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INSTALLMENT 8 —-THIS IS THE 4th STEP UP THE LADDER, WE WILL GO OUT FURTHER AND BRING HIGHER “KNOWLEDGE” DOWN, ITS TIME TO EXPLORE ETERNAL LIFE THE PATH TO “RUACH HAKODESH” THE HOLY SPIRIT …….. !

June 28, 2021, 7:39 am
Filed under: 1

THIS IS The gate
The Factory Authorized
Owner’s manual
For the SOUL And Body

SOURCE MATERIALS WILL BE CITED IN THE TEACHINGS

PREFACE
You have reached THE GATE. Things for you will never be the same. As you are about to change your life. You are about to come into unique Divine Providence. You are about to set off on a journey that will take you to a new awareness, a new consciousness. You are about to KNOW GOD.
We have been told by our Blessed Creator to meditate three times a day upon the statement “Know this day and take into your heart that the name of God (YHWH) is God (Elokim) in the heavens above and the earth below and there is none else” (Deut. 4:39). God has asked us not merely to understand that He exists but to “know and take into your heart,” this being the purpose of life, as will be discussed. One must go beyond belief to experience the Divine Presence to the extent that one can say, “I know God.” Thus, we have been given this Owner’s Manual to the Soul to help us accomplish this end, which is the greatest delight of
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this world and all others.
This is a book designed for a generation that values convenience and desperately wants to have things now. This is a book for a generation that needs the truth. So-called modern thought clouds people’s understanding and this great
confusion is compounded by there appearing to be several versions of Judaism. All this is far from the truth, for the Torah is ancient, having been transmitted in unbroken succession since the time of Moses, and one can only do harm by disregarding the commandment “Do not add or subtract from this law” (Deut. 13: 1). We have seen the consequences in this generation: unprecedented assimilation and spiritual annihi-lation. Contemporary attitudes only rob our brothers and sisters of their spiritual heritage, by letting them believe they are living as they should, fulfilling what their Creator has asked of them-when in reality the glory of the holy Sabbath has passed them by. As the Rambam1 taught in the Mishnei Torah,2 “Moses received all the mitzvot (commandments) (Ex. 24: 12). ‘And I çive to yïu the Tablets of Stone, and the Law”and the Commandmentn’ The Law refers to the Written Torah; the Command}ent to the Oral Torah, its explanation. Moses taught the whole of it in his couòt to the Seventy Elders, as well as to Joshua. Xinchas received it from Joshua; Eli from Rinchas; Samwel from Eli; David from Samuel; Ahiyah from David; Elijah from Ahiyah; Elésha fvom Elijah;

Moses Maimonides
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The Book of Knowledge
Jehoiada from Elisha; Zachariah from Jehoiada; Hosea from Zachariah; Amos from Hosea; Isaiah from Amos; Micah from Isaiah; Joel from Micah; Nahum from Joel; Hebakkuk from Nahum; Zephaniah from Habakkuk; Jeremiah from Zephaniah; Baruch from Jeremiah; Ezra from Baruch; Shimon HaTzaddik from Ezra; Antigonus from Shimon HaTzaddik; Yoseph ben Yoezer and Yoseph ben Yochanan from Antigonus; Yehoshua and Nittai from Yoseph ben Yoezer and Yoseph ben Yochanan; Yehuda and Shimon from Yehoshua and Nittai; Shemaiah and Avtaliah from Yehuda and Shimon; Hillel and Shammai from Shemaiah and Avtaliah; Rabban Shimon from his father, Hillel. and from Shammai; Rabban Gamaliel the Elder from his father Rabban Shimon; Rabbi Shimon from his father Rabban Gamaliel the Elder; our teacher, Rebbe Yehuda the Prince, from his father Rabbi Shimon; Rabbi Yochanan, Rav, and Shmuel from Rebbe Yehudah the Prince; Rav Huna from Rabbi Yochanan, Rav, and Shmuel; Rabbah from Rav Huna; Rava from Rabbah; and Rav Ashi received the Torah from Rav. All the sages mentioned here were the great men of the successive generations. Besides them, there were thousands and myriads of disciples and fellow students. Ravina and Rav Ashi closed the list of the sages of the Talmud. The Talmud is an exposition of the Mishnah, which was compiled by our teacher, Rebbe Yehuda the Prince. The Talmud elucidates the abstruse points of the Mishnah, explaining what is permitted and forbidden, what is unclean and what is clean, what is unfit and what is fit, all in accordance with the traditions received by the sages from their predecessor in unbroken succession up to the teaching of Moses, “father of all prophets.”
The above is the true tradition of the Torah as it was passed down generation to generation till reaching you here. The purpose of this book is to
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reveal these teachings once again in a form easily accessible to all. As a guide to the Torah Way of Life, that is a gift from Heaven. This gift is given to us not because of our merit, but because of the merit of our ancestors, from the kindness of our Blessed Creator. Even if it is a gift, one must receive it with sincere effort. Thus, the teachings of this book allude to many higher things. One needs to read and review the words contained herein over and over, so as to merit having revealed the depth of the matter, which is as a flash of Divine Wisdom. As King Solomon says in Song of Songs (8:3). “His left hand is under my head. His right hand does embrace me.”
May it be the will of the Holy Blessed One that your eyes will be opened, and you will be the next in the line of succession of the truth that is your inheritance, as it says in the Torah, “This shall be your wisdom in the eyes of the nations.” Amen, Selah.
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JUST WAY Gate One
We learn in the holy writings of Rabbi Meir Leib, known as the Malbim, that both man and the Holy Blessed One
ride the same chariot. The Holy King sits in the great Chariot; He is the Soul of the World, guiding and sustaining it. The soul of man sits in the small chariot, guiding it by the same agency of free will that the King employs to guide the great Chariot; man’s soul is as free in its actions and how it guides the chariot as the Godly Soul of the world is free to employ Its will upon the pattern of the world. 1 Concerning this the Malbim further teaches that man was created as a blend of the material and Godly so that he is a charioteer of the whole world, reflecting the physical and Godly aspects of its many realms. 2
Malbim parsha Bereshith.
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world, reflecting the physical and Godly aspects of its many realms. 2
Once we grasp the concept of our guiding the chariot of the world, we must find direction to guide us. For this, we may look in the Talmud, tractate Perek Shalom there, the sages teach that atonement is called “peace.” The Messiah’s first message will be peace. The covenant of priesthood was made with peace. For one who loves peace, pursues peace, gives the greeting of peace, and responds with peace, the Holy One causes him to inherit this world and the World to Come.3 All desire the life of this world and the World to Come. Why would anyone choose not to run forward in the way described above, guiding the chariot in peace? This difficulty is explained in this manner: A man who cannot see that it is possible that things that are impossible to explain by our perceptions exist is as a worm spending its entire life deep within a radish thinking he has surrounded himself with the sweetness of life. Try to explain to Mr. Worm about going to an apple or a fig for sweetness of life. Many miss the path of peace because they stay in the same place just as the worm stays in the radish.
A scoffer deserves punishment in his body and spirit as the Talmud says “Do not scoff so you wont suffer afflictions and never see the face of the Shechinah” (Avoda Zara 10). As a result his personality (soul) is slated to destruction. The Scoffer’s essence has been corrupted, even afflictions don’t cause him to return to the way of truth. The deepest essence of falsehood has a admixture of good, if there was no good in it, no one would believe or desire it. Here in lies the confusion. It is by this that most men continue to stride in their delusion reality. To over come the delusion one must realize that in this world we hear about things, most things we can not “see” them for all they “really” are. In the next world, the world of souls we will “see” clearly. Now we only hear about “it”. When the Torah was given on mount Sinai it states :
” And all the people saw the thunderings, and the lightnings, and the sound of the shofar, and the mountain smoking; and when the people saw it, they were shaken, and stood far away.”
(Exodus 20:15)
At the mount Sinai experience heaven came down to earth and we saw the sounds. Most cannot be “seen” now, like angels. In the time to come all will be seen. For a similar reason the Talmud says “come and hear”, while the Zohar which reveals wisdom of the upper worlds says “come and see”. There is many things in this world “hidden from view” and thus people fail to “understand”. One must always consider that there is much they do not know.
The way of life is peace, but he that gives money out to loan on interest or takes interest will not wake in the resurrection of the dead, as stated in Pirkei d’Rebbe ELiezer. Such a one does not have peace and so does not share in the World to Come,4 as he does not share here except on interest. Concerning him the Prophet Ezekiel reveals, “He has given money at interest, he has taken interest-shall he live? He shall not live” (Ezek. IS: 13).
We must heed the words of the Torah, “Love thy neighbor as thyself, I am God” (Lev. 19:18). We should follow the
Ibid. 167.
Perek Shalom 59b.
4Pirkei d’Rebbe Eliezer, ch. 33, Alshich on Mishle
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instruction of Rabbenu Bachyah, peace unto him, as he teaches us in Duties of the Heart: “Brother, it should be our duty to be ready for the appointed time and prepare ourselves for the distant journey to the other world from which there is no escape, and which we cannot avoid. We should think of provisions to take with us where we should meet our great Creator on the Great Day of Reckoning” 5 So as we are in the chariot of the world guiding a peaceful way, gaining provisions on the journey to the other world, a man must beware, as Rabbi Abba teaches us, that a man walks in this world thinking it is his perpetual possession and that he will reside here from generation to generation, but even when he walks he is being put in chains and while he sits he is being tied to the conclave with other prisoners. And like the worm in the radish, he believes this to truly be life. But we must take up our provisions, staying free. With this in mind, we cannot unknowingly, as described above, be put in chains.6 As simply put by Rabbi Yishmael in tractate Beitzah the Torah was given to Israel because they are intense and worth it. If they had not been given the law, no nation could withstand them.7 From this we see that one such as Israel must merit the way of peace known as the Torah, but that Israel’s merit is essential and required, or else the world cannot stand such an individual. The Holy One says in His Torah concerning Israel, “You must sanctify yourself and be holy” (Lev. 20:7). “You shall be a kingdom of priests, a holy nation to me” (Ex. 19:6). This is Israel’s role in the plan of creation. The world depends on its function, as the body depends on its heart or brain to function properly.
For the world to function properly, Israel must do its part.
Duties of the Heart 2:233.
Zohar 3: 145a.
Beitzah 25b.
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To explain this idea further, we can look to the teaching of Rabbi Chayah, of blessed memory, as he explains in the holy Zohar that the only aim and object of the Holy One placing man in this world is so that he can know and understand the Name of the Creator, Havaya (YHWH) is Elokim-meaning, the Lord is God.8 Thus the cycles of nature, which are regulated by the Name Elokim, do not become destructive because the world cannot withstand such an individual but, instead, one guides the chariot the soul of the world in the way of peace so that the Name Havaya, the Personal Providence of the Blessed One, is united with the emanation known as Elokim (revealed as the forces of nature), directing them in a peaceful way.
With the help of the Holy Ancient One, later we will try to understand the depth of these matters as much as is permitted and can be known. In this matter of raising ourselves and the creation closer to the Personal Providence and supervision of YHWH (the Name Havaya), we learn from Rabbi Shneur Zalman of Liadi in his Chassidic sefer Tanya that by concentration on words of Torah and meditation, one can truly express the Holy Speech with his lips and breath. Doing this, we draw down light of the Ain Sof, the infinite quality of the Creator. unto the vivifying soul that dwells in the ‘blood that is common in all living things and is sustained by the ingestion of mineral, vegetable, and animal matter, all these being elevated as they are absorbed in His Blessed Unity. This is the purpose of the descent of the worlds, and this is the essence of man’s intent in his service of the Creator-that is, to draw the infinite light of the Ain Sof down below,9 ultimately fulfilling the words of the Holy Blessed One. Rabbi Yudan said in the name of Rabbi Meir in the
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Midrash of The Song of Songs that the Holy Blessed One said to Israel, “Follow my oath and I will make you as the heavenly hosts.” 10 Concerning reaching this goal of becoming as the host of heaven, Rabbenu Bachyah tells us that it is our duty to use diligence and effort for the improvement of our noble souls, which are immortal, and whose interests we have been charged to manage. Turn from superfluities of this world and busy yourself with what you will need in the end; spiritual possessions remain yours and no one may take them. The ס”ם
(accuser) feeds man worthless things that are “free” (requiring no struggle). The only thing he ( ס”ם , the accuser) has no control over are the commandments one performs at great expense to oneself. Thus anything for free is intrinsically impure rooted in the “sitra achra” (other side), the opposite is true of “Kidusha” (Holiness). 11 Only with this foresight may we raise ourselves from our coarse physical natural awareness to gain a higher divine under-standing of reality-ultimately gaining, as Rabbenu Bachyah spoke, spiritual possessions, so that ultimately the Creator’s Will can be fulfilled as stated previously, that we become as the hosts of heaven.
A necessary awareness that always helps us to see ways to raise ourselves all the time, all the days of our lives, we learn from Rabbi Kahana in the Pesikta as he teaches that those who mourn over the Holy Temple and yearn and wait for God to rebuild it will then rejoice in the Torah. 12 It is by this sense of loss, the awareness of the greater purpose in this world, that one can continually be motivated to bring back into the world the Divine awareness for all to see and share, this time in much greater force. Once one can see beyond the veil, the limiting physical awareness of the universe, then he can behold the
8.Zohar2:161b 9.Tanya 261
Midrash Rabba Song of Songs 113.
Duties of the Heart 2:223, Oar Ha Chyim Mishpatim
12.Pesikta d’Rabbi Kahana, supplement 5
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divinity of the Torah, the blueprint of creation, bringing rejoicing in each letter like the host of heaven as they learn in the upper worlds.
With Divine purpose directing our ways in this world one can avoid the most common pitfall, as Rabbi Schneur Zalman
explains, when the innermost part of the heart-that part whose desire to serve the Creator comes from above intellectual motivation-becomes vested in its corresponding opposite, namely the soiled garments of mundane matters and worldly desires that are referred to as Babylon. Then this innermost Divine aspect is said to be in a state of exile and captivity, and this is the state of the exile of the Shechinah. 13 Its opposite is the revelation of the Shechinah, when one does not forget his purpose but actually spends time in the awareness of spiritual matters, ever yearning for a greater day. In acquiring this awareness, we are not to shun all material things; this is not necessary to separate ourselves from Babylon. Know, The greatest motivating power is pleasure. Greater than the lower physical pleasures of the body is the thrill of new creation. Revelation of something previously hidden.
God describes the proper path in the thoughts of Rabbenu Bachyah, as from him we learn that, concerning material things, one must select those that promote physical pleasure and material well-being, but only to the extent of that which is absolutely needed and sufficient, rejecting excess or those things that will turn his heart away from his Creator. He will see the world and its possessions as only a means of providing for his appointed day, his later end. He will take only that which will accompany him on his journey and to this end will he labor with all his might. For his earthly needs, he will work as one works for others, in moderation, only to the extent absolutely necessary. 14 It is important to find the proper level of participation and our true needs while in our sojourn here.
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To discover our true spiritual needs, that which we must find, Rabbi Shneur Zalman teaches that one with a soul that is contaminated from the sins of youth will need to make a forceful effort, greatly exerting oneself with much vigil and toil
Tanya 402.
Duties of the Heart 1 :295.
and intense concentration, immersing oneself in the greatness of God for a considerable time, to reach awareness of the lower fear (awe, not fear of punishment). 15 It is through this intense concentration, and the fear it arouses, that one can begin to see his true need. Pushing aside that which is superfluous does not help to meet this end.
Another force that must accompany this fear of God. if one is to reach elevated consciousness, is faith. belief in the way of the law of the holy Torah, for without this one cannot approach the holiness of Divine service, as we learn from the words of Rabbi Shimon in tractate Menachot, where he teaches that a person who does not believe in the (priestly) service has no portion in priesthood. 16
Not only does one need to believe in the way of observance of the Torah, but also one must trust in the Holy Blessed One in all other things as well. Rabbenu Bachyah explains that if one puts his trust in anyone or anything other than God, God removes his providential care from that individual and leaves him in the power of the one he trusted. In describing this trust, Rabbenu Bachyah states that trust is the tranquility of the soul in the one he trusts. If Yisrael fails to carry out the commandments and repent, heaven forbid. Hashem then withdraws his face and Yisraels fate is then subject to the laws of nature as He withdraws his special providence.17 Since God has everything under his control. all who truly trust in Him are taken under the protection of the wings of the Shechinah, which
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provides all their needs, as all is His to distribute at will. With this lack of lacking, there can be nothing but tranquility of soul before the Divine Presence.
One must try to always place himself before the Divine Presence, fulfilling this with trust and faith in God to such an extent that, as the sages say, one should always try to give more and more to God. This way, we are always
Tanya 219.
Menachot 18b.
Duties of the Heart 1:281.
coming closer to the Holy Blessed One, though, in essence. there is no closer or farther. for God fills and transcends all existence. and through it all is unchanging.
Sometimes this giving to God may. in a way. be against our nature. but if we do this without retaliating, God does the same for us. 18
Rabbi Miller explains to us how Jacob discovered the gate of Heaven on earth among simple natural objects around him. Moses attained his lofty prophetic stature from seclu-sion in the desert. God revealed himself to all Israel on the mountain. The people of Israel wandered forty years in the wilderness to compensate for their urban dwelling in Egypt. While dwelling in the Promised Land, they lived a simple. natural life, dwelling in tents for centuries. It was not until the time of King Solomon that they turned to luxuries and this is the very thing that contributed largely to their downfall.
Repeatedly, the people of Israel have been despoiled of their possessions and compelled to live simple lives. The physical possessions of Israel throughout history seem to be separated from them as a lamb in season is sheared of its coat. Being denied places to live they were forced to seek. refuge in the bosom of nature (the Name Elokim).19 Yaakov in the Torah is
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called a simple man because he accepted whatever the Torah said with out any question, he did not complicate his life.
We see that in the past. the path used by Israel to ascend to God has been living a life excluding what people today call luxuries, living a simple life. The ultimate expression of this elimination of physicality is found in the circumstance of Moses being alone with God on Mount Sinai for forty days and forty nights. Yet all Israel spent much time in the desert, away from the habitations of men. Such living allows the
Ibid. 295.
The Secret of Happiness 9.
mind to be free from the burdens of material concerns and allows one to spend a great amount of time contemplating the greatness of the Creator. from Whom all life comes.
Rabbi Miller further shows us, concerning our way of life, that all one’s spirit. body, wealth, ability. and power are given to promote and preserve the world in righteousness and love. The earth is not ours, but we belong to the earth to respect it as Divine soil, and every one of its creatures is a fellow being to respect and love. As such. we endeavor to bring it closer to its goal according to the will of Elokim. These words indicate the sublime mission and lofty privilege of man. 20 With these thoughts in mind, we will not develop a lust for wealth and money and begin to think of them as the goal in life. as explained in the teachings of Rabbi Nachman of Breslov.21 But we shall proceed with wisdom in the words of the Malbim:
“All precious things together cannot compare with the survival of the soul. which is the end purpose of man and of his hopes. to bring the soul into the purity of holiness.”22
Rabbi Moshe Chaim Luzzatto teaches that one must approach watchfulness. meaning to
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become aware of the states of our actions whether they are beneficial or not. We must also perform all our positive actions with great zeal. and remove bad traits. One also should separate from permissible pleasures for the sake of Heaven. One looks into the Torah for ways to serve God: separates from idle conversation; and lives in a state of (relative) seclusion, with purity of mind and heart. The removal of haughtiness may bring one to the next level of improvement. the level called “holiness.” which is a gift from God.23 As holiness is a gift from God, so is
Ibid. 33.
2 I. Rabbi Nachman’s Stories 283.
Path of the Just.
Malbim parsha Lech lacha.
its method of attainment, which we are beginning to describe. This may be understood from a common parable of the sages, showing how a man goes to a doctor to receive direction in curing his illness-but instead of taking the prescription given by the doctor, he goes to his own laboratory in the garage, and makes his own medicine or follows no remedy, and dies. This is analogous to one who disregards the Torah, which is our Healer’s Remedy for the diseases of the soul from the evil inclination. The Blessed One created the disease and also its cure.24
Concerning the nature of this disease, brought forth by the evil inclination, Rabbenu Bachyah teaches bodily pleasures come to man’s soul first in early youth and the attachment to them from the onset is very great, strong, and urgent, overcoming his other faculties, even the intellect for which sake man was created. Man must overcome his animal instinct for lust of animal enjoyments and revitalize his noblest endowment, his intellect. As the sensual animal lust in man is the product of natural forces and a combination of his physical
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elements, those such as food and physical pleasures add to its vigor. The intellectual soul, the purpose of man’s creation, is a stranger to this world. So, for its nourishment, to strengthen it, God has given us the Torah. It is the Torah that is the food to strengthen the Holy Soul within us and cure diseases brought forth by the evil inclination. Moses never felt at home in this life, In this world he felt as a stranger in a strange land. Avraham referred to himself as a stranger. As he looked forward to permanent status in another world. 25 .
Rabbi Yosef Yitzchak Schneersohn, the sixth Lubavitcher Rebbe, gives us an explanation of a common disorder brought on by the evil inclination, where one says, “Let us be like every one else. Its symptoms include development of gross corporeal tendencies, wherein all one’s desires, the essence of
Path of the Just.
Duties of the Heart 1: 195, Aor HaChym,Yitro, Alshich Mishley
one’s being, becomes reduced to coveting personal wealth, excessive eating and drinking, clothes, and all manner of physical pleasure. Indulging oneself in all desires of the hour without discretion eventually removes all restraints on human decency. This gives way to complete abandonment of modesty and a total loss of all sense of shame.26
The Malbim shows us how the Torah redirects greed and lust when stating that the body’s imaginative faculties of striving, as well as its passions, tend to be destructive. These are the being of the vitalizing animal soul, yet they can be controlled for the benefit and happiness of the man when properly utilized. The drive that sends man searching for material riches can be the force directing acts of kindness, and the drive of one’s passions can be directed at cultivating the garden to supply everyone’s needs.27 From this, we see the importance of proper direction
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for the protection and preservation of our soul.
Rabbi Miller clarifies this understanding by stating that the Torah does not stress mere faith, and neither does it deny the enjoyment of life on earth, but aims at bringing Heaven down to earth to make the world a better place to live, to make man better suited to live happily by taming such bestial instincts as greed, animosity, and deceit. The Torah’s rules and regulations, if carried out, would make the world an ideal community, a happy commonwealth, for love is the essence of the Jewish faith.28 It is from this love that we can reach out to our brothers and sisters so that all our needs may be satisfied, creating, as Rabbi Miller teaches, a happy commonwealth with no lacking. And it is truly a commonwealth, for our sages teach that each class within society wins
credit for itself and joins meritoriously with the others. By this one is joined to the Tree of Life.
The righteous collect charity to distribute. Likewise, we must extend our love to our Blessed Creator, the Holy Blessed One. Just as we get to know our friends and our love deepens for them, so Rabbenu Bachyah explains, one who does not know his Master will not serve him devotedly. One with no knowledge of God, who yet performs religious acts, does so with the intent of pleasing some human being and not the God Who created him. The idolater is preferable to one such as this, and he is called in our sacred language hypocrite, arrogant, seducer, and misleader. 29
But concerning one who becomes aware of his Creator, Rabbenu Bachyah teaches us that he will act with a faithful heart and pure soul, and his understanding will be illuminated. He will see the road to all high excellencies and the evil inclination will have no way to reach and seduce him. He will have the status of one
Chabad Chassidus.
27Malbim parsha Lech lacha.
28 The Secret of Happiness 225
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treasured by God. There will be formed within him a new and unusual supernatural force, allowing him to partake of a permanent joy in this world and the next. Every hidden subject will become clear in his mind, and he will behold the true form of things with open eyes. The gate of high degrees will be open to him; the curtain between this person and the Creator’s wisdom will be rolled away, yielding divine vision. The exalted Creator will bestow Divine power on such a person.30 All this is the Glory of the Holy Exalted One. This is the good He bestows on His creatures, those who choose to come close to His Throne of Glory. But it seems here we need to bring to mind the words of Rabbi Shimson Raphael Hirsch, who teaches that when a man endeavors to carry out not the will of God but solely his
Duties of the Heart 2:17.
Ibid. 2:279.
own he no longer has an eye for the Law of the All-One Whom all creatures serve.31 Rabbi Nachman of Breslov teaches that when one sets out to serve God, One does not feel any accomplishments; one feels their worship is dry and life-less
20
Nineteen Letters of Ben Uzziel 45.
Rabbi Nachman’s Stories 37.
JUST WAY Gate Two
one should review his activities daily, seeing where he falls short of his potential and areas in which innovations may aid his divine service, as in the example given in the writing of our teacher Rabbi Moshe Chaim Luzzato, telling of one bringing the first fruits to the Temple. Of course, he chooses only the best fruits, he has an ox pulling a wagon bringing the fruit, the ox is adorned with gold on its horns and an olive wreath upon its head. The fruits themselves sit in a fine gold box. In a like manner we should learn to perfect each commandment
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that we perform.l
Rebbe Nachman teaches us to make sure our days are very long. With each new day make sure the time is longer,
1Path of the Just.
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fuller, richer with added holiness. Expand the days, filling them with more holiness and purity.2 In this way we will be perfectly united with our Creator in a revealed way, as it is explained in the Tanya of Rebbe Shneur Zalman, that the commandments are the inwardness of His Blessed Will without any concealment of the countenance whatsoever. The vitality that is in them is in no way a separate and independent thing but is united and absorbed in His Blessed Will, and they are truly one in a perfect union.3 When Hashem wills a action and we carry it out. We become one with his will. We make his will our will. Each commandment must be done with vitality. It must be an act lighted by inner devotion. This gives it wings. We must seek atonement for the wicked, as the Holy One does not yet want to destroy them. By doing so harsh
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decrees are nullified and gates of blessings are opened.
The Malbim teaches that to the extent a man possesses kedushah (holiness) he surpasses nature; with the help of Divine Providence he achieves the goal.4 The sages describe the true descendants of Abraham as bashful, merciful, and benevolent. These traits are our true nature, and those we need to cultivate-but to bring the Divine Providence into being in this world, as spoken of above, we must surpass our natural endowment of these traits and others. Concerning surpassing our natures, Rebbe Shimon bar Yochai in the Midrash explains that love upsets the natural order, as Abraham got up
early to offer Yitzhak, going against his natural
Advice
Tanya 159
4.Malbim parsha Lech lacha
Midrash Rabba Bereshith 488
great damage, as Rebbenu Bachyah teaches in Duties of the Heart- that the evil inclination beguiled us to neglect the cultivation of this world, depart from the way of our forefathers, and instead see life as an opportunity for hoarding and a time to increase in the wealth of this world till they sank deep into the sea. Everyone did what he saw his neighbor do. One who took from this world only what was sufficient for him was called an idler. It was said of one who delayed to increase what he had that his action fell short. One who was content with what was needed for him was regarded as a
inclination to sleep, so his providence is above the
natural order.5 With a great love we can surpass all bounds, revealing holiness in even the lowest places. But please beware: Just as love can break all bounds, selfishness and lack of understanding can cause equally
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weakling. People went astray in the depth of folly and turned to the coarseness of idleness instead of being eager to serve God. Rebbenu Bachyah concludes that even among the religious people of today the evil inclination has gone as far as described here.6
We need to set boundaries upon our desires so that we desire only permissible things. The rest is out of the picture and as inconceivable as a king wanting his son to marry a thieving harlot. Rebbenu Bachyah teaches that one may train himself through abstinence to see things that are forbidden to us but desirable to most, such as eating forbidden foods and improper sexual relations-things people are usually fond of doing-can become no longer a temptation but actually abhorrent to them, as repulsive as eating mice7 resulting in the total abandonment of desire for and instead disgust of transgression. The hatred of evil is the revelation of the will of God. Ultimately, we must reach the level of soul of man called yechida. To reveal yechida one must depart from the corporeal matters that one is immersed in, the most obvious and those hidden from the surface, meditate much upon the Torah, and do acts of tzedakah (charity), thus creating the
Duties of the Heart 2:295.
Ibid. 2:315.
Godly feeling of one being drawn to God. But before one can have the reward of this feeling, he must first depart from the corporeal matters that he is immersed in, which are not beneficial.
In identifying these the Malbim teaches that the difference between a pleasure and a tempting desire exists in the fact that the temptation exists even when the object of desire is not present.8 It is by the same power that the animal soul is led astray that one may be driven to the opposite perspective toward holiness. As the animal soul uses the intellect to rationalize temptations of
24
pleasure, so can one be made to see there are pleasures of divine contemplation, as taught by Rebbe Yosef Yitzchak Schneersohn. Just as there is deviation into foolishness so is there also into holiness, and this is reached by recognizing the levels of pleasures. The animal soul recognizes pleasures in deviant behavior and so too will it also recognize pleasures in higher things. For example a deeper and more lasting pleasure may be found in music than in eating, and a greater pleasure from intellect than from emotional satisfaction alone. Only by recognizing the higher levels of pleasures is one truly a man and not an animal. It is taught by the Malbim that the essence of life is the life of the intellect and serving the Creator. and this is called human life, rather than the life of sense and instinct, which is a life of animals. 9
It is a matter of the lower animal desires being subdued by divine inspiration, as it is explained by Rabbenu Bachyah, that ultimate submission to God arises from an inward urge in the mind that is innate in the nature of the human being, whose body and soul are joined together. Such a one is induced to follow the Torah by reason, and reaches the
Malbim parsha Bereshith.
Malbim parsha Chayah Sarah.
degrees of the prophets and the elect of the supernal and the pious. His recompense here on earth is joy in the sweetness of the service of God, and in the world to come the highest illumination, which we are unable to picture or describe. The urge of the Torah is a revelation from God. 10 Concerning this inward urge, revelation from God, Rebbenu Bachyah further explains that to reach the stage where one is drawn to the service of God by the intellectual urge, one must realize the Creator has implanted in the mind to esteem truth; detest falsehood; chase righteousness; avoid injustice; requite
25
benefactors with good deeds, expressing gratitude; punish and condemn the wicked; and keep peace with all human beings, acting beneficially towards them and forgiving transgressors when they repent. 11
Comprehending the idea of spirituality creates a love for the Holy One by revealing the righteous intellectual urge spoken of above, but we must be careful in our search for truth as misconceptions can, Heaven forbid, separate us from Divine inspiration as our thoughts lead us astray. It is explained that Adam made a mistake of this nature. He believed that by eating the fruit of knowledge he would be endowed with the evil inclination, making it more difficult to serve God, and thus believed this service, since it was a greater trial, would be more pleasing to his Creator. What he did not realize was the complete impact this act would have upon his overall perception. Of course intellectualization alone is not enough to ascend to holiness, especially in these later days. In the past the keys for ascending into holiness were known, but in these later generations few know those ways so the locks must be broken with the inner devotion of a broken heart.
Duties of the Heart 199-207.
Ibid. 233.
But do not be mistaken: One should not be depressed or sad, as this keeps one from divinity. Rebbe Shneur Zalman explains that a person should consider himself shameful and loathsome from a contrite heart and humbled spirit, while at the very same time he should be joyful; the shame is an aspect of the animal soul while the joy is from his divine soul. 12
How can one not feel shame and loathe past behavior when he realizes, as taught by Rabbi Chaim Volozhin in Nefesh HaChaim, that each transgression causes damage in the upper worlds. The level of one’s understanding determines the
26
extent of damage that results.13 Obviously an unlearned unintentional sinner14 does less damage than the sin of a holy man who has revealed the essence of his soul, because at that level, Heaven forbid, from his transgression the damage begins, affecting many worlds, while the unintentional sinner was only acting with his animal soul so the damage is less widespread.
Rebbe Nachman teaches that in order to avoid temptation one must direct his mind away from the object of his desire completely; he must not confront the desire at all. Nor should he speak, think, or wonder about it; he should totally avoid letting his thoughts confuse him. 15 This applies to the unlearned man, but the scholar all the more so, so that he does not defile his intellect with impure thought; he should turn to the Torah and meditate upon it, putting sin out of mind.
In the prophecy of Ezekiel, it says: “The Chayot ran and returned” (Ezek. 1: 14). The sages say that this running is entering into holiness, contemplation of the divine, and re-turning is descending back to the more physical level. We too,
Tanya 155.
Nefesh HaChaim..
Rabbi Nachman’s Stories 21.
Duties of the Heart 295.
when faced with temptation, can run, approaching God and freeing ourselves from the temptation, and when we return we’re in a different place. King Solomon is talking about this running in the Song of Songs when he says, “Draw me and I will run after thee; the king has brought me into his inner chambers” (Songs 1: 4). Elijah the Prophet explains this as meaning that the Holy One has an innermost sanctum in the innermost chambers of the Torah that he has composed, so the disciples of the wise, each and every one of them, have an innermost sanctum in the innermost chambers of the Torah. If you see
27
afflictions creeping up nearer and nearer to you, run to words deep within the Torah, and afflictions will at once flee from you as Isaiah teaches, “Come my people, enter into thy chambers … until the indignation is past” (Is. 26:20).
This idea of running and returning also applies in the physical sense, as it is known that wandering causes humility and a lowly spirit fitting for teshuvah. The breaking of arrogance of spirit by wandering is like the decomposition of a seed before it begins to grow; likewise in spiritual growth the ego must be broken so that divinity may permeate. The breaking of the seed coat from sprouting of Godly revelation can be difficult to handle at times but one must always remember, as the Malbim teaches, that all precious things together cannot compare with the survival of the soul, which is the end purpose of man and of his hopes. 16 It is taught, in tractate Magilla, that snow is good for mountains, heavy rain good for trees, gentle rain for fruits of the field, and drizzling rain to seeds under a hard clod. A young scholar is like a seed under a hard clod; once he has sprouted he soon shoots forth. A scholar is inflamed by the Torah, and should be as hard as iron that can break a rock into many pieces. When the young
16.Malbim parsha Chayah Sarah
scholar’s seed coat is breaking and he finds it difficult, let him become inflamed by the Torah and his difficulties will be as nothing, as he is then as hard as the iron that breaks rock. From becoming inflamed by the Torah one can see, as Rebbe Nachman teaches, that there is always rejoicing in the Holy One’s presence-so even if one falls one must remain happy. Whenever a person falls it is for the sake of ultimately elevating them further; when a person remains happy he will eventually reach the higher level. 17 And one should never despair no matter how bad the situation may look, for as Rabbi Avraham
28
teaches in his book Meditation of the Sad Soul when God is angry with those that fear Him He punishes them in a natural way, but when He delivers them He employs wonders and supernatural means. 18
Rabbi Nachman’s Stories 355.
18.Meditation of the Sad Soul 91.
3
ELIXIR OF LIFE
Rabbi Banah teaches that whoever occupies themselves
29
with the Torah for its own sake, his learning becomes an elixir of life as it states in the holy proverbs of King Solomon: “It is a Tree of Life for those who hold fast to her”l (Proverbs 3: 18). Not only is the Torah life for one who meditates upon it, but it gives life to the whole world, as the sages teach us in the Midrash: “If you recite Torah, you do a good deed for the world, for if it were not for the Torah the world long ago would have been reduced to a state of primeval waste and desolation.”2 This notion is further clarified in the teaching of Elijah the Prophet, as he makes known that from the Holy One’s
1Taanit 7a.
2Midrash Rabba Devarim 8: 15.
Presence every day angels of destruction come down intending to destroy the whole world and everyone in it. If it were not for the synagogues and houses of study in which Jews sit and occupy themselves with the Torah, these angels would have at once destroyed the world and its people. Every sin creates demons of destruction that harass one in this life and Gehenom (Hell). Every commandment observed creates a Holy angel. The light of Torah and mitzvot will be the “crowns in our heads” in Olam Haba. The performance of mitzvot is equivalent to making
30
crowns. One merits revelation of their soul in proportion to their mitzvot performed. 3
It is the light brought forth from the Torah that repels the severe judgments of heaven. Each little thing toward this end that we do has lasting effect, as our sages teach us a good deed never ceases to reappear in one’s house.4
More insight into the impact of Torah is found in the teachings of Rabbi Elazar in the Holy Zohar, as we learn there that Torah gives life and freedom in this world and adeptness in the World to Come, earning its devotees fullness of days. 5 Also in the Zohar, Rabbi Chayah teaches that whoever labors in the Torah upholds the world and enables each part to perform its function, and the whole world is as one organic body.6 This is especially true in our time in this dark exile from Divinity, as Elijah taught Rabbi Chayah: “As long as the sages cling to the Torah, even if Jerusalem is fallen, the evil has no dominion over them.”? But aside from the benefits Torah provides this world, for the immortal soul, Rabbi Shimon Bar Yochai teaches, he who has not laid up provisions for the journey from this world will have nothing to eat in the other world.8 In both worlds the spiritual and the physical Torah is the elixir of life, as Rabbi Yitzchak teaches; the Torah was given in fire and darkness so that those who study and occupy themselves in it are spared from the fire
Tanna d’Bei Eliyahu 432., Sni luchot Vayachi , Oar Ha Chyim Mishpatim
Midrash Rabba Shemot 4:2.
Zohar 1:131b.
Ibid. 1: 134b.
Ibid. 1:151b.
Ibid. 1: 196b.
Of Gehenom and the darkness of exile.9 And specifically Rabbi Shimon teaches that if a man wakes at night to study the Torah, the Torah makes known to him his sin not through
31
chastisement, but as a mother who gently chides her son. 10 By the study of the Torah the world is brought into proper order, as Rabbi Chayah teaches; when the Torah is observed and studied in the world, the foundations of the world are consolidated.11 The judgments that come to the world become mitigated by the mercy of the Holy One. Rabbi Chayah further teaches that whoever concentrates deeply in the Torah sustains the world. As it was from the Torah that God created the world, so man by looking into the Torah sustains it. Hence the Torah is the cause of the world’s creation and also the power that maintains its existence. Blessed is he who is’ devoted to the Torah, as he is a preserver of the world. 12
Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 13 Ultimately, one who is near to the king is ever in joy, free from sorrow and depression.14 This is because the Shechinah (the Divine Presence) finds a home in the land only through Torah and finds a home above only through Torah. 15 By making a home for the Shechinah, one brings oneself under the protection of
Divine Providence. It is also taught by Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai, in tractate Bava Kamma, that whoever is involved with Torah study and acts of righ-
Ibid. 2:83b.
Ibid. 3:23b.
Ibid. 2: 155b.
Ibid. 2: 161a.
Ibid. 3:80b.
Ibid. 3:221a.
Ibid. 3:268a
32
teousness is worthy of the inheritance of two tribes, represented by the ox, this being our forebear, Joseph the Tzaddik; and the donkey, this being the tribe of Issachar. 16 This shows us that if one decides to direct his path in Torah study and righteousness, he can merit these at their highest level. It is known that Joseph perfected the trait known as righteousness, or in Hebrew tzedek, so he is known as Yoseph HaTzaddik, while the tribe of Issachar were known to dedicate all their time to Torah study as the tribe of Zevulun worked, raising money to support them in this venture. So the heights of Torah study and righteousness are an inheritance waiting for those who seek it. Sni luchot ha brit on parsha Vayachi teaches that the tribe Yisachar is compared to a donkey as it willingly carries the burden and does not object to the burden. Concerning reaching the goal of this inheritance, Rabbi Yirmiyahu teaches, in tractate Bava Met-zia, that he who humbles oneself for the Torah in this world is magnified in the next; one who makes himself a servant to Torah learning in this world is free in the next. 17 From here we see that it is humility that will allow us to bow before the will of God, fulfilling the Holy One’s desire in every moment like Yoseph, and the study of the Torah is like that of Issachar, a full-time occupation. So one must be a servant to his learning; this is how the inheritance is earned. Being a servant to the Torah means, as Rabbi Nachman ben Yitzchak teaches in tractate Bava Batra, that students who banish sleep from their eyes in this world the Holy One invites to a feast with repleteness of the Shechinah in the World to Come. 18 We also learn concerning the treasure of this repleteness and its value over the things of this world, in tractate
Bava Kamma 17a.
17.Bava Metzia 88b.
18.Bava Batra lOa
33
Bava Batra, from the words of King Menaboz: “My fathers gathered for this world, I gathered for the next; my fathers gathered treasures of money, I gathered treasures of souls,” 19 but one must not believe that the benefits the Master bestows on His servants are only in the next world, which does abound with treasure, if one fulfills Divine Will. Yet Rabbi Avdimi of Heafi teaches that since the day the Temple was destroyed, prophecy has been taken from the prophets and given to the wise. The gift of prophesy is only given to people of understanding intellectual capacity, people who are whole in body and soul. Yet to be a prophet on a regular basis one must also possess wealth, humility and physical prowess. One does not experience prophet visions except in a state of joy.2o In Devarim it states: “You who cleave to God are alive this day.”
In tractate Sanhedrin it is explained that just as you are alive today so shall you be in the World to Come.21 This cleaving to the Holy One is life, as it states in the Song of Songs: “love as strong as death”; just as you are alive today so shall you be in the World to Come. This idea of assuming our position in this world as in the World to Come is as Rabbi Sheshbesh’s teaching that whoever teaches Torah in this world will do so in the next-and again this teaching does not only prepare us for the World to Come but. as Rabbi Elazar teaches, every teacher that leads his community with mildness in this world shall lead them in the next.22 The sages teach that each good deed we do will testify for us in the World to Come. 23 At that time the Holy One, blessed is He, shall take the sun from its sheath and from this the righteous will be healed, but this shall be punishment to the wicked. as we learn from Rabbi Shimon Ben Lakish in tractate Avodah Zarah. 24
It cannot be expressed enough how transient our stay in
Ibid. lla.
Ibid. 12a., Aor HaChyim smot, Sni Luchot Vayishlach
Sanhedrin 90b.
34
Ibid. 92a.
Ibid. 2a.
24.Avodah Zarah 3b
this world is, but we can view a bit of this knowledge from the teaching of our sages in tractate Horayot-that a scholar takes precedence over a king of Israel. If a scholar dies, there is no one to replace him, but any in Israel can be king.25 We can see that the highest position in this physical world, that of being king, is of no value. The only thing that should be of concern is a concern of the soul. Rabbi Eliezer and Rabbi Yochanan both teach that the Torah was given in forty days and the soul is formed in forty days, so that whoever keeps the Torah, his soul is kept; whoever does not, his soul is not kept, as is taught in tractate Menachot. 26
This physical-spiritual interdependence is further clarified in the teaching of Elijah the Prophet, from whom we learn that if a man reads the Five Books of Moses, the Prophets, the Writings, Halachah (Law), Midrash, and attends to the business of the yeshivah (house of study), showing less concern for the business of the marketplace, the Holy One will say this world and the World to Come will be Mine and yours together, the Temple will be Mine and yours together.27 These things the Holy One wishes to share with us, as Rabbi Yitzchak teaches in tractate Menachot that men lure each other from the way of life to the way of death, but the Holy Blessed One lures one from death to life, out of the narrow mouth of Gehenom, its mouth being so narrow to keep the smoke in though it is deep and large.28 The deliverance from Gehenom is not the only reward of the Torah, as it says: “Tables of Fatness.” When a man has right conduct and study of the Five Books to his credit, he is given one angel. If he has the Five Books, Prophets, and Writings to his credit, he is given two angels to guard him. When one has all these and also
35
Horayot 13a.
Menachot 99b.
Tanna d’Bei Eliyahu Zuta, ch. 14.
Menachot 99b.
Mishnah, Midrash, Halachah, and Aggadah, and puts himself under the guidance of the sages, the Holy One Himself keeps watch over him, as is taught by Elijah the Prophet.29 All these supernal gifts and much more than can be described are the good for the righteous, but even on the physical level, Rabbi Shimon ben Akashiya tells us in tractate Kinnim the intellect of uninstructed people becomes distracted as they age, while this is not so with scholars of Torah: the older they get, the more their minds become composed. With aged men there is wisdom and understanding in length of days.30
In the Book of Lamentations, the Prophet states, “Arise, cry out in the night at the beginning of the watches; God will see Thee” (Lam. 2: 19-20). Concerning this, Rabbi Chayah teaches us in tractate Tamid that for one who learns Torah at night, the Shechinah faces him. The disciples of the wise increase peace in the world,31 and this increase of peace is not only from His inward peace, which is a treasure in and of itself, but, as Rabban Shimon ben Gamliel explains in tractate Avot d’Rabbi Nathan, whoever makes peace in his house, the Torah ascribes to him as though he has made peace for every individual in Israel. Each person is a king in his own home.32 Concerning the Crown of Torah, Rabbi Abba ben Surangeya teaches that from much Torah study, God will remove your evil passions and you will hear good tidings, you will become a prince.33

