The ability of the Biblical Prophets to prophesize did not come from no where. They learned, trained and worked to be blessed by the God to be able to manifest these abilities. The Rabbis of the Sanhedrin through out the centuries, would Teach the techniques Hinted at in the Sefer Yetzirah. They called it “Schools of Prophecy”. Most people do not realize that it is necessary to learn to be a Prophet. Once one learns the technique, then and only then, will The God choose those who he wants to be Prophets to the generation. These same techniques allow people to Experience/Know The God in a way that is not available through other techniques. Prophesy at this moment is not available but from these same techniques one is able to come upon various levels of “Ruach HaKodesh”. The Holy Spirit.
From the book Marachot Eloheme we learn that the main intent in GOD’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh (Spirit of Holiness) dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that GOD hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden because of the serpent. This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the tree of life, also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). GOD is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden (Garden of Eden). GOD placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym (Tree of life).1 Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Genesis 3:22-24). The way is derech eretz (proper conduct).2
The level of Torah call “Torat Atzilut,” (World of Emination) or “Torat Moshiach,” (Torah of Messiah) is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is called Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed (kindness)-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot (forces of severity and restriction) are associated. With this level of Torah there is no guarantee that one will automatically be elevated. Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.3 In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of righteousness in his heart. Then he can call to The God. They call and see the Glory of GOD (the name of God) and they understand the סוד (secret), because there is nothing but GOD. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. GOD does miracles and wonders. The fool does not understand this.4
It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot) to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of יהו”ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem (Holy men) become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama (Animal Emotional and intellectual soul)of men. Its even possible to reach to the soul of Moshe.5 One who speaks Torah in the name of a sadeek (Holy man) his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.6 The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is GOD.7 In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.8 Rabbi Nachman of Breslov teaches that through faith one achieves intellect.9 Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat . Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is life of the worlds which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. 10 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).11
The main intent in every revelation of GOD and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof (Divine Infinate), this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah (Spiritual worlds) are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi (internal aspect) of Dat (Dat) is from the central pillar by מ”ה. From it goes out Nashamot (Souls) with the light of the Torah.
2Tanna d’Bei Eliyahu
3Sha’arei Leshem, p. 454
4Beor Esser Sefirot
5Share Ramchal p.253,Lecutey Maharan p.76
6Tikunim Chadashim-Ramcha’l p.171
7Shomer Emunim p.23
8Machashif halavon yaakov abuchizera p.228
10Aor Yakar Vol 2 Noach p.90,168,30,37,54,Safer Leshem
11Shomer Emunim p.69
This is from the Book
“The Owner’s Manual to the Soul
Read more and see other books
The tension between physical matter and “Nashama” (Soul) is deep and difficult. Yet the souls cannot be defeated. Even if the material forces are relentless. This is because the essence of our beings, our “Nashamot” cannot be damaged. It just becomes covered, hidden from us. By our errors and lacking in our divine service. . The beginning of all “tikun” (fixing) , reconstruction and healing is awareness of the problem. the essence of our beings, our “Nashamot” cannot be damaged. It just becomes covered, hidden from us. By our errors and lacking in our divine service.
ALSO——WHO OR WHAT IS ELIYAHU (ELIJAH) THE PROPHET ?
In the book of “Melachim” (Kings) Eliyahu (Elijah), the prophet appears without any introduction, nothing is said about who this man is. Historically he is viewed as a mystical figure at times appearing to people throughout the generations. He appears in various situations and helps the Jewish people. At the time of the Northern Kingdom. when people were worshiping idols and committing other transgressions. Eliyahu gathered the people on Mount Carmel and publicly demonstrated God’s power. The people were tremendously impressed and at Eliyahu’s command they killed the idolatrous priests of Baal. Eliyahu never died but ascended to heaven alive. . We are promised by the prophet Malachi that Eliyahu will announce the coming of Moshiach.. And we will wait for his every day. Who is the Biblical prophet Elijah’s parents?The Bible doesn’t really say. Is that not strange ? READ MORE
THE GOD’S SUGGESTED READING in the torah for this week Parsha MISHPOTIM
Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i
Parsha Mishpotim begins “and these are the judgments that you shall set before them”.
R. Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better “upstairs”.
