Godssecret's Weblog

You are making a covenant
November 30, 2010, 10:56 pm
Filed under: spirituality


Take caution to “depart from evil”


 Keep the covenant.

God’s law is serious business.

It requires all your heart, all your Soul and all your might.

(Deuteronomy 6:5)

Guard your eyes, so they do not  lead you to a evil thought.



Guard your tongue, be careful to speak  truth and avoid falsehood.


At times one’s “word” may begin sweet and end bitter or the other way around.



We must be careful changing our words.

one might think that one is  lying.

 Know that the body is like a machine.

 If it is accustomed to walk, so it continues to walk.

If it is accustomed to falsehood and deceit, it is then difficult for it to walk another way.

So do not proceed with falsehood and deceit.

 Even, when one is alone.

Do not deceive your self.

 Tell oneself the truth, all of it.

HE who thinks that he is deceiving the Creator is a real idiot.

There is only the Creator.

You cannot then deceive anyone.

It all comes down to one thing, and that is God.

The Creator wants man to feel that he is a separated reality from Him.

 But in truth “the whole earth is full of His glory.”


So accustom yourself to speak only the truth.

 With this is respect to the Creator.

keep and do what you say, the Creator, too, will keep  “blessed is he who says and does” in return.

There is a sign in the covenant of the tongue.

A miraculous power.

Do not violate it.

 Only speak what is in your heart.

Do not give the Sitra Achra (other side) power and reason to complain.

By Holy words is illumination of the spirit of life, don’t lose it.

The Sitra Achra only knows what is revealed by word or action; this is what she can grip upon.

Do not give the other side ammunition against yourself.

Know, pain and suffering comes through those who slander.

Be as careful as you can when speaking.

This is the covenant of the tongue we are talking about.

With this we must take appropriate caution.

Break off your mouth from speaking.

If you heart races ahead, return.

The Covenant  of the tongue and lips is made by this.




Hide and seek with God ?
November 25, 2010, 7:28 pm
Filed under: providence




“Your judgments are far above and out of sight” (Psalms 5:10). This is one of the things we can see in our parsha. Similarly its written “your footsteps are not known” (Psalms 20:77). The ways of The God are most mysterious, Blessed is His name. We see Yosef inflicted by things that seem as tragedy. Yet we see it is these events which lead up to Yosef being put in charge of all Egypt. As Rabbi Akiva said my falling is my rising. One may start in a high place feeling they have all there is in the world. Yosef was most loved by Yaakov, he had the coat of many colors and dream visions. Then he found himself cast into the pit, sold into slavery and put in prison. Then he went on to become the savior of the Hebrew people in Egypt and from his descendants will eventually come Mashiach ben Yosef. May he come soon and not be killed. From this parsha we can see that certainly The God is the just judge. We see the justice of The God’s judgment to some degree from the life of Yosef in our parsha. The parsha starts out saying “Yosef brought an evil report to Yakov concerning his brothers”. Then Yosef finds himself getting into trouble when Yaakov sends him to bring a report concerning how his brothers are doing when tending the flocks. Likewise we see justice acting on Yaakov when his sons tell him about Yosef’s tragedy and show him Yosef’s garment. It was with a garment that Yaacov deceived His father Yitzchak to get his blessings. We should recognize The God’s justice in all that happens and accept all that happens to us properly. Even when something that appears as bad happens to us we must not allow it to make us depressed. As the wisdom of The God in fulfilling his goal of bringing our righteous Mashiach is “far above and out of sight”. The wisdom of the Holy One is certainly beyond our grasp, so are His ways to reach the desired goal.  The main knowledge is knowledge of the work of The God (Divine providence). The main thing is revelation of The God within the worlds that He creates, or there is ”hester panim” (concielment from his Divine provodence). During exile all אות (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. The God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of The God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)1 Rabbi Nachman of Breslov teaches that patience is associated with Keter. The source of the will of The God and delight. With a good eye one can see that all that happens as good, and with patience the ultimate good will come to be fulfilled. Know, The 70 nations , God forbid, nullify the nanhagot (divine providence) of Yisrael measure for measure (through Yisrael’s errors and lackings). Flow of הכל אדון GOD upon the creations is according to the arrangement of the stars and mazolot (constellations). Yisrael is above this level of Divine supervision by their Unity with The God throught the will of The God in the Torah.2 