Rabbi Levi teaches that students of Torah impose their will on the upper and lower beings when they are living in

Tanna d’Bei Eliyahu Rabbah. ch. 18.
Kinnim 25a.
Tamid 32b.
Avot d’Rabbi Nathan 28a.
36
Midrash Rabba Bamidbar 14:4.
purity34 taking part in the creation, as Rabbi Yehoshua of Saknin teaches that the supreme King of Kings, the Holy One, blessed is He, sat and took counsel with the righteous before creating the world.35 Even in the beginning the righteous were taking an active part in the forming of the creation.
Rabbi Yudan said in the name of Rabbi Meir that the Holy One says to Israel, “Follow My oath and I shall make you like the Heavenly Hosts” 36 This all helps us to understand how Rabbi Yehuda states in the Zohar that the B’nei Elokim (Sons of God; see Genesis 6:2) are the Great Beth Din (Supernal Court).37
Not only in this world does one find a place in the unfolding of Heaven from the Torah; all the more so in the World to Come. We learn from Rabbi Shimon ben Lakish that in the World to Come a porter will not dwell with a Torah scholar. Only like craftsmen dwell together and there are infinite levels of each type of craftsman. 38 As the sages teach in tractate Avot d’Rabbi Nathan, if two men dye a fabric in the same vat, the one who is greater in righteousness gets a deeper color. He even enjoys his food more. 39 This is because, as our sages explain, the Holy Blessed One does not deprive any creature of its reward. Whoever labors with self-sacrifice will get his reward.4o The more one gives to God, sacrificing himself beyond his own nature, the more God will have nature itself favor him-even above the laws of nature, if needed. All is in His control to do as He sees fit.
We know, as is taught in tractate Kallah Rabbati, that the
Ibid. Song of Songs 1 :2.
Midrash Rabba Bereshith 8:7.
Ibid. Song of Songs 2:7.
Zohar Pinchat.
Bechorot 31 b.
37
Avot D’Rabbi Nathan 32a.
Midrash Rabba Bamidbar 12:9.
Torah that is acquired through forty-eight distinctions crowns its owner with health to the flesh and bones, peace to the heart, life with honor, protection, and the World to Come,41 but the actual benefits with which the Creator rewards His creatures are too diversified to number because of His infmite nature.
In the Midrash, Rabbi Meir teaches us that God gave the Torah to the Elders of Israel, just as the Sanhedrin sits before Him on high. The sages teach also in the Midrash that all who direct their courses forthrightly in His Presence shall be among the men in His council 42 The Torah is the Law of God by which He rules over Heaven and earth. Like the Beth Din below, the one above is ruled from God’s Torah. The holders of the Torah, the ones who hold the Tree of Life, are, as Rabbi Meir says, the Sanhedrin above.43 The spiritual forces become subjugated by such a man, as the sages state:
When a man performs one precept the Holy One, blessed is He, gives him an angel to his charge: if he performs many precepts, He gives him half his camp.44
Rabbi Chaninah ben Avohu teaches, concerning man’s angels, that God provides each man one thousand angels to his left and ten thousand to his right. He must sustain them, but they do not request that he feed them.45 If one brings divinity into the Earth through Torah and mitzvot, then the angels are nourished, and then, the sages say, the Torah guards those who possess it. 46 God gives each of us potential, but it is left for each of us to develop, as Rabbi Yehoshua ben Levi teaches: man can be saved by the Holy
Kallah Rabbati 54b.
Midrash Rabba Shemot 30: 18.
Ibid. Bamidbar 11: 1.
38
Ibid. Shemot 32:6.
Ibid. Bamidbar 12:3.
Ibid. Shemot 33:6.
One as a beast; or as Rabbi Eliezer ben Menachem teaches: the righteous have an Eden for themselves.47 As a reward for one’s religious duties and righteous deeds, God renews His countenance.48 Concerning renewal, Rabbi Nachman teaches that just as the moon is constantly renewed, so are we by the month and year constantly. When one perfects the concept of renewal, this is the root of memory.49 Rabbi Chananya ben Gamliel teaches that if one performs a mitzvah his soul is granted him,50 and Rabbi Shimon bar Yochai teaches that as long as man refrains from sin he is an object of awe and fear. 51 With the renewal of the righteous, his soul is granted to him. That which was concealed is revealed, thus raising him in the creation toward becoming the awesome image of which he was created, taking his proper place in the scheme of creation. As the sages teach, the Torah was given in the wilderness, which is neither sown nor tilled, so if one accepts the yoke of Torah, he is relieved of the yoke of earning a living. Just as one is not charged taxes for growing crops in the wilderness, so scholars are free men in this world. 52
It is even taught that if one carefully observes the commandments, even the ones that seem less important, a curse cannot arise upon him. for he is like the Shechinah, their names being merged.53 Concerning the effect of this unity, Rabbi Yashi teaches in the Zohar, the righteous are as kings united to their thrones that He sets forever and remain established to rule over the world. 54 These things may be
Ibid. Vayikra 27: 1.
Ibid. 28: 1.
Rabbi Nachman’s Stories 365.
Midrash Rabba Bamidbar 5:4.
Ibid. 11 :3.
39
Ibid. 19:26.
Ibid. 20:21.
Zohar 1: 164a.
hidden from the eyes of some now, but Rashi explains that there will come a time when the Holy One will reveal His love. People will learn Torah from His mouth; their position will be higher than that of the Ministering Angels. 55 They will enjoy the Light of the blessed Ain Sof, as explained by Rabbi Schneur Zalman in the Tanya, that by the fulfillment of the commandments a makif (surrounding) light, being an efflux from the Essence of the Light of the blessed Ain Sof, radiates as a garment for the ten sefirot of the worlds of Atzilus, Briah, Yetzirah, and Asiyah. Eventually this radiance unites itself with the Ohr P’nimi (Internal Light). This is called the unification of HaKodesh Baruch Hu and his Shechinah. From this makiff garment is made in the upper and lower Gan Eden for the Nefesh, Ruach, and Nashamah of man, enabling him to attain pleasure, appreciation, and illumination of the light of the blessed Ain S0f56 Further, concerning this illumination, Rabbenu Bachyah teaches in Duties of the Heart that when you act with a faithful heart and pure soul, your understanding will be illuminated. You will see the road to all high excellencies. The evil inclination will have no way to reach and seduce you. You will have the status of those treasured by God. There will be formed within you a new and unusual supernal force. You will partake of permanent joy in your world here and the next. Every hidden secret will become clear in your eyes. The gate of high degrees will be open to you. The curtain between you and the Creator’s Wisdom will be rolled away, yielding Divine Vision. The exalted Creator will give you Divine Power. 57 Or, in the words of the Malbim, may his soul aid us, the Creator has appeared to man and has given him the living Torah. One who medi-
40
Rashi Bamidbar.
56.Tanya 397.
57.Duties of the Heart 2:279
tates upon it eats of the Tree of Life and lives forever in fear and love of the Blessed Holy One. He is aware of Direct Providence and knows the truth about heavenly matters. 58 But the things we have spoken of here do not come easily, as the Malbim further explains that a man must rid himself of all impurity and defilement before he can be worthy of holiness. If one applies himself to an intellectual grasp of the Holy One, knowledge of Him, he will be influenced by Divine Abundance and be given inspiration or the level of prophecy that leads to knowledge of the truth, the truth that cannot be attained unaided, the infinite reaches of creation. 59
Elijah the Prophet explains that when a man learns Torah, he has wondrous power in the world for he can act for mercy and shake the firmament and bring rain to the world.6o Elijah also teaches that they who sit in synagogues and houses of study, whenever they are reciting Chumash and Mishnah for the sake of Heaven, because of the reverence they have in their hearts, precepts of the Torah are decreed through them and put into effect.61 These things are not apparent because, as Rabbi Shimon bar Yochai teaches in the Zohar, the ornaments that Israel received from God on Sinai were taken away when they sinned, but whenever Israel returns to the Father in Heaven, these ornaments are restored to them and they are invested with them, and in the time to come all will be returned.62 But we must not think that the benefits are limited to us alone and limited to the good we bring to the world, as Elijah teaches that when a man has done a good deed, well-being is bestowed on him and on
Malbim parsha Bereshith.
Malbim parsha Lech lacha.
Tanna d’Bei Eliyahu Rabbah, ch. 18.
41
Ibid.
Zohar 3: 193a.
his descendants through four generations,63 and the Malbim teaches that whenever someone dies before his time, the uncompleted years are given to a student of the Torah who rules over his own nature. 64 Thus he brings salvation into the lives of other souls also.
With this understanding, we can consider the words of Rabbi Nachman that at the end of each day a person should be highly motivated thinking how one’s understanding with his emotions and wisdom take leave and sing to one another. One must prepare to meet the holiness of the coming day.65
Tanna d’Bei Eliyahu Zuta, ch. 7.
64 Malbim parsha Chayah Sarah.
42
65 Rabbi Nachman’s Stories 388.
4
SHABBAT The Eye of Holiness
There is no difference in sanctity between Yom Kippur and Shabbat. as is taught by Rabbi Adah bar Ahavah. 1
Rabbi Abba teaches us that Shabbat is the holiest of days. the most restful. the most joyous. The Shabbat is equal in significance to the whole Torah. so one who keeps the Shabbat is as if he keeps the whole Torah. Shabbat is a delight to the soul. a delight to the body, a delight to those above. a delight to those below. Call it, invite it. as one invites an honored guest and prepares everything generously for him and concentrates all his attention on him.2 Rabbi Shimon teaches. concerning the Shabbat. that on this day the Torah crowns herself with all
43
beauty, with all those commandments, and with all the decrees and punishments for transgressions in seventy branches of light that radiate on every hand. To behold it is to behold gates that open at all sides and through which burst forth splendor and beauty, streaming inexhaustible light.3
Rabbi Yehuda teaches us that the joy and observance of the Shabbat is superior to that of all others, as this day is crowned with the Father and the Mother (Wisdom and Understanding) and is invested with an additional holiness. It is a day of joy for the higher and the lower worlds, full of blessings in all worlds.4
Rabbi Shimon teaches that the Holy Ancient One reveals Himself on the Shabbat more than any other day. All the upper and lower celestial beings are in perfect joy, and judgment has no dominion.5 Rabbi Yitzchak teaches that each one of the celestial beings becomes the habitation of an additional soul. Under the influence of the additional soul, sadness, gloom, and irritation are forgotten, there being only joy and gladness diffused through the upper and lower worlds. The additional soul bathes itself in the sweet per-fumes of Gan Eden after it descends to rest on the Holy People. Happy are they when the spirit is stirred within them. We learn from Rabbi Yose that the community of Israel is called Shabbat for she is God’s spouse; that is why Shabbat is called “bride.” God gave us a “Nashama Yatera” (additional soul) so that we could have a glimpse of the reward of Torah observance. It helps us to appreciate that Shabot is a most precious gift. 6
Rabbi Nachman teaches that Shabbat observance is the foundation of genuine faith. All acts of charity and other good deeds that we do are invested with radiance and perfection only in virtue of the Shabbat. Because Shabbat is the
Makkot 23b.
Zohar 2:47.
44
very
Ibid.
Ibid. 3:94a.
Ibid. 2:89b.
Ibid. 2:204. Sni Luchot Pekudy
embodiment of faith, it is the fountain of blessings. Blessings are manifested into actuality because of the Shabbat. 7
The Malbim teaches us that Shabbat provides access to abundance and generosity of blessing for the world from an inexhaustible source, the pattern of governance that transcends nature. This is the meaning of He made it holy.” It is a pattern of doing higher than the natural order as it involves God’s providence and His power to disregard the natural. It is on this day that the providential ordering of creation dominates. The six days of the week each bring forth their energy as designated in the days of creation, yet these are dominated by the providential order of the seventh day the Shabbat.8 We also learn from the Malbim that man’s actions control the mechanisms of creation, determining whether it is slowed down or sped up or what degree of abundance is bestowed.
The value that controls what degree of Divine abundance is available for the running of the world is the Shabbat. This valve can entirely arrest the system if the rules of reward and punishment so dictete. The natural order was finishel on the sixth day by Elokim (God, the Name of Strict Justice).But with the Shabbau, havaya hLord, the Name of Mercy) inserted the possibility of arresting the natural order or varying its rate to the order of providence and"its rules of reward and punishment, modifying its motions and processes. The possibinyty of0interfering with the automatic operations of nature is calned "rest” 9 During the six.days of the$week the world$was created, but only during
45
Shabbat is the level of revelation given a firm basis and established. 10 Rabbi Shneur Zalman teaches that whoever observes
Advice 168.
Zohar 2:63b.
Beginning and Upheaval 175.
Ibid. 172.
Shabbat according to halachah (Jewish law) is forgiven all of his sins. The Aor haCyim teaches that one who meticulously observes the Shabot, his sins will be forgiven. Even if they include idolatry. Therefore, it is incumbent on every individual to master the major laws of Shabbat and not engage in idle chatter, as this is of a mundane nature. By avoiding such speech, one mirrors God ceasing the Ten Utterances by which the physical heaven and earth were created, for one is parallel to the other. 11
From Rabbi Yitzchak we learn more concerning this nature of Shabbat, as he teaches that the Ancient Holy One appears and rests not on the ordinary; for this reason it is permitted on Shabbat to think about ordinary things, because thinking produces no effect. But if a word issues from his mouth, it becomes a voice if it rises aloft and breaks through ethers and firmaments and arouses some force from above. If a man utters a holy word of Torah, it rises aloft and arouses the holy servants of the King, who set a crown on the word, so there is rejoicing above and below. 12 This is reflected in the words of the Prophet Isaiah: “If you restrain your feet because of the Shabbat from attending to your affairs and speaking profane things, then you shall delight in God, and I will make you ride on the high places of the earth, and I will nourish you with the heritage of Jacob your father; thus the mouth of God has spoken” (Is. 58: 13-14). Spiritual heights are only obtainable when Yisrael frees itself of human concerns as anguish, and anger. It is the serenity given called “minuchah” thats called the “Oneg” (Delight) of Shabbot. It was when ever Yaakov felt this that he was called
46
Yisrael.
We learn in Rabbi Nachman’s teaching that the Shabbat protects those who guard it; this is why the Shabbat is mentioned before the sin of the golden calf, for it was the Shabbat that protected them. Similarly, Adam HaRishon sang the Song of the Shabbath Day (Ps. 92) after the sin, and it was the Shabbat that prevented him from immediately being ejected from the Garden. In Gan Aden (Garden of Eden) we can see the results of how their positive actions contributed to the Garden. Once Adam was expelled from the Garden he was denied the ability to see the results of his actions until “Olam Haba”. (the World to Come) If Adam had not sinned obscenity would not have existed. The sexual act would have been no different from any other mitzvah, no different from putting on Tefillin. 13 Rabbi Avraham teaches us
Tanya 633.
Zohar Emor.
Rabbi Nachman’s Stories 269., Aor Hachym Vayalch, Aor HaChyim Barashit, Noach Sni Luchot ha Brit
that one who is devoted all his days to the worship of God, observing His commandments and walking in His path, rejecting the lusts of this world-his entire life leads him out of the prison of this world, and on Shabbat he finds his pleasure in meditation on Torah and comprehending Divine manifestations. That man calls his afflictions of this world “richness.” This delight is the reason why Yom Kippur is called “Shabbat.” 14 Just as from the fasting and teshuvah of Yom Kippur one merits a purer vision of God, so too with the Shabbat.

We learn from the teachings of Rabbi Nachman that Shabbat gives us the power to hold on to the original forces of creation and integrate them into our lives. It is also the central point from which, instead of looking outward,
47
we may look inward to integrate holiness to ourselves from our new vantage point of vision, the Shabbat. 15
Rabbi Yitzchak teaches that for all who lead a holy life during the week. all six days become as one with those six days (the Holy Sefirot) that are within and concentrated into that central point where they are kept and guarded. That point again is hidden during the six days of the week, but on the entrance of the Shabbat, it rises on high, where it is decorated and becomes unified with the whole cycle of days, all of which are absorbed by it. When that point ascends, everything else is hidden away, it alone holding sway, and it assumes the name Shabbat. 16 The Zohar teaches us that Shabbat is called “holiness “The Shabbat has the right of entry by inheritance.17 One’s Shabbat experience is established by his life during the week, yet the week is established through the Shabbat, as taught by

Meditation of the Sad Soul8!.
Rabbi Nachman’s Stories 32.
Zohar 2:204a.
Ibid. 3:94a
Rabbi Yehuda that the six days receive blessing from the seventh. 18 rabbi Abba further$explains that the activities of the days of the week are dependent on the Shabbat. Holiness descends from above to rest upon iu. It is written
“make the Sabbath” meaning add from the weekdays to Sh⁨abot , start early.19 Those a are of the mystery of the union of the Holy Blessed One with his Shechinah on the Shabbot night is the time most appropriate for "marital union. 20
We learn in the Kabbalah that by serving God with great zeal, mayim nukvin-the feminine waters-are elevated. This causes a revelation of the mayim duchrin-the upper masculine waters.
By devoting oneself to the upper world one can feel the illumination of the upper world during the week for a moment, but on Shabbat-
48
since then one can accomplish the elevations and unifications strictly for their own sake-one feels Divinity even more. By the cleansing of the week in Elokim, which is a garment for Havaya, this allows through the Shabbat the absolute delight of Havaya to shine through clearly. it being a revelation in the mode of “nothingness from existence”-the upper unity. This is the revelation of Shabbat Oneg-ecstatic delight. Shabbat is a revelation of the cleansing of the week.
Rabbi Yitzchak teaches us that whoever attains the level of faith needs to prepare a table and a meal on the Shabbat, so that his table may be blessed through the six days of the week.21
Rabbi Nachman teaches that preparing special delicacies for Shabbat is very precious and has a unique holiness. 22 Rabbi Yehuda teaches that one must regale on this day
Ibid. Beshallach.
Ibid. 1:5b.
Ibid. 2:63b.
Ibid. Yitro.
Advice 171.
with three festive meals so that this day may be one of satisfaction and refreshment. 23
Rabbi Shimon teaches that one should find joy and refreshment in all three meals and in each one distinctively, because this is a manifestation of perfected faith. Therefore, the Shabbat is more precious than all other times and seasons and festivals, because it contains and unites all in itself, whereas no festival or holy day does SO.24
How important is each of the Shabbat meals? Rabbi Abba teaches us that one who lessens the number of meals brings imperfection
49
and blemish into the regions above.25 Rabbi Abba also said that when the Shabbat meal was removed. Rabbi Shimon used to arrange his table and meditate on the Merkavah.26
Guard the holy ways of the Shabbat from the ways of our past sages and the holy men of today. There is so much we can learn from them. There are so many holy customs concerning the Shabbat. From the teachings of Rabbi Nachman we learn that one must do things all week to remember the Shabbat.27 Rabbi Chiya teaches that all things are found in the Shabbat.28
Rabbi Shneur Zalman teaches that people who serve God from the fear and love that is latent in their heart, not arousing an intellectual fear and love for their Creator, blessed is He, serve God in the category of spirit of the righteous, but do not rise to Gan Eden in spiritual seeing except on Shabbat and Rosh Chodesh (New Moon) by means of the pillar that rises from the lower to the higher Gan Eden
Zohar Yitro.
Ibid.
Ibid.
Ibid. Emor.
Rabbi Nachman’s Stories 308.
Zohar 2:88.
in the world of Briah (Creation).29 Related to this, the Zohar instructs us in what it calls a mystery entrusted to the wise. We learn there that on Shabbat, in the middle of the night, the Holy One is pleased to enter the Garden that is above. On weekdays at this time, He enters the garden that is below to joyously commune with the righteous. On Shabbat evening, the hosts of holy angels bring these souls up into the firmament that is close to this Garden, where chariots await to escort these souls to the Paradise above and
50
bring them before the Throne of Glory.30 Understand these things set forth here and you will do well.
Blessed Is the Lot of One Who Is Worthy of the Glory of the Shabbat
in this World and the Shabbat
in the World to Come.31

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INSTALLMENT 7—-THIS IS THE THIRD STEP UP THE LADDER, WE WILL GO OUT FURTHER, ITS TIME TO EXPLORE BEYOND THIS WORLD ! AND ETERNAL LIFE ……..

June 23, 2021, 9:41 am
Filed under: 1, Levels of hell, levels of the Soul, life, Reincarnation | Tags: eaven, HELL, LIFE AFTER DEATH

Filed under: 1, Death, levels of the Soul, Soul | Tags: damage of our fallen souls, heaven, HELL, LIFE AFTER DEATH, Souls

The Evil Soul of the False Messiah
Shabtai Tzvi
On Monday, 22 Kislev 5663 (1903), a man
came to me named Yehezkel Ezra Ben
Yisrael. His family name is Bachur. He
told me that for years evil thoughts
would pop into his head as though
52
from nowhere. During prayer he
would hear a voice within him saying,
“Give up your religion, convert and
become a Christian” (G-d forbid).These
thoughts were so powerful they would
disturb his concentration. Almost
twenty years ago he had gone to
Rabbi Yosef Haim (the Ben Ish Hai)
who sent a letter to HaRav Eliyahu
Mani in Hebron. The response was that
(Bachur) had a great klipah (evil force)
within his heart, and that he (Rav Mani)
couldn’t help him.The Ben Ish Hai
consulted with me at that time and told
me to write a mezuzah, and prescribed
that Bachur should wear it over his
heart. This however had no effect.
Therefore he had returned to me to
inquire whether he had a spirit within
him. Being that Bachur was an honest
53
G-d fearing man, I consented to his
request. I started to perform Yichudim
(unifications of Divine names) by his
ear, the Yichudim (unifications of Divine
names) used against spirits. The breath
of the Yichud (unification) enters into
his ear, and then into his organs, the
breath of the Yichud (unification)
disturbs the breath of the spirit. While I
was reciting the Yichudim (unifications
of Divine names) into his ear, Bachur
started to laugh. I asked him what he
was laughing about. He answered and
said that he could hear another person
inside himself, and he is very viciously
cursing you, saying this one’s Rabbi,
Yosef Haim (the Ben Ish Hai) advised
you to wear a mezuzah (parchment
from Bible-Jews put at the door of
houses), he should take the mezuzah
54
and place it up his embarrassing place
(G-d forbid). Now his student has
become the Rabbi. He is only half of his
Rabbi, Yosef Haim. In this way did the
spirit curse me and mock me. Upon
hearing all this, I returned to recite
Yichudim (unifications of Divine names)
in his ear many times, without
interruption, until such a time that the
spirit was cursing, twisting and turning
within Bachur’s heart. But I would not
give the spirit any attention . In the end
the spirit within Bachur inquired
saying, “ask Yehuda what does he
want from me?” I said to him, “I want
to know from which city you come and
what is your name. I want you to tell
me the truth. If you lie to me, I will
show you what I can do by putting
upon you severe punishments and
55
sufferings”. The spirit answered saying
that there have been many people like
Yehuda who tried to get me to reveal
my name, but they weren’t able to get
anything from me. I am stronger than
stone. I do not speak to just anyone. I
said to the spirit, “If so, I will continue
to try, and we will see who will be
successful in the end. If you are truly a
strong spirit and are accustomed to
sufferings, then prepare yourself to
suffer the travails of the the Yichudim
(unifications of Divine names), for they
are like a burning flame, and they are
more painful then hell itself. I will not
leave you alone until you truthfully tell
me your name and from where you
came. You will suffer all this pain for
nothing, because you do not submit to
me. You are causing all this suffering to
56
fall upon you, and not me.” I started
again to recite Yichudim (unifications of
Divine names) in Bachur’s ear as I did
before. I also blew the Shofar (ram’s
horn) close to his ear with the
meditations that are appropriate for
this. Bachur started to scream.
“Enough, enough !.” The spirit now
wanted to tell me his name and place
of origin. Yet I wasn’t ready to listen.
For I know it is the way of the spirits
they only surrender for a moment then
they go back to being stiff necked.
Therefore I decided to show the spirit
the power of the Holy Names. when I
was finished with the Yichudim
(unifications of Divine names) was the
spirit tired and worn down. It asked
me to give it time to relax from its
travails. The spirit asked me, “Why do
57
you want to know my name and place
of origin? Why do you need to know
this?” I said to the spirit, “So that I can
fix your soul and allow you to ascend
to the Garden of Eden, so that you
won’t suffer from being a earthbound
spirit anymore (as a ghost).” The spirit
said, “This is not possible, not for you
or for your rectifications. I do not wish
to go to the Garden of Eden.” I said to
the spirit, “Again you challenge me?” I
brought my mouth close to Bachur’s
ear so as to again recite the Yichudim
(unifications of Divine names). The spirit
then screamed within Bachur’s mind,
and said it would reveal its name. It
said its name was David Ben Shavti
Ben Rivka from the city of Izmir
(Turkey). He said that he was an
apostate and that he had slept with
58
gentile women, and that he left no
children, and that he had possessed
Bachur some seventeen years earlier.
The spirit then asked why I am
troubling him. He said, “I have never
hurt (Bachur) or caused him any harm,
and if you are so concerned about
these insignificant thoughts, I will be
careful from now on not to cause him
evil thoughts. Just leave me here in my
place, for if I were to leave, where
would I go? Where would I find rest?”
Bachur said to the spirit, “Go to
Gehinnom”. The spirit answered, “I am
not yet worthy to enter into Gehinnom,
for I am guilty of sleeping with a
menstrual woman, a gentile woman,
and a prostitute. Please don’t go again
to Yehuda, for I can’t stand it. Let me
stay here in my place, and I will not
59
bother you further”. All these things
the spirit spoke in Bachur’s mind, and
he (Bachur) would tell them to me. I
made a condition with the spirit. If it
would return and place evil thoughts in
Bachur’s mind, I would set my hand
against it. Only a few short days had
passed when the spirit returned to its
evil ways and brought evil thoughts
into Bachur’s mind. Bachur came to me
and related what was happening. I
started to recite Yichudim (unifications
of Divine names) by his ear. I
commanded the spirit that this time to
truthfully tell me his name, for the
angel of the Yichudim (unifications of
Divine names) already had revealed to
me the spirit’s name and place of
origin. I told the spirit that I would
continue to recite Yichudim (unifications
60
of Divine names) by Bachur’s ear until
he revealed to me his name, the name
the angel had told me. The spirit was
very disturbed by this, and he said he
name was Tzvi, and that his mothers
name was Rivka, and that he was from
Izmir. I commanded him to tell me the
truth; for initially the spirit said his
name was David Ben Shavti, and how
he says his name is Tzvi. I asked him
outright, “Are you not the notorious
Shabtai Tzvi from Izmir, who made
himself to be a messiah?”
The spirit said this was the truth. I
asked him, “If so, you died in the year
1666; it has been 237 years from your
death. Tell me where you have
reincarnated until now? How were you
judged?” The spirit answered me
mockingly, “Even if you get for
61
yourself enough paper to write a book
and enough pens (I will not tell you),
these things are none of your business.
Now, you are late for your class in the
Yeshiva. Your students are awaiting
you, they are looking for you. How
much time will you waste, staying here
with me?” I saw that what he said was
true. I left and went to the Yeshiva. I
decided I would finish this work
tomorrow. While in the Yeshiva I met
Rabbi Shimon Aharon Argosi; I related
to him this matter of Shabtai Tzvi, and
how he had possessed the soul of
Bachur. Rav Shimon went and told
these things to Rabbi Yosef Haim (the
Ben Ish Hai). Together they warned me
not to continue with Shabtai Tzvi,
fearing he would hurt me, G-d forbid.
The next day, Bachur came to me, and I
62
started Yichudim (unifications of Divine
names) for Shabtai Tzvi. From within
Bachur, Shabtai Tzvi began again to
curse me with awful curses. Bekhur
would tell me all. I stopped the
Yichudim (unifications of Divine names
), and started to speak gently to the
spirit, words that would touch his
heart. I spoke with him saying, “Let me
ask you some questions: What conflict
do I have with you? Do you think that I
wish to take revenge for what you did
when you were alive?” The spirit
answered that he did not think this
was so. I asked him, “Do you really
think my intent with these Yichudim
(unifications of Divine names) is to
cause you harm so that I will receive a
Heavenly reward for my work with
Bachur?” The spirit said, “It’s not that.”
63
I said, “For Bachur is a poor man, he
cannot pay me for my services. Why
then do you think I am troubling
myself taking time away from my
learning, if not for the sake of your
soul? For is it still not a spark from G-d
above? Can it not shine like the most
brilliant pearl? It is only due to sin that
you have fallen. The Holy One, blessed
by He is above all, and the Source of
all. It is by His design that you entered
into Bachur’s body, so that by this,
your soul would have a limit and end
to its sufferings by the work I am
doing for you. I am making the effort
to fix you. What then is my sin, my
blemish that you curse me with all
these horrible curses?” The spirit said
to me, “I can’t stand the sufferings of
the Yichudim (unifications of Divine
64
names).” I said to him, “It is the way of
the world that if a person is sick from
an illness deep inside the body, the
doctor has to open up the body in
order to remove the cause of the
illness. Even if this causes much pain,
the person suffers it so that he can get
well. He doesn’t curse the doctor. As
for me, it is not my way to discuss
things in such depth with the spirits, for
the vast majority of them are quite
ignorant, and can’t tell the difference
between what is good for them and
what is bad. However, I know that you
are a very learned individual. You
know how to judge for yourself what
is for your own good and what is not.
Therefore, I am correct in what I am
doing with you. Your curses have no
effect upon me. I know that your soul
65
does not truly wish to curse me. It is
the klipah (evil force) that surrounds
you that is forcing you to act like this.
Therefore, I forgive your soul.” These
were my words with Shabtai Tzvi that I
spoke with kindness and respect
(towards him). Rabbi Yosef Haim and
Rabbi Shimon Argosi had both told me
to be aggressive with him. When I
finished my words, the spirit answered
me in the words of a wise man. “I will
not conceal from you a thing. For even
though I suffer from the Yichudim
(unifications of Divine names), like a
man who has wounds in the flesh, and
along comes the doctor who covers the
wounds with vinegar and salt, until it
can hurt no more. When the Yichud
(unification) is finished, I do feel that
my flesh has softened, and that the
66
wounds are healing. I feel at ease. And
now, I agree with your path. I want
you to perform Yichudim (unifications
of Divine names) upon me. And even if
I jump or scream, pay no attention to
my pain, for I scream due to the great
pain.” I told him that this was still not
enough. When a person becomes
drunk, and stumbles around, falling
into a pit of mud, he cries out to those
passing by to help him up. It goes
without saying that the one in the mud
helps those helping him to pull him out
of the mud. He doesn’t depend on
them to do all the work. In relation to
this I ask you not to place your full
burden upon me. I will work to remove
the klipah from surrounding you on
the outside, but you must make the
efforts to remove your klipah from
67
within yourself. God will help us both.
The spirit answered, “Yes, let’s do it
and prosper.” I started performing a
number of Yichudim (unifications of
Divine names), and the spirit would
scream horrible screams. Yet I would
not pay attention to his screams, until I
was exhausted from performing the
Yichudim (unifications of Divine names
). The spirit also was tired and
exhausted from all its travails. It was
not able to speak anything for a good
amount of time. After this I asked the
spirit if the Yichudim (unifications of
Divine names) had helped fix him. The
spirit said, “Yes, your honor, I feel that
the weight of the klipah is lighter upon
me.” I then asked him, “How thick is
the klipah that is left upon you?” The
spirit answered, “Without
68
exaggeration, it is at least two feet
thick.” I asked the spirit a number of
questions, yet here I will only write the
answers that were given to me, and
from the answers I’m sure that you will
understand what the questions were.
I am he, Shabtai Tzvi. My death was
by hanging. I did not repent of my sins.
I was buried in a gentile cemetery.
While I was yet alive the klipah (evil
forces) would appear before my eyes.
They are what caused me to become
evil. I did not keep myself in holiness.
[The spirit told me that] he has
reincarnated numerous times that
cannot be counted. He merited to
achieve the levels of nefesh (animal
soul) and ruach (emotional soul). When
the neshama (Divine Intellect) started
to manifest within him is when what
69
happened, happened. Now he
acknowledges that Moshe, our teacher,
upon him be peace, is true, and that his
prophecy is true, and that his Torah is
true. Yet all this will bear him (the spirit
) no fruits; for being that he is dead.
The merits he had earned from any
mitzvot that he did perform is already
gone.
.
With regards to Bachur, he was the
reincarnation of the Ruach (Emotional
soul aspect of Shabtai Tzvi). The Nefesh
(animal aspect) was still living in an
animal in the forest. It did not want to
be in this place, nor did it want to ever
reincarnate in the body of a Jew. It
wanted to stay in the forest. Shabtai
70
Tzvi was 35 years old when he died. I
asked him a number of other questions
that he did not want to answer me, for
he was still encased in a klipah two
feet thick. After five days I again spoke
with the spirit in a softer tone, and I
saw that he had relented
tremendously. He was actually
remorseful over the sins that he had
done. He was now very anxious for
me to try to complete his rectification.
He now blessed me and the members
of my family. He said he wasn’t saying
all this (talk about repentance) for my
sake, but rather because it was true.
He told me that his first sin was that he
had committed adultery. And that it is
true what they say about him, that he
had had a homosexual affair while he
was wearing his talit and tefillin. He
71
even once sent a young man to have
an adulterous affair with his own wife
Sarah, telling the boy what was
written in the Torah, “All that Sarah
says to you, listen to her.” After his
death he was punished with demonic
beatings for twelve years. Until now
he had always reincarnated into wild
animals. Being in Bachur was his first
time possessing a human. He then
explained to me why he was able to
enter into Bachur to possess him, the
reason being that once Bachur, when a
young man, gave a young girl a kiss.
This Bachur did 30 years ago. Prior to
this, the spirit said, he would hang
around Bachur, because Bachur was
from the same source soul.
The spirit is judged (and punished)
every Friday, from the second hour of
72
the day through the fourth hour and a
half. The spirit told me that he is
punished along side the spirit of
another false prophet in boiling feces.
Regarding myself, the spirit told me,
that I am here reincarnated for the
second time, and that fifteen years ago
I merited to receive the Ruach
(emotional) level of soul. The spirit said
that it was God who brought him to
me, in order for me to fix him.
Regarding Bachur, he must learn Zohar
every day, in the early hours of the
predawn morning, as well as after his
meal, for the sake of the elevation of
the soul of Shabtai Tzvi Ben Rivka. He
must go to the mikvah every day. He
must not be concerned with the evil
thoughs that pop up in his mind. And
when they do pop up, he should recite
73
the verse: “My heart is astir with a
good thing.” (Psalm 45:2) meditate
upon holy Names, and the evil
thoughts will be nullified. From that
day onward, the spirit of Shabtai Tzvi
would request of Bachur that he study
more and more Zohar every day, more
than the day before, even if this meant
taking time out from making a living.
When it came to going into the mikvah,
the spirit would cause Bachur to hurry
so fast that he would almost fall down
the stairs into the water. The spirit
would also awaken him every
morning early, in time for prayer. The
spirit also requested of me that I
should recite Yichudim (unifications of
Divine names) for him everyday into
Bachur’s ear, including the blowing of
the Shofar. The spirit thought that by
74
doing all this maybe he would merit to
enter Gehinnom. I asked the spirit
when he would leave Bachur. He told
me not to ask. When he was ready to
enter into Gehinnom he would leave
Bachur, without having to be asked.
And in truth, this is the way it was. For
after a few days, Bachur was no
longer being disturbed in his sleep, I
examined him and found no traces of
the spirit of Shabtai Tzvi.
Thus ends a true story of what might
be called a demonic possession. Do
good and protect yourself from such
evils.
The Boy who thought he was talking
to Elijah the Prophet, but it was a
75
demon
In Tammuz 5671 (July, 1911), after the
afternoon Shabat prayer, a young boy
age 11 was brought before me. He said
that he could speak with Elijah the
prophet face to face, and not just in a
vision or with puzzles. Any time that he
would want [to speak with Elijah] all
he had to do was call him, and he
would immediately come. The only
condition being that he [the boy] had
to be alone, with no one else there [to
see]. I said to him, enter this room, and
ask him [Elijah] if he is truly Elijah the
prophet. This the boy did. And he
answered me; “I am truly Elijah, why
does Yehuda doubt me?” (I am the
Yehuda being spoken of). I said to the
boy, this is none other than a demon
76
“Yuhidi” whose name happens to be
Elijah. This is not Elijah the prophet. You
are being plagued by demons. Come
and I will recite the prayer against
demons over you, then will this Elijah
flee from you. The child said to me, that
this is certainly Elijah the prophet, and
that you can do whatever you wish,
and we will see who will be the victor.
After I prayed over the boy a number
of times, he went into a private room
to see whether Elijah would come.
Elijah immediately came as he had
done in the past. I was truly surprised
by this. So, I took the child and went to
see Rabbi Shimon Argosi zt”l, who was
then alive, for him to examine the
child. After he had examined him,
[Rabbi Argosi] said that this was truly
Elijah the prophet, and not a demon. I
77
disagreed, and told him that it is a
demon. We both agreed that together
we would all go after the Saturday
evening prayers to see Rabbi Ya’aqob,
the son of Rabbi Yosef Haim (the Ben
Ish Hai) so that he may examine him.
After he examined [the boy] in a
number of ways, he too said that for
certain this was Elijah the prophet of
blessed memory. I disagreed with
them both and nullified their proofs. I
requested of them to let me test [the
boy] one more time. I said to the child
that he should tell Elijah to translate to
him the verse in Jeremiah, “Then shall
you say to them, the gods that have
not made the heavens and the earth,
they shall perish from the earth, and
from under these heavens.” (Jer. 10:11).
If he translates this verse into Arabic
78
(the spoken vernacular then), then it is
possible to consider that maybe he is
Elijah the prophet and not a demon.
For the demons know the language of
Aramaic (the language of this verse),
for they [the demons] speak Aramaic
and show evil dreams, and whisper
into the ears of those who speak
Aramaic. However, this verse speaks
about their inevitable destruction. They
do not wish to hear it, all the more so
to translate it into any vernacular
language. Thus when the boy asked
Elijah to translate the verse, Elijah said,
that he had no time to waste there, for
he had to leave and go write down the
merits of the Jewish people. Elijah said
that he was in a rush. When the boy
told me of this response, I said to him,
go back and tell him to translate the
79
verse of which I ask, for it is very
important so that we may know for
sure that he truly is Elijah. Elijah again
told the boy that he was in a rush. I
said to the boy, say to Elijah, that he
has been conversing with us for a
good while why all of a sudden is he in
a rush, when it should be easy for him
to translate this verse, instead of
wasting time trying to get out of doing
it. Only in this way, by translating this
verse, will the Sages be convinced.
When the boy said these things to
Elijah, he got angry and proclaimed As
God lives, I will never appear to you
again for you do not believe that I am
Elijah the prophet. Immediately he
disappeared and never reappeared to
the boy. After Elijah departed, Rabbi
Argosi and Rabbi Ya’aqob said to me,
80
that in their opinion, this was truly
Elijah the prophet, for it is his way to
swear by saying “As God lives”. And
our Sages have said that even demons
do not say the Name of G-d in vain
(Meg. 3A). I said to them that [this Elijah
] was a demon, and that he did not say
the Name [of G-d] in vain. Firstly, he
fulfilled his word, he promised that he
would leave and not return, and that is
what he did, therefore, what he said
was not in vain. And more than this, in
essence [Elijah] never said the Name of
G-d at all! He did not say the true
Name of G-d, nor did he use the Name
“Adonai”. He said, chy Hashem (Life of
God), using the word” Hashem” (the
name). The spirit would not actually
say the name of God. This is nothing
other than pure deception [on the part
81
of this spirit]. The Sages finally agreed
that I was correct.
We will conclude with some words of
wisdom concerning these matters
based on the teaching of Rabbi Yuhuda
in his book “Minchat Yuhudah” .
Most people after they die their soul
goes to Gehinnom (Hell) for a period of
not more then 12 months. By this the
soul is cleansed. Then the soul will be
Judged in the supernal court whether it
merits to Dwell in Gan Aden (Garden
of Eden). Gan Aden will open up to the
soul if it has enough “mitzvoth” (merit
of commandments), otherwise they will
not be able to enter. After one dies
they must give a judgment and
82
accounting for the transgressions they
have done. The transgressions and
merits are of two separate accounts. If
this were not so no one would have
enough mitzvoth (merit). A man would
be left naked without any garment (to
his soul). A man requires a special
spiritual garment to enter The Garden
of Eden. One may require further
refinement in a incarnation in this
world as a Human or as lower form as
a animal, plant or stone. One Gilgul
(incarnate) in a stone must after that
rise up entering gilgul (incarnation) in a
plant. After this one can rise up
incarnating in a animal. Only after this
may one incarnate again as a man. It is
possible to rise up two levels at a time.
There are those who don’t merit to go
to Gehinnom (Hell) are subject to what
83
is called the Kaf HaKelah (literally, the
hollow of a sling). This is a ordeal
where the soul is pursued by angels of
rage this prepares the soul to enter
Hell. Unlike Hell, which again never
requires more than 12 months to purify
the soul. To the Kaf HaKelah (literally,
the hollow of a sling) there is no time
limit. It can last for thousands of years.
During this period the soul can enter
into stone, plants, animals or even
humans (so to escape the angels of
rage). This is what is described as a
man having a spirit in them, God
Forbid. In Sha’ar HaGilgulim (Gate of
Incarnation22A of the Ar”i), it is written,
“When one reincarnates in a person, it
is done in one of two ways. The first
deals with the souls of the wicked, who
after their deaths are not even worthy
84
to enter into Gehinnom (hell, and
receive purification) — they enter into
the bodies of living persons here in this
world at the time of birth. The second
manner is when a soul impregnates a
person by what is called an “Ibbur”.
This soul bonds (with the living person)
in great secrecy. This can happen even
after one is born. Thus, if that person
then commits a sin, the “other” soul
within can then overpower the soul of
that person whom they are inhabiting,
and cause that person to sin further
and to deceive it into going in an evil
direction. Until here are the words of
the Sha’ar HaGilgulim. What the Rav
(the Ari z”l) meant here, when he
referred to the souls who “bond (with
the living person) in great secrecy”.
Are souls that do this so that they will
85
not be recognized, and thus they will
be free to mock and otherwise trouble
the public.
If a woman has sexual dreams
frequently she has a spirit of a male in
her. Also if she sees a man standing
over her bed in a dream. Another
indication is if she does not like to do
work that women do. Some times
when she has a male spirit in her she
may not want to support her husband,
she may act even to harm him, God
forbid. As the Male spirit in her hopes
to rid her of her husband. A man who
has a female spirit in him will likewise
see her standing over his bed in a
dream, and he will loose seed in the
night to her. None of these sexual
connotations take place when the spirit
86
in one is the same sex as themselves.
Also only a spirit that sinned sexually
will cause its host sexual thoughts.
Other spirits will not act like this.
By no means do I think the uninitiated
should ever attempt to “fix” a person
who has a spirit trapped in them. This
can be very dangerous for all parties
involved. The Study needed to perform
such works takes many years and
even then not all men will have the
“gift” needed to perform such work.
But I will explain a few of the points
Rabbi Yuhudah speaks of concerning
the methodology of this work in his
book.
If you do not know the place in the
body where the spirit resides, or if it
moves about place to place. (as
normally we would place our hand on
87
the place the spirit resides.) Then place
your mouth on their ear. So that when
you perform your mediation on the
Divine names the “unification” shall
enter the entire cavity of their body.
This is even more effective than only
placing your hand on the spot where
the spirit is. This causes greater pain to
the spirit than the lashes of the angels
of rage, or the “purification of the
grave”. I use a stethoscope to speak in
to their ear. The lashes of the angels of
rage do not fix the souls like the
Yichudim (unifications) do. You need to
do many Yichudim one after another
so to drive the spirit from its host.
Beware there are spirits that are
difficult and angry. With these spirits
you must work slowly and not in
intensity. There are spirits as large as
88
the palm of the hand and as small a
small bean. A Spirit this small can go
up to a host’s throat. A larger spirit
cannot make it up to its hosts throat, so
it can only speak in his heart. Spirits
do not blemish a man immediately on
entering him. Only after quietly finding
a place to rest in his body will they
begin to trouble him. They may then
make the man’s body begin to
tremble, his heart to race. When they
can speak to him, he has no power to
silence them. Other spirits will not
cause a man to tremble, but they may
cause him to have pain it his head, eye
or other limb. For these problems a
Doctor will find no cure. There are
spirits that will speak in a man’s heart
and give him evil thoughts. There are
other spirits that will not speak to you,
89
until after two years of Yichudim
(unifications). With these you will not
know till then whether they have a
spirit in them or not. These spirits when
alive did there evil acts in hiddeness so
they hide and don’t like to let their
presence be known. With this type of
spirit there is no illness.
Sin makes a blemish in the soul,
making holes in it. Like the way a moth
eats a garment. If one merits to
repentance these hole can be mended.
By Torah and Prayer the Nashama
(Soul of Divine Intellect) is returned and
it is healed from its sickness. It can be
made as a new creation, where in it
we will see no lack. Even if a man has
committed much evil and sin
blemishing and making impure his
Nefesh (animal soul) much, Know that
90
it is a part of God carved out from
beneath the Throne of God. The soul is
not from filth as Demons magicians
and soothsayers. The Klipot (evil shells)
dress to the surrounding lights of such
a man’s soul. One who makes his soul
to do these things, causes his soul to
parish from the world to come.