Each individual receives the appropriate gilgul (incarnation) in accordance to the sins that they have performed. Those who enjoyed sin just a little died an easier death; quickly [and without suffering]. Those who had greatly enjoyed sin and had blemished greatly, this type of person would suffer through days of famine and want, and would live to see his children murdered before his eyes (G-d forbid).
The Degel Machaneh Ephraim teaches us that at times one person takes another to court, and he knows that he is in the right. However, the case in Torah law judges him guilty rather than innocent. This has happened becouse he is liable to the other person from a previous reincarnation.He who takes money dishonestly will also pay for it in the future in this incarnation or another. Thus there are so many laws of money and damages.
All aspects of all souls were included in Adam. Adam’s body was made up of 248 organs and 365 sinews. Each organ and sinew is a Primary Source of souls. Adam was the father of all. Adam included all souls within himself. Afterward, all were included within the three Patriarchs: Avraham, Yitzhak, and Yaakov. After this, all were included within the twelve sons of Yaakov, who fathered the twelve tribes. After this, all were included within the seventy souls who went down to the land of Egypt with Yaakov. After this the seventy subdivided into 600,000 main Sparks. Each a complete Partzuf, containing 248 organs and 365 sinews. This further subdivided into 600,000 Secondary Sparks.
Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). Thought it is always correct to say that the right precedes the left in importance and stature, here it is different. For the manifestation of Kayin and Hevel were as a result of the sin of Adam. Kayin is still the first born, and as such the more important. Those souls of the Kayin source have included some of the greatest of the Prophets and Sages, among them King Hezekiah, Rabbi Akiba, and the author, HaRav Haim Vital. Great souls from the source of Hebel included Moshe Rabbeynu himself, but Moshe includes both sides.
this is a very long torah
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The ” Cohen Gadol ” (High Priest) entered into the ” Kodesh Hakodashim ” ( Holy of Holies) he would pronounce The explicit Divine Name using all the aspects of his voice. It is through the power of his voice that this complete Divine unification is achieved. If the Cohen Gadol only thought of the Name, he did not have the same result . So too when saying “Thilim” (Psalms) prayers or learning Torah. One has to pronounce the sounds of the letters that form the words . The “Chida” , one of the students of Rav Shalom Sharabi , the Rashas”h, writes in his commentary on the “Thilim” that if one reads “Thilim” and does not pronounce it out loud , he makes no “tikun” (fixing) in the worlds at all. This seems to be a big error in this generation, those who pray moving their lips not saying a word. Such prayer is not meant to be said in silence like the “Amida” (The standing prayer given to us by the Prophets)
From Safer Yerzera ( the Book of Creation) the Book of creation we learn that all the Holy letters of creation (Hebrew) draw their Energy and are pronounced by the 5 organs of speech. The lips the palate, tounge, throat and teeth. It is interesting that according to secular knowledge there are 5 dimensions of VOICE.
VOLUME, ARTICULATION, PITCH, EMPHASIS AND RATE.
Filed under: letters, NIKUDOT, Tagin, Torah, VOWELS | Tags: “crowns”, Bible, Divine supervision, Hebrew Letters, Sefer ha-Tagin
UPDATED January 29TH 2017
“I have given you every herb … and every tree … for meat.” 1:29
This is a mistranslated , in no way is the word here meat in the original Hebrew the word is “achla” which means food.
A similar lesson we can learn from the verse “Sarah lived to the age of 127”. The Hebrew text says “the life of Sarah was one hundred years and twenty and seven years.” The words of the God are very exacting, and specific. There are reasons for this strange choice of language. But one would not even notice this from the English translation..
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”. The letters are vessels of Divine Light each represents a specific aspect that works a specific function. It is in the exact order and combinations of these
letters of Divine Light; that they convey the Divine Will according
to The God’s will. All these holy letters in our Holy Torah bring what is, was and will be into existence physically and spiritually. the four letters of The Divine name יהו”ה manifest this Name in the rest of the letters empowering them. יהו”ה empowers all the letters of our prayers.