The mysterious ways of The God governing His worlds again are shown by the leverite marriage of Tamar to Yehuda. As Yehuda at first did not even know what really occurred. Tamar is the aspect of a rose among thorns , the Shechinah trapped in the “Klipot” (evil forces). Yuhuda took  Tamar out from the klipot to a holy place. For the same reason “aretz Cannan” was first settled by the “Canani”. If Yisrael merits they can raise the Shechina from the klipot by “Misim tovin” (good deeds). Then there will go out the “canani” from the land, and we inherit it. In this way it happens. 3From Tamar and Yuhuda’s descendants comes David haMelech and will come Mashiach and may that be in mercy quickly in our days.

1. 1Share Ramchal p.30,34,Tefilot Ramcha’l #164,173

1. 2Avodat Yisrael p.59

1. 3Machashif halavon yaakov abuchizera p.107,110


November 24, 2010, 2:06 am
Filed under: ANIMALS


God makes the animals and parades them before Adam to see if  any would strike his fancy. But none seem to have what it takes to please him. After making the animals, God has Adam name them all. The naming of several million species must have kept Adam busy for a while. 2:18-20




  The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.”

  Now the LORD God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name.  So the man gave names to all the livestock, the birds in the sky and all the wild animals.

   But for Adam no suitable helper was found.”

(GEN 2:18-20 )




    Adam’s first task in this world was to give names to all the animals.


The Sages say that a “Hebrew” name is a statement of one’s essence, one’s character one’s path in life and of one’s special qualities. A person’s Hebrew name is not merely a convenient collection of letters but also actually reveals the creatures characteristics. The Midrash (Genesis Raba 17:4) says that when the first man, Adam, was naming the animals, he “looked into the essence of every creature and named it accordingly.”  For example, the donkey, an animal viewed as carrying heavy physical burdens is named chamor  In Hebrew, chamor (donkey) has the same root as chomer, meaning materials, i.e. suggesting the heavy objects that it carries. (Contrast this with English, where the word “donkey” does not reveal anything pertaining to the nature of a donkey!) God wanted  Adam  to recognize his uniqueness. It was. God wanted Adam to understand that he alone among all the creations  was endowed with free will and formed in the likeness and image of God. Therefore, God showed Adam  all His other creations and allowed Adam to recognize the unique qualities of each creation while realizing at the same time his own uniqueness.


Throughout the Talmud and Midrash the sages used animals to describe characteristics.(Avos 5:23)  Yehudah ben Tema said” Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to carry out the will of your Father in Heaven.” The anthropologicalization of animals is far more than shades of Aesops Fables. It was intended that we study God’s world and extract the individual qualities of the Creator. It is true that a leopard is bold, the eagle light, the deer swift, and the lion strong; however, They were showing us that God created living examples of qualities that He wishes us to find in ourselves and develop in service to Him.

What is so special about the leopard, the eagle, the deer and the lion that these animals are chosen to learn from ? What should we learn from their animal natures? What can they teach us about following the path of God?


First, Yehudah ben Tema encourages us to be bold like the leopard. The Tiferet Israel teaches that a leopard boldly undertakes tasks that seem to difficult for it. So to a person should be bold, fearless, and ambitious as a leopard in their spiritual work beyond their perceived capabilities. Look to God for the strength to overcome any obstacles.


Next, Yehudah ben Tema advises us to be light  like the eagle (nesher). The nesher is one of the most famous birds in the Torah, the king of birds, the eagle a noble bird and symbol of royalty.