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WHO ARE THE BILLAM AND BALAK OF TODAY ?

June 21, 2021, 6:07 am
Filed under: PARSHA BALAK | Tags: and have a safe place of refuge in, and said “Let the righteous flee, by adding more and more to, By the, each day with greater purity., HOLINESS, in our, Islamic extremists, judgment, kaballah masit, magic, of his actions the judgment against us bringing death to thousands by a plague was stoped. The whole world now is threatened by, parsha, PARSHA BALAK, Parshat Balak, Pinchas, Rabbi Yochanon ben Zakkia, SECRETS OF THE TORAHFiled under: PARSHA BALAK | Tags: 2nd Temple, serving GOD. This is reflected by the action of, so we are required to harness this zeal. We must do our best to fight off, sorcerers, Uncategorized | Tags: KABALLAH, Vaspasian the Roman Emperor, We daily are facing enemies in our Holy land now, went to, WHO ARE THE BILLAM AND BALAK OF TODAY ? Filed under: kaballah, Yavnah”, zealousness

WHO ARE THE BILLAM AND BALAK OF TODAY ?
Filed under: kaballah, kaballah Masit, magic, PARSHA BALAK, Uncategorized | Tags: KABALLAH, magic, PARSHA BALAK, Parshat Balak, SECRETS OF THE TORAHFiled under: PARSHA BALAK | Tags: 2nd Temple, and have a safe place of refuge in, and said “Let the righteous flee, by adding more and more to, By the, each day with greater purity., HOLINESS, in our, Islamic extremists, judgment, magic, of his actions the judgment against us bringing death to thousands by a plague was stoped. The whole world now is threatened by, parsha, Pinchas, Rabbi Yochanon ben Zakkia, serving GOD. This is reflected by the action of, so we are required to harness this zeal. We must do our best to fight off, sorcerers, Vaspasian the Roman Emperor, We daily are facing enemies in our Holy land now, went to, Yavnah”, zealousness

Balak Bs”d

When GOD was going to destroy the 2nd Temple Rabbi Yochanon ben Zakkia went to Vaspasian the Roman Emperor and said “Let the righteous flee, and have a safe place of refuge in Yavnah”. At that time the government of Isreal was much like it is today a puppet state of western influence, and not a true Torah Nation.

A couple parsha back it said “ If you go to war in your land against an enemy who oppresses you, then you shall blow an alarm with the trumpets; and you shall be remembered before Yhv”h Elohech”a, and you shall be saved from your enemies “ (Bamidbar 10:9) Meaning when evil is close we must negate it by loud spiritual service, real zeal in serving GOD. This is reflected by the action of Pinchas in our parsha. By the zealousness of his actions the judgment against us bringing death to thousands by a plague was stoped. The whole world now is threatened by Islamic extremists. This week in 2014 the Muslims (Isil) declared a Caliphate with the intention of taking over the whole middle east with in 5 years. and then on to impose Islam by force on the rest of the world. Thank God President Trump pretty much finnished off Islamic state in Syria still we daily are facing enemies in our Holy land now, so we are required to harness this zeal. There are enough rockets aimed at Israel right now that could overwhelm the Missile defense shield and kill everyone in Israel God forbid. We must do our best to fight off judgment by adding more and more to Holiness each day with greater purity.

In this weeks parsha the worlds most accurate astrologer Balak, who knew the times most efficient to curse others. worked with Balaam to try to curse Isreal. The Zohar teaches that Balak was a magician , Balaam was a sorcerer. A sorcerer’s power only in his mouth. So Balaam’s power was in his cursing speech from the the evil breath of his mouth. Balak is called “ the son of Tzipor” (bird) because he performed magic using a certain bird. Balak was a greater expert at acts of magic than was Balaam. Moshe the leader of the Jews spent time in Midyon with his father in law Yitro, the Mobites decided to approach the elders of Midian for counsel. The nations Moab and Midian had tremendous hate for each other since their great battle and the defeat of Midian in the field of Moab, now due to their mutual fear of the Jews they made peace with each other. They warned the Midianites that Moses’s strength was in his power of speech. Therefore they decided to attack Israel through Billam whose strength was also in his mouth.

But things did not work at all as Balak would have liked. This time Billam could not comply with Balak’s request. As a matter of fact the great magician Billam would be put in his rightful place. As we see GOD opened the mouth of Billam’s donkey causing it to speak, in a similar way He also put words in Billam’s mouth. GOD opened the eyes of Billam’s donkey so he could see an angel holding a sword standing in the road blocking their way, which Billam could not see. This man that Balak brought to slay his enemy with his words , is shown that he can’t even kill his own donkey. As Billam said to his donkey “If a had a sword I would slay you”. So why did Billam go with Ballak who, wanted him to curse Yisrael, after GOD told Billam “ You shall not curse these people for they are blessed” ?.

Bilaam is deluding himself. YHVH is The God and the national God of the Jewish people. It written “And Bilaam arose in the morning and said to the princes of Balak: “Go to your land, for YHVH refuses to give me leave to go with you.” (Numbers 22:13)

But Yhv”h answers not Billam but the Aspect God of Elohim, since this is the aspect of God thats revealed to all the nations. However, Bilaam fails to reach the level of revelation in a “face to face” relationship with Yhv”h but his revelation is from the level called Elohim and this is not too different from God speaking through Billam’s donkeys mouth.

He went because of self love. His blinding arrogance and pride would not allow him to say “I can’t do it”. We should learn from this also just how dangerous arrogance, pride and self love may be. Know, despite their evil intents GOD can turn the evil intent of the wicked to a blessing for Yisreal. Balak is a decedent of Lot, Billam was so deluded that he thought though God would choose him to take the Jews out of Egypt. When Moses was chosen instead of him, He became very upset. Billam tried his best to curse Yisrael but all he could pronounce were blessings. We must never underestimate our enemies, but understand them from learning about them in the Torah. It is interesting that this prophesy of Moses in Parsha Balak is like a intelligence report from behind enemy lines. The Hebrews were not aware of Billam and Balak’s attack on Yisrael and their subsequent salvation from their hands. Everything was done “behind the scenes”. If it was not written in the Torah, in this parsha, even today we would not know about it. This comes to remind us that man fails to recognize miracles occuring all the time that God makes for us. If we were only aware of this constant showering of endless kindness to us from our blessed creator.

A very ancient REMATCH !

A very ancient, Josephus writes (Antiquities, II, 10:239 et seq.) writes of Moses leading an Egyptian army against the Cushites. The Cushite princess, named Tharbis, watches the battle and falls in love with the valiant Moses. She goes on to help him win the battle, and he fulfils his promise in return to marry her. In some versions, Moses eventually produces a special ring that causes one to forget certain events, and puts it upon Tharbis so that she can forget him. He then returns to Egypt.

Yalkut Shimoni, Shemot says Moses fled to Cush. The Cushites had lost their capital in a war . Their king, named Koknus (קוקנוס, elsewhere called Kikanos or Kikianus, fought a nine-year war that he was unable to win, and then died. The Cushites sought a strong ruler to help them finally end the conflict. They chose Moses, presumably because he had fought alongside the Cushites and had a reputation as a great warrior. Moses did not disappoint, and devised a plan to win the war and recapture the Cushite capital. His enemy was Bilaam ! The grateful Cushites gave Moses Koknus’ royal widow for a wife, and placed him upon the throne.

It interesting to note that Rabbi Auerbach teaches there are 4893 letters in Parsha Balak, 4893= 7 x 699 gematria Balak ben Tzipor melech Moab.

Midrash says Bela, the first king of Edom is Bila’am, and the father’s name Be’or supports this conclusion (this is probably referring to Gilgul (reincarnation). Now, Apparently, he was no longer content to harbor his hatred for the children of his great uncle Yaakov at the nationalistic level alone, he was now working even as a mercenary sorcerer, hiring out to to all who wished to invoke malevolence against the Hebrew people. Bil’am was one of the senior advisors to Par’o, together with Iyov and Yitro. Some of the harshest decrees of Par’o are attributed to Bil’am

Billam said the Famous words “How goodly are your tents, Oh Jacob, your dwelling places, O Israel!” (Numbers 24, 2-5) The secret of this the sages explain is that When Balaam raised his eyes and saw Israel dwelling according to its tribes. He saw that the entrances of their tents did not face each other and he said, “These are worthy to have the Divine Presence among them.” He saw that the Hebrew people acted modestly even in the way they placed their tents all the more so their behavior. It is this which has ensured the wondrous survival of the Jewish nation through out all the generations especially in exile. Such behavior Guards the Holy nature of the Jewish family. It is this, sexual purity and modesty which is the shield of the Israelites. Nothing has changed even today we still need to concern ourselves with the continuity of the Jewish family and the Jewish nation. The dominant rate of assimilation which is prevalent these days could only occur by the disintegration of the Jewish family unit. If you don’t like it through it out and get another. Thus divorce is prevalent and the integrity of the Jewish family unit becomes no more.and so to the Jew. If we want to protect the continuity of Jewish tradition, and the Jewish people we must strengthen the family unit and invest heavily in it. Thereby the following generations will have strong foundations and this will to build the next generation.

Before departing Billam told Balak that he maybe able to destroy the Jewish people by making God angry at them. He told Balak to have the women of Midian seduce the Jewish men causing them to engaging in sexual transgression as this would surely arouse the wrath of God. This plan did work and resulted in a plague where 24,000 people died. It was these same 24,000 souls that were “gilgul” (reincarnated) as the students of Rabbi Akiva who died during the period of the Omer.

No matter how bad it may look. We saw this recently with The disengagement from Gaza and the destruction of the Gush Katif Jewish settlements. By this was created a pure terrorist state at Israel’s border. The Hamas takeover of Gaza fulfills Israel’s wildest dreams. The Hamas rule brands the Palestinians as terrorists, shows them incapable of statehood and hostile to Israel, and removes the peace process from the agenda. It is time the Israeli government stop supplying their sworn enemies with water, electricity and food. Let their patron state Iran build for them power plants and water desalination plants, instead of giving them weapons. Now is the time to seal the Palestinian entity off and deal with it as with enemy a state: ban Palestinian migrant workers, stop issuing any visas to Palestinians, block all shipments, and wage total war when attacked.

THIS PART WAS WRITTEN YEARS AGO AND SEEMS TO BE THE WAY IT IS (FLOTILLAS) , ALL MOST.

The “Nachash” is when Nakavah is alone. עזא“ל and עז“א are in the 2 heels of Leah which are in Ketter of Rachel. It is from here that seized Balak. Billam is swallowed in the heels of Leah in the Head of Rachel. Revelation of עז“א and עזא“ל are in the chest שד“י .1 The ”trefim” of Lavan were from lights feeding of the ”Sitra Achra” from the heels of Leah, from the “tref” of tevunah. When Rachel stole the ”trefim” Lavan lost his wisdom, nullifying the ”chitzonim”

The ”chitzonim” dont seize in Rachel only in Leah. Leah is not a parzuf alone but part of the back of Imma that fell to the “klipot” with the kings of Edom that died, because she is above the chest with lights of Chassadim covering “klipot” seize on to these lights, but in Rachel in the chest and below, there no lights are covering so nothing exposed for Klipot to Seize. The face of Leah faces the back of Z’a. Rachel is back to back with Z’a.1 From sin in Yisrael there is caused Rachel to be back to back with Z’a, because of klipot siezing in Nh”y.2

Lot is a “klippa” from the back of Z’a.3 Leah rises in Keter, and rachel rises up from the ”chizonim”.4 The 3rd world is in back, corresponding to the conclusion of Nh”y of Rachel. From there spreads out Lill”y. Rabbi Chayem Vital says ” these names I did not recieve from my teacher.”5 Nakavah is established in 4 sefirot and from them she receives her actual differences. They are 4 attributes of man the way he sits (Malchut) , walks (netzauch and hod) , leans (yesod), stands (Teferet). Sitting is recieving position, with no spreading out. Standing is ”maspia” (giver), here there is no interruption in flow of lights.6

The Rabbis in the Midrash, teach us Bilaam was a prophet, as great as Moses. They say, God had prophets in Yisrael and the nations. When God sent Moses to Israel, He also sent Bilaam to the nations.

Bilaam seems to initiate conversations with God almost at will. He turns immediately to YHVH when Balak’s emissaries come to him. He tells these representatives the next day that he is not a free agent but can only say what YHVH puts in his mouth. He talks the talk. On one occasion, he even states that he is a follower of YHVH: “If Balak would give me his household of silver and gold, I am unable to transgress the word of YHVH, my God (elokei), to do anything small or great.” (Numbers 22:18) How then could the wicked Billam have been prophet of God as Prophesy is the highest spiritual state ?

“R’ Yochanan said: At the beginning he was a prophet, but at the end he was merely a sorcerer,”² and: “Seven prophets prophesied for the nations of the world. These were Bilaam, and his father Job, Elifaz the Teimanite, Bildad the Shuchite, Tzofar the Na’amassite and Elihu son of Barachel the Buzite.”³ Nevertheless, to have gained a reputation as a master of black magic, Bilaam must have performed magic in relation to numerous pagan deities. It seems that Bilaam claimed to have magic powers from Yhv”h that could influence a variety of Near Eastern deities. ). The Ramba”n points out before Bilaam’s third prophecy, a prophecy he does not attempt preliminary magic, as the other times but the “spirit of God came upon him” (Numbers 24:2). This and his next prophecy constitute the pinnacle of Bilaam’s prophesying –he has now truly become a prophet of YHVH. Bilaam was not previously a prophet of God but was elevated to this position by God in order to give prophecy about the Jewish people . The fourth prophecy is made up of four short prophecies, including the previous three prophecies making a total of seven prophesies in all through Billam.

While Moses used his power for good purpose, Bilaam used it to gain power and wealth. Moses was the most humble man who ever lived Billam, not so much.

Billam’s character was very arrogant and led him to believe that because of his heightened level of consciousness alone, he thought highly of himself and because of this he interpreted wealth and worldly pleasures as Divine goodness that he deserved.The concept of a life of gratitude and kindness was entirely foreign to Billam’s worldview.

Bilaam had a tremendous power of speech but his power was from the “other side”. Whoever he blessed was blessed; whoever he cursed was cursed until he went against Yisrael. He was a very powerful man, he did not command armies but he had a magical power of speech. Because of ‘free will’ a person can strengthens themselves with the power of the Side of Holiness or the Side of Impurity. Bilaam was hideously attached to the Side of Impurity. He strengthened himself greatly in wickedness against Holiness until he managed to draw upon himself powers of the Side of Impurity that were equivalent to those seen only by Moshe from the side of Holiness. Bilaam pretended to be very religious and holy and to abstain from immorality, yet in secret he would do more perverted acts then anyone else. Just because one displays spiritual powers one cannot just assume that they are Divine and Holy, there is much deception in the world.

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

It is written in the Torah ”there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face.”

Yisrael would NEVER have sinned if they were not instigated from the nations to do so with their enticement to immoral deeds. We find throughout “Tanach” that all idolatry worship came about because we failed to eradicate their “avodah zarah” (idolatry) when we conquered the Land of Israel. The sin of the Golden Calf was because of the “Airuv Rav” (mixed multitude). All the tragedies and destruction that befell the Jewish Nation evolved because we said ” let us be and emulate the “nations”. Once again the nations”. were the source of our disasters which are caused by our own actions by letting ourselves to be influenced by the nations”. No one wants to hear this ,so we constantly shut our ears, God will force them open and make us hear it loud and clear. We visited the death camps and to remind us some even go on tours to them. At the end of the visit we come to a mountain of human ashes. Our brethren, men, woman, children, and babies whose lives were suddenly snuffed out in a horrific manner. . As we somberly walk away from the gas chambers and crematoriums how can we bring ourselves to believe that absolutely no evil will befall a Jew who violates the laws of the Torah , if one does not REPENT…… If we do maybe we could change the course of future doom and tragedies for the Jewish people written in the Bible in the words of the Prophets. The sages teach us the “bad” things do not have to happen but all the good shall come to be.. Absolutely no evil can harm a a person unless they make bad choices by allowing themselves to be polluted by “evil” impurity by making choices to violate the laws of the Torah. This entire vort is paraphrased in the passuk (Yeshaya 49,17) מהרסיך ומחריביך ממך יצאו. The Navi exclaims : “The destroyers come from within us”. It is our choices that remove the miraculous protection that God has over His people. Gather friends with shields,swords and lances this is the secret of unification to destroy klipot. So one must hurry to restore the 3 pillars.8

By this the “black” day the Balaks intend for Yisrael turns to a day of blessings. Billam was forced by GOD to speak blessing which lead to messianic revelation ! May we see “ A star go forth from Yisrael” with revelation of our righteous mashiach quickly in our days.And we will see our Righteous Mashiach quickly in our days!

1Shar kavanot p.160:vol 2

2Mhl p.472

3Lecuty Torah p.48

4shar bait hacavanot

5Shar mimori rasb”y p.70

6adir bmarom-ramcha’l p.120

7Aor Yakar Barashit p.83,206,207

8Sulam on Zohar Nasso p.121a ,shar bait hacavanot

Today’s Billam is the lying unrelenting media. Bilaam’s power was in the ability to convince, sway and mislead all while pretending that he represents God and the Truth, He was a master of corrupt logical arguments. His name ‘Bilaam’ means in Hebrew to “swallow” since he attempts to swallow, hide and conceal everything good and Holy.

Today’s Billam is the lying unrelenting media that is so badly biased that it borders on “absurd” . Their unending bombardment of negativity Giving the world a skewed distorted view and portrayal of spirituality and the State of Israel in particular.

They all love to make inflammatory remarks about us, that are ever so far from the truth the US – the EU, the UN, CNN,
BBC and the rest of the world’s sanctimoniously hypocritical “good guys.” ? They would like to destroy your self-identity and self-worth. Making you think that you are no longer unique and special. They do not want you to “know” that you have a Godly mission to fulfill. They want you to think that you are like everyone else. And that you should adopt universalistic values that change constantly . They would like to leave you with no reason to struggle in following in the way described in the Torah.

With this mission the “media of Billam” works, as Billam’s weapon was his word……………………………..

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INSTALLMENT 6—-THIS IS THE THIRD STEP UP THE LADDER, ITS TIME TO EXPLORE BEYOND THIS WORLD ! AND ETERNAL LIFE ……..

June 15, 2021, 10:32 am
Filed under: 1, Death, levels of the Soul, Soul | Tags: damage of our fallen souls, heaven, HELL, LIFE AFTER DEATH, Souls

