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April 30, 2012, 10:21 am
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Emor the Ramban tells us means speaking softly. This is in contrast to vyadaber (most of the laws revealed to Moses are done with this expression of speech) which is language of severity. Emor is instruction to God’s beloved Cohaniam. It is the Speech of lovers. In the kindness of God we should merit this in some of his secrets.

We see from this weeks parsha we either desecrate the the name of God or sanctify it. To desecrate the name means to make it profane. This does not refer as much to one who the name of God is not on their lips. As much as to the one who speaks the name, but not with the proper due כבוד (Honor). The name is spoken with lack of respect. The name is used in a empty or profane way. Thus it says in our parsha :

profane not my holy name” (Leviticus 22:2)

Also in the parsha it is stated

They shall therefore keep my ordinance, lest they bear sin for it, and die therefore, if they profane it; I  YHV”H do sanctify them.” (22:9)

This admonition comes after telling us not to eat unkosher meat. From the severity of this language we can see a little how defiling eating uncosher food makes a Jew. Obviously

One cannot eat such and expect to attain Holiness.

In this parsha it also says:

Neither shall you profane my holy name; but I will be hallowed among the people of Israel; I am  YHV”H who sanctifies you,” (22:31)

Many times is it repeated in this parsha “don’t desecrate, profane My Name”, and opposite this it is written “I sanctify the children of Yisrael”. Thus we have to not desecrate by doing what God despises, and has made forbidden. As this desecrates God’s Name, and what do we have without the name ?. Desecration of the name is a very serious matter. Concerning this the Prophet Amos warns in chapter six:

A man’s uncle, and the one who burned him shall carry out the bones from the house, and he shall say to who is at the sides of house, is there any more with you, and he shall say none, they shall tell them hold your tongue, this is for not mentioning the name YHV’H ” (6:10)   The Radak teaches that his friend that comes to burn his body shall carry the limbs from the house. They need to take out these bodies to burn them, because of the stench of decaying corpses. People taking out the bones will rebuke anyone who laments over their dead saying, ” silence, this happened because they did not mention the name of God”. The Metsudat David states that these people that were burned deserved their fate for they did not mention the name of God. The Prophet Joel states ” It will be all who call in the name YHV’H shall be delivered ” (3:5). We see from this that there is nothing left if the Holy blessed name is not on one’s lips.

How much better is it to sanctify all things in the Divine Name, fulfilling mitzvot and making all our actions for heaven.

Concerning one who desecrates the name by working on Yom Kipor the Torah says :

And whatever soul it is who does any work in that same day, the same soul will I destroy from among his people.” (23:30)

This destruction of the soul explained by Rashi is that the soul  is “cut off”. The Torah also states that those who desecrate the name of God and those who desecrate Shabbot are also “cut off”. Rabbi Addah bar Ahava said in the Gemora “The sanctity of shabot is equal to that of Yom Kipor”. As there are 39 categories of forbidden labor on Shabot, so are there 13 attributes of mercy in 3 worlds. These 39 attributes of Mercy provide life force. By transgressing we “cut” these 39 conduits of God’s mercy, cord by cord. Till all 39 , God Forbid, are cut and them there is no life force. But God is very long suffering. In conclusion :

On that day it shall be eaten up; you shall leave none of it until the next day; I am YHV”H (Leviticus 22:30)

The sages say every expression of “On that day” refers to the time of  the day of judgment, the time of revelation of Mashiach. So here too we can understand that as the Rambam says after all the offerings have been made to completely atone for idolatry, we will no longer need sin offerings at the Temple. But the sages do tell us that in the time of Mashiach we shall still bring the thanks giving offering and as the verse says it will be a complete offering with none left over. This illudes to the ability to perform the mitzvot in a way that is not lacking. God willing with the Temple built soon and the rising of the pleasant scent of the Holy offering and may we see this quickly in our days !


April 25, 2012, 2:12 pm
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Parsha Kidoshim בס“ד

Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.

In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?


In order to become “kadosh”—holy one must first remove all that which is forbidden As long as you eat forbidden foods and engage in forbidden activities, kedushah (Holiness) will not be with you.

Acting according to Human dignity is what the Torah calls derech eretz, which literally means “way of the land,” but it is explained as meaning good manners—the Torah’s idea of good manners. Without derech eretz, Torah will not will not work.

One cannot attain Holiness

Concerning this it is written :

Yhv”h spoke to Moshe (Moses), saying: Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Yhv”h, your God.”(VaYikra-Leviticus 19:1-2)

But then the examples start flowing in:

You shall not steal, you shall not deny falsely, and you shall not lie one man to his fellow… You shall not cheat your fellow…a worker’s wage shall not remain with you overnight until morning… You shall not curse the deaf, and you shall not place a stumbling block before the blind… With righteousness shall you judge your fellow… You shall not be gossipmonger among your people, you shall not stand aside while your fellow’s blood is shed… You shall not hate your brother in your heart… You shall not take revenge and you shall not bear a grudge against the members of your people…”(ibid 11-18)

All culminating in the famous verse beseeching us to “love your fellow as yourself” (ibid).

Without derech eretz, Torah will not will not work. One cannot attain Holiness

This is the beginning of the way upon which all depends

The Torah world itself has absorbed unholy life patterns into their lifestyle. Some things from the material world can be used in a holy manner, and made holy to God through usage. But many are fooling themselves and are only “drowning” in materialism. They are comprising on holiness, and this is spiritually entrapping them them

The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the שof שבתchannel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. שlooks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as ”molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation ”the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural ”mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.

