Godssecret's Weblog


For this man was created
July 26, 2010, 9:25 am
Filed under: dat-knowledge, depth kaballah, Divine names

Following is a free translation from Safer Leshem

some great stuff.

Hebrew Terms are listed and explained below.

In the time Yisrael (a person) does the will of GOD there is added to them כח (power) of Givurah (strength) from above this is “give power to אלהי”ם (GOD)” (psalm 68:35), as then is seen the will of GOD for the Yesod of tikun of the Malchut. And the light spreads below (to the fixed vessels of the malchut). For this man was created. By his doing act of kindness and uniting with all delight and pleasantness, the ziv (ray) and Zohar (type of light) of GOD becomes revealed to him. In the future man by these will be made אחד (one-complete). This is very deep, secret. It is GOD’s intent in every aspect of all that exists. After this all the wicked people will be consumed as in a furnace and all the filth of evil destroyed. The foundation of all creation is that man is a partner with GOD in all orders of nanhaga (Divine guidance-providence) until its final aspect. He makes tzimzum of the Shechinah, Malchut of GOD causing it to spread out and dwell in all existence in the aspect of Nashama to Nashama (Chayah). Thus making all things the are were and will be. By tzimzum (contraction) of the light of nanhaga is all praise upon man being enjoined to נורא (awesomeness). And by the tests of Olam Tohu (upper world preceding revelation in this world) he handles that go out grasping dinim (Judgments) from the Malchut of ב”ן (Divine name) are all future tikunim. It goes out from a very high level and surrounds all. The tzimzum of Malchut כללי takes place in the parsa of the Ayn Sof, so to reveal thickness and dinim of vessels. By handling these dinim is all nanhaga and tikunim (corrections) of this world.

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach  is the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the  LIGHT OF DIVINE UNDERSTANDING.

The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

Ein Sof –   which means “the infinite.” It is the highest level the The limitless Light of God. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.

The 10 Sefirot-Powers of Divine emanation

Keter –   · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah –   · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Binah –   · Binah means “understanding” it is powers of reasoning, intellect..

Chesed –   · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah –   · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet –   · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach –   · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod –   · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod –   · The ninth sefirah,  and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut –    means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is revealed.

Shekhinah is the Divine presence

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence.  Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of  Adam Kadmon.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is  emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One)  corresponding to the Sefirot from Chesed to Yesod

From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

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 Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so 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 falling sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah 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 angles 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. Yetzira 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 “run and return,” the essential life dynamic  of continuous movement.

Asiyah is the physical world. This is the world “where the action is” – where perfection 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 Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”).  Both the ofanim and the chayot hakodesh  share the attribute of aspiring 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.”

There infinite names here are a few of the main ones :

אהי”ה – Ahyh  – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

א”ל– Al  -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy –  Sefirah Yesod Gateway of all the energy

אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence



What was Prophetic Vision and how to …………..
June 22, 2010, 10:24 am
Filed under: depth kaballah, parzufim, PROPHESY

All names of YHV”H  (there are infinite ways of pronouncing the name)  are levels of a ladder evoking the angel of Yezerah. The “ofan” of Asiyah and the “Sarif” of Bria. Rabbi Argosi teaches that we are the people of GOD, and He has given us the ability to rise from intellect cleaving in the fineness of the angel of Yetzera. There decends the Angel of Yetzera  (Yetzira, or formation. Yetzira 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 “run and return,” the essential life dynamic  of continuous movement.) to this world. There is a small moment of sight as with the angels of Avraham, Hagar, Bilam, Minoach, Gidoen, Alisha. The Nashama decends from Bria   (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 angles 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.”) to this world to its body according to its existence at the time according to the day and the moment, and accordingly they are redeemed. Also the “golam” (shapeless body) of the Angel dresses to a body according to the fullness of the time. If there is not “tuma” (spiritual impurity) of the Yetzer Hora (evil inclination) they are seen from this height, this place all night. All supernal visions and revelations are included only in light of the internal aspect of the eyes. This is vision that is “closed” of the eye. It is only revealed according to one’s level. All the visions of the prophets is in this light. It is from within the eyes. Thus was the visions of Danial. Spiritual Vision does not originate from within the brain. The brain is only a stop along the way for a light that starts out on a much higher spiritual, the level of “Moach Stima”, the “Closed Brain”( The third head of Arich is “moch Stima”, and called lower Chuchmah which is the “makiff” of Imma. It is Binna. It is “karum” and “avir”. It recieves from the other 2 heads through a “mesach”.1 Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.), so-called because its light is hidden, is the level of the  Binah (

Binah means “understanding” it is powers of reasoning, intellect.) of Arich Anpin. However, the root of the seeing is in the Moach Stima from the level of the name ע”ב itself. Which is from even higher up in the Kruma d’Avira of Arich. ( The second head is”karum”(filament of the brain) of the “Avir” (air) it stands in the “chullalim” (cavities) of the brain. It is the element of water.2 From the “karum” is Nefesh Ruach and Nashama of Ruach.3 The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach  is the Emotional soul- called “spirit” ,The Neshamah ( Divine intellectual Soul) it is the  LIGHT OF DIVINE UNDERSTANDING. ) Which is the Oar HaGanuz, from which one can see from one end of the world until the other end of the world. By ע”ב

THE NAME LOOKS LIKE THIS

יוד הי ויו הי

It’s pronouciation is possible in many ways and that all depends on what meditation one is working on. This is all taught only

one to one.

light of the Ayn Sof (Ein Sof –   which means “the infinite.” It is the highest level the The limitless Light of God. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence. ) spreads out into all that is eminated. It guides all. This is (light of) Nashama to Nashama (also called The Chayah is the soul of creativity). It is the internal source of all created. From Yetzera, the world of angels. It all spreads out in the light of ע”ב of the eyes (in the skull of A’k-

(Adam Kadmon – The first world, contains all overall Providence.  Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of  Adam Kadmon.). All the vision of the Prophets dressed in power of the Nefesh, in the power of their imagination, except Moses. (From the power of imagination then) the vision is formed in their eyes. So the vision is from within the eye. In the design of the Nefesh (The Nefesh (animal soul), is the lowest level of them all. It is common in all living things) The vision of Danial was lower than that of other prophets. His vision was drawn to his physical head which was in Asiyah (

Asiyah is the physical world. This is the world “where the action is” – where perfection 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 Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”).  Both the ofanim and the chayot hakodesh  share the attribute of aspiring 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.”)

, dressing vision from Yetzera (Yetzira, or formation. Yetzira 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 “run and return,” the essential life dynamic  of continuous movement.) . This was not Navua (prophesy) itself, but between Navua and Ruach Ha Kodesh (the Holy Spirit). By this power is seen visions of the future and angels. But the vision of Moses was from the “illuminating lens”( Aspecloria meira (the illuminating lens) is Netzauch (power of quantity of light of revelation), it is צח אור (brilliant light). The Shechinah is Holy Malchut (Malchut –    means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is revealed). from the side of Hod (power of quality of light of revelation) called  Aspecloria lo meira (the non illuminating lens). These are ruach of male and female aspects. The sun is  Aspecloria meira (the illuminating lens). Aspecloria lo meira (the non illuminating lens) is the moon.The sadeek (Holy person) joins the middle pillar and the Shechinah (Divine presence) by Torah Naviam Cituvim (Torah, writing and prophets). He joins together all heaven earth, all levels right and left. No yichud (unification) is close to God as the sadeek. Its like a tree having many branches attached to it, the sadeek is in its roots. He binds all together throught his tikunim (fixings). He is the middle pillar that unites Aba and Imma by His sitting and standing prayer.) , this was without any garments. Not according to Middot (personality traits, development).

  1. 1Aor Enyim p.163,Zohar idra zuta p.128b

  1. 2Ner Yisrael p.170

  1. 3Nahar Shalom p.203



Depth of Spirituality
June 21, 2010, 6:41 am
Filed under: depth kaballah, Devacut-cleaving to God

To help aid the novice, the beginner. I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.

Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :

The Owner’s Manual to the Soul”

The Kabbalah.

Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.

You can find

The Owner’s Manual to the Soul”

The Kabbalah.

Here

https://godssecret.wordpress.com/category/1-book-store/

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach  is the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the  LIGHT OF DIVINE UNDERSTANDING.

The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

Ein Sof –   which means “the infinite.” It is the highest level the The limitless Light of God. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.

The 10 Sefirot-Powers of Divine emanation

Keter –   · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah –   · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Binah –   · Binah means “understanding” it is powers of reasoning, intellect..

Chesed –   · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah –   · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet –   · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach –   · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod –   · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod –   · The ninth sefirah,  and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut –    means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.

Shekhinah is the Divine presence

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence.  Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of  Adam Kadmon.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is  emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One)  corresponding to the Sefirot from Chesed to Yesod

From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

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 Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so 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 falling sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah 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 angles 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. Yetzira 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 “run and return,” the essential life dynamic of continuous movement.

Asiyah is the physical world. This is the world “where the action is” – where perfection 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 Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”).  Both the ofanim and the Chayot hakodesh  share the attribute of aspiring 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.”

