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August 27, 2016, 1:33 pm
Filed under: Creation, erev rav-mixed multitude, Parsha Barashit | Tags: ,



א בתשרי



When God said “Let us make man in our image” He was speaking with the angels who Hashem had put in charge of this physical world and was about to make him ruler over the angels. The angels did not like this at all and responded to God “What is man that you remember him ? ” (Psalms 8:4) , man will sin. God said to the angels if you were humans you would do worse. So angels took on the challenge and failed as God had said they would as its written “The sons of God saw the daughter’s of men”. God would not let them return to heaven, Uzza and Azael but chained them to the mountains of darkness in the far East. From them derive the souls of of the Erev Rav.

The first day God creates light and

separates light from darkness,

and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”




Light is a primary manifestation of Divine energy, Light is an often-used term as a metaphor for various manifestations and emanations of God

Looking for a transcendent word in a vocabulary generated by our physical lives, we seize upon “light.” Light is our metaphor for the incorporeal, the spiritual, the Divine. We speak of an era of “enlightenment” dispelling dark ages of ignorance and ignominy, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light straddles the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having just about none of matter’s properties, light is the most ethereal of physical “things.” Perceptibly real, yet free of the qualities we ascribe to the objects of our perceptible universe, light serves as a bridge of allegory between a mind grounded in a material environment and the metaphysical abstractions it contemplates.

This idea of light will help us to understand what God meant when he says

Twice in the 4th chapter of Deuteronomy (verses 35 and 39 respectively), the Bible makes this amazing statement:

You were shown to know that the L-rd is G-d, there is none else beside Him.

Know today, and take unto your heart, that the L-rd is G-d, in the heavens above and the earth below, there is none else.

There is none else” means that there is none else. Indeed, they explain, to maintain that there are existences other than G-d is ultimately the same as maintaining that there are other “gods” beside Him. What real difference is there between saying that the universe is governed by thousands of gods, or by a god of good and an equally potent god of evil, or by a very powerful god who (almost) always triumphs over a much weaker Satan, or by a great and mighty god who pervades every iota of existence save for a single cubic centimeter of space? Ultimately, one is saying that there is more than one God ruling in the world. To say that there is a god with the power to create and destroy universes, punish the wicked and reward the righteous, cause galaxies to spin and crops to grow, but that there also exists a single thing not under his control—is to deny His exclusive divinity and power.

Yes, we perceive our own existence and the existence of the myriads of objects and forces we call “the universe.” But this is our finite and subjective perception of reality. If we could observe reality from the all-transcendent perspective of the Creator, we would see a “world” devoid of selfhood and being.

If the eye were allowed to see the life and spiritual content flowing from the utterance of G-d’s mouth into every creation, we would not see the materiality, grossness, and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force…

To understand this clearly God has given us in his Bible the metaphor of light

By this we shall understand the relativity of a thing’s very existence or nonexistance

Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its luminescent expression. An observer on earth, for example, perceives both the sun and the light that extends from it, and hence our dictionary includes both the terms “sun” and “sunlight.” But what would be the perspective of an observer within the sun? Would he, too, perceive “sunlight” as an existence distinct from the sun? Obviously not. Light, by definition, has a source and a destination, an emitter and an observer; light is information — a communication from one thing to another. Light, then, exists only in relation to that which is outside of its source, but not in relation to the source itself. If sunlight is defined as “the sun’s luminescent expression,” then it cannot be said to “exist” within the sun, where the very notion of “expression” is superfluous and meaningless.

Does this mean that the entity we call light “begins” outside of the sun? Again, the answer is obviously No. The sun itself is not dark; the luminescence that extends from it certainly pervades it. It is just that the concept of “light” has validity and meaning only to an observer outside of the light’s source. Lacking substance of its own, light exists only insofar as it serves its function: to carry information and effect from its emitter to that which lies outside its emitter. Where it has no function (i.e. within its emitter), it does not exist — not because it is any less “there,” but because it lacks the context that defines its existence.

Light, then, both exists and does not exist at the same time, depending on the context in which it is viewed. It goes from non-existence to existence not by undergoing any intrinsic change but simply by being observed from a different vantage point — a point in relation to which its function has significance.

Our world is “light” emitted by God: an expression of His omnipotence, a revelation of His majesty. As “light,” the created reality has no substance of its own, no intrinsic being; its “existence” is defined solely by its function — to express and reveal its Emitter. So the world exists only as observed from without its Creator and Source. As seen from God’s perspective, it does not merit the term “existence” — again, not because it is any less “there” (G-d, after all, tells us in His Bible that He created a world), but because in relation to the Divine “sun” the defining function of the sunlight of creation is utterly insignificant.

