Filed under: Divine essence, Divine names, Divine service, Uncategorized | Tags: Divine essence, DIVINE NAMES
All of God’s names and appellations like The Merciful can complete Creation, by our praise and elevation which His names strengthen and can bring to fulfillment by your praise, elevation, of creation that was not there previously.
This matter in truth is very deep and we cannot speak about it in detail at all its beyond this world and thus impossible. But we speak in any case, so His name may be blessed, and in mercy will atone.
His true hidden essence, which is everything in everything and is at the same time as before Creation. Thus there are no words with which to speak about this , no idea that describes it or a mind that can grasp it, The GR”A wrote in his “Likutim” that: Even thinking about it is forbidden as there is no thinking about this except by “running and returning.”
WARNING !
The Divine names found in the Bible like Elohem”e, Sd”y, and YHV”H. YHV”H IS PRONOUNCED AS ADN”Y. Due to their sanctity they are NOT pronounced, except in a Biblical verse or part of a Verse or in prayer.
Knowledge of God’s Name can be a dangerous thing for people who bend, twist and distort things to fit their personal belief, when it is not in accordance with The Torah and the tradition of the sages as has been received from the prophets. This involves the sin of blasphemy and “You shall NOT take the Name of YHV”H your God in vain for YHV”H will not absolve anyone who ‘takes’ His Name in vain.” (Shemoth 20:7) Desecrating God’s Name carries with it serious consequences. With great blessing comes great responsibility.
~ The great, glorious, fearsome name,YHVH is a name that includes all the other divine names that are mentioned in the Torah. There is no divine name that is not included in the name YHVH. If you were to pronounce it, you take on your lips all the holy names upon which depend the universe and everything in it. You must realize that when you pronounce the name, sounding out its letters with the motions of [the] tongue, [you] agitate all universes, both above and below. All the angels rise up and ask each other, “why is the universe trembling?” And the answer, “because some wicked person is pronouncing the Explicit Name, sounding out its letters with his lips. As a result of these vibrations, every Name and appellation that depends on it, reverberate, and Heaven and earth tremble.” Then they say, “and who is this wicked person who makes the universe tremble, pronouncing the Great Name without reason? He is this wicked person, who did these sins on this day, and those misdeeds another day.” As a result, all of his individual’s sins are recalled. When you shake the trunk of the tree, you cause all of its branches and leaves to tremble. Likewise, when a person pronounces the letters of YHVH, all the host on high and below tremble, since they all depend on it. The only place where this was not true was in the Holy Temple. When the high priest would pronounce this Name in the Temple, all the host of heaven would rejoice and would receive the divine influx. For in doing this, the high priest would rectify all the supernal channels, and blessing would be brought to everything in the universe
(Shaarey Orah 46b quoting Shaarey Kedusha).
Rabbi Yitchak the Blind wrote in his commentary to Safer Yetzera that when King David dug the pits , and the deep sought to in drown the world, Achitofel taught David the forty – two letter Divine Name , and he wrote it on a clay shard and tossed it into the deep, so that it didn’t drown the world. The whole world dried up, and he had to say the 15 ” Shir haMalot ” of the Psalms , corresponding to the 15 inner degrees , and for every degree [the deep]
ascended a degree , and the world was restored to its normal condition.
~
BEWARE, if you use information from this blog and distort it for purpose of avodah zara (strange worship) there could be severe consequences. Those who pursue such knowledge for the wrong reasons are asking for trouble. Using it for personal benefit or for purpose of promoting a particular belief, especially if it is errant or idolatrous, is dangerous. Anyone who would use it for the sole purpose of elevating their status amongst peers is headed in the wrong direction. All of these things are an improper use of God’s Name. It would constitute the “taking/use” of God’s Name in vain as mentioned above. It should not be seen as a ‘tool’ to use for the acquisition of fame or status.
On the other hand if you sincerely wish to come closer to God; to more fully appreciate His Torah; to understand lofty subject matters and to do what is acceptable in His sight then there is great reward in knowing God’s Name.