Achrey Mot (After Death) Bs”d

Our parsha begins speaking concerning Aharon’s sons who went to far spiritually, and this resulted in their death. If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into “Kodesh Elyon”1 All buried in artz yisreal are as buried under the alter and are thus atoned for.2 When a gentile dies in “Aretz Yisrael” his Nashama is pushed out and forced to roam in many wanderings until they leave “Aretz Yisrael”, and reach the impure region where they belong. As they have not prepared themselves by Torah and mitzvot. One who lives outside “Aretz Yisrael” draws upon themselves a strange “ruach”,one of impurity.When they die if their body is brought to “Aretz Yisrael” this is a abomination. They defile the land.3 The day of one’s death is called “יוםיהו”ה(day of Hashem).4 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” is specifically according to their actions while living, thus they merit to ”devacut” (cleaving to Hashem).5

Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י(your go-d). By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah (supernal wisdom) So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah (Divine wisdom) of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level called חשק(desire) in all its completeness. חשק(desire) has no limit or end. It raises up thought from its beginning to completion. חשקis the end of all tiva (burning desire). It is a מופת(wonder). Devacut (cleaving) and חשק(desire) are one thing. One cleves in חשק(desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק(desire) is a אות(spiritual sign) it is צבאו”תאלהי”ם יהו”ה. Through this there will be a אותin our צבא(hosts). From the stones of the Cohain Gadol’s breast plate is חשקfrom the source of Binna. It is breath and חותם(a seal). חשקis אורעצום(essential light).6

Rise to the level of Navua (prophesy) by making a markava (chariot) to Teferet (divine harmony-balance). There are 3 levels of navua. First level is from chitzonim (the otherside). This is when one’s thoughts are not their own but those of the otherside. This level is tuma (impurity) as Billam and Lavan. They go into pardes (upper world) peek and tread on the shoots and blemish there. They peek and die. There are those who go in peek tread on the shoots blemishing them and go out. One must be careful not to do this. 2nd is returning to the land. Then one can begin eating the herbs of the field. All the prayers of man his actions and tikun are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot. All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua. With the herb of the field they can enter in peace and go out in peace. This is secret of the Nefesh. There is a level above this. It is the supernal bread of Binna. This is secret of the Ruach (spirit). This is Hidden in the sefirot. In the shadow of Yisrael is nourished Sucat shalom for us. This is as it is said “By the sweat of your brow you will eat your bread”. A level above this is Trumah (holy portion) it is of Nashama. This is the secret of navua braking forth, until the navua of Moshe. 7

1Sulam on Zohar Trumah p.121a

2Shoshon Sodot

3Sulam on Zohar Achray Mot p.72b,Trumah p.141b

4Zohar Vayikra p.217a

5Avodat Yisrael p.26

6Safer haCheshek-Abulafia

April 22, 2012, 10:49 am
Filed under: Uncategorized



For almost 2,000 years since the destruction of the second Temple, Jews had been without power. That left them, time and again, vulnerable to every shift of the political wind. However long they had lived in a country, however much they contributed to its trade and commerce, arts and sciences, they were regarded as outsiders. Whenever it suited rulers or church leaders to blame them for the troubles of the world, they did, and Jews had no defense.

After the Holocaust such an existence was seen by the the nations of the world as intolerable,  so the UN voted Israel into existence.

 In Israel’s Declaration of Independence the people of Isreal offered peace to all the neighboring states  as its written 

“We extend our hand to all neighboring states and their peoples,”  

David Ben Gurion said, “in an offer of peace and good neighborliness, and appeal to them to establish bonds of cooperation and mutual help with the sovereign Jewish people.”  

One of the remarkable facts about Israel is that the leaders portrayed as hardline have been among the boldest in the search for peace. It was Menachem Begin who made peace with Egypt. The Madrid talks, precursors of the peace process, were initiated by Yitzhak Shamir. One former chief of staff, Yitzhak Rabin, lost his life because of his support for the Oslo accords. Another, Ehud Barak, made the most generous offer ever given to the Palestinians. The passion for peace among Israelis is not confined to an elite or a minority. It is something that has driven the vast majority of the population from the very beginning. Tragically, it has not been reciprocated.

From the very day the state was born, Israel was attacked on all fronts by all its neighbors. And so it has been, one way or another, for 54 years. No other nation among the almost 200 represented at the UN has had its very right to exist repeatedly challenged and denied. No nation has fought so long in war; and none has sought more actively for peace.

Since its founding Israel has been fighting a battle for its very existence. It has been waged on two fronts. The first has been against a campaign of terror: full of anti-Semitic hate; suicidal attacks; directed against innocent civilians, young and old, women and children, ordinary people going on a bus, eating in  restaurants, or praying on Passover at a “Sader”. There have been well over 15,000 such attacks since September 2000. No country has had to face an assault of this intensity.

On top of all this has been a massive onslaught against Israel in the world’s media. Where Israel has been labelled the aggressor, whilePalestinian terror has been portrayed as justified ?

This is an extraordinary double standard. America and its allies are justified in fighting terror far away. Israel, fighting terror on its doorstep, is not.  

Terror, a deliberate attack on innocent civilians. It is always wrong.

Self-defense on the part of a country seeking to secure the safety of innocent civilians is always justified.

No country could tolerate what Israelis have had to suffer.  

Know, Isreal has been the only country to offer the Palestinians a future. Egypt did not offer them a state when, for 19 years, it controlled Gaza. Nor did Jordan when, for the same period, it controlled the West Bank. One Arab country after another has exploited the Palestinians ruthlessly, giving them guns instead of food, and using their cause as a pretext to deflect criticism from totalitarian regimes.

April 18, 2012, 7:15 am
Filed under: Leprosy



Through a spiritual treatment to a physical ailment the Torah in our parsha alludes to the roots of illness and spiritual healing.

Physical well-being is linked to spiritual balance. When a person is out of balance spiritually the flow of God-given life force which sustains all of existence is restricted. This appears as physical illness.