Most of this is directly translated
from the book entitled :
“Minchat Yuhudah” by The Holy and
Wise Kabbalist
Rabbi Yehuda Patiyah of Jerusalem, of
beloved memory.
Introduction
I hear from people all the time :
“ No one knows what happens after
we die, no one has come back to talk
about it ”
I tell them that this just is not true. Just
because they may not know, many
sages have seen beyond the veil of this
world, into the next. There are those
who even while in this world are also
at the same time in others. They are not
looking in the right places, talking to
the right people and reading the
correct books. I will reveal to you here
from one of these books that tells us
concerning things beyond this world.
They are the teachings of Rabbi
Yuhudah Petiyah he was my teacher
1
Rabbi Smual Darsi’s teacher. Yuhudah
Petiyah learned these things from
practical experience as you will see.
Rabbi Yehuda Patiyah was born in
Baghdad in 1859, Rabbi Patiyah rose up
to be the foremost student of the Ben
Ish Hai, the greatest mystical sage of
his day.
He published many works, which
include commentaries to the holy
Zohar other traditional works
concerning Kabbalah and Torah. In one
book he published called “Minchat
Yehuda” Rabbi Yehuda writes of his
experiences with earthbound souls.
Souls like ghosts that are trapped
between worlds. He also teaches
concerning the exorcisms he
performed. Among the Kabbalists
Rabbi Yuhuda had achieved the
highest levels.
Rabbi Yehuda Patiyah ascended above
on the 27th of Av, 5702 (1942).
Here are some of the teachings and
experiences we can share. Those that
Rabbi Yuhuda Petiyah shares with us
2
in his book “Minchat Yuhudah”
Everyone greatly desires in their soul
to know what becomes of their body
and soul after they depart from this
world, until they reach their final rest in
the Garden of Eden with the souls of
the righteous and pious. Therefore
have I decided to write this book
based what I have asked of
earthbound spirits, that have entered
into (other) people, and who have
came to me in order for me to heal
them. I would ask of the spirits all
types of questions, such as what
happened to them after their deaths
Being that they did not go to
Gehinnom (Hell), or have any
knowledge regarding it, since they did
not yet merit to enter the (fixing) fires
of hell. Yet, there was one (soul) who,
3
after I had prayed (received permission
from the Holy One, blessed be He), did
return to me, after he was rectified and
had gone to Hell. The spirit explained
to me the uppermost level of Hell
where he was punished, and what
happens to the others who are
punished there. He also explained to
me what is to happen to him after he
was released from Hell and allowed to
proceed to the Garden of Eden. Know
that all the sins and transgressions that
a person does by themselves, with the
exception of the (residue of the) sin of
Adam, certainly causes them to be
encased in a klipah (shell of energy of
negativity), and the contamination of
the serpent; each in accordance with
their own individual sin. However,
everything is, of course, dependent
upon an individual’s repentance. For
by the repentance that one performs,
one has the ability to cast off from
one’s self the contamination that comes
forth from sin, even if the sins be great
ones.
Yet, the contamination and klipah that
cling to us due to the sin of Adam, these
are not affected by repentance, simply
4
because it was not the individual who
sinned. Yet, (because of the sin of
Adam) we are all destined to die. As
this blemish is rectified by death, for
the person is then buried and the flesh
returns to the dust. This is how the
klipah, that clings to us from the sin of
Adam and Eve, removed.
With this can we will understand the
purifications inflicted upon the soul
while still in the grave (chibut HaKever
). The reason being that the
klipah(spiritual impurity) is still
attached to the soul. After a person is
dead and buried, immediately there
come four angels, who (spiritually)
open up the grave and expand it to be
the exact size and depth of the person
buried therein. The soul and body are
rejoined. The soul returns to the body
like when it was alive. Each of the
angels then grabs the soul from every
angle, and beat him until the klipah has
been broken and removed from the
soul. Therefore is this called chibut
HaKever (literally, the beating within
the grave). Righteous people who keep
distant from evil don’t need as much of
5
chibut HaKever. After the Chibut
HaKever, the four angels depart and
leave the soul standing by the grave.
Immediately thereafter comes another
angel, powerful and cruel and very
frightening. He grabs the soul and puts
it through the Kaf HaKelah (literally,
the hollow of a sling – this is the name
given to that transformation period
between the physical and the spiritual).
The soul is thrown up to the outer gates
of the Supernal court (Beit Din).
Two angelic messengers of the Court
come forth and escort the naked soul
within. It is given a garment. The soul
then enters before the Court, in order
to stand trial. There the soul will
receive a accounting and a judgment
concerning their actions in this world.
Now pay close attention, and hear
what the spirits have told me about
their being in front of the Supernal
court. I will write this all down case by
case. From this shall a person learn
what should be his path, and what to
do therein. In order not to omit relating
about the spirits who had come to me
for healing, I will start off writing about
them. They were very much in distress
6
due to their punishments. Therefore, all
my efforts were to release them from
their torments as early as possible
In the year 1915 (5675) on the 15th of Ellul
there came to me a young girl 17 years
old named Katan Bat Azizah. She told
me she was a orphan as her father
had died. A year before her mother
went to Persia to visit her brother
there, as he was ill. She left me, my
younger brother and sister with our
aunt. My mom’s sister. She was angry
very much consumed in anger and
regrets. Katan found it difficult to
handle her aunt’s anger and curses.
She wanted to leave the house for
good. As she was so troubled by her.
To add to my troubles in Ellul after
7
Shabot I cried and wailed on my bed
with all my body concerning my bad
fortune. Then all of a sudden I felt like
a giant cat had fell between my
shoulders, like a great cut had entered
my flesh. After it felt as if it had
entered my left arm. My arm became
very heavy. To the point I was no
longer able to move it. From that day
my arm only hung down. I trembled at
times and my eyes rolled up and
down. My feet would move from side
to side. At times I would walk back
and forth and back and forth. When I
layed down on my bed I was not able
to sleep as I heard the sound of a
hammer striking. When my mother
returned we went together to a Arab
mystic. After going to him many times
he told us that I have a very strong
8
demon within me. He tried but was
unable to remove it from me. After this
I want to the grave of Yuhoshua the
Cohen Gadol (High priest) and prayed
there a lot. I began to tremble greatly.
I saw a man of great honor, dressed in
white. I was unable to speak with my
mouth. He stood about 4 feet from me
he did not speak. Katan cried over her
life, and the shattered heart in her
midst.
To bring mercy upon her I did
“yichudim” (meditations of Divine
names) upon the spirit. The spirit then
began to express thoughts in speech
and screaming. The spirit said that she
was a harlot. I asked her name. She
did not want to say. After many times
doing the yichudim on the 19th of kislev
she finally said her name was Rosa.
9
She told me that in the time she was
dying the demon Lilly came to her. This
caused her soul to be troubled very
much. She said my soul wanted to
escape from my body, before lilly
could come close. Lilly put a sword to
my throat. By this there went out my
soul from my body. There then came to
my soul 5 angels of rage. They stood
by my head and asked “what is your
name ?”. They had come to strike my
body to purify it for 3 days and nights
with rods of fire. Then there came
another angel who I remember also
appeared as a angel of rage. It was He
who took my soul from its grave and
struck it with a big hit, by this striking
my soul was propelled in the “kaf
hakeleh” (hallow of the sling) thrown
until it reached the entrance of the
10
supernal court in the firmament. I stood
there naked as the day I was born. 2
angels came out from the supernal
court. They gave me a shirt that was
black and white, and another garment
to cover below my waist. Then I was
brought before the court. It was a court
of 3 judges. The greatest of them sat in
the middle. Their faces shinned as great
as the sun. The court asked me what is
the name of your father and mother. I
did not want to answer them. Then the
officers of the court struck me with
lashes of remembrance, until I could
endure no more. The first blow made
me feel like a spark from a fire. The 2nd
blow made me as a burning coal and
the 3rd made me as dust. Then the court
enlivened me and I told them my
father and mother’s name. It was
11
made known to me I had been
incarnated in a man living in Basra
(Iraq). He was evil and wicked and did
not resist any lust and abomination he
could do. In the end of his days he
changed his religion and became a
Muslem. After He died he was made
into a evil spirit that entered into the
body of a woman. All is revealed
before the supernal court, even all that
is hidden in one’s heart. There is
nothing that is concealed from them.
After they gave me a document, it was
not like a document of this world. I
opened it and it spoke to me. I read in
it and I could speak to them. But I did
not know what to say. The first
judgment concerns the learning of
Torah. This is seen by the one who is
given the document but they are
12
unable to read it. They are then asked
why they did not learn Torah.
According to one’s preparation from
learning of Torah they are they able to
read their “document” given to them
by the Supernal court. In this
“document” is listed all of one’s
transgressions and abominations that
they did while they were alive. You do
not want to have to trouble the Court
to have them read it to you !. The court
will tell you what is not written there.
Atonement comes from the
embarrassment you will feel, if they
have to read it to you. I told them that I
had sex with one man I was not
married to. They asked me how many
times during the 5 years of the
relationship I did have sex. I said I did
not know for certain 50 or 60 times. The
13
head judge of the court answered and
said it was 100 times. I explained to
them I had done these things because
it was the way I thought. They told me
not to speak. To say nothing else. Then
for 100 years I had to go with the
angels of rage where ever they
commanded me to walk. They warned
me not to disobey, and not to change
what they said. Then they returned me
to the Supernal court to receive my
judgement. They had me swear in the
Great Name that I would not
transgress upon what they say. They
called 4 angels of rage and said these
shall be over (in charge of you). One
on each of the 4 sides (of the world).
Then the angels took me to a scary
desert full of snakes, scorpions, dogs
and evil beasts of many different
14
kinds. They were all spiritual (entities).
All souls who pass this way tremble. In
the desert I was given 27 lashes a day.
They walked me in another desert
which no eye has seen. I did not know
how to walk there alone. They ruled
that I had to chop wood. I was brought
to another court. It was in the lower
half of the Supernal firmament. In this
court are ministers who are in charge
of punishment. To then was given my
accounting. The ministers in this 2nd
court are different than those in the
first. They made judgment concerning
my punishment. Then they gave me to 4
angels of rage. They took me to the
desert again and gave me 17 lashes
every night. When I chopped wood it
was like chopping my own flesh. The
wood there is not like the wood of this
15
world. All the time I was chopping
wood it was opening up the flesh in
my shoulder. If I ran out of wood I was
under order of the supernal court to go
back in to the desert and get more. The
wood I cut I had to return to the court
to burn. The angels of rage went with
me. Each year after I finished my
sentence of wood cutting as ordered
by the Supernal court of the firmament.
I then entered the 2nd court. There is a
3rd court in the atmosphere below the
firmament where there is written the
document as the years passed of my
punishment, how many years were left
for me. Any who come to this Supernal
court have punishment and lashes. In
all the days of the week these souls
have no rest. Except on the 6th day of
the week at the 6th hour. At that time
16
we are bound in chains and there
stands around us angels of rage who
guard us till after the Sabbath has
concluded. There are also winged
angels who sit and tell each other
concerning the works of the wicked.
Their evil guile they worked while they
are alive and the punishments that the
supernal court has ruled upon them.
Even on the Sabbath we have no joy.
As then we remember our suffering
that we endured during the past week,
and we think about the punishments
and suffering that are about to come
upon us in the future as soon as the
Sabbath is over. We feel a little relief
when the Kadish (prayer for the dead)
is said for us, but few know how to
say it. All the souls here are naked as
in the day they were born. Everywhere
17
I look I see groups of souls who
transgressed sexually. God does not
embarrass the wicked before each
other. There is a separate place for
those who transgressed different
transgressions. I was punished for my
sexual activity. I do not know what is
done in other places. Those here who
are chained to dogs are incarnated
next time as a dog. It was ruled
concerning me that I should be in the
place of evil beasts. After that I was
sent for 7 years to swim at the beach.
For 2 years I had to hover over the
graves of the city where I was born
Bagdad. Hovering over the graves of
the dead is the worse suffering, as
there rises up guilt and regrets. I saw
my soul hovering over a grave
screaming in a great voice. I was
18
suffering greatly from the evil scent. It
was ruled upon me that I had to fly in
the atmosphere of the firmament at a
hight of 40 years from the earth. Only
to this height are the spirits flying
above the earth. It is at this height that
we receive judgment from the supernal
court that is in the firmament. When
hovering over graves or the sea this is
at a distance of 2 or 3 stories above the
earth. We don’t have the strength to
rise above to the next firmament.
Height more than this is not ruled for
us. If we were to go higher we would
be burned by the fire of the firmament.
As we are not refined enough to go up
to the higher level. It is ruled upon us
that we must float around in the cities
where we used to live. This troubles
the spirit very much. When the angels
19
of rage want to increase the burden of
our yolk they rule that we must go to
distant cities, this is much worse. Even if
we are always running away from our
angels of rage we can not get any
further away than the limits to which
they bind us with. If we try to they hit
us with out holding back with the
lashes of remembrance as prescribed
by the supernal court, but not any
more than that. The angels of rage do
not have permission to stop us from
doing evil. Such as damaging a man, or
entering into him so to escape their
lashes. Unless the supernal court has
specifically ruled so.
If we do enter into a man or women.
When the time comes that we are
obligated to bring our wood to the
supernal court to burn before them.
20
Then the administrator over the spirit
takes it out by force from the animal or
human whose body they have
occupied. So to bring it to the supernal
court. There it is burned and lashed.
After he goes back to the animal or
person. To us this offers no benefit,
except escaping the lashes of the
angels of rage.
The yichudim (meditations on the
Divine names) causes more pain to the
spirits than the lashes of the angels of
rage, or the purification of the grave.
The lashes from the angels of rage do
not fix the souls, but the yichudim do.
I Rosa was only able to tell you all this
because of the yichudim which I was
unable to bare. So I had to answer
your questions.
Rosa said when one has done many
21
sins and evil they make their soul
blemished and impure, by causing the
negative forces to dress upon it. By this
they can cause their soul to also parish
from the world to come
Rabbi Yuhudah said he was shown in
a dream that a spirit came to rest upon
the leg of a certain men for 14 years.
The spirit could do no harm to the man
as he was always involved in Torah
and acts of kindness. He did not even
feel the spirits presence. It could not
overpower him in his head. He did a
act of great Holiness. The spirit could
not handle the great Holiness and was
forced to flee from him. Leaving his
body completely. After the Spirit was
gone I tested Rosa asked her to tell me
where on the man the spirit used to be.
22
She showed me just like I had seen in
the dream. In the right leg.
On the night of the 7th of Tevet the Girl
Katan and her mother were in my
room. I commanded Rosa to go to the
supernal court at 11at night, and she
did. Katan went to sleep. Then I came
to see whether Rosa had went to the
supernal court, or was she still in the
girl ?. I called Rosa .. Rosa. I received
not reply from her, but I heard another
voice. It said Yitzchak Raima, Yitzchak
Raima. I did not understand what
connection Yitzchak Raima had to do
with Rosa. I called to Rosa saying I will
escort you to the supernal court. Then a
voice said I am Yitzchak Raima. I with 2
other beloved companions shall escort
Rosa. There will be no time she will be
23
left alone. I asked “how can you speak
to me from the mouth of this girl?” Do
you enter into her throat like a spirit
does ?. He answered me saying
“Not like that. I push and cleave
myself to the body of Rosa. I prepare
my power in her limbs. I move them
like working a telegraph line As we do
not have permission to enter her body
”.
The angels of rage escorting Rosa
were Issac Raima , to her left is Salach
ben Rachmah. To her right is Sasson
ben Rivkah. Hillel Ben Sarach died and
has come to guard Rosa with us. While
Sasson ben Rivkah has now been
made to watch Salach Ben Yosef
Yitzchak. Salach Ben Yosef Yitzchak
24
had a sickness involving his eyes for
months. I asked and was told that
there was a man in Bagdad named
Salach Ben Yosef Yitzchak who had a
sickness involving his eyes and had
died. Salach then came to watch over
Yosef. Salach said Yitzchak is better
then I, but I am more good then
Sasson. I asked Salach if he knew how
to learn Torah. He said he did not even
know the alphabet. He said “I have no
desire to hear words of Torah”. I asked
Salach if each one of them had a wife.
He said “No, there are very few
women here. One women for every 8
men. Most men are not married. Myself
Yitzchak and Sasson are not married.
Angels of rage do not have the human
desire for sex. Our only desire is to run
after men and hit them. It is only in this
25
thing that we find delight. With us,
fathers and mothers do not love their
children, and children do not love their
parents. All the time we do recognize
our father and mother but we have no
connection with them ”
All my speaking with Yitzchak Raima
was before Rosa came back from the
supernal court. I saw her move her
head a couple times, and then open
her eyes. I asked her what the
supernal court said. She told me she
only has a few years left. I asked her if
in the world above if there is a
difference between day and night. She
said that the difference is in the color
of the light. The night is Tachalet (sky
blue), and the light of the day is white.
She said the hours of the day and night
26
are like in this world. I asked Rosa
about the length and width of the
courtyard of the supernal court. She
said it was huge, as big as the city of
Bagdad. It is full of many rooms. Each
as large as the room we are in. The
supernal court is 3 floors high, each is
full of many rooms. On the first floor a
man is judged for the most severe
transgressions he has done. There is
given to him there his ruling concerning
his sin. After its punishment has been
carried out, he must return to the
supernal court. This time he goes to the
court’s second floor where he is judged
for less severe transgressions. They
judge him there and rule punishment
upon him. After its punishment has
been fulfilled. He must return again
time this to the third floor where he
27
will be judged for the lightest of his
transgressions and then is sent to
receive their punishment. After all of
this, after all his punishments have
been completed then the soul must
appear before the scribe of the court
who will inspect the soul very closely.
It is He who will then rule upon the
soul whither it will be incarnated as a
stone, plant, animal or a man. Whether
it will go to hell. All is according to the
judgment of this scribe.
Rosa said the garments worn in the
upper supernal court are like the
garments the priests wear in the Holy
Temple. The spirits don’t sleep day or
night. The spirits hear when they are
called, when their time has come to go
to the supernal court. On the 12th of
28
Tevet Rosa Rose up to the firmament of
the Bait Din. After she returned she
said to me that the Supernal court
called one angel, he is appointed to
dress those who are naked. To go
before the Supernal court one is given
white pants, white shirt a white robe
with green trim and wool head
covering that covers until the forehead.
These garments are not like garments
of this world, as they are real fine
fitting right unto one’s body. I was
commanded by the supernal court that
as of the night of the 17th of Tevet at the
7th and one half hour of the night to
come back then to the Supernal court
in the firmament with my guard
Yitzchak Raima and then I would be
judged on the rest of my actions. I was
told that from that point on I should
29
never return to the body of Katan.
They warned me not to injure her on
going out. I swore to them that I would
not injure her on leaving. The Supernal
court blessed you Rabbi Yuhuda for
the difficult work that you have done.
But they did not call you by the name
Rabbi Yuhuda but by a different name.
It was a bizarre name so I cannot
remember it. It was very hard to
pronounce. After putting on the
garment my guard Salach was no
longer with me in his place was
Yizchak. He stood at my side on the
night of the 17th to walk me to the
Supernal court of the firmament. That
night I walked katan to the synagogue
where wise holy men stay up all night
and learn Torah. At midnight we all
learned in the merit of the soul of Rosa,
30
and prayed that she should leave the
young girl. I continued to do yichudim
on her till Rosh Chodesh (New moon)
of Svat. On Rosh Chodesh Svat she
told me that she was no longer under
the supervision of the Supernal court.
As what could they do to me, as I no
longer had left to me any sins for them
to punish me. She said she did not
want to leave the body of the young
girl as when she does she will be then
remembered by the Supernal court. I
continued doing yichudim for Rosa till
the 21 of Adar. Then she went with her
mother to Persia to get married. I
heard from people that were there at
the wedding that the spirit had left her
completely.
31
In 1918 (5678) during the middle days
of Passover there came to me one
women. Her name was Katan. For over
2 years she would fall on the ground
against her own will. Then gripped by
great sickness she would roll about on
the ground many times until that her
limbs would spread out. She would roll
with great force, but when her limbs
were spread out, this would stop her
rolling about She would then scream
“why God am I like this”. She was
now pregnant, I could see the fetus in
her was dead from her rolling around.
Every night in a dream she would see
a man sleeping with her. I checked and
did find that she did have a spirit in
her. After meeting with her many
32
times the spirit within her finally spoke
to me. His name was Yehudah ben
Yonah. Katan said that is her brother.
In the time of the war of the kingdom
of the British which began on the 10th of
Av. Turkey had taken jews from all
places into the army. He was not taken
as he was very handsome and much
favored by the ministers of the
government. But in the month of Svat
he was called up to go to the war. He
had to go to Jerusalem, there he
worked with airplanes. By accident the
door of the plane closed and chopped
off this foot. In great pain he rolled on
the ground. Infection came to the place
where the foot was cut off from. Then
he died. No Jews came to his grave. Till
that a arrow was placed pointing to it,
as it was hard to find. When he died he
33
was only 24 years old, but he had the
sins of a 100 year old man.
After he died the portion of his (soul)
Nefesh that was in his foot that was
cut off returned to him. He then
became a spirit and entered into katan
in a time of anguish when her
daughter fell off the roof. This is why
she rolls on the floor. Becouse Yuhuda
was always sinning sexually, he was
doing that to her in her dreams. This
troubled her very much.
I asked the spirit if he was naked. He
said like the day he was born. Except
that his whole body was covered with
in long hair like that of a goat. To his
right stands a angel of rage named
Nachman. I worked 2 years of
Yichudim to fix yuhudah’s Nefesh.
Many times all I accomplished in the
34
day, would reverse and parish by
night. When he would sleep with his
sister. God helped his sister by
preventing him from going there to
her. Then he began having sex with
dogs and cats. After 2 years of working
yichudim he began to become fixed.
He stopped his filthy behavior a little
bit. His desire for sex began to
weaken. At that time the angel of rage
at his right was exchanged for one
who was more good. As he improved
the supernal court would continually
change the angels of rage who were in
charge of him. After 2 years he merited
to wear pants. A week later he was
wearing a shirt. By the end he was
given a hat ,robe and shoes. The
blackness in his face become whiter. I
ruled upon him that he should go to
35
the place where all spirits go who
want to be delivered from their
sufferings. There they can receive their
needed rectification and then enter hell
and be cleansed.
Yuhudah told me that one of the
angels of rage over his soul was
named Yoseph. When I spoke to
Yoseph through Yuhudah he said
“Why do you talk with me ?. I do not
know you at all. This is not done. A
wise holy man does not speak with a
angel of rage. He only speaks with the
spirits of men. It is not right for you to
be occupied with me. I said to him
what if permission is given by the
supernal court. I then did Unifications
and said a prayer. After this the angel
of rage said “pardon me honorable
one, I did not know before. Now I am
36
prepared to answer your questions.
(in the book “Minchat Yehudah” Rabbi
Yuhuda did not write down the
questions, only the answers-here is
most of it)
Yoseph the angel of rage said “
We do not sleep by day or night. We
are always standing and cannot bend
our knees like when one sits down.
Our leg is only straight. The bottom of
our feet is like that of a donkey. We
eat 2 times a day morning and
evening. The meal is brought to us. It
stands in the midst of the atmosphere
in a plate. It is a type of sweet red
lentils. They are the size of the palm of
one’s hands. We eat it and none is left
and it is just enough. After its finished
the plate become hidden from our
37
sight. We do not know who takes it
away. It is these that sustain us. When
we are giving lashes to the spirits there
is in our hands a lash or a whip. It is up
to us whether the lashes will be severe
or light, few or many. After the rod or
cord is concealed from our hands. I
asked Yoseph to let me see him face to
face, and see the form of his body. He
told me I was not prepared for this and
would be afraid very much and
disturbed. He told me our face is on the
side of our shoulder. we have a very
long nose that reaches down to our
chest. It appears at its end like its been
pushed up.”
Yoseph the angel of rage told Rabbi
yuhuda that he once was over a spirit
that had entered a women’s throat
and was making it hard for her to
38
breath, speak and eat. She was in the
hospital, but no Doctor could help her.
She left the Hospital and took poison
out of despair trying to kill herself. The
spirit saw she was going to die, so left
her. Then she felt healed and regretted
taking the poison. She died and before
the supernal court she was asked why
she took her own life. She told the
court “I did spill my own blood and
what ever punishment is called for I
deserve , and I accept it in love as
Divine will”. But I do want to say that
there is none who could endure the
troubles that I suffered. A voice came
from above that said “Pardon her for
that sin alone”. The guardian (angel of
rage) Yoseph said “this amazed me, as
it does not happen, the supernal court
was troubled over her plight”. Rabbi
39
Yuhudah said to Yoseph, the angel of
rage “I have heard enough from you,
go to your place. I want to occupy with
the spirit of Yuhudah now”.
Rabbi Yuhuda than told the spirit of
Yuhudah to go to the supernal court
and ask questions for him. He told the
spirit “If there is a punishment for
entering the court when not called
upon, upon me it shall be”. The spirit
than went to the entrance of the court
and said I am coming to ask questions
on behalf of Rabbi Yuhudah. The guard
at the entrance of the court asked and
then the spirit was given permission to
enter. The spirit entered before the
court and bowed completely and said
‘I bow before God, in place of Rabbi
Yuhudah as he has commanded me to
do”. As he bowed down light
40
descended to the supernal court from
above. This light brought instruction.
Then he bowed down to the Messiah in
his place. He then bowed down to the
scribe of the supernal court. After the
Supernal court called the spirit forward
to its table to ask its questions.
The Judges of the court revealed that :
The Supernal court in its rulings is not
trying to avenge the actions of the
wicked, but only to cleanse the levels
of the soul of the Just from sins. By
which ever punishment will fix and
purify them quickly, so they may then
enter the Garden of Aden. Before a
man is born it is revealed before God
all the sins he will do, but he creates
him anyways. It is like a man getting a
new garment, and God knows it will
need to be washed.
41
After all this Yuhuda returned to his
evil way. I asked Yoseph, the angel of
rage what had happened. He said
Yuhuda had returned to evil after
having sex with a dog. Then I
proceeded to do Yichudim (unifications
of Divine names) one after another.
This took all my strength, and troubled
the spirit much. The spirit Yuhudah then
went to the grave of his father.
Yuhudah said that his father did not
really want to reveal himself to him.
Spirits can hide themselves from one
another. I know from this that his
father was naked (he had no spiritual
garments to his soul). He did not want
to be embarrassed before his son. I
asked Katon if the spirit of Yuhudah’s
father had permission to enter her so a
tikun (fixing) could be made for him.
42
She said ok. I told the spirit of Yuhudah
to tell his father to dress in the body of
his daughter, and I would fix him. This
made Yuhudah very happy. Yonah the
father of Yuhudah entered Katon. I told
Yonah that I was going to do tikunim
(corrective work) to fix him, and that
he must enter Katon when called upon
to receive the fixings of the unifications
of the Divine names, and then
immediately leave her body. That this
may require many sessions, until his
fixing has been completed God willing.
I asked Yonah what his sin was that
had caused his his soul to be trapped
in “’the hollow of the sling” (to be like
a ghost). He told me he was involved
in sales and that one day a married
women tempted him with sexual sin
and he fell to the temptations of his
43
evil inclination. This only happened
once and because of this he has been
in “’the hollow of the sling” for 15
years. As he did not repent for this sin
all the time that he was alive. The fruit
of his sin multiplied as after his sin with
her, she was then forbidden to her
Husband. So all their forbidden
relations afterwards were his fault.
I began making the Yichudim
(unifications of Divine names) and by
this he suffered much pain. Then he
went out from her. I did Yichudim
(unifications of Divine names) a second
time on Yonah in Katan. After
completing the unifications the
supernal court told me that Yonah had
6 years left in the “sling”. I told Yonah I
will do more Yichudim (unifications of
Divine names) upon him and God will
44
then have mercy and forgive him for
the 6 years he has left. Then he will be
able to enter hell (and finish his
purification). After this I returned to
doing many Yichudim (unifications of
Divine names) after I finished he left
the body of Katan. A few days later I
called to Yonah to enter her body
again. He told me that the Supernal
court had told him that he only had
one year left in the “sling”. I said to
Yonah that God willing Supernal court
will give you a Tachalet (blue)
garment, and then you will enter hell.
It is in this garment alone that the
wicked may enter hell.
Yonah asked me what is in hell and
for what will I be judged there. I told
him there are 7 dwellings there one
below another. The top dwelling is a
45
mountain of coals of fire. Here dwell
the wicked. This is the easiest of all the
dwellings of Hell.
Yonah asked me to say Kaddish
(prayer for the dead) for him. I told him
I would. At the set time (1 year later) I
prayed that Yonah should be able to
enter hell. Yonah told me the supernal
court had given him his Tachalet (blue)
garments (one wears this when then
are permitted to enter hell), and that
he was to go to the easiest level. But it
was a mountain of fire not a sea of
fire. Yonah said that before he was
given his Tachalet (blue) garments, he
was called to the supernal court and
they asked him who it was that had
prepared him in the lower world. He
told them that I did. I asked Yonah
how long he would be in hell he said 9
46
months. During the time Yonah was in
hell I could call Yonah and ask him
concerning his progress. I asked Yonah
why it was that after I did Yichudim
(unifications of Divine names) he would
tremble. He said that “Angels would
come and inflict tremendous pain to
my body.”
As for Yuhudah his guardian, angel of
travail Yosef many times asked me
why do you work so hard to Help
Yuhudah ? He has to great a klipa
(shell of unclean energy), You will not
be able to purify him. I though
questioned his words and worked with
all my power every day for his fixing,
but no no avail. Yuhuda till this day is
still in his sister troubling her.
47
Rabbi Yuhudah writes, once In a
dream I was shown 2 dogs, both had
men incarnate in them. The dogs knew
they were men and wanted to talk to
one another. But all they could do was
bark like dogs. They were both
embarrassed, turned their faces
towards the ground. Each then went
their own way.
In another dream I saw 2 men dressed
in their Tachalet (blue) garments ready
to enter Hell, they were much afraid of
Hell. They asked me because of the
Honor shown to me to get them out of
Hell, or to make it easier for them.
Removing its difficulties from upon
them. I saw myself at the Mikva (ritual
48
purification bath). It was 10 floors deep,
without any water. Only in its bottom
was water to immerse. When the men
went near the well the water rose up
to fill it. After they immersed, they
were then dressed in white garments.
(ready to leave hell) It was I who
aroused this.
After Gehenom one must wait some
time before getting a different garment
which they will wear in Gan Aden
In the year 1900 (5660), a woman came
to me by the name of Hannah Bat
Akiba. She was possessed by the spirit
of a woman whose name was Jahlah
Bat Amam, who was an adulteress
who had relations with an Arab man
49
who very much wanted to use her. She
also acted like a Muslim (and not like a
Jew). After a few tries, with the full
congregation involved, and the use of
seven Torah scrolls and seven ram
horn blasts, (the spirit) finally left
Hannah and she was completely
healed.
Another time, on Thursday the 20th day
of Adar I, 1902, a woman by the name
of Haviva Bat Ramah came to me. She
was the wife of Ya’akov Yosef Dayida.
She was possessed by the spirit of
Aharon Nisim Kohen, who died
without children and was an ignorant
man. With only a little effort I was able
to make him leave.
On Sunday the 14th of Kislev, a woman
50
by the name of Noam Bat Leah
came to me. A spirit by the name of
Ya’akov Ben Gazalah had entered into
her. He was a rich and powerful man
in the city of Bozrah; he had pity on his
own name and the name of his (still
living) family. He left her within thirty
days; however, on the 17th of the same
month he returned and reentered her.
By the power of Yichudim (unifications
of Divine names) (spiritual meditations
), I was able to extract him on Friday
the 19th of Kislev.
On Monday the 22nd day of Kislev, 1903,
a man by the name of Reuben
Ben Moshe Mani Ben Ramah came to
me. He was possessed by a spirit by
the name of David Johanan who was a
shoe repairman. His mother’s name
51
was Aziza. I was working with him
until Friday the 16th of Shevat. On that
day while I was performing Yichudim
(unifications of Divine names) upon
him, all of Reuben’s bones began to
shake. Suddenly his leg shot forth,
straight and hard. He felt as though all
the bones in his leg had been broken;
his toes separated, and the spirit left
his body through his big toe. Yet, it did
not hurt him, just as I had commanded
the spirit to do.

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ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT

June 14, 2021, 10:35 am
Filed under: PARSHA CHUKOT | Tags: : abomination parade, ed heifer, KABALLAH, King soloman, King Solomon, Meribah, Parsha Chukas, PARSHA CHUKOT, Parshat Chukat, RED HEIFER, secrets

ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT this
Filed under: PARSHA CHUKOT | Tags: abomination parade, ed heifer, KABALLAH, King soloman, King Solomon, Meribah, Parsha Chukas, PARSHA CHUKOT, Parshat Chukat, RED HEIFER, secrets aircraft aircraft wing airplane atmosphere

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Chukas בס”ד

Chapter 20, verse 1 states the transition from the first year since the exodus from Egypt to the fortieth year of Israel’s desert journeys. The Ibn Ezra explains that the Torah includes no incident or prophecy that was not either in the first year or the fortieth year of Yisrael’s dwelling in the desert.This is a incredible jump of 48 years In one verse. Of an entire 38 years NO mention of anything that happened is made ?

The peoples complaints at this point become a familiar chorus. Over the years, they demanded meat , water, complained about the Manna, complained about leaving Egypt, complained about being in the desert, even complained about the Land of Israel. In all the previous episodes, their complaints were answered in one of two ways: either their wishes were fulfilled, or the People were punished. In this new incident, a third outcome is introduced: Moshe and Aharon are severely punished.

There is a major lesson to be learned from our parsha. In our “parsha” the people complain but unlike in other places God does not provide for the needs of the people. Rather, the people are instantly attacked by serpents and many of the Israelites die! What distinguishes our incident of the people complaining from the long chain of similar grumblings preceding it? Why is God’s reaction to the complaining in our section different and so harsh?

If we analyze the Israelites’ complaints carefully, we find all the previous complaints were directed towards Moses and Aaron, in this instance, the Torah stresses that the grumbling was leveled against God: “And the people spoke against God and against Moses” (21:5). This time, it was not only Moses’ leadership which was under attack; it was God Himself Who they were speaking against. They spoke out against God, against having been taken out of Egypt to a desolate wasteland. They also complained about that which God has provided them with: “There is no bread and no water, and WE HAVE COME TO LOATHE THIS MISERABLE FOOD” They had the Gall to complain about the “manna” God provided them from Heaven ? A rejection of God, of the Divine plan, incurs harsh and immediate punishment. According to the Bekhor Shor commentary on the Torah, when the people approached the borders Edom and their fertile the fields were within their sight, they desired the natural fruits of the land rather than the “manna”. By contact with the people of Edom the Israelites desire for the materialism grew and so did a rejection of spiritual, including the “manna”, for the physical. We must always be careful not to get caught up in the desire for gross materialism which is a “klippah” of Edom. The message of the snakes is clear; if you speak out with an evil tongue, you will pay the consequences. The Israelites spoke badly about the “manna” God gave Them Saying “We have come to loath this miserable food (21:5).” God then brings the fiery snakes thus informing Yisrael that this evil speech. Speaking out complaing about God and what He does, this “serpent’s tongue,” is not acceptable and will not be tolerated.

In this parsha we are given the law concerning the red heifer. This was the only mystery of Torah that King Solomon thought he could not understand, but after Solomon closely examined this mitzvah (commandment) he realized how little he really understood at all. The Red Cow alone has the power to remove the greatest of spiritual impurities, the impurity of death. We lack this mixture today so everyone is ritually impure at all times. The Torah requires finding a perfectly red calf that does not even have two non-red hairs . The calf must be unblemished, and in perfect health and not used for any kind of labor. The cow is taken to the Temple slaughtered. The High Priest takes some of its blood and sprinkles it upon the curtain that contains the Holy of Holies. The cow is then entirely consumed burnt, with cedar wood, hyssop, and crimson wool. At this point, the High Priest has become impure himself, and must go to the mikveh. Another priest (who is pure) must gather the ashes to be used to make the purifying solution. This person, too, becomes impure. Finally, the third pure person who actually prepares the mixture and sprinkles it on the impure people also becomes impure in the process. Perplexingly, the act of purifying others instantly makes the purifier himself impure. “All who are engaged in the preparation of the red heifer” Are rendered unclean. Its interesting to note that there are two other “Mitzvot” that bring impurity upon those involved with them:

1. In the section dealing with the Yom Kippur service it is stated

“And he that lets go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp.” (Vayikra 16:26),

2. The service of the High Priest on Yom Kippur includes the offering of a bullock sin-offering and a goat sin-offering. These sin-offerings are not ordinary sin-offerings – no portion of them is eaten, and their blood is taken within the veil to be sprinkled there. The laws of these sin-offerings is:

” And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth outside the camp; and they shall burn in the fire their skins, and their flesh, and their dung. And he that burns them shall wash his clothes and bathe his flesh in water, and afterward he may come into the camp.”

Also all the sin-offerings of bulls and goats that are burnt. One who burns them imparts impurity to his garments while he is burning them until they are reduced to ashes.

That is to say, also the bullock sin-offering of the anointed priest, the bullock sin-offering for communal oversight (Vayikra 4:1-21), and the goat sin-offering for inadvertent communal idolatry (Bemidbar 15:22-26), all of which are burned outside the Temple, impart impurity to those who burn them. It is taught that the onewho carries the bulls and the goats that are burnt to the ash heap to burn them is ritually impure and imparts impurity to his garments as long as he is involved in transporting them. To regain purity, he is required to immerse himself in a mikveh and wait until nightfall, like the one who sends the goat to Azazel. The latter imparts impurity to all the garments and all the implements that he touches that are on him throughout the time he is involved in sending the goat to its destination. Its also interesting to note That the red heifer itself does not impart impurity to a person or to implements that touch it. Only those involved in its offering who become impure, they must immerse themselves, and impart impurity to their garments, as long as they are involved in its offering. (Rambam, Hilkhot Para Aduma 5:2)

With the bullocks and goats that are burnt the opposite is the case :

When a person, an implement, food, or liquid touches the bodies of the bulls and the goats that are burnt, even after they have been taken out of the Temple Courtyard, everything is pure. (Hilkhot Para Aduma 5:7) Similarly, one who touches the goat sent to Azazel itself while it is being carried ,is not defiled. For these sacrificial animals impart impurity only to one who is involved with carrying them, as it is stated: “The one who burns them shall wash his clothes” (Vayikra 16:28). One who touches, by contrast, is pure. (Hilkhot Para Aduma 5:7).

What is the Red Heifer ? The Ramban includes the red heifer in the same group as the goat that is sent off to Azazel on Yom Kippur and the calf whose neck is broken (“egla arufa”), and sees them as “offerings that are brought outside the Temple”. This is what he says in his commentary to Devarim 21:5-8. “Halachah” does not view the red heifer as “consecrated to the altar,” but rather as “consecrated for the upkeep of the Temple,”.

The following laws that indicate that the preparation of the red heifer is regarded as the offering of a sacrifice (outside the Temple):The red heifer must be “without blemish” (v. 2) – like all the sacrifices.

The priest’s role in the various stages of the heifer’s preparation is the same as with a other sacrifices. The sprinkling of the heifer’s blood seven times “toward the front of the Tent of Meeting” (v. 4) is similar to the sprinkling of the blood of other sacrifices. See, for example, the sin-offering of the anointed priest (Vayikra 4:6) and the sin-offering of the congregation (Vayikra 4:17). The Sages liken the red heifer to the other sacrifices, their reasoning being that the Torah refers to the heifer as a chatat (sin-offering” (23:. 9). There also seems to be a connection with the Red Heifer and “ the purification of leper”, with each of these “Mitzvot” the bold words in the following verses are in common :

Then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.)

5: And the priest shall command to kill one of the birds in an earthen vessel over running water.

6: As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.

7: And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field. ( Vayikra 14:4 )

If Solomon the wisest man admits to such a lack of understanding, how much can we be mistaken ? In this generation many people feel spiritual practices are something of the past, not needed any more. They see them s illogical. People think they understand a lot more than they do. Because the Commandments our parsha is named after “Chookim” are those that can defy human logic, being based more on what can only be understood according to Divine understanding. Until one comes to learn the “Divine understanding – kaballah” of such commandments one needs to just do them because God has told us to. As we all are the Hebrews who said at mount Sinai “We will do and we will hear”, doing needs to come first. Then the God will illuminate our understandings that is just the way it works.

The red heifer represents the opposite of logic as we know it. Since that which defiles its makers purifies those who are unclean. There is something very humbling in recognizing that there are things which are beyond our “ability” of comprehension. In general there seems to be strangely alot of things about death in our parsha. In this parsha both moshe’s brother Ahron and Sister Myriam die, and the chapter just before was talking about the law of what a person must do to become pure if they came in contact with “Tuma” (Spiritual impurity).

Rashi says this particular sin, of Moshe getting water from the rock and no other, is the cause of Moshes not being able to enter the Land of Israel. Ironically, despite this, the precise nature of Moshe’s sin is a question, that has been answered in various ways, a topic that has become confused and confusing.There are abundant explanations of the “Waters of Strife” incident, each proposing different motivations or understandings of Moshe’s sin At Meribah Moses said “ Rebels, shall we bring out from this rock water” We are Told by the sages that Moses should have said the opposite “ We will bring water from this rock”. It is also written that Moses should have said “GOD will bring water from this rock”, not we. Its written “ This is the water of Meribah, because the children of Yisrael strove with GOD, and He was sanctified in them”. From this one may think that GOD was sanctified at Meribah, but this is not the case, it is referring to another time. When GOD was sanctified by the appearance of Myriam’s well. As at Meribah the Opposite is clearly true, GOD was not sanctified there. After this the people complained for water again, and GOD became angry, and made fiery serpents attack them. Moses was then told to make a brass serpent on a pole and have the people who were bitten look at this serpent and be healed. That which was killing the people now did the opposite and would heal them. This may allude to the fact that one can not hide themselves from the problems of the world, but they must be confronted directly. They cannot be ignored, as they wont just go away. Also by having some knowledge of the enemy one has a better chance to be victorious at battle. Then God forbid they will not be taken by surprise.

Yisrael sins, then feels remorse. Moses beseeches God to forgive them, God forgives. Thats the way it usually works.

Here something different is happening. Dissatisfied with the manah, God sets fiery serpents upon them; many die. The survivors, overcome with guilt, voice their regret and ask Moses to pray for them. Instead of forgiving them, God orders that a large copper serpent made so those bit can be saved from death. Why did God not just heal them after Moses’s prayer. Why did it take “more” this time.

They rejected the life that God chose for them, valuing their own choices above His. They did not want Manah from Heaven, they wanted physical food. Its one thing to fail in following the God’s ways. It a whole other thing to reject God’s ways entirely for just what one wants because they want it regardless.

We see this with Nachemyah during the time of the establishment of the 2nd Temple. Nachemyah made men who married gentiles in exile leave their foreign wives if they wanted to come up to the Holy land. (This is not racist but the God has commanded the Jewish people to live a unique lifestyle other nations don’t share, as shobot and Kosher. This is in the Bible. This separation preserves their identity as a unique nation.) He also forced businesses to be closed on Shabot. He did not look away ignoring these issues, neither was he afraid to confront them. He did the opposite He took them head on. What does it mean in the situation today when the “Klipot” are everywhere and “Parade” in the streets as if they own them. Like the abomination parade. (I wrote this years ago and this problem has not went away). This involves a judgement upon all Yisrael. We must definitely directly stand up to this attempt to desecrate the name of GOD and bring such filth into our Holy city. What would of Happened if Moses did not stand up against the golden calf disco?. The problems we face are really opportunities to sanctify GOD’s name. To reveal light from the sparks that gives vitality to the problem the “klipa” (shell). Like the serpent the red heifer Healed and could do the opposite. So make the best out of the situation, what ever it is. We are told that one who is involved in sin should should do its opposite, and go to the other extreme. Before finding the middle path. When preparing the red heifer the Cohen takes a piece of Cedar wood, Hissop and ties them together with a crimson wool thread, and throws them into the burning cow. The Cedar is of the tallest of trees, Hyssop the smallest of shrubs. They were tied together with a crimson thread representing sin. This shows that both of these opposite extremes is undesirable. There is one exception to this in the case of the pitfall of the generation, “Safer Chassadim” says one should stay the farthest extreme from it. In our generation this is materialism, at the cost of one’s spiritual awareness and development. So do the opposite, don’t sell your soul, but acquire spiritual goods. King Solomon also said the middle path is that which is correct, except concerning humility and in this trait go the extreme. Always act according to the correct motivation.

The only way to really understand the Red Heifer is spiritually as the Red Heifer removes “tuma” which is not physical. According to the Ar”i haKodesh ” The red heifer shows how malchut receives from the back of the Holy Names, and not from their front. The red heifer purifies the defiled by the “revua” of the Divine Names ע”ב ס”ג מ”ה ב”ן

Gematria each revua

ע”ב = 184

ג” ס = 166

מ”ה = 130

ב”ן=144

184 + 166 + 130 + 144 = 624

It’s written :

“Tell the Children of Israel to take an unblemished, completely red heifer“. Before this red heifer there was another “Golden calf” . Rashi comments “They will take” meaning take from what is from their own, for just as they gave of their own gold earrings for the making of the calf, so must they bring a calf as an atonement from their own. (Rashi, Bamidbar 19:22)

Rashi is making a connection between the red heifer and the golden calf, Rashi adds: That A RED HEIFER is similar to a handmaid whose son defiled the palace of the king. They said, “Let the mother come and clean up the filth.” Thus, the heifer comes to atone for the calf. (Ibid.)

The golden calf returned death and defilement to the world. Midrash teaches, when the Jewish people answered God, “We will do and we will understand” (Shemot 24:7) at Mt. Sinai, they returned to the state of Adam HaRishon before the sin. That is, they became immortal. Therefore the Ariza”l says that the sin of the golden calf was like the sin of eating from the Tree of Knowledge of Good and Evil. Just as the eating from the Tree of Knowledge of Good and Evil resulted in mankind’s inability to remain alive forever in its present physical state, so too did the creation of the golden calf return death to mankind until the time of Resurrection of the Dead. But the Red Heifer removes from us the impurity of death.

We have had nine Red Heifers to date. When we find the tenth Red Heifer, the Mashiach will follow immediately thereafter. According to the Rambam, “nine Red Heifers” were prepared from the time this Mitzvah was first given until the destruction of the Beit-Hamikdash.

As it says in our “Parsha” we can go as described in our parsha from “rosh pisgah” (head of the heights) seeing, הישימן being הישי the yeshi (father of David), מן (man-english). alluding to our righteous mashiach and may we see him quickly in our days.

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OLDEST KNOWN 10 COMMANDMENTS IS IN AMERICA, IN ANCIENT HEBREW SCRIPT-FROM TIME OF KING SOLOMON

June 10, 2021, 12:25 pm
Filed under: America, Native Americans

Ohio Decalogue Stone and Keystone

In November of 1860, David Wyrick of Newark, Ohio found an inscribed stone in a burial mound about 10 miles south of Newark. The stone is inscribed on all sides with a condensed version of the Ten Commandments or Decalogue, in a peculiar form of post-Exilic square Hebrew letters. The robed and bearded figure on the front is identified as Moses in letters fanning over his head.

YHWH keystone written in Ancient Block Hebrew found in Newark, OH Indian Mounds.

THESE IMAGES ARE FROM

http://quietbuck.wordpress.com/category/n-american-yhwh/

ALOT MORE THERE

NOW THESE ARE THE 10 COMMANDMENTS

It says on the rock

יהו”ה אלהינו

Welcome to the Location of the Oldest known TEN Commandments, the only place on Earth where the name of GOD is found having been written into a stone altar dedicated to Him, and the First place of worship established to the Biblical GOD in America!