In the Book Brit Minuchah it states Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is free to all who have emunah. But to those of little faith, they must pay with merit. The guarding angels are the merit. By them one enters the Markava (Divine Chariot), or is prevented. They are the limits. Rabbi Moses Cordevero teaches Sarafim Chayot and ofanim (levels of angels) were only created to help even if they are masters of “sarim” (supernal supervisors) and song they help men. Breath dresses in the words of tefila in segulot (supernatural powers) of arrangement of the words in ”kavana” (intention) in breath and voice with out speech. The name Yhv”h it is not our custom to pronounce in its own letters, but we do so with Ahy”h. This rides on our voice. By this is built yichus (relationship) on the names. And this is the elevation of elevations. Becoming a master of the names and working in them. The way of the voice of Yhv”h its work is revealed. This is the elevation of elevation. It is closed and concealed, not revealed. Because if one becomes accustomed to contemplate it in its letters there is Revelation of the markava, but this is hidden. So it is not pronounced, but it is the power of ruling is of the highest elevation upon all the world of Atzilut. If it were pronounced it would rule all the sefirot that are comprehended, but this is not so. It rules all in a hidden way. But Ahy”h guards upon the Hosts of the hachel (palace) proper to guide showing revelation of the Emanater. Pronounced shows concerning works that will be accomplished in the future, now and what has already passed. This thing cannot be comprehended at all, but it is a concealed thing.
Concerning the Teferet (balance) of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arousal. The light of all your learning shines in your “tikunim” (fixings) filling all the Divine names. Rabbi Rosin teaches Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names. So pray and by the purity of your observance of the Mitzvot from selfless dedication we will merit to see soon all our enemies destroyed and the Arrival of our righteous Mashiach in mercy quickly in our days.
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Filed under: Devacut-cleaving to God, Divine providence, Divine service, Uncategorized
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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
Filed under: Divine names, Divine providence, Divine service, divine thought
- “Give strength to God; his majesty is over Israel, and his strength is in the clouds.”
(Psalms 67:35)
How can one give strength to God ?
Part of the Answer :
The name of God in the verse is אלהי”ם (Eloheem)
The “Cyot” (a type of angel) of the Angel Mattatro”n are the Lion which is power of kindness- Michia”l, Ox is discipline- Gavrial, the Eagle is rulership-Rafial, face of man is Balance and אוריא”ל . They are the 4 princes of the angels. Many jobs are given to angels according to the order of their source (Whether they are angels of kindness- or discipline ect… , thus will be their Job) for the need of guarding the time.( there are set more favorable times for the work of each angel) There for there is a change in the order of the camps (of angels) according to the times. Between the 10 classes of angels and their princes. Each day they are being changed and renewed all the time. Angels of Matto”t are penimi (internal energy). Angels of Sande”l are angels of the rekia (firmament) and כוכבים (stars), they are memunim (supernal supervisors) of הגשמיות (physicality). According to the nikudot (vowels) of the הויה (explicit name of God) the angels receive their specific sparks that are needed for their Nashamot (souls) (we “give strength to Eloheem”, to the angels, by יהו”ה with unique nikud) According to their specific aspect. As explained in Safer Brit Manuchah. 124
The aspect of God called Eloheem is always in fluctuation, Through this name of God the Astrological influence is manifest. It is effected by thoughts speech and actions below.
Read more concerning interacting with God and taking part in directing Providence.