A important difference between the sun/sunlight analogy and the Creator/creation relationship it illustrates. With the sun, we identify two distinct areas in whose context the “existence” of sunlight is considered: outside the sun, and within the sun. Outside the sun, sunlight exists; within the sun, it is non-existent. Regarding the Almighty, however, the existence of this “second perspective” is itself only a matter of perspective. In truth, there is no ”area” that is outside of G-d’s infinite reality; the ”vacuum” into which G-d emanates His light is only a vacuum of perception, real only from our mortal perspective. In other words, G-d did not create a reality outside of Himself, only the perception of a reality outside of Himself. So the ”light” of creation is, in truth, ”sunlight within the sun” – that is, non-existent light. To us, the world exists only because we perceive ourselves as being “outside of the sun” – a perceived vantage point from which ”sunlight” is perceived as an ”existence.”]

The Bible twice reiterates the exclusivity of God’s existence, twice in the same chapter proclaiming that “there is none else” other than He. For there are two paths by which man may come to appreciate the nature of his reality vis-a-vis the Divine: from the top down, and from the bottom up.

The revelation at Sinai was a brief “foretaste” of a future world — a world in which all masks and superimposed “perceptions” will fall away. A world in which “your master shall no longer shroud Himself; your eyes shall behold your Master”; a world in which “the world shall be filled with the knowledge of God as the waters cover the sea” (Isaiah 30:20 and 11:9). In the world of the Messiah, “G-d will take the sun out of its sheath” and obliterate the concealment that effects the perception of a reality outside of His.

Here again we are working this light metaphor

I hope by now you are getting the Idea

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This show us concerning


Ages before Einstein, and millenniums before the question even ever had reason to rise, there existed in our world the knowledge of the age of the universe. The similarities between the structures of the paradigm in which this knowledge was contained and our current model of such ideas in both detail and number, are truly astounding. This knowledge was recorded in the scriptural commentary books of the Talmud and the Kabbalah.

The Bible is literally the blueprint of the entire universe. All events and all of things are to be found in it. Upon accepting these principles, it is most obvious when flipping through the Bible, that there is much more that lies beneath the surface level. In addition to the Oral accompaniment which was given at Mount Sinai, from the very hand of G-d along with the written Bible, the Oral Law consists of much elaboration and commentary. The commentators were the mystic rabbis, who went about their annotation in a very structured and set manner, which some might even call scientific. This oral commentary they received from their teacher who in turn received the teaching from their teacher in unbroken succession going back to the father of all prophet Moses, who received the oral Torah from the mouth of God. Every letter is explained on an individual basis, and then explained again in terms of the word in which they are to be found. (Commentary on the very first letter of the entire Bible fills many volumes in and of itself!!) Every word is individually explained, and then explained in terms of the sentence, or overall context in which they are to be found. The numerical values of the letters help point out correlations, along with many other techniques.

Commentary on the Bible is thus not the interpretation that most conceive it to be. It provides insights which exist in and of themselves, but which the layman is unable to catch on to on his own, lacking the knowledge and information which the commentators received in the oral traditions. Having being made aware of these things, the laymen is then able to study the Bible on deeper levels with the aid of the commentary.

Perhaps the most important fact which must be made clear from the start, is that the Biblical year 5770 (in which we find ourselves today), corresponds to everything that occurred from the 6th day on. It was only after Adam was created on the 6th day that we begin the Biblical calendar. Thus as far as the universe itself is concerned, its age would be 5770 years + 6 days. Our calendar does not concern itself with these six days, as the ultimate purpose of Bible goes far beyond mere speculation.

The purpose of creation is a physical, and practical one, thus our perception of time should concern that time which concerns us, as human beings. Nevertheless, the first six days of creation obviously were of much importance in and of themselves. A distinguishment that is made between the Heaven and the Earth, is to be found in any literal translation, which acknowledges that the word Shamayim (most often understood to mean sky) refers to the spiritual worlds. The message that is being conveyed here, is that there is something essentially distinctive that separates the creation of the heavens, from the creation of the Earth.

The Midrash (Vayikra Rabba 29:1) also separates the two, in examining the last three things which were created – The entire universe and the laws of nature, the Nefesh (the soul of the animals, which we as humans posses as well) and then finally, at the very end of Day six, the Neshama (the human soul). In Deuteronomy 32:7, Moses ends his speech towards the Children of Israel by saying that if you want to see the fingerprint of G-d in the universe , “consider the days of old, the years of the many generations.” The Ramban, Nachmanides explains that this verse refers to two distinctive periods of time. “The days of old”, refers to the first six days of creation, whereas “the years of many generations” refers to everything that occurred succeeding Adam. It is evident then, that there is something different about the seventh day of creation, which separates it from the first six.

Rav Levi said in the name of Rav Chama ben Chanina that God created 3 objects on each of the days of creation.

The first day God created Heaven , Earth and Light.

On the 2nd day the firmament, Gehenom and the Angels.

On the 3rd day God created Trees Herbs and Gan Aden.

On the 4th day the sun moon and constellations.

On the 5th day Birds , fish and the Leviathon.

On the 6th day Adam Eve and moving creatures. Rav Pichas said on the 6th day 6 were created  Adam Eve, creeping creatures, cattle, wild animals and demons.