There infinite names here are a few of the main ones :

אהי”ה – Ahyh  – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

א”ל– Al  -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy –  Sefirah Yesod Gateway of all the energy

אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence

ALL TERMS ARE

EXPLAINED

ABOVE

The light of the Shechinah  (Divine presence) שוכן (dwells) in By”a (worlds above)  by Yisrael as it says “dwell in them”.1 All the power GOD gives to man by his Dat (knowledge), his power of speech and intellect, this is GOD’s place in the world.2 If the ruach doesn’t have the mida of  “chasidut”, then there is also lacking to the Nashama.3 Fear embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities.4 Fear nourishes from Bina the green kav (pillar) who is מלך העולם (king of the world.5 By fear one makes a markava to Malchut.6 Now is a time that the lights are “closed”. During “galut” (exile) revelation of the Shechina from “yichud” guards and dresses the Shechina in אש (fire). “GOD is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.7 The sitra achra can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.8יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.9 Fire is Binna.  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.10 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power fo burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד of the Shechina, by it we are sustained. It is י א ה ד ו נ הי . When this light stands on ones head all lights shine on it. י א ה ד ו נ הי makes all א ח ד . The “ ו “ in the middle is the hand of GOD, which is between 2 “ י “ . By “yichud” the Shechina rises to the Ayn Soff and decends to את .11 Towards את one should show themselves as satisfied and Cheeful.12 את is union of the first and last letters the union of all things.13 The Shechinah is also called זה and זאת as the Zohar teaches זאת punishes you if you defile your soul as your Nashama comes from her, so She is with her for good or evil.14 זאת is the annointing oil of the Shechinah.15 Even the lights that were closed illuminate through “yichud” of GOD. This is our only hope for Redemption.We can arrouse this “yichud” by unity of the 10 lights from the 10 fingers of our 2 hands. By this is arroused Divine רצון (will) . When the Shechinah cleaves in Supernal will, there is then made רצון עת (favorable will). This is a time of Chesed and א מ ת (truth). The kind of א מ ת that delivers from Amalak.16 רצון עת is becouse of yichud with Teferet. This is תפלתי אני (I am prayer). Becouse Teferet flows from רצון (will) and is united in Malchut. בזאת went in Ahron. This is Teferet united in Malchut.17 Then each of the supernal lights don’t need to be arroused.This raises all tikunim into seder, ruling on all “tikunim. By this will be fulfilled all the “tikunim”, and evil will be turned to good. Power of your “yichudim” strengthens the heart of Mashiach. From the side of “yichudim” the house of GOD will be built. By י ח ו ד ים (unifications) is made a heart of flesh, so that man will understand, and the Shechinah will rule over the 70 nations. Then Yisrael will be cleansed from mixing with the erev rav. The Nashamot of Yisrael will be freed from their prison which is the influence of Lill”y. In the end of the exile Yisrael will receive a רוח חדש (new spirit). This is sent so to fix all the world. It is in the secret of י ח ו ד (unification). By this they will be purified from all inequity, and fix all the worlds in א ח ד י ח ו ד 18 Man is punished for עון (inequity) only for making tikun.19 At Sinai GOD gave to Yisrael weapons to deliver from every evil mishap, and the angel of Dat. This weapon is the שם המפורש (explicit name).20 When GOD saw the actions of the wicked He made “Tzizum” (contraction) of his light. But for the righteous He draws out the light of life in the way called in the Zohar מטי ולא מטי (reaching down and not reaching down). From the mouth of Imma (Bina) goes out an ancient light of yesod abba it is the light hidden for sadeekem, but can be  revealed in the six corners of Z’a.21 A sadeek is the idea of 6 corners in Yesod itself, overpowering with the light of Teferet in them. Then there is included in every one of them (6 corners) 10 (sefirot). Then there are 60. This is whats meant by “the middle piller rises 60”. There is a additional 3 teferet can rise until reaching Keter.22 “Dat” of z’a which is the “makiff” of the brain of Z’a is called Heaven.23 So each letter must be explored so that one can come to see the truth which is called Torah. Which as we said before draws out the Nashama, which is the power of understanding. There are 50 gates of understanding, opposite these are 10 sefirot each of Keter Chuchmah Bina Teferet and Malchut of the erev rav. 24 It states in the Zohar that if a Rabbi is like a angel of GOD let people come and consult him concerning matters of Torah. He must have “tachalet” in his “Sitzet”.25 Torah is the source and root of the essence of light of the Nefesh, Ruach, Nashama, Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).26 If one becomes a chuchum (wise man) he has the thoughts of his wisdom after he dies. This is a spiritual reward of eternal delight.27 We learn from safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.28 Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask GOD for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.29 The מנהיג (leader) is the Ayn-Sof.30 The beginning of the level of those who ask of GOD, of his כבוד ( glory) . They don’t go out of the areas which are permitted to that which is forbidden. As if on breaks forth out of the permitted they will be bitten by a snake. It was by this breaking forth that the Early generations fell from their wise wones.31 When a man is occupied in Torah for its own sake I speaks to you face to face, mouth to mouth. As a man talks to his friend.32 Only give a blessing to a friend close to you as your own body. This is like Canesset Yisrael receiving from Teferet in love.33
  1. 1Safer Leshem

  1. 2Avodat Yisrael p.11

  1. 3Aor Yakar p.72

  1. 4Zohar Nasso 145a

  1. 5Shoshan Sodot

  1. 6Aor Yakar Barashit  p.145

  1. 7Alp Bet p.172

  1. 8Shoshan Sodot

  1. 9Zohar Vietchanon p.261a

  1. 10Maor Eniyim

  1. 11Tefilot Ramchal #445,355,Aor eniyim 30:2

  1. 12Zohar Smot 208a

  1. 13Zohar Trumah p.142b

  1. 14Zohar Vayikra p.41a

  1. 15Zohar Vayikra p.34a

  1. 16Tefilot Ramchal #271,327,334

  1. 17Aor Yakar Barashit  Vol 2 p.30

  1. 18aor enym-kamarna Rebbe p.12,Tefilot Ramchal #193,245,255,345,455,425

  1. 19Aor Yakar Noach Vol. 2 p.38

  1. 20Shoshon Sodot

  1. 21aor enym-kamarna Rebbe p.12

  1. 22Aor Yakar vol 2 p.13

  1. 23aor enym-kamarna Rebbe

  1. 24Sulam on Zohar Tikunim p.519

  1. 25Sulam on Zohar p.136a

  1. 26safer lecutim-ar’i p.427

  1. 27Safer HaCheshek-Abulafia

  1. 28Safer Bahir p.78

  1. 29Safer HaKanah

  1. 30Beor Esser Sefirot

  1. 31Aor Hasachel

  1. 32safer ha paliyah

  1. 33Shoshan Sodot



Sounds like The Bible- Big plague of locusts coming to Washington/my notes
June 2, 2010, 11:53 am
Filed under: depth kaballah, small news

http://www.allposters.com/-sp/The-Beatles-Yellow-Submarine-Posters_i2687965_.htm

If you refuse to let my people go, behold, tomorrow I will bring locusts into your coast”

(Exod 10:4)

“There Will Be Big plague of locusts” Washington’s Worst

locusts Invasion

In 30 Years”

The oil on the water looks like blood. Just like the first plague of water turning to blood.

https://godssecret.wordpress.com/2010/05/21/oil-spill-disaster-on-israel-independence-day-warning/

look out Washington

DC to

SEATTLE – Well this sounds kind of creepy. We could be looking at the worst grasshopper outbreak in 30 years. “In some areas there will indeed be masses, and there will be big masses of grasshoppers,” said Richard Zack, an associate professor of Entomology at Washington State University.

Scientists for Washington State University say a relatively mild spring has set the stage for a major grasshopper infestation.

Grasshoppers can travel up to 50 miles a day looking for food. The critical areas projected to be at risk in Washington state are lands that lie in the high desert regions near Othello, Yakima and the Tri-Cities.

There are also warnings for an outbreak of what’s commonly known as the “Mormon Cricket,” an insect that doesn’t fly, but travels in tight packs by the tens of thousands devouring everything in its path.

The grasshopper infestation is expected to hit its peak in late July and early August as summertime heat dries up open rangeland, while nearby crops are just hitting their stride. Federal agents are looking into pesticide options to control these insects.

Last summer, grasshopper infestations wiped out 7,000 acres of grassland in southeastern Oregon.

http://www.q13fox.com/news/kcpq-052110-grasshopper-invasion,0,6558400.story

אמריקה is the gematria of פרעה (Pharoe)(+ the Kollel),

Obama looks like פרעה in the pyramids.

When President Obama went out to see the Pyramids :

The tour guide wearing a wide brimmed hat stepped forward and, smiling, escorted him through the narrow passage ways. Blinking Obama saw statues and hieroglyphs.

Hey, isn’t there a hieroglyph here of a guy with big ears who looks just like me?” he asked, trying to sound casual, confused by the multiplicity of complex patterns and symbolic forms surrounding him, and feeling uncomfortable in the atmosphere of pure silence.

The guide said nothing but led the President to a hieroglyph of a head of a man with big ears, a large head and a narrow chin that had been chiselled into a rock face in a corner of the tomb.

Obama stopped and feasted his eyes on the hieroglyph. So, it was true! He was the reincarnation of an Egyptian pharaoh! Who else had big ears and a narrow chin? He thought to himself, his heart leaping within him.