Learn more at
This concerns Elohee”m
https://godssecret.wordpress.com/2009/12/29/from-the-book-of-eloheme/
and
This concerns the angel Mattatro”n
https://godssecret.wordpress.com/2009/12/15/matto%E2%80%9Dt-the-angel-mattatro%E2%80%9Dn/
Filed under: Angels, Creation, depth kaballah, Divine names, Divine providence, Divine service, divine thought, meditation, prayer
The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot. Illuminating the palace “lavanot Ha Safir”, each person receiving light according to their merit. Which is also according to each person’s “yichus”(relationship). Rabbi Moshe Cordevero in Sher Kuma explains “yichus” as one’s personal relationship to the sefirot. There are two levels of yichus. That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet which is balance upon bina divine understanding and chuchma divine creativity inspiration. As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from
our eyes as “yichus” to spiritual attributes of malchut, ones actions, with chuchmah and bina consume us. The illumination of “yichus” of a sadeek is from above. He rules over the forms that are below his point of “yichus” through the name elokim, “hvyh” rules in elokim changing providence. One who achieves the understanding that God is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” is directed through “sachel Nifradim” (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” are called Atzilut. It is the Way of God Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah. According to the Divine names worked is his work. All this is called Olam Atzilut (world of emination) . All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.1
God eminates 10 sefirot. He is always united in them.2 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga”. “Nanhagot” are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 3 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.4 It is possible to change ר צ ו ן (will) to another different ר צ ו ן . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.5 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the person below.6 Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the כ ב ו ד (honor) of God for the sake of the tikun of your Nefesh. Cleave in the כ ב ו ד of God, this is the Shechinah. Give כ ב ו ד to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha”, and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud below”, there is also occupation with א ו ר י י ת א (torah) above.
All גזיוו (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.7 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.8 By getting rid of arrogance comes “ruach haKodesh”.9 אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot. (commandments) 10
Its written in Safer HaKana concerning the verse “You will be holy for I am Holy” that God will (then) send to you “ruach Kidusha” (His Holy spirit) and Binna.11 A man of Holiness is one of Chuchmah.12 All who engage in Torah “liSmo” (for its own sake) merit many things. They receive “Mishpot” that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one’s Torah is “lismo”. Torah ל ש מ ה is to ה “א . Which is Leah. (it reveals Divine intuition)13 One who learns Torah “lo lismo” (not for its own sake) its like they have not learned at all. When its said one who learns “lo lismo” will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn “limo”. But if one continues learning regularly “lo lismo” he will be consumed in a fire which cannot be extinguished. All his days are in “Avarah” (transgression).14 Mitzvot done lo lismo (for their own sake) blemish in the markavah elyonah (upper chariot), by the lack in these mitzvot.15 All “nahagot” changes according to the actions of man. If he sins “din” (judgment) becomes dominant. If he returns to his God א ל ה י “ ו then there becomes dominant chesed and Rachamim. All is as weighed as on a scale. By tefilla and mitzvot there is caused change to the vessels. Which are the sefirot, thereby there is changed providence.16 All who sin are given over to be ruled by the “sitra achra” (other side), except those who love God and these are punished. Guidance of the sefirot is not enough when there is not revealed י ח ד ך (unification) of God, as then only darkness prevails. All the powers and levels are not able to give limit to the תהום (depth) of “apiryon” created by the sins of Yisrael. As the תהום is the depth of darkness. Becouse of this Yisrael needs shine light from on high.Only the “yichud” (unification) of God himself places a limit, and raises up all levels. So raise your eyes to the mountains on high.17
The main knowledge is knowledge of the work of God (Divine providence). The main thing is revelation of God within the worlds that He creates, or there is “hester panim” (concielment from his Divine providence). During exile all א ו ת (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)18 One must be careful not to arrouse “ruach tuma” by drawing the left side down from above.19
All yisrael are children of kings, But this is not reached until they return to Aretz Yisrael. As mentioned earlier the source of flow is from the “even stiyah” so in the land of Yisrael they realize their purpose. The supernal angels rise and are nourished and rise by the upper unification which is “chitzon” (external) all creation continually needs to receive this flow. The “nashamot” and Zu”n of man comes from the lower unification which is called “penimi” (internal) of teferet and malchut. According to the work of men this unification’s power rises or decends. From here one is punished or rewarded. While the unification nourishing angels is from Chuchmah of Abba and Bina of Imma, But both need this unification of Chuchmah and Bina to sustain them, so the soul of man is prepared to receive the “bracha” (blessing) from Angels.20 We need to labor in growth, teshuva and good deeds till that there returns the light of abba (Chuchma) into Z’a (ruach) fixing also the parzufim of Leah and Rachel. Illness comes from inequity, becouse of this there goes away light of Abba. From damage in Leah come illness of a hidden nature.