The letters are male and female, the vowel points are also male and female. However the letters compared to the vowel points are like a body to the Ruach (soul). Concerning “Nikudot”, יהו”ה Sometimes יהו”ה is with “nikud” (vowels) “Shivah”, “Cholem”, “Kamatz”. The “Shivah” is judgement, “Kamatz” is mercy. The vowels “Shivah”, “Cholem”, “Kamatz” it hints to “Because he חשק(desires) me I will save him” (Psalms 91:14), “Only in the forefathers does God חשק desires” (Deut. 10:15). The “tamim” cantalation notes are from the Keter. The “tamim” cantalation notes are weapons of war. “Dagesh” are like the muzzle and bridle of the letters. Through them the “Chayot” “run and return”, they run through the “Dagesh” (hard sound), and return through the “Rafah” (soft Sound).
Decorative “crowns” which are sometimes placed on the letters of the Hebrew alphabet. The “tag” (crown) is regularly composed of three flourishes or strokes, each of which resembles a small “zayin” and is called “ziyyun” ( = “armor,” i.e., “dagger”). The seven letters צ, ג, ו, נ, ט ע, ש have the crowns on the points of the upper horizontal bars. The flourishes are placed on the tops of the letters, and they are found only in the Scroll of the Law, not in the printed copies of the Torah. The tagin are a part of the Masorah. According to tradition, there existed a manual, known as “Sefer ha-Tagin,” of the tagin as they appeared on the twelve stones that Joshua set up in the Jordan, and later erected in Gilgal (Josh. iv. 9, 20). On these stones were inscribed the books of Moshe, with the tagin in the required letters (Nachmanides on Deut. xxvii. 8). The baraita of “Sefer ha-Tagin” thus relates its history: “It was found by the high priest Eli, who delivered it to the prophet Samuel, from whom it passed to Palti the son of Laish, to Ahithophel, to the prophet Ahijah the Shilonite, to Elijah, to Elisha, to Jehoiada the priest, and to the Prophets, who buried it under the threshold of the Temple. It was removed to Babylon in the time of King Jehoiachin by the prophet Ezekiel. Ezra brought it back to Jerusalem in the time of Cyrus. Then it came into the possession of Menahem, and from him was handed down to R. Nechunya ben ha-Hanah, through whom it went to R. Eleazar ben ‘Arak, R. Joshua, R. Akiba, R. Judah, R. Miyasha (), R. Nahum ha-Lablar, and Rab.”
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 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 with 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. To perceive the Torah requires information retrieval, and 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 “tagim” (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. 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
The vowel Kametz is a firmament a line and a point, this is the letters י and ו, it is a gathering of all the other vowel points, which is the gematria sixteen, the sixteen faces of the Chayot. Therefore it is a gathering of all the other vowel points. Kametz is a big movement. Because it is the beginning of all the vowel points of the sefirot. Even though all the holy names make a chair to the other. Like a son needs to work for his father and mother to make himself to them like a servant, a helper, a chair, and a pedestal under them. So too, the sefirot one to the other. Therefore there is a vowel point which is a king, and there is a vowel point which is a servant to it. Like the Shvah is a servant to the Kametz. The secret of the Kametz קָמֵץ is fourteen plus the three points (30) and the line (6) equal fifty
Petach is forty two, the gematria of Petach is twenty, and a point and two lines equal ווי 22, which is forty two.
The secret of the vowel point of צרי is forty two plus the three letters equals forty five which is the gematria אדם man (45). Through the vowel צרי The world was created.
The vowel “Shvah” is the secret of (42) מ”ב , as 42, plus the three letters of “Shvah” equals 45.
”Nikud Segol” סֶגול equals 18 .
The vowel Cholem חֹלֵם without spelling it with the ו equals the gematria י–ה plus the three points equals forty five which is the Shem Hamoforesh מ”ה , and with the three letters and the kollel it equals forty nine which is the gematria of the forty nine letters of “Shema Yisroel…” (Deut. 6:4), and “Baruch Shem…”. As the Rabbis of the Mishnah have said (Rosh Hashanah 21B) “the fifty gates of Binah were created in the world and were given to Moshe except one” as it says, “And missing a little bit from אלהי”ם (Psalms 8:6). And below of the angels these are the forty nine faces of purity from the angel מטטרו“ן who is the חלם of the angels.
