2nd. This leaves 6 more years until 72 (it is now 5769, or maybe its 72 years since the birth of the state of Isreal). At that time the redemption will take place.

According to the Zohar on page 119a of Vayera: The redemption of Israel will come about through the mystic force of the letter vav (in Hashem’s name), namely in the 6th millennium, and more precisely, after 6 seconds and  half the time that remains. This is the Zohar’s way of saying the 666th year of the 6th millennium, 6 ½ months into the year. This of course is the first day of Pesach which is 6 ½ months after Rosh Hashana. 6 ½ days later is the seventh day of Pesach.

The year 5666 was 2/3 of the way through the 6th millennium, from that point onward Mashiach can be coming at any time. So the Rebbe Rashab instituted four cups of wine at the meal for Mashiach as part of the third meal for the afternoon of the last day of Pesach.

There will be 4 redemptions corresponding to the 4 “Chayot” (angels).6

1. 1Safer ha Cheshek

1. 2arba maot shekel cesef-ar’i  p.242, Share Ramchal p.235

1. 3Aor Yakar Barashit p.80

1. 4Tikunim Chadashim-Ramcha’l p.108

1. 5Oar Yakar Vol 2 Noach p.210

1. 6Sulam on Zohar Pinchas p.249a,252a

Sea splitting and other Practical Kabbalah 101

Sea splitting and other Practical Kabbalah 101

Invoking Divine will by Kabbalistic meditation works as “form

precedes manifestation”; that is, anything which manifests in

this, physical world, is preceded by a process of

“formation”, This premise is not so odd as it might

seem. Every object that is a product of

human manufacture existed in someone’s mind before taking shape

in this physical world. A house was once an architect’s design, and before that, an abstract object in a land developer plan. Every object of human manufacture originally existed as an idea or form in someone’s mind, and each idea went through a process of development, from inspiration to manufacture . It is not a large step to conceive of

the whole universe as the product of mind, so that every form of substance each species of plant and animal and all that happens in this world are the result of a process of formation occurring through the unfolding of Divine energy.

through angels and spirits, and “yesodot” which are the 4 “elements”. Each of these

levels of unfolding of Divine energy holds a portion of the world in place and guides

its actions and development. Each of these levels of unfolding of Divine

energy is a part of “Binah” (The sefirah of of Divine understanding), Called Ima

(mother) When united with this level of consciousness the mind takes primacy over

physical matter, thus is accomplished the work of the “mikubal”. To call upon, to

invoke ‘sefirot and “Ruchot” (spirits) to modify natural law at a specific time and

place, one is not violating a physical law; just changing it momentarily as it unfolds

level by level from its source of Divine energy at יהוה until its manifestation.

Intended form precedes manifestation, by this the future is formed out of the present.

The seeds of many potential futures are planted in the present by the thoughts and

desires of many minds; where there is a conflict of desires of individuals in

their thoughts this resembles a situation of a bus where each passenger has a

steering wheel providing input to the eventual direction the most “connected”

advanced ” mikubal” is the one with the most powerful steering

wheel. Another factor involved is the dynamics of steering. This is what I mean when

I say the “mikubal” must be sufficiently “connected” advanced ” and be able to

recognize opportune moments to move the bus in a desired direction, every thing this is Divine will has its time, and a way of  making it come in to being.

Formation of this reality we live in is a process of increasing limitation or

constraint. By this Divine will is shaped be it Physical, emotion or thoughts that we

are trying to form and shape. Once something is manifest it is constrained or

limited by what it is at that instant.

This formation is driven by a the unfolding of intention by the meditator, the

“mikubal” at the many levels of unfolding of the Divine light till the task is

completed. The success of the work will correspond to the energy put into it and not

only what people are intending. According to how well you understand these things; the levels of unfolding access and how to work the powers you will be successful in your work.


The power that makes manifest the invocation of Divine energy and its manipulation

of things in this physical world is “limitation” by this the God’s energy in the sefirot

becomes progressively structured and constrained until it reaches the level of

revelation of God’s will which was the object of one’s desire in the mikubal’s prayer,

“tikun”, meditation. This limitation we refer to has many components but the main

things it refers to is limitation of our behavior by doing what the creator has asked of

us and limiting our self to not transgressing Divine will. In order to work a ‘tikun” it

is necessary to divert energy away from obsession with personal identity and selfish

needs, to the needs of the “tikun”. The other aspects of limitation are in the doing of

the work of the invocation of the Divine light by working this Divine name and

not invoking that one. By invoking the energy through this angel and not that one,

working the one appropriate for the “tikun”. Doing the “tikun” at this time, its correct

time and not another.

This “limitation” force is what releases the Divine

energy needed to perform the needed “tikun”.

To begin this work  we make a Circle by the “hakofot” we make before we pray

drawing in surrounding lights by the name מב as tough by the great “Mikubal” Shalom Sharabi. Midrash  states that Moshe drew a circle round him and beseeched Hashem saying that he would not move until Miriam was cured.