Filed under: depth kaballah, Divine names, Divine service, divine thought, parzufim, Spiritual Worlds, spirituality
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To get the most out of the Spiritual path taught here one needs to begin with the writings under the category called “The Guide”. The teachings there make a vessel so that one’s soul can ascend, and work with the meditative practices taught here. From learning “The Guide” one will become familiar with the terms also that are necessary to access this wisdom. So Enjoy and Grow !
https://godssecret.wordpress.com/category/the-guide/
Go ahead and learn !
It is like the God has a store and at that store He wants to distribute all the needs of the world for its growth completeness and ultimate peace. But you need to know how to get to that store , what is available, what it is called, what is needed now, and how to “place your order”
As there are many different faces of individuals there are a infinate variety of Divine energy which sustain the creation and guide its providence. And to them are infinate Divine Names that have Infinite levels of meaning.
And the most important thing is you get what you ask for, if you don’t ask you probably wont get, unless it is absolutely necessary for the creation. There are infinite things the God wants to give. When working a name according to the your understanding of the names functions and the love that rises the name up to its source accordingly will you the flow of Divine abundance.
Obviously God’s sustaining the creation and guiding its providence is more complex to understand than “human” physics and biochemistry combined.
One does not need to learn , know all these things , but a unique relationship exist between a man and his Creator when he become a partner in creation. Here is a “little” on how it works.
I say a “little” as this wisdom is infinite :
Folding of legs of Arich is when Nh’y Arich is included in chaga’t of Arich. Then Arich raises and cleanses the vessels of מ”ה beggining at Nh’y of Atzilut, rising all that fell into Briah. מ”ה is king of Teferet of Nh’y of Arich. Chesed of Atik is Ketter of Arich. In Passach there is recieved flow from Chesed of Atik. There is no Rachamim except from the Skull. The skull of Arich is Bina of Atik, it contains all its “mochin” in one ח ל ל (cavity). The skull is Bina it is the “hachel” of Chuchmah, that is hidden within. All Reward of Saddekem is from the Skull from the 400 worlds of whiteness it illuminates. From here also is the ט ל (dew) to awaken the dead. In the skull are 3 x 13 tikunim = 39 illuminating this whiteness. The 10 curses upon Adam for the sin, 10 on Chavah, 10 on the snake and 9 on the land together being 39 curses nullify the 39 lights of Arich. (these curses are nullified by guarding the 39 malachot of Shabot) The skull itself has 50 gates of Binna. From the place where the hair parts above the skull illuminates 613 paths in Z’a giving reward for Mitzvot. 9 lights of spirituality go out of the depth of spiritual thought from the gate of the skull as 613 lights. All of them are “Chesed” called ט ו ב and “Emit” called ח י י ם . These 613 paths that are carved in the skull are “Keter Elyon”. They are the 613 Mitzvot. Chesed of Atik is revealed within the skull of Arich with Yesod and Dat of Atik. ע ” ב corresponds to the forehead of Atik, it raises the chesed of Atik. In the forehead of Atik is zivug of nikudot. It is the Chuchmah of Abba and Imma. From there goes out new Nashamot from lights that are even highter.8 In the In the physical where the hair parts on top of the head is the white path of dat of Arich that is concieled. This path that divides in the middle of the hair is chuchmah called ים. Dat goes out from Chuchmah from this side