“Nikud Chirek” חִרֵק plus the “gematria” of its letters equals 41 . “Chirek” is the gematria וה =11 and it has three dots י‘ י‘ י‘ which is thirty, together they equal forty-one.
“Nikud Shuruk” שֻרֵק equals the letter ו, and the five points (50), fifty six, plus the three letters and the kollel equals sixty “סוד the secret of Hashem is for the ones who fear him” . And in it is “sing to Yaackov in happiness” (Jer. 31:6). רנו ליעקב שמחה an acronym for shurek שרק. The Vowel Shuruk (שורק), is the “tzadik” the foundation of the world, in it is the secret of the second Shurek with the addition of the ו‘ equals forty two.
All the vowel points come forth from the upper Chochmah, until the Malchut. And the “tammim” (musical cantelation notes) are from Keter to Malchut.
Filed under: Angels, Divine names, fire, letters, PARDES, Spiritual combat, spiritual Gates, Spiritual Worlds, spirituality, Tikunim, UPSIDE DOWN NUNS | Tags: ACHAR, KABALLAH, PaRDeS, Rabbi Akiva
UPDATED january 25 2017
Entering The Pardes
To enter into the PARDES, is to contemplate the deepest inner secrets of the four worlds and to ascend from every external level to th level above it.
Rebi Akiva said, “When you arrive at the Stones of Pure Marble don’t say, ‘Water, water,” because it says, “He who speaks falsehood will not be established before My eyes”
Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones”
Ben Zoma gazed and went mad; to him the following verse may be applied: “ Have you found honey ? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it”
Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered
in peace and departed in peace. (Chagigah 14b)
Entered Pardes refers to by way of a Divine Name. They didn’t actually go up, but it appeared to them as if they ascended. (Tosfos, Chagigah14b)
In other words, these rabbis did not physically ascend. Rather, they meditated on a specific Name of God for this very purpose and ascended levels of reality and consciousness. These levels are called “Pardes”
The Arizal explained:
There are four levels of Torah revelation and their “Rosh ha Tevot” (first letters) spell “Pardes,” being Pashat, Remez, Drush, Sod or in English
Simple, alluded, must learn out, and Secret.
Four Sages, Rabbi Akiva, Ben Zoma, Ben Azi and Elisha Ben Avuyah entered “Pardes” The orchard it seems the word paradise comes from Pardes – or the Garden of Eden. Rashi explains that they ascended to heaven by working Divine Names. Rabbi Akiva said to them prior to their ascension “When you come to the place of pure marble stones, do not say, ‘Water! Water!’ for it is said, ‘He who speaks untruths shall not stand before My eyes’ (Psalms 101:7). Elisha Ben Avuyah later called “Achar” sees the angel Matto”t sitting and writing and “Achar” becomes confused as he thinks that only God can be sitting in Heaven and all others must stand. “Achar”could not reconcile what he saw, and became a heretic. “Achar” thought maybe there is 2 equal forces above. Metatron then came forth and punished “Achar” with sixty fiery lashes Permission was then given to him to strike out the merits of Aher. Chanoch and Eliyahu became angels. Chanoch became Matto”t. The sages say “Achar mutilated the sprouts”. Ben Azzai gazed at the Divine Presence and died he was not properly prepared, did not have the spiritual vessel for the light. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed, he lost his sanity . Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up” (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace.
Despite the apostasy of Achar Rabbi Meir continues to learn with “Achar”. The sages of ask how Rabbi Meir could continue learning from such a man. Rabbi Meir said he knew how to separate the chaff and the wheat , he would throw out what was incorrect.