In this place of the surrounding lights the work is carried out. By these surrounding lights there is consecrated all the space within it. The circle and work may also be done in a lucid dream. One may want to see the line of the circle made of blue fire of Malchut  drawn in the air. Your normal matters of secular life should not intrude in this Circle The Circlemarks a “circle of Holiness”, a different place from your usual normal place of dwelling in the physical world. The “mikubal” to do this work must leave everyday life behind when entering the Circle. Care must be taken to guard our thoughts and actions when in this circle and doing the work as scientists act when working with hazardous materials.

As in this circle we invoke the Divine energy of the Sefirot and “Ruchot” (spirits). So work with a martial attitude and sense of discipline and precision when doing “tikunim” in your circle. In the world of Bria in its “hachalot” we open Gates with Divine names to draw

flow, Divine abundance of the angels who manifest the Divine influence from

each gate needed in the “tikun” . Invocation of the Orders of the vessels and lights of

the Sefirot and needed angels and “ruchot” as part of the invocation, will bring

the “tikun” to completion.

An invocation is like a ticket for a train: it is the invocation which gets you onto the train and propels you to the right place where your tikun will be “accepted”

and completed. A prescription for entering mystical Consciousness, “Mochin Gadlut”, is Well Constructed “tikunim”, practiced often, they have a way of shifting consciousness, allowing one to access higher levels of their soul. A great part of the work is intuitive, following your heart within the frame work, but the frame work. The levels of unfolding of the Divine light and what they correspond to and how they are invoked MUST BE LEARNED.

 Energy is focused by “Kavanot” (intentions). Back to the analogy of the bus :

Your work will succeed if you have the most powerful steering wheel on the bus. Lots of people on the bus want to get to the same place as you. If you can limit your intention to minimise opposition this will also help many times this involves “intending” the right thing in the right time. A good analogy is a diamond cutter who exploits natural lines of cleavage to split a diamond.

 Remember as we alluded to before that limitation, like “miseret Nefesh” (self

sacrifice) is the currency to power your “tikunim”. You don’t get something for

nothing, and if you want to bring about change in the world you have to pay for it

in some way. In truth all you have to give is your possessions and ultimately your

self. For most people their self is represented by their money as this is what they trade

their time for. So the sages have made it a custom to give “Sadakah” charity around

“tefila’ (time of prayer).


Self sacrifice till it hurts is the impulse that brings about changes in the world by

evoking Divine will. If you want to heal someone, don’t just do a “tikun” and leave it at that; becoming involved in caring for them in some way,  will act as a channel for the healing powers  you have invoked.

Each one of us has vast potential of power, but it is denied to us by

Innate self serving needs of our “Yetzer Hora” (evil inclination). Self-

sacrifice disturbs this equilibrium that lets our evil inclination rule. By this there is let out some of that energy. The way to reveal your connection to the infinite energy of God is by egoless devotion and self-sacrifice. It is by this the Great sadeekem gained reputations for working miracles.

Also remember that once you are in your Circle and Gates are opened to invoke the “ruchot” for your tikunim , that the God has given us tools to work with that help you do this work, like your “Tallit”, “Teffilin”, “kamiyot” and other spiritual tools.

A Holy man
April 4, 2010, 11:39 am
Filed under: Sages, Sawdeek

Updated April 9, 2016

The souls of “Saddekeem”; are sealed and shaped in the Malchut (Kingship) of the firmament. “Like stars that shine in the heaven” . And this is “shining like the shining of the firmament.” What is “firmament”? It is the soul of “Saddekeem”, they shine like stars in the sky, so too the souls shine in the throne.

The masters of Torah are from the middle pillar. When midnight came David would get up to unite with the Shechinah which is called night. And this is, “Watchman, what about the night” (Isa. 21:11) Like the words “The night of guarding is for God” (Exo. 12:42)18. And for Her it says, “anyone who learns Torah at night The Holy Blessed One draws upon him a thread of kindness during the day,” as it says, “During the day God commands kindness, and at night the singing of his nation” (Psalms 42:9).

Sadeekeem” know how to serve their master, how to bring forth names from the names of The Holy Blessed One and the Shechinah through mystical intention, and to unify them through the voice of the “Sma” and prayer, which are the two names יאהדונהי. Within them is contained all the Havayot, “Kenoyim” (appelations”, and the 10 sefirot.



Almost all the spiritual  things here I have written myself.

I bring this next from another Blog as it expresses a what a Holy man is very well.

by Tzvi Fishman
Published February 21, 2006  on

It is eleven o’clock, Thursday night in Bat Yam, and the Rebbe Meir Baal HaNess Synagogue is already packed with five hundred people awaiting the arrival of the righteous Tzaddik (holy man).. Upstairs, the women’s section is full. It is the middle of Shovavim (special prayer period), and there is a tangible electricity in the air. At exactly eleven-thirty, the kabbalist, Rabbi Eliahu Leon Levi, arrives with a surrounding wall of students. With his head lowered humbly toward the ground and his hands clasped before him, the Rabbi makes his way through the crowd to the stage set up in front of the ark, where rabbis and other elderly kabbalists stand waiting to greet him. I rise along with the others, not as a curious journalist, but as a student of Rabbi Leon.