and that in the secret of the branches of the 32 paths of Chuchmah. This is given in דרך ים which is the essence of Teferet in the secret of Dat. The 32 paths are revealed in Bina from the side of Arich. Which is the secret of the skull and the hairs which dress from one face (arich) to another (Z’a). From ו to ו as in וא”ו This is the secret of Keter in the center. The 2 ו are 2 aspects of hair. They are the secret of יוד הי ואו ה”י . Its 3 י are 3 brains as אל”ף , skull and “air of the hairs”. These are in rachamim in Arich and din in Z’a. Chesed of Atik is revealed from the forehead of Atik then to the 8th dikna and from there to Abba and 13th “dikna” of “mazel” to Imma, but Abba and Imma are from Bina of the Chuchmah of Arich. The 8th and 13th dikna are called “mazel” they decend to the belly at the heart of Arich. They float upon Abba and Imma. The 8th “Mazel” is the letter א formed from י ו ” י , while the 13th “mazel” is the א made of י ו ” ד . From the Forehead מ צ ח ר צ ו ן of Atik is drawn א ו ר פ נ י ם . Becouse the Yesod of Atik is hidden in the chest of Arich Yesod is called ש ל ו ם . סתימא מחשבה is Chuchmah kadmah in Keter. It is אור גנוז these are the lights in Keter called Arich anpin. Chuchmah of Arich is called “avira”(air) and is the letter “י”, it is the ק ר ו ם. There are 2 “karum to the brain. They are both aspects of “dat”, and the letter ” ו ” . One cleaves to the skull, and the second to the brain. The second is the letter י ו ” ד . The letter ” ו ” is Teferet, its bottom is Yesod. It is a circle. Like this the brain spreads out in “iggulim” one in another (iggulim of brain spreads. From the bottom of the ו of the אויר of the karum). The brain is sustained by this “karum”, it is Keter the brain is Chuchmah-“golam”. From the “karum” spread out 32 paths of Chuchmah, but they are closed by Bina called “moch Stima”. The “karum” seperates aspects of Chesed of Ketter so that below cannot recieve the 3 upper lights. The “karum” is a “rekia”.It is the Tikun of “Attika Kadisha” called Radl’a, to set this “rekia”. The upper 3 lights of Arich are sealed away by the “karum”. The conduits of Arich are of 13 kinds, called Holiness. There are within them 410 conduits. These are from 3 ה ו י ה of 3 ע”ב in the head of Arich. Each ע ” ב has 4 י ו דן and each י has 10 making 400. Including the 10 letters of ע “ב is 410. The 13 conduits are these 3 הויה which is 12 letters plus the “collel” makes 13. From these is drawn great light from the “kotze dshare” which illuminates the “mochin” of Z’a from “mochin” of Arich. Then is drawn to Yaakov and then to Rachel. ק ו ד ש is 410 cooresponding to the 410 conduits. They spread outside through the forehead in1000 myriad lights in 370 myriad worlds being 370 lights , 4 ה ו י ה spread out in the tikun of Z’a. The Hair of Atik is the 13 “kotze de share” of arich. If these hairs do not flow, there does not go out “moch stima”. “moch Stima” goes over by way of the “karum” of Avir by hairs dressing Teferet of Atik. Teferet is ו , this is why the hairs are ווי”ן . ֹ” י” the source of the hairs is “moch Stima” Chuchmah of Arich. In “Moch Stima” is the point “י ” which is Yesod of Ketter. this is ” י ” in the א ו י ר . From this “י ” of HVYH is made parzuf Abba of Atzulut. The Givurot of Atik in “moch Stima” Arich is called א ל ה י ” ם . The 3 ווי”ן are 3 kinds of Hair. Nashamot are enjoined in hair, being 3 parzuf of Nashamot being of the face of the Lion, ox and eagle. These allude to 3 kinds of hair and malachim being Gavria”l from the face of the ox. Michia”l from the face of the lion and the camp of Rafia”l from the face of the Eagle. The hairs are malachim. By these hairs the camps spread below. By this is the nourishment of Nashamot which is the secret of sparks