From the side of the “Orlah” four entered into the “Pardes” (the orchard), three ate from these “klippot” and died, the fourth one ate the fruit and threw away the “klippah” (shell) and lived. Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and threw away the peel. Just like these “klippot”. There are questions (klippa) that surround “Halachah” (Torah law) which is the brain within, there is no one who can eat the bread of the Torah, until he throws away the questions from the “Halachot”. Therefore it says, “She is tree of life to those who hold her ” (Prov. 3:18)There is “Halachah” that all it’s questions are like the tree itself, it’s bark, trunk, branches, leaves, and it’s fruit, all of them are equal when eating, about this it says, “Nard and Carkum” (Song. 4:14). Therefore not all questions are equal. (Zohar Tikunim)
It says about a certain “Keter”, “the stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34),This stone is a “segulah” (miraculous power) for kings. it is the conversation (singing) of the ministering angels. The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings. Knowledge of the sun and the moon in their times, the time and moment for everything. All the “Tamim” (cantelation notes), and vowel points, and the letters are included in it. Voice, speech, and thought it includes. It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship. It is the Tagim (crown on letters). It is the tip of each and every letter, it’s length is a ו. From above to below, and from below to above. It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20). The secret of the matter, this is the Malchut which is בכל (in everything) About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.” (Zohar Tikunim)
Rabbi Meir was a scribe, as were Moshe and Chanoch. From the notes of Rabbi Meir on the teachings of Rabbi Akiva that were transmitted to Rebbi Yuhuda ha Nassi we now have the standard text of the Mishna. Rabbi Meir learned under Rabbi Akiva and later came to learn from Rabbi Yishmael the Cohen Gadol (High priest).
Rabbi Meir had two teachers: one was Elisha ben Avuya. The other was Rabbi Akiva. Elisha ben Avuya became a paid informant of the Romans.
More concerning “pardes”
At Mount Sinia God gave the Torah to Yisrael on all 4 Levels of “Pardes” ,, 4 levels of consciousness, of each of the 4 worlds. So that man could be a master of the physical reality in which he has been place in and assert his own influence on its destiny. He was show to accomplish this by concentrated thought and intention one creates and projects into the greater collective consciousness shared by all humanity and this it is included in a wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details. The mechanics to work this is a power of the soul and its tools which are taught in the traditions of Torah and Kaballah specifically.
Thus we are able to connect to the thoughts of other souls, Divine thought or “Ruach HaKodesh” (the Holy Spirit), Angels, Spirits, from this and other worlds and other places in space and time. Now this all sounds very bizarre and far out given the influence of modern thought that denies the existence pretty much the existence of anything that “usually” is not seen or cannot be measured. Yet the Bible is full of such experiences. When one opens oneself up to “ the greater collective consciousness shared by all humanity and the wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details” one must be careful as Angel and other deities are not necessarily created to be everyone’s “friend”, and not all entities are benevolent. For this reason one needs to establish a field of “makiffim” (surrounding lights) which is like a garment to protect one’s self. This is established by fulfilling what the God ask of us in His Torah and the words of the sages concerning Proper conduct and one must pay special attention to the teachings of the “Mikubalim” (Kaballists) and their teaching concerning Divine Names.
To interact with these different realms that are beyond the conscious awareness of most humans requires observances of Torah law to start with and then to commence in the work one needs to know the ways and means as tough in the ancient traditions of Kabballah, these are very precise and exacting in great detail. These are the “keys”. Even if one has good intentions but does not do the right things, in the right way at the right time, at best nothing will happen at worst, sometimes it would have been better it they did not start “Messing around” with this.
After what takes considerable time and effort for most people unless they were a master of this work in a previous life are able to connect with that point of being within themselves now. Then they will be able to tap into greater vision so to reach and interact with higher realms of collective consciousness with ever greater insight and Divine awareness and access.
Yet because most people understand Modernity to say that all this does not exist most people are unwilling even to explore these things, and are even uninterested in this discussion. But it was for this very knowledge and work ultimately that the God instructed Yisreal when he gave them the Torah which teaches concerning the “Pardes” (Orchard of Divine delight) and the work of the “Markava” (Divine Chariot) giving man the ability to build the world accordingly to “will”, and not leaving the construction of reality as a matter of chance dependant on the stars and constellations. It is by these means on can take a creative and active part in the building and fixing of the world. It is for this purpose God gave the Torah to Yisrael.