As the nesher rides the winds, going higher and, so to Torah students should go over their studies tirelessly. Meditating on the text again and again, circling over the material. So that one may view the subject from a perspective above other. A eagle dives down fast, so a man should swoop down speedily to be humble. A eagle can fly sharply to avoid obstacles, so should a person avoid evil.


Yehudah ben Tema then teaches that we be quick like the deer. This is  the only kosher animal of the four in the mishnah, and the only non-predator. Like the deer, we should train ourselves to bolt — whether away from false thoughts or iniquity, looking over our shoulders for the hunter in pursuit. We should train ourselves to run toward the opportunity to do a commandment and helping another people.


Just as the Jews left Egypt in haste, and the deer is instinctively swift, so we should respond to spiritual awakenings by “running” with the moment of inspiration.

  As it is written :

 “the chyot (angels) ran and returned” (Ezekial)



Finally, Yehudah ben Tema urges us to be strong like the lion.  Where the boldness of the leopard implies strength not caused by an outside threat But here, strength refers to strength over something. It could be strength over an external enemy or over ones own evil inclination.


As the lion plans before  it charges a prey, so should a person commit all creative, intellectual, emotional, and physical energies to their divine service. A unique quality of the lion among big cats is its ability to control its aggressive nature and live within a group.


Taken together, the four creatures teach us to strengthen our service to God with every part of our being: mind (bold as leopard), eyes (light as eagle), feet (fast as deer) and emotions (strong like a lion). The four animals also represent ways of overcoming challenges to performing the commandments: to overcome embarrassment, be bold in your commitment and submission to God’s will. To overcome the love of wealth and seeking of honor elevate oneself like the eagle through Divine intellect. To overcome laziness run like the deer. To overcome oppression and anti-Semitism be strong as a lion.


Know, these wild animal’s qualities have both constructive and destructive aspects. Boldness misused becomes arrogance; lightness becomes superficiality; swiftness becomes impulsiveness; and strength becomes abuse. Yehudah ben Teima, therefore, comes to teach us to harness these energies for holiness, for good. Will we be bold, light, swift and strong to destroy creation — or to sustain it? As we discover within ourselves these wild and wonderful qualities — of the leopard, the Eagle, the Deer and the Lion — may we use the energy to do the will of God in Heaven

Also know the sages say :

The ant is diligent, the cat is clean, the dog is devoted, and the ape is devoted to its offspring. They are qualities that God coded into the nature and instincts of those animals so that we could study them and better understand how to develop and integrate them in ourselves and in our service to God.

Adam understood the uniqueness of each animal and named them accordingly. However, he also realized that each of those characteristics were already inherent within himself. In the entire animal kingdom he could not find a mate that complimented the composite nature of his own abilities. He was able to find them individually in measures worthy of study, respect, and emulation. However, there was no other free willed creature in God’s world that contained all the characteristics that he had.

Adam realized his own uniqueness in the complexity, and wholeness of his divine character. Like Elokim, he too represented a harmony of qualities all centering upon the Divine service. Adam recognized that his potential completeness and harmony that could unite everything.


God created different creations. Each of these different creations had its own purpose in being created. It is the universal responsibility of all creations to protect each others divinely ordained right to accomplish their individualized missions. If a creation hinders or interferes with another creation’s purpose for being created, the interfering creation is opposing the established order of the Creator and His purpose in creating that specific creation.

The Creator provides all the necessary qualities for each different creation to exist and attain its reason for being created. All the Individual characteristics are qualities needed for accomplishing the Creator’s purpose for the different creations. The need to protect their individual rights and qualities is as evident in the proper functioning of the complex ecosystem of our world as it is in the proper functioning of any human society. We must therefore conserve the natural resources of our world and cherish the right of all people to have what is theirs and be who they are.

This mandate of “Intentionally Created Speciation” is a universal truth as stated throughout Genesis. It began with the six days during which God created all things as separate and different, and concluded with the creation of man, woman, and Shabbot as the most different and the most glorious of all creation. It is our responsibility to embrace the reality of “Speciation” and acknowledge through our actions the Creator and His purpose for creation. The Arizal (Sha’ar HaGilgulim 24b) writes that even the numerical value of a name can indicate the individual’s character and destiny.








