Filed under: Angels, Divine names, fire, letters, PARDES, Spiritual combat, spiritual Gates, Spiritual Worlds, spirituality, Tikunim, UPSIDE DOWN NUNS | Tags: ACHAR, KABALLAH, PaRDeS, Rabbi Akiva
UPDATED january 25 2017
Entering The Pardes
To enter into the PARDES, is to contemplate the deepest inner secrets of the four worlds and to ascend from every external level to th level above it.
Rebi Akiva said, “When you arrive at the Stones of Pure Marble don’t say, ‘Water, water,” because it says, “He who speaks falsehood will not be established before My eyes”
Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones”
Ben Zoma gazed and went mad; to him the following verse may be applied: “ Have you found honey ? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it”
Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered
in peace and departed in peace. (Chagigah 14b)
Entered Pardes refers to by way of a Divine Name. They didn’t actually go up, but it appeared to them as if they ascended. (Tosfos, Chagigah14b)
In other words, these rabbis did not physically ascend. Rather, they meditated on a specific Name of God for this very purpose and ascended levels of reality and consciousness. These levels are called “Pardes”
The Arizal explained:
There are four levels of Torah revelation and their “Rosh ha Tevot” (first letters) spell “Pardes,” being Pashat, Remez, Drush, Sod or in English
Simple, alluded, must learn out, and Secret.
Four Sages, Rabbi Akiva, Ben Zoma, Ben Azi and Elisha Ben Avuyah entered “Pardes” The orchard it seems the word paradise comes from Pardes – or the Garden of Eden. Rashi explains that they ascended to heaven by working Divine Names. Rabbi Akiva said to them prior to their ascension “When you come to the place of pure marble stones, do not say, ‘Water! Water!’ for it is said, ‘He who speaks untruths shall not stand before My eyes’ (Psalms 101:7). Elisha Ben Avuyah later called “Achar” sees the angel Matto”t sitting and writing and “Achar” becomes confused as he thinks that only God can be sitting in Heaven and all others must stand. “Achar”could not reconcile what he saw, and became a heretic. “Achar” thought maybe there is 2 equal forces above. Metatron then came forth and punished “Achar” with sixty fiery lashes Permission was then given to him to strike out the merits of Aher. Chanoch and Eliyahu became angels. Chanoch became Matto”t. The sages say “Achar mutilated the sprouts”. Ben Azzai gazed at the Divine Presence and died he was not properly prepared, did not have the spiritual vessel for the light. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed, he lost his sanity . Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up” (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace.
Despite the apostasy of Achar Rabbi Meir continues to learn with “Achar”. The sages of ask how Rabbi Meir could continue learning from such a man. Rabbi Meir said he knew how to separate the chaff and the wheat , he would throw out what was incorrect.
From the side of the “Orlah” four entered into the “Pardes” (the orchard), three ate from these “klippot” and died, the fourth one ate the fruit and threw away the “klippah” (shell) and lived. Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and threw away the peel. Just like these “klippot”. There are questions (klippa) that surround “Halachah” (Torah law) which is the brain within, there is no one who can eat the bread of the Torah, until he throws away the questions from the “Halachot”. Therefore it says, “She is tree of life to those who hold her ” (Prov. 3:18)There is “Halachah” that all it’s questions are like the tree itself, it’s bark, trunk, branches, leaves, and it’s fruit, all of them are equal when eating, about this it says, “Nard and Carkum” (Song. 4:14). Therefore not all questions are equal. (Zohar Tikunim)
It says about a certain “Keter”, “the stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34),This stone is a “segulah” (miraculous power) for kings. it is the conversation (singing) of the ministering angels. The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings. Knowledge of the sun and the moon in their times, the time and moment for everything. All the “Tamim” (cantelation notes), and vowel points, and the letters are included in it. Voice, speech, and thought it includes. It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship. It is the Tagim (crown on letters). It is the tip of each and every letter, it’s length is a ו. From above to below, and from below to above. It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20). The secret of the matter, this is the Malchut which is בכל (in everything) About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.” (Zohar Tikunim)
Rabbi Meir was a scribe, as were Moshe and Chanoch. From the notes of Rabbi Meir on the teachings of Rabbi Akiva that were transmitted to Rebbi Yuhuda ha Nassi we now have the standard text of the Mishna. Rabbi Meir learned under Rabbi Akiva and later came to learn from Rabbi Yishmael the Cohen Gadol (High priest).