Next, the thought occurred to him that actually millions of people had big ears and a narrow chin. It could not be definitely said this was him on the hieroglyph. It could have been anyone with big ears and a narrow chin. It could not be definitely concluded from this hieroglyph that the Pharaoh Kar had chosen to reincarnate as him 4,600 years ago.

Hey, he looks just like me,” Obama said, chuckling, hoping for confirmation.

The guide, who had been well paid, knew what to say.

The spitting image!” he cried. “I said two years ago, you are the incarnation of an ancient Egyptian king.”

Its all only coincidence right


“Just as in the days of your going out of Egypt,

I will show you wonders” (Micah 7:15).

my notes

I will share with you what I have been learning lately

Dat (Divine knowledge) dresses penimi (internally) in Z”a (source of the emotional soul). But Chuchmah (creative wisdom) and Bina (understanding) rest on it from above in secret of ל”ם of צלם1 (Divine Image). As it says “man was made in God’s image.”

There are aspects in A”k (Supernal man- This is a Divine formation that contains all the was is and will be. It is very high in the order of the unfolding of the Divine energy) higher then Radl”a (the Head that is not known), but these we have no permission to discuss.

The first head above of Arich (Face of God that reveals Divine will) is called Radl”a (the head that is not known) and in the 3rd head of Arich (Eminates Divine will at level of understanding) is the skull called קרקפתא . The Skull of the first head Arich (Source of first unfolding of Divine will itself) is sometimes called קרקפתא and sometimes gulgulta. Moch stima (Source of the creative wisdom of Divine will) is sometime called Keter (Crown) Chuchmah (creative wisdom) and sometimes Bina (understanding). Sometimes the קרקפתא is called Chuchmah (creative wisdom), when we call Radl”a Ketter.2 There are many levels of revelation in each of these levels.

The light of the ears, nose and mouth of A”k (Supernal man- This is a Divine formation that contains all the was is and will be. It is very high in the order of the unfolding of the Divine energy) are the 13 dikna (conduits) in Arich (Face of God that reveals Divine will) of Atzilut (world of emination-Pure energy no physicality). Light of the ears is Nashama (soul of Divine intellect), nose Ruach (Emotional soul) and the mouth is Nefesh (Animal soul)

The kav (beam of light) of Ayn Sof (the Infinateness of God) cleaves only in Atzilut (world of emination-Pure energy no physicality). without passing through a mesach (filter which allows as a defined quality and quanity of light to descend below and rise above) , but in By”a Worlds of Creation, formation and action) only through messachim mesach (filter which allows as a defined quality and quanity of light to descend below and rise above). There is a parsa (mesach (filter which allows as a defined quality and quanity of light to descend below and rise above) between A”k (Supernal man- This is a Divine formation that contains all the was is and will be. It is very high in the order of the unfolding of the Divine energy) and Atzilut (world of emination-Pure energy no physicality). There is a big difference between a Parsa and mesach. The parsa is completely אלהות as all Atzilut has ligh of Ayn Sof (the Infinateness of God). Below Atzilut is no parsa only messachim.3

The nikudot (vowels) of the Torah spark Chuchmah (creative wisdom) .

  1. 1Safer Leshem

  1. 2Safer Leshem

  1. 3Safer leshem



A Very important Chart
May 3, 2010, 12:34 pm
Filed under: depth kaballah, Uncategorized

The above chart is from the

teachings of our forefather

Abraham. This is my own

personal chart I put together

From many sources where

this information has been scattered.

Included in the chart are correspondence

of Divine energies-(Sefirot)

With months in the Biblical calendar,

the natural elements, the Hebrew letters,

Astrological signs, precious stones,

Divine names , planets, organs

Of the body and energy connections

There is a tremendous amount of Info

in the Chart

And it has so many uses

For those who understand

To it are many Divine meditations

and works



Secret of the Tree of knowledge and the Tree of Life
March 11, 2010, 5:18 pm
Filed under: depth kaballah, Tree of knowledge, Tree of Life | Tags:

“The tree of life … and the tree of knowledge of good and evil.”

God created two magic trees: the tree of life and the tree of knowledge. Eat from the the first, and you live forever (3:22); eat from the second and you’ll die the same day (2:17).

That’s what God said, but……

Adam ate from the tree of knowledge and lived for another 930 years or so (5:5).

But he never got a chance to eat from the tree of life. God prevented him from eating from the tree of life before Adam could eat from the tree, become a God, and live forever.) 2:9

This is the full deep answer, I will will give the simple easy shallow answer, God willing in Part 2 later. I myself am looking forward to meditating on this teaching. Think about it and ask the God to reveal to you the meaning of what is written here. The Holy teaching comes from the printed word, but its not exactly it. It come from it to you mind as a flash of revelation. Its as the white spaces on the page…………………………..

The sin of the golden calf and the sin of the “Tree of knowledge of good and evil “ is all in God’s will. One needs to look at all things from the perspective that they are occurring before the Creator, and know it is all part of “tikun”. (fixing of the worlds) All is in the will of GOD. Thinking that the “fallen kings” (source of evil) is a separate thing from what GOD intended and wanted was the error that caused Nimrod and his contemporaries to fall. There is nothing that happens in the world outside of the will of GOD.1

  1. 1sulam on zoharHakdamah Tikunim p.349,Avodat Yisrael p.21,45

There were 8 blemishes to our consciousness created by Adam and Eve eating from the “Tree of knowledge”: I will not explain the damages here, this would take a book in itself to do that.

Rabbi Nachman Teaches issues of “doubt“ are a aspect of the tree of knowledge of good and evil, which is “klippa Noga” (the shiny shell-trapped light). In the midst of the Torah is the “Tree of Life”. You got to get the sparks of light away from the “evil shells” which create doubts concerning the Divine things. Then you can nourish from the Tree of life, the essence of God’s Torah.

GOD created Adam  in Asiyah ,( the lowest, the physical world) where all the lights descend to. So that he understands all worlds binding them together yielding  the power to purify all of the “the Tree of knowledge of good and evil” meriting revelation and bringing joy in all worlds.1

  1. 1aor enym-kamarna Rebbe p.10

The field outside of the Garden of Eden is Malchut (God’s presence). In this field is the ” tree of knowledge ” of good and evil. Inside the Garden of Eden  itself is the “Tree of life”.1

  1. 1Lekutey Maharon p.84

It’s brought down by the kamarna Rebbe that our bodies are from the firmaments of heaven, being of klipa noga (the shiny shell-trapped light), being good and evil mixed. There is also another spiritual body  of “chasmal” (a surrounding light) that  is “zach” (pure and bright) . Noga (the shiny shell-trapped light) corresponds to the name Ahy”h. The tree of knowledge of good and evil goes out from the light of “Noga” (the shiny shell-trapped light).

The Chashmal (a surrounding body of light)  is the ark to the ” the tree of knowledge of good and evil “.1

  1. 1Sulam on Zohar Tikunim P.192, Shar bait Hacavanot

Demons are “chitzon” (external). They are called “yetzer hora” (evil inclination). They go out of the ” the tree of knowledge of good and evil “. 1

  1. 1Aor enyim p.114

From the north will come evil until it is complete. When the north is complete the “ tree of knowledge ” will return to be the “Tree of life”.1

  1. 1zohar tikunim-perush metak mdavash p.848

The Tree of knowledge of good and evil is the angel Mato’t and ס”ם. (the accuser) Moses is the “good” of the Tree of knowledge of “good and Evil”. From “teshuva” (repentance) there will be given to you the Tree of life, which is the “ו” son of י”ה . Then you will be no longer called Servant, but “son of GOD”.1

  1. 1Sulam on Zohar Mishpotim p.115a, Kadoshim p.83a

Concerning this Holiness we learn that. “Tree of life” is Z’a (source of out emotional souls called ”ruach”), “tree of knowledge ” is Nakavah (the Divine presence in the physical, the lowest level). One is life the other is death. Whoever involves themselves with them, but gives more consideration to Nakavah when She is separate from Z”a causes to himself death in this world and “olam Haba” (the world to come).1

  1. 1Sulam on Zohar Shalach Lecha p.127a

Masters of Kaballah (spirituality) have qualities from Z’a  (source of out emotional souls called ”ruach”) which are from the “Tree of life”. Revelation of Z’a (The source of the emotional soul) is called man. The rest of the people are from “the tree of knowledge of good and evil”. This is the angel  Matto”t  He is the “Markava” (chariot) to Malchut (Nakavah (the Divine presence in the physical, the lowest level), and includes the 4 “Chayot” (angels of the world of Yetzera-formation). Those of the “cattle” eat the “Omer” of barley, which is the 6 orders of the Mishnah.1 (The only have religion and not spirituality), both are needed.

  1. 1Zohar p.-aa#365,Sulam on Zohar Emor p.98a,Avodat Yisrael p.21

The bread the king eats is made of fine flour. This He gives to those He loves, those near to Him. This food is from the side of the Tree of life, it has no waste matter. Average flour is from the “Tree of knowledge  Good and evil”, it contains waste matter.