On the skin of the person with tzaraat is sores called a “nega.”, oneg (bliss) and nega (affliction) have the same letters.. We see from this that afflictions come by taking delight in forbidden things or not taking delight in those things that the God commands. As the sages teach in tractate Sotah all curses come only on account of a lack of hap­piness in Divine service.

Spiritual defects expresses themselves as physical illness, as in the case of tzaraat. With more serious illness (spiritual defects) treating the physical symptoms alone will not be enough and the illness can return, God forbid. One needs to treat the root of the problem.

Physical approaches to the treatment of illness are important but consciousness and lifestyle changes are needed for true tikkun (repair) to occur.

One must restore spiritual balance to “remove” the problem.

Know further spiritual imbalance leads to new growth of illness (at some time) God forbid. Unless one works to correct the problem. How much better that will be !

The Shabot after Pasach we read parsha Shimini. This week we read Tazria. What is the reason for this sequence of parsha to be read at this time ?

Pasha Shimini describes the revelation of Hashem on the 8th day, after 7 days of consecration of the mishcon (tabernacle). The festival of Pessach occurs also for 7 days. The festival of succot is also 7 days, and on the 8th day we conclude with a separate festival called Smini Atzerot. In the Gemora Shavuot is called Atzerot. The sages tell us like Smini Atzerot, svavuot is the Atzerot of Passach. The sages also tell us that the days of counting of the omer, are like cholemoad (intermediate days of pessach) in sanctity. Atzerot means to bind things together. On Smini Atzerot the Ramban tells us “ All the emanations are bound together”. This refers to all the spiritual work that we do during the month of Tishri. So too on Shavuaot is a binding of all the spiritual work we peform on Pessach, and the days of counting the omer. Parsha Shimini comes right after passach to remind us of Shavuot which is like Shimini Atzerot. It being a time of binding all emanations. So we should during these intermediate days make the most of our time. So that there will be great revelation on Shavuot. When we receive the Torah anew. Hopefully at a level even higher then when it was given at first, then death and evil shall be no more. Next we must ask, How can this be accomplished ?.

The answer to this question can be found in our parsha. Tazria for the most part deals with laws regarding leprosy (not leprosy as we know it ,but a spiritual disease that looks similar). We know that for the most part this disease was caused by loshon hora . If a person spoke  loshon hora they could get leprosy . It was also during this time period during the omer that Rabbi Akiva’s 24,000 students died, because of such a misuse of speech. As his students did not have respect for one another. It was the lashon hora that was the product of baseless hatred that destroyed our bait hamikdash . When we recieved the Torah at Sinai it says that we were so united and unified as a people, we were as one soul. It is this that we must accomplish if we are to accomplish our goal of recieving the Torah at a exulted level that will yield redemption. We see this from the redemption from egypt of פסח Pesach. As פסח means פ (mouth) סח (speaks). And specifically סח is a certain kind of speech, describing the speech of Yitzchak when he went out in the field to meditate. It is this intensity of speech, prayer that brings redemption. We see this in the fact that as we learn in the Zohar that Yitzchak perfected the attribute of Givurah, and the yhv”h of blessing “goa’l yisrael” (who redeems Yisrael) is in the Sefira of Givurah (severity-discipline-force).

Pasach, Rebbe Shimon tells us is the time of the redemption of speech from exile. In a general sense parsha tazria and metsora both speak of leprosy, and come to remind us that the way of redemption comes from the redemption of our speech from the sitra achra . So than we can offer prayer that will yield total and complete redemption. This is all illuded to in the beginning our parsha which talks about when a woman gives birth. This is an illusion to redemption which is like giving birth.  As the sages speak in Gemore Sanhedrin of the birth pains of Mashiach, that precede the the coming of Mashiach. The sages say one by one that they would not want do live in those times, becouse of the trial that such a time will bring. This being alluded to by the period of uncleanness surrounding birth, which ultimately passes with the women being clean. So may we purify and perfect our powers of speech yielding complete Redemption.


parsa Metzora

This weeks parsa Metzora like last weeks parsha Tazria concerns tzara’at (Leprosy). This must be a very important subject as it spans 2 whole parsha in God’s book. Tzoraat is translated often as leprosy.  Both appear as skin disease, but there the similarity ends. The later is a medical condition that is curable via various therapeutic procedures.  Whereas, tzara’at is a spiritual illness that requires soul purification and elevation. Tzara’at was not a “regular” bodily disease but a supernatural physical manifestation of a spiritual problem, a punishment designed to show a person that he must change his ways.

In the parsha it states, “When you arrive in the land of Canaan that I give you as a possession, and I will give tzara’at upon a house in the land of your possession….”

Concerning leprosy of the skin the Torah states, “A man, when there will be in the skin of his flesh a saheis, or sapochos, or baheres, (three different types of Leprosy)…” (Vayikra 13:2) The Torah seems to be saying that the tzara’at that will appear on houses will be somehow an act of giving by God..

On the Midrash Rabah, Rashi explains that,  the tzara’at on  houses was beneficial to the Jews who had entered the Land of Canaan. Realizing that they were soon to engage in war against the Israelites, the inhabitants of Canaan hid much of their treasures in an attempt to safeguard them until the war was over. One of the places in which they hid their things was deep inside the walls of their houses. After the Israelites were successful in conquering the land, they searched the land for whatever hidden treasures they could find, but some of what had been placed in the walls of the houses remained undiscovered.

The Torah law of a house that has tzara’at is that after a certain point the house must be demolished. In order to reveal the treasure that was hidden inside the house, God would give tzara’at on the house, forcing the owner to knock down the house, and thereby find the much more valuable treasure.