South of Albuquerque, and west of Los Lunas, New Mexico, an ancient inscription was carved into the face of a boulder centuries ago. It is the text of the Ten Commandments, written in Hebrew! Of particular interest is the fact that the type of Hebrew writing that was used was Paleo-Hebrew, which is the form of Hebrew writing that was used for approximately a one-thousand-year period, ending about 500 BC. This means that we can fairly conclude that the inscription of the Ten Commandments was engraved on the face of a boulder in New Mexico, North America, sometime prior to 500 BC! The Holy One of Israel led colonies of righteous Israelites to the land of America, prior to the destruction of Jerusalem and the Babylonian dispersion that occurred in about 587 BC. Harvard scholar Robert Pfeiffer. Pfeiffer, an expert in Semitic languages, concluded that the mysterious inscription was written in a form of Paleo-Hebrew and paraphrased the Ten Commandments.

“I am Yahweh thy God who brought thee out of the land,” Pfeiffer’s translation began. “There shall not be unto them other gods before Me.” Hebrew scholars, such as Cyrus Gordon of Brandeis University near Boston, have vouched for its
authenticity. Historian Steven M. Collins points out that the “Las Lunas Stone” inscription in archaic Hebrew was written in the Hebrew letters of the style of the Moabite Stone, dated to about 1,000 B.C. This would place the writing on the stone to the time of the kingdom of ancient Israel under its most affluent and powerful king, Solomon, who reigned from 1014 B.C. to 974 B.C. sea voyages around the world were fairly
common during the time of king Solomon, the son of David, during Israel’s “golden age.” Solomon’s incredible wealth also strongly points to the Las Lunas stone inscription as having been carved during his reign. Financing sailing voyages of discovery and maritime trade is no small feat. Vast sums and investments are required. Solomon was the wealthiest king who ever lived, and undoubtedly had the resources to fund such far reaching and dangerous voyages. Also, during his reign Israel was in league with the other major world powers of the day, including Tyre and the Phoenicians, and the nation of Egypt.

It is ‘Hidden Mountain’ (5507’) in New Mexico having the local “Mystery Stone” as it is still called by the State, now named the ‘Phoenician Inscription Rock’ on the official maps or “Mystery Rock” in their ‘area attractions’ lists.

The site is located 35 airmiles due SW of Albuquerque on Hwy 6 (Historic ‘Route 66’) at mm18 S of I-40 or 16 miles W of I-25 at Los Lunas (where for it has also become known as the “Los Lunas Decalogue”).

It was once an Israelite Wilderness Tabernacle site some 2500 or more years ago, with its high place Altar inscription to ‘the LORD our God’ of the Bible, and 80 ton boulder “Commandments stone” Mezuzah ‘at the gate’ -dating from the ‘Old Testament’ period of the Paleo-Hebrew ‘mother script’. It is the only ’10 commandments’ yet found in the ancient writing. Historically the mountain was called Cerro Los Moqujino (Cliff of the Strange writings) by the Native Americans stating it pre-existed the arrival of their ancestors into the area.

It’s been said there exists about 2,000 glyphs around Hidden Mtn. for a radius of about 6 miles.

The next most significant locale Hebrew is not far away (in the Purgatoire River valley due South of La Junta Colorado), where the oldest written inscriptions in the US are (c.1250 BCE. conservatively), from the earliest Ligature phase of word-formation by ‘tying letters together into a picture’. Those too have YaH inscriptions identifiable with the Exodus people.

The actual massive rock which appears like a small ship with cleared keel (maybe what attracted his attention to it), of the volcanic basalt from the top Tertiary shelf is a remnant of geological prehistory which fell 2/3 of the way down the mountain to become what now has stood ground 2500+ years as a massive “Mezuzah” (Bible script found at every Jewish doorway). Set at a Right angle to the Left of the main entry before a natural gateway to this ancient site with Altar having the same writing but at exactly the opposite angle Leftward unto facing the River where it’s flowing in a strait line perfectly perpendicular to it.

Being the greatest of only three ‘10 commandments’ stones found anywhere in the world (the others being the “Ohio Decalogue” a much smaller example in a unique type of the post exilic Jewish square script and another one of the “Michigan Artifacts” found written in a Cuneiform style of Hebrew graphics!) and therefore most worthy of copy, these are made utilizing the complete Alphabet, the best example of the print closest to that writing of the original tablets, as the Paleo is the only Hebrew having an equal size characters letter set which plotting on both sides of two tablets according to the accounts would’ve required. These remakes of it are correct down to the very angle it sets at, but without the ancient scribes mistake of overlooking a part afterward realized and inserted (with a diacritical mark^), with the corrected spelling of a couple of the words and addition of yet a couple more he passed up for an accurate to Exodus 20 readable abridgement of the full Decalogue (as below unembossed)

There are a surprising number of evidences and corroborations that there have been Israelites visiting and living upon the American continents for thousands of years.

Other inscriptions, also written in Paleo-Hebrew, have been discovered in the states of Iowa, Ohio, and Tennessee, as well as in Brazil. In Newark, Ohio, a carved stone of curious workmanship was discovered which also bears an engraved inscription of the Ten Commandments of the Covenant – in Paleo-Hebrew. At a site known as Bat Creek cave, in Tennessee, an ancient Hebrew inscription has been found which mentions the Israelite tribe of Judah!

Another fascinating archaeological discovery in America is an ancient artifact bearing an old Hebrew inscription of the Ten Commandments unearthed in Ohio in 1860. The tablet also includes a scene of an individual – Moses – carved into the front of the tablet in considerable detail, holding the tablets of the Ten Commandments. This artifact was discovered in an ancient burial mound.

Without a doubt, these various inscriptions firmly establish the fact that Israelites were in America long before the arrival of Europeans!

Native Language & Customs

There are many Native American Indian customs that confirm the fact of their Hebrew origins. Many of those customs and linguistic evidences were noticed and recorded by the first Europeans who had contact with the various Indian tribes. Congressman]; A View of the Hebrews, by Ethan Smith; and American Antiquities, by Josiah Priest.

The old customs of the American Indian people included many rituals that were the same, or partially modified, from the equivalent Hebrew observances of the Mosaic Law. Each Indian tribe displayed some customs or traditions that are definitely Hebrew in character. Examples include: circumcision in some tribes; ritual purification after touching a dead body; laws of unclean meats [many Indian tribes followed the dietary laws]; cities of refuge [to which a person who accidentally had committed a felony could flee for safety from retribution]; levirate marriages [the obligation of a brother to ‘raise up seed’ to a deceased brother who left a childless widow]; laws of niddah [separation] for menstruating women; ritual purification in preparation for warfare; manner of marriage, divorce, and punishment for adultery; their lunar-based calendar; animal sacrifices; and many others.

A strong example of the Hebrew origin of some American Indian people includes the observance of annual holy days, which correspond with the appointed feasts of the Bible. For example, many Native American tribes celebrated a spring holy day known generally as the “feast of green corn”, which was observed at the time of the full moon in early spring. Corresponding with this, we find that in the Hebrew calendar, the name for the month in which the Passover occurs was originally known as Abib, which can be translated as “green ear [of grain]”. Like the ‘feast of green corn’, the Passover was observed at the time of the full moon. Indian legends, including that of
the Yuchis, stating they had migrated to the area of Florida and Georgia from the region of the
Bahamas. According to their legends, the island sank beneath the sea and they fled for their
lives.
These same Yuchis later migrated to the Oklahoma territory, where they eventually
settled down. Amazingly enough, they show strong evidence that they had contact with the Old World in historic times. They have a custom which is unique among the American Indians. They are racially and linguistically different from their neighbors. Every year on the fifteenth day of the sacred month of harvest, in the fall, they make a pilgrimage. For eight days they live in “booths” with roofs open to the sky, covered with branches and leaves and foliage. During this festival, they dance around the sacred fire, and called upon the name of God. The ancient Israelites had the virtually identical custom, in many respects. In the harvest season in the fall, on the 15th day of the sacred month of harvest (the seventh month), theycelebrate the “festival of booths” for eight days. During this time they lived in temporary booths, covered with branches, leaves, fronds. This festival goes back to the time of Moses and the Exodus from ancient Egypt (Leviticus 23). Dr. Cyrus Gordon, of Brandeis University in Boston, was privileged to sit in on one of the fall harvest festivals of the Yuchi Indians, and listened to their chants, songs, and sacred ceremonies. An expert in Hebrew, Minoan, and many Middle Eastern languages, he was incredulous. As he listened, he exclaimed to his companion, “My God! They are speaking the Hebrew names of God!”

Some of the best-educated Europeans who first contacted American Indians in eastern North America noticed that, in the language of many tribes, there were numerous words that sounded the same, and had the same meaning as Hebrew words! Among those reaching this conclusion were notable early immigrants to North America, such as William Penn, Roger Williams, and Jonathan Edwards. Words that have the same sounds and meanings in Hebrew as they do in Indian languages include words for: man, wife, the heavens, prayer, winter, as well as numerous verbs and phrases. Among the words that were nearly identical to the Hebrew were Yo-he-wah [corresponding to Yahweh], and ha-le-lu or ha-le-lu-yah. Similarly, in the mid-1600’s, reports of Hebrew-speaking Indians in South America first came to the attention of Europeans. As in North America, not only did the Europeans discover many strong similarities between the spoken languages of the Indians and the Hebrew language, they also reported seeing inscriptions written in Hebrew, and a very strong similarity between Indian customs and Israelite practices.

Israelis made to America thousands of years before Europeans because there were sailors from the tribe of Zebulon and they went all over the world and left there mark. They left from the City of Eilat also it is recorded in the Old Testament that Solomon sent his navy all over to bring copper and silver and gold and tin and minerals like turquoise for the temple he was about to build. Also the name and continent is mentioned in The books of Talmud and Mishna that was written thousands of years ago. Israel knew that the world was round. The Vatican accepted the world being round after man stepped onto the moon and then and only then did they apologize for wishing to burn Galileo at the stake for stating that the world is round.

Here is the language connection

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KORAH AND THE REFORM MOVEMENTS TODAY !

June 10, 2021, 11:30 am
Filed under: parsha Korach | Tags: parsha Korach

KORAH AND THE REFORM MOVEMENTS
Filed under: parsha Korach | Tags: Gemora, Korah, parsha Korach, REFORM MOVEMENT, ZOHARt

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Korach בס”ד

The Midrash Rabbah teaches that , Korach was a wise man and among those who carried the Holy Ark., he saw that among his offspring would be the prophet Shmuel; How could he have been so wrong ?

Populism as the politics of anger can be very dangerous. Family fights can be the worst. Korach and Moses, are cousins! This empowered Korach to challenge Moses because he too is a Levite. So Korach thought Moses should be given no greater honor and leadership role than himself. Why should he Korach though ? He is not different from me in stature, Moses is my cousin Korach thought. Every one knows the nastiest most hurtful fights can be among one’s own family members. Rather than than people who are strangers. A person of the same family who know each other well, know each other’s strengths and weaknesses and know how to manipulate each other’s emotions. Fighting within the family is always more intense, and more brutal. This week’s Torah portion, Korach, reminds us that the bitter partisanship and political infighting are as old as the Bible itself. Korach’s sons originally participated in the uprising, later they repented and were thus spared the disastrous fate that befell their father and his followers. So Remember from this that even when one has fallen to the lowest spiritual places one can make a “come back” and rise to the Highest spiritual levels ! It may not be so easy to do so though . What did God expect from the sons of Korach. The Midrash Yalkut Shimoni teaches us they had to stand up for Moshe’s honor and at the same time condemn the grave mistake their father was making.

Korach worked the principles of democracy. He appealed to the masses in the name of “equality” DEMOCRACY OF DUMB PEOPLE DON’T END WELL

The challenge hurled at Moses, the rebellion of Korach, on the face of it, may have legitimacy in the eyes of contemporary Jews as , the claim to sole legitimacy and authority by Moses is, “undemocratic”. Raised in democracy, trained to believe that all are entitled to vote, American Jews often resonate to the words of Korach, notwithstanding the fact that they may have no idea who he is.

Korach’s challenge implicitly asks: what is the role of the community in formulating “reforming”, “reconstructing”, “conserving” Judaism in our time ? EVERY ONE KNOW WHAT GOD’S ANSWER TO THAT WAS.

Torah Judaism asserts The Divine origin and binding nature of Torah and Halakha (Torah Law), as received from the Holy sages of the generations. These laws being of Divine origin and of a forever binding nature and unchangeable.

While Conservative Judaism believes rabbis can make changes within the Torah Law. And that the input of laypeople they considered important in determining which changes the community is prepared to accept, or needs to have enacted on its behalf.

Reform Judaism traces its origins to the modernizing actions of laypeople and later on of rabbis in several congregations in Germany in the 19th century, has always allowed a voice from the community to form its policies and platforms. The participation by laypeople in the formulation of ” Judaism ” out of ignorance distorting the meaning of the Torah IS UTTER FOOLISHNESS !

A slogan of the early Reform movement in Germany was “Be a true Jew at home, but on the outside be a person like everyone else.”

We all must stand up for that which is right and oppose those things which are not good. This is the right thing to do. One can not be complacent. We also see here that one must careful not to follow the masses to sin. We must be “rebels” for the correct causes and not like Korah, the descendants of Reuven Datan and Aviram, or of the community of 250 ,who each, found a different reason to challenge Moses. Each thought that they had identified a grievance a problem, that really did not exist. Then rebelled but offered no TRUE solution. This all solves no problems and only promotes caos as anarchy does. We are trying to rebuilt that which is broken, our ultimate goal is not only destruction. We are here to fix things.

Korach and his group rebelled against the authority of Moses, against the Torah. They thought they knew better. The result was that they were all killed by GOD. Korach was the first Reform Jew according to Rashi. In Europe for the first time since the writing of the oral tradition of the Torah almost 2000 years earlier people dared ,like Korach, to rebel against this tradition. This was the foundation of the reform movement. Again before the reform movement of “Judaism” since the writing down of the Oral tradition almost 2000 years earlier there were not different versions of Judaism. There was only The Torah of Moses as found in the Mishna, explained in the Gemora, Zohar and other Holy books. These rebels as Korach dared to defy the Divine authority of the Torah and we all know the results. Much like what happened to Korach and his crew, but this time 6 million were killed. From these lessons we should learn That publicly going against the Truth of GOD’s Torah is a stupid thing to do. But some people never learn. With the Holocaust we lost a third of the world’s Jews, NOW by intermarriage we are losing nearly as many, that’s thanks to Deformed and so called conservative Judaism With the loss of a third of the world’s Jews to intermarriage , we have to be concerned about Jewish survival. How can we be a “light to the nations” if we are not a nation ourselves ? JEWS LETS GET IT TOGETHER ! Don’t let it be that your children are the ones to break tradition going back to Moses and Mt. Sinai.

Know, Korach was not a idiot, he was Moshe’s cousin. Korach’s children repented at the last moment and lived. It is known that his children authored some Palms in the book of Psalms. The prophet Shmual was a descendant of Korach., Smual in some ways is compared to Moshe and Aharon ! Korach was of course a learned man and leader of the people. on a very high spiritual level. His falling is not so easy to understand. The sages say by “Ruach HaKodesh he know he would have descendents of greatness, he could not imagine he was wrong. So always remember this when you are in argument and you are so sure your right, you could be wrong and it could be very costly to you.

We also see from parsha Korach what those who fear GOD and love his Torah should do when confronted by such a situation. When confronted by those who deny the truth of the Torah, by those who claim to know a better way. We cannot stand by idly indifferent to such evil people. This is a time to take a stand, to stand up for GOD and His Torah. One cannot just standby such a desecration of the Name of God. As what kind of love of God does a person have who would act like this. It is a time for action. Moshe told all Yisrael to “remove yourself from the evil company of Korach, take no benefit from them. Or you to will be swept away because of all their sins also.” The Mesach Chuchmah tells us that the 250 well know men who joined with Korah were not evil as Korah was. They were good men, just misguided by bad influence. It is because of this that we are told to distance ourselves from evil men. So our fate will not be as their which ofr Korach means they wind up consumed by fire and swallowed up by the earth. Not so much fun ….

We should learn from this parsha from the actions of Moshe that one must stand up against those who try to lead the Jewish people away from the true way of the Torah. False leaders must be denounced. Those who love GOD and His Torah will not be found in the company of false leaders, traitors against the people of Yisrael. Those who deny the truth of the Torah. They certainly will not be friends with such evil men. Certainly those who love GOD will not be joined with these evil men so to benefit financially. Be certain as Moshe said “remove yourself from the evil company of Korach, take no benefit from them. Or you to will be swept away because of all their sins also.” In simplicity those who believe in the way of the Torah are those who should be close to us. Those who lead the Jewish people in a way not according to GOD’s Torah, or publicly speak against the truth of the Torah. It is these who those who believe in GOD’s Torah must stand against, and those who keep company with them. The evil reckless action of these false anti Torah leaders has already brought about the birth of terror state in Azza. We cannot let them lead this Jewish community to the destiny that befell the community of Korach or that of Europe.

It should also be noted that there has been similar themes in the last 3 parsha, so take these ideas to heart. In parsha Bihalotecha it said “when you go to war with the enemy in your land, sound the horns”. As we said this refers to not responding quietly, but with full force spiritually and physically. This refers to the enemy who comes from within, as Korach and those of other nations. In parsha Shelach lecha we learn again concerning false leadership, and not acting according to divine will. The result of the sin of the spies was much like that which recently befell the Jewish community in Europe, they all perished.

One should also always consider The Gemara in Sanhedrin equates one who challenges, quarrels with, or thinks ill about his Torah teacher to one who challenges the Divine Presence. Thus, such acts are tantamount to idolatry. Korach’s Dispute was NOT “for the sake of heaven, such disputes will not endure..Such disputes, Korah had no goal but only to win the argument , to defeat his opponent. It has nothing to do with the truth of a issue. Solving problems, or pursuing higher goals, no. They just want to be declared correct and that’s what its really about. “a dispute FOR the sake of Heaven” is a dispute that is held in order to strive for truth, and not simply for the sake of fighting and defeating the opponent.

Alliances formed in the name of a struggle against a shared enemy are not as resilient as those formed in the name of a shared struggle for ideology. Each of Korach’s allies had their own ambitions and desires. They did not see ‘eye to eye’ among themselves. Except, they were all against Moshe, for one reason or another.

Among other disputes Korach confronted Moshe asking: “Is it necessary have a “mezuzah” on the doorpost of a room filled with Sifrei Torah?” Moshe said yes, and Korach argued, “the whole Torah which contains 275 parshiot cannot exempt the house, a “mezuzah” only has two parshiot !”

Rabbi Moshe Hadarshan, who explains that the red heifer was to atone for the sin of the golden calf, as if to say, “Let the mother clean up her child’s mess.” Thus, Korach learned of the red heifer and that it rectified the sin of the golden calf, he assumed and felt free to tell Moshe, “All the Jews are Holy” . Korach argued that the entire people were Holy: “We all heard Hashem’s message at Sinai.” Consequently, he demanded that they all be considered Kohanim Gedolim and not just Aharon. Know, When the Jewish people arrived at Sinai to receive the Torah, Hashem said to them, “You shall be to Me a kingdom of Kohanim, and a Holy nation” (Shemot 19:6). At that interval, they reached a level where all the effects of Adam’s transgression on the world were nullified, and Hashem was ready to elevate them to a spiritual height where each would be a Kohen Gadol. Had they not sinned afterwards with the golden calf, this would have remained in effect forever – Midrash Rabbah (18:3)

The name “Korach” has the same letters as the Hebrew word “kerach” — “ice.” Indicate a cold and frigid approach to spiritual matters and serving Hashem. Do not forget, you can always be wrong ? Moshe told Korach and his followers that “In the morning God will make known who is Holy” — as then you find your manna it will be obvious if Aharon is the tzaddik or you and your followers. According to the Gemara Yoma the righteous would find their manna on the doorsteps of their tents. An intermediate person had to leave the camp to gather it, and a wicked person had to go some distance and expend considerable effort to gather his portion.

Torah is compared to “flowing water “. Through it one can reach the highest levels, but approaching it with coldness can make it “freeze”.AND THEN IT CAN’T FLOW

Korach is the same gematria as לארבעה (to 4) referring to the river that goes out of Aden to water the garden splitting to 4 heads, these allude to the 4 basic levels the Torah is understood. May it be that these all will be revealed clearly for all to behold restoring all to its ancient glory with prophesy, the Holy Temple and Mashiach quickly in our days.

Shabot Shalom

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June 8, 2021, 1:08 pm
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LETS CONTINUE OUR JOURNEY TOWARDS COMPLETENESS “RUACH HAKODESH” THE HOLY SPIRIT ! ANOTHER HOUR OF “LIGHT” !

מי ברא משיח = 611 = תורה

Who created the messiah=611= Torah

The word here for created is the same as in the first verse of the Bible “In the beginning God created the heaven and the earth.”. This word for created is a verb that describes a power attributed only to God. When a person creates new Torah ideas, these insights is on the level of the Messiah. This idea is referred to by the verse, “The spirit of God hovered over the face of the water” (Genesis 1:2). The Zohar explains that “the spirit of God” refers to the spirit of the Messiah, and “the face of the water” refers to Torah, as the Torah many times is compared to water.

When one creates insights into the Torah, the Messiah’s spirit is right there with it.

When one creates new insights in Torah, one is actually connecting oneself to and drawing down into the world the liberating and redemptive power that, in its ultimate revelation, will come with the Messianic age. Even in the midst of one’s own exile, one can have access to and bring into oneself and the world actual pieces of that uncompromised power for redemptive change. The power of the world to come. The power of the Messiah. By learning Torah, praying and doing God’s commandments, all with the intention of uniting with Him. We have the means to quicken the Ultimate Redemption. The physical manifestation of our unity with God will be the Third Temple. In Chupat Eliyahu we learn 3 gifts God gave to Yisrael, but they are recieved through sufferings. These gifts are Torah, Aretz Yisrael and Olam Haba. The building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning. The messiah will be revealed in the time of the Rebuilding of the Holy temple by the merit by Learning Torah as alluded to in our equation. This will be as the Chofetz Chayim said ; if we are to return to God we must correct the lack of Torah study. In this way we will merit redemption.

ושמחה (353) + זמרה (258) = 611= תורה

Sing and be Happy = Torah

ישמחו(364) + אומר (247) = תורה (611)

Say and you will be Happy= Torah

This reflects what is written in the psalms “ Happy are those who dwell in your house, ever praising you. Selah.” (84:5). Dwelling here refers to dwelling in contemplation on the word of God, Divine thought. By this we enter into malkhut shamayim (the kingdom of Heaven). For, it is through direct address to God, that one enters God’s domain. These words were commanded by God to say 3 times every day in our daily prayers. It is through Prayer that one accepts God’s reality and sovereignty and one’s own place in creation.

Torah study is an integral part of joy. learning is rejoicing of the soul. There is nothing better than this. Concerning the joy of learning, the verse states, ‘The orders of God are upright, gladdening the heart’ (Tehillim 19:9). We see this reflected in special Holy day of “Simchat Torah”. We are so happy. We finish the yearly cycle of reading the Torah. And we celebrate, dancing with the Scrolls of the Torah, day and night. Did you ever see a person who just received such wonderful news? He is so happy that he cannot sit still. He wants to show the whole world how happy he is. That is how happy we are on “Simchat Torah”.

The Divine Presence of God can only manifest itself in a place where there is joy and completeness. Since the time of the destruction of the Temple, the entire world is considered incomplete and in a state of destruction. Even the Mitzvot (commandments) lack their full potency. The only thing that remains unaffected by the destruction of the Temple is the Torah itself. It is only through Torah study that we can achieve true joy. When we rejoice over the Torah the Divine Presence of God rejoices with us. So sing Torah and be happy.

שמחה (353) + (257) ארון + (1 for phrase) = (611) תורה

Ark of Happiness + 1 (phrase) = Torah

Continuing explaining itself Torah, as Happiness. Torah is the Ark of happiness. The Torah Scrolls are always kept in what is called a Ark, in Hebrew ארון . The same word for “Ark” as in “Ark” of the covenant, a different word is used when we talk about the flood and Noah’s Ark. In this Ark of Happiness of our equation is Torah as out equation states.

Ark of Happiness + 1 (phrase) = Torah

A deeper explanation is that from the “ark” Moses would hear the voice of “God” speaking to him as it written “And when Moses went into the Tent of Meeting to speak with him, then he heard the voice of one speaking to him from the covering that was upon the ark of Testimony, from between the two kerubim (Cherubs); and he spoke to him.” (7:89)

Moses heard the voice of God speaking to him from the Ark. In the Ark as we have said is the Torah. In the ark described in our verse is also the “Torah” as its written in the Torah “And I turned myself and came down from the mount, and put the tablets in the ark.” (Deut 10). The Ark of happiness of our equation is Torah. Happiness is very important. The Torah teaches that grave punishments are in store for the people if they are not happy as it says in the following verse:

“Because you did not serve God your Lord in Happiness and in a good heart” (deut)

A new idea revealed to you by God in his Torah expresses with it joy. This is because as our equation shows us :

Ark of Happiness + 1 (phrase) = Torah

הוא (12) + (15) + י”ה(19) טוב +(566) עצות = (612)= תורה+1 (word)

This is good advice of God=Torah

כל (50) + עצות (566) =616= התורה

All advice = The Torah

1 (the phrase)+ ( (18 חי + (26) יהו”ה + עצות (566) = (611) תורה

Advice of the living God=Torah

(45) מאד + עצות (566) = (611) תורה

Much advice = Torah

The last 4 equations concern the advice of God. God has perfect knowledge of all the short- and long-term consequences of the options that face us. While He gives us the freedom to make our own choices, He offers us guidance based upon His knowledge. Thus the Zohar calls the commandments of the Torah “advice”. Each commandment is advice about which turn to take at each juncture in the road of life. Nothing compels us to follow the commandments. If there were any compulsion, we would not be free. God wants us to have the merit of choosing our destiny for ourselves — He wants us to see and understand for ourselves, and to make wise choices. As it is written “SEE: I am setting before you a blessing and a curse”. “And you shall choose LIFE”. (Deut. 30:19).

The Torah is a book of advice of all kinds it concerns wedding ceremonies, funerals, and the High Holidays. It offers guidance on every subject under the sun — from marriage and raising children, to business ethics, to dealing with neighbors, to care of elderly relatives. The Torah’s advice is as a guide to living. It guides one in all aspects of life. The Advice of the Torah brings spirituality into live, and infuses it with a spiritual purpose. The Torah is a living, breathing force. It’s advice though Eternal is not something that once was, but something that is applicable for all generations. The Torah’s advise stands to inspire us to become better people.

תורה (611)= (26) יהו”ה + (496) מלכות + (89) גוף

Torah= Body of kingship of God

We live in a physical world so in order for us to relate to God who is non Physical he gave us many commandments involving things in this physical world. These give us a point of connection. The physical action of a mitzvah (commandment) is a mechanism through which to create a meaningful, eternal relationship with God. What lies within a mitzvah successfully unites the realms of physical and spiritual. The Sanctity of the commandments Connects Worlds.

Man is a paradox a synthesis of two parts. He has a physical body, within which is a Heavenly soul. How can these opposite forces unite? The physical and spiritual connect in the performance of a mitzvah. A mitzvah can be described as the action and force that expresses the spiritual world and will of “spiritual” God in the physical world of man. How the force of a mitzvah transforms the physical into the metaphysical reflects the fascinating relationship between two very different worlds. Everything physical is a reflection and corresponds to a spiritual reality which is its source. Continually being emanated and brought into existence from the Torah which is the “DNA of the universe”. Physical creations are a projection of their originating spiritual forces. The commandments relate to these “spiritual forces”. They are conduits that connect of Heaven and earth, influencing providence. The commandments are the point of transcendence where man meaningfully connects with his Creator.

בטוח (25) + מאלך מלכות(587) = 612= תורה + 1 (word)

Angel of Kingship you can trust= Torah

Through the performance of a Mitvah (commandment), a angel’s body is created, and through the enthusiasm and “cavanah” (intention) with which it is done its soul is created. (Likewise, there are also two aspects of repentance that of regret, and confession. Through regret, the former sinner removes the soul of the accusing angel, and through the movement of his lips reciting confession, he exterminates and erases the body of evil.) An angel is a spiritual entity. They include a number of creatures subordinate to God that appear throughout the Bible; the Malach (messenger/angel) is one variety. Others include Irinim (Watchers/High Angels), Cherubim (Mighty Ones), Sarim (Princes), Seraphim (Fiery Ones), Chayyot (Holy Creatures), and Ofanim (Wheels) and B’nei Elohim just to name a few.

Angels come in a wondrous variety of forms, although the Bible at times does not give any description at all. They appear as men in most Biblical accounts (Numbers 22) often indistinguishable from human beings (Gen. 18; 32:10-13; Joshua 5:13-15; Judges 13:1-5) but they also may manifest themselves as pillars of fire and cloud, or as a fire within a bush (Ex. 3). The Psalms characterize natural phenomenon, like lightning, as God’s melachim (Ps. 104:4). Other divine creatures appear to be winged parts of God’s throne (Is. 6) or of the divine chariot (Ezek. 1). The appearance of cherubim is well known enough to be artistically rendered on the Ark of the Covenant (Ex. 25). It is explained in Merkavah mysticism that angels fulfill a variety of functions, including conveying information to mortals, shielding, rescuing, and caring for Israelites, and smiting Israel’s enemies. Angels have names and there are guardian angels. All the nations of the world have their own angelic prince. Angels are arranged in a hierarchy. Angels have delimited spheres of authority. Any adept wishing to ascend the palaces of the heavens and achieve a vision of the Divine Glory needs to know how to get past the angelic guardians by knowing and invoking their names at each level. Angels can be summoned and brought down to earth to help a human perform a miracle. These teachings have been preserved in the Hechalot writings. Rabbi Eliezer ben Jacob teaches that by each act performed there is created either an advocate or an accuser.

Every act here below takes on a life of its own. It creates an angel who is an advocate or a prosecutor. We are followed around by a crowd of advocates, or a crowd of accusers or both ! The older we get, the larger the crowd of accusers and advocates becomes. This is a very powerful image.

שלום(376) + לדבר (236) = 612= תורה + 1 (word)

To speak peace = Torah

שלום(376) + הפנימים (235) = 611= תורה

The internal peace = torah

שלום(376) + מלך עולם (236) = 612= תורה + 1 (word)

King of world peace = Torah

Peace is the harmonizing factor in the diversity of creation. Peace, is to be understood on two levels – the individual and the universal. On the individual level, peace means that all of our character traits and physical/emotional drives are in sync with one another. To know when to show anger, to know when to show compassion.Know, most of the trouble we have with being at peace with others comes from our not really being at peace with ourselves. If we were emotionally balanced and our character traits were in sync, we would be able to handle difficult relationship situations much better. The problem is knowing when is the right time to employ the different aspects of our personalities? Well, that’s where the Torah helps. The Torah teaches when it’s important to get angry, when to act humbly, and when to stand up for our rights with great pride, etc. Ehen we follow the Torah’s instruction we greatly reduce the stress in our lives and achieve true, inner peace – peace with God and peace with our fellow men.

The second level of peace – the “universal peace” will only be in the Messianic Era. It will not be merely a time of peaceful coexistence for all of humanity. At that time mankind will understand everything that has transpired since the beginning of time. It is explained that all will come to realize and know the truth of God and His Torah, and will learn its beautiful lessons and integrate them into their lives. By this all will attain perfect harmony and balance. After God will revealed Himself and His Divine plan for humanity there will there be true peace. Let’s hope we all live to see it!

The Torah’s ways are peace. Rabbi Elazar said in the name of Rabbi Haninah: Torah scholars increase peace in the world. Some people mistakenly believe that peace in the world means that everyone will share the same viewpoints and think the same way. So when they see scholars disagreeing about an issue, this appears to be the exact opposite of peace. True peace, however, comes precisely through the proliferation of divergent views. When all of the various angles and sides of an issue are exposed, and we are able to clarify how each one has its place — that is true peace. The Hebrew word shalom means both ‘peace’ and ‘completeness.’ We will only attain complete knowledge when we are able to accommodate all views — even those that appear contradictory. Like an interlocking puzzle, together they present a complete picture. Nevertheless, there are times when we are forced to resort to battle, when we must vanquish those who seek to harm us. Thus Moshe, the gentle shepherd of Israel, and Aharon, the ultimate man of peace, find themselves in the role of “judge and chastiser of Pharaoh,” crushing the might of Egypt and obliterating its icons and myths.

PINCHAS,is THE PEACEFUL ZEALOT. God gives Pinchas a brit shalom, a “covenant of peace”, for him and his descendants for all time. In the Bible Pichas killed Zimri and Cosbi when they were making love. What are the implications of how we understand violence, peace, and God’s will for humanity? “Torah scholars must advance peace in the world.”. We see with Pinchas the way to peace may need to be through violence. Pinchas became Elijah the Prophet, who achieved immortality, and who will ultimately be the one to proclaim the arrival of the Messiah and to usher in a new era of peace on earth.

. “Its paths are paths of pleasantness and all of its roads lead to peace.” The Torah is the expression and will of the Divine Presence, who is a “God of unconditional and freely-given love, of compassion, long-suffering patience, truth and cleansing purity.” “The name of God is ‘Peace'” (Chapter ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom. The Torah constitutes one long name of God. So our equations teach :

שלום(376) + לדבר (236) = 612= תורה + 1 (word)

To speak peace = Torah

And

שלום(376) + הפנימים (235) = 611= תורה

The internal peace = torah

ימלך (100) + (50)מי + מידות (460)+ 1 (phrase)=611= תורה

Measurement of Who rules = Torah

(151) הסוף + מידות (460) = 611=תורה

Measurement of the End = Torah

(151) קומה + מידות (460) = 611=תורה

Measurement of height =Torah

As the sages say the Torah is the “Blue print of creation”. So we shouldn’t be surprised to find the “measurement of the end” and “Measurement of height” in the Gematria of Torah. But in truth as its written in Safer Yetzera from our father Abraham “There are Ten Intangible Sefirothwhose measure is ten without end ”. The “end” we are speaking of here is that which involves limits that are imposed by the vessels for the light of the sefirot. The sefirot are emanations of infinite Divine energy. These limits are called “Depths” as it is also written in Safer Yetzera :

Depth of First and Depth of Last

Depth of Good and Depth of Evil

Depth of Above and Depth of Below

Depth of East and Depth of West

Depth of North and Depth of South.

There are Ten Intangible Sefiroth whose end is fixed in their beginning (and beginning fixed in their end), as the flame is bound to the coal. For the Yhvh (God) is the Only One, and He has no second, and before One how can you count?

These five sets of opposites can be divided into three groupings: beginning-end, good-evil, and the six directions of up-down, east-west, and north-south. Consider this a division between temporal, moral and special dimensions. The Ari, as the Zohar, explains the depths according to the 10 Sefirot as follows:

Good – Keter
Evil – Malkhut
Up – Netzach
Down – Hod
East – Tiferet
West – Yesod
North – Gevurah
South – Chesed

Within the “space” of the six depths the spiritual elements are created: spirit, breath from spirit, water from breath and fire from water. These elements are “spiritual” in nature rather than physical, but they correspond to their physical counterparts. The depths are six depths and their spiritual contents are then sealed with the 6 permutations of the letters (yh”v)

All is in and from the Torah, through God’s names and our actions, interacting with Divine providence. The underlying theme of the Sefer Yetzira is the idea that “from my flesh I see God” (Job 19:26): namely, the structure and functioning of the human form gives us insight into God’s relationship with creation as a whole. For man is “made in the image of God”, and therefore features of our very bodily make-up — such as the bipolarity of right and left, the design and arrangement of the brain, heart, lungs, stomach, liver, kidneys and other organs, etc. — reflect in microcosm key aspects of the macrocosmic universe. This form is the basis for revelation of 32 unique revelations of Divine energy by which all exists. This is called the 32 paths.

Man is distinguished from all other creatures by the complexity and subtlety of his ability to speak. Man’s ability to build a limited number of basic sounds into innumerable different meaningful words and thought-structures has enabled him to develop the most amazing array of linguistic spiritual powers. This is unknown to most men. This is the basis for our ability to communicate with God.

Abraham’s insight was that speech is actually the foundation of the entire creation. In the words of the Psalms: “By the word of Yhv”h the heavens were made and through the air (wind, spirit) of His mouth all their hosts…” (Psalms 33:6). The fundamental building blocks of the creation are the twenty-two letters of the Hebrew alphabet. Again these were the vessels of the forces by which God created and continues to create every thing.

Refer to Sefer Yetsera and learn the depth of these matters. Abraham of the Bible devoted his life to seeking out and revealing the unified Power that underlies the manifest plurality and unity of all creation. Abraham’s search for God is expressed not only in the biblical narrative but also in Sefer Yetzirah, the “Book of Formation”, foundational text of the Kabbalah, which he wrote. In it he presents the twenty-two letters of the Aleph Beit as the fundamental coordinates and elements of creation, showing how to combine and manipulate these Letters of Creation in order to channel beneficial influences through meditation and prayer. God made His Covenant with Abraham and commanded him to cut the sign of the Covenant into his very flesh by removing the foreskin. (Genesis 17, 1-27). Circumcision is a sign of our willingness to control our innate materialism and selfishness in order to elevate ourselves so as to become co-creators with God. On the physical level this includes curbing the sexual urge and elevating it in order to bring pure, holy children into the world so as to bring humanity to its destiny.

But Abraham grasped that God’s Covenant applies not only to man’s sexual creativity but even more to his mental and spiritual creativity through the organ that distinguishes him from all other creatures: his mouth. When man is willing to train and discipline his mouth and dedicate it to the work of holy speech, prayer and devotion, He becomes God’s partner in creation as a whole. So now go and do what needs to be done.

אורות = 613= בתורה

Lights=in Torah

תורה (611)= (404) קדש + (207) אור

Torah=Holy Light

תורה (611)= (404) דת + (207) אור

Torah = light of knowledge

Light of shiny sparks=611=Torah

ניצוצין + צח (98 ) (306) + (207) אור =611=תורה

ברא (203) + (410 )קודש =613 = בתורה

In Torah=613=create Holiness

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 our vocabulary from our physical world, 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, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light is at the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having all most 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 for a mind grounded in a material environment and the metaphysical spiritual abstractions it contemplates.

If the eye were allowed to see the life and spiritual energy flowing from the utterance of God’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 nonexistence, Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its light expression. An observer on earth, for example, perceives both the sun and the light that extends from it. 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 area it illuminates. light is information, energy . Light, 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 light “begins” outside of the sun? Obviously Not. 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.
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 relationship with 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, “God 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

Our equations speak of a light of Holiness and light of knowledge being Torah. Upon our intellect rests our soul level which in the Bible is called “Nashama”. To it are the Holy powers of creativity, reasoning-understanding and the Power called knowledge. Knowledge is the power which binds the intellect to one’s emotions. This results in action. Our equation is talking about “light of Holy knowledge” which is Torah.