On this subject the Zohar concludes saying woe to those who eat chaff and ears of of grain of Torah. Torah having both both good and evil, food and klippa. Such a man knows nothing of the mysteries of the Torah, only its physical aspects called wheat. The “Tree of knowledge” is wheat.1

  1. 1Sulam on zohar Ki tzeze p.275b

After Adam ate from the ” the tree of knowledge of good and evil”  there was drawn the first 3 sefirot (of Z’a- The source of the emotional soul) below the chest to the 6 corners of Asiyah (physical world). (the first 3 sefirot  of Z’a was separated from nh”y  Ima  (source of soul of Divine intellect-chasmal) This is beneath the “parsa” (filter ) that is called Chasmal (a surrounding body of light) of Imma (source of the soul of intellect called Nashama). This caused the removal of the Chasmal  (a surrounding light body) of Imma from the skin of Z’a (Z’a no longer having a aspect of Chasmal, covering it as shoes) . The skin fell to the klippot, leaving it to only the 3 klippot (as it no longer has protection of Chashmal). It also dresses to Bina that surrounds it. This is the secret of the 288 sparks. They are the aspect of Chasmal that is between Z’a and Nh”y of Imma and the “achryim” of Imma (these 288 sparks are in the klipot noga). Becouse of Chasmal klippot are not able to nourish. But if Imma goes away from her young which is Z’a, then there is nourishing from the “sitra Achra” from the “aor penimi” of Zu’n. Chasmal covers from all sides, even beneath the feet, which is the aspect of shoes. This covering by Chasmal is accomplished through the names of Binna, the variations of these name Ahy”h that have numerical values of קסא which is the first 3 sefirot , קמג the middle andקנא is the last 3 sefirot of Binna (Divine understanding) and are called the “lock”. This “lock” is the “mesach” (filter) from Atzilut (world of emanation) to Bria (world of creation). This Chasmal (a surrounding body of light) is called the lock.ץ

  1. 1Pre Tree of life p.5

From “yichud” (unification) of GOD there is complete Revelation. This is seeing the connection of the Divine in all things. All the worlds are created in levels of holiness for all things to be guided by them. “Tefilla”  (Prayer-meditation) is complete “tikun” (fixing)  by your “yichud” (unity of GOD). “yichud” of GOD rises every thing in YHV”H . Even if some names are of the right side others are of the left they all go to one place. אלהי”ם made man “yoshar” (upright)  with the Shechinah (Divine Presence) upon his head. This is the crown on the head of the “Sadeek” (Righteous man). When he is “yoshar” (upright) he rises on all levels with the “Tree of life” from י”ה (Ya”h). By this is arroused עליון צלם (supernal image) of  YHV”H . A sadeek (Righteous man)  is the place of  oneness. With him is 13 covenants.(all the powers of Divine mercy). 1

  1. 1Tefilot Ramchal vietchanon,#507

“Sedek” (Righteous) is “The tree of life ” it arouses against death, and delivers those attached to it.1

  1. 1Zohar Bahar p.111a

In Tikunim it is taught when the mouth and heart are equal we say take the Tree of life and live forever. This is because there are two thrones. the thrown of bina (Divine understanding) is the heart.

In the Zohar it is explained the mouth “hph” in Hebrew is gematria “malach” (angel). The mouth is called malchut (Divine presence)  when it dresses “elokim chym” (the living God), words of Torah. It’s called “Tree of life “

When the “Ruach” emotional soul nourishes from Divine creative wisdom it is called Tree of life. So the Tree of Life is when our emotional souls are enlivened by Divine creative wisdom, divine creativity.

The sun radiates z’a (source of the “ruach” emotional soul) of Bria (world of creation), while the moon radiates nakavah (source of “Nefesh” animal soul-it is a high level) of “bria”. The sun is Dat (Divine Knowledge) of Z’a, it radiates the Tree of life. When Malchut (the Divine Presence) is attached to Dat of Z’a its called lower Divine creative wisdom.1

  1. 1zohar tikunim-perush metak mdavash p.143,Sulam on parsha Balak

While Mashiach ben Yosef  (The Messiah from Joseph) is from the letter “v” of YHV”H, and is the horn of the ox.1 An aspect of parzuf Rachel (the trained animal soul) called “Tree of knowledge”. David is “tikun” (fixing) of “ruach ha kodesh” (the spirit of holiness)2, and “kodesh” (Holiness) is gematria (numerical value) “dat” (knowledge).3

  1. 1sulam on zohar Tikunim p.185

  1. 2shar mimori rasb’y-ar’i p.58

  1. 3sulam on zoharTikunim p.228

Mashiach ben David  (The Messiah) arises from Divine creative wisdom of divine providence of the letter “Y” (of YHV”H),  He is the foot of the ox. An aspect of parzuf leah  (source of  the soul’s Divine intuition) called “Tree of life”1

  1. 1shar mimori rasb’y-ar’i p.232

The rod of Moses is the “tree of knowledge” of good and evil.  When givurot  (forces of severity) decend before chassadim (powers of giving) the s’m (the accuser) feeds upon givurot (forces of severity). “Klippot Noga” makes the “tree of knowledge” of good and evil.1 GOD said not to eat from the “Tree of knowledge ” so to not contemplate the first 3 “middot”  (qualities) called גןעץכ” ל they are the ” ו ” of the divine name and the crown.2

  1. 1aor enym-kamarna Rebbe p.89

  1. 2safer ha paliyah

It is Noga ” (the shiny shell-trapped light) that surrounds the crown (Yesod, gate way of Divine energy) within which is מל which is essence of “chasmal” (parzuf בשר -flesh of Atzilut). This is the aspect of the “tree of knowledge of Good” of Atzilut. (in the world of Atzilut the tree is only Good)  “This Chasmal” is “chayot” of consuming fire. 2 “makiffim” on the head of Z’a called  of מל of צלם (Netzauch and Hod, Yesod is penimi). There are 7 “makiffim” to Z’a. These are drawn with great force.



The Divine structure of unfolding of Heaven and Earth
March 3, 2010, 10:10 am
Filed under: depth kaballah, kaballah, parzufim | Tags:

What follows is from the author of this Blog’s new book

“The Divine structure of unfolding of

the

Heaven and Earth”

To help aid the novice, the beginner in reading this book I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.

Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :

The Owner’s Manual to the Soul”

The Kabbalah.

Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach  is the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the  LIGHT OF DIVINE UNDERSTANDING.

The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

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

The 10 Sefirot-Powers of Divine emanation

Keter –   · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah –   · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Binah –   · Binah means “understanding” it is powers of reasoning, intellect..

Chesed –   · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah –   · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet –   · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach –   · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod –   · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod –   · The ninth sefirah,  and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut –    means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.

Shekhinah is the Divine presence

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is  emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One)  corresponding to the Sefirot from Chesed to Yesod

From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

The Worlds

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

Atzlut Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”

Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.

There infinite names here are a few of the main ones :

אהי”ה – Ahyh  – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

א”ל– Al  -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy –  Sefirah Yesod Gateway of all the energy

אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence


PARZUFIM

General Parzufim

There are 5 parzufim of Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man.1 These parts include 248 limbs and 365 sinews. Each parzuf has 7 ”Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and  parzuf Flesh. 2 The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah.3 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit.4 Rabbi Shalom Sharabi teaches מה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food-מה חדש made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being וה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense.5 All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) 6 There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot.7 Each parzuf is made of all 5 making a total of 25 parzufim.8 Each of these 25 pazufim is made of 5 parzufim making a total of 125.9 All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut.10 The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one ”makiff”. Z”a of Bria has 2 ”makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one ”makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar.11 All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of ”Olam Nikudim” that shattered to 320 aspects.  Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 י ה וה.12 There are names of י ה וה in Binna, Z’a and Nakavah. They are drawn from א ל ה ים . Every י ה וה is the aspect of eyes. This is the idea of round letters.13 After tikun the source of בן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מה . מה is the Yesod of “duchrah”. מה goes out of the forehead of A”k. This is the idea of dominance of the Nashama.14 The Shomer Emunim, R. Argosi teaches that the essence of Godliness is ת פ ש ו (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is א ח ד ו ת פ ש ו ת (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. ”kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by ”histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is ר צ ו ן (will). A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of ”Zachor” or ”Nakavah”. Also with Atik of Atzilut is no ”Zachor” and ”Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in עב Chuchmah and סג Binna of A”k. These give birth to מה of A”k. The ”penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A’”k there was Nothing.

There was no aspect of ז מ ן (time). The sefirot of Atzilut are above ”sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time ”mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma.15 From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its עב of A”k, but at the feet its Nh”y from chuchmah of A”k)16 A”k is one י ה וה , its brain י is עב. Its ה is the ear of A”k and reaches till the feet, it is סג.. The ו is מה and goes out of the forehead of Ak. The final ה is בן and is “Nikudim”.17 The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מה of A’k this is the גר of Nikudim. בן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k.18 Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן .19 All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. האל יהוה is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich.