Some times there is a reason for bad things to happen. So that good things may result though we may not see it in the moment. From this we learn that in order to find the “treasure”  we may need to look deeper into things ( ancient walls.) in this case. Many blessing are right before us, but hidden from sight. And remember we learn from our verse that ) The Torah seems to be saying that the tzara’at on houses, this providence will be somehow an act of giving by God..

The Sages tell us that leprosy is connected to lashon hara (evil speech). We know that Miriam, Moshe’s sister, became the first victim of this disease after she criticized Moshe’s conduct. This shows us that illness of humans is according to the hands of heaven. We see penalties for sin in the Midrash where Rabbi Shmuel ben Nachman teaches that a woman’s life is in danger during childbirth because of her disregarding her time of menstrual separation, separation of challah, and kindling Shabbat lights. Rabbi Levi teaches that a man allows an accuser to bring accusations if he dwells in a dilapidated house, travels alone on the road, or sails alone on the ocean. One should not put oneself in a place of danger, as sin can overcome him.lO Rabbi Yitzchak further teaches us that when man comes to grief through sin and is liable to death by the hand of Heaven, atonement is made by his ox dying, his poultry being lost, his flask breaking, or by his falling and injuring his little finger. A drop of blood flows from it, and this part of his life is considered as the whole of it. These damages are not chance occurrences but the mercy of the Holy Blessed One. This is further evidenced by the kohanim (priests) in their roles as health inspectors and healers.

But we as said above we can learn from the leprosy of houses that we should not suppose illness or in this case leprosy is a divinely ordained punishment. It may be coming to reveal a treasure.  God brings things upon us also to reveal what we would find no other way, to teach us. Remember these visita­tions are brought upon the world by God. These visitations should not be attributed to chance, without a specific design or intent, because if one does the Creator responds to this action proportionately, removing this per­son’s Divine supervision to a degree and increasing such chance occurrences, allowing them to run their course, com­pletely uncontrolled. This only happens if one removes him­self from God’s personal providence.

With God’s Providence the Temple will be built and the Messiah will be 








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 !

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

April 10, 2012, 5:27 pm
Filed under: anger | Tags: , , , , ,


“Don’t play what’s there, play what’s not there.” – Miles Davis




This parsha stands right in the middle of God’s Holy Torah. In particular the verse :

And Moses made diligent search concerning the goat of the sin offering, and Moses diligently inquired and behold it was burn’t, and He was angry with Eleazer and Itamar the sons of Aaron that were left”

In the midst of the Torah God shows us an incident where the greatest Prophet and teacher of Yisrael Moses loses his temper. There are other incidents in the Torah where Moses is brought to anger, but only after excessive abuse and irritation. This is not the case here.

Besides it seems strange to think that the father of all prophets, our teacher Moses gets angry. From this we must learn a lesson and a deep one, as this verse sits in the center of the whole Torah. It is something for Moses to forget a law as he was the one who received the Torah directly from God. We can see from this that if anger can cause Moses to forget a law of the Torah, how much do we need to be aware of anger, and guard ourselves from it. If anger could cause Moses the father of all prophets to forget a law, how much could we lose ?

Anger may do more harm than any other emotion. One days anger can destroy your whole life. The overall effects of anger are enormous. Through anger the mind and the body can both become disturbed. One who starts off in in anger many times comes in the end to regret. Always be gentle. Don’t be rough and inconsiderate. When one is unkind to others this behavior inevitably rebounds back on you. Such behavior will cause destruction to one’s connection to the spiritual realms. One must allow wisdom to direct their emotions. know that receiving insults, abuse, and mistreatment in silence is a tremendous help in dealing with relationships. You have to work at having balanced, healthy relationships. You can’t run away from yourself.

To understand this anger the word for anger in our verse is קצף which has a numerical value of 270, this is the same as רע (evil-270).

א=1, 2=ב, 3=ג,4= ד, 5= ה, 6= ו, 7= ז, 8= ח , 9= ט, 10=י , 20= כ, 30= ל ,40= מ,50= נ,60= ס,70= ע,80= פ,90= צ,100= ק, 200= ר, 300= ש, 400= ת )

Before going into this we must note as taught by Rabbi Yochanon in the name of Shimon HaSadeek that a Chuchum (wise person) who does not become angry over the acts of the wicked is a serpent, and is not really wise at all. Its taught that the hatred of evil is revelation of the essence of one’s soul called Yachida.

Rabbi Sneir Zalman teaches us in the Tanya that anger which breaks forth as rage is as worshipping idols. For if one really believed that all happens in this world is God’s doing, why would they be angry ?. We see from this that anger is from a lack of emuna (belief-faith) in God and his providence. Elijah the prophet teaches in His book Tanna DebiEliyahu that one should eat 1/3, drink 1/3 and leave 1/3 over for when they get angry (dont over eat). As it is taught in the Zohar that the fat on the stomach has a aspect that causes it to hide one’s correct thought processes and intellect. This  causes one’s brain to be ruled primarily by severity and aspects of kindness become restricted. This leads us back to what Rabbi Sneir Zalman said that “ anger reflects a lack of faith”. The Mitler Rebbe teaches that faith is a light that surrounds Chuchmah (creativity inspiration wisdom). From this we see that anger causes a disruption in the process of thought that leads to creative inspiration. In such a state to put it simply one can’t think clearly. Rabbi Shimon Bar Yochi tells us that memory is a aspect of the light of Chuchmah (creativity inspiration). Memory is as wisdom which comes as a flash of lightening.

It may be as the sages teach us concerning King David that it really was not within his nature to sin but his life comes to teach us about teshuva (repentance-returning to God). So too Moses’s anger in our parsha only occurred to teach us of the effects of anger, and that even the greatest Holy people can be come angry, and we must all guard ourselves from this. May it be that from the Matza we ate on Pasach called the “bread of faith” that our faith will be of such a high level that even anger will not be able to interfere with the awareness that this faith brings. And together we will see revealed the Chuchmah (creativity inspiration wisdom) that accompanies this faith, which is described as a “New light from Zion” with the Temple being built and complete peace when everyone will know God. And may we see this quickly in our days.