As there is of course knowledge which is not good. There is the “Tree of knowledge of good and evil”. It is the Good knowledge that we want, that which is Holy. This is Torah as our equation says :

תורה (611)= (404) דת + (207) אור

Torah = light of knowledge

Now our other equation

Light of shiny sparks=611=Torah

ניצוצין + צח (98 ) (306) + (207) אור =611=תורה

Is referring to as Rabbi Schneur Zalman teaches us in the Tanya. Concerning purification, that the celestial beings are not able to disencumber and elevate sparks of Divine light that fall into the klippah nogah, “the hide of the snake,” by the sin of eating from the tree of knowledge of good and evil and subsequent sins. But we, by crushing passions, suppressing the sitra achra (the other side), cause the klippot (evil forces) to be dispersed. This is why celestial beings come to terrestrial beings to hear words of Torah, when they reveal secrets of wisdom that until then were in bondage and exile, and why everyone in Yisrael is able to reveal secrets of wisdom, to discover new insights each according to the level of the soul’s root. Indeed, one is obligated to do so in order to perfect his soul by elevating the sparks that fell to his lot. Rabbi Nachman teaches that the time a person spends working is a battle against the forces of the other side. The goal is to sift out the sparks of holiness and elevate them. Sifting out the sparks is the main purpose of all business and commerce. One has to be literally perfectly honest. Every word he speaks should be true, but he must also keep his mind bound to Torah. Only one’s exterior thought should be involved in the work itself; one’s inner thought should always be bound to Torah. The Shechinah (Divine Presence) is to be found in all places. and it may be revealed in all things with the elevation and removal of the husks, revealing the sparks of light that have fallen, as spoken of in Kabbalah, this being the purpose of the creation. So go out find and reveal

Light of shiny sparks=611=Torah

(410) צדקה +קודש (199) + (2 for 2 words) =611= תורה

Holy Charity =611=Torah

(415) קדושה +(194) צדק + (2 for 2 words) =611= תורה

righteousness Holiness=Torah

The root of the word “sadakah” (charity) is “sedek” (righteousness). Acts of “sedek” (righteousness) include being kind, not stealing, charity and laws not to murder these are close to human understanding. The “Mitzvot” (commandments) like Tefillin and Shobot which are Holiness itself are supernal things beyond the realm of human understanding. Together they are Torah. First one must be righteousness, then they can be Holy. Charity given to the needy, from a feeling of both compassion and righteousness is in Hebrew called “Sadakah” (Charity). The Biblical concept of charity is the spirit of uprightness or justice. “That one’s wealth is a loan from God” from which he is meant to share with those who are less fortunate. “Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deut. xv. 11).

It is meritorious practice which like sacrifice, has the power of atoning for man’s sins, and redeeming him from calamity and death.

Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”. R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ? In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before its time. Charity ”Sadakah” in Hebrew ”the holy tongue” comes from the root ”sedek” (righteousness). The Zohar teaches that in Aramaic, language of the Talmud, Charity is ”zchuta” which is the same word for ”merit”. Its degree of merit is according to the needs of the recipients of the charity.

קדשך (424) + מקום(186)+ 1(phrase) = 611= תורה

Place of Your Holiness = Torah

It is written that study of the Torah that brings about the ingathering of the exiles. As there is the physical exile there is also those estranged in a deep spiritual exile. These are intricately related as we said “Man’s physical place is intertwined with his spiritual existence.” The words of Isaiah confirm this:

“The work of YHVH they do not regard, the deeds of his hands they have not seen, because of lack of knowledge they shall go into exile, ” (5:11), yet also the place of their exile contributes to their lack of knowledge by its “nature”.

Man’s physical place is intertwined with his spiritual existence. The Maharal expressed this idea by pointing out that the word makom (place) is related linguistically to mekayem (something that sustains and provides existence). This relates to the idea of “exile”. Most refuse to leave the land of exile, which is the very nature of Galut (exile) . This is as Rabbi Moshe Chayim Lazatto explains in his book ” Adir Bimarom ” That the lands outside of Israel exert their influence on the Jewish people that live there, this is the nature of exile. At the time of Ezra and Nachemyah as well, most of the Jews stayed in Babylon. According to the Talmud if they all had returned to the Holy land, the final redemption would have arrived during the second Temple period.

God exists within the physical world, yet no place can confine God. On the one hand, the physical world cannot contain God, and is not itself god, but the physical world is imbued with holiness that emanates from God. Although God is not limited to space, there are certain spaces mankind can be more attuned to Godliness. This is the nature of the holiness of the Place where Jacob had the dream showing him the Ladder to Heaven. It being the same place where God told King Solomon to build the Holy Temple.

It is at the same time also true that God surrounds Creation. Yet God is also within this world because this world is within God. You are in God and God is within you. Wherever you are, you are within God. The essence of your soul is a actual part of God. Everything occurs within Him. You are in the middle of God. God is called the Makom, the “Place of the World,” because everything is within Him. You are in the Makom. You are in the Place of God.

Wherever you are, God is with you, (in some way)

Expressing this another way Rava said all Ezekiel saw, Isaiah saw. What does Ezekiel resemble? A villager who saw the king. And what does Isaiah resemble? A city dweller who saw the king.

Isaiah describes God’s holiness which fills the world:

In the year of King Uzziah’s death I saw God sitting upon a throne, high and lifted up, and his train filled the Sanctuary. Above it stood the Seraphim; each one had six wings; with two they covered their faces, and with two they covered their feet, and with two they did fly. And one cried to another, and said, ‘Holy, holy, holy, is the Lord of Hosts; the whole earth is full of His Glory.’ (Isaiah 6, 1-3)

Ezekiel ‘s vision seems quite different:

And he said to me, ‘Son of man, all my words that I shall speak to you receive in your heart, and hear with your ears. And go, get you to the exile, to your people, and speak to them, and tell them, “Thus said the Almighty God”; whether they will hear, or whether they will refuse to hear. 12. Then the spirit took me up, and I heard behind me a voice of a great sound, saying, ‘Blessed be the Glory of God from His place. (Ezekiel 3:10-12)

Isaiah perceives holiness emanating from God and filling all of Creation, Ezekiel perceives holiness coming from a specific point, “the place”, the makom. Isaiah prophesized in Jerusalem, while the Holy Temple yet stood, he had a very clear vision of how the Glory of God fills all of Creation. Ezekiel prophesized from the exile, after the Temple’s destruction, he sensed the source of blessing, the point from which God’s Glory emanates, is that specific place, the makom (Place of the Temple). The vision from exile, seen by a exiled Jew who has been disconnected from his Makom (place), will differ from a vision seen in the Holy land.

The words we use to comfort mourners reminds us that God is the place of the world :

“May the “The Place” (HaMakom) comfort you along with all those who mourn for Zion and Jerusalem”

Here, God Himself is the Makom. From this we see that when we feel sad and disconnected from our life-source, in need of comfort, it is specifically the aspect of God as related to Makom that comforts us. We are consoled by connecting our own personal loss to the comfort that comes from Jerusalem, from that very specific Makom that is the source of all Holiness. Our souls are bound up with the Altar in Jerusalem, with the dust of the earth of the Temple Mount. When we feel distant, when we feel distant and alienated by the exile. When death strikes and we feel alone, God, The Place, the Makom andthe Mekayam – (the source and sustainer of all existence), lifts us up by revealing to us that unique bridge which spans the void and acts as a conduit between our physical and spiritual selves. Like Isaiah, Ezekiel, and Jacob before them, He allows us to see that truly His Glory fills all existence.

(541) המצות+סוד (70) = 611= תורה

“ Secret of the commandments (mitzvot)” = Torah

Its not enough just to do the commandments as the secrets of the “mitzvoth”, this is Torah ! It is one’s intention when doing the commandments which arouses the love in our hearts that makes the mitzvot rise above. Everyone needs to come to their observance of Mitzvot with conscious intention, an expression of our love of God. In our mitzvoth we express how we envision our relationship with God who we know as our parent., our master, our portion, our destiny, our shepherd., our creator, our lover and our best friend. Our heart needs to be focused on and directed toward heaven in great love when doing the Mitzvot. Toward this we must direct all our consciousness and awareness. Mitzvot must never become routine and begin to lose meaning.

The usual understanding of “intention of the heart” requires one when doing a Mitzvah, to think about the meaning of the mitzvah they do it. The mitvah needs “Motivation” which requires association of the action with their spiritual goal, In order to fulfill a Mitzvah properly, not only must you do what is required of the mitzvah by its physical requirements and form, you must also do it with the intention of fulfilling the Mitzvah. Know, you create a transcendent connection with God when you do a mitvah, this needs to be part of your intent. This is part of the secret of mitvot. A mitzvah is not just a good deed. A mitzvah to the soul is like what food is to the body.

(537) אצלות + (74) למד = 611 = תורה (Torah)

Learn Atzilut = Torah

Atzilut is the highest of the 4 worlds. It is the world of Divine emanation. From which the “sefirot” that create all spiritual and physical reality are emanated. It is from the Torah which is called the “blue print” of creation that the world was created. God is the creation’s designer.

There are those who are mistaken and think ‘Judaism’ is all about religion, about law and that spirituality , that Kabballah is not essential. Our equation clearly shows that Kabbalah is Torah. Kabballah is called the Torah of the world of Atzilut,

This Torah is of the mind of God, One in the same. Kabbalah is the Inner Wisdom and the Inner Soul of the Torah. In the study of Kabbalah one will find their inner being advancing in spiritually growth toward the Wisdom of the Torah and toward God.

The Torah essencially is Kabballah as our equation teaches :

Learn Atzilut = Torah

These are the 4 most important spiritual worlds :

The Worlds emerge out of God’s infinite light and culminate in our finite physical universe.

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

Atzlut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have refined themselves to a very high level. The Level of soul called “Chyah” resides here. The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the fallen sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness. The world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angels that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”

Yetzira, or formation is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”. The angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw in his vision of the Divine chariot. These angels are in a continuous state of “running and returning,” they are in continuous movement.

Asiyah is the physical world. This is the world “where the action is” – where correction and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. This the world of the animal soul called Nefesh. The world of is referred to in Kabbalah as “the world of spheres” [galgalim].The class of angles whose abode is in the world of Asiyah are the ofanim (“the wheels of the chariot”).Both the ofanim and the chayot hakodesh desire to rise upward, toward the level of the serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”

(160)עמן +(401) את + 50 (gates of understanding) = 611 = תורה

Specifically the designer 50 (gates of understanding) = Torah

God is the designer with His 50 gates of understanding which are in the Torah. God Himself, in his essence of course is beyond all description. We only know him in his creation by Torah.

In Midrash Rabba Genesis it is written R. Oshaya began his treaching saying “Then I was by Him, as a nursling (amon); and I was daily all His delight” (Proverbs 8:30). ’Amon’ means tutor; ’amon’ means covered; ’amon’ means hidden; and some say, ’amon’ means great. : ’amon’ is a designer (uman). The Torah declares: ‘I was the designer of the Holy One, blessed be He.’ In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but uses plans and diagrams to know how to arrange the rooms and the doors. Thus God consulted the Torah and created the world, while the Torah declares, IN THE BEGINNING GOD CREATED (1:1), BEGINNING referring to the Torah, as in the verse, “The Lord made me as the beginning of His way” (Prov. 8:22).

The Torah is as the blueprint of the world. Anything that is in the world serves a purpose somewhere somehow in the Torah (written or oral). Two thousand years the Torah preceded creation of the world.

Every act that the Holy One, blessed be He, did to create the world was done with and according to the Torah. This is the meaning of: ”then I was by him, as a nursling: and I was daily his delight” (Proverbs 8:30). Do not pronounce it as ”a nursling,” (Heb. amon) but rather ’a Artist’ (Heb. oman), BECAUSE IT WAS A tool of HIS Art.

Torah is more than a book

בעשיה(387) + רוחי (224) = 611= תורה

My Spirit in Asiyah (physical world) = Torah

God is not physical, as a matter of fact God Himself we can not comprehend at all.

As there is no common point of reference to anything in this world. All our spiritual perception is only concerning that which is emanated by God which are reflected in His actions and what we call sefirot and Attributes. So in order to interact with the Divine God Made laws for us involving physical things such as concerning money, commerce , dwelling in a Succah (booth of festival of Tabernacles) laws concerning all aspects of life in this physical world called “Asiyah” . It is in these issues that we have a point of connection. The commandments are where faithfulness to God and His Torah translate into action! Every sphere of human activity falls under the Torah’s authority. From rising in the morning to retiring at night, from birth until death, the commandments encompass every area of life. That way God is with you in a “revealed way” all ways. These laws are the God-given blueprint for living. Torah laws are the absolute and immutable way for one to always commune with their Creator who is Eternal. The mitzvot reflect the infinite and eternal nature of their Author.

Man is the paradoxical joining of two parts. He has a physical body, within which dwells for most in hiddeness a Heavenly soul. How can these opposite forces unite? The physical and spiritual connect in the performance of a mitzvah. A mitzvah can be described as the action and force that expresses the spiritual world of God in the physical world of man. How the force of a mitzvah transforms the physical into the metaphysical reflects the fascinating relationship between two very different worlds.

Torah was given in order to enable man below to build God a dwelling place, as embodied in the physical tabernacle in the Desert in the generation of Moses. But this time the Tabernacle is metaphorically built by the Mitzvot, the commandments that we fulfill, and this is not a metaphor. In whatever spiritual state one may find themselves, their task is to build a dwelling a place where the Divine Presence may rest in this physical world of Asiyah through God’s commandments..

Asiyah means the “world of making.” The terrestrial world of matter. It is a world of change and corruption and region of evil spirits. Asiyah has six dimensions which limit and define it. These are: above and below, right (south) and left (north), in front (east) and behind (west). Each of the directions derives from spiritual qualities of worlds above.

סיני (129) + כונתו(482) = 611= תורה

His Intention of Sinai= Torah

תורה = 611= את ההר

specifically the mountain = Torah

Specifically the mountain alludes to Torah. Torah itself is like a mountain being hard to climb but from its highest levels one can see as no other. Concerning this Rabbi Tarfon said: The day is short, the task is great, the laborers are lazy, the wage is abundant and the master is urgent. He used to say: It is not incumbent upon you to finish the task. Yet, you are not free to desist from it. If you have studied much in the Torah much reward will be given you, for faithful is your employer who shall pay you the reward of your labor. And know that the reward for the righteous shall be in the time to come. So get to the work, start climbing the mountain while you still have time. There are so many aspects of Torah to learn. These include the five books of Moses, prophets and writings. The commentaries and Midrashim which give a deeper explanation, Gemore and Mishna and the Shulchan orach (codified law) and other legal writings. One needs to also learn the Torah’s Mystical writings such as the Chasidic writings and the Zohar. All these should be learned at 4 levels.

When a person studies Torah in this world, and the Torah speaks of physical objects and people, this is only how Torah descended and is interpreted in the world of Asiyah. As we go into the higher worlds, Torah may be comprehended on a higher level. In fact, the Kabbalists state that Torah has four levels on which it can be understood, corresponding to the four worlds:

1. Pshat—The Simple understanding corresponds to the world of Asiyah.

2. Remez—Things alluded to correspond to the world of Yetzirah.

3. Drush– Homiletically explained corresponds to the world of Beriah.

4. Sod—Secret/Mystical explanation corresponds to the world of Atzilut.

611 תורה (Torah) = בירושלים(598) + אהבה (13)

love in Jerusalem=Torah

The Jews’ love of Jerusalem as their permanent capital stems from the Torah itself. The Holy City is referenced hundreds of times throughout the Bible The Talmud elaborates in great depth our bond with that city.

Concerning our fixation on Israel in general and Jerusalem specifically, Many ask, “Why do we focus so much attention on one place? Is not God’s Presence found everywhere?” True, God’s Presence can be experienced everywhere at any time. God is unlimited He created both time and space. The Torah itself which supersedes time and space decrees that there are special times and special places. It is God’s will that the holiness of Jerusalem is forever. It has always been and always will be the holiest place in the world. The Temple Mount and Jerusalem are the soul of the Jewish people and the soul of the Jewish land. Jerusalem is considered as the heart of the Jewish people. The Jews’ love of Jerusalem is from the Torah itself. The Holy City is referred to as “the place the Lord will choose to establish His name therein”. King David, great prophet purchased the land for the Holy Temple from the local inhabitants, knowing full well the holiness of the site. It was on that site that Abraham offered Isaac as a sacrifice. It was on that same site that Jacob had his prophetic dream of angels on the ladder. The Temple mount is a gate to Heaven here on Earth. The Jewish heart stirs upon approach to the last remnant of the Holy Temple that we have. The Western Wall was built as a retaining wall during Herod’s renovations of the Temple Mount above it. The Holy Temple, and for that matter, all of Jerusalem, is endowed with a unique holiness. While the holiness of most places emerges from human energy, the holiness of Jerusalem comes from God himself. Maimonides tells us just as God is above any boundary of time, so too the holiness that emerges from God is equally eternal. Therefore Jerusalem’s holiness is endless and infinite. It is a holiness that lasts forever. (Rambam, Laws of the Temple 6:16)

מה התורה (661) = בפרי עץ הדר (661)

(What is the Torah?) = (in “fruit of a beautiful tree” Leviticus 23:40)

This mathematical expression alludes to the fact that the Torah is from the Tree of life.

From this verse “And you shall take on the first day the fruit of a beautiful tree, branches of palm trees, and the branches of myrtle trees, and willows of the brook; and you shall rejoice before Yhv”h Elohecha seven days.” (Leviticus 23:40) we know to perform the mitzvah of the “Etrog” on Succot.

מלך משיח בן דוד הוא(526) + אהבה (13) + חסד(72) = 611 = תורה

Kindness love this is Messiah son of David = Torah

The Torah teaches, “Love your neighbor as yourself, I am the Lord.” (Lev 19) By including the phrase “I am the Lord”, the Torah teaches us that God demands us to love our neighbor. Rabbi Akiba concluded in the Talmud, “Love your neighbor as yourself, this is the major principle of the Torah.” The Prophet Micah says, “He has told you, O Man, what is good and what the Lord requires of you: only to do justice and to love mercy, and to walk humbly with your God” (Micah 6) We know that the essence of the whole Torah is love of one’s fellow. Only with this as a prerequisite can one come to love God and His way. love of one’s fellow is the key to establishing a relationship with God and the secrets of His Torah. This means unconditional, causeless love, love not just for those nearest and dearest, that is easy, but even for those who you don’t know. Because God wants us to love each other, as we are all created in God’s image.

This kind of love never stops, never gives up, no matter how unworthy we may be. If we want God’s mercy, we have to treat each other mercifully. God knows exactly who we are and what we are capable of. Rabbi Yochanan ben Zakkai said ” Now that the Temple is destroyed. We must now gain atonement through deeds of loving kindness”. The Holy One is loving, you too must be loving. Rashi said, “Because of loving kindness the world is reborn.”

It will be in the merit of the Torah of loving kindness that the messiah shall appear and we shall be redeemed as it is written :

“Incline your ear, and come to me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure loving promises of David.” (Isaiah 55:3).

Reach out altruistically, with love and generosity to all. The Talmud says it was baseless hatred which brought about the destruction of the Temple in Jerusalem. Thus it is only through unconditional love that we will welcome the Messiah.. For in the words of King David “The world is built on kindness.” (Psalms 89:3) Our equation teaches us :

Kindness love this is Messiah son of David = Torah

מלך משיח בן דויד (524) + כסאו(87) = 611= תורה

The throne of the King Messiah son of David=Torah

King David, the father of the Royal house of Isreal, was immersed in the study of Torah. By this His throne is established. King David was known for his desire to study Torah, even waking up late at night so he could study the holy words of Torah. In Psalms, King David wrote “One thing I asked of God, that I shall seek – that I dwell in the house of God all the days of my life. . . .” (26:4).The Yalkut Shimoni explains from this that King David was asking for royalty. King David was not asking for the royalty that comes through being a monarch of a country. He was asking God for the royalty that results through one becoming the emissary of God, which comes through immersion in Torah study. King David greatly wanted the royalty that would afford him the opportunity to sit in the house of God all the days of his life. It is this royalty that is King David’s request in the Psalm. Concerning this it says in the Talmud (Gittin 62a). Who are the true kings? The Talmud says, those who study Torah, are called kings. Why? Because through the study of Torah, they merit the crown of Torah.

We learn from the Oar haChyim that the final redemption will occur in the merit of Moshe. The redemption has been so long delayed because Moshe refuses to invoke his merit, his merit being the merit of Torah study that is so lacking in these later generations. So may it be that in the Merit of Torah learning may we soon see the Throne of the Kingship of David established again with our righteous Messiah quickly in our days.

משיח בן דוד(424) + מקום(186)+ 1 (phrase) = 611= תורה

Place of Messiah son of David = 611 = Torah

From what we learned above we can see that the manifestation of the revelation of the messiah comes from the loving kindness of the merit of Torah. The place of the messiah as our present equation says is Torah.

מלך המשיח בן דוד (519) + בגוף (91) + 1 (phrase) = 611 = תורה

In body king Messiah son of David = Torah

Concerning the Messiah as he is now in the upper worlds we read in a Prophetic Midrash:

In the second palace in the Garden of Eden reside all those who await eagerly for the Messiah. All of them, from that palace, behold the Messiah once each day. Each Friday, from the time to cease the weekday labors, all the palaces of the Garden of Eden quake. Now the inner palace, where the Messiah resides, is called ‘The Bird’s Nest’. The Messiah emerges from that palace, with all the Righteous accompanying him. He dresses himself in garments of vengeance, which are prepared for him, for the salvation of Israel. All of them enter together with him. He together with the Patriarchs emerges from there. He stands at the half-way point at the location of the pillar, which stands in the middle. He takes hold of the four corners of the Garden. He utters a loud shout, at which the sky above the Garden trembles. Seven angels stand by him, ready, and say to him: Chosen One of God, be silent, for the time has arrived when the wicked regime is about to be uprooted from its place. Then there is heard from the Synagogues and the Study-Halls, the sound of Jews reciting fervently ‘Amen, May His Great Name Be Blessed, from Ever and Ever, and to All Eternity! ‘Then the Holy-One Blessed Be He shakes up all the skies, and sheds two tears into the Great Ocean. The righteous enter; then the Messiah enters that palace referred to as ‘The Bird’s Nest’. In the Garden of Eden, on the eastern side, there is a secret, concealed palace. This palace is known as The Palace of “Noga” (Brightness): it is constructed like the essence of the heaven transparent pure and clear. All its walls all around are made of letters which stand out and sparkle – some with an upward motion, some with a downward motion. The letters on one side fly off, and then settle on another side, while those on the latter side fly off and settle on the former side. They are in a continuous process of interchange, there is never any lacking whatsoever. There is no one who can comprehend them, because they do not stop moving even for one moment! Engraved patterns of flowers of the four different shades of brightness shine out into the palace.

On the Sabbath, the Messiah goes into that palace, with the Patriarchs. The

Letters settle. They pronounce the letters, and experience a great joy; but

No one understands the nature of this Joy. Now, in the inner part of that palace, stands a door leading further inside there. Beyond that partition, on the inner side, appear the images of the martyrs of Lod, and of the ten Sages martyred killed by the Roman government. The Messiah arises and makes his way inside there. When he beholds those images, he lets out a loud cry, and roars like a lion. All the Garden, with all the Righteous ones, quakes violently. The pillar located in the center of the Garden vibrates violently, and moves upwards and downwards. Four “ofanim” (Wheel Angels) are all set ready, and they grasp the four sides. The sky rotates; the loud cry is heard in the celestial realms. And the Holy One Blessed be He sheds two tears, downwards, on that assembly. Then the “ofanim” enter the area of Messiah, where the Patriarchs all enter, by the Eastern Gate entrance of that palace. There they see all the excellence of the Righteous Ones of Lod, and of the ten martyrs killed by the Roman government. All of them stand silently, together with Messiah; those “ofanim” are all raised up lofty; they ascend to the Supreme King of Kings, the Holy-One Blessed be He. He swears to them that He will don garments of vengeance and claim their vengeance from the nations, as stated: ‘He will render judgment upon the nations, and they will be filled with corpses; He will crush heads over a vast area’ (Ps. 110:6).

Then, they finally return to be close by the Messiah.

Then we will see as out equation states :

In body king Messiah son of David = Torah

(267) ליריאיו+(26) יהו”ה+ (70) סוד + 248 =611= תורה

The secret of God is with those who fear him+248=Torah

248 is the number of positive affirmative commands in the Torah, by their fulfillment and awareness of the fear, the Awe of God one comes to know the “secret of God”. So our equation says :

The secret of God is with those who fear him+248=Torah

The 248 positive commandments are actions that build and further man’s bond to his Creator. The 365 negative commandments are those forbidden activities that threaten to break down this relationship. The 248 positive commandments require actions indicating love of God, not violating 365 negative commandments reflects man’s fear of God and desire not to ruin their relationship. Together through these 613 commandments we forge our ideal relationship with God. Interestingly, the numerical value of the phrase קשר אחד ( one bond) is 613 — the total number of Torah commandments.

The Hebrew word yirah means both “to fear” and “to see.” The essential choice of life is to open our eyes to spirituality, and to fear the consequences of transgression against God’s will. “To see or not to see, this is the question”. Fear is exhilarating. The adrenaline runs in your veins. It gives you power to accomplish anything. Fear can motivate you to greatness. “Fear of God” has several levels, the lowest being fear of Divine punishment. This level is only a first step towards awe of the Divine and to conduct one’s life according to this awareness. Fear of God and Torah wisdom are connected. Its written “The fear of the Lord is the beginning of wisdom” (Psalm:111). “Fear of God” gives wisdom-inspiration which ultimately prevents us from turning away from Torah and impels us to fulfill commandments. Maintaining one’s fear of God has to do with remembering His greatness, at all costs. Our sages tell us that when a person leaves this world, God asks him :

“were you God-fearing?”

עדן(124) + גן(53) + סוד (70) + 365=612= תורה +1 (collel)

Secret of Garden of Eden+365= The Torah

This world is like a lobby before the world to come. Prepare yourself in the lobby so that you may enter the inner chamber. Death is not the end of human existence. The Torah speaks of several noteworthy people being “gathered to their people” at the time of their death. The Garden of Eden is the abode of souls after death. The righteous dwell in the Garden of Eden as souls without bodies. The place of spiritual reward for the righteous is the Garden of Eden. There not all are equal. A particularly righteous person will have a greater life in the upper world. Your place in the the Garden of Eden is determined by merit based on your actions. Only the very righteous go directly to the Garden of Eden. The average person descends to a place of purification referred to as Gehinnom in Hebrew or Hell. The period of time in Gehinnom does not exceed 12 months, and then the soul ascends to take their place with the souls of the righteous in the Garden of Eden. Many times souls of the wicked are tormented by demons of their own creation from their evil works, by this there is possible refinement for them. This occurs before they can descend to the place of purification referred to as Gehinnom. Certain sins are punished by the sinner being “cut off from his people.”

As said above 365 is the number of prohibitions in the Torah, guard them and don’t become “cut off”.

ליריאיו (271)+ יהו”ה(26)+ רחם(248) + סוד(70)+1(phrase)=616= התורה

The secret of the Mercy of God is with those who fear him= the Torah

God does not expect us to be perfect, we need to do our best and be in awe of God. Our equations shows us :

The secret of the Mercy of God is with those who fear him= the Torah

Only God is Perfect, we are only expected to do our best to do what God asks of us. We are anything but perfect. if someone commits a sin, a forbidden act, he can be forgiven for that sin if he performs teshuva in English it is sometimes translated as repentance, but this is really not accurate. Teshuva literally means to return., Teshuva involves regretting of the sin, not repeating the sin, acting in a way that is the opposite to that of the sin, confessing the sin before God, praying for atonement, correcting the sin however possible (for example, returning a stolen object), remember the sin for the rest of your life, refraining from committing the same sin if the opportunity presents itself again, teaching others not to do it. These are some of the Basics of teshuva. Teshuva is a very personal thing, each person having their own correction to make. This repentance from sin as our equation shows us will bring to us Mercy.

Know, most people misunderstand the concept of sin. It refers to a mistake made, again no one is perfect. There is no one who always hits the mark. This may be because of irresponsible or destructive behavior, or just a lack of focus. You just need to pick your self up and get back on target! Return to your place with God where you should be. This is teshuva. The God of Justice is a God of Mercy and in His kindness He has given man the means to control his own destiny, to become a partner in the ongoing creation of the world. Three keys have been given that unlock the gates of mercy: Teshuva (Repentance), Prayer and Charity can avert a severe decree.

בתורה=613

In Torah=613 all the commandments that are in the Torah

613 is one of the most famous Torah numbers, it is the number of all the commandments of the Torah. They include 248 positive commands and 365 negative ones. The positive mitzvot coorespond to the number of bones of the body; the negative mitzvot correspond to the number of days in the solar year and 365 components of the vascular system (veins and arteries). The numerical value of the word Torah is 611. Add to this the two commandments which all of Israel heard from God Himself at Mt. Sinai and you have a total of 613. In actuality the Torah contains thousands of rules and the 613 commandments are only the major categories which contain all the other Divine rulings.

משה ריבנו= 613= בתורה

Moses our teacher=in Torah

(160) כסף + (441) אמת+(12) זה = בתורה (613)

In Torah = This is the truth of money

The Torah encompasses not only religious laws but also a vast number of what we call civil laws, including detailed regulations of commerce and of the judicial system. Our laws are based on the eternal principles of fairness and morality which God demands of us. The Talmud discusses what types of questions people are asked by God after their deaths. When they go up to heaven, God asks a variety of questions. The very first question that we are held accountable for after our deaths is “did you conduct your business affairs with honesty and with integrity ?”. The #1 question is were we ethical in the conduct of our business. Torah business law is the area where the ethereal transcendent teachings of holiness and spirituality confront the often dirty business of making money and being engaged in the rat race that often comprises the marketplace. It is precisely here you must be Holy. For this reason a major portion of the laws of the Torah deal with laws of commerce.

ומישראל (587) + יהו”ה (26) = 613

Yhv”h (GOD) and from Israel=613

Again this is the number of all the commandments in the Torah

The marriage contract between God and the Jewish people is the Torah. GOD gave us the Torah as an act of love. The Torah is the essence of our relationship with God. The relationship is defined and bound with it. The Torah makes it possible for us to fulfill GOD’S will. Fulfilling GOD’s will is the most important thing we can do. For the Torah says, “You must choose to love YHV”H your God, to obey Him, and to attach yourself to Him. For this is your life and your survival…” (Deuteronomy 30:20). The Torah itself is called Sefer HaBrit or the Book of the Covenant. The Ten Commandments are referred to as the “Two tablets of the covenant .” A covenant in simpler terms means a contract. The covenant is a two-way agreement between God and Israel. God tells us that if we follow the Torah we will be blessed; if we don’t, we will be cursed; if we didn’t, we can repent and be forgiven. This is the deal God made with each one of our souls and as a nation when we accepted the Torah at mount Sinai. The Torah is a contract, is clear from the words of the Torah itself. “God said to Moses, write down what I am telling you because what I am telling you constitutes a covenant ” (Exodus 34:27).

Before concluding this book I need to tell you as the sages say, as was revealed to Moses at Sinai. New laws or things that contradict the Torah are never learned out by Gematria (numerology). Gematria is a compete system only by seeing its whole picture can the truth be ascertained for sure. There are those who have tried to mislead others with English numerology so I will bring forth a few facts here to set the record straight :

a Christmas=111= The evil day

I a easter=78= evil day

SANTA CLAUS = 111

god incarnate = 111 = OTHER GODS= I graven image=111

The way of lies=148 =THE TRINITY = 148 = MESSIAH JESUS= THE KING JESUS= blemish offering =idol worship

Christianity=155=religion of lies

in the wicked way=160= devils religion- I jesus christ=160= a new testament= a devil’s lies book

jesus Christ=151=evil devil demon

a belief in jesus=138= empty beliefs

Jesus=74=Lucifer=coveted=I covet=shame man=cross=harlot

Christian church=111= empty prayer= false gods faith

Pope=312=devil

Church=61=I a demon=I devil

Jesus=74=of a devil

A.D. false god=74=Jesus

For those who may be disturbed by these numbers, I am only the messenger.

Moses=71=Talmud

This is all beyond chance probability, none of this is coincidence.

Moses Maimonides (Rambam) teaches that one day when a king will arises from the House of David, who is learned in the Torah and observes all the mitzvot in the same way that his ancestor David did, just as they are commanded in the Torah (Written and Oral), and who inspires all Yisrael to follow the Torah and takes steps to prevent violations of it, and who wages Adonai‘s Wars – this will be a strong indication that he is the King-Messiah; and if he succeeds in all of this and also rebuilds the Temple on its ancient site and gathers in all the scattered ones of Yisrael, then we will know that he really is the King-Messiah. This one will bring harmony to the World and cause all to serve Adonai together, as it is written: “…for then I shall turn all the nations back to speaking the ‘pure language’ [i.e. Hebrew], so that they will all proclaim Adonai‘s Fame and serve Him with a single purpose” (Zephania 3:9).

But if he does not succeed in accomplishing all these things, or if he is killed, then for sure he is not the one promised by the Torah. . As for Jesus, who claimed to be the King-Messiah and was sentenced to death by the Sanhedrin and executed. Could there be any greater deception than christianity? All the Prophets predicted that the King-Messiah would redeem and rehabilitate Yisrael, will gather together again the scattered ones and strengthen their observance of the mitzvot (commandments)- but that one brought about only the slaughter of Yisrael by the sword and the dispersal and persecution of the remnant, tried to alter the Torah.

A human being is not able to comprehend the Creator of the World’s intentions, for our ways are not like His ways and our thoughts are not like His thoughts (compare Isaiah 55:8). In the event, though, all the words of Jesus and of that Yishma’elite who arose after him [Muhammad] have only served to prepare the way for the arrival of the King-Messiah, leading the whole World to serve Adonai together, as it is written: “…for then I shall turn all the nations back to speaking the ‘pure language’ [i.e. Hebrew], so that they will all proclaim Adonai‘s Fame and serve Him with a single purpose” (Zephania 3:9).

Unlike what is taught by Christians and Moslems :

It was revealed to Moses at Mount Sinai that Judaism is not the only true way to God. It is not for every person. The God has revealed different ways to other people. You can have “your own path”

Gentiles are not responsible to observe the commandments of the Sinai covenant, as are the Jews.

Universal commandments were given by God to all mankind through Adam and Noah, and are included within the Bible. These universal commandments and the details of their observance all comes from the Torah Revealed at Sinai. These universal commandments are known as the “the seven laws of Noah”.

These 7 laws include :

1.Do not worship Idols

2.Do not use the Name of God in Vain

3.Do not kill

4.Do not act in a sexually immoral manner

5.Do not steal

6.Do not eat the limb of a living animal-no animal cruelty

7.Establish courts of Justice

יהו”ה אדנ”י (91)+ (611) תורה = 702 = שבת

Torah of YHV”H ADN”Y (Lord God) = Shabot

and

אהי”ה(21) + בתורה (613) + חיים (68) = 702 = שבת

Life in Torah that will be = Shabot

The laws of the Sabbath, like the laws of the whole Torah itself concern every aspect of our lives. The Shabot (Sabbath) for man is a expression of his cosmic, absolute spiritual dimension. The faith that he is more than a creature of this material world. The faith of his affinity to the Eternal. Those who observe the Shabot move out of secular into holy time. In the modern secular world, “time is money”. Shabot teaches us how to make time holy. While others build palaces of bricks in space, Jews build Holy palaces in time, by sanctifying holy moments such as Shabot. Shabot permits us, invites us, to separate ourselves from the ephemeral physical world (at least somewhat) one day each week so that we can taste eternity. Shabotis a taste of theworld to come. The world to comeis called theWorld that will be all Shabot.

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GIANT STEP

June 6, 2021, 6:45 am
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THIS IS A GIANT STEP !

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INSTALLMENT 4—- THIS IS THE 2ND STEP OF THE LADDER —– The Definitive Biblical phenomena

June 6, 2021, 6:27 am
Filed under: A"k, ayn sof, Bible, Bible codes, Gematria, Speech of the Heart, Speech of the mouth, Top secret Torah, Torah | Tags: Definitive Biblical phenomena, gematria

The Definitive Biblical phenomena

Anyone who does not believe the Bible is from heaven after reading this book is an idiot or in denial

What you are about to see is staggering. That is why I call it “The Definitive Biblical phenomena” . The only explanation of this phenomena is that it is “the work of God” as you shall see.

People ask why should I believe in God. , Why should I believe what’s written in the Bible, is from God? Why should I accept the Bible as the word of God more than any other religious book ?. I will tell you, even more than this. I will show you. You will see how it all adds up, as we will see!

I will begin by explaining to you a few things, and then we will examine “The Definitive Biblical phenomena”. There is a ancient teaching in the Oral tradition that the Bible is learned and explained by 32 methods. The 29^th of these 32 methods is called gematria (numerology). It is taught that the numerical values of the Hebrew letters were given to Moses at Mount Sinai.

Hebrew is the Divine language of the Bible, it’s the original language of the Torah. It is the code and the conduit through which God created and re-creates and sustains everything that is. We will discover just how true this is in the following pages. Before we look at the “The Definitive Biblical phenomena” in Hebrew, the Original language of the Bible. Hebrew is called the “Holy Tongue”, and we will see and come to know why. We shall look at the “The Definitive Biblical phenomena” using English. In English the Letter to number correspondence is :

A=1,b=2,c=3,d=4,e=5,f=6,g=7,h=8,i=9,j=10,k=11,l=12,m=13,n=14,o=15,p=16,q=17,r=18,s=19,t=20,u=21,v=22,w=23,x=24,y=25,z=26

To start with know :

Bible=30=Peace

as it is written :

“Her ways are ways of pleasantness, and all her paths are peace.”

(Proverbs 3:17)

Israel=64= True=Chosen

A true Bible=95=The Torah=I God word

The Bible=63=A Torah

Jewish Bible=104=A Holy Book

Now this is not a coincidence

We also find, Wisdom=83=Prayer

It is a wise thing to pray and there is a Wisdom to the method of prayer itself.

Now I will show you a sign of the “The Definitive Biblical phenomena” . This group of expressions directs us to the fact that there is a Biblical code. All of the phrases that follow have a numerical value of 153. These things have no statistical right to even exist. This is “the work of God.”