Rabbi Meir had two teachers: one was Elisha ben Avuya. The other was Rabbi Akiva. Elisha ben Avuya became a paid informant of the Romans.
More concerning “pardes”
At Mount Sinia God gave the Torah to Yisrael on all 4 Levels of “Pardes” ,, 4 levels of consciousness, of each of the 4 worlds. So that man could be a master of the physical reality in which he has been place in and assert his own influence on its destiny. He was show to accomplish this by concentrated thought and intention one creates and projects into the greater collective consciousness shared by all humanity and this it is included in a wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details. The mechanics to work this is a power of the soul and its tools which are taught in the traditions of Torah and Kaballah specifically.
Thus we are able to connect to the thoughts of other souls, Divine thought or “Ruach HaKodesh” (the Holy Spirit), Angels, Spirits, from this and other worlds and other places in space and time. Now this all sounds very bizarre and far out given the influence of modern thought that denies the existence pretty much the existence of anything that “usually” is not seen or cannot be measured. Yet the Bible is full of such experiences. When one opens oneself up to “ the greater collective consciousness shared by all humanity and the wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details” one must be careful as Angel and other deities are not necessarily created to be everyone’s “friend”, and not all entities are benevolent. For this reason one needs to establish a field of “makiffim” (surrounding lights) which is like a garment to protect one’s self. This is established by fulfilling what the God ask of us in His Torah and the words of the sages concerning Proper conduct and one must pay special attention to the teachings of the “Mikubalim” (Kaballists) and their teaching concerning Divine Names.
To interact with these different realms that are beyond the conscious awareness of most humans requires observances of Torah law to start with and then to commence in the work one needs to know the ways and means as tough in the ancient traditions of Kabballah, these are very precise and exacting in great detail. These are the “keys”. Even if one has good intentions but does not do the right things, in the right way at the right time, at best nothing will happen at worst, sometimes it would have been better it they did not start “Messing around” with this.
After what takes considerable time and effort for most people unless they were a master of this work in a previous life are able to connect with that point of being within themselves now. Then they will be able to tap into greater vision so to reach and interact with higher realms of collective consciousness with ever greater insight and Divine awareness and access.
Yet because most people understand Modernity to say that all this does not exist most people are unwilling even to explore these things, and are even uninterested in this discussion. But it was for this very knowledge and work ultimately that the God instructed Yisreal when he gave them the Torah which teaches concerning the “Pardes” (Orchard of Divine delight) and the work of the “Markava” (Divine Chariot) giving man the ability to build the world accordingly to “will”, and not leaving the construction of reality as a matter of chance dependant on the stars and constellations. It is by these means on can take a creative and active part in the building and fixing of the world. It is for this purpose God gave the Torah to Yisrael.
over 1000 articles
That is a
lot of pages
look in the
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TO SEE AND READ IT CLEARLY
I have been very busy writing books ,
Building the Markava
and working the Divine Names
For the sake of Posterity I am going to put a lot
of scanned “SECRETS” here
Here is SOME OF MY NOTES FROM SAFER pALIYAH OF rABBI NACHUNYAH BEN HAKANAH . HE TAUGHT RABBI AKIVA AND HE TAUGHT RABBI SHIMON BAR YOCHI WHO WROTE THE ZOHAR THIS GOES WAY BACK , THESE TEACHING HAVE NEVER BEEN IN ENGLISH BEFORE, THEY CONTAIN MANY SECRETS IN THEIR WORDS
here is more:
Filed under: amen, Divine names, ibor, Ibor year, Kaddish, Leap year, meditation, parzufim, prayer, Shabot, Smittah, yichudim, zivug | Tags: DIVINE NAMES, Meditation, Yichudim
updated January 25th, 2017
How does one really pray? Going beyond wishful religiosity and spiritual dogma? The Sages teach, The prayer of people is not answered because they do not know how to pray with the Divine Name formulas, the proper order of meditation. In other words, our prayers are not interacting with the specific spiritual coordinates that draw Divine abundance from the higher-dimensional realms and through the Foundation Stone to be revealed in the world. The center of all consciousness flows from the Foundation Stone on the Temple Mount. Which is presently imprisoned in a golden dome. The Divine flow from of Divine consciousness from Foundation Stone on the Temple Mount will eventually eradicate all evil and fortify the good. As it is . It is a portal to the higher-dimensional Messianic Era that only needs be pried opened.