April 8, 2012, 6:43 am
Filed under: Uncategorized | Tags: , ,








April 8, 2012, 6:30 am
Filed under: OMER

color river

UPDATED April 22 2020

The Secret of the Omer


If even one day is missed, we lost out.

That is why if a person misses a day he can no longer count with a “bracha”


Sefirat Ha-Omer in NOT a count down to Shavuot, Matan Torah, but a counting up. Like counting the steps of the ladder going up the mount to receive the Torah.

The purpose of the mitzvah of counting the omer is to draw down from above, upon us in this physical world, an infusion of holiness of the higher realms. Malchut is where the “spiritual influence” goes from potential to actual. 

The Or Ha-Chayyim says in Parsha VAYIKRA concerning the Omer that Hashem (God) commanded Yisrael when they left Egypt to count every day for seven weeks after Passover because we were full of the impurity of Egypt when we left.. Since Hashem wanted to have “zivug” (unite) with Yisrael. God treated Yisrael as a menstruant woman, who must count seven clean days and then may become pure.. Hashem commanded that we must count 49 days , seven weeks. Theses counted weeks are needed to prepare Yisrael the bride to enter the bridal canopy. For a menstruant woman it only takes seven days to purify, here it is seven weeks because of the extreme nature of the impurity. Then we will be ready to enter the Bridal Canopy and receive the Torah in Shavout !

 Malchut, like the other sefirot, is a composite of all seven, so that sefirat ha’omer – the counting of the omer – by including malchut, involves a bestowal upon us of the spirituality of 49 separate levels.   

This is very secret stuff, so I can not say or explain now more than that which is written here. This is enough for those who understand.

During the Omer period , we are slowly refined to become  proper vessels able to receive the revelation of the essence of the ”higher consciousness.” This is accomplished by fulfilling the commandment of sefirat ha-omer “the counting of the omer” the word for ”counting,” sefirah is from the same root as “saphire,” the brilliant saphire stone. Concerning this it is written “And they saw the God of Israel; and there was under his feet a kind of paved work of a sapphire stone, like the very heaven for clearness.” 

  From this place the light of the omer it shines down upon us. Each and every day of the omer that we count, we illuminate lights of  the omer . It is known from the writings of the Holy Ariza”l,

   אמ”ר  is an acronym of ”light” (אור), “water” (מים) and ”firmament” (רקיע), which reflect the three stages in the emergence of all things created during the first six days of creation (“with ten sayings was the world created,” in the secret of ”from the thickening of lights did vessels emerge”). Every day of the omer we count, that is, we illuminate the omer causing sparks to ascend from below to above (the secret of the ”returning light” in Kabbalah) by means of the process indicated by the final letters of the same words: רקיע  (“firmament”), מים (“water”), and אור (“light”). Which spell out omer (עמר). Thus we understand that the secret of sefirat ha-omer is the process of the drawing down of  (“saying”) and refining elevating sparks from below. By the light of ”counting”  the Omer, there is revealed and arises within one’s consciousness holy sparks of will and desire to make for God a dwelling place here below. By fulfilling the commandment of counting the omer we become connected to and there becomes revealed light of the primordial Torah, as it is unified with Gםd’s essence before it descended to be given on Mt. Sinai in the month of Sivan, the next month.1

The 100 blessings are “Aor, Mym, Rekia ”, “Aor” is Chesed and עב “Chuppah” of all “moch”, “Mym” is Givurah and סג “Chuppah” of all flesh, “Rekia” is Teferet and מה of Atzilut. Rekia is “Chuppah” of all blood. “Aor, Mym, Rekia ” is from 4 יודין (of עב)1. Lower man of Atzilut (Z”a) is aspect of “Aor, Mym, Rekia ”. “Rekia” is tied to water. ”Mym” is made from”aor” of Zu”n and “Aor” descends drop of Aba from Chuchmah to Bina.2 From Chuchmah of Dat is drawn Bina. “Aor, Mym, Rekia ”.

Aor” is משקל. Is measurement of drop of light drawn from Chuchmah to Dat. This is what is weighed. Five times the word light are the five supernal fingers, the upper ה. (Tikunim P. 20A)

Mym” is משורה. Is “Bina, Imma Illah” is called “midah”. This Bina is drawn from עב. These are 72 bridges of water of water of Chesed. This includes 50 gates of Bina.

Rekia” is “midah”. After Z”a goes out Ima, שמים, after Z”a and Nakavah go out. Thickness. “Kesher” and growth make “rakia”. According to measure of Ima. This is called “kav mida”. This “mida” is made by dat and Bina. They are יהוה and אהיה. The first 2 measurements make the 3rd “Rekia”.3 “Aor, Mym, Rekia ” ש recieves “mym” is 3 י of קסא. “Aor” is 4th י (of 4 י of עב), the “Chayah”. שדי is ש of 3 ” ו ” , The letter ד  is made of 2 letter ” ו “

18 +12 +10= 40  the secret of טפח. The aspect of “Mym” needs to dress thickly to dress in the אויר of this world. This is the secret of the “Rekia” which holds “Mym”. This dressing of the “rekia” depends on the Nefesh according to how it occupies in Torah and Mitzvot. “Aor” cooresponds to Chayah, “Mym” to Nashamah and “Rekia” to Ruach. A “makiff” of 3 י of עב dress to סג of “Mym”. מב of Atzilut (עב) is called “mym nukvin” in the secret of מב being Givurot drawn through Aba and Ima in “Mym Duchrin”. Only Bina alone, this is the aspect of “AOR”.