November 22, 2010, 12:11 am
Filed under: spirituality

It is written, “The secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children forever, that we may do all the words of this law.”

We can see that people are given only a part of the whole picture.

There are people with knowledge in the revealed, part that for others is the concealed part.

The thing is that in this world, there is revealed Divine knowledge to us according to our actions.

 We see where an act is done,

and where a man cannot do anything.

A hidden force operates there.

The sages said: “There are three partners in man – the Creator, his father, and his mother.”

 The revealed part, one’s parents and teachers can direct one to understanding.

The Creator puts a soul in the newborn with the deeper things, they are the hidden part.

The parents by their Holiness in their marital union do their thing thing;  the Creator Himself does another thing.

Thus there is placed the soul in the newborn – here.

The hidden part is truly the work of the soul in the keeping of Torah and Mitzvot (commandments).


 There one cannot do a thing.




One keeps the Torah and Mitzvot (commandments) in action, called “doing,”

 Pray to the Creator for the concealed part.

There your soul ignites the Mitzva (commandment)  and gives it  soul.


 The practical part, physical part of each commandment is as a newborn.

The soul and vitality depend on the Creator and His Mercy.

And this is the meaning of “The secret things belong unto the Lord our God.”


The Creator promises that if we do the share that is revealed to us, acting on the conditions of the Torah and Mitzvot in the practical part, the Creator will put  soul into our actions.


The revealed part is like a body it is what some would think religion should be.


The hidden part, Soul, This is what is referred to as the spirituality that animates “religious expression”


They must be together.


Without spirituality all the religious acts are as bodies devoid of souls.


Like the tin man, without a heart.


The giving of the Torah that occurred on Mount Sinai does not means that the Torah was given once and then the giving was stopped.

 Spirituality is an eternal matter, unending.

But since, from the perspective of the giver, we are unfit to receive the Torah, we say that the cessation is by the Upper One.

However, then, at the foot of Mount Sinai, the whole of Israel were ready to receive the Torah, as it is written, “there Israel encamped before the mount, as one man in one heart.” At that time, the whole public was prepared; they had but one intention, which is a single thought about the reception of the Torah.

There are no changes from the perspective of the Creator, giver of the Torah – He always gives.

This is “the Creator will put  soul into our actions.”


Then the Torah is called the “elixer of life”

Without spirituality all the religious acts are as bodies devoid of souls.


This is the “elixer of death.”

Thus Concerning Torah it is written, “If one merits, it becomes an elixir of life; if one does not merit, it becomes an elixir of death!”

Choose life !

inspired by Rav Ashlag





Personal Providence
November 19, 2010, 9:54 pm
Filed under: spirituality

 “What you borrow you will have to repay.”


 The purpose of making the heaven and earth is the Light of the Shabbat (Sabbath).


This Light should come to be revealed to those of this world.

It appears through learning Torah and doing Mitzvot (commandments)  and other good deeds.

At the end of the correction the Light will appear in its completeness.

Meaning at the end of this period of Divine providence, known as this world.

Before the end of this period of Divine providence through an awakening from below.

By learning Torah and doing Mitzvot (commandments). before even before the end of this period of Divine providence there is revelation of the spiritual energy of Shabbat.

 It is called “A likeness of the next world.”


This Light of Shabbat shines in both the individual and the public as a whole.

It changes the world, mostly though in a subtle and concealed way.

This Light of Shabbat Comes by merit.

By your exertion for the sake of Holiness during the preceding week.

Draw this light !


Then it is easier to unite with the Creator.

Do a good deed serve the Creator in wholeness.

Make all your actions for the Creator.

And you are the owner of the HOLY act.

One cannot come to the Creator with a complaint that he deserves a reward.

 To You, the Creator is not in debt.