The light of the first day was completed on the 4th day with the objects that manifest light. The firmament clouds and ocean of the 2nd day was completed on the 5th day

A observation of Satinover concerning the Big Bang theory, recognizes time as a dimension. Being a dimension, time, or at least our perception of time, is thus relative to the system one finds oneself in, due to variants in gravity and velocity. A day on one planet may be equivalent to 10 years on another. The absolute time depends on where you gather data from. This is the essential idea behind the information that follows. Time during creation is recorded in terms of days. These days are made distinct, in the words “Vayehi Erev Vayehi Boker Yom…..”. This is most commonly translated as “And there was Evening and there was Morning, Day………”. Upon examining the words Erev (evening) and Boker (morning), however, their roots become manifest. The root of “Erev” means mixture or chaos. The root of “Boker”, on the other hand, refers to order, and discernment. Thus every day consisted of a process of moving from disorder to order.

The planets, the stars (including the sun) and the moon were not brought into existence until the fourth day, and thus the idea of a day being defined in terms of the Earth’s rotation, was non-existent. It was only in the seventh day of creation, that the Earth’s rotation coincided precisely with the cyclical appearances of the creation of Light (which unfortunately remain invisible to us), and we were thus able to measure days according to the rotation of the Earth (note that time is still being measured in terms of the light cycles, as they are the true definers of time). Prior to the seventh day, the Earth rotated at a relatively high pace. On the seventh day, however, G-d ceased to actively create, and thus the rotation of the Earth slowed down, until it coincided with the light cycles. Thus, 24 hour days which occurred prior to the seventh day, would be perceived by us to have been much longer. King David alludes to the distortion in our perception of time in Psalm 90, verse 4: “1000 years in Your (G-d?s) sight are like a day that passes, a watch in the night.”

In a similar manner by which cosmologists have measured the age of the universe, they have estimated that the general relationship between time near the beginning and time today, is a million. This means that if a pulse were to be sent at one point in time every second, it would arrive in one million seconds. Due to the expanding universe, after receiving the first pulse, the succeeding pulses would not arrive every second after that. As time goes by, the universe expands, and thus the time relationship between pulses would change. In viewing the six days of creation as this “pulse” which was being transmitted, we find, that the first day, (of whom’s hours numbered 24) would have been experienced by us to be 8 billion years. The second 24hr day, would be experienced by us as 4 billion years. The 3rd – 2 billion. The 4th – 1 billion. The 5th – ? billion. The 6th – 1/4 billion. 8+4+2+1+1/2+ 1/4 = 15 3/4 billion years!!!!!

This is in addition to the fact that the most precise and authoritative commentator on Genesis, Nechunya ben HaKanah wrote that the 42 lettered name of G-d had within it the answer to the age of the universe. His successor, Rabbi Yitzhak of Acco insisted that the 42 lettered name alluded to the 42,000 “Divine Years” which transpired between the initializing of creation and man. Drawing on the quote that has been quoted above from the Psalms, he concluded that a divine day is 1000 years in our world, and that thus, a “Divine Year”, is 365 1/4 x 1,000 =365,250 of our own years. Thus the time between the beginning of creation and the creation of man is: 42,000 x 365,250 = 15.3 billion years!!!!!!!!!! .

And G-d said, Let there be light; and there was light. And G-d saw the light, that it was good; and G-d divided the light from the darkness.

In Hebrew, the words for ”the light” are numerically equivalent to 613, the number of commandments in the Bible as taught by Moses.

Moses our teacher is numerical value =613= the number of commandments in the Bible =The Light

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”


this is obvious

now what is this light ?

On the first day of creation, while Existence remained

in a state of complete chaos, God began the process of

bringing order to that chaos by commanding into

existence the reality of light.

It is  with light we are meant to guide the world to Divine order and the messianic age

We are talking about Primordial light

The light God first created was not the one with which we are most familiar

on a daily basis. This is especially so since this light was

Hidden by the fourth day of creation. Indeed, it

was concealed from creation on the very day it was


God saw that the light was good, and God separated between

the light and the darkness. (Genesis 1:4)

GOD SEPARATED: He saw that the wicked were

unworthy of using it (the light); He therefore set it

apart for the righteous.

Unlike the light of the sun and the

moon, or artificial lighting with which we are familiar, all

of which is available to the righteous and the wicked


To appreciate the difference between the Original Light

of creation, often referred to as the “Ohr HaGanuz” — the

Hidden Light” — and the light that remains readily.

With the light that The Holy One, Blessed is He, created

on the first day, Adam looked and was able to see from

one end of the world until the other. He had amazing higher perception.

THIRTY-SIX hours the Light served Adam

The thirty-six hours were (are)

made up of the 12 hours in advance of Shabbath, and the

24 hours of Shabbath itself. At the end of Shabbath, Adam

HaRishon was forced to leave the Garden of Eden for

having eaten from the Tree of Knowledge of Good and

Evil. Adam was on a higher level than Metatro”n is now. At the time of creation the worlds were on the level that nowadays exists only on the Sabbath.