REKIA” is “miloy” שדי. Levi separates water from water. By this name can draw from Elokim of Bina. אדני its א is Nakavah but is in Z”a. From אהיה is drawn this א into מה, Elokim make the “rekia”.4 The stone is the טפח (drop) of “moch” drawing Chuchmah from Dat. From there is drawn on Bina. From a whole in the stone the Chuchmah goes up through holes. This is the secret of Chuchmah from Dat. “Aor, Mym, Rekia ”, refers to the drop from chuchmah in Ima that is made to “MYM”.5 “Rekia” is gematria ערפל is in the water, is “mida” Yaakov. “Rekia” is “ ו “ , its eminated from מב from יהי. Elokim is Bina , the “Rekia” is Teferet.6 “Aor” is the first created aspect the 2nd is “Mym” it recieved form later, Rekia ”, The 3rd aspect surrounds “gilgully Yoshir”, the sefirot of “Iggulim”.7 “Aor” refers to Nashamah, “Mym” to Ruach and “Rekia” to Nefesh. By “misim tovim” purify sparks of 3 worlds and merit to your Nefesh, Ruach and Nashamah.8 Flow comes in the aspect of אמר, “Aor, Mym, Rekia ” Beginning with “Oar”, them “Mym” then “Rekia”.9 “Aor, Mym, Rekia ” There are 5 “aorot” from Bina to Chesed.(5) “mym” from Chesed to Givurah and 5 “rekia” from givurah to Teferet is secret of 5 midot. 5 colors are eminated from Bina :White-Chesed, red-Giv , green-tef , black-net , blue-hod. They are the secret of Hashem of Bria. The aspect of “rekia” is thickness of things, more than that of water and light. This thickness in Machut is to the third day. As then is revealed the Malchut of Atzilut. אמש is “Aor, Mym, Rekia ”. They are called “work of creation” included in ן“עש. “Klippa” is the thickness of things going from “Aor” to “Mym” to “Rekia”. In the 4th day there was klippa to draw the heart of man to sin, to “cut the sprouts” and death. This is in the lack in the moon.10 “Aor is א, Mym מ and Givurah, Rekia is ש and Teferet.11 “Aor, Mym, Rekia ”, is אמר. Each is written 5 times. They are 3 levels included in 5. ייי is 3 “kav” as ש alluding to Malchut and כוכב12

   5 times “aor” of “Barashit” are 5 “chassadim” , Chesed to Hod of the right. They melt ice of the left, turning it to flowing waters. 5 times “mym” cooresponding to 5 of the central pillar. “Aor, Mym, Rekia ” the “mystery of mysteries” of the forming of man and his engraving.. “Aor, Mym, Rekia ” is “Aor” on the right. “Mym” on the left and “Rekia” in the middle. Right and left are perfected by the central piller called “rekia”. Spreading out of this central pillar is the engraving of the form of man. As with birth first is seed this is “Aor”. Then the Seed becomes “Mym”. It grows expanding on all sides to form the shape of the body. As its engraved its consolidation is called “rekia”. When the body dries out whats left is the refuse of the “sitra achra”. Hashem save us from this. It is Bina that makes shape of light, water and rekia of the figure of man in Z”a. The first adam קדמה is Z”a of Atzilut. He was engraved and formed with out a women. The 2nd man is of Bria he was from the strength and seed of the first man engraved and formed with in the women, which is Machut of Atzilut. The first man who was not from women, was without form.13

1Pardes Remonim p51, Atz Chyim #425

2Mavua Sharim #128

3Shar Mimori Rashbi p103

4Shar Ruach HaKodesh p151,134,135

5Safer Lekutim p415

6Safer Paliyah

7Adir Biromam p.168

8Petachy Chotem p378

9Lecutey Maharon Torah 34:7

10Aor Yakar p.4,5

11Safer Paliyah

12Safer Paliyah

13Zohar Trumah 468


The five ” רקיע” of the second day are the ה‘ of השמים. Five “lights” אור on the first day of creation are equal to the first ה which includes the five times it says light. It is “אָאֵאֹאִאֻ פִּתּוּחֵי חוֹתָם (the opening of the seal), Holy to Hashem” (Exo. 28:36).

Every א‘ is as the name אהיה. These vowel points equal 86 אלהים .The seven sparks of the vowel points אָאֵאֹאִאֻ correspond to the seven planets.

עמר=ש”י ,, Chassidim spread out all 7 weeks of omer.2 “yichudim” in days of the omer draw “Chassidim gadolim”. These are days of “yonika” (of the klippot). Where there is arroused katnut elyon. This is the idea of when Hashem told Moshe to cast down the staff and it turned to a snake and he backed away from it in fear. With this katnut the yesod Z”a is joined in yesod ima (katnut-ibor) drawing nourishment from her . This katnut of Z’a is called נחש. This is the idea of the איילה. She is Nakavah in katnut. Whose womb is so narrow she must be bit in her genitals by a נחש to be able to give birth. Zivug in katnut depends on Atik. Zivug is like this all days of the omer till Shavuot. While in katnut the only way to get revelation of Abba and Imma is by arrousel of Atik. Its as splitting of the sea depended on Atik.(zivug of katnut, like the sea must be forced by working names of Ketter and the ע“ב names ). So Hashem (Z”a) said to Moshe why do you call to me (call to Atik).  On 7th day of passach even if it is called a time of katnut. There is reshimu of Gadlut ב of seder night. This is a aspect of birth (gadlut, from the zivug gadlut 2 of sader night). This birth caused by the biting of the נחש at her genitals gives the other side only yonika from the נחש (Nefesh), and none from reshimu of Gadlut ב, the high souls of ibor of seder night (aor penimi). Sitra only gets from filth and din of the physical zivug itself.  Her womb is narrow as there are only in it 3 givurot of 5 of   םןץף“ך (the period of this ibor was only a few days) Malchut desires to give birth to the souls impregnated within it. Now it is written “ crouches at the door.” This refers to the supernal snake who bites the reproductive organ causing her to give birth. This forced birthing of malchut happens when malchut is in “katnut” (lower conciousness). The Divine Name “ kara Satan,” tears open the the womb of the deer. The word satan [plus the kolel] is the same as that as the word for “nachash” [snake]. This “tearing” is accomplished by means of this divine name. “ kara Satan,” (Cavanah Svi shel Pasach)