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Here is SOME OF MY NOTES FROM SAFER pALIYAH OF rABBI NACHUNYAH BEN HAKANAH . HE TAUGHT RABBI AKIVA AND HE TAUGHT RABBI SHIMON BAR YOCHI WHO WROTE THE ZOHAR THIS GOES WAY BACK , THESE TEACHING HAVE NEVER BEEN IN ENGLISH BEFORE, THEY CONTAIN MANY SECRETS IN THEIR WORDS
here is more:
Filed under: amen, Divine names, ibor, Ibor year, Kaddish, Leap year, meditation, parzufim, prayer, Shabot, Smittah, yichudim, zivug | Tags: DIVINE NAMES, Meditation, Yichudim
updated January 25th, 2017
How does one really pray? Going beyond wishful religiosity and spiritual dogma? The Sages teach, The prayer of people is not answered because they do not know how to pray with the Divine Name formulas, the proper order of meditation. In other words, our prayers are not interacting with the specific spiritual coordinates that draw Divine abundance from the higher-dimensional realms and through the Foundation Stone to be revealed in the world. The center of all consciousness flows from the Foundation Stone on the Temple Mount. Which is presently imprisoned in a golden dome. The Divine flow from of Divine consciousness from Foundation Stone on the Temple Mount will eventually eradicate all evil and fortify the good. As it is . It is a portal to the higher-dimensional Messianic Era that only needs be pried opened.
It is precisely from here we can unleash the Divine power that will bring completion to creation. We just need to do what is necessary to activate it with the correct kind of meditate pray, the “Cavanot” (Divine intentions). As through the Foundation Stone all prayers descend from above and ascend from below.
Meditate, Breathe slowly and deeply. Intend to connect to your soul. Feel the Divine presence surrounding you and embracing you. Listen to the angels and souls in heaven singing, sing with them. Know your soul has a connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that The God is always sending His Torah down into the world at this very. Ask to be revealed this light and to be able to receive it. Become one with the light, be transformed to the light.At this level time and space are a illusion. We can still be in Beit HaMikdash.,at Sinai or in Gan Eden with the souls of “sadeekem”. Part of our “Nashamot” are still in Heaven. Heaven is on earth, and there is only oneness.
The rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה (Amen, His great name shall be blessed for ever and ever) with all his power they rip up his decree of judgement for seventy years”
Why have few people found God through Jewish prayer ?
HERE IS ONE REASON — A father is at “Shul” seated in the row behind his son, who in turn was sitting next to his friends. The father’s prayer routine is all too typical a mixture of occasional focus on the “siddur” (prayer book), mysteriously interrupted by sudden and persistent bursts of dialogue with his friend seated a few seats away. This back an forth between the prayer book (God) and friend (distraction from God) goes on all the time in many places of worship.. At some point his son casually begins speaking to his friends. DOES ANYONE EXPECT TO EXPERIENCE GOD PRAYING LIKE THIS ?
DO THEY EVEN REALLY BELIEVE IN A GOD WHO HEARS PRAYER, OR IS THIS ALL “LIP SERVICE”.
Attach to אשרי it is Keter (Crown) and the head of the Torah, the tree of life. (Tikuny Zohar)
He who learns “Havayot” (names YHV”H pronunciations) , needs to learn them in order to build a building for God as it says, “And they healed the destroyed alter of God” (Kings 1 18:30). The secret of the matter one is able to destroy through the letters of God’s name, as it is written, “Lest they destroy through God” (Exo. 19:21). Therefore, one destroys through his sins, and he needs to build though prayer.
Ahaz ruled for 16 years, incited the nation to worship Baal, and sacrificed his sons in the Gei-hi-nom valley. The Bible reports that “He sacrificed and burned incense on the high places, on the hills and under every green tree”, but most importantly to our topic: “he cut the utensils of the house of God in pieces; and he closed the doors of the house of God…” The temple was desecrated and abandoned for 16 years. King Hizkiyahu immediately, on the very first day on his throne, opened the temple doors, and began the purification process. He assembles the Cohanim and Levi’im, and announces to them his intention to renew the covenant with God, and to renew the temple worship. However, as we have seen, he inherited a catastrophe: the process of purifying the temple and making it fit for worship, as speedy as he was, still took 16 days. 1 day for each year that it was closed. Hizkiyahu was immediately confronted with an enormous problem in the first month of his reign: he began his rule on the first day of Nissan; 16 days later it is already time for Pessah. Hizkiyahu has an outside the box brainwave: let’s make the year a leap year! We’ll turn Nissan into Adar II, and we shall celebrate Pessah in another month, in purity and joy. We shall renew the covenant and return to days of glory in an orderly and dignified manner. There were a number of halachic problems with this stroke of genius the most blatant obstacle. One cannot declare a leap year in the month of Nissan! The deadline has passed; one cannot in the middle of Nissan turn it into Adar II. The Mishnah tells us that Hizkiyahu “declared a leap year in Nissan, and the Sages did not concur.” Indeed, he even defied the Sages and went against the tide, for he understood what he would achieve by doing so; and what he stood to lose if he would be “strict”. It is very unclear from the verses what actually happened on that Pessah, and there is even a dispute amongst the Tannaic sages on the question, but in the end we see that Hizkiyahu was extremely conscious of the complexity of his decision: “for they ate the Pessah otherwise than prescribed. For Hizkiyahu prayed for them, saying, ‘May the good Lord pardon’’”, or in the original:
“ה’ הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד”
And indeed, God immediately condones Hizkiyahu’s acts “God listened to Hizkiyahu and healed the people.”