The Rabbi motions for the crowd to sit down. The music stops. “Please make room,” his powerful voice calls out over the loudspeaker. In his youth, he served as cantor in the Great Synagogue in Tel Aviv, yet the strength and beauty of his voice hasn’t waned. “More people will be coming from Judea, Samaria and Hevron. Hurry. There isn’t time to waste.”

With the holy cry of the nighttime Shema Yisrael, the all-night tikun (rectification) is underway. The letters of Shovavim are the initial letters of the weekly Torah portions in the book of Exodus from Shmot to Mishpatim. Ever since Mount Sinai, the period of the year has been considered a special time for Tikun HaBrit – a time to attain forgiveness for sexual sins.

In the book, “Orot HaKodesh,” (Part 3, Pg. 296) Rabbi Avraham Yitzkah HaCohen Kook writes that all of the world’s most moral treasures are hidden in the exalted aspiration toward sexual purity contained in the prayers of Shovavim. During the evening, Rabbi Leon will explain the profound esoteric significance of sexual holiness to each individual Jew, and to the Jewish People at this important stage of redemption. The gathering will continue all night.

Rabbi Leon announces that it is time for Tikun Hatzot – (the Midnight rectification). Everyone somehow manages to find a place on the floor. After a few moving words from the Rabbi on the destruction of the Temple and the pain of the exiled Shekinah (Divine Presence), he cries out the opening verses of the first part of the Midnight rectification – Tikun Rachel. His piercing lament stirs the hearts of everyone present, and a unified cry rises from the congregation like a column of incense, shattering the barrier between the Jewish People and Heaven. For an hour, the tears and lamentations continue. Then comes part two of the Midnight prayer – Tikun Leah. Reaching the verse, “Open the gates…” the Rabbi rises to his feet, and everyone with him, to sing and dance with a thundering roar in honor of the Shekinah. The singing goes on for half an hour. Hitherto strangers now sway arm-in-arm like the closest of friends. At that indescribable moment, all of the Jewish people are one.

And the evening is only beginning. There will be more Torah learning, plenty of food, a trip to the mikvah (ritual bath) at three in the morning, and the climaxing Tikun HaYesod authored by the Ben Eish Chai with the Ark open, shofars blaring, and all of the congregation on its feet. It is a spiritual experience not to be forgotten. And in the morning, after the vatikin prayer, one’s head is crystal clear, like the burst of the first sunlight after a long winter’s rain.

Rabbi Leon has led similar all-night vigils for the past five weeks. This coming Thursday night, February 23, 2006 the final Shovavim prayers will be held at the Kotel, where thousands will gather to rise to the supreme heights of tshuva and to bathe in its cleansing light.


Four years ago during the Sukkot [Feast of Tabernacles] holiday, I was in my house getting things ready to set off on a family outing, when my son telephoned from our sukkah downstairs in the parking lot.

“There is a rabbi here with 30 students,” he said. “They want to know if they can use our sukkah.”

That’s interesting, I thought. Out of the tens of thousands of sukkot in Jerusalem, a rabbi and 30 students suddenly appear out of the sky like a spaceship and land in our parking lot. Ever since becoming a baal tshuva (returnee to being religious) in Hollywood in a rather miraculous way, I always kept an eye out for heavenly signs and wonders.

“Invite them,” I told my son, wondering what HaKodesh Baruch Hu [G-d, literally, The Holy One, Blessed Be He] had in mind for me now.

“The rabbi wants to talk with you,” he said.

After a moment, a rich sefardic accent sounded over the cell phone, followed by a river of blessings. The truth is, the Hebrew came out so fast, I had trouble understanding every word. The startling thing was that each blessing was like a ballistic missile targeted for precisely my life, my problems, and my ups and downs in serving Hashem [G-d], as if the rabbi was looking through a window into our house.

After packing a few final things for our holiday trip, I hurried downstairs to our sukkah. The seventy-year old rabbi was standing in the parking lot of the building, slicing up tomatoes on a fold-up table that his students had brought. The first thing I noticed was the big white kippah [skullcap] which completely covered his head. The next thing was the glow of holiness which radiated from his face and white beard. Draped over his white shirt was a large tallit katan [biblical fringed garment]. While he sliced the tomatoes, he gave orders to his obviously well-trained team of students, like an army officer commanding his troops. They had removed my table and chairs from the sukkah and had set up tables and benches of their own. Already laid out on the table were a wide assortment of salads, juices, pita bread, and fruits.

My thirteen-year old son came over to me with an amazed expression on his face. As the son of a baal tshuva from Hollywood, he was used to all kinds of people showing up at our house for a visit, but this surrealistic scene was a first.

“Maybe it’s the prophet, Elijah HaNavi,” he said.