By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from עב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of  Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a. The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod of Imma. The Yesod of Imma is as a tent or “succah”.20

  1. 1Yadid Nefesh

  1. 2Arba Maot Shekal kessef p.20-Ar’i, Rachavot HaNahar p.47

  1. 3Patachy Chotam p.251

  1. 4Shomer Emunim p.137

  1. 5Nahar Shalom p.110

  1. 6 “              “      p.131

  1. 7Aor Yakar Vol 2 p.232

  1. 8Machsavot Betzalael, R. Shira  Debelski p.29

  1. 9 “                   “                                     p.53

  1. 10R.Semach Idra p.97

  1. 11Shomer Emunim p.131

  1. 12Rachavot HaNahar p.24

  1. 13Shomer Emunim p.135

  1. 14Adir Bimarom p.268

  1. 15Shomer Emunim p.36,37,41,71,73,77,80,99,123

  1. 16Arba Maod Shekel Kassef p.19

  1. 17Shomer Emunim p.139

  1. 18Rachovot HaNahar p.36, Rabbi Nachman’s Stories p.374

  1. 19Nahar Shalom p.197

  1. 20Mhl p.5,sulam on zohar Chadash Vetchanon p.5

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The Holy of Holies

The Ark of The Covenant the former Rabbi of the Western Wall, Rabbi Meir Yehuda Getz Zt”l said he’s seen it.

The Ark of the Covenant has not been seen since the destruction of the First Temple.  The tractate  Shekalim of the Mishna states: “There once was a priest in the time of the Second Temple who while working in the Temple noticed that the part of the floor was different from other parts and realized that at that spot The Ark was hidden. He told another priest, but barely had he finished speaking  his soul expired”

As a result of this revelation, there are people today who believe that the Ark is still there, under the Foundation Stone, which is where it was previously located. One of those people was the Rabbi of the Western Wall, Rabbi Meir Yehuda Getz, of blessed memory. When they began excavating the Western Wall Tunnels, he made some calculations and instructed them to break into a certain area beneath the Temple Mount. They discovered a huge tunnel carved through a rock leading towards the east, under the Temple Mount. It measured 28 meters in length and 6 meters in width. The bottom of the tunnel was filled with water and mud.

In his journal, Rabbi Getz wrote: “I immediately ran to the site and was overwhelmed with excitement. I sat there for a long time sprawled helplessly as warm tears were streaming down my face.” According to his calculations, there was a certain place that led to the location of the Ark of the Covenant. But it didn’t take long for the Muslims to discover this opening. They broke in, and Rabbi Getz, together with his Yeshiva students tried to physically block the members of the Waqf from entering.

At the end of a stormy day, in which the Temple Mount was at the center of international attention, the Prime Minister of that time, Menachem Begin, ordered that the tunnel be closed. According to Getz’s associates, he did in fact see the Ark in its place, but he covered the area and did not talk about it out of fear of being endangered by the Muslims.

more on this below, keep reading ……

 

 

The-Ark-of-the-Covenant

 

The former Rabbi of the Western Wall, Rabbi Meir Yehuda Getz Zt”l said he’s seen it.

Western wall Tunnel

The stone has a length of 13.6 meters and an estimated width of between 3.5 and 4.5 meters; estimates place its weight at 570 tons.

Western wall Tunnel

More of the BIG stone


There shall be a place which the Lord your God shall choose to

cause his name to dwell there”

(deut 12:11)

Go to the place which the Lord shall choose.”

(Deut 12:26)

The place which he shall choose to place his name there”

(Deut 14:23)

You shall go to the place which the Lord your God shall choose”

(deut 14:25)

The place which the Lord shall choose to place his name there.”

(Deut 16:2)

In front of the Western Wall of the Temple Mount in Jerusalem, is an incredible labyrinth of tunnels, arches, and passageways remained untouched for centuries. At last, revealed through extensive archaeological excavations during the last few decades and culminating in the explosive opening of in autumn of 1996, the Tunnels beckon us to enter.

In the nineteenth century, the most distinguished Jerusalem scholars were already trying to determine the precise measurements of the Western Wall and describe the methods used in its construction. However, their information was incomplete, mainly because they were unable to discover the wall’s entire length. Nevertheless, British researchers Charles Wilson, in 1864 and Charles Warren, in 1867-1870, uncovered the northern extension of the Western Wall Prayer Plaza. The shafts that Charles Warren dug through Wilson’s Arch can still be seen todayIn the nineteenth century, the most distinguished Jerusalem scholars were already trying to determine the precise measurements of the Western Wall and describe the methods used in its construction. However, their information was incomplete, mainly because they were unable to discover the wall’s entire length. Nevertheless, British researchers Charles Wilson, in 1864 and Charles Warren, in 1867-1870, uncovered the northern extension of the Western Wall Prayer Plaza. The shafts that Charles Warren dug through Wilson’s Arch can still be seen today.

A underground tunnel starting at the north-west of the prayer plaza passes close to the part of the Western Wall that is hidden by the buildings. It goes through a system of vaulted areas and water cisterns. About 350 m. of the Wall have been uncovered, up to the northern edge, which is the north-western corner of the Temple Mount. In the Tunnel is the biggest stone in the Western Wall often called the Western Stone

is also revealed within the tunnel and ranks as one of the heaviest objects ever lifted by human beings without powered machinery. The stone has a length of 13.6 meters and an estimated width of between 3.5 and 4.5 meters; estimates place its weight at 570 tons.

The Western Wall, the Kotel, is the most significant sites in the world for the Jewish people, next to the Holiest place on earth the Temple mount itself.  We know that it is the last remnant of our Temple.  We also know that people from around the world gather here to pray.  People write notes to God and place them between the ancient stones of the Wall.

The Western Wall in the midst of the Old City in Jerusalem is the section of the Western supporting wall of the Temple Mount which has remained intact since the destruction of the Second Jerusalem Temple (70 C.E.). It is a most sacred by virtue of its proximity to the Holy of Holies in the Temple, from which, the Divine Presence never departed.

But did you know that…

Many important events took place on Mount Moriah, known later as Temple Mount.

Mount Moriah, is the place where many pivotal events in  took place.  Creation of the world began from the Foundation Stone at the peak of mountain. From this point God continually emanates Divine energy which animates and sustains creation. This is also where Adam, the first human, was created. Later on, the Holy of Holies – the core and heart of the First and Second Temple – was built around the Foundation Stone.

When Abraham was commanded to prepare his son Isaac for sacrifice, the father and son went up to “the place that G-d chooses” – Mount Moriah, and to its peak – the Foundation Stone – where the binding of Isaac took place.

Also Jacob’s dream with angels going up and down a ladder happened at this mountain.

On Yom Kippur the High Priest of the Temple in Jerusalem visited the Holy of Holies. It was the only day in the year that he was allowed to enter the sacred inner part of the Temple. In the First Temple period, the time of King Solomon, the Holy of Holies contained the Ark with the Stone Tables of the Torah.

There is not only the original Ten Commandments that Moses brought down from Mount Sinai, but also a jar of manna, from which the Jews ate during the forty years they traversed the desert prior to coming into the land of Israel still exists buried under the Temple Mount in Jerusalem. (see the Rambam, Mishna Torah, Hilchot Beit HaBecheirah 4:1 and see Tractate Yoma, 53b) These, plus the legendary staff of Aaron the High Priest and a jar of oil to be used in anointing the next king, the new high priest and perhaps the Messiah.

When King Solomon built the first Temple, he constructed according to a prophecy. Each compartment and area was designated for specific purposes and function. Along with the Temple as we know it, an underground passage was created. This passage was made of winding passageways which extended deep under the Temple Mount.

During the four hundred and ten years that the first Temple stood and functioned, the golden ark which housed the original Ten Commandments rested in the area of the Temple Compound called the Holy of Holies. This was an area that only the High Priest was permitted to enter and only on Yom Kippur. When King Josiah, who lived during the final years that the Temple stood, saw the impending tragedy that loomed, he commanded that the four items be taken into hiding. This was some 22 year before the actual destruction of the Temple.

King Josiah was considered a righteous king. He foresaw the imminent destruction coming. When he ordered the precious ark and artifacts taken out of the designated resting place in the Holy of Holies, they were taken out with out knowledge of the population. (see Second Chronicles, 35:3) This means that the Ark was not removed from the Temple through a door way or entrance, but rather by opening a secret underground passage that had been in the Temple since its creation.

During the destruction and pillage of the Temple, the gold and silver vessels were removed and taken to Babylon as booty. There has never been any record of the whereabouts of the ark and it’s holy contents. Although Nebuchadnezar, the king of Babylon, and his subsequent successors used the vessels from the Temple, they did not have the ark.

When the second Temple was built, new vessels were made. However, the Holy of Holies existed albeit, with out the ark and it’s contents. Yet even though there was a Holy of Holies in the second Temple and even though the High Priest would enter the Holy of Holies to perform the service of Yom Kippur, the ark and the Ten Commandments were not there. Reason is given that in truth the spot on which the Holy of Holies was built was over the secret resting place down deep in the ground under the floor of the Temple. The ark was never brought out of it’s hiding place, rather it rests there in hidden slumber waiting for the time of the final Temple, the third and according to tradition last Temple to be built. Then and only then will the ark be removed and brought to it’s final and supreme resting place where it and the jar of manna, the jar of the oil and the staff of Aaron will be a source of inspiration for all mankind.

One of the fundamental lessons that God’s Torah teaches the world is the concept of “Holiness”–the ability to strengthen ourselves to raise our physical and spiritual awareness beyond our normal limitations and connect with a Higher Reality.