It is precisely from here we can unleash the Divine power that will bring completion to creation. We just need to do what is necessary to activate it with the correct kind of meditate pray, the “Cavanot” (Divine intentions). As through the Foundation Stone all prayers descend from above and ascend from below.
Meditate, Breathe slowly and deeply. Intend to connect to your soul. Feel the Divine presence surrounding you and embracing you. Listen to the angels and souls in heaven singing, sing with them. Know your soul has a connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that The God is always sending His Torah down into the world at this very. Ask to be revealed this light and to be able to receive it. Become one with the light, be transformed to the light.At this level time and space are a illusion. We can still be in Beit HaMikdash.,at Sinai or in Gan Eden with the souls of “sadeekem”. Part of our “Nashamot” are still in Heaven. Heaven is on earth, and there is only oneness.
The rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה (Amen, His great name shall be blessed for ever and ever) with all his power they rip up his decree of judgement for seventy years”
Why have few people found God through Jewish prayer ?
HERE IS ONE REASON — A father is at “Shul” seated in the row behind his son, who in turn was sitting next to his friends. The father’s prayer routine is all too typical a mixture of occasional focus on the “siddur” (prayer book), mysteriously interrupted by sudden and persistent bursts of dialogue with his friend seated a few seats away. This back an forth between the prayer book (God) and friend (distraction from God) goes on all the time in many places of worship.. At some point his son casually begins speaking to his friends. DOES ANYONE EXPECT TO EXPERIENCE GOD PRAYING LIKE THIS ?
DO THEY EVEN REALLY BELIEVE IN A GOD WHO HEARS PRAYER, OR IS THIS ALL “LIP SERVICE”.
Attach to אשרי it is Keter (Crown) and the head of the Torah, the tree of life. (Tikuny Zohar)
He who learns “Havayot” (names YHV”H pronunciations) , needs to learn them in order to build a building for God as it says, “And they healed the destroyed alter of God” (Kings 1 18:30). The secret of the matter one is able to destroy through the letters of God’s name, as it is written, “Lest they destroy through God” (Exo. 19:21). Therefore, one destroys through his sins, and he needs to build though prayer.
Ahaz ruled for 16 years, incited the nation to worship Baal, and sacrificed his sons in the Gei-hi-nom valley. The Bible reports that “He sacrificed and burned incense on the high places, on the hills and under every green tree”, but most importantly to our topic: “he cut the utensils of the house of God in pieces; and he closed the doors of the house of God…” The temple was desecrated and abandoned for 16 years. King Hizkiyahu immediately, on the very first day on his throne, opened the temple doors, and began the purification process. He assembles the Cohanim and Levi’im, and announces to them his intention to renew the covenant with God, and to renew the temple worship. However, as we have seen, he inherited a catastrophe: the process of purifying the temple and making it fit for worship, as speedy as he was, still took 16 days. 1 day for each year that it was closed. Hizkiyahu was immediately confronted with an enormous problem in the first month of his reign: he began his rule on the first day of Nissan; 16 days later it is already time for Pessah. Hizkiyahu has an outside the box brainwave: let’s make the year a leap year! We’ll turn Nissan into Adar II, and we shall celebrate Pessah in another month, in purity and joy. We shall renew the covenant and return to days of glory in an orderly and dignified manner. There were a number of halachic problems with this stroke of genius the most blatant obstacle. One cannot declare a leap year in the month of Nissan! The deadline has passed; one cannot in the middle of Nissan turn it into Adar II. The Mishnah tells us that Hizkiyahu “declared a leap year in Nissan, and the Sages did not concur.” Indeed, he even defied the Sages and went against the tide, for he understood what he would achieve by doing so; and what he stood to lose if he would be “strict”. It is very unclear from the verses what actually happened on that Pessah, and there is even a dispute amongst the Tannaic sages on the question, but in the end we see that Hizkiyahu was extremely conscious of the complexity of his decision: “for they ate the Pessah otherwise than prescribed. For Hizkiyahu prayed for them, saying, ‘May the good Lord pardon’’”, or in the original:
“ה’ הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד”
And indeed, God immediately condones Hizkiyahu’s acts “God listened to Hizkiyahu and healed the people.”