God revealed to Adam and Eve a book given to them in the Garden of Eden by the angel Raziel (angel of secrets ). This book contains sacred knowledge concerning the 72 Divine Namea that revealed the formation of 670 inscriptions of higher mysteries. In the middle of the book was a secret writing explaining 1,500 keys to the universe which were not revealed even to the holy angels. When Adam and Eve got this book, all the angels gathered around to hear it read. When the reading began, the angels exalted Adam and Eve as if they were God, whereupon the angel Hadarnia”l (do not pronounce) was sent to them  saying, “Adam and Eve, do not reveal the glory of your Master, for to you alone and not to the angels is the privilege given to know these things.” Adam and Eve form then on  kept it secret and learned for themselves mysteries not known even to the angels.

When Adam and Eve transgressed the commandment of the Master regarding the Tree of Knowledge, the book flew away from them. Adam was so distressed, he entered the river Gihon (one of the rivers of the Garden) up to his neck and stayed there so that his body became wrinkled and his face haggard. God thereupon made a sign to the archangel Raphael to return the book, which Adam studied for the rest of his life. He left it to his son Seth, and it went through the generations to Abraham. It is still hidden today, for those who know how to read it.


The Light, though hidden, remains accessible to

the righteous.

God made a separation in the illumination of the

Light, that it should not flow or give off light except for

the righteous, whose actions draw it down and make it

shine. However, the actions of the evil block it, leaving

them in darkness, and this itself was the hiding of the


It is the goal of every Spiritual person who wants to maximize his

life to discover this holy light and how to use it for its

divine purpose.

The Bible preceded the world and its physical limitations. The pristine light of the first day also belongs to this initial stage of creation, transcending all limitations of time and place. Unlike the elevated light of the first day, regular light is produced by the heavenly bodies that were created on the fourth day. Our awareness of the passing of time, of days and seasons and years, comes from the world’s movement and rotation. The sun and the stars, God announced, ”will be for signs and festivals, days and years” [Gen.1:14]. Our concept of time belongs to the limits of the created universe; it is the product of movement and change, a result of the world’s temporal nature.

This second type of light corresponds to a lower holiness that penetrates and fills the world. The higher, transcendent light ’surrounds all the worlds’ . while the lower, immanent light descends and ’penetrates all of the created worlds’

The holiness of the Sabbath is, set and eternal, independent of our actions. And yet, we are commanded to sanctify it – ”Remember the Sabbath day to make it holy” [Ex. 20:8]. How can we sanctify that which is already holy?

The essential holiness of the Sabbath is eternal, transcending time; but it has the power to sanctify time. By – ”Remembering the Sabbath day to make it holy” , we give the Sabbath an additional holiness – the lower, time-bound holiness. People are blessed with a additional soul level, on the Sabbath. The first nefesh (soul) is the regular soul of the rest of the week, the soul that rules over the body. This soul is bound by the framework of time, just as the body that it governs is temporal and impermanent. On the Sabbath, however, an additional neshamah (higher Divine soul level) is revealed – a soul that transcends time, the soul that is rooted in the highest spiritual realms.

The Bible’s revelation at Sinai came to repair the sin of eating from the Tree of Knowledge. ”I created the evil impulse and I created the Bible as a remedy for it” . The Bible reveals the transcendent light of the first day of Creation, the light of timeless holiness. Therefore the first letter of the Ten Commandments, the beginning of the Bible’s revelation, is a Hebrew letter Aleph – ”Anochi Hashem Elokecha,” ”I am the Eternal your God.” Like the Aleph, representing the number one (it being the first letter of the alph-bet), the Bible contains the infinite light of day one, the boundless light that God saved for the righteous.

God saw that the light was good, and he separated the light from the darkness.”

the light “ in Hebrew, the original language of the Bible has the numerical value of 613, which is the number of the commandments rooted in the Bible. They are 613 ways God has given us to reveal this ”hidden Light”

Stay away from the Darkness which has the end of suffering and death and choose life

work the light”

And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven. And there was evening and there was morning, the second day.”( 1:6-8)

God spends one-sixth of his entire creative effort (the second day) working on a solid firmament. This strange structure, which God calls heaven, is intended to separate the higher waters from the lower waters.

On one level we understand that on the second day of creation, G-d created the water condensation system. Called the ” firmament” Water turns into vapor, a gas, and rises into the sky, where it forms clouds, which eventually lead to rain. This is what waters everything on earth and sustains life on the planet. It’s very important, and that’s what GOD created on the second day.

On a deeper level The Ramban suggests that it is a deep mystery that is difficult for the average person to understand. He does also suggest, however, that the best way to understand what happened on the second day of creation is that G-d separated the physical world– what we can see and experience with our five senses– from the spiritual world– what is beyond our direct ability to comprehend. So the firmament, is actually the spiritual world that we can reach by studying the Bible and doing the commandments.

The Bible teaches that the Heavens and

the earth were created on the first day of

Creation. For the time being, we will put

aside what the Heavens are, what the earth

is, and what a day is in this context, but let

us focus on the fact that the Heavens and earth have been created as of day one.