Time can be holy, a  place can be holy, and a Soul. Yom Kippur, for example, is a holy point in time, a chance to review our lives and start anew. Shabbot (The Sabbath), in its own special way, is also a special island in time, distinct from the weekdays before and after it.

The Kotel, on the other hand, embodies Holiness of place. Here,  we are able to open ourselves up to God in special ways. God opens up to people here in special ways. Suddenly, we find ourselves rushing to put a note in the Wall, hoping to reach out to our Creator.

There is in a place in the Tunnels where we feel and experience this the most, there we are that much closer to the most Holy spot on earth, the one place where all the gates of prayer are open. In our time, the passage to that place has been sealed. But the entrance and the power of the connection remains.

You may notice that the stone in the middle of the archway is moist. It is almost as if G-d softly weeps in sympathy with those who pray in this place.

There is a sealed-off entrance To the second Temple that has been turned into a small house of Prayer and meditation called “The Cave”, by Rabbi Yehuda Getz, since it is the closest point one can get to the Holy of Holies.

The most significant figure in the pursuit of the Ark of the Covenant the Temple mount excavations was Western Wall Rabbi Yehuda Meir Getz. Getz, who had a spiritual, mystical approach to life in general and to the Temple Mount in particular, believed he could find the Ark of the Covenant.

Rabbi Getz was supporter of Excavations at the Temple Mount.In July 1981, Getz and team of associates opened a tunnel under the Temple Mount near to where he believed the Ark of the Covenant previously in Solomon’s Temple had been hidden, directly below the Holy of Holies of the Second Temple. In a an Australian TV program, Rabbi Getz indicated his previous statement and said that he had seen the exact place where the Ark is. A TV viewer named Mr. Green, wrote to the Rabbi and asked him to confirm declarations. This is the reply that he received from the Rabbi Getz.

“In reply to your letter of 20th.. April, 5753 ( The Hebrew calendar date for 1993), about the Ark of the Covenant. I can confirm that I do know the exact location of the Ark. As you must understand, this is a very delicate affair and we are not prepared to spread this information to just anybody. Yours sincerely, Rabbi Getz”. This was a hand-written letter, with the Rabbis seal and signed by the Rabbi. Rabbi Getz. It was alleged that when the chamber leading
to the supposed site of the Ark was discovered, the rabbi used a mirror to look around a corner of the tunnel, and saw the reflected image of the Ark. There was also a story circulating that Rabbi Getz heard the sound of a bellows or breathing, indicating that a Divine immanence still attended the Ark.

We know where it is, but we did not discover it. According to the [rabbinic] writings it is called t
he Gear He’Etzem [“Chalk of the Bone”] and is located deep within the ground. I wanted to go
knew the direction — I might be off only 15 to 18 feet – but it is impossible (to reach) because it is deep under the water (which flooded the tunnels)

Journalist Nadav Shragai, who investigated the tunnels for his 1995 Hebrew-language book “The Temple Mount Conflict,” explains that, according to Maimonides, when King Solomon was building the First Temple he knew it would eventually be destroyed, so he “built a structure in which to hide the Ark, down below in deep and twisting concealed places.” Getz believed the Ark of the Covenant, which had not been seen since Solomon’s days, was still hidden beneath the Temple Mount. The Ark, Getz believed, would hasten the redemption. Except that his excavations nearly led to bloodshed.

Rabbi Getz, taught that the Ark is situated in a secret chamber directly under the Holy of Holies, saying that the Ark has been there since the days of the Biblical king Josiah.

Rabbi Getz believed that in 1982 he was very close, within 40 feet, to finding the cave in which the Ark resides. He was conducting a search in an old tunnel that had been filled with the debris of centuries, which runs perpendicular to the Western Wall and under the Temple Mount. However, when the Moslems discovered that there were diggings being conducted under the Dome of the Rock, they threatened a general riot and the diggings were stopped. The rabbi explains that, for the sake of maintaining peace with their Moslem neighbors, the Israelis had to reseal the entrance to the tunnel, and it remains blocked up to this day.

The firemen manning the two fire trucks dispatched to the Western Wall on July 28, 1981 were still wondering what they were supposed to do there when they were suddenly told to return to the station. Yehuda Meir Getz, the rabbi of the Western Wall, had ordered the fire trucks and was also the one that hastily canceled the order after he discovered that all the firemen on the way to the Western Wall were Arabs. He feared that his plans – to dig under the foundations of the Dome of the Rock in order to find the site of the Holy of Holies, and the place where the Temple artifacts had been concealed – would be discovered too soon.

The firemen had been assigned a secondary role in the project: to pump out hundreds of cubic meters of muddy water from the huge tunnel, chiseled eastward. Getz, along with workers from the Religious Affairs Ministry, had cleared the opening secretly during work aimed at uncovering the full length of the Western Wall.

Rabbi Getz managed to keep the secret for only a few weeks. A violent confrontation broke out in the tunnel, which according to the Western Wall rabbi’s calculations, led to Ein Itam: the spring through which impure priests went to immerse themselves on their way from Beit Hamoked on the Temple Mount outside the walls. The Muslims discovered the breach and dozens of them slid down through openings in the Temple Mount area to the tunnel located near the Western Wall plaza. Getz and the yeshiva students who were alerted to the site rushed to block the way of members of the Waqf (Muslim trust) with their bodies. At the end of a turbulent day, with the Temple Mount at the epicenter of international attention, then prime minister Menachem Begin, minister of police Yosef Burg and police commissioner Shlomo Ivstan ordered that the opening that had been made in the wall on the eastern side be resealed.

That was the only time since 1967 that governmental officials had tried to tunnel eastward underneath the Temple Mount. At the time, it was officially announced that the huge tunnel under the structure of the Dome of the Rock had been discovered by chance during preparation of a niche for a holy ark at the Western Wall. Only years later did two members of the committee appointed by the government to investigate the affair disclose that the story about the niche for a holy ark was merely a cover-up for the real story.

Archaeologist Meir Ben Dov and the coordinator of the ministerial committee for Jerusalem affairs, Ephraim Shilo, discovered that the tunnel had been opened deliberately, but in order to prevent public relations damage to the state, this essential finding was left out of the final conclusions of the report they authored. Years later, Rabbi Getz explained that he had been motivated by an intense desire to find the lost Temple artifacts, first and foremost the Ark of the Covenant.

Warning from the Rebbe

A new book about Rabbi Getz makes new revelations about the affair. The author, Hila Volberstein, reveals that he was not alone in his plan to tunnel from the Western Wall eastward under the Temple Mount. He had a partner – Rafi Eitan, advisor on terrorism and security to three prime ministers (Menachem Begin, Yitzhak Shamir and Shimon Peres), who later gained fame as the man who recruited and handled Jonathan Pollard.

The book about Getz, who was involved extensively in kabbala and for whom the Western Wall tunnels were a second home, is being published almost eight years after his death. In the volume, which was commissioned by the family, Getz is described as he was: an enterprising man of many talents, a philanthropist (who gave charity in secret), a man with a spiritual approach to life, an army officer and a mystic both in action and dress – with a black robe and white headdress, a prayer book and Bible in his pocket and pistol on his hip. He was among the first to settle in the renewed Jewish Quarter after the Six-Day War. Of his 11 children, most live in Judea and Samaria. One son, Yair, was killed in Samaria in the mid-1980s when the car he was driving was hit by a truck driven by an Arab. Getz was convinced that he had been murdered for nationalistic reasons. Another son, Avner, was killed in the battle for the Old City in the Six-Day War.

Volberstein reveals extensive excerpts from Getz’s diaries, just a small proportion of which had been made public before. She presents numerous testimonies, such as that of Naftali Kidron, formerly an engineer in the Religious Affairs Ministry, according to which the source of the rabbi’s almost total devotion to the project to uncover the Western Wall was his intense desire to find the Temple artifacts.

Getz, who served for many years as rabbi of the Western Wall on behalf of the Religious Affairs Ministry, clung ardently to his plans to find the Temple artifacts, refusing to relinquish his program even after the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, advised him to stop. The Lubavitcher Rebbe warned Getz that anyone who found the Temple artifacts was placing his life in danger, although he did make it clear that finding the artifacts used in the Temple would bring Jewish redemption closer. Rabbi Getz, writes Volberstein, “decided to be the atonement for the Jewish people, to search for the Temple artifacts and to do whatever he could to speed up the redemption. However, he was waiting for the right moment to open the tunnels in the easterly direction.”

Eitan’s testimony

One of the most fascinating testimonies in the book is that of Eitan. “As the excavation of the tunnels progressed,” says Eitan, “I met with Rabbi Getz almost daily. Together with him, I studied the structure of the Holy Temple and its dimensions. We drew conclusions as to the location of the Holy Temple and the Holy of Holies. When we arrived at the spot that according to our studies was supposed to be the gate through which the priests set out in order to immerse themselves, we assumed that if we made an opening in the wall to the east, we could move forward and eventually reach the Holy of Holies. But we waited for the right time to make the opening. We told no one about it because we preferred to keep the secret to ourselves, so that if – heaven forfend – it were discovered, the responsibility would not fall on the government or its leaders. That is why Begin, who knew about the excavations along the Western Wall, did not know about our plans to make the opening to the east.”