  Zivug of katnut  is שד”י + ד”ם=נחשדם is revua of אהי”ה , שד”י is the yesod of Z’a.  The sefirot of these 50 days shatter the נחש , and make “Mashiach”.4 There is a danger involved in teaching the secret of this Katnut called נחש, especially when one is in a state of katnut. The 49 days of the omer are 49 gates of Bina.5 טל (dew) falls from Chuchmah in the 49 days of the Binna, which last till Shavout. This dew purified Yisrael from the filth of the serpent from the sin of the Atz ha dat.6 From counting out the omer goes out breath from “Adam elyon” which is Z’a.7 All 7 weeks of the omer are called days of “katnut”, as Chassadim and givurot (“penimi”) don’t spread out. In days of omer there is only tikun in “makiff”, there is no tikun to “penimi”.8 During the sefirot of the omer we are purified from the 5 unclean bloods of  “galut Mytzrym”, so to be pure on Shavuot. 10 bloods  are 10 revua אהי”ה . They are garments of 5 Givurot and 5 Chassadim. 


 “Mochin chitzon” (makiff) go away with the “moch penimi” after the first night of Pessach. So these must be drawn level by level. The 6th and the 7th night of the omer one needs to draw the “mochin” of Abba, not Imma. Main thing is to intend each night יהו”ה, with its nikudot these are Chassadim being Nashama “penimi”. The first 4 weeks of the omer spreads out Chaba”d being being parzufim of Atik and Nakavah, and Arich and Nakavah. They spread till Nh”y of them. The last 3 weeks of the Omer (Pasach Shani) draw “mochin” of Chaga”t, being the parzufim of Abba, Imma and Yesoi”t to their Nh”y. Givurot spread in Nakavah in omer, as spreads chassadim in Z’a. The Givurot do not spread out until after the chassadim have spread in Z’a.9 By counting out the omer we draw sefirot of Z’a.10  five  chessadim and five of gevurot within dat  become manifest in life-force carried by the blood as ten “ types of blood,” ten kinds of life-force that animate the person.

The Zohar on Parshat Emor writes that when Israel were in Egypt, they were like a woman in the days of her tumah, and when they left, their tumah ceased, like a woman whose blood ceased. However, a woman does not become pure with the cessation of her blood. She must count seven clean days during which she checks herself, and then she must immerse herself to become pure. So too, we count seven weeks, purified for Shavuaot.



The Omer that is performed each year  for the sake of building the Malchut towards  completion. The Omer-Offering is in order to rectify the Shechinah and the Jewish people  and the world each year from Passach to Shavuot . However, the main tikun will occur at the end of days. The tikun of the Malchut and the Jewish people are one and the same thing, since they are her structure and limbs. She emanates throughout each Jew, and she is Klal Yisroel. Every tikun to the Jewish people and their deeds are all within her, for they are her spirit. Shechinah—Divine Presence—is within every Jew, and therefore selfrectification automatically brings rectification to the Kingdom of God on earth,the Malchut.

The Kuzari explains that on a national level on Pesach Yisrael gets the necessary resources need they to sustain them through the year. This is on condition that during these seven weeks we are sustained from the upper Neshama. In order to experience this elevation we need to undergo seven Holy Shabatot accordingly will be each week i and their forty-nine days , and the entire year. The 7 weeks of the omer are 7 sefirot of Malchut called Shabat. They are completed and expressed in 72 names. Their main body is 70, the 2 extra are witnesses. These 72 ascend by the letter “ו”, which is Z’a.11 Bahir is Teferet, it is the light of Shabot from Pessach till Shavuot, this is light of “mattan Torah”12 There is to be דקדק in regularity in what one does during 49 days of the omer. The zohar warns of this in many places. They are the 7 midot of the Ayn-Sof.13 Work ”temurot” of יהו”ה (names) as מצפ“ץכוז“ו (these get past the narrow womb).14 Beware of ”din- givurot” of םןץף“ך, draw ”chassadim” מנצפכ   It was becouse of the arrousel from above of katnut at this time that the 24,000 students of R. Akivah died. It seems strange that at the time we are getting ready to receive the Torah is a concidered a time of mourning. There must be a profound connection between Akiva’s student’s deaths and preparing to recieve the Torah. It is said the 24,000 students  of R. Akivah died. As they did not act respectfully toward each other. We learn in Midrash Rabbah 61:3 and Koheles 11:6 Rabbi Akiva’s students died because “They were stingy with the Torah they learned and did not share their Torah thoughts, ideas and discoveries with each other. It wasn’t that they insulted each other, or treated each other poorly in some other way. Had Rabbi Akiva’s students shared their Torah with each other could have come up with more new ideas between them and refined their thoughts even more. But they were more concerned with their own learning than sharing Torah with others. Had they survived, the “norm” would have become learning selfeshly. Such a process would also create unrefined Torah. So the God had to put a end to this. Torah should not be learned “ in a vacuum “, only for oneself. This is as the Chasam Sofer explains parshas Kedoshim was delivered to the entire assembly. He teaches us we should not distance ourselves from the community and remain alone isolated in forests and deserts. After all, every Jew is obligated to learn and to teach others Hashem’s Torah and mitzvot.