God has structured the universe so that the flow of His Godly life-force, does not reach us directly. As created beings are unable withstand such holiness. So, the Divine life-force of our physical world dresses in the high level of Chuchmah of Atzilus, through the succeeding levels until malchus of Atzilus, further on through the levels of B’riah and Yetzirah, and finally, through the world of Asiyah until the point of its transmission to us by malchus of Asiyah. Nevertheless, it is the life-force from God Himself, contracted, organized, it is the life-force from God Himself.
The sages teach there are four broad distinctions in the degree of Godly revelation. These are known as the 4 worlds. In the world of Atzilus Godliness is openly manifest, with little concealment. In B’riah the concealment of God’s presence is greater. This allows for angels and such spiritual beings to exist as entities with their own identities. Yetzirah is a level below that; and, finally, the world of Asiyah where God has so thoroughly concealed Himself that creatures of this physical world cannot perceive Him. Each of these four “worlds” or “realms” contain ten levels of Godliness manifest in that particular world.. These being the 10 sefirot
The same applies to the life force of the universe. On the exalted spiritual level of Bina, “understanding,” the ensuing emotional attributes exist only in potential. They do not really exist yet in their own right. It is only after the G-dly life-force has proceeded to the level of Z”a, the six “emotional” attributes, that these in turn acquire the ability to transmit the life-force further. However, just as human emotions can be misdirected if a person wants something “too much” or fears something “too much,” the “excess” of the spiritual life-force expressed through Z”a is susceptible of being “pirated,” usurped, used to animate evil instead of good (God forbid).
The emotional sefiros , those of the level of soul called Ruach, are contained in potential within the intellectual sefirah of bina (Sefirot of the soul level called Nashama). They are in a state refered to as “an embryo in the womb of their mother, bina (divine understanding, the soul level Nashama)
The sefirah of malchus has nothing of its own. This is because the function of malchus is to bring into actuality that which had previously existed only in potential within the “womb” of bina (divine understanding, the soul level Nashama).
At first Z”a is only the six “corners” and Nakavah is only a single point. By means of our deeds, Z”a becomes a complete partzufim back to back with Nakavah. The second fixing is to turn them around face to face. They can then have zivug.
On weekdays, we can accomplish two things by means of our prayers. First we rectify Zu”n until they reach the state of complete partzufim comprising ten sefirot each, but back to back. The second fixing is to turn them around face to face. They can then couple.
During the “Smittah” (sabbatical year), the partzufim already are of ten sefirot each, facing back to back, we need to turn them around face to face. In the sabbatical year, the “masculine waters” are drawn by themselves, so all agricultural work is forbidden. Plants that grow on their own, however, may be gathered, because they grow by themselves. But whatever man grows through his own efforts is forbidden.
The Sabbath is an even greater level of sanctity, the parzufim already are face to face . Our prayers on Sabbath elevate Zu”n to a level higher, up to the level of Abba and Ima, as is known.
On festivals, Rosh Chodesh, and the intermediate days of the festivals, the Partzufim also experience various ascents through our prayers, but in these cases they both ascend simultaneously, as is known.
“Zivug” of Yisrael and Rachel is on Mussaf of Shabot. When Rachel grows to the full hight of Z”a. The “Zivug” of Yaakov and Rachel is in Tefilla of weekday mornings, in the last blessing of the Amida in “Sim Shalom”. The “zivug” Yakov and Leah is at midnight. This Leah stands the entire length of Z”a (Yakov). The “zivug” of Yisrael and Leah is on “Minchah” of weekdays. Here Leah is only standing from the chest of Z”a (Yisrael) and above. The “Zivug” Yakov and Leah is during the weekday evening prayer in the Amida in “Sim Shalom”.
When names of God are intertwined one with another for example יאהדונה“י which is “Yichud” (unification) of the names אדנ“י and יהו“ה by taking the first letter of one, and then follow it with the first letter of another, and then continue with the second letter of the first name and then the second letter of the second name etc., this produces a “Yichud” , a joining of His names and through this, blessing comes about. It is forbidden to pronounce these names when they appear in this way, but one must meditate upon them, but it is forbidden to pronounce the name as is written this way.
The word “Amen” is of Biblical origin. It appears only in two passages of the Torah twice in the passage of Bemidbar 5:22 and Devarim 27:15-16.