153=GEMATRIA WORDS = BALANCING THE BIBLE CODE = THE REVEALING

CODE =ENGLISH WORDS =THE LAST LANGUAGE=NUMBERED GRAMMAR=

CALCULATED GRAMMER =THE KINGDOM OF GOD= BEHOLD MY PEOPLE =

HOUSE OF ISRAEL= THE CHILDREN OF GOD = GOD SET IN ORDER= THE

HOLY WORD= IN THE HOLY PLACE = THE ORACLES OF GOD = UNIVERSAL

LIFE = SPIRITUAL EDEN = THE TRUE LIGHT = VOICE OF GOD – NOW=

SPIRITUAL MAN= SIGN OF WISDOM= THE HOLY LIST = THE “TRUTH” GATE

= HOLINESS DOOR = THE LORD’S CODING= ALPHABET MESSAGES

= HEAVENLY FORMED= I AM GOD – INFORMING= SEEK SALVATION

= WISDOM PROOF= THE ENCODED PROOF = DEEPER KNOWLEDGE

= SECRET WISDOM= MUST EXPLAIN = WONDERS SHINE= SCIENTIFIC LIGHT

= LIFE’S MYSTERY= THE HOLY ORDER= TRUE SECRETS=

REVEAL HOLY BIBLE= HIS BLUEPRINT = BIG HEAVENLY BOOK

= TEACH HOLY LIGHT= CODING EQUATIONS = EQUATIONS SPEAK =

VOICE OF GOD CODING = THE NUMBER OF GOD= FOUNTAIN OF LIFE=

NUMBERED ENCODING= GOOD MATHEMATICS= THE ENCODED SECRET=

CALCULATED ENCODING = THE DIVINE BIBLE CODE = BIBLE CODE

KNOWLEDGE = 1 KNOW DIVINE CODE = AN AMAZING TEACHING =REVEAL

DIVINE CODE = LOOK THE EVIDENCE = TO REVEAL LAWS =BEHOLD

TREASURE=IF LEARN HEBREW CODE=153

It is interesting to note that “and they will find” in Hebrew is the word וימצאו it has a numerical value of 153.

With the English Gematria we will see the “The Definitive Biblical phenomena” Alludes to the encoded Biblical proof. In the Hebrew we will see revealed amazing secrets of Holiness. English gematria (numerology) also identifies evil clearly so one knows what to avoid. Now I will present a list of many of the Prohibitions of the Bible they all have the numerical value of 111.

It is written “ A blessing, if you obey the commandments of the Lord your God, which I command you this day;

And a curse, if you will not obey the commandments of the Lord your God, but turn aside from the way which I command you this day, to go after other gods, which you have not known.”

(Deuteronomy 27-28:12)

OTHER GODS=111

if a killer man=111

Exodus 20:13 “You shall not murder”

if not save=111 (LIFE)

Leviticus 19:16 “Neither shall you stand idly by the blood of your neighbor”

if he kidnap man=111

It is forbidden to kidnap another person is referred to in
Exodus 20:13 “Do not steal”

if I hit mom dad=111

Exodus 21:15 “And one that hits his father or his mother shall surely be put to death”

be adulterer=111

Exodus 20:13 “You shall not commit adultery”

IF HE DID COVET A =111

Deuteronomy 5:18 “You shall not desire your neighbor’s house”

one is a thief=111

Leviticus 19:11 “Do not steal”

if he robs a man=111

Exodus 21:37-22 “If a man shall steal…”

I bad to a slave=111

Leviticus 25:43 “You shall not rule over him with strictness”

he did defraud of a=111

Leviticus 25:14 “You shall not defraud one another”

be usury=111

Leviticus 25:37 “You shall not give him your money for interest, nor may you give him your food for increase”

if I take a pledge=111

Deuteronomy 24:10 “You shall not go into his house to take his pledge”

I did gossip=111

Leviticus 19:16 “You shall not go around as a tale-bearer among your people”

who do shame=111

It is forbidden to embarrass others
Leviticus 19:17 “And not bear sin because of him”

if hold a hatred=111

Leviticus 19:17 “You shall not hate your brother in your heart”

TAKE LIED OATH=111

We are prohibited from taking vain oaths
Exodus 20:7 “You shall not take the name of the L-rd, your God in vain”

VOW BROKE=111

Deuteronomy 23:22. “When you vow a vow to the L-rd your God do not be late in paying it”

SAY CURSE=111

Leviticus 19:14 “You shall not curse (even) the deaf”

make blaspheme=111

Exodus 22:27 “Do not curse God”

I a bad judgment=111

Leviticus 19:15 “You shall do no unrighteousness in judgment”

if favor one=111

Exodus 23:3 “You shall not favor a poor man in his cause”

DO SWEAR LIE=111

Leviticus 19:12 “And you shall not swear falsely by my Name”

SAYING BRIBE=111

Exodus 23:8 “And you shall take no bribe”

stumble do=111

Leviticus 19:14 “You shall not put a stumbling block before the blind, but shall fear your God; I am the Lord.”

WITCHCRAFT = 111

Exodus 22:17 “You shall not allow a witch to live”

NECROMANCY = 111 Deuteronomy 18:11 “There shall not be found among you… a necromancer”

If he SEEK A DEAD MAN=111 Deuteronomy 18:10-11 “There shall not be found among you… a medium”

you did magic=111 You shall not use incantations Deuteronomy 18:10-11 “There shall not be found among you… a charmer”

HE LEAD TO A IDOL=111 You shall not urge another to worship idols
Deuteronomy 13:12 “And you shall do no more wickedness like this among you”

MADE TREE IDOL=111 Deuteronomy 16:21 “Do not plant for yourself an Asherah of any tree near the altar of the L-rd thy God”

SORCERIES = 111 Deuteronomy 18:10 “There shall not be found among you… a sorcerer”

Do not a pay=111 Leviticus 19:13 “The wages of a hired worker shall not be left with you overnight until the morning”

IF ADD MORE LAW=111 Deuteronomy 13:1 “You shall not add to it”

LESSEN A LAW=111 Deuteronomy 13:1. “You shall not subtract from it”

take a corner=111 Leviticus 23:22 “You shall not reap the corners of your field

did ears a fallen=111 Leviticus 23:22 “Nor shall you gather any gleanings of your harvest…, you shall leave them to the poor and to the stranger”

reap a sabbatical=111 Exodus 34:21 “In plowing and in harvest you shall rest”

be seed a sabbatical=111 Exodus 34:21 “In plowing and in harvest you shall rest”

be reap jubilee=111 Leviticus 25:11 “Neither reap that which grows of itself in it”

he seed a jubilee=111 Leviticus 25:11 “You shall not sow”

If I did incest=111 Leviticus 18:6 “No person shall approach a close relative and act immodestly”

do a sodomy=111 Leviticus 18:22 “Do not have a relationship with a male as you would with a woman”

I be beast sex=111 Leviticus 18:23 “Do not act indecently with an animal”

I is harlot=111 It is forbidden to take a woman as a wife without marriage

Deuteronomy 23:18 “There shall be no indecent women among the daughters of Israel”

I a early food=111
It is forbidden to eat “Orlah”Leviticus 19:23 “For three years it be forbidden to you; it shall not be eaten”

a bugs I did eat I=111 Leviticus 11:41 “And every creeping thing that creeps upon the earth is a detestable thing; it shall not be eaten”

bug in food I did=111 It is forbidden to eat insects that developed inside fruit or seeds Leviticus 11:42 “Among all creeping things that creep upon the earth, you shall not eat them for they are an abomination”

he eat bad sea food=111 Leviticus9:11 These shall you eat of all that are in the waters; whatever has fins and scales in the waters, in the seas, and in the rivers, those shall you eat.

is forbidden to eat non-kosher fish=111
Leviticus 11:11 And they shall be a detestable thing to you, you shall not eat their meat”

be a mix kinds=111 Deuteronomy 22:11 “You shall not wear a garment of Sha’atnez, of wool and linen together”

I thigh vein=111

Genesis 32:33 “Therefore the children of Israel shall not eat the sinew of the thigh-vein”

leaven be eaten =111

Exodus 13:3 “No leavened bread shall be eaten”

be eating blood=111

Leviticus 7:26 “You shall not eat any blood”

If I EAT a HOLY=111

Exodus 29:33 “But a stranger shall not eat of them because they are holy”

I anoint a man=111

Exodus 30:32 “Upon the flesh of man it shall not be poured”

defiled him of a dead=111

Leviticus 21:1. “He shall not become impure for the dead among his people”

be sacrifice damage=111

Leviticus 22:20 “Whatever has a blemish you shall not offer”

sacrifice late=111

Leviticus 19:6-8 “And if anything remains until the third day it shall be burnt in fire. And if it be eaten at all on the third day…that soul shall be cut off from among his people”

do baby of mom=111

Leviticus 22:28 “You shall not slaughter it and its young on the same day

if I castrate =111

We are forbidden to disable a male – man or animal – from fathering children, Leviticus 22:24 “Neither shall you do this in your land”

DOES A WORK=111

Exodus 20:10 “You shall not do any manner of work”

make a shaving=111

You shall not shave your beard with a razor
Leviticus 19:27 “Neither shall you mar the corners of your beard”

corners a head=111

Leviticus 19:27 “You shall not round the corners of your heads”

did cut flesh=111

Deuteronomy 14:1 “You shall not cut yourselves”

YOU MAKE A BALD=111 Deuteronomy 14:1 “Nor make any baldness between your eyes for the dead”

and molech child=111

Leviticus 18:21 “Do not give any of your children to set them apart to Molech”

IF IN EGYPT=111

You may never settle permanently in Egypt again
Deuteronomy 17:16 “You shall never again return that way”

eat a milk meat=111

It is forbidden to eat meat and milk together
Exodus 34:26 “You shall not boil a kid in the milk of its mother”

Probably all 365 prohibitions of the bible could be presented here but the purpose of this book is not to teach all the laws, but to reveal the “The Definitive Biblical phenomena”. It is interesting to note that “he will command” in Hebrew יצוה has a numerical value of 111.

Here are a few more evil things all having the numerical value of 111

LUSTFUL = 111

He is racist =111

Unkosher=111

Has no love=111

Hate Torah=111

STUBBORN = 111

CORRUPT = 111

HARDENED HEART = 111

HELL: A REAL PLACE=111

HELL BURNS =111

Graven image=111

OTHER GODS=111

IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOK ARE FREE HERE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava” The Divine chariot

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Now, we shall look in the Hebrew, the Holy tongue, the original language of the Bible and reveal matters of “Holiness”. Know, concerning Hebrew gematria sometimes in finding the numerical equivalent of a word, we increase the total by one. This ancient practice in gematria is called adding a collel. This means to include the value of 1 for the word or phrase itself. The Hebrew letters and their value is as follows :

1=א ,

ב =2

ג =3

ד =4

ה =5

ו =6

ז =7

ח =8

ט =9

י =10

כ =20

ל =30

מ =40

נ =50

ס =60

ע =70

פ =80

צ =90

ק =100

ר =200

ש =300

ת =400

To start with, let us start with the question itself “Why Torah ? ” or in Hebrew :

למה תורה = 686= תפארה (beauty) as in the verse :

“In that day shall יהו”ה צבאות (the Lord of hosts) be for a crown of glory, and for a diadem of beauty, to the residue of his people” (Isiah 28:5)

The expression “In that day” always refers to the time of redemption. You want to be counted among this “residue of his people” at that time. As those will be the ones given by God a crown of glory, and for a diadem of beauty. The beauty referred to here is Torah.

אלהי”ם חיים פה(239) + יהו”ה(26) + רצון(340)= 611 = תורה

The will of the living Lord God is here=Torah

To become one with the will of God, it is to know, feel and act appropriately it is to manifest the will of God as it is written in the Torah. If you look into the Torah in truth, you will know what is right to do in this world. As in the Torah is the will of the living God for all people in every place and for every time.

שלם(370) + אדם (45) + בצדק (196) = 611 = תורה

In righteousness man is complete = Torah

From this we see that by the ways of righteousness as set forth in the Torah a man will become whole, complete.

יעקב (182 ) + שלם (370) + הלכה(60) = 612 = תורה +1 (word)

Law completes Jacob = Torah

The word for “law” here is in Hebrew halachah , which comes from the root Halach which means to walk. The law of the Torah – halachah is the way a man should “walk” in this world. By walking in the way of the law of the Torah Jacob becomes complete. Jacob became called Israel as he perfected the trait, the spiritual power called in Hebrew Teferet which means harmony and Balance. By walking in the way of the Torah a man becomes in harmony and balance physically, emotionally and intellectually. A man becomes complete. As shown by the equation above.

יהו”ה פה(111) + אמת(441) + הלכה(60) = 612 = תורה +1 (word)

Law is true God is here = Torah + 1

Again here the word for Law is Halachah which means to walk. When one walks this way on the path of the law, as show by the equation above they are not alone ever. As in this place they are walking “God is here”. With the True law as found in the Torah God is there with them. One must learn the Law of the Torah and walk in it. Then God will be always with them where ever they go. They need to understand the Law of the Torah which is true. The God is in the True Law, this is Torah.

עלי (110) + אמת(441) + הלכה(60) = 611 = תורה

To me is true law = Torah

The Torah-Bible speaks for itself. The God is telling us He has the Law that is true. The Torah is Divine Law it is a possession of the God. It is His and we have the blessing, the privilege of having this supernatural Law, God’s law in this Physical world. The laws obviously are not of this world, but a gift from above to sanctify us. This is obvious with the laws of Shobbot, Teffilin and the way of prayer we have received as a tradition from the prophets. These are God’s we could in no way come to these things intuitively, so they are God’s so it says, “To me is true law = Torah”

אמת(441) + הלכה(60) עם +(110) = 611 = תורה

With true law= Torah

The Torah is with true law, but this is not the Torah. The Laws and stories are only a external garment of the Torah. The Torah, the Book written made by God is much deeper than even this. So it says “With true law= Torah”, but to the Torah is a lot more. Like the God, the Torah has aspects of the infinite to it. The Torah is not only a instrument of intellectual pursuits. The Torah is the source of the creation, and that which sustains all worlds. From the Energy of God in the letters of the Torah the worlds were created and are continually sustained.

אמת(441) + הלכה(60) פיך+(110) = 611 = תורה

Your mouth of true law = Torah

In the Torah God Speaks so many times as it is written “And the Yhv”h spoke to Moses, saying,” (Exodus 13:1). The God has no mouth, as Physicality in no way pertains to him. But if we were to speak about the mouth of God it would have to be His Torah. There are other ways God speaks through his Torah.

אמת(441) + הלכה(60)נס +(110) = 611 = תורה

Miraculous true law= Torah

The Torah is full of “miracles”. One who does God’s will by acting according to His law should not be surprised when they are surrounded by revealed Divine providence and miracles. This is so as the nature of the God is not physical, not bound by space or time. So by your becoming attached to God. By being united with his ‘will”, in your thoughts speech and actions, fulfilling His law. You become closer to God and His providence. This is all evoked by his “Miraculous true law”

אמת(441) + הלכה(60) ומדין +(110) = 611 = תורה

And from judgment is true law= Torah

The God has given a “true law” from correct judgment, and this is the Torah. The word for judgment in our equation is דין , this word alludes to restriction. By the law of the Torah our thoughts, speech and actions are “restricted” shaped to form a perfect vessel for the light of God. By this light our bodies and souls come into correct alignment and closer to complete actualization of our souls and bodies potential powers. Bringing forth that which has yet to be revealed. By transgression of the Laws of the Torah brings forth the opposite fate.

אמת(441) + הלכה(60) ליסוד+(110) = 611 = תורה

To the foundation of true law

The foundation of true law is in the Torah. In the Torah the God has given us 613 councils, words of advice to man to make the most of a man and guide his world to the best result. The word “foundation” יסוד refers to one of 10 Sefirot (Divine emanations) which is called יסוד (Yesod) . It is the “Gateway” of energy. The way to walk which is upright. All the spirituality in the world will not help if one does not have a firm יסוד (foundation). A building built with a poor foundation will not amount to much and eventually will collapse. In the Torah is the foundation of the true law all 613 councils, words of advice, 613 laws. All 613 laws are revealed in verses of the Torah.

והושע(387) + רוחי(224) = 611= תורה

My Spirit and Salvation = Torah

The Spirituality , Divine energy that guides and sustains the creation is from the Torah. Open up the Torah and read it and reveal the Spirit of God into yourself and the world. Based on your understanding, the love in your heart toward God and man and Divine mercy will be the quantity and quality of the Holy Spirit that will be revealed. Ultimately reaching the level of revelation of spirit called the “Spirit of Holiness” which is close to the level called Prophesy, may we see its return quickly in our days. When this Prophesy returns as in days of old the salvation of the Torah will be completely revealed with our righteous Messiah. But for now we must be satisfied from the personal salvation afforded by the Torah which saves our souls from defilement, from evil “negative” energy and our “evil inclination” which desires for us to transgress the Torah laws. From the Torah we can connect to the Spirit of God and His Salvation.

יהו”ה (26) + זכיר (237) + לישוב(348) = 611 תורה =

To sit and remember God=Torah

The attainment of the Highest spiritual accomplishments requires one “To sit and remember God” as we see from our equation this is Torah. Sitting alludes to deep contemplation, meditation. Remembering also refers to a very deep level of contemplation. The remembering we are speaking of here is from beyond oneself, one’s own mind. This ‘remembering is a power of the soul that touches the infinite, it is associated with creative inspiration.

שמך(360) + נר (250) + 1phrase =611= תורה

Lamp of your name = Torah

The Torah is the Lamp of the name of God. By understanding the Torah the light of God lights the path which is before them so they do not fall in a “pit”. If one did not learn Torah they would not know the God has forbidden wearing a garment that combines wool and linen in its fabric as its written “You shall not wear a garment of different sorts, like woolen and linen together.” (Deut 22). The Torah is the lamp that lights our path as King David, peace unto him said “Your word is a lamp to my feet, and a light to my path.”(Psalm 119). Specifically here from this equation we learn that Torah is the “Lamp of your name”, By one’s knowledge of Torah and the love and awe of God that rests in their heart because of this the Name of God in their prayer-meditation reveals its power. As the Torah is “Lamp of your name”, causing the name to illuminate. As without this the Name of God is only as common speech, and has no connection to the Infinate.

בשפה(387) + רוחי (224) = 611= תורה

My Spirit in the lip = Torah

As we said before The Torah is the vortex, the gateway for the Infinite creative and sustaining energy of God to enter You and this world. This “Spirit” enters the world through your thought and the actual breath that passes over you lips when you say worlds of Torah. This is why when “learning” torah it is taught that one must pronounce the words. The word for breath in Hebrew “Nashima” is the same letters as “Nashama” (That soul of Divine intellect). The energy of God is transmitted from the ethereal infiniteness of God to this world by the 5 organs of speech, the Lips, tongue, palate, teeth and throat. It is from these 5 points that the “power” of speech is emanated. We say before the standing Prayer called the “Amida” :

“Adon”y open my lips and my mouth will declare your praise.”

Happy is he who has this spirit pass over his lips. Know it can be felt.

פסח (148) + לזכות (463) = 611 תורה =

Of the merit of Pasach=Torah

From the merit of Pasach (Passover) we receive the Torah on the Holiday of Shavout every year. We see this as פסח if we spell out each of its letters like this ; פה סמך חת= 613, the number of all the commandments in the Torah. Pasach is so important that it’s written in the Torah “whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.” (Exodus 12). cut off is referring to severing of the spiritual connection of the Divine light and its awareness to their own soul in this world and the next. So our equation shows us “Of the merit of Pasach=Torah”. This is a warning we should heed.

You ask a simple direct question and we find a simple and direct answer. Well we will begin with the Question “Why Torah ? ”, why do we need the “Torah” in this modern age is it not antiquated ?, Is it not only old Legends , religious dogma ?. Have we not went beyond this primitive superstition. From the pages of this book we will clearly see the answer of “Why Torah ?”, to start with lets let our equation answer for us ;

תורה(611) + למה (75) =686= ימלך (100) + שופר (586)

Why Torah = Shofar rules (rams horn blown of Judgment day)

To you ” Shofar rules” probably does not mean much, but this is because you don’t know the meaning of what the God means when he says as it’s written in the Torah concerning the Shofar:

And in the seventh month, on the first day of the month, you shall have an holy gathering; you shall do no labor; it is a day of blowing Shofar for you.

(Numbers 29:1)

This verse is referring to the day of judgment “Rosh Hashanah”

It is written in the book called “saying of our fathers” :

“He used to say, The born will die, the dead will come to life, and the living will be judged — [so that] they know, make known, and become aware that He is God, He is the Fashioner, He is the Creator, He is the One who understands, He is the Judge, He is the Witness, He is the Litigant, and He will eventually judge. Blessed be He, for there is not before Him wrongdoing, forgetfulness, favoritism, or the acceptance of bribes — for all is His. And know that everything is according to a reckoning. And do not let your evil inclination assure you that the grave is a refuge for you — for against your will were you created, against your will were you born, against your will do you live, against your will will you die, and against your “will” will you stand in judgment before the King of kings, the Holy One, blessed be He.”

The sages here are reminding us of Mans destiny an ongoing cycle of birth, life, death, judgment, resurrection, and finally the ultimate Day of Reckoning. God’s justice is infinite and exacting, and reaches far beyond the grave. There is no escaping this and denial of the truth of this matter will do you no good. Every one who lives dies and all will be brought to account , there is no doubt concerning this and there should not be.

This great and awesome cycle operates beyond our control. All will be measured and weighed, God’s judgment is total and absolute. No deed, no matter how large or small, will go unrewarded or unpunished.

Its also written in the Torah concerning “shofar”:

“And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the sound of a shofar exceedingly loud; so that all the people who were in the camp trembled.” (Exodus 20:16)

The Shofar sounded at Mount Sinai at the time of the giving of the Torah.

and

“Then shall you cause the shofar to sound on the tenth day of the seventh month, in the Day of Atonement shall you sound the shofar throughout all your land.” (Lev 25:9)

The serious nature of these verses speak for them selves nothing else needs to be said. Except that these things are all alluded to by our equation :

תורה(611) + למה (75) = ימלך (100) + שופר (586)

Why Torah= Shofar rules (rams horn blown of Judgment day)

It would not be wise or prudent to dismiss these things out of hand. As “all will be brought into judgment”

“In that day shall Yhv”h Svaot be for a crown of glory, and for a diadem of beauty, to those left of his people ” (isiah 28:5)

The day here refers to the time of the redemption. When the Messiah will be known to the world, and then the Torah will be known to the world as the word God. We see from this that those who hold close to this “beauty” called Torah will be those of His people who will be alive at this time.

דיבור(222) + שמים (390) = 612= תורה + 1 (word)

Heaven speaks = Torah + 1 (word)

Prophets had direct communication from God. We have the Torah, in it The God speaks to us. In the future, and may it be soon Prophesy will return. So if as our equation says : Heaven speaks = Torah, don’t you think you owe it to you self to know what heaven is saying ? In the Torah it says :

“Speak to the people of Israel, and tell them to make them fringes in the corners of their garments throughout their generations, and that they put upon the fringe of the corners a thread of blue”

(Numbers 15)

And

“Therefore shall you lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.”

(Deuteronomy 11)

How so do you make these “frontlets”, and “fringes” ? , well this is not written in the written Torah. Moses passed this information down in the Oral Torah. We find these explained in the Mishna, Gemora and Midrashim. In these ancient books we find the depth of explanation of what heaven is saying to us in the Torah as has been passed down through out the generations as its written :

“Moses received all the mitzvot (commandments) (Ex. 24: 12). “And I give to you the Tablets of Stone, and the Law and the Commandment.” (Ex.25) The Law refers to the Written Torah; the Commandment to the Oral Torah, its explanation. Moses taught the whole of it in his court to the Seventy Elders, as well as to Joshua.

The Torah continued to be taught to the Prophets and sages, the great men of the each generation. Ravina and Rav Ashi closed the list of the sages of the Talmud. The Talmud is an exposition of the Mishnah, which was compiled by our teacher, Rebbe Yehuda the Prince. The Talmud elucidates the abstruse points of the Mishnah, explaining what is permitted and forbidden, what is unclean and what is clean, what is unfit and what is fit, all in accordance with the traditions received by the sages from their predecessor in unbroken succession up to the teaching of Moses, father of all prophets.”

(The complete list of all the major sages from the Prophets to the Talmud is found in Moses Maimonides’s book called the Mishna Torah.)

You do owe it to your self to know what heaven is saying ?, now you know where to look. Only with knowledge does one really have free choice.

אדם(45) + תיקון (566) = 611 = תורה

Rectification of man = Torah

If you have not figured it out yet “mankind” is not perfect. As a matter of fact many people have many things to “fix-repair” while in this world. Physically we need to work to repair the damages we have done to our bodies. Emotionally we have to “get it together”. One is not meant to spend their days in worrying or being depressed. We are meant to in a healthy harmonious state. Intellectually also we need “rectification”, we have to stop thinking stupid things that result in stupid behavior and ignorance. The means to achieve this repair is found in the teachings of the Torah. The social laws of the Torah make Rectification of men’s behavior with one another. Other laws such as shaking of the “Lulov” and “Esrog” on the Holiday of “Succut” fix us in a spiritual way. Based on Your love of God that is enlivened to endearment by Knowledge of God. Thus is the degree of correction you make Physically, emotionally, intellectually, and the fixing you can make to the world in general. It is up to you to act to fix your self and the world. As it is shown by our equation :

Rectification of man = Torah, so Learn the Torah and take God’s advice on how to fix your self and this world we live in.

האלהי”ם(91) + יהו”ה (26) + ידעתי (494) = 611= תורה

I will know the Lord (yhv”h) is God ( Elohym)= Torah

Our equation here shows us that by Torah you will come to “know” God. This should not surprise you. Even if many say “you cannot know God”, this is just not true. As a matter of fact Rabbi Chayah, of blessed memory, explains in the holy Zohar that the only aim and object of the Holy One placing man in this world is so that he can know and understand the Name of the Creator, YHWH is Elokim-meaning, the Lord is God. We have been told by our Blessed Creator to meditate three times a day upon the statement “Know this day and take into your heart that the name of God (YHWH) is God (Elokim) in the heavens above and the earth below and there is none else” (Deut. 4:39). God has asked us not merely to understand that He exists but to “know and take into your heart,” this being the purpose of life, as will be discussed. One must go beyond belief to experience the Divine Presence to the extent that one can say, “I know God.”. Our equation does not lie :

I will know the Lord (yhv”h) is God ( Elohym)= Torah

By Torah you will come to “know” Lord (yhv”h) is God ( Elohym)

האלהי”ם(91) + יהו”ה (26) + דעתך (494) = 611= תורה

Your knowledge of the Lord is God= Torah

I can only say one would be a fool to not seek their “knowledge” of God from the Torah. Our equation speaks of “your” knowledge, being a personal thing. Much like this writings equations were revealed to me as personal discoveries , revelations. Your knowledge of God is waiting for you in the Torah. Go get it no one else can. It is yours. Ultimately this is referring to you becoming aware in the happenings of your life that יהו”ה (the supernatural forces of God) direct and override at times האלהי”ם (the name of God that manifests as “nature”)

העקרים (425) + מקום (186) = 611 תורה =

Place of the most important things=Torah

This is an indication of the significance of what we are taking about :

“the most important things”. Are you to leave this world without looking at the Torah, or only doing so only in a superficial way ? That would not be very smart. Very much depends on the “Tree of life”. As it is written :

“She is a tree of life to those who lay hold on her; and happy is every one who holds her fast.” (Proverbs 3:18). One can come to the Tree of life by entering into the “depths” of the Torah.

הרחמים(303) + חקר (308) =611= תורה

Investigating the Mercy = Torah

The essence of mercy is the God allowing us understanding in his Torah. As most people cannot perceive the wonders of God in His Torah. They just cannot “see” it. The Torah is all “mercy” as with out knowledge of God’s Torah, his laws one is destined to stumble in what they cannot see. So as our equation states :

Investigating Mercy = Torah

The God should have mercy on us and open our eyes to the wonders of his torah.

(520) שכר + יאהדונה”י (91) = תורה (611)

Reward of Yhv”h Adon”y = Torah

There is a expression “you cannot have your cake and eat it too”, but this does not apply to Torah. As we see from our equation :

Reward of Yhv”h Adon”y (Lord God)= Torah

By fulfilling the commands of the Torah we know we will be rewarded. As its written concerning reward of the Torah “ The fruits of which a man enjoys in this world, while the principle remains for him in the World to Come.” (Seder Zeraim, Tractate Peah: Chapter 1, Mishnah ) so we see fulfilling Torah has a reward in this world, but the greatest part of the reward will be in the world to come. The Spiritual life that will follow this existence. It is also interesting that Bina Divine understanding is known in Kabbalah as the “world to come”. Its also written “the reward of a mitzvah (command) is the mitzvah itself.” Mitzvah means “joining,” “attachment,” “connection.” Whoever performs a mitzvah becomes joined to the Essence of God – may He be blessed – the One Who issues that particular command. This is the meaning of “The reward of a mitzvah is the mitzvah (itself)”: 1 When one performs a mitzvah, he/she becomes attached to the Ultimate Goodness and Essence of the Eyn Sof (infiniteness of God) Who ordained the command – and that is in itself reward. Which again is like our equation:

Reward of Yhv”h Adon”y (Lord God)= Torah

Also by fulfilling the commandments from this we see their reward will be more “Torah”. Revelation of Divine wisdom.

(520) שכר + האלהי”ם(91) = תורה (611)

Reward of the God (Elohe”m) = Torah (611)

In the previous equation we saw concerning spiritual reward from fulfilling Torah, from Torah. As the spiritual , supernatural is from the divine name Yhv”h. Our new equation gives us a proof that the reward of Torah is not only as shown in the last equation in the “world to come”., but there is reward in this world also as our equation demonstrates by the Divine name האלהי”ם . as it is know that it is this name that the God manifest in this world what we call “nature” rather than the “Supernatural” which is the manifestation of יהו”ה as said before. So our equation :

Reward of the God (Elohe”m) = תורה (611)

Shows us Torah all so has benefits for us in this world that is under the ruling of אלהי”ם . We can read it the other way also that האלהי”ם will reward you with Torah if you follow the Law.

בנשמה(397) + רוח (214) = 611 = תורה

Spirit in Soul = 611 = Torah

A major fixing a man must make in this world is to join his head with his heart. Join his intellect with his emotions. Or as our equation says :

Spirit in Soul = 611 = Torah

The Spirit in Hebrew is the level of soul called “Ruach”, it is the emotional soul. While the ‘Soul” referred to here in Hebrew is “Nashama”, the soul of Divine intellect. By the Torah one can come to feel what they think. So our equation :

Spirit in Soul = 611 = Torah

Shows us that Torah puts the “Ruach”, emotional soul in the “Nashama” soul of Divine intellect.

נשמה(395) + דברי (216) = 611 = תורה

Words of the soul = 611 = Torah

We know from the Talmud in Tractate Niddah that fetuses learn Torah from a angel, while they are in their mother’s womb. An angel teaches the fetus the entire Torah. When it is born, an angel touches its upper lip and it forgets all of its learning. This is why our equation says :

Words of the soul = 611 = Torah

The words of the Torah are not something external but are already words of our Nashama, Soul of Divine intellect. They are that which we learned before we came into this world. Learning is really a matter of remembering the Torah that we learned when we were in a “pure” state in the womb of our mother.

שלום(376) + ממקומו (236) = 612 = תורה + 1(word)

From his place of peace = 611 = Torah

God does not have a place. The whole world is his place as its written “Holy, holy, holy, is the LORD of hosts; the whole earth is full of His glory.” (Yeshayahu 6:3) We do place Him in our minds during our meditation on Torah. Place “Makom” when it concerns God is referring to the greatness of His portion in existence. Wherever makom is applied to God, it expresses the same idea, namely, the nature of His existence with a given reality. Thus Rashi, the prolific sage called God “makom”. This is reflected by the verse “Behold, a place (makom) is with me” (Exod. 33:26). Our equation :

From his place of peace = 611 = Torah

Is referring to a ultimate expression of God called “Shalom”. “Shalom” is a name of God. It is Holy and cannot be spoken in a unclean place. Just like verses of Torah cannot be spoken in such a place. As the God is in the Name “Shalom” and words of Torah. The whole Torah is said to be a Name of God. Peace is the seal of all blessings because all prosperity is worthless without it. (Sifra, Bechukotai) Thus the Amidah (daily meditation), Bircat Hamazon (prayer after food) and Bircat Kohanim (Biblical priests blessing) all conclude with the blessing of peace. Similarly we find that R. Shimon b. Chalafta said, “The Holy One, blessed is He, could find no vessel that would hold Israel’s blessings as well as peace.” (Uktzin 3:12) The value of peace is cannot even be stated. It is the key to redemption. “May He who makes peace in His heights make peace upon us and upon all Israel. Amen!” The Torah is the “place” of God where dwells the ultimate blessing that which contains all others called “peace”. Thus our equation states :

From his place of peace = 611 = Torah

This is similar to the treaching :

פה (85) + מי (50) + יהו”ה (26) +(441) אמת +(12)זה = בתורה (613) +1 (word)

This is the truth of Yhv”h who is here = in Torah +1word

and

(499) צבאות+ (86)אלהי”ם + יהו”ה (26) = = 611 = תורה

LORD GOD OF HOSTS = 611 = Torah

It is taught that God looked into the Torah and created the world. All the forces of creation are in it. Divine wisdom, the word of God. Torah is the source of all creation. Not only did God initially create the world with the Torah but at this moment the force sustaining it is emanated by the Torah. By the forces in the Torah the world is continually being renewed. These forces are called LORD GOD OF HOSTS. So our equation proves this by saying:

LORD GOD OF HOSTS = 611 = Torah, the Torah. Its so secret, it has infinite levels of understanding none know.

Before studying the Torah as knowledge of the ways of the heavens and earth, we must remember that all of this evolves from the source of all – the Torah. The Torah embodies the inner essence of all worldly matters. Creation is a mere manifestation – a reflection of the true essence, the Torah.

(541) ישראל +סוד (70) = 611= Torah

Secret of Israel= Torah

The secret of Yisrael iIn this generation it is so secret few of the Jewish people have a clue concerning its true nature which we are trying to reveal here. Certainly the “secret” of Torah is unknown the rest of the world. Its written in the Bible:

“Learn and observe [the Torah] for it is your wisdom and understanding in the eyes of the nations, who will hear of all these laws and proclaim that this is truly a great, wise and understanding nation.” (Deut. 4:6)

The secret of Isreal is the Torah, its such a secret they don’t even know it for the most part !

תורה(611) + 1 (for the word) =612= סוד+ (31) א”ל +(70) + סוד (441) אמת 70) (

Torah=Secret of truth secret of God

We learn from this that the “real” wisdom of the Bible is a “secret”. To see these secrets one must work a considerable effort to find these truths, as they are “secrets”. Any one can access the laws in the Torah, but what our equation speaks of :

Torah=Secret of truth secret of God

These things are called secrets, Obviously the “secret of God” as mentioned in our equation are matters beyond the surface of the Torah. It’s a amazing thing that mathematically the Torah shows itself to be the “Secret of truth secret of God”

העליונים (221) + שמים (390) = 611= תורה

The supernal heavens= Torah

The Torah is not something from this world. Sure in the Bible you will find stories and laws dealing with physical things such as :

Leviticus 19:27 “Neither shall you mar the corners of your beard”

This language is only a covering and a vessel for the real essence of the Torah which is the “The supernal heavens”, it is not of this world at all. The Torah uses these kind of words and ideas only to come into this physical world. The physical dimension of the Torah is only so that humans can react and Join with the God in the physical world, but Torah is a lot more than this. Remember the Torah is God’s blueprint of creation of all the worlds, and from which they were created. Rabbi Shimon says in the Zohar: “Woe to the man who says that the Torah came to relate stories, simply and plainly, and simpleton tales about Esau and Laban and the like. If it was so, even at the present day we could produce a Torah from simplistic matters, and perhaps even nicer ones than those. If the Torah came to exemplify worldly matters, even the rulers of the world have among them things that are superior. If so, let us follow them and produce from them a Torah in the same manner. It must be that all items in the Torah are of a superior nature and are uppermost secrets.” The Torah descends downwards into this world donned with the garments of this world. If it not acquired the dress for this world the Torah would not be able to exist in this world, and the world would not be able to receive it. As the Torah is part of the Infinite and this is a finite world. Torah had to be brought down in these garments. Therefore, King David said, “open my eyes, that i may behold wondrous things out of your Torah” (Psalms 119:18); that is, look at what lies under that garment of the Torah. The ignorant of the world look only at that dress, which is the story in the Torah, and are not aware of anything more. The wise, the sages, the servants of the loftiest king, those that stood at mount Sinai, look only at the soul of the Torah, which is the essence of everything, the real Torah. In the time to come, they are destined to look at the soul, the soul of the Torah. We find what the “essence” of the Torah is in our equation :

The supernal heavens= Torah

דיבור(222) + השכינה (390) = 612= תורה + 1 (word)

The Divine presence speaks = Torah + 1 (word)

In our equation we see of the supernal nature of the Torah, as from it “The Divine presence speaks”. Really the “Torah” is not a book, Torah is the vessel God put in this world by which as it says in our equation :

“The Divine presence speaks”

The book we have called “Torah” is the way to attain this connection to the infinite, and a lot more. For this reason those in heaven, souls and angels are amazed at the new insights that the earthly sages have learned from the Torah. The Zohar, relates that the celestial creatures come down to hear the new insights that our earth bound sages have revealed. How could it be that Angels who live in Heaven and are ever so close to God would want to hear words of Torah from men ? Becouse :

The Divine presence speaks = Torah

And the Torah is here, in our physical world.

The angels did not want man to have the Torah they wanted it for themselves and tried to prevent Moses from bringing Torah down to our world. The Talmud (Shabbos 88b) relates that when Moses ascended Mount Sinai to receive the Torah, the angels challenged him saying, “What is this mortal doing amongst us?” Moses replied, “I have come to take the Torah to the Jewish people.” Whereupon the angels, addressing God, petitioned, “leave the Torah with us and we will honor and cherish it.”

אמת (441) + כלים + סוד (70) (100) = תורה (611)

Vessels of secret truth = Torah

Like we have said above. The words of the Torah it’s stories and Laws are only a covering and a vessel for the real essence of the Torah. They are a vessel for as our equation states :

Vessels of secret truth = Torah

This is what the Torah really is. It is because of this that the angels come down to this world to hear “secrets” from sages of the Torah. Torah exists on many different levels. The Torah that most study in this world is the lowest manifestation of divine wisdom that has its roots in the essence of God himself. The laws of the Torah and it’s stories are a reflection of spiritual divine truths that exist in the celestial spiritual worlds. In the higher the world, the more abstract, refined and spiritual levels of Torah stand revealed. The Torah speaks in the language of our world but alludes to realities far above and beyond our material existence. In truth all is found in the Torah.. You just need to “connect” and know how to “look”. Then you can receive.