But Rabbi Akiva himself was from Dat. Which is the secret of Gadlut. When Balak had the women of Midian seduce the Jewish men causing them to engage in sexual transgression as this would surely arouse the wrath of God. This plan did work and resulted in a plague where 24,000 people died. It was these same 24,000 souls that were “gilgul” (reincarnated) as the students of Rabbi Akiva who died during the period of the Omer. It was on the 33rd day of the Omer Rabbi Akiva’s students stopped dieing.  Also on the 33 day of the Omer the matzah we took out of Egypt ran out and the Manna began to fall from Heaven. The ( לב  (32 days until Log bOmer are for developing a good לב (heart). There are 17 days of the omer left after Log bOmer, 17 is gematria טוב (good). By the 32nd day we have completed the 32 paths of chuchmah, the “Atz Chyim” which is the “atz Dat Tov of Atzilut”, the 32 paths of chuchmah, the “Atz Chyim” of the Torah “kadumah” as we stand now in the period of the Torah “kadumah” in preperation to receive the torah anew on shavuot. So on log ba omer we stay up all night like on shavuat and receive the torah “kadumah” of the first tablets that were shattered , the kabballah

On ל”ג  omer Rebbe Shimon revealed the Highest secrets of the Torah and then passed on. Mikvot during the Omer are of “living waters” cleansing and purifying yisrael for 7 weeks, before recieving the Torah.  In perke Avot chap.6 are listed 48 ways the Torah is acquired, these coorespond to the days of the omer, the last day includes them all. 15

we NEED TO purify our hearts to receive the Torah. In

Sifsei Chaim, Rav Friedlander notes that the

heart is the seat of man’s desires. Yearning to

grow in Torah stems from the heart. Purifying

oneself leads to elevated desires. learning depends on ones heart. If one is to cleave with Hashem he must invest all his effort to fulfill His will.


     Similar to as we count the Omer and then sanctify the 50th day. We act with regard to the Shemita and Yovel. Hizkuni teaches us that the mitzvah of “Sefirot ha Omer”  comes to serve as annual reminder of Shemita and Yovel as they are so important that it is necessary. The essence of all of the curses in Parsha Bichukoti, curses those who are not careful in observing Shemitah they carry 49 types of punishment, one for each of the 49 years in the Yovel. we begin the omer with a offering of animial food of the first of the barley harvest. Barley is what is brought for a offering by the  “sotah” (the possible adulterer) and we bring two loaves of fine leavened wheat bread, the first of the wheat harvest on the fiftieth day , Shavuot. This is the only time “hametz”,  (leavened) bread is brought as a offering in the temple , It is accompanied by animal sacrifice. And may we see this soon.

Nowadays even if there is no omer or loaves brought in the Holy Temple may it be rebuilt quickly in our days, there is still a rectification of the forty-nine levels made each day. B”H



 1Rav. Ginzburg, Pre Atz Chyim p.528

2Pre Atz Chyim p.522

3Pre Atz Chyim gate 8

4Shar Kavanot (chapter 12) Ner Yisrael p.185

5Shur Kuma p.103

6Sulam on Zohar Emor p.97b

7Shar cavonot p179

8Makshif Halavan p.175,331

9Nahar Shalom p.140,144,143,146,152,182

10Sulam on Zohar Titsaveh p.183

11Sulam on Zohar Achray Mot p.78a

12Safer Temunah

13Oar Yakar Vol 2 p.101

14Magid of Koznitz מ“ב

15Zohar Vayikra (aa319)

Let it be known clearly that there are those specifically The Holy Rabbi Shalom Sharibi who wrote that working with the Divine names during the Omer is very dangerous and one should not. One should not Pray with the “cavanot”, the Divine names. That this will arouse judgment on oneself so beware.

Learn ayal that drinks as ayalah and sepent bites, and redemption in Zohar Vayachal p.247 (eng) ,219b “R. Shimon and Eleazer his son”, other ayalah in Bashalach


Omer Day #

1 Learning

2 listening,

3 verbalizing,

4 comprehension of the heart,

5 awe,

6 fear,

7 humility,

8 joy,

9 purity,

10 serving the sages,

11 companionship with one’s friends,

12 debating with one’s students,

13 tranquility,

14 study of the Torah,

15 study of the Mishnah,

16 minimizing engagement in business,

17 minimizing socialization,

18 minimizing pleasure,

19 minimizing sleep,

20 minimizing talk,

21 Laugh at Your Troubles,

22 slowness to anger,

23 good heartedness,

24 faith in the sages,

25 acceptance of suffering,

26 knowing one’s place,

27 satisfaction with one’s lot,

28 qualifying one’s words,

29 not taking credit for oneself,

30 likableness,

31 love of God,

32 love of humanity,

33 love of giving charity,

34 love of justice,

3 5 love of rebuke,

36 fleeing from honor,

37 lack of arrogance in learning,

38 reluctance to hand down legal rulings,

39 participating in the burden of one’s fellow,

40 judging one on the side of merit,

41 correcting people,

42 bringing people to a peaceful resolution [of their disputes],

43 deliberation in study,

44 asking and answering,

45listening and illuminating,

46 learning in order to teach,

47 learning in order to observe,

48 enlightening one’s teacher by exactness in conveying a teaching,

49 and saying something in the name of its speaker.

Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated (Esther 2:22), “And Esther told the king in the name of Mordechai.”

know, In the month of Iyar, whose letters stand for the words “ani Hashem rofecha” – “I, God, am your healer”





an overview of


Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else

2) “The Definitive Biblical phenomena”

3)The Souls speak

4)”The Owner’s Manual to the Soul” Part 1 The Gate

5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”


11)“The Divine structure of unfolding of Heaven and Earth”

12)”The book of “יהו“ה Yhv”h

13) “Markava”  The Divine chariot