One who is learning Torah and doing Mitzvot (commandments) of the Creator, will be favored in the eyes of the Creator, and comes into his authority, and also finds grace in the eyes of man.

Such a one is rewarded from the Creator for this Torah in this world and the next.

The Creator honors him for studying Torah.


He who is working only for the Creator, will see that everything is conducted from Above.

The Creator will want to grant him active engagement in the Torah.

 He is  worthy of receiving the element of truth.

Through this cause one engages in the Torah.

And he “sees”.

Praise the Creator for even when one such as this is in a state of lowness.

 The Creator will not leave him he gives him power,  fuel to want to engage in words of Torah.

If you pay attention to this act, noticing that the Creator is motivating you.

You are never alone.

God does and will do all the deeds with you.

Yet, one who not put any action towards good deeds.

Doing the God’s will, His commandments.

They are always very alone.

They cause their separation from God.

He is not in their thoughts, they are to busy pursuing others.

The truth is that the Creator is the cause and He is the reason that compels him, if one opens up a space a time in their life.

But so many are too busy for that, so they think.

They are afraid time will pass them by, while it really is.

 For the one who is “working” for God the Creator is robed in him.

 In clothing of his Mitzvot, in his fear and love.

So attribute the good deed you do to the Creator.

With you he is the doer of the good deed.

You are not alone, this is very comforting.

This is so simple and true, God is with you.

This is “real” personal Providence.

It cannot be attained by a person prior to their attaining awareness of Divine reward and punishment.

With this comes the awareness that all is done by the Creator.


One only needs to cooperate.


With this awareness one is united the act with the Creator.

Awareness of Divine reward and punishment.

With out this one has not begun, they have nothing.

Yet such a one will complain that they deserves reward.

They feel to them the creator is indebted.

What could be more foolish than this.

It is they who are greatly indebted to the creator.

Each day is borrowed time, it is they who are living on credit.

The mercy of God.

Eventually the God allows his debt collection agency to move in on them, that is the other side.

 Then they become compelled and forced to act against their own will.

As they refused on their own to nullify their own will before God.

Now they have no choice, only to comply.

Such is the way of the world.

It is one way, or another.

But if one will only perform self-examination and decide that they will finally engage in the Torah.

 This tosses off God’s debt collection agency. known as the other side.

As they are now working only for the Creator.

 One should immediately say that everything is conducted from Above.

 The Creator wants to grant them engagement in the Torah.

 They must only be worthy of receiving the truth.

The choice is there own.

Once this choice has been made.

The Creator does not extend the separation , of course not.

Then the truth is that the Creator is the cause and the reason that compels him to the heights of Holiness.

The Creator is robed in him in clothing of his Mitzvot.

This was all started by his awareness of the fear and love of God

This is so simple.

One does not want to do a thing for a Mitzvah for God, until they embrace awareness of fear and Love.

That there is Divine justice and a judge.

That all is and will be brought to account.

Personal Providence cannot be attained by a person prior to attaining the matter of awareness of Divine reward and punishment. 

November 19, 2010, 2:08 am
Filed under: Uncategorized

Spiritual combat
November 19, 2010, 2:06 am
Filed under: Amalak, fighting evil, Rome