called אופן and גלגל . Nashamot nourish from ofanim, the gilgulim are upon them. They are beneath the chayot. From there spreads out flow to the malachim. In Arich hairs go over by “moch Avir” and go out of the “gulgulta” (skull) of the head which is Ketter. The skull is Nashama of Arich.Being Nashama of Nashama of Yechida. Arich is called Ayn-sof. There is drawn one “kotze dshare” from the back of the head of arich to the head of Z’a. From there, there is drawn one “kotze dshare” till the head of Malchut. From there flow of ט ל of arich goes out to all those occupied in Torah to enliven them. From the head of Arich many hairs decend to the back of the head of Z”a. The “karum” is fixed by Teferet. There is “avir” between “karum” and brain which is Teferet. The head of Arich called “avir” is the Ruach of Arich. Being Ruach of Nashama of Yechida. The “avir” is fixed by Netzauch and Hod. It is the fixing by the hair which is the aspect of “oar Chozir”.The “karum” covers “moch stima ” of Arich. There enters flow through “chesed Illah”, this Chesed is revealed in the “metzauch” and spreads out from the 8th and 13th “mazel” “notzer Chesed ” and “Vnake”. Givurah Atik is in chuchmah of Arich and is called “moch Stima” from here spreads out Imma that is called “Botzina Dcardinita”(Dark lamp) which is Bina. The 3rd head of Arich “moch Stima” is the Nefesh of Arich. Being Nefesh of Nashama of Yechida. This is the source of all “Dinnim” in the world, it is the place of spreading out the light of the Ayn soff hidden in Keter. The light decends the length of the sefirot. This “Botzina” is the source of and essence of light from Ketter. Binna of Arich is called Keter. “Botzina Dcardanita” is the נ”ב dinim. It spreads “dinim” “Botzina” is “kav Mida” it is the letter ה it measures every “midah” as this world is created in the power of the letter ה. It sets limits. This “kav” is ב”ן . It spreads out the light to 6 sides, and cleanses the kings of Edom. The “Botzina” reveals the 13 “tikuny dikna”. “kav Midah” measures the rising of the waters which is Chesed. “Botzina DKardanita” is ס”ג which is in the “moch” of “avir” of Arich. This dresses in מ ” ה in “moch Stima”. The 3 ” א ” of מ ” ה are 3 “avir”, they are 3 vessels dressing the 3 ” י ” of ס ” ג . מ “ה is the vessel the body of ס ” ג . Which is the “moch” (brain) dressing in its Vessel. From Chuchmah are made vessels for light according to the needs of the world.When Chesed Atik is in Keter Arich it’s also called “avira”. Then there goes out a “ruach” (spirit) hidden in Atik called י ו”ד it goes out from the אויר (avira)-air. It is the י ו”ד of Abba. The Ruach of Chuchmah is the agency of Nakavah of Atik. It is the level of Scent. By this the level of thought is raised. י ו ” ד is Chuchmah it is the Ruach of Atik, Keter. There is no greater yichud than this. The dikna of Arich spread out in “moch stima”. The 13 “dikna” of Arich are Ketter and Chuchmah of Arich. 20 internal “aorot penimi” of Keter and Chuchmah of Arich stand and strengthen 13 “aorot makiffim”. they go out from the pores of the hairs of the “dikna”. From “moch Stima” goes out whiteness going out from hair from “Chesed Illah”, whiteness goes out from “Radl’a”. “Dat elyon” is “Chesed illah” it is ע”ב in “moch Ratzon”. 2 spirits go out of the nose of Atik, one to Z’a and one to Nakavah. The 2 nostrils each need one letter from מ נ צ פ ” ך.
Filed under: 50 gates, Divine names, Divine service, parzufim, Shavuot, Tikuny Dikna | Tags: Get connected to the Light
APRIL 26 2015
There is a time for everything Good, this Thursday night and Friday (also the following day out side the land of Israel) is the time God has given us to make a renewed connection with NEW revelations of the Bible-(Torah), with the infinite light !