Eitan reveals that the opening was planned at first for the floor under the level where the excavation to uncover the Western Wall was being carried out at the time, “and in this way, it was not supposed to be discovered at all. We planned to go in, see the tunnels and move ahead in the direction in which we estimated that the foundations of the Holy of Holies would be found. We were of the view that without heavy tools, using a delicate chisel, we could chip away at the soft limestone walls. We thought that in that way, we could advance quietly and secretly to discover the hiding place where the priests had concealed the Temple artifacts and arrive at the spot just under the Holy of Holies, the place where the Ark of the Covenant was hidden.”

Eitan was not the only one privy to Getz’s secret. A number of Religious Affairs Ministry officials and students of the rabbi were also aware of his plan. He consulted with Avraham Hanan, described in the book as a man “with supernatural powers” of insight. Many years ago, before the archaeologists had drawn their maps, Hanan marked on a map the route of a tunnel from the direction of the southern wall area, northwest to Solomon’s Stables inside the Temple Mount. The excavators indeed discovered a tunnel along the route that Hanan had marked, but refrained from entering the Temple Mount. When Getz began to serve as rabbi of the Western Wall and the project reached a more advanced stage, Hanan designated the spot where in his view the Temple artifacts were buried. Getz was convinced that the Ark of the Covenant was buried in the same spot.

Catalyst for the Messiah

The Ark of the Covenant, which has not been seen since the destruction of the First Temple, was perhaps the most important of artifacts in the Temple, defined as the principal seat of the divine spirit. Some believe that it is still hidden in the tunnels excavated by King Solomon under the Holy of Holies. The tractate Shekalim of the Mishna states: “There once was a priest (in the time of the Second Temple) who while working in the Temple noticed that the part of the floor was different from other parts (and realized that at that spot there must be an entrance to a subterranean passage). He told another priest, but barely had he finished speaking before his soul expired, and it was clearly known that that was where the Ark was hidden.”

Jewish sources say that the Ark will be discovered a short time before the coming of the Messiah. Nachmanides wrote that the Ark would be discovered “during the construction of the Temple or in future wars before the coming of the Messiah king.” Rabbi Getz also believed that finding the Ark and/or Temple artifacts would serve as a catalyst for the coming of the Messiah. At first, he sought only to find the place at which the altar had stood, thousands of years ago.

The rabbi had two signs for the location of the site of the altar. The first was that the altar had been placed on level ground. However, the Temple Mount is made up of numerous tunnels, one atop another. If level ground, different from the rest of the surrounding ground, could be found, it would serve as proof of the site of the altar. The second sign was that under the place of the altar, where the sacrifices were brought in the time of the Temple, the floor was made of a mixture of zinc and plaster.

“If even a speck of zinc is found,” stated the rabbi, “we will know where the altar stood and that will advance us considerably.”

In July of 1981, that small niche for a Holy Ark was carved into the wall in the extension of the Western Wall, opposite the spot where Rabbi Getz believed the Holy of Holies was located. Immediately after the excavations began, an opening was created and the huge eastward tunnel carved into the rock under the Temple Mount was discovered. Its dimensions were impressive – 28 meters long and six meters wide. The floor of the tunnel was covered with a great deal of water and mud. “I immediately approached the place and I was seized by an enormous excitement. For a long time I sat, unable to move, with burning tears pouring down my cheeks. I finally gathered up strength and entered. I sat on the steps and said Tikkun Hatzot [midnight prayers] as is our custom.”

The first people brought in on the secret were the then director-general of the Religious Affairs Ministry, Gedalia Schreiber, and the two chief rabbis, Shlomo Goren and Ovadia Yosef. Goren was excited by the discovery as was Getz. He viewed the huge tunnels as a primary means to locate the precise location of the Holy of Holies, the area of the Holy Temple to which all but the High Priest on the Day of Atonement were forbidden entry, on pain of death.

Agreement on the matter would decide once and for all in the dispute among the rabbinical authorities concerning this major issue. It would also make it possible to define for the general public the boundaries of the area where one could be permitted to enter the Temple Mount, thus abolishing the sweeping prohibition imposed by most authorities on halakha (Jewish religious law) on Jews entering any part of the Temple Mount. Relaxing the prohibition might create yet another and perhaps even more complex problem in the relations between religion and state: All Israeli governments have prohibited Jews from praying on the Temple Mount (as opposed to visiting it). Relaxing the halakhic prohibition on entry to the Temple Mount would considerably widen the circle of those seeking to pray there.

Mortal danger

The floor of the tunnel was covered with mud and water, which were removed by hand. The circle of those privy to the secret grew. Among them was Israel Radio reporter Moti Eden who, says Volberstein, participated in the work of uncovering the tunnel. “At night, after my work at the radio station, I came to the tunnel and using hoes and wheelbarrows, helped with the difficult work of cleaning out the tunnel,” recalls Eden, today Channel One’s reporter in the north.

Seven weeks after the discovery of the tunnel, news about it was broadcast on Israel Radio. Reporters from all over the world streamed to the site. In late August, on a Friday night, Arabs brought water hoses and very powerful lighting into the tunnel through one of the openings in the floor of the Temple Mount. Getz, who feared the entry of Arabs into the tunnel and the Western Wall plaza, ordered the opening that had been made be boarded up. But just a few hours later, Muslims reentered the tunnel.

Getz was immediately alerted to come to the site from his home in the Jewish Quarter. His wife called students from the Ateret Cohanim yeshiva to come and ran after him. Seeing her husband standing almost all alone facing a group of Arabs holding tools, sticks and hoes, she ran back to the plaza where the worshipers were praying and cried, “Hurry! The rabbi is in mortal danger!”

The story ends with the political echelons ordering the opening to the tunnel sealed with reinforced concrete. Rabbi Getz wrote in his diary: “I will now retire from the project with a bitter taste in my mouth. I have never felt the humiliation of Judaism that I felt today in our own sovereign country. I pray that this is the end of the exile … The media is going wild and self-hatred is rife. However, I must refrain from revealing secrets even to this diary and therefore I will not react or respond to those that condemn us.”

On the evening of September 3, 1981, Getz added in his diary, “I felt during the Tikkun Hatzot prayers closer to the prayers of my forefathers when they saw the flames arising from the house of our Lord at the time of its destruction with their own eyes. The sound of the blows, of the Arabs inside the tunnel. Their every shout pierces my wounded heart. With all intensity, the cry left my mouth, `Gentiles have entered your sanctuary, defiled your Holy Temple, but I must remain strong and must not break down, for I must continue even if I am all alone.'”

In September 1995, three days after completing the construction of the Beit El yeshiva for the study of kabbala, Rabbi Getz passed away. In the Western Wall tunnels, there remains to this day the synagogue that he built, just opposite the spot where the Holy of Holies is assumed to be. Torah classes and prayers are still held there.

Getz was a personal friend of numerous public figures, among them Brigadier General (res.) Yossi Ben Hanan and Ma’aleh Adumim Mayor Benny Kashriel. He was careful not to go up on the Temple Mount, but his formal title, “rabbi of the Western Wall and the Temple Mount,” testified to his heart’s burning quest.

Near the HOLY OF HOLIES

Holy light emanates from and dwells next to the “Kotel HaMa’arvi”

(the Western Wall). From there it goes out and dwells among the Jewish

people. This is the Holy “Shechinah” (Divine Presence) . . . (Drushei Olam HaTohu)

Rebi Eliezer said: The Divine Presence never departed from the Temple, as it is written “For now I have chosen and sanctified this house so that My Name shall be there forever and My eyes and My heart will be there all the days” (II Divrei HaYomim

7:16) Rebi Acha said: The Shechinah will never depart from the Western Wall, as it is written, “Behold! He stands behind our wall” (Shir HaShirim 2:9). (Shemos Rabbah)

Here is a little on how it all works

7 timesאדנ”י (including collel of 1 for the name itself) equals כותל “Kotel”  (western wall). From the Zohar we learn כותלערבי (western wall) is “Malchut”. His dwelling place is the תל (mount) that all turn to. The ד of אחד is this תל (mount) all turn to. It is Malchut.1 The “kotel” is close to the “even Stiyah” (foundation stone). There, there goes out the flow of light which is proper from the “kav” (beam). From this fine “kav” of אור (light) is a partnership of Bina (Divine undestanding) and Rachamim (mercy) that is drawn to enliven the world. In the place of the “even Stiyah” there the “kav” decends till reaching the center. From there it stands and then spreads out to the sides. From there and there the light spreads out, As in a globe. Till making the circle all equal. From the center she spreads out in length and width. Spreading out in all levels in secret of East to west, and north to south. This is the place of the עגול (circle-sefirot iggulim) where the world is eminated and the “kav” is drawn to. The Aor Yashar (supernatural spiritual light of the “kav”) surrounds the head of the “iggulim” (sefirot of nature), but does not enter them (the body of the Iggulim-6 lower sefirot). This place is between above and below. From here goes out the cleaving of the Ayn-Sof (infiniteness of God). The “kav” descends to illuminate in the חלל (empty space) which is the first עגול, and also in the 2nd that was eminated in it.2 The secret of Emuna (faith) is found in the central point of Aretz Yisrael (the land of Isreal). Which is the “kadosh Kadoshim”. Even if the Temple does not exist today, still in its merit the world is fed. Sustenance is emited from there to every place.3 The “kadosh Kadoshim”, the place where Hashem chose to place the ארון (ark), in its midst is the middle pillar. The temple is the secret of Malchut called אדנ”י . Between the temple below and that above is only 18 mil.4 Sapphire stone corresponds to the  “even Stiyah”.5 The “even Stiyah” is the stone with 7 eyes described by Zachariah (3:9). It reveals Chaga”t and Nh”y of Chuchmah. The world is established by י”ה of Binna from it is Chuchmah revealed in Malchut according to the secret of 3×4=12 being 12 stones, tribes and hours of the day and night.6 Concerning  the “even Stiyah” we learn in the Zohar that stones called Malchut rule in the left without the right. They rest on the תהום = מה x 10 (depths). תהוםעליון is Teferet of Arich, which is the source of upper conduits.אבן שתיה(even Stiyah) שת (foundation) of י”ה. 7 The שתיהןבא is (Wisdom) חכמה=גולם (energy before assigned form-unused potential).8 According to judgments of the left they are concealed. From them goes out water which is Chassadim (force of God’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.9