Vayishlach                                                Bs”d

Our sages tell us from Barashit (Genesis) we can see many things about the way one should live in this world as is shown there by the examples of our forefathers. In this parsha a point is made by the Holy One, Blessed is His Name to show us that the descendents of  Avraham Yitzchak and Yaakov are seperate and different from the other nations of the world. In the parsha it is clearly drawn that from Asev comes the people of Edom as it is written ” These are the generations of Asev who is Edom”. Edom means red, the sages say this describes their blood thirsty nature. Rome descended from Edom. If we spell Rome in Hebrew ”רם“ this has the numerical value of 240 which is the same numerical value as Amalak. Amalak is the countervailing, the opposite force in the world to Yisrael. They are now a transmigratory group of souls whose nature is to hate Jews, the nation of Yisrael and GOD. There is a aspect of Amalak among the nations whose’s greatest desire and delight is to hate and ultimately kill the Jews. Amalak souls have motivation and delight in attacking our sense of purpose in the world. They want you to believe there is no Divine providence or God for that matter and those things one may see as providence, they will say are only chance occurrences. The souls from Amalak want to make you believe that everything in the world occurs only out of randomness and chance occurrence. That life has no greater purpose and that we are born, live and die as any animal  and beyond this there is no real purpose to life. There is an aspect of Amalak that hides in souls that “appear” as Jewish they love to argue, especially against Divine truths. these souls are generally vicious and have no regard for the feeling of those they oppose. Many times amalak are religious hypocrites. They pretend to be religious but in truth hate all that is really good. These souls enjoy creating strife and division especially among God fearing people. Souls from Amalak think they are better than everyone else. Amalak claims to a servant of God but those who truely serve God they hate. If we don’t rise up against Amalak they will couse more pain, misery and destruction to those who love God. They and the evil they do will not just go away until we uproot them from within and without. So it is written

“The Lord has sworn that the Lord will have war with Amalek from generation to generation”

This would all make much sense since the Zohar tells us that Asev is of the side of defilement. Yisrael on the other hand the Zohar tells us means ”princehood and strength”.

The angel Yaakov wrestled gave him this name Yisrael. The Zohar tells us the angel gave Yaakov this name so that he could prevail over anyone. From this we can learn a lesson as Yaakov faced a conflict here, namely having to fight a Angel. From this conflict came good tidings, as Yaakov received a blessing of power from the Angel. So when the Holy One puts obstacles in our path we should be joyous since we know that by overcoming these difficulties we will be better off than before. It is by overcoming temptations and turning instead to bring light into the world Yisrael is strengthened. From the parsha we can see ways to overcome these obstacles as when Yaakov was going to meet Asev he split his party into groups so to be able to survive a attack. In Safer Giloya Raza its written that the sages added to the Amida a prayer that our enemies be uprooted and shattered. He says they did this so advise us that we must destroy our enemies, and that to pray against them is not enough. It will not even help, unless we war with them. He also sent Asev gifts and most important he got up at night. At the time which the Zohar speaks concerning saying “when the north wind blows” the breath of Gan Aden (Garden of Eden), Chuchmah the first flash of creative creative inspiration that guides universal consciousness. It was to this that Yaakov rose so that there he could there evoke a will of GOD that would be most favorable for Yisrael. Such that would enable him to overcome Asev and stop him from wanting to do do harm to Yisrael. The time most appropriate for revelation of Chuchmah of secrets is at midnight. The proper way to get comprehension of the Torah is to be occupied in Torah at midnight. This is the main time for learning Torah. As this is a time of favorable will to know secrets of the Torah. Its a Torah party. Rabbi Ashlag teaches from the Zohar that at night the eyes whose light is chuchmah (Divine creative inspiration) are closed, this is because of judgments so they are not able to illuminate because of diminishment of divine flow, so people sleep. Sleep is drawn from the ruling of the burning of Gehenem (Hell), which makes a closing to the Nashama (soul of Divine intellect). These do not dress in the supernal light as it is not enjoined to them. Learning Torah at night and carefully saying the ”Sma” (meditation on Unity of God) will help you rise to be occupied in Torah after midnight. At midnight is given light of the left from Ima divine understanding, specifically Chuchmah from the left of ima. It’s the vowel “shuruk”. This is the power of sight that can open the eyes, but for this light to illuminate it requires chassadim. Which is the force of GOD’s giving. The power which has us do Mitzvot.1

In the parsha we see clearly Asev becomes the nation of Edom and Yaakov becomes Yisrael. Asev goes to ”Seir” which the Zohar says refers to a strange God. While Yaakov goes to a place called Succot and then to Kedesh which refers to ”kodesh” (Holiness).

So always Go in the way of KODESH !

  1. 1sulam on zohar Lech Lecha p. 4,Share Ramcha’l p30,Alp Bat Book  p.68,164