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It will come, to those “alive” cleaving
July 22, 2010, 4:36 pm
Filed under: Devacut-cleaving to God, ethics, redemption messiah

Vetchanon בס”ד

It says in the parsha “You who cleave in YHV”H  Elohech”a are alive this day”. So we see it is by cleaving in GOD that we are given, draw life force. To recieve this life force by cleaving we make attachment  to GOD through the mitzvot. As the root of the word mitzvah means attachment. Yisrael are born from the ”house of GOD”. Here they cleave in ” the portion of יהו”ה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of GOD this is their crown. This treasury is from the 32 paths Chuchmah. 1 Serve from the love of GOD in your Teffila with all your heart and all your soul. Spill out your soul in teffila and cleave to him. This is all to your good love the “midah” called מ”ה. In it are hidden the 100 blessings.

Walk in all yours way so to invite to receive flow of the way. These are then supernal days.2 Rabbi Avraham Abulafia teaches in Aor haSachel that the חושק (desire) that is given in the heart of desire is a witness to the the love of הו”א . If from between 2 loves she (the soul) has within one being the intellect from partnership with GOD, and the intellect of man. They are one as the Name is one. Becouse of the חבור (union) in the existence of the nature of man with the existence of אלהו (his God) in time he has comprehension in intellect. In this power man is able to connect below and cleave in the עליון (supernal) and bring it down. The thing he raises up calling out recieves a kiss. As the groom kisses the bride in much great desire. And He is delighted both by the desire and the power of the name.3 If a man gives his heart and dat to the fear of GOD, behold the letters of יהו”ה cleave in his heart. One who merits this has no lack. But if his heart lacks fear of GOD, the letters of יהו”ה are far from him. This is the greatest possible lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”. One sanctifies their heart so as to have dwell in it יהו”ה.4 All the power GOD gives to  man by his Dat, his power of speech and intellect, this is GOD’s place in the world.5

Its also written in the parsha “Guard and do the commandments this is you wisdom in the eyes of the nations.” This reminds us that their ways are not our ways our wisdom is prescribed in the Torah. We sanctify GOD’s name by being a light to the nations by acting according to the Torah. We must not be like a dog who looks to the nations as its master and is always trying to find favor before them. As the Israeli government does when killing the people of Sderot by Hamas hands to continue appeasing the Quartet. (only after responding with strong military force in Gazza did the rocket assault stop) Or their abandoning the Grave of our forefather Yosef to the Arabs. Or refusing to let Jews live on our holy Land ,or even worse kicking jews out of there homes and giving the land over to arab terrorists. Surely these disgusting things are only a desecration of our Holy Torah. We can not have leaders in this country that act as such.

If we cleave to GOD and we work to have leaders of our nation that are true to GOD we shall see as the Prophet Michah describes this time ” I will make her the remnant halted, daughter of Zion, to you shall it come. There will come the first government, the kingdom to the daughter of Jerusalem. Now why does she cry badly, because she has no king, and her counselor has perished?  For pangs have taken you as a woman in labor.  Be in pain and labor to bring forth, oh daughter of Zion ”.  (4:7 – 10) The Maharol of Prague Wrote that in the future the messianic king will establish a new kingdom which will emerge from the first kingdom which will precede it. It is as a unripe fruit grows in a peel till the fruit is ripe, then the peel decays. And as it says in our parsha “you will be a Holy people am segulah” (Nation treasured by God). With the arrival of our Mashiach Quickly.

1.Marachot Elokim

2.Safer HaKanah

3.Aor HaSachel

4.Alp Bet p.161

5.Avodat Yisrael p.11

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From the Heart
July 11, 2010, 9:43 am
Filed under: Devacut-cleaving to God, emuna-faith

With  love and fear relate to SPIRITUALITY,

and to the Torah, and you will see the truth

Things that come from the heart, enter the heart.

Even if things have already entered the heart, one can still fall from his degree?

When one comes out to the world, sees, covets, and is infected by the multitude of desires roaming the world, do not let your mind, heart, or will be annulled before the majority.

One’s judgment of the world must be in a scale of merit, or the evil forces will subdue him. He mingles with their desires and he is led like sheep to the slaughter.

He is compelled to think, want, crave, and demand everything that they demand.

Then chooses thoughts, lusts and desires, which are alien to the spirit of the Torah.

In that state he has no strength to resist.

The remedy is cleaving in GOD,  this is a wondrous cure, as this cleaving reforms him.

While one is inside Kedusha (Holiness), the mind necessitates that he should always walk on the path of the Creator.

He is wise and certain.