הורות =617= התורה (616) + 1(word)

Instruction = The Torah

This is quite significant as The word “Torah” means “instruction.” The Torah is our instruction manual for life. A manual shows what to do and what not to do; what works and what doesn’t work; what is good and what is evil. The Torah is instruction designed to teach us the truth about God.Our equation show us where to look for instruction. The term “Torah” or “instruction” in a broad sense refers also to the Oral Torah. Moses was also given the Oral Law, which explains and clarifies the Written Law. It was transmitted orally from generation to generation. This oral communication was transmitted orally through the generations until Rabbi Yehudah haNasi was granted authority to inscribe it in the Mishnah. The Mishnah was completed roughly around 70 in the Common Era. In the following two to three hundred years, rabbinic sages in Israel and Babylon wrote commentaries on Rabbi Yehudah haNasi’s Mishnah. These commentaries are called The Gemara. The Gemara was combined with the Mishnah into one work called The Talmud. The Gemara produced in Israel is different from that produced in Babylonia. Consequently, there are two talmuds: the Jerusalem Talmud, finished about the year 400 and the Babylonian Talmud, completed roughly around 500. The Oral Torah also was revealed to Moses on Mount Sinai and, therefore, carries great authority. The oral Torah also includes Midrash and writings concerning the secrets of the Torah. Midrash is way of explaining the Torah which can look at every word, letter, and even stroke of the pen in the Torah as having Meaning. Midrash searches deeper into matters.

אמת (441) + מימי + סוד (70) (100) = תורה (611)

Waters of the secret of truth = Torah

The Torah has traditionally been compared to water as Torah like water flows from a high place to a low place. This comparison is from Isaiah where its written: ” Everyone… thirsts for water (Isaiah 55:1).” The Talmud, Baba Kama 82a, explains this as spiritual thirst, all who seek it should drink of Torah’s refreshing teachings. Just as rain water comes down in drops and forms rivers, so with the Torah; one studies a bit today and some more tomorrow, until in time it becomes like a flowing stream. The Torah will flow through him like a river. Just as water is a source of life for the world, as it says, A fountain of gardens, a well of living waters (Song of Songs 4:15), so the Torah is a source of life for the world. Just as water restores the soul, so does the Torah. Just as water is cleansing, the words of Torah are purifying as taught in Midrash Rabbah on the “song of Songs”

The prophet Amos compares Torah to water “There will be a thirst not for water but for the word of GOD” (Amos 8:11)

מצאתי (551) + סוד (70) = תורה (611)

I have found secret = Torah

The Torah is full of secrets, and the Torah is a Secret. If it were not every one would be occupied with it day and night but few know what it is, very few. In this world of modern technology – microwaves, cellular phones, blackberries, etc. – we have created an instant world. We almost never have to wait. But that is only true for the physical world. Spiritual growth always requires time and patience. So in this generation Torah is outside the way of the “fast food culture”. The rewards of the Torah at first are not “instant”. In this way the Torah “hides” itself and its nature remains a “secret” that is only seen by those who merit. Few in this generation pursue it, as it has been hidden. The Holy One foresaw that the wicked would not be worthy of utilizing this Light. He therefore stored it away for the righteous… in the Torah, as is known.

The Light of the first day of creation concerning which its written “Let there be Light”, was hidden and stored away. “The place in which GOD hid this light was in the Torah”. That Light of the first day was not a physical light; it was the primeval Light of the Creator Himself that was necessarily hidden in order to allow creation to exist. It is for this reason that the Torah is limitless. It contains within its teachings and its commandments the light of the Infinite Creator. This Light that is hidden in the Torah is [called Or Haganuz (the Concealed Light)]. [It is also] called Ayin (Nothingness), for it is impossible for any created being to grasp it. It is beyond human comprehension because it is identified with the Blessed Creator Himself who is the Source from which the Torah emanates, such that He and the Torah are One… With the Concealed Light a man can see from one end of the universe to the other, and merit complete Godly awareness.

In order to become worthy of receiving this Torah of the GOD we must transform ourselves into appropriate vessels. The first move involves, again, exposing ourselves to the ideas, the thought processes, the inner motions of Torah. This is the beginning of a relationship with the Giver of the Torah. Now, He can teach us. Our lives, the whole world, will then begin to reveal hints of His wisdom, His providence, His presence. Slowly, we begin to learn. Again, He will only teach us - the ideas will only have meaning - when we first take the Torah seriously enough to make it our primary occupation, when we let its wisdom begin to permeate all the various facets of our lives. We will then be able to receive the light of the Torah that elevates our vessels beyond our particular intellectual abilities.

Come and see the way of the Torah. At first, when she begins to reveal herself to a person [for a split second], she gives him a little hint. If he picks up on it, fine. If he does not understand, she sends her messengers to him saying, “Tell that simpleton to come here so that I may speak with him.” This is the meaning of the verse, “O [tell the] simpleton, lacking brains, turn in here” (Proverbs 9:4). He is brought close to her. She begins to speak with him from behind a curtain. She speaks in the language of his own thoughts, until he starts to understand little by little. Then she speaks to him from behind a thin veil. She speaks in enigmatic parables. After he becomes accustomed to her, she reveals herself to him face to face, speaking with him of her most concealed secrets, all the concealed paths which have been hidden in her bosom from ancient days… She says, “Do you remember the hint I gave you back at the very beginning of your search? Do you see how many secrets were embedded in what I said? Do you see how it all fits together now?!” But before this, the whole Torah is a secret held from them , as they just cant “see it.” Till that they decide to open their hearts and their minds and make the sincere effort described above.

יעצהו(181) + נפש(430) = 611= תורה

Soul will advise you = Torah

As learned before we know from the Talmud in Tractate Niddah that fetuses learn Torah from a angel, while they are in their mother’s womb. An angel teaches the fetus the entire Torah. Your soul “knows” the Torah. You just need to refine yourself so that you will be able to hear the voice of the Torah from your own soul. You just need to listen and follow its advice. We also see from this teaching, our equation that the “Torah” is not just a Book written by God. The Torah is the Advice given to you by God from your own soul, so listen up ! Listening can be one of the most difficult things to do. Most people like to talk to much and have a problem “listening”.

(85) פה + (495) מתנה + (31) א”ל = 611= תורה

Here is the gift of God = Torah

Again Torah is not from this world it is a gift from God. In the book Chupat Eliyahu we learn 3 gifts GOD gave to Yisrael, but they are recieved through yesurim (sufferings). These gifts are the Torah, the Land of Yisrael and Olam Haba (the world to come). The building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning. The Torah is a gift from God to the Jewish people, but this gift must be earned through self sacrifice. We see this idea of the Torah being a “gift” from God in the Shavuot prayers (Shavuot is the holiday where we commemorate receiving the Torah at Mount Sinia, and we receive it anew again on that day), we say the words z’man matan torateynu, (the time of the giving of our Torah.) The emphasis here is on the giving of the Torah. In Hebrew, the word for giving, matan, is also the word for a gift, matana. We need to be receptive, to accept God’s gift. He is not going to force you to receive Torah, This gift of the Torah requires some preparation in order for us to be capable of accepting and holding on to it. In that sense, it’s more like an academic university scholarship than a plain old birthday present. Like a scholarship God gives you the Torah. This gift you need to do something with or it is just a waste. As shown above Torah is a integral part of your own soul, but if you make no effort to come close to the ways of the Torah and learn its teaching. The gift of the Torah is as a university scholarship that is wasted by a collage student who refuses to cultivate the proper lifestyle to succeed in collage, does not study and fails.

The Torah being a gift implies that it’s for us: it’s for our pleasure, our good. It is meant to facilitate our success in life, our achieving meaning in life. Ultimately spirituality is found in a relationship with God, the transcendental source of all ,and that relationship begins as gift. But like any relationship it must be cultivated. The Ramcha’l teaches in his book “path of the Just that “Holiness” itself is a “gift” from God after he follows in the ways of the Torah. Torah is a Gift which must be earned, and there are to this gift infinite levels. How much do you want ?

תורה= (611)= יש לרפא

There is for healing=Torah

It is written in the Torah :

“But to you who fear my name the sun of righteousness shall arise with healing in its wings.” (Malachi 3) The whole Torah is the name of God. The kabbalist, Joseph Gikatilla, described the relationship between the Torah and the letters of God’s name: “The entire Torah is like an explication of, and a commentary on, the Ineffable Name of God.” Physical Healing can be achieved through the power of the Holy name. The Torah is an expert medicine book given to us by the Almighty to heal our souls and psyche from the pain and bitterness that we carry around. Most of all, the health that the Torah seeks to give us is the ability to see the Divine, and experience Divine Providence in every aspect of our lives. The sages teach us
”If one learns Torah with a pure motive, the Torah heals him” (Taanit 7a). consider the story of King Hezekiah’s illness and healing. Speech of Torah brings life; slander and gossip bring death. Pharaoh enslaved the Jews in Egypt. He is said to represent the embodiment of the “evil inclination”. The word Pharaoh can be broken down into two words, peh ra – a evil mouth. So speak Holy words of Torah and refine your soul and body to health. If one is sick , he should toil in Torah. But he must learn Torah for the sake of learning alone. Then god may help him through his Torah learning. Also many secrets of healing can be found in the Torah but that is a whole other matter.

עדן (124) סכות + (486) + 1(phrase) = (611) תורה

Succot of Aden = Torah

Its written in the Torah “You shall dwell in Succot (booths) seven days” (Lev 23). The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of God, guiding us to greater revelation. Our sages have stated that those original Succot “huts” of the generation in the desert were actually God’s Clouds of Glory, which He spread over Israel in His protection and Divine grace ( Sukkah 11:B; Rashi). The walls of this hut surround us, so we are surrounded by the constant, protective presence of God Himself, the shadow of the Sukkah is the shadow of the Divine Presence. In “the shadow of the Divine Presence” the heart is freed and opened to experience, the true happiness of spiritual fulfillment that actually leads to prophetic enlightenment. The sages teach that prophecy itself can only come about through joy. A prophet can never receive enlightenment unless he is in a state of joy, for the Divine presence itself only rests on one who is joyful. Thus with regard to the prophet Elisha, the verse states (II Kings 3:15) “And it came to pass, when the minstrel played, that the hand of the L-rd came upon him.” For this reason succot is called “time of our Joy”. The sages also say “whoever has never seen the celebrations of the Water Libation of sukkot, has never experienced true joy in his life”

Revelation of the Garden of Eden is in the Succah, this is Torah.

(611) תורה = (65) אדנ”י +(90 ) מים + סוד(70) + סכות (486)

Torah= Succot is Secret of the water of God

It says in the Mishnah the judgment of Water is made By God on Succot

One of the lesser known aspects about the festival of Sukkot is its profound connection with water. The Talmud teaches that during the festival of Sukkot, the Almighty judges the world over its water. As a result of the judgment of water on Sukkot, the Talmud teaches (Rosh Hashanah 16a) that the Jewish people were required to add a water libation to the altar in the Holy Temple on each of the first seven days of Sukkot. The water was drawn from the Shiloach spring in Jerusalem on the preceding night, and it was done with incredible fanfare. There were celebrations, dancing and singing throughout each night of Sukkot—all night long. Is it possible that all this celebration and fuss was over the judgment of water? We cannot survive without it. It is essential to life. Water is therefore the epitome of stability and permanence. Torah is compared to water, as the sages say. The Midrash mentions this and compares the Jewish people to fish. Just as the fish, who live in the water, will attempt to get more, so will a Jewish person who is full of Torah run over to someone who says something that is true. The more a person is full with Torah, the more his ears are always open to hear — “Maybe somebody will say something good.” A Torah person doesn’t become satisfied. He is always looking for more Torah.

Our Rabbis often compare Torah to water. The Talmud says that “there is no water except Torah.” This refers to the fact that when the word “water” is mentioned in the Torah, it refers to Torah itself. It is written, for example, that Jacob dug wells. This is referring to the fact that he established Torah schools. Maimonides also talks about this comparison and says, in the name of the Sages, that if you pour water on an incline, it goes to the lowest point. Similarly, words of Torah stick only to people who are humble and modest.

But there is more to it than that. The human body is made up mainly of water. It is a wonder of Creation that God took some water, gave it a nose, eyes, ears, a mouth; then He added some intelligence, and a human being resulted! If you take out the water, he would simply disappear, because he is almost completely made up of water. “there is no water except Torah.”

יש הדבש = (611)= תורה

There is the Honey =Torah

כמים(110) + אמת(441) + הלכה(60) = 611 = תורה

True law like water= Torah

מיין (110) + אמת(441) + הלכה(60) = 611 = תורה

True law from wine= Torah

חלב (40) + סוד (70) + אמת(441) + הלכה(60) = 611 = תורה

True law is secret of milk= Torah

דבש (306) + רמה (245) + הלכה(60) = 611 = תורה

Lofty law honey= Torah

שמן(390) + הלכה (60) + פלאים(161) = 611 = תורה

Wonders of law are oil= Torah

In the Midrashim (books in our oral tradition of the Torah where deeper meanings are explained, those traditions not always apparent on the surface of the Torah.) the Torah is said to be like milk and honey: They are sweet and nourishing, instilling love and fear of God. The Torah is compared to milk and honey. The verse “honey and milk under your tongue” (Song of Songs 4:11) implies that the words of the Torah are as pleasant to our heart and as milk and honey are sweet to our tongue. Concerning this the Prophet Ezekiel writes “fill your bowels with this scroll that I give you. Then I ate it; and it was in my mouth sweet like honey.” God promised the children of Israel that they would be freed from Egyptian bondage and led to their own land, the Promised Land was described as “a land flowing with milk and honey” (Exodus. 3: 17, etc.). The Honey of the Land of Israel is Torah. For this reason the sages say The air in the land of Israel makes one wise [Bava Basra 158b]. This is of course true if one occupies in Torah there for its own sake. Israel is a land where Godly awareness is more revealed to those who seek closeness to the Divine.

There is a occasion when we use honey at our table. It is on the night of Rosh Hashanah, when we take a piece of apple, dip it in honey and say a short prayer (in addition to the usual blessing), praying that God should renew a “good and sweet year” unto us. A sweet year in our spiritual life, the daily life in full accord with the Torah and Mitzvot (commandments), which are “sweeter than honey and the honeycomb” (Ps. 19:11).

The Midrash describes Torah as water. On the verse, “They traveled three days in the wilderness and found no water” (22), concerning this the sages say: “Water actually stands for Torah, as it is said (by Isaiah, 55:1), ‘Ho, all who are thirsty, come for water.’ Having gone for three days without Torah, the prophets among them stepped forth and ruled that the Torah should be read on the second and fifth days of the week as well as on Shabbat so that they would not let three days pass without Torah” (Talmud, Bava Kama 82a).

Torah is like milk. Just as a new born baby nurses from its mother and this is the only nourishment that will sustain the baby, so too the Torah is absolutely necessary for the healthy life and development of the soul. When a baby nurses a little, there is only a little milk produced, but if he tries to drink a lot from his mother, the supply will increase accordingly. So too if a person learns only a little Torah, there will be little connection between them and the Torah, but the more one learns, the more the flow of Torah will increase.

The Torah is compared to Water, Water is life’s most basic requirement

Just as water goes from one end of the earth to the other, so does Torah go from one end of the earth to the other; Just as water is a life sustaining source, so is Torah a life sustaining source ; Just as water is free to all, so is Torah free ;
Just as water comes from heaven, so too is the Torah’s origin in heaven;
Just as water makes many sounds, so is the Torah heard in many aspects;
Just as water quenches one’s thirst, so does Torah satisfy the soul…

The revealed part of Torah is like water: Just as the

human body cannot exist without water, so the Jewish

People cannot survive spiritually without the revealed

Torah. The secrets of the Torah are like wine: They must

be explored with care and are not equally tolerated by all. The words of Torah are likened to wine. Just as wine lifts ones spirit, so Torah lifts up one’s spirit, as it is written, “Wine that cheers the hearts…” (Ps. 104:14). It’s taught in Shir HaShirim Rabbah (I:19). Wine which is a symbol of joy that sanctifies Shabbat, festivals, and life cycle events is produced by humans [in partnership with YHV”H]. YHVH produces the grapes, but human effort is required to transform the juice into wine. We see from this that the Joy of the “secrets” of the Torah is given from Heaven but a considerable effort is required from man, as is found from the farming of the grapes until the production of the wine. Also conciderable time is involved in the wines fermentation. The joy that comes from the depth of the Torah’s learning requires considerable time and effort. The Midrashim of the Torah are like milk and honey: They are sweet and nourishing, instilling love and fear of God. The Torah is compared to milk and honey. The verse “honey and milk under your tongue” (Song of Songs 4:11) implies that the words of the Torah are as pleasant to our heart and as milk and honey are sweet to our tongue. It is also written there are three levels of Torah – water, wine and oil. The revealed part of Torah is called water, the hidden part is called wine and the secret of the secret part of Torah, the deepest part is called oil. Oil floats on top of wine, which means it is even higher than the level of wine. (Tiferes Zion) The four fluids water, milk, and wine and oil represent the Torah’s qualities of sustenance. That which is for the Animal soul called “Nefesh” corresponds to water and is the simple meaning of the Torah. The Torah’s sustenance for the “Ruach” (the emotional soul) and its development is called milk, this is the meanings alluded to by the text of the Torah beyond its superficial meaning. The Torah’s sustenance for the soul called “Nashama” (one’s soul of Divine intellect) is called wine. This level of meaning of the Torah is not alluded to directly in its text but must be “learned out”. The honey and oil of the Torah is the Torah’s secret and secret of the secret. There are secrets which are not taught in public. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. The Levels of Torah learning in Hebrew are called Pashat, Remez, Drush and Sod whose acronym spells out “pardes” (the Sacred Orchard). All these levels of Torah learning are necessary for a healthy, balanced spiritual life.

(611) תורה = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486)

Torah= Succot is Secret of the mouth of God

This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. At that time, the Ramchal explains, in Derech Hashem, that the seven clouds of glory the surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :

Torah= Succot is Secret of the mouth of God

As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.

The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :

Torah= Succot is Secret of the mouth of God

The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.

When water is poured on the alter in the Holy Temple on Succot all receive

The Ruach HaKodesh (The Spirit of Holiness). A Succah itself is a place

Of new surrounding lights that yield Revelation.

תורה= (611)= הדבש יכפר

Torah= the Honey that will atone

As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.

תורה(611) = כח (28) + (582) בתפילין+ 1 (for phrase)

Torah= power in Tefillin

By strapping the tefillin on our head and arm we connect with G’d and His Torah. By internalizing the message of the tefillin we invoke its special power, spreading fear amongst our enemies. There is a special connection between the commandment of putting on tefillin and overcoming the enemies of the Jewish people. In Parashas Ki Savo (Devarim 28:1-10) it says: “And it shall be that if you listen to the voice of GOD your G’d to observe, to perform, all of His commandments … GOD your G’d will make you supreme over all the nations of the land … G’d shall give that your enemies that rise against you shall be smitten before you. They will come out against you on one road and they will flee from you on seven roads … G’d will raise you to be for Him a holy people … as you observe the commandments of GOD your G’d … and all the nations of the land will see that the name of G’d is proclaimed over you and they will fear you.” The Talmud (Berachot 6a) explains the meaning of “the nations of the land will see the name of G’d proclaimed over you”. This is a reference to the tefillin worn on the head. In contrast to the tefillin on the arm, which is covered by clothing, and is primarily a reminder for the one who wears it, the tefillin on the head is seen by others and proclaims a connection of the one wearing tefillin to G’d who commanded this mitzvah.

Concerning the power of Teffillin we have a story about the Balshem Tov when he once fell very ill. Rabbi Israel Baal Shem Tov was studying Torah in the Bais Medrash (study hall) with his close disciples. Suddenly, he became so sick that he was unable to speak.

The disciples became very alarmed. “Rebbe, Rebbe,” they asked, “What’s wrong? Can we get you something?” The Baal Shem Tov motioned to his Tefillin bag. Quickly, the students took out his Tefiilin and wrapped one around his arm and put the other on his head.

By this time, the Baal Shem Tov was so weak that he just lay down on a bench. He closed his eyes and didn’t move. The disciples sat by his side unsure of what to do. After a long time passed, the Baal Shem Tov sat up and began speaking to the disciples. “Thank God, I’m feeling better.”

The disciples asked in a concerned voice, “Rebbe, what happened? The Baal Shem Tov explained, “In my youth, I committed a sin. An accusation was made against me before the Heavenly Court and the Court decided that I deserve to die. At first, I wasn’t aware of what was happening to me. All I knew was that I started to feel very, very weak. Just then, my teacher, Achiya HaShaloni (a spiritual Being and teacher of Dovid Hamelech (King David), came and told me the situation.

Then he told me, ‘Reb Israel, quickly put on your Tefillin’.” After you put my Tefillin on,” continued the Baal Shem Tov to the disciples, “the Accuser (the Satan) came in the form of a Russian peasant carrying an iron shovel in his hand. He wanted to chop off my head. But because of the power of the Tefillin, the Satan could not get close to me. He started yelling, “Take off that leather (the Tefillin are made of leather)!” But I didn’t pay any attention to him and he continued yelling until, thank God, the accusation was nullified.”

The Baal Shem Tov continued, “It says in the Tikune Zohar: The commandment of Matronita (the Shechinah, the female aspect of God) places a man under her wings and protects him from the hand of the Accuser. So it is with the commandment of wearing Tefillin.”

And so it was.

It is also told concerning the Vilna Goan that was once he was staying in a Jewish-owned inn. In the morning, the innkeeper got up to say his prayers. Suddenly, a stranger marched into the room where the innkeeper was praying and started to attack him. When the Gaon heard the commotion, he came into the room as the attacker was about to hit the innkeeper. As the stranger saw the Gaon, his was overcome by fear and collapsed on the spot. The innkeeper turned to his prominent guest, full of wonder, and asked him, “What did you do?” To this the Gaon answered, “What are you so surprised about? The Talmud says, ‘And when you enemies see your tefillin on your head, they will fear you.'” The innkeeper responded, “But I was also wearing tefillin.” The Vilna Gaon explained to his host that if one analyzes the exact words of the Talmud it refers to the tefillin “in the head”, rather than “on the head”. The Gaon added further, “For the words of the Torah to be fulfilled, it is not sufficient that one just put on one’s tefillin without internalizing the meaning, intentions of the tefillin. The words of the Torah written in the tefillin are supposed to enter our mind and brain to subjugate our senses and abilities to G’d’s service, and to reinforce our belief in everything written in these portions of the Torah.” In other words, the fear generated by the tefillin on our enemies and attackers only takes effect when the person wearing the tefillin becomes one with the tefillin.

We find the connection between the tefillin and the study of Torah the commandment to wear tefillin. As it says in the verse, (Exudus 13:9): “And it shall be for you as a sign on your hand and as a reminder between your eyes, so that the Torah of YH”H shall be in your mouth.” By strapping the tefillin on our head and arm we connect with GOD and His Torah. Tefillin are like batteries that charge the one wearing them, and give him the energy to study Torah. As the great Rebbe of Radomsk writes (Tiferet Shlomo v.2 p.196), “If a person fulfills the mitzvah of tefillin correctly, he will feel a longing to learn Torah after putting them on.” This is how strong the connection is between tefillin and Torah study. We see this proven by our equation :

Torah= power in Tefillin

תורה(611) = phrase(1) אדם (45)+ +(425) נעשה+ כח (28) + (112) יהו”ה אלהי”ם

Torah= Lord God’s power made man

In the Bible its written :

” And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Gen 2:7)

The names Lord God in in the original Hebrew in the verse here, are the same as in our equation above יהו”ה אלהי”ם . The Name אלהי”ם is God’s manifestation of himself in nature, bound by natural law. While יהו”ה is God’ s supernatural powers. Those which have the ability to direct, supersede and transcend natural law.

אלהי”ם made man “yoshar” (up right-spiritually connected) with the Shechinah (Divine presence) upon his head. This is the crown on the head of the Sadeek (Holy Righteous man). When he is “yoshar” he rises on all levels with the atz chyeem (Tree of life) from י”ה (Ya”h). By this is aroused עליון צלם (supernal image) of יהו”ה (YHV”H) . The God has given man great potential, to become as a supernal being, as he is made through the names “יהו”ה אלהי”ם”, but to achieve this he must act in the way which is upright fulfilling Torah and Mitzvot.`

For these reasons our equation says “ Torah= Lord God’s power made man ”

So observe the Torah and manifest the potentials of these Divine powers, use it or lose it applies here as Man is created with a pure soul in the “image and likeness of God” but this can be hidden from him by inequity. Because of man’s sins there goes away his chassadim ( the powers of God’s imparting), and there then becomes revealed givurot (aspects of God’s restriction and concealment) as taught by moshe cordevero in his book shur kuma.

Man is even higher closer to God than angels because of his soul. The human soul is what God breathed of His own eternal life-force into man, such that the soul itself is considered a part of God on High. While the lowest level of soul is bound in the body of man, its higher levels reach up through all of the worlds until its fifth and highest level is of, and within, God Himself. The Human soul is a part of the Divine. Since man’s soul originates from within God Himself and infuses all the worlds on its way down into the physical body, it serves as a type of soul for every level of reality that it permeates. Therefore, just as the soul animates the human body, its being an extension of the Divine enables it to animate all the worlds through which it descends as well. It is in this way that man has the potential to reveal the Divine in all things, and be a partner with God in the providence and maintenance of the world. Thus by his actions he effects all creation bringing judgment or mercy.

In the Bible there are 613 mitzvoth (commandments) they correspond to 613 different parts of the body, where there manifests aspects of one’s soul, a person who exercises his free will to perform the Will of God actually corrects, perfects and illuminates the upper worlds through which the soul reaches. Thus man is able to draw forth more and higher Divine energy into the creation leading it toward completeness. Every thought, word or deed, then, has great potential to elevate, connect and unify the entire creation in harmonious recognition of God and his ultimate will. This is something that the angels could never do. A angel is only one specific force in the array of the universe, with no free will, fixed and static as taught by the Ar”i in Eitz Chaim. That is why angels are referred to as “standing seraphim” (Is. 6) or “these standing ones” (Zech. 3), since they operate in only one plane, have no independent power to effect anything and have no free will. In contrast, man in relation to the angels is called a mover among the stationary.

Man’s thoughts, speech and actions have such a profound influence on all levels of reality, from the lowest physical plane to the highest spiritual one. By man’s thoughts, speech and actions is determined what will be manifest in the creation. This is what was meant when God said in Genesis “And the Lord God took the man, and put him into the garden of Eden to cultivate it and to keep it.” (gen 2:15). Angels are fixed within these different realms, humans actually determine, together with God, the very status of the angels. Humans elicit by their thoughts, speech and actions what providence will be manifest through the angels. Man can actually elevate or, God forbid, corrupt, the entire creation, including angels.

So do something about it !

(phrase)1 חיים (68)+(474) דעת + (70) סוד = 613= בתורה

Secret of living knowledge =613= In Torah

תורה=611= דעת( 474) + יהו”ה (26) + (86) אלהי”ם+ (25) כה

Torah= Thus the knowledge of God

First we must ask what is דעת (Dat- knowledge), The language of the Holy Bible “the Holy tongue”, is by no means arbitrary its is exacting to great fineness in its meaning and the definition of Hebrew words. Knowledge is a transcendent power of intellect. It is by Knowledge “דעת” that the intellect is connected with one’s emotions. One must “feel” what they understand, By the “knowledge” action results. One can learn many things, but this is no guarantee that this information will result in any change in one’s behavior or their life. Only by the “force” of knowledge of this information will there result in action, change and growth. Other wise this information is said to be “external” to them. One can say they just “don’t really get it”. Once they “get it” they know.

Dat is associated with the soul’s powers of memory and concentration. This derives from dat’s connection to the super conscious origin of the soul. As we said before dat is transcendent power of intellect, it is part of the Divine. Dat is a divine emanation. It is given by God. In the Zohar, this level of da’at is referred to as “the key that includes six.” The “key” of da’at opens all six chambers (attributes) of the heart and fills them with lifeforce. As we said before it is by Knowledge “דעת” that the intellect is connected with one’s emotions. Dat is the source of all seven sefirot , powers of the emotional soul called “Ruach”. The emotional soul’s vitality is stored within Dat. As we said, when you know something you “feel it”. All is dependant on Dat. This is the mystical meaning of the [Sages’] statement that “there is no erection without “dat” (Yevamot 53b ), meaning that the root of the whole body is alluded to and rooted in dat. For this reason, it is forbidden to show mercy to someone who has no dat. (Berachot 33a) It is also said that “Without dat, a soul is not good” (Proverbs 19:2), for the soul Dat needs to live. Dat is Knowledge; Awareness; Connection.

Knowing something is more than understanding it, You could understand all about ice cream but until you taste it you wont know what it tastes like. So our equation teaches us :

Torah= Thus the knowledge of God

By learning the “Secrets” of the Torah you can come to learn ways of acquiring Dat. By occupying in Torah for its own sake, You will come to know God.

חקתיו (524) + עבודה(87) = 611 תורה =

Service of his statutes=Torah

There are 3 kinds of commandments in the Torah, “Mishpatim” (ordinances) and Chookim (Statutes) and adut (testimonies). The Adut (“testimonials”), occupies the middle ground between the ordinances and the Statutes. A testimonial is a mitzvah which commemorates or represents something — e.g., the commandments to rest on Shabbat, or eat matzah on Passover. These are laws which we would not have devised on our own, certainly not in the exact manner in which the Torah commands; nevertheless, they are rational acts. Once their significance is explained to us, we can appreciate their import.The Mishpotim are laws which can be understood by human intellect. Included in the mishpatim of the Torah are the laws governing human relations, these upon which the peace of the world stands. These include laws of commerce, social interaction, the prohibitions against idol worship, immorality, bloodshed, robbery and blasphemy. A person should investigate the mishpatim of the Holy Torah and understand as far as he is able. On the other hand, the Chookim “statutes” are heavenly decrees that are beyond human logic and understanding. These include the dietary laws such as not eating pork and having kosher vessels to cook and eat with, and wearing garments made of a mixture of wool and linen and laws of the Temple service. It is these commandments which our equation is concerned with here. There are many man who may live moral lifes. They may act according to what God has taught us in the mishpatim of the Torah the laws governing human relations, even if they have no knowledge of Torah or belief in God. This is not enough as the Torah alludes to here by our equation :

Service of his statutes=Torah

Maybe this is why at the giving of the Torah at Sinia Moses took the Book of the Covenant and read it in the ears of the people. They said, ‘All that God has spoken, we will do and we will hear.’ (Exodus 24:3-7)

If You do the commands only then will you subsequently come to understand.

In truth concerning all the commandments we don’t know much as it is said concerning all the commandments as stated in the Tanya: “The rationales of the mitzvoth (commandments) have not been revealed, for they are beyond reason and understanding. Also in those instances in which there has been revealed and explained a certain reason which is apparently comprehensible to us, this is not … the ultimate reason, for within it is contained an inner, sublime wisdom that is beyond reason and understanding.”

אמת (441) +(68) גואל + חיים ) 40 (+אני (61)+1 word = תורה

I am redeemer of True life=Torah

Follow God’s ways in the Torah and redeem your life to one which is truly worth living. Then you will be one of those who will help bring the ultimate redeemer of the world the Messiah. This one does not need more explanation then this, it speaks for itself.

יוכל (66) + שמרה (545)=611 =תורה

Able to protect = Torah

Its taught in the Sulam on Zohar parsh Emor that if a man performs a worthy action below this awakens a action above. If a man does kindness below it is awakened above, and dwells upon him that day. A man who acts with mercy below causes that day to be crowned with mercy from above. This day will then stand to protect him.

It is taught in the Sulam on Zohar parsha Nasso that every day has barriers that guard as thorns. So that those who are unfit cannot enter the vineyard (secrets of the Torah and exclusive Divine providence). There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong. They tell them many lies, anything to keep them from occupying in the Torah in a “true” way. If you guard the Torah it will guard you.

When a man has right conduct and study of the Five Books to his credit, he is given one angel. If he has the Five Books, Prophets, and Writings to his credit, he is given two angels to guard him. When one has all these and also Mishnah, Midrash, Halachah (Torah law), and Aggadah (Spiritual secrets), and puts himself under the guidance of the sages, the Holy One Himself keeps watch over him, as is taught by Elijah the Prophet in Tanna Debe Eliyahu. It is taught in Midrash Rabba Shemot that if one brings divinity into the Earth through Torah and mitzvot, then the angels are nourished, and then, the sages say, the Torah guards those who possess it. It states this in the Torah, “God will bless you and guard you” (Num. 6:24).

So our equation states

Able to protect = Torah

שמר (540) + סוד (70)+ 1 (phrase) = 611 תורה =

Secret of guarding=Torah

And

יהו”ה המשמר = 613

GOD the Guardian=613

Keep all 613 commandments and God will guard over you in this world and the next. Yet his ways are not our ways, so we may not understand always his supervision.

The Lubavitcher Rebbe one of the Greatest sages of this generation, Rebbe Menachem Shneerson, said time and time again: Ours is the generation of Moshiach (Messiah), the generation God will protect and bless even the Jews that are furthest away from Him.

We see this today CLEARLY in Israel; despite our bumbling, incompetent, suicidal government, millions of enemies around us that have shot thousands (!) of missiles at us (and are planning to shoot more) while the entire world vilifies us ….. Never-the-less God miraculously protects us CONSTANTLY from all of them!!)

Halacha (Jewish Law) itself tells us that we cannot ignore danger because of the promise of Divine protection. We cannot relying on an open miracle. Stay close to the God by the Torah and you will be surrounded by miracles , even if you are unaware of them

יוכל (66) + התפלל(545) = תורה

Able to pray = Torah

From the Torah you can learn how to pray. We see in the Zohar Rabbi Shimon opened and said: “It is written that Hizkiyahu (Hezekiah) turned his face to the wall and prayed to the Creator.” Let us see how great and potent the power of the Torah is, and how high it rises above all. He who engages in the Torah has no fear of those Above or below, nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day.

If a man walks the path of the Torah it teaches him how to return to his Master and cancel what is predestined for him. And even if man is shown that what is predestined for him cannot be cancelled, it is nonetheless completely cancelled and annulled, then disappears at once and does not prevail over him in this world. Thus, man should study the Torah day and night, and never abandon it, as it is written: “Contemplate Him day and night.” Whoever abandons the Torah, it is as though he abandons the Tree of Life.

The Zohar tells us that Hizkiyahu’s prayer was accepted by the Creator as he had no egoistical desires separating him from the wall , the Shechinah (the Divine presence, the Wailing Wall).

“ Hezekiah turned his face to the wall and prayed to the YHV’H ”

(2-Kings 20:2)

Hizkiyahu accomplished this by the advice that he received from the Torah, when, through his efforts in the Torah, he realized how to achieve complete return to the Creator, whereby nothing would separate him from the Creator (from the wall, the Shechina, the sensation of the Creator). As a result, the decree of his death was revoked. So great is the power of the Torah.

בטוח (25) + מכל מלאכתו (587) = תורה +1 (word)

From all his work you can trust=Torah

The 1840’s was the peak of revelation of secrets of the Torah in the community of the European Jews called “Chassidim . At the same time the mid 1800’s the world saw great advancements of modern science and technology. These have revolutionized our relationship with the world around us. These two types of wisdom, the expansion of Jewish mystical knowledge on the one hand and the worldly wisdom on the other is what the Zohar means by, “In the year 600 of the sixth millennium” (of the Biblical calendar – 1840 western), the gates of wisdom above and the wellsprings of wisdom below will be opened, and the world will prepare to enter the seventh [millennium], just as a person prepares himself toward sunset for the Sabbath.” (I Zohar 117a)

The Jewish year “600 of the sixth millennium” corresponds to the year 1840, which uncannily coincides with the Industrial Revolution. Long ago, therefore, the Zohar predicted that in the 1800s of the Common Era the world would be flooded and transformed by the “wellsprings of wisdom below.” And this explosion of knowledge continues today, getting stronger with the passage of time.

Secular wisdom can be used for the furtherance of the knowledge of God and His teachings. knowledge of science, physics, and technology gives the thinker an unprecedented insight to gain a better understanding of the Divine. The more humanity understands and makes use of the world around us the greater opportunity there is to serve and comprehend God. This way worldly wisdom forms a partnership with Torah understanding. It is this connection that prepares and fixes the world for the seventh millennium. The seventh millennium means the era of the Messiah.

The issue with secular wisdom is Separating the Chaff from the Grain. All Torah is truth, but secular wisdom is not like this. One must separate the “klipa” the peel from the fruit.

The wicked are labeled as such for abandoning the Torah’s view in favor of the secular one. Do not make your self misinformed, but do learn and seek out the Truth. Be careful though to be able to discern the truth and not allow your self to be deceived.

The Written Torah relates to the world of absolute truth. Its verses are recorded in writing and set in stone. They are unchanging and unchangeable. And accordingly, the Written Torah contains such laws and statements of truth which apply at all times. Every Jew must observe the Sabbath and fast on Yom Kippur (save life-threatening situations, which the Torah itself excludes). There is nothing relative or subjective about such laws. They are absolutes: statements of God’s unbending and eternal truth.

Yet, the Torah prescribes justice and is a practical guide for a relativistic world. How does the Torah relate to the relativism of the world we know? Through the Oral Law. It was not recorded in writing — not because its laws are fluid or discretionary, but because the Torah had to be a living document. The world is a relative place. People change, situations change, societies change. And no two people are alike. The Torah had to be in a form in which its truths could be applied and related to infinite people in infinite situations. All future generations would study the Torah’s eternal truths, integrate its teachings, and apply it to new and ever- changing situations and eras. And thus, we are given a Torah of both written and oral components. We need God’s masterful combination of absolute and relative truth to live in a relativistic world, yet adhere to absolute and unyielding standards.

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IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOKS ARE FREE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !

THIS WILL HELP A REAL LOT

an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava” The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

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IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOKS ARE FREE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !

THIS WILL HELP A REAL LOT

an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava” The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

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Bilaam is deluding himself. YHVH is The God and the national God of the Jewish people. It written “And Bilaam arose in the morning and said to the princes of Balak: “Go to your land, for YHVH refuses to give me leave to go with you.” (Numbers 22:13)

IT IS GOOD TO READ ALONG WITH THE PODCAST THE DIVINE ENERGY WILL PENETRATE YOU BEING GREATER, INVOKING YOUR SOUL……………….. ALL THE BOOKS ARE FREE – THESE WORDS NEED TO BE REVIEWED MANY TIMES TO REVEAL THE “SECRET” AND RECEIVE FULL EFFECT !

THIS WILL HELP A REAL LOT

an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava” The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

https://godssecret.wordpress.com/2010/06/23/foods-you-want-to-eat-to-live-long-and-healthy-phytochemicals/

1. In the section dealing with the Yom Kippur service it is stated

“And he that lets go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp.” (Vayikra 16:26),

Also all the sin-offerings of bulls and goats that are burnt. One who burns them imparts impurity to his garments while he is burning them until they are reduced to ashes.

With the bullocks and goats that are burnt the opposite is the case :

The following laws that indicate that the preparation of the red heifer is regarded as the offering of a sacrifice (outside the Temple):The red heifer must be “without blemish” (v. 2) – like all the sacrifices.

It’s written :

Rashi is making a connection between the red heifer and the golden calf, Rashi adds: That A RED HEIFER is similar to a handmaid whose son defiled the palace of the king. They said, “Let the mother come and clean up the filth.” Thus, the heifer comes to atone for the calf. (Ibid.)