Seeing me, the rabbi repeated his blessings and continued on with his work, adding a variety of spices to the large bowl of salad before him. Many of the students, Jews of Mideastern descent in their thirties and forties, wore large white kippahs like the rabbi. Here and there, an Ashkenazi face stood out in the crowd. One of them, the driver of their mini-bus, dressed in the holiday garb of a Hasid, came over to me and told me the rabbi’s name, Rabbi Eliahu Leon Levi, shlita, from Bnei Brak. I remembered having seen him a few times at the Kotel, always surrounded by followers and fervently engaged in prayer.

Earlier that morning, they had been at the Kotel for the priestly blessing of the kohanim. Their plan had been to eat a festive breakfast in our Kiryat Moshe neighborhood before returning to Bnei Brak. But when they arrived, the synagogue sukkah they had intended to use proved to be much too small for the group. Scouting the area, they came upon our parking lot and our ample size sukkah.

A verse of the Hallel prayer rang in my ears, “This is Hashem’s doing; it is wondrous in our eyes.”

That year, I had brought my parents on Aliyah to Israel from Florida when my mother was stricken with the first symptoms of Alzheimers Disease. My father, who had several serious medical problems of his own, could not cope with her alone in America, so, with my wife’s permission, they moved in with us in Shilo. Because of their frequent medical needs, and the Melabev, English-speaking Alzheimers group which met 3 times a week in Jerusalem, we decided to move to Kiriat Moshe, where we were fortunate to find a building with two vacant apartments.

Without a second thought, I hurried upstairs to bring my parents down for a blessing from the rabbi.

By the time I could get them organized, the rabbi was sitting in the sukkah with his students. Slowly, I led my parents over. We stood outside the sukkah about ten meters away. The rabbi looked up and immediately, without even studying them, stated their medical problems, as if reading straight from a detailed medical report.

“Your mother’s head is not working as it should,” he said. “She is very confused, forgets things, becomes suddenly irritated and has frequent bursts of uncontrollable anger. Her overall blood circulation is poor and she suffers from pains in her upper back.”

My son stared at me in amazement. I too was dumbfounded. The rabbi had described her situation exactly.

“Your father is depressed and extremely nervous,” he continued. “He worries over every small thing. The arteries in his neck are clogging, but he needn’t worry about that. He needs to get more fresh air, that’s all, and take him to the shopping mall where he can see lots of people in order to cheer him up.”

According to his latest ultrasound, one artery in Dad’s neck was already blocked, and the other closure was 75%. I asked if there was something more I could do to help them.

“Bring your mother to me in Bnei Brak,” he said. “Once the problem has reached the head, it is hard to influence the Heavenly Court, but perhaps it is possible with G-d’s help to ease the pains in her back.”

Years before, major surgery had left my mother with constant pain in her back. Plus, she had terrible arthritis. I had taken her to a gamut of doctors, chiropractors, reflexologists, and the like, but nothing had eased her suffering.


One of the students gave me a phone number to call to reserve a slot for Mom on the rabbi’s day of visiting hours in Bnei Brak. Like a dutiful son, I made the appointment. But because of my father’s nervousness, he rejected the idea out of hand. So as not to waste the opportunity, I suggested to my wife that we go instead with one of our children who made hyperactive children look like they were standing still. If G-d hadn’t sent the rabbi to us to help with my parents, then surely it was to help with our son.

Rabbi Leon sees people on Thurdays at his synagogue in Bnei Brak. By the time we arrived, the waiting room was already full. Each week, scores of people call for appointments, but only 12 are accepted, so that the rabbi can spend the time needed with each person in order to help raise him up out of his dilemma, spiritual darkness, or pain. Sometimes a one-on-one meeting with the rabbi is a half hour, sometimes an hour, often even two.

When our turn came, we sat down facing the rabbi who was absorbed in a book of Psalms. Beyond his study, the synagogue was stunningly lit with brilliant chandeliers. After several minutes, the rabbi looked up and nodded with a very serious expression, not with the radiant smile that had warmed my heart on the sukkot holiday. I explained that since my father was apprehensive about coming, we had come with our son. Being the father of 14, including five Torah scholars, the rabbi certainly had experience with children.

The rabbi told the boy to take a book and go study in the synagogue. When he was out of hearing range, he said, “The problem isn’t with the boy – it is with the parents. A child is merely the extension of the parents. When the parents fix themselves, the problem of the child will vanish.”

“Uh oh,” I thought, certain that the rabbi was going to turn his x-ray vision on me. But instead, he started speaking about problems of the circulation system. Gently, without mentioning any wrongdoing, he led us to understand that transgressions, and improper character traits like anger and depression, affect the nefesh (soul), and the nefesh effects the blood, and the blood circulates to all of the organs of the body, eventually causing a disorder in the region that corresponds to the transgression or faulty attribute. I remembered studying about this relationship in the book Shaare Kedusha, but I never had the knowledge to apply it in a practical way. In a similar fashion, the Rabbi said, emotions like anger and nervousness in the home can have a devastating effect on the children.