He can defeat the Sitra Achra (other side).

Cleaving to God is an armament that can defeat evil desires.

All these  are attained after the aforementioned cleaving in GOD.

One must always follow in the path of the Creator founded in cleaving in GOD.

If one loses this foundation, they are powerless, they will now be lacking the foundation.

One must not rely on one’s own mind. Teachings of holy books can help.

Precious are the letters. One knows the greatness of a thing to the extent that it is precious to them.

The  impression of its importance makes a impression that brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, joy is born in him.

One sees that many people in the world are not given the strength to do the holy work. While you were imparted the desire and the thought to occupy in the holy work.

If one can appreciate the importance this,                                                                   According to the importance that one ascribes to the holy work,                                          give praise and be grateful for it.                                                                                     And experience great joy.

. In that state one comes to feel elation and joy of the heart.

Praise and  gratitude that one gives expands the feelings in every single point of the holy work, and  soars ever higher.

One feels humbleness, and one feels wholeness.



Cleaving to the Creator.
July 6, 2010, 10:06 am
Filed under: Devacut-cleaving to God

Since the Creator loves to bestow,

Men should also adapt to want only to bestow.

The Creator does not need to receive,

As He is completely whole and does not need a thing.

Thus, man, too, must not desire reception for oneself alone.

It follows from all the above, that one must bitterly hate selfishness

For all the ruins in the world come only from the will to receive for oneself alone.

And through the hatred of selfishness, one corrects it and surrenders under the Kedusha (HOLINESS).

Every act is done Either to better one’s present state or to harm someone including oneself.

Thus accept the modes of conduct of the Creator in the world

Don’t just do good or bad depending on how you feel, whether it is good or bad.

Understand  that GOD’S  purpose of creation was to do good to His creatures, in order for them to come to feel good-GOD

To achieve cleaving to the Creator.

Feeling any remoteness from the Creator is called “bad.”

Either one feels the existence of the Creator and His Providence.

Or one imagines that “The earth is given into the hand

of the wicked.”

Be a man of truth.

Don’t deceive yourself and say that you feel when he do not.

When you do not feel close to God and His providence cry out to the Creator to have mercy on  you and deliver him from the net of the Sitra Achra (the other side).

And from the bad evil thoughts.

This is the solution as it is written :

The Lord is close unto all them that call upon Him in truth.” (Psalms)

Based on writings if Rav Baruch Ashlag



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



LOVE GOD AND CLEAVE

  The sages say whoever fulfills the Torah in poverty in the end will fulfill the Torah in riches, and this is love in the end. And anybody who doesn’t fulfill the Torah in riches will in the end fulfill the Torah in poverty.

The Rabbis of the Mishnah have stated (Avot 3:9), “Anybody who puts his fear of God before his wisdom, his wisdom stays with him, anybody who puts his wisdom before his fear of sin, his wisdom does not stay with him.” Anybody who puts his wisdom before his fear of God what is it similar to? To someone who is given the inner keys but is not given the outer keys. How will he enter?

Without the Torah there is no fear of God, as it says (Avot 2:5) “There is no ignoramus that fears sin.” Just like there is no Torah without fear there is no fear without the Torah. (ov: And you won’t have any lacking in your house) (other version: in your Mishnah). There won’t be any lacking in your soul, and there won’t be any lacking in your good deeds. There is nobody who is lacking or poor except for one who is lacking in Torah or good deeds as the Rabbis of the Mishnah have stated “there is no pauper except one lacking in Torah and good deeds.” The body is the handywork of man’s hands. There is no one lacking more than the one whose deeds aren’t the deeds of The God. As it is written, “If God didn’t build the house then for waste they build it” (Psalms 127:1). This is what caused the destruction of the holy Temple because it wasn’t the work of God himself. (From Tikuny Zohar)

Holiness is connected to its root (GOD)

Our root, namely the Creator, wants only to bestow, as it is written, “His desire to do good to the creatures,” so Holiness is only to bestow upon the Creator.

Sitra Achra (the other side), aims only to receive for herself

When one annuls their will to receive before God, and does not want to receive, but only to give to the root, like the root, which is a will to bestow

Then Ani (I in Hebrew), becomes Ain (naught-nullified to God).

They became separated from the God’s Holiness, called “the will to bestow,”. There is no longer the matter of equivalence of form with God

They do not want to make of the Ani (I), called “ the will to receive,” Ain (naught), which is the annulment of the will to receive.