SHAVUOT
Bs”d
On Shavuot (The day of giving of the Bible-Torah), revelation of it is given renewed each year. On that day the structure of the creation is changed as :
The Yesod of Z”a (the potential revelation of the ruach, emotional soul ) is face to face with Malchut ( the Nefesh, soul of animal desires ) , and Z”a ( Source of the Ruach- Emotional soul ) rises to the balance of Yesoi”t ( The Conclusion of the Nashama, place of actualization of one’s intellect ). Z”a ( Source of the Ruach- Emotional soul ) receives Divine creative powers of wisdom , analysis, understanding and the ability to do kindness to God and Man and force of discipline of Dat (divine Knowledge). Yesoi”t ( The Conclusion of the Nashama, place of actualization of one’s intellectual balance ) rises up to Atik (the source of delight in divine will ) they becoming unified. Yesoi”t ( The Conclusion of the Nashama, place of actualization of one’s intellectual balance ) is with Abba (source of Divine creative powers of wisdom) and Imma (source of analysis, understanding) where theres revealed creative powers of wisdom and powers
of analysis, understanding of Arich ( source of divine will), and the “tammim” (notes of song of Divine emination) of the Divine name having numerical value of 63 called ס”ג (numerical value of 63 of יהו”ה) of A”k (Adam Kadmon, the face of God containing all others ) are revealed. This is above the “Parsa”(curtain-filter). By Netzauch (work of spiritual vigor-giving your all) by this there is nullified the”parsa” yielding revelation of י”ה (ya”h).
All this rises Z’a ( Source of the Ruach- Emotional soul )to Arich (source of revelation of Divine will). After staying up all night learning and Mikva in the morning There is revelation of the dikna (conduits) of Arich ( giving new inspiration of Divine will-prompting actions ). 1\2 of Teferet (new level of harmony) of powers of analysis and understanding is given to the force of Divine will which directs one’s ruach (emotional soul). giving new understanding to the place of delight of the Ruach- emotional soul, developing there more delight in serving God).
This is the 50th Gate of Binna (Divine understanding). The 50 gates of Divine understanding are the 5 Chassadim (forces of God’s giving) of the Ruach (emotional soul).
The Torah comes from the level of Olam Habo, the world to come. There are fifty levels of understanding called 50 gates of Binah. In kabbalah it is explained that the fiftieth gate is in the world to come, which is called the world of Binah. This is the world of the upper Shechinah,
The dikna Kadisha (conduits of Mercy that open up the flow of Divine abundance-they are open by the Names of Mercy) of Arich (divine will) are called Whiteness. To draw this Whiteness of the dikna of Arich to ourselves we dress in White. Revelation of Arich on Shavuot is not done by “delug” (a great leap) as an the seder night of Pessach, but it is in levels grade by grade. The simplest and most effective way of attaching to this new Light is by connecting to all parts of the Bible. So meditaite on secrets in each book. So work hard to yield the highest revelation. !
sources:Sulam on Zohar Pekudey,Tikkunim p.340 p.20,Ar”i-Lecutey Torah,Pre Atzchym,Shar Cavanot,Metok mDavosh on Tikunim,Kamarna Rebbi-Aor Enym,Ramcha”l-Adir Bimarom
Filed under: Divine essence, Divine providence, Divine service, meditation, Nashama, palaces of the upper worlds, tzizum
THIS IS THE REALLY DEEP STUFF, IT WANTED TO BE REVEALED. SO HERE IT IS. BE “OPEN”, READ IT SLOWLY AND YOU MAY GET IT !
Yaakov Abuchitzera teaches the main thing of “Divine service” is to have the “good inclination” dominate the “evil inclination”. Know this and take it to your heart.1 The main purpose of creation is to serve God with your heart soul and money, and there will be delight. Sons of faith who arouse good and don’t hold back their money wrongly as they know God will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו (Divine essense). Love will arise in thought and by the “tzimzum” (contraction) of the light of thought a place is made for God to create the world. God attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concieled from men in the time of exile.
In the future the world will be fortified by the arousing of delight from the Nashamot (upper level of Soul, Divine intellect). “Tzimzum” (contraction) is from the central point, which is the source of will. Causing love and pushing on the flesh to set limits (raising even our bodies abilities). The essence of “Tzizum” (contraction) is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called אמירה (speech) in the heart.2 Rabbi Moshe Deleone teaches that the main purpose of man in this world is to fix great things above, and to draw upon himself supernal flow.3 This flow is given to the world according to the sparks raised and the elevation of the worlds such as on