With Psalm 25 in the “Tachnun” prayer it’s possible for one’s soul to bring out the sparks of holiness from the unclean worlds. With concentration on “mesiras nefesh” – giving away one’s soul for Hashem (God). However most Sidurim bring a different psalm because of the great danger involved in pronouncing Psalm 25
The Ramchal teaches that the God is called by a variety of names that correspond to the Supernal Influences that emanate from Him in this world and thus control it. Divine Names are “Supernal Influences”. These “Supernal Influences” are various Transcendent Forces in the Heavens that serve as sublime and ethereal counterparts to everything in the physical and spiritual creation. The God has many Names as no one name could capture G-d’sessence, The God is thus called by certain names which draw these Forces which are “awoken” when called upon by the appropriate name and change things in creation. The Ramcha”l teaches that “the mention of His holy names have the ability to bring about all sorts of wonders in the world”.
over 1000 articles
That is a
lot of pages
look in the
CLICK AND ENLARGE
TO SEE AND READ
I have been very
busy writing books ,
Building the Markava
and working the
For the sake of
am going to put a lot
of scanned “SECRETS”
Here is SOME OF
MY NOTES REGARDING
ANGELS TO CARRY
OUR PRAYERS UP.
PLEASE REFER TO
THE ZOHAR FOR
WRITTEN HERE IN
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OF GENERAL NOTES.
IT SPEAKS OF THE
NATURE OF THE
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DIVINe NAME yHV”H ,
the Sifre tEACHES THAT “nedarim” ( vows )are like one who swears on the life of the king, and “shevuot” (oaths) are like one who swears on the king himself, as is hinted at in the verse, “By the life of God and the life of your soul, etc.” (II Kings 4,30).
R. Eleazar said, “When Moses entered the cloud on Mount Sinai he was met by the great angel, Kamae”l (do not pronounce the angel names) , who is in charge of twelve thousand other angels. Kamae”l ran to attach himself to Moses to thereby overpower him. Moses opened his mouth, and spoke the twelve signs, names of God, that were taught and imprinted in Moses by the Holy One at the Burning Bush. Causing the angel to move away from him a distance of twelve thousand parasangs.”
Moses continued walking in the cloud and his eyes glowed like embers of fire. Then another angel, more eminent than the first, whose name was Hadranae”l . This angel is set above all other angels and celestial beings by a distance of 1,060 myriads of parasangs ( millions of miles). Its voice penetrates two hundred thousand firmaments which are surrounded by a white fire.
On seeing this angel, Moses was so awed, he could not speak any of the names of God, and he ran to throw himself from the cloud. But, the Holy One said to him, “Moses, you talked about things with me at the burning bush where you gained knowledge of the secret holy names, and you were not afraid. Now are you afraid of something that I rule?” Moses was strengthened by the voice of the Holy One. He opened his mouth, and spoke the seventy-two letter supreme name of God.
When Hadranae”l heard the holy name spoken by Moses, he came close and said to him, “Praised be the distinguished Moses.” It became apparent to Hadranae”l what the other angels did not see. So he joined with Moses and they went together until they met an angel whose name is Sandalpho”n. Sandalpho”n is removed from all other angels by a distance of five hundred years. This angel stands behind the curtain of its master and weaves a crown from the of prayers of Yisrael. At a certain time, this crown rises of its own accord and goes past the Throne of Glory to settle in its place, at which time all of the heavenly hosts tremble and say, “Blessed is the glory of God in Its place.”
Hadranae”l said to Moses, “Moses, I cannot go with you for fear that I may be burned in the harsh fire of Sandalpho”n.” A great trembling came to Moses at this time. He ran past Sandalpho”n and across the river “Dinar”, the stream of fire that purifies angels, who dip into it each morning and rise anew. The stream is beneath the Throne of Glory and is produced by the perspiration of the holy Chayot (angels) who sweat out of fear of God. At this point Moses met the angel Gallizu”r, who is also called Raziel. This angel also dwells behind the curtain, and sees and hears everything.
Now Moses came to the Sarafim (Angels) , who surround the Throne and are the mightiest of angels. But God told Moses to hold on tightly to the Throne so that no harm would come to him. Thus, the Holy One brought Moses close and taught him Torah for forty days.