“There have been mistakes,” he inferred in a general way.

He gave us a diet that would revitalize our blood and suggested some other very down-to-earth advice. Then for the next fifteen minutes he spoke about pride, about how poisonous it was in serving G-d, causing the Divine Presence to flee from a person and leave him in spiritual darkness.

“Wow, did you get it on the head,” I said to my wife when we left.

“Me?” she responded. “Everything he said about pride, he was talking about you!”

“Me?” I responded in amazement.

How ridiculous could you get? Everyone knew that I was the famous baal tshuva from Hollywood who had rejected fame and riches for G-d. Who was more humble than me?

True, I had learned a lot of things in yeshiva, but very little about making a married life work and bringing up children. And like every new immigrant, I had my share of frustrations in beginning a new life in Israel. The arrival of my parents had exacerbated things a hundred times over. Often I felt like an actor in a movie about a man who had two wives, running back and forth between my sick mother and wife, trying to keep everyone happy. Add my father’s nervousness, and a super hyper son. Under the emotional burden, one of my vertebrae moved out of place, and I was paralyzed with pain. It wasn’t long before I had sunk into a period of depression and despair.

But it wasn’t until reading the booklet that Rabbi Leon gave me, that it hit me. There was an essay on anger, an essay on the sanctity of marriage relations, an essay on repentance. The main part of the booklet was the “Tikun HaYesod Yeshuat Eliahu,” an arrangement of 13 Psalms chosen by the rabbi, followed by a long confession designed to inspire a person to a new level of sexual purity, known as shmirat habrit. Along with many insights based on the secrets of Torah, the essence of the tikun [rectification] was “Sanctify yourself in what is permitted to you.”


The following Thursday morning, I returned to Bnei Brak with a list of questions for the rabbi. Once again the waiting room was filled with people. The rabbi nodded when I entered the synagogue, and continued on with his prayers. I sat down near his desk, waiting for an opportunity to ask my questions. After a while I realized that without an official place on the list, I wouldn’t be permitted to talk with the rabbi. But no one asked to me leave, so I sat there as inconspicuously as possible, happy to be in his presence and the special atmosphere of holiness that surrounds him.

Suddenly, a man burst into the study area followed by a woman in what I guessed was her ninth month of pregnancy. The hysterical husband held up an x-ray and shouted, “They want to operate! They want to operate!”

“Of course they want to operate,” the rabbi said calmly. “Your wife has a massive growth in her stomach.”

She wasn’t pregnant, I realized. Her over-swollen belly was the result of a malignancy.

“They want to operate on Tuesday,” the husband shouted. “Here’s the x-ray. Here’s the x-ray!”

“What do you expect?” the rabbi told him. “You don’t keep the the laws of family purity.”

Suddenly, the husband was silent.

“And you are violent with your wife, demanding your way, without thinking about what she wants, or maybe I am wrong?”

The man looked as if he wanted to disappear under the table.

“Those are very big sins,” the rabbi said. “Do you regret them?”

“Yes,” the man said meekly.

“Do you promise that from now on you will keep the laws of family purity and be considerate of your wife?”

“Yes,” the man repeated.

Rabbi Leon turned to the woman. “The growth in your belly is your anger at your husband. But you have to realize that he never learned otherwise. He doesn’t mean wrong. He’s a high tempered person. He doesn’t know any better. But now he will change. Can you forgive him?”

The woman nodded, yes.

“Give your belly a hit,” the rabbi told her.

Gently, she tapped on her stomach.

“Harder!” the rabbi said.

Again, she tapped on her belly.

“Harder!” the rabbi commanded.

This time she gave her belly a punch. Like a punctured beach ball that loses its air, the big round swelling in her stomach simply disappeared. I was sitting no more than a few feet away. Right before my eyes, the swelling shrunk and vanished. The woman burst into tears. Once again, the husband started shouting in utter disbelief, “But I have the x-ray! I have the x-ray!”

“You can throw the x-ray in the garbage,” the rabbi told him. “It’s over. It’s gone. Your wife is healthy again.”

“But the operation. The appointment is next week,” the dazed husband muttered. “What will I tell the doctor?”

“You won’t have to tell him. He will see for himself.”

Then Rabbi Leon turned to the woman, who was still weeping in shock. “Why are you crying?” he asked. “You should be happy. The Holy One, Blessed Be He has done a miracle for you.”

When I started on the road of repentance in Hollywood, The Holy One, Blessed Be Hehad done a similar miracle for me. Through lots of tshuva [penitence] and prayer, without any medicine, an illness that had plagued me for years disappeared. So I wasn’t surprised by what I had witnessed. As Rabbi Leon teaches, the verse says, “Return in penitence and be healed.” The Holy One, Blessed Be Hecan do everything. The secret is tshuva.