Given that the Heavens and earth have

already been created, we should be

puzzled when we see statements on day

two which imply that G-d separates the

heavens from the earth on day two. As it

says “G-d said, ‘Let there be

a firmament between the waters” and then

goes on to say that this firmament

separates between “the waters above”

(ostensibly sky-bound water e.g. clouds)

and “the waters below” (e.g. oceans, lakes,

etc.). Why does the Bible seem to repeat

the creation of the firmament which divides

between Heaven and earth? It is created

once on day one, and then mentioned more

specifically on day two. Rashi quotes a Midrash

which explains the apparent repetition. The

firmament had been created on the first

day, but was somehow unstable. In the

Book of Job (26:11) the day-one firmament

is described as if the very pillars of Heaven

were weak. The Midrash explains that

when G-d says on day two, “let there be a

firmament”, this command was experienced

as a awesome roar. It was as if the

firmament became awestruck “like a person

who is shocked and stands still from the

roar of One who is threatening him.” It is as

if the Bible were describing three phases

to the creation of the firmament: its

creation, its experience of becoming

awestruck by the roar of the Almighty, and

its ultimate stabilization.

From another perspective :

The basic formula for photosynthesis is as follows:

6CO2 + 12H2O + sunlight <-> C6H12O6 + 6H2O + 6O2 Equation 1

The three input components of photosynthesis-light, water and carbon dioxide-correspond to the three basic components of Creation as highlighted in Kabbalah: light, water (, mayim), and the firmament (, rakia). The firmament is that element which separates G-dliness (or light) from the lower world (or water). The relationship between these three elements is figuratively depicted in the letter alef, the first letter of the Hebrew alphabet, which comprises an upper point (light), a lower point (water) and a diagonal line separating them (the firmament)

Hence it can be said that photosynthesis manages the interaction between Divine energy and the world. This is expressed both by the descent of carbon dioxide and oxygen atoms into carbohydrates (the source of sweetness in the world), as well as by the ascent of the oxygen atoms of water (the source of earthly pleasure, as taught by our sages: water propagates all manner of pleasure) as the oxygen gas released by the plant (enabling the Divine pleasure of the soul, the ’breath’ of G-d).

This connection between the upper and lower realms finds its most noticeable expression in what the Zohar refers to as ‘the union of the upper and lower waters’. According to the commentary Ashmoret Haboker on the Zohar, this union represents the unification of Torah knowledge (higher wisdom) and worldly knowledge (lower wisdom)- or the wisdom of the nations The hour that best reflects this coming together of the upper and lower realms is that of the third meal on Shabbat afternoon, whose messianic character makes it conducive for contemplating the significance of the plant (tzemach), the symbol of the Messiah.

The Zohar states that ”God looked into [the letters of] the Bible and created the universe.” The Divine act of Creation is referred to by the metaphor of speech.

The root אמר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Arizal:

light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

water— physical manifestation of seed , the energy after emanation

firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The firmament (רקיע), derives from the root רקע, “to stretch”, represents all states of positive tension- energy fields- in nature.

The third utterance is ”Let there be a firmament between the waters and let it separate between water and water”. It maps to the third sfira, which is Bina, Understanding. Bina is the type of understanding where ideas exist separately, can be scrutinized and comprehended. Bina is the level where division first exists. The very first division was the firmament, the rakia.

Our Rabbis teach in the name of Rabbi Hanina and Rabbi Pinchas and R’ Yaakov the son of Avin in the name of R’ Yishmael the son of Nachman – At the time the Holy One Blessed Be He said “Let there be a firmament between the waters” the middle drop congealed/froze and there was made the lower heavens and the upper heavens. (Breishit Rabba 4:7)

The separation between water and water became the separation of the upper heavens and the lower heavens. Certainly the Bible is telling us something of our physical reality, but even more about our spiritual reality. Heavens in Hebrew is shamayim, which it is taught means ”there is water”, ”fire and water”, ”loaded with water”, etc. (Breishit Rabbah 4:7). Water, that which makes our planet unique in the ability to support life.

According to the Talmud there are 7 “rekia” (skies), the two lowest skies seem to be physical, while the other five are completely spiritual belonging to a separate group. The lowest sky is called “Vilon” (curtain). It has nothing of its’ own. It only comes out during the day and gathers in at night as said in the Holy Zohar. Thus it seems that “Vilon” is the Earth’s atmosphere. It is thus proper to say that “it has nothing of its’ own”, it corresponds to the Sefirah of Malchut.  Kaballah says Malchut having nothing of its’ own. The next “Rakia” contains all the planets, stars and galaxies, and thus includes the rest of our physical universe. The last 2 “Rekia” relate to “Aravos” the 7th “Rekia” (Heaven- firmimanent). It is here that God willing we beseech Hashem when standing in the ”Amida” prayer !

At a physical level, water is made of one oxygen atom and two hydrogen atoms bound with strong ionic bonds. The atomic number of oxygen is 8, that of hydrogen is 1. The sum of the atomic numbers in one molecule of water is 10.

lets try understand what is being said

Plants are made on the third day before there was a sun to drive their photosynthetic processes (1:14-19). 1:11

This could not be talking about physical creation of plants, it refers to their root and and source in the upper spiritual worlds

this is confirmed by the latter verse

5. Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. (2:5)

Their creation on the third day was only in potential, only created was their spiritual source

This verse should be explained to mean that no tree was yet on the earth . As the creation of the world was not completed till the sixth day, when man was created.