This is the meaning of what our sages said, “Anyone who is proud, the Creator says, ‘He and I cannot dwell in the same abode,’” as he makes two authorities, God and himself. However, when one one annuls oneself before GOD, meaning that one’s sole intention is only to bestow, you find only one authority here – the authority of the Creator. Then, all that one receives in the world is only to bestow upon the Creator.

The primary separator from cleaving with the Creator is the will to receive. Evil comes; and asks, “Why do you want to work for the Creator?”

What means you by this service?”

The will to receive for itself has no redemption, selfishness is plain no good

The will to receive for itself must always remain kept in check, since acting upon the will to receive is actual death. The reason is that creation is for GOD’S glory

The essence of creation is to reveal to all that the purpose of creation is to do good to His creatures. This is specifically when one says that he was born to honor the Creator.

One must always examine oneself, meaning if the Creator receives contentment in every act that you perform, because they want equivalence of form. This is called “All your actions will be for the Creator,” meaning one wants the Creator to enjoy whatever one does, as it is written, “to bring contentment to your Maker.”

One cannot break loose from the will to receive, he is therefore in perpetual ascents and descents. But one awaits the Creator, to be rewarded with the Creator opening his eyes, and to have the power to overcome and work only to benefit the Creator. It is as it is written, “One thing have I asked of the Lord, that will I seek after.” That, meaning the Holy Shechina (Divinity). And one asks (Psalms 27:4), “that I may dwell in the house of the Lord all the days of my life.”

The house of the Lord is the Holy Shechina (The Divine Presence).

One sees that there is no one in the world who can save him from the state he is in but the Creator alone.

Then one is awarded private personal Divine Providence. One then sees that even without one’s prayer the Creator still does everything.

When one feels that he should ask of the Creator to save him from death, meaning from the state of, “The evil in their life are called dead,” the contact between the person and the Creator is close contact. For this reason, the righteous, need the Creator’s help; otherwise he is lost. This is what the righteous crave for a place to have close contact with the Creator.

These righteous are very happy, is joyous to now have a place come into close contact with the Creator. This is because one cannot come to the King’s Palace but for some purpose.

This is the meaning of, “And ye shall take you.” It specifies you. This is because everything is in the hands of God except the fear of God. In other words, the Creator can give abundance of Light because this is what He has. But the darkness, the place of dearth, this is not in His domain.

YOU CAN BE SO FULL OF YOURSELF, THAT YOU HAVE NO PLACE, NO NEED FOR GOD, YOU THINK, GOD JUST DOES NOT EVEN ENTER THEIR THOUGHTS

This is why the body comes and asks, “What means you by this service?” You must assume the way of the Kingdom of Heaven

The Creator gives one some luminescence from Above, the will to receive surrenders and annulled like a candle before a torch. Then it is no labor at all..

As you that love  GOD, hate evil.

Which means that the love of God extends only the extent that one has hatred for evil, meaning that one sees how the will to receive obstructs one from achieving the completeness of the goal, to that extent one needs to be imparted the love of God.

One cannot be granted the love of God. If he feels he has no need for it, as he already has complete satisfaction in his level

The will to receive, bring its questions to man. Trying to obstruct him in the work of keeping Torah and Mitzvot (God’s commandments).

The obstructions of the will to receive in the work come to him from Above. One is given the force to discover the will to receive from Above because there is room for work precisely when the will to receive awakens.

Then one has close contact with the Creator, to help one turn the will to receive to be in order to bestow. Draw him near by Dvekut (Adhesion), called “equivalence of form,” discerned as the annulment of the will to receive is changed  to bestow.

Know the Creator createdus with this nature of wanting to receive delight and pleasure, it therefore is not easy to change the nature in which the Creator has created.

Even if for this purpose it was created.

One must wage war on it, so to convert it to a will to bestow.  This is how the battle against selfishness is won, and then one has made space for God in their world.

One must know that during the work, when the will to receive comes to a person with its arguments.

Advance only by actions, and not by arguments. Through persistence, Holiness becomes your nature.

One must especially try to have a strong desire to obtain the will to bestow and overcome the will to receive.

Sometimes one receives a descent in their aspirations towards Holiness. This descent can be a cessation of a minute, an hour, a day, or a month. Afterwards, one resumes the work of overcoming the will to receive, and the attempts to achieve the will to bestow one has built. A strong desire for Holiness means that the cessation does not take him a long time and he is immediately reawakened to the Holy work.

In the holy work, which is to bring the vessels of receiving into Kedusha (Holiness), we have a strong hammer, meaning words of Torah that give us good counsels. However it must not be with long intermissions in-between. And then one can break the rock in a short time.

The effort to make contact with the Creator  the effort must be in the form of adornment. Adornment means something that is important to a person. One cannot work gladly if the labor is not  important, meaning that one has joy at having contact with the Creator.