I left that day without being able to ask the rabbi my questions. On the way out, I overheard his secretary telling someone on the telephone that the rabbi had decided to travel up north with his students in order to pray for rain. Seizing the opportunity, I asked him if I could come. He told me that he would ask the rabbi and call me with his answer.

To remind the reader, four years ago there was a very serious drought in Israel. The water level of the Sea of Galillee was dangerously low. There was serious talk of purchasing water from Turkey. So I was very excited when later that evening I received a call saying that the rabbi agreed that I come along

The following week a long caravan of cars set out from the yeshiva. The rabbi had requested that everyone recite the entire Book of Psalms on the drive up north, so there was no time for small talk. Our destination was a secluded wooded glade called “Maayan Baruch,” just outside the city of Kiryat Shemonah.

At the end of the long drive, a bumpy dirt road led us to a picnic area in a forest of towering eucalyptus trees. The rabbi had arrived ahead of the group to organize the makeshift camp. It was a beautiful sunny day at the beginning of November. Like my first view of the rabbi outside of my sukkah, he had taken off his hat and black overcoat, and with his big white kippah and flowing tallit katan, he looked like the Baal Shem Tov himself. Just as before, he was preparing a gigantic salad. When the minibus arrived with crates of food and tables, the rabbi took charge of the operation, where to put the tables, where to wash the fruit, who would study the Zohar [The basic work of the Kabbalah] and who would recite psalms.

One of the things which characterizes Rabbi Leon is his energy. For his age, he moves about with extraordinary quickness, far surpassing his students. In years past, they would leave the yeshiva in Bnei Brak at least once a week to travel to a different location throughout the country to do a tikun in a large tent that the rabbi had specially designed for their outings. Even today, Rabbi Leon makes the trip to the Kotel at least three times a week. His students say that he sleeps no more than two hours a night, if at all. His nights are filled with study and prayer, like in the days of Rabbi Shimon Bar Yochai and his disciples.

In a short time, tables were laden with a kingly feast for the seventy people present. The rabbi told us to make our blessings over the food out loud so that everyone could answer “Amen.” After completing the Tehillim and the readings from the Zohar, the rabbi told everyone to wash hands for the meal from the nearby water pipe, whose source was from the rivers of the Garden of Eden. During the meal, the rabbi gave a dvar Torah, saying that rains are held back because of transgressions to the Covenant-Brit, as explained in the Zohar, regarding the Shema:

“Those who do not guard the sign of the holy Brit [Covenant of sexual purity] cause a separation between Israel and their Father in Heaven, as is written, And you turn aside and worship other gods, and bow down to them. And afterward, it says, He shut up the heaven, so that there be no rain. For to be false to the holy Covenant is considered like bowing down to another god. But when the holy Covenant is properly guarded by mankind, The Holy One, Blessed Be Heshowers blessings from above down to this world.” (Zohar, Bereshit 189b)

Immediately after the meal, the rabbi had everyone stand in four lines, facing all four directions while he stood in the middle. In unison, in loud, fervent voices, everyone recited a kabbalistic prayer based on the incense service. Even before we had finished, there was the sound of distant thunder over the peaks of the Hermon. At first, we thought it might be tank fire on the Lebanon border. The sun was still bright in the afternoon sky. The thundering grew louder as we continued to pray. The first drops of rain fell while we were packing the tables back into the minibus at the end of the tikun. On the drive back to Bnei Brak, the sky darkened, and rain poured down in gushes. Hailstones bigger than marbles rumbled atop of car roofs, shattering windshields. Four students collected insurance to compensate for the damage. To be sure, we were not the only people in Israel praying for rain at that time. But it is hard to say that the sudden rainstorm was a mere coincidence after our prayers. Plus, it wasn’t the first time that rain fell after a tikun by Rabbi Leon and his students.


In “Orot HaTechiyah,” (Ch. 57) Rabbi Avraham Yitzhak HaCohen Kook writes that the study of the Zohar is destined to open the road to redemption. By the time he reached twenty, Eliahu Leon Levi knew large portions of the Zohar by heart.

Rabbi Leon’s grandfather, the kabbalist, Rabbi Avraham Levi, grew up in the Old City near the Damascus Gate. Due to economic hardship, the family relocated to Turkey in the town of Marash. Every night, even in the ice-cold winters, Rabbi Avraham would rise from sleep at 2 o’clock, immerse in an outdoor pool, go to the synagogue to recite the Midnight Prayer (Tikun Hatzot) and learn Mishna and secrets of Torah until dawn.

At the age of 98, he left this world, passing on the crown of the inner Torah to his son, Yeshua Levi. Under his spiritual leadership, all of the Jews in the area returned to the Torah. He knew all of the Bible, the Mishna, and Tehillim by heart. He taught the children of the community in the morning, tended to his rabbinic duties during the day, slept a few hours in the evening, and studied kabbalah all through the night. Inspired by their devoted shepherd, most of the town’s inhabitants would rise at midnight and go the synagogue to recite Tikun Hatzot together. Very often, Rabbi Yeshua would drag young Eliahu along, even when the boy begged to stay in bed, in order to accustom him to the attribute of saintliness in the service of G-d.