No herb of the field had yet grown. And on the third day, where it is written:“Let the earth bring forth,” they [the plants] had not yet emerged, but they stood at the entrance of the ground, in a potential state until the sixth day.

And why? Because He had not caused it to rain, and the sun was not set in the sky. There was no man to work the soil, and no one recognized the benefit of rain, but when man came and understood that they were essential to the world, he prayed for them, and they fell, and the trees and the herbs sprouted.

This sequence of events points us to recognize the spiritual root of all things.

The Bible also wants to emphasize that the sun is not in the center of or maybe even the origin of our “solar” system.

There is a Higher spiritual source-the God

We can see from this that things such as even plants at their spiritual root they were not ordained in the basis of the obvious matters of this world, but rather they are high, distant, and wonderful indeed.

Were the Torah (Bible) mere law, were the Torah given only to direct the people which path to follow, its laws and details would not be ordained on the basis of such fine and lofty distinctions, which can be sensed only after extraordinary and exhausting effort” . . . therefore, those who come to understand the Torah purely through human analysis, . . . will certainly err.

For the thoughts of humanity are not the thoughts of God . . .

All subjects found in this world begin in the upper worlds, and their true existence is there, and they themselves descend via myriads of worlds until they reach our world with its feeble existence .. .

Just as there is nothing physical that does not have a root in the spiritual, so too there is nothing in the higher realms that does not descend to our lowest world . . . we can deduce that all the comprehension we have of the straightforward things of our world, can also enable us to comprehend the highest spiritual matters in their own terms, for in fact they are all one.

The Holy Torah is the spirit and root of Creation, and the world was created in accordance with it – “the Holy One Blessed Be He looked into the Torah and created the universe”.

Therefore all things found in creation are at their proper core and root in accord with the categories of the Holy Torah . . .

By knowing the spiritual nature of the source of our evolving worlds and physical creation one can be a partner with God in the work of creation.

G-d created many different spiritual concepts, forces and entities with which to create and direct the universe. Spiritual concepts can consist of such opposites as good and evil, or justice and mercy; as well as the basic concepts of giving and receiving, which are the spiritual roots of masculinity and femininity. There are also countless angels and spiritual potentials, all interacting to bring about the processes through which the universe is directed and guided.

The Bible in its beginning is teaching us concerning the Spiritual source of all things

In Genesis its written :

I have given you every herb … and every tree … for meat.” 1:29

This is a mistranslation , in no way is the word here meat in the original Hebrew the word is “achla” which means food.

From this we see if you want to study a book as important as the Bible you should study it in its original language.

The Bible in the sacred language Hebrew does not use obscure language, but describes most things in words clearly indicating their meaning. Therefore it is necessary at all times to delve into the literal meaning of words to achieve complete understanding of what is actually meant. This can only be done fully by learning the “original text”.

Haim Nachman Bialik said ”Reading the Bible in translation is like kissing your new bride through a veil”

One needs the ability to understand the original author’s words, rather than through the translator’s opinion of the author’s words.

Hebrew is called the holy tongue? The Rambam explains that Hebrew lacks words for genital organs, for the reproductive act, for urine, and for excrement. When Hebrew needs to describe these things, it borrows terms with other meanings or employs allusions. This linguistic limitation makes the language sanctified. Hebrew is the original language of Torah, the language in which God communicates with his prophets and his people, and the language God used to create the world.

It is said that the Hebrew language came directly from God. It contains secrets that were preserved by the initiated. They contain the precise plan of the principles of creation. Each letter (or auth) is a crystallization of one of the aspects of manifestation of the divine word. Each letter is thus connected to the creative forces in the universe. The twenty-two letters of the Hebrew alphabet are the building blocks of creation. According to the Bible, G-d created the world with Ten Utterances (or sentences) such as ”Let there be Light.” Immediately, there was light. And the Bible describes each of the Ten Utterances and the things that were created as a result. What is interesting is that these utterances were not just said once and erased, but stand for all time, forming the objects they created. The world is formed out of combinations of letters; these combinations are created from the letters of the words G-d spoke when he made the world. If a letter were to be rearranged or damaged, that object would cease to exist. Therefore, spiritually, the continued existence of these letters is essential for the functioning of the world.

Every letter in the Hebrew alphabet has a design, a number and a meaning. You might have heard of the term ”gematria.” Since every Hebrew letter has a number, words have ”totals,” and these numbers have special significance. Two words may be linked in their significance and meaning not just because of etymology or the fact that they are related in their sounds, but also because they are related in their numerical value.

Words and letters have a certain kind of power that goes beyond our capacity to imagine.