God has structured the universe so that the flow of His Godly life-force, does not reach us directly. As created beings are unable withstand such holiness. So, the Divine life-force of our physical world dresses in the high level of Chuchmah of Atzilus, through the succeeding levels until malchus of Atzilus, further on through the levels of B’riah and Yetzirah, and finally, through the world of Asiyah until the point of its transmission to us by malchus of Asiyah. Nevertheless, it is the life-force from God Himself, contracted, organized, it is the life-force from God Himself.
The sages teach there are four broad distinctions in the degree of Godly revelation. These are known as the 4 worlds. In the world of Atzilus Godliness is openly manifest, with little concealment. In B’riah the concealment of God’s presence is greater. This allows for angels and such spiritual beings to exist as entities with their own identities. Yetzirah is a level below that; and, finally, the world of Asiyah where God has so thoroughly concealed Himself that creatures of this physical world cannot perceive Him. Each of these four “worlds” or “realms” contain ten levels of Godliness manifest in that particular world.. These being the 10 sefirot
The same applies to the life force of the universe. On the exalted spiritual level of Bina, “understanding,” the ensuing emotional attributes exist only in potential. They do not really exist yet in their own right. It is only after the G-dly life-force has proceeded to the level of Z”a, the six “emotional” attributes, that these in turn acquire the ability to transmit the life-force further. However, just as human emotions can be misdirected if a person wants something “too much” or fears something “too much,” the “excess” of the spiritual life-force expressed through Z”a is susceptible of being “pirated,” usurped, used to animate evil instead of good (God forbid).
The emotional sefiros , those of the level of soul called Ruach, are contained in potential within the intellectual sefirah of bina (Sefirot of the soul level called Nashama). They are in a state refered to as “an embryo in the womb of their mother, bina (divine understanding, the soul level Nashama)
The sefirah of malchus has nothing of its own. This is because the function of malchus is to bring into actuality that which had previously existed only in potential within the “womb” of bina (divine understanding, the soul level Nashama).
At first Z”a is only the six “corners” and Nakavah is only a single point. By means of our deeds, Z”a becomes a complete partzufim back to back with Nakavah. The second fixing is to turn them around face to face. They can then have zivug.
On weekdays, we can accomplish two things by means of our prayers. First we rectify Zu”n until they reach the state of complete partzufim comprising ten sefirot each, but back to back. The second fixing is to turn them around face to face. They can then couple.
During the “Smittah” (sabbatical year), the partzufim already are of ten sefirot each, facing back to back, we need to turn them around face to face. In the sabbatical year, the “masculine waters” are drawn by themselves, so all agricultural work is forbidden. Plants that grow on their own, however, may be gathered, because they grow by themselves. But whatever man grows through his own efforts is forbidden.
The Sabbath is an even greater level of sanctity, the parzufim already are face to face . Our prayers on Sabbath elevate Zu”n to a level higher, up to the level of Abba and Ima, as is known.
On festivals, Rosh Chodesh, and the intermediate days of the festivals, the Partzufim also experience various ascents through our prayers, but in these cases they both ascend simultaneously, as is known.