  1. 1Sulam on Zohar Mispotim p.115a
  1. 2 “          “       p.416-417,Mishnat Chassadim
  1. 3Sulam on Zohar Trumah p.157b
  1. 4Sulam on Zohar Ekev p.272b,Shoshon Sodot
  1. 5Zohar Barashit p.71b
  1. 6Sulam on Zohar Vayichi p.218a
  1. 7Safer Lecutim p.197,Zohar Smot 220a
  1. 8Avodat Yisrael p.1
  1. 9Sulam on Zohar Trumah p.146b

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The-Ark-of-the-Covenant

The Huldah Gates  were gates leading into the Jerusalem Temple compound in the Hasmonean period and were named as such in the Mishnah.The term is currently being used for the remains of two later sets of gates, the Triple Gate and the Double Gate, known together as the Huldah Gates, built as part of the much extended Herodian Temple Mount, situated in Jerusalem’s Old City. Both sets of gates were set into the Southern Wall of the Temple compound and gave access to the Temple Mount  by means of underground vaulted ramps. Both have been walled up in the Middle Ages.

The western set is a double-arched gate (the Double Gate), and the eastern is a triple-arched gate (the Triple Gate).There still are a few Herodian architectural elements visible outside and inside the gates,

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THIS IS A IMAGE FROM OUT SIDE THE DOUBLE GATE

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PILLER OF HULDA’S GATE  ARE UNDER THE ALASKA MASQUE

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PILLAR AT HULDA’S BLOCKED GATE TO TEMPLE MOUNT UNDER THE MASQUE

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PHOTO TAKEN INSIDE the Golden Gate  OR CALLED IN HEBREW “Shaar Harachamim”

In 2019 the Muslim Waqf controlling the Mount joined with the Palestinian Authority and Jordanian officials to lay claim to the ancient “Bab el-Rahma,” otherwise known for centuries as the Golden Gate or “Shaar Harachamim” in Hebrew.

Unlike most of Jerusalem’s other gates, the Golden Gate was originally built at least a millennium before Suleiman  rebuilt the walls of Jerusalem in 1540. It is the only Jerusalem gate that opens directly unto the Temple Plaza. According the Jewish tradition, the High Priest of the Temple would use the gate to carry out rituals.

Archaeologists believe that the gate, dates back to Herod’s construction and  Nehemiah’s period (440 BCE), still exists beneath the current gate. At present  a Muslim cemetery to block the way to this gate.

(Library of Congress, 1856-1860)

Unknown to most of the world, there are ancient rooms between the wall facing the Dome of the Rock and the sealed gate on the outside wall facing the Mount of Olives, and it is here that the Muslim Waqf seeks to establish another Muslim prayer area on the Temple Mount. Israeli authorities sealed access to the internal rooms in 2003.



Why we are here

The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot. Illuminating the palace “lavanot Ha Safir”, each person receiving light according to their merit. Which is also according to each person’s  “yichus”(relationship). Rabbi Moshe Cordevero in Sher Kuma explains “yichus” as one’s personal relationship to the sefirot. There are two levels of yichus. That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet which is balance upon bina divine understanding and chuchma divine creativity inspiration. As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from

our eyes as “yichus” to spiritual attributes of malchut, ones actions, with chuchmah and bina consume us. The illumination of “yichus” of a sadeek is from above. He rules over the forms that are below his point of “yichus” through the name elokim, “hvyh” rules in elokim changing  providence. One who achieves the understanding that God is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” is directed through “sachel Nifradim”  (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” are called Atzilut. It is the Way of God Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah.  According to the Divine names worked is his work. All this is called Olam Atzilut (world of emination) . All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.1

God eminates 10 sefirot. He is always united in them.2 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga”. “Nanhagot” are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 3 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.4 It is possible to change ר צ ו ן (will) to another different ר צ ו ן . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.5 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the person below.6 Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the כ ב ו ד (honor) of God for the sake of the tikun of your Nefesh. Cleave in the כ ב ו ד of God, this is the Shechinah. Give כ ב ו ד to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha”, and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud below”, there is also occupation with א ו ר י י ת א (torah) above.

All גזיוו (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.7 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha.  But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.8 By getting rid of arrogance comes “ruach haKodesh”.9 אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot. (commandments) 10

Its written in Safer HaKana concerning the verse “You will be holy for I am Holy” that God will (then) send to you “ruach Kidusha” (His Holy spirit) and Binna.11 A man of Holiness is one of Chuchmah.12 All who engage in Torah “liSmo” (for its own sake) merit many things. They receive “Mishpot” that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one’s Torah is “lismo”. Torah ל ש מ ה is to הא . Which is Leah. (it reveals Divine intuition)13 One who learns Torah “lo lismo” (not for its own sake) its like they have not learned at all. When its said one who learns “lo lismo” will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn “limo”. But if one continues learning regularly “lo lismo” he will be consumed in a fire which cannot be extinguished. All his days are in “Avarah” (transgression).14 Mitzvot done lo lismo (for their own sake) blemish in the markavah elyonah (upper chariot), by the lack in these mitzvot.15 All “nahagot” changes according to the actions of man. If he sins “din” (judgment) becomes dominant. If he returns to his God א ל ה יו then there becomes dominant chesed and Rachamim. All is as weighed as on a scale. By tefilla and mitzvot there is caused change to the vessels. Which are the sefirot, thereby there is changed providence.16 All who sin are given over to be ruled by the “sitra achra” (other side), except those who love God and these are punished. Guidance of the sefirot is not enough when there is not revealed י ח ד ך (unification) of God, as then only darkness prevails. All the powers and levels are not able to give limit to the תהום (depth) of “apiryon” created by the sins of Yisrael. As the תהום is the depth of darkness. Becouse of this Yisrael needs shine light from on high.Only the “yichud” (unification) of God himself places a limit, and raises up all levels. So raise your eyes to the mountains on high.17

The main knowledge is knowledge of the work of God (Divine providence). The main thing is revelation of God within the worlds that He creates, or there is “hester panim” (concielment from his Divine providence). During exile all א ו ת (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)18 One must be careful not to arrouse “ruach tuma” by drawing the left side down from above.19

All yisrael are children of kings, But this is not reached until they return to Aretz Yisrael. As mentioned earlier the source of flow is from the “even stiyah” so in the land of Yisrael they realize their purpose. The supernal angels rise and are nourished and rise by the upper unification which is “chitzon” (external) all creation continually needs to receive this flow. The “nashamot” and Zu”n of man comes from the lower unification which is called “penimi” (internal) of teferet and malchut. According to the work of men this unification’s power rises or decends. From here one is punished or rewarded. While the unification nourishing angels is from Chuchmah of Abba and Bina of Imma, But both need this unification of Chuchmah and Bina to sustain them, so the soul of man is prepared to receive the “bracha” (blessing) from Angels.20 We need to labor in growth, teshuva and good deeds till that there returns the light of abba (Chuchma) into Z’a (ruach) fixing also the parzufim of Leah and Rachel. Illness comes from inequity, becouse of this there goes away light of Abba. From damage in Leah come illness of a hidden nature.





Matto”t-The Angel Mattatro”n
December 15, 2009, 1:11 pm
Filed under: Angels, Book of the Angel Mattatro”n, depth kaballah, Mattatro”n

Updated April 9 2016

Matto”t-The Angel Mattatro”n

The “Oaf “ (bird) is the angelמ”ט about this it says, “Because the bird of heaven will raise up the voice” (Ecc. 10:20). This voice is the recital of “Sma” which includes the six week days, and he rules over them, and he takes that voice and flies with it until the middle pillar which is “the voice of Hashem on the water” (Psalms 29:3). There is no water but the Torah which is “the voice of Hashem in beauty” until six voices and he is the seventh of them from the mother. (Zohar Tikunim)

This is the beginning of the Hidden and secret wisdom concerning Matto”t.

This is the Beginning of my newest book. The book in its entirety is 120 pages and there is no repetition , just full of secrets.

I am asking a requested donation of 20 dollars for the  book. If you want this book go to the category bookstore on the left, and put in your request at the email there, and send the money to pay pal

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I have it printed in the Holy Land so include 7 dollars for shipping and handling.

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