From this we learn that Moses had the capability of transcending even the most imposing angel, Sandalpho”n, to sit and be instructed directly by God. Sandalpho”n is considered the “partner” of Metatro”n, who is the chief of all angels. Metatro”n is associated with Chanoch, and Sandalpho”n with Elijah. Both Enoch and Elijah are included among the few mortals who never died.
Filed under: Divine names, fear-awe | Tags: Abba with Imma, Chayah, Chuchmah, Elokenu, humility, Joshua the son of Nun, Kabbalah, zivug, יהו”ה
Near the beginning of our parsha We are reminded of the generation that all died in the desert because of the affair of the spies as it’s written ”And you came near me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by which way we must go up, and to what cities we shall come.” But after the spies brought back the evil report our parsha tells us concerning the people. “And you murmured in your tents, and said, Because the Lord hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites. Where shall we go? our brothers have discouraged our heart”. For this sin of fearing the nations and not believing in GOD the whole generation was forbidden to enter the land, and as it says in Bamidbar “Your carcasses shall fall in this wilderness; and all who were counted of you, according to your whole number, from twenty years old and upward, all of you shall not come into the land, concerning which I swore to make you live in it, except Caleb the son of Jephunneh, and Joshua the son of Nun”. We should have learned this lesson by now.
Fear only GOD.
The beginning of the mitzvah of fearing GOD is to know that ”Elokenu” is the ד“ו parzufim (masculine and feminine aspects of GOD). These are the Written and Oral Torah by whose ruling we were taken out of Egypt.1 Fear embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities.2 All the time one is only occupied only in the simple meaning of the Torah they see themselves as poor and dead. The main part of the Torah is its secrets. One who has the fear of GOD without Chuchmah (Kabbalah) will not reach the ”midot” (attributes) of ”chassidut” (piety). Fear of GOD is Chuchmah, turning away from evil is Bina.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 The level of soul called ”Chayah” does not go out to a man except by receiving chuchmah. One who merits Chuchmah and dat their goes to him the fear of GOD.5 Growing in fear and ”Kidusha” as is proper this causes ”zivug” of Zu”n, and Abba with Imma to become complete as is proper. Through this is complete purification to man.6 When chuchmah is united to bina, the fear and awe of GOD can arise from the level of keter. Bina is called love but from chuchmah is complete love.7
Last weeks parsha said “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live. Moreover it shall come to pass, that I shall do to you, as I thought to do to them.”
So it is about time we stop this foolishness such as releasing terrorists as good will gestures. What could be a worse desecration of graves of Jewish martyrs who died in the Arab terrorist attacks than releasing terrorists as “good will gestures”? What could be a worse slap in the face of their grieving friends and relatives? The government spits upon the thousands of murdered and maimed Jewish women, children, civilians in order to stage a ”peace process show”American President Obama throughout his term has wanted to force Isreal to give their land settled cities to their enemies who wish to send rockets upon central Israel and kill all the Jews. We must stop this government’s evil cowardly retreat from Yuhuda and Shamron. The disengagement from Gaza and the destruction of the Gush Katif Jewish settlements has created a pure terrorist state at Israel’s border. How many more such enclaves do we need ? The Israeli establishment plans to demolish more Jewish settlements and evict more Jews from their homes before transferring the territories to Arab rule. International law doesn’t justify such moves. Forced population transfer is a war crime. Forcible transfer is a form of ethnic cleansing. The International Criminal Tribunal convicted Yugoslavian officials for exactly the crime Israelis committed in Gush Katif. Instead lets get rid of the terrorists not nurture them. It by no means is our responsibility to provide the Palestinians with water, electricity and humanitarian aid. But it is the primary responsibility of the government to protect it citizens. So we must as it says in the verse “drive out the inhabitants of the land”, we must deal with the terrorists as enemies as is proper. Not with ”good will gestures”, and only receiving evil in return. Remember as it says in our parsha ”GOD Elohecha gives you this land as inheritance”. Then we can come to see the fullness of our inheritance with the Bait HaMikdash built and our righteous Mashiach (Messiah) quickly in our days. Amen ! The Vilna Gaon teaches that the last ten Parsah of the Torah hint to what will happen during the last one thousand years of history. The Vilna Gaon explains that the spiritual root of the ten Torah portions of Devarim is in the ten Sefirot of the world of Asiyah. The history of the last ten centuries can be viewed according to understanding of ten Sefirot that direct Hanhaga (God’s providence) over the universe, in its corresponding century.Keser – Crown, Chochma – Wisdom, Bina – Understanding, Chesed – Kindness, Gevurah – Strength, Tiferes – Harmony, Netzach – Perseverance, Hod – Splendor, Yesod – Foundation, Malchus – Royalty.The projections of these Sefiros are in everything including the human body. Even though some knowledge of Kabala will enhance the understanding of this booklet, such knowledge is not required. One can learn a lot from this article even without it.