“Zivug” of Yisrael and Rachel is on Mussaf of Shabot. When Rachel grows to the full hight of Z”a. The “Zivug” of Yaakov and Rachel is in Tefilla of weekday mornings, in the last blessing of the Amida in “Sim Shalom”. The “zivug” Yakov and Leah is at midnight. This Leah stands the entire length of Z”a (Yakov). The “zivug” of Yisrael and Leah is on “Minchah” of weekdays. Here Leah is only standing from the chest of Z”a (Yisrael) and above. The “Zivug” Yakov and Leah is during the weekday evening prayer in the Amida in “Sim Shalom”.
When names of God are intertwined one with another for example יאהדונה“י which is “Yichud” (unification) of the names אדנ“י and יהו“ה by taking the first letter of one, and then follow it with the first letter of another, and then continue with the second letter of the first name and then the second letter of the second name etc., this produces a “Yichud” , a joining of His names and through this, blessing comes about. It is forbidden to pronounce these names when they appear in this way, but one must meditate upon them, but it is forbidden to pronounce the name as is written this way.
The word “Amen” is of Biblical origin. It appears only in two passages of the Torah twice in the passage of Bemidbar 5:22 and Devarim 27:15-16.
With Psalm 25 in the “Tachnun” prayer it’s possible for one’s soul to bring out the sparks of holiness from the unclean worlds. With concentration on “mesiras nefesh” – giving away one’s soul for Hashem (God). However most Sidurim bring a different psalm because of the great danger involved in pronouncing Psalm 25
Filed under: PARSHA Vyarah---Vaera | Tags: Abraham, DIVINE NAMES, Isaac, Jacob, SD"Y, sefirot, YHV"H
UPDATED JANUARY 24 2017
In our parsha it is written “And I appeared to Abraham, to Isaac, and to Jacob, by the name of א”ל שד”י, but by my name יהו”ה I was not known to them.” (Exudus 3:6)
What is it with this name יהו”ה ?, We will try to understand a little bit as this involves the infinate wisdom of the God.
Its written “forever יהו”ה your word stands in Heaven”. Every moment Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה
Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה
There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י .
Rabbi Avraham Abulafia in Safer cheshek teaches that there is no doubt that when one returns to intellect and cleaves in life force according to the force of olam haba, which will be according to his comprehension. By this Hashem (God) shall arrouse you upon the form of זכירה (memory) and on Chuchmah till that you lack no power, G-d willing. Every time you want to remember יהו”ה with all its vowels or Holy Names, the 12 letter name from 3 names of 4 letters or 3 יהו”ה or its 12 permutations.4
Know the Name from permeating it in all 22 letters as in Safer Yetzera of Avraham Avinu, if you don’t error with letters or nikudot. The prophet Jeremiyah worked Safer Yetzera alone. He was told (By Hashem) to find a friend to learn Safer Yetzera with so that they could permeate the alp-bet together, thus fulfilling as its written “ speaking in the fear of יהו”ה a man to his friend. So they could acomplish anything.5 יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name. The letters of יהו”ה are the Nashama of man.6
All Holiness of “Kadosh Kadoshim” is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.7
It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו“ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from עליונה ארץ (the supernal land).8
There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the ”house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths Chuchmah. 9
The 100 blessings are Light floating on בשר (flesh) with 2 צירי (Vowel of Binna). From this the Yesod of Imma descends to Zu”n. Then He is called יהו”ה אלהי”ם.10 Those who walk in the ways of “avoda zara” (strange worship) the way of Hashem being strange to them. Then the way of Hashem will not rest in their hearts.11
It is stated in the Zohar concerning the Mashiach ” the nations shall seek him, as within him is the secret of the Divine name.” The Metsudat David explains that there will be given power from Atik Yomim , The Ancient of days, to Messiach to rule over the nations, and they will serve him, and none will transgress. He will be victorious.
1. 1Avodat Yisrael p.20
1. 2Aor Yakar Noach p.13
1. 3Aor Yakar Barashit Volume 2 p.58,82
1. 4Safer HaCheshek-Abulafia
1. 5Zohar Chadash Tikunim p.215,201
1. 6Shoshon Sodot
1. 7Sulam on Idra Zuta p.289a
1. 8Shoshon Sodot
1. 9Marachot Elokim
1. 10Mishnat Chassedim
1. 11Shoshon Sodot