With a contingent of families from Marash, the Levis returned to Israel in 1950 and settled in Tel Aviv. As if inspired by the air of Eretz Yisrael, the twelve year old Eliahu Leon started to read from the Zohar when his father wasn’t around. The energetic Torah prodigy had plenty of opportunity since his father left the house in the middle of the night to immerse in a mikveh 151 times before reciting Tikun Hatzot. Then he would continue on until midday with his learning, teaching, and prayers. As time went on, Rabbi Yeshua noticed that his volumes of Zohar were missing. Discovering them with his son, he would take them away, only to find them missing again. As the boy grew older, other books began to disappear from the bookshelf, including the teachings of the Arizal and other classics of Kabbalah. In his teenage years, the budding mystic learned at the Porat Yosef Yeshiva and later at Kfar Chabad, but he states that most of his learning came from his father.

“He taught me secrets that I haven’t revealed to this day. You can take the knowledge of all of the scientists, professors, and doctors in the world, and the Torah contains more wisdom than them all.”

For a period of six years, Eliyahu secluded himself in the house, studying Kabbalah, fasting, and reciting yichudim day and night. Finally, his father told him, “Enough. You may make an angel out of yourself, but what about Am Yisrael? Go out and teach. Go out and pray. Take the gifts G-d has given you and lift people up.”


Ever since the prayer for rain in the north, I have seen many miracles with Rabbi Leon. One time, at the end of a nightlong tikun, a young soldier pushed his way forward through the crowd around the rabbi. One arm dangled loosely at his side. He said it had been paralyzed for half a year, and that no doctor had been able to help.

“Why did you pick up that statue of idol worship?” Rabbi Leon asked him.

The soldier seemed stunned. As if he were dreaming, he shook his head to wake himself up.

“That was seven years ago,” he admitted. “I was on a group tour to Spain. They took us into a church, and I picked up one of the statues.”

“The Holy One, Blessed Be Hegave you seven years to do tshuva,” the rabbi said. “Now you received the penalty in your arm. Are you sorry?”

“Of course,” the young man answered. “I had no idea.”

“Good,” the rabbi told him. “With your bad arm, pick up a pretzel, say a blessing, and eat it.”

The soldier looked down at the pretzels on the table. Sadly, he shook his head. “I can’t move it,” he said.

“Yes you can. You’ve got a new arm now. You can pick up the front end of a car.”

As if concentrating his strength, the soldier looked down at his arm. When it made a move forward, he let out a sound of surprise. He reached out toward the table. A smile broke over his face. Then he grabbed a pretzel, made a loud happy blessing and ate it. Everyone clapped.

“People sometimes think that Divine Inspiration (ruach hakodesh) doesn’t exist anymore,” Rabbi Leon explains. “That it was something only in the past. But that isn’t the case. Ruach hakodesh is always here waiting. Has The Holy One, Blessed Be Hechanged, G-d forbid? He is always ready to give. The problem is that people don’t prepare the proper vessel in order to receive the light.”

One time, an Ashkenazic rabbi showed up among the people during visiting hours. He sat quietly in the synagogue, watching everything that went on in the Rabbi’s study. When a woman stood up from a wheelchair and started to walk, he burst into the study and raced over to Rabbi Leon, peering under his desk and behind his chair as if to discover some secret hidden button or magic box.

“Where is it?” he said. “Where is it? How do you do it? What do you do?”

Students tell hundreds of Rabbi Leon stories of sterile women having babies, lame people walking, and mute people speaking. When the wife of the Baba Sali needed someone to talk to, she would come to Rabbi Leon. Every Thursday, the yeshiva on HaShomer Street is crowded with people, but because of his great humility, many people have never heard of Rabbi Leon. Another reason is that he has never aligned himself with any political party. While Knesset members and leading public figures often come to confer with him privately, he shies away from the public eye.

One time, when I suggested making a video of visiting hours, so that people could see all the miracles, he said, “If word got out what happens here, gangsters would show up with machine guns threatening to kill me if I don’t heal their mothers and brother-in-laws.”

I don’t profess to say that a miracle occurs with every blessing. Sometimes, nothing seems to happen at all. When I asked Rabbi Leon about this, he explained. “Hashem decides not me. Everything comes from Hashem. If a person has merit, feels sincere repentance, and Hashem decides to intervene, then a miracle occurs. If a person is closed down to tshuva, then he first has to work on himself to reopen the channels of blessing that he’s damaged. Everything depends on tshuva, hard work, and merit. My blessings are nothing. Hashem does it all.”

Of course, Hashem does it all. Nevertheless, there have been many cases when visiting a comatized patient in a hospital that during the Rabbi’s blessing, the person has awoken from his sleep. Such a dramatic case occurred last month in the Shaare Tzedek Hospital intensive care unit. Lately, Rabbi Leon has been working around the clock to put out a series of books on Tikun HaBrit [rectifying one’s sexual purity] and does not make hospital calls like he used to. But when the two sons of a head of a certain Yeshiva appealed to the Rabbi, he immediately drove with them and a student to Jerusalem to pray at his bedside.