Let us study the history starting with year 5000, i.e. 1240 by secular calendar. According to the Gaon’s arrangement we have the following correspondence:
Parsha Sefira Jewish year Secular year
Devarim Keter 5000 1240-1340
Vaeschanan Chochma 5100-5200 1340-1440
Ekev Bina 5200-5300 1440-1540
Reay Chesed 5300-5400 1540-1640
Shoftim Gevurah 5400-5500 1640-1740
Ki Setze Tiferes 5500-5600 1740-1840
Ki Savo Netzach 5600-5700 1840-1940
Nitzavim-Vayelech Hod 5700-5800 1940-2040
Haazinu Yesod 5800-5900 2040-2140
VeZot HaBrachah Malchus 5900-6000 2140-2240
Nitzavim and Vayelech are considered one Parsha thus, there are 53 Parsha in the Torah, like the gematria of the word “Gan” – garden. If we were to consider Nitzavim and Vayelech separately, we have a total of 54 Parsha.
Parsha Nitzavim and Vayelech.
Terrible curses continue being described in the beginning of this Parsha. Such expressions as “Sulfur and salt burned all the soil … like the destruction of Sodom and Gomorrah …” may well be hinting also to the devastation caused by the continuation of World War II.
After the terrible curses are described, the Torah predicts our return to Hashem and renewal of the observance of commandments. This passage is speaking to our generation. In the previous generations some people left traditional Judaism, and their descendants continued the downhill slide and assimilated even further. The concept of return to Torah observance was virtually unknown. In our day this is quite common. People who were born into families with completely irreligious backgrounds come back to Halachic Judaism and they often succeed in bringing their parents along with them.
Filed under: Divine names | Tags: AHV"H YHV"H, DIVINE NAMES AND NUMBERS, HOLY NAMES, SD"Y, YHV"H
UPDATED Nov 14th 2015
פד (redeem) is numerical value 84 alludes to the unification of upper and lower מ“ב names of god these Names will bring about said final redemption
And God said unto Moses, אהי“ה אשר אהי“ה (I will be what I will be) and he said, Thus shall thou say unto the children of Israel, אהי“ה (I will be ) hath sent me unto you.
For eyes to see and ears to hear.
In Hebrew the Divine name שד“י SD”Y translated as Almighty,
but in truth it is not a word in Hebrew , but a name of God
as in the verse :
“25. By the God of your father, who shall help you; and by the Almighty, who shall bless you with blessings of heaven above, blessings of the deep that lies under, blessings of the breasts, and of the womb;”
There are 5 Books in the Torah, all of varying length, number of chapters, words, letters, verses, etc. and it was written down by hand thousands of years ago, before anyone had ever heard of primordial mathematical constants, or calculators. So it is amazing that the Torah is actually divided into specific segments using the Phi proportion with the first chapter of the Book of Numbers (Bamidbar) being the dividing point in terms of letters, of words, of verses, and of all 3 together, that splits the Torah into two harmonic portions.
(Genesis + Exodus + Leviticus)/ (Numbers + Deuteronomy) =
1.61803399 letters, or words, or verses
(Numbers + Deuteronomy)/(Genesis + Exodus + Leviticus) = .61803399 letters, or words, or verse
Nothing is Random in the Universe there is a purposeful interweaving of Pi (3.1415926358…) in the construction of the Torah. Now we see that the primordial mathematical constant Phi (1.61803399) was likewise programmed in.
In Hebrew the Divine name SD”Y =314 !!!!!!!!!!!!!!!!!!
The Name Ahv”h opens the world of Asiyah to the world of Yetzirah
The four “miloy” ע”ב ס”ג מ”ה ב”ן (Letters spellings out) of YHV”H are 46, 37, 19, and 26 = 128