Know, the Divine Lights are poured from Above downward, the Lights come in vessels of reception..

The Lights come from below upward. This means the Lights come in vessels of bestowal. The lights –sparks rise up by entering vessels which one has. These are vessels of personality traits which have him do “good things”.

Sometimes one despises the work of Heaven. For them it is a burden . They are in a time of darkness, when one sees that no one can raise him to a higher state of consciousness but the Creator. Then he takes upon himself the Kingdom of Heaven above reason.

One should be glad that now he has something to give to the Creator, and the Creator enjoys giving to him.

When one feels a taste of Holiness in the work. He does not have to work with the will to receive to agree to take upon himself the Kingdom of Heaven above reason, He wants to give to God.

When one does overcome oneself, then they will say that this work is pleasant. When he arrives at the level of faith above reason, and he accepts this work becomes his way to higher consciousness. This is called “A joy.”

To be continued……………………………………………………

TO BE CONTINUED

BASED ON THE TEACHINGS OF R.  Ashlag



The Holy of Holies

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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It will come, to those “alive” cleaving

Vetchanon בס”ד

It says in the parsha “You who cleave in YHV”H  Elohech”a are alive this day”. So we see it is by cleaving in GOD that we are given, draw life force. To recieve this life force by cleaving we make attachment  to GOD through the mitzvot. As the root of the word mitzvah means attachment. Yisrael are born from the ”house of GOD”. Here they cleave in ” the portion of יהו”ה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of GOD this is their crown. This treasury is from the 32 paths Chuchmah. 1 Serve from the love of GOD in your Teffila with all your heart and all your soul. Spill out your soul in teffila and cleave to him. This is all to your good love the “midah” called מ”ה. In it are hidden the 100 blessings.

Walk in all yours way so to invite to receive flow of the way. These are then supernal days.2 Rabbi Avraham Abulafia teaches in Aor haSachel that the חושק (desire) that is given in the heart of desire is a witness to the the love of הו”א . If from between 2 loves she (the soul) has within one being the intellect from partnership with GOD, and the intellect of man. They are one as the Name is one. Becouse of the חבור (union) in the existence of the nature of man with the existence of אלהו (his God) in time he has comprehension in intellect. In this power man is able to connect below and cleave in the עליון (supernal) and bring it down. The thing he raises up calling out recieves a kiss. As the groom kisses the bride in much great desire. And He is delighted both by the desire and the power of the name.3 If a man gives his heart and dat to the fear of GOD, behold the letters of יהו”ה cleave in his heart. One who merits this has no lack. But if his heart lacks fear of GOD, the letters of יהו”ה are far from him. This is the greatest possible lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”. One sanctifies their heart so as to have dwell in it יהו”ה.4 All the power GOD gives to  man by his Dat, his power of speech and intellect, this is GOD’s place in the world.5


Its also written in the parsha “Guard and do the commandments this is you wisdom in the eyes of the nations.” This reminds us that their ways are not our ways our wisdom is prescribed in the Torah. We sanctify GOD’s name by being a light to the nations by acting according to the Torah. We must not be like a dog who looks to the nations as its master and is always trying to find favor before them. As the Israeli government does when killing the people of Sderot by Hamas hands to continue appeasing the Quartet. (only after responding with strong military force in Gazza did the rocket assault stop) Or their abandoning the Grave of our forefather Yosef to the Arabs. Or refusing to let Jews live on our holy Land ,or even worse kicking jews out of there homes and giving the land over to arab terrorists. Surely these disgusting things are only a desecration of our Holy Torah. We can not have leaders in this country that act as such.


If we cleave to GOD and we work to have leaders of our nation that are true to GOD we shall see as the Prophet Michah describes this time ” I will make her the remnant halted, daughter of Zion, to you shall it come. There will come the first government, the kingdom to the daughter of Jerusalem. Now why does she cry badly, because she has no king, and her counselor has perished?  For pangs have taken you as a woman in labor.  Be in pain and labor to bring forth, oh daughter of Zion ”.  (4:7 – 10) The Maharol of Prague Wrote that in the future the messianic king will establish a new kingdom which will emerge from the first kingdom which will precede it. It is as a unripe fruit grows in a peel till the fruit is ripe, then the peel decays. And as it says in our parsha “you will be a Holy people am segulah” (Nation treasured by God). With the arrival of our Mashiach Quickly.

1.Marachot Elokim

2.Safer HaKanah

3.Aor HaSachel

4.Alp Bet p.161

5.Avodat Yisrael p.11