“He was attached to eighteen tubs and wires,” the student relates. “It was like pushing your way through the vines in a jungle to get to him. The Rabbi asked the doctors to lessen the anesthesia so that he could work on raising his levels. After the Rabbi prayed for three hours, all of the man’s vital signs were on the rise. We left with one of the sons to go to the Kotel where the Rabbi continued to request mercy from Heaven. While we were there, the son at the hospital called and said that all of the levels were back to normal and that his father was breathing on his own. He called in the evening to tell me that the doctors had removed all of the tubes, and that his father was sitting up in bed talking about going home for Shabbat.”


The rabbi’s unending efforts to help the Jewish People are not limited to medical problems alone. A few years ago, the Rabbi dreamt that a ship dangerous to Israel was heading our way. The dreams of the Rabbi are no simple matter. Tzaddik (holy man).im like Rebbe Nachman of Breslov, the Orh HaChaim HaKadosh, the Ben Eish Chai, and others have appeared to him with important messages. So when he awoke from the dream of the ship, he immediately alerted a high-ranking army officer whom he knew, and asked that the information be passed to the proper security channels. The Air Force sent out a reconnaissance plane. It reported back that the only naval activity was a joint Egyptian-American war exercise that Israel already knew about. The Rabbi responded that they were mistaken – there was a boat dangerous to Israel approaching from the South. Once again, the plane made a reconnaissance sweep, and sure enough, there was an unidentified ship in the Red Sea approaching the Gulf of Eilat. It was the “Karin A” on its way to smuggle a huge quantity of weapons and ammunition into Gaza.

Students and people who are fortunate to enter his inner circle also benefit from Rabbi Leon’s unique talents in the most incredible ways. One of the Rabbi’s students, Yigal Vanazi, works in Tel Aviv for a computer software firm. One time, the company was attacked by a virus, and 180 computers shut down. For two days they struggled in vain on their own to find a solution. When a company specializing in computer viruses asked for $400,000 to fix the problem, Yigal thought of the Rabbi.

“I don’t know why it didn’t occur to me immediately,” he relates. “I called up the Rabbi and told him the problem. He instructed me to put my hand on one of the computers. After a minute, he said he saw the virus, and described it to me. Later he showed me the sketch he made in the yeshiva. It looked just like diagrams of computer viruses that I had seen with a long curving tail. Then, over the phone, he told me that he had caught the virus and locked it up in a spiritual safe. He told me to hit the “enter” key on the keyboard. Immediately, the computer lit up, along with all of the 180 computers in the building. It was amazing!”

Enemy ships, computers, cars, you name it. Once, Yankela Levine stopped by the Yeshiva to say hello to the Rabbi. He had just bought a used car from the sexton of a synagogue in Bnei Brak.

“Did he tell you that the car was in an accident and that the axle connecting the two front wheels is bent out of shape?” the Rabbi asked him.

Yankela couldn’t believe it. The sexton was as honest as could be, he said.

“Maybe so,” the Rabbi answered, “But he should reduce the sales price by three thousand shekels.”

Having known the Rabbi for many years, Yankela brought the car to a garage and put it up on a lift. Sure enough, the axle connected the tires was bent. In great embarrassment, the sexton gave him back the money he had overpaid.

And, as for me, ever since my father allowed me to bring Mom to Bnei Brak, she no longer has pains in her back.


Every Saturday night, Rabbi Leon comes to the Kotel to recite psalms. Two years ago, at a Malave Malka celebration with students, before the Disengagement Plan from Gush Katif was announced, the Rabbi said that there was a decree in Heaven that would be every hard to cancel. “The Holy One, Blessed Be Heis very displeased with the lack of sexual modesty in the Holy Land.”

“There is nothing in the world that so arouses the anger of The Holy One, Blessed Be Heas the sin of transgressing the Covenant. Our hold on the Holy Land is in danger if we don’t live our lives in a holy fashion. Sexual purity is the essence of the Covenant between Abraham and G-d. Remember what I am saying.”

A student asked what we could do. The Rabbi was solemn and pensive. “If rabbis begin to speak more about guarding the Brit, about guarding one’s eyes from gazing at forbidden things, and about the laws concerning sexual modesty, then maybe The Holy One, Blessed Be Hewill have mercy. It isn’t enough just to live in the Holy Land. We have to live here in all the holiness that the Torah prescribes. That’s the whole meaning of the Brit. That message has to get out.”

This Thursday night (Feb. 23, 2006) at the Kotel, thousands will gather for the last tikun of Shovavim. But Rabbi Leon dreams of a tikun far greater than that.

“I should be on the Internet leading a Tikun HaYesod to all of the Jews in the world,” he says. “If I could do that, then Mashiach would come tomorrow.”