The Hebrew Bible is arranged similarly to a hologram. The Torah has recorded with in it a vast “world” of information “imbedded” within and waiting to be later reconstructed, some what like being unfolded. It is like a “zip” (compressed) file. The first letter contains the whole. The first word expands from the first letter, the first sentence from the first word, etc. It’s very much like what our scientists do, We include information with messages sent to outer space that explains how to decode the entire message-that’s also how compression programs work on computers. The Torah to perceive requires information retrieval, and process information processing. As all is concealed with in it most only look upon its surfice. The ancient Hebrew alphabet is far more than a tool for everyday communication or the transmission of sacred texts; the letter forms themselves have intrinsic geometric and mathematical properties that point us to a profound knowledge of life and nature. They hold within them the secrets of human consciousness. The letters of the Hebrew Alphabet, as the manifestations of God’s speech. They are the energetic and vibrational building blocks of creation. They are analogous to physical elements. Just as, for example, an atom of oxygen gas unites with two atoms of hydrogen gas to form a molecule of water, so does one letter combine with another to create new entities. Hebrew words and letters are the constituent spiritual elements of all existence.

The Hebrew Alphabet is like the periodic table of elements.

The written Torah. It has in it only the crowns of letters and letters. It has none of the vowels written in it. Thus the words of the “Torah” (Bible) have many possible meanings. This does not mean that there is not a known simple meaning which Moses was taught by God at Sinai, but it lets us know there are other “secret” meanings to it’s words. The letters are the 288 sparks of the vessels that shattered. In creating the world God joined letters and sparks together. By the shattering of the vessels sparks fell below. Through reading of the Torah with the ”tamim” (musical notes) and ”nikudot” (vowels) which are into the vessels. This purifies the vessels and the sparks. Raise the letters that are fallen by the “tamim” (notes) , “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter “Alp” the Hebrew “A”, which is called sweetened.

By this the vessels are fixed ,from their shattered state. V”H of YHV”H is the source of the letters, it is the letters. By holy speech one makes permutations of these letters and sparks, thereby making peace between them and raising them up to the place from which they have fallen and their fixing reassembles them above to be conduits of light for us here below. Giving the world a higher and better level of Divine supervision, nullifying judgments..

The nature of the letters of the Torah is revealed by the fact that when the letters flew off the Tablets Moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was because after the letters had departed from the Tablets they were with out “ruach” (Spirit) so grew heavy and fell.1 In the Torah scroll itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters.

Another mystery in Parsha Barashit is the long lifespans of the first men. The Oar ha chyim explains that the first generations had very large souls, each including many souls within them that would later incarnate separately as single individual souls. Therefore they required more time to do all the needed corrections. When these souls did not use this time to make “tikun” (correction) their souls were dominished fragmenting each of them in to many individual people, incarnations. These incarnations require less time to do what must be done,  so lifespans were shortened.

Its taught in Gemorah everyone is taught the Torah in the womb and it is forgotten at birth. We forget the Torah at birth  by an angel striking us on the mouth. This is why if someone learns Torah it will seem ‘very near’ to them. By speaking the Torah using the same mouth that was made to forget the Torah this brings back the memory !

Thoughts of the Season
August 27, 2016, 8:47 am
Filed under: Ellul

Imagine going to the gulf course and not knowing what to do. Feeling completely lost. Wandering aimlessly not knowing where to go. Having no idea what is going on. For most people this is what befalls them when they leave this world, as they have made no preparation. They don’t know what are the “rules of the game”. They have no intent on where they want to go.

Preparation is required for this you were born, and this world was created.

.  In Pirkei Avot, Rabbi Yaakov teaches:

This world is like a corridor, to the world to come.”  (Avot 4: 21.)

You are in this world  to “KNOW” God, and prepare for the next.

Here we stand after the deep solemn days of contemplation and

repentance of the 17th of Tamuz and the 9th of  Av. The time both Temples were destroyed. These days had the power to reach a certain part of the heart, I hope you utilized their power well.

Now with a period of rejoicing yet approaching of Rosh Hashanah Yom Kippor and climaxing with Succot. To prepare us further for these times we have Ellul. Elul is a time of introspection, repentance, reconciliation, and heightened  spirituality a time to prepare to be judged  and sentenced by God with what will be in the coming year, for you and the whole world. Elul is a time for personal growth.  By  “Teshuva” (repentance)  they may take their Holy garment back. Just as we go from days of solitude to rejoicing at times. so is this pattern essential to learning.

This process of solemn preparation is Necessary to prepare one for reception of Holiness of the Torah in rejoicing. As we see that a cup must be clean for water to be poured into it and remain clean. Or as skin is cleaned  with alcohol before a injection is given. One must prepare as vessel for Kidusha (Holiness).  One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify  themselves  in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot (commandments).

One must prepare themselves for the coming Holiness. For this we go from the solemn days of the 17th of Tamuz, 9th of Av and the days of Ellul. Rabbi Nachman of Bresslove  teaches that the Woman (Shechinah) comes  becouse of the aspect of Ellul. This is the ”kavana” (intent) of Ellul. רצון (will) is made in Ellul. From Ellul comes tikun of ”blemishing the Covenant-Brit”. Ellul is a time where one’s “cavana ” (intention)  is “running and returning”. This refers to our running into Holiness, filling our days of Ellul with activities that will bring us higher in Holiness. But not only do we “run” to the God but in the month which precedes the Jewish New Year, Rosh Hashanah is the  month called “Elul”, it is said concerning this time called “Ellul” that “the time the king is in the field.” At this time God, the King of Kings is accessible by all who go out into the fields of Holiness to find Him. “Ellul” is a acrostic (meaning that the first letters of the words of a verse spell it out ). The first  letters of the words “Ani Ledodi V’Dodi Li” – ”I am to my beloved and my beloved is to me,” a quote from the Song of Love, or Shir HaShirim, by King Solomon in Hebrew spell our “Ellul”. As the verse  alludes to Elul is a time of love.

Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covenant. By this way there is received 72 names. This is a secret, these names each has a unique power, but the place to explain the work of these names is not here. During Elul the time of “running and returning” a relationship between you and these Divine names can be established.

Moshe spent 40 days on Har Seni from Rosh Chodesh Ellul  until Yom kippor. This is when he recieved the 2nd tablets. Ellul is the time for the”makiff” (surrounding lights of your soul-Aura) can become ”penimi” (internalized), creating a new beautiful garment called ”Chashmal” (this is the Divine energy by which the prophets would prophesise and it is the garment of your soul)

From “teshuva” (Repentance-coming close to God) in “Ellul”

there can be given to you the “Atz Chyim” (Tree of Life),


August 27, 2016, 7:19 am
Filed under: Angels, Divine names, Shavuot

The Ramchal teaches that the God is called by a variety of names that correspond to the Supernal Influences that emanate from Him in this world and thus control it. Divine Names are “Supernal Influences”. These “Supernal Influences” are various Transcendent Forces in the Heavens that serve as sublime and ethereal counterparts to everything in the physical and spiritual creation. The God has many Names as no one name could capture G-d’sessence, The God is thus called by certain names which draw these Forces which are “awoken” when called upon by the appropriate name and change things in creation. The Ramcha”l teaches that “the mention of His holy names have the ability to bring about all sorts of wonders in the world”.

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Building the Markava

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Divine Names

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 the Sifre tEACHES THAT  “nedarim” ( vows  )are like one who swears on the life of the king, and “shevuot”  (oaths) are like one who swears on the king himself, as is hinted at in the verse, “By the life of God and the life of your soul, etc.” (II Kings 4,30).

R. Eleazar said, “When Moses entered the cloud on Mount Sinai he was met by the great angel, Kamae”l (do not pronounce  the angel names) , who is in charge of twelve thousand other angels. Kamae”l ran to attach himself to Moses to thereby overpower him. Moses opened his mouth, and spoke the twelve signs, names of God, that were taught and imprinted in Moses by the Holy One at the Burning Bush. Causing the angel to move away from him a distance of twelve thousand parasangs.”

Moses continued walking in the cloud and his eyes glowed like embers of fire. Then another angel, more eminent than the first, whose name was Hadranae”l . This angel is set above all other angels and celestial beings by a distance of 1,060 myriads of parasangs ( millions of miles). Its voice penetrates two hundred thousand firmaments which are surrounded by a white fire.

On seeing this angel, Moses was so awed, he could not speak any of the names of God, and he ran to throw himself from the cloud. But, the Holy One said to him, “Moses, you talked about things with me at the burning bush where you gained knowledge of the secret holy names, and you were not afraid. Now are you afraid of something that I rule?” Moses was strengthened by the voice of the Holy One. He opened his mouth, and spoke the seventy-two letter supreme name of God.

When Hadranae”l heard the holy name spoken by Moses, he came close and said to him, “Praised be the distinguished Moses.” It became apparent to Hadranae”l what the other angels did not see. So he joined with Moses and they went together until they met an angel whose name is Sandalpho”n. Sandalpho”n is removed from all other angels by a distance of five hundred years. This angel stands behind the curtain of its master and weaves a crown from the of prayers of Yisrael. At a certain time, this crown rises of its own accord and goes past the Throne of Glory to settle in its place, at which time all of the heavenly hosts tremble and say, “Blessed is the glory of God in Its place.”

Hadranae”l said to Moses, “Moses, I cannot go with you for fear that I may be burned in the harsh fire of Sandalpho”n.” A great trembling came to Moses at this time. He ran past Sandalpho”n and across the river “Dinar”, the stream of fire that purifies angels, who dip into it each morning and rise anew. The stream is beneath the Throne of Glory and is produced by the perspiration of the holy Chayot (angels) who sweat out of fear of God. At this point Moses met the angel Gallizu”r, who is also called Raziel. This angel also dwells behind the curtain, and sees and hears everything.

Now Moses came to the Sarafim (Angels) , who surround the Throne and are the mightiest of angels. But God told Moses to hold on tightly to the Throne so that no harm would come to him. Thus, the Holy One brought Moses close and taught him Torah for forty days.

From this we learn that Moses had the capability of transcending even the most imposing angel, Sandalpho”n, to sit and be instructed directly by God. Sandalpho”n is considered the “partner” of Metatro”n, who is the chief of all angels. Metatro”n is associated with Chanoch, and Sandalpho”n with Elijah. Both Enoch and Elijah are included among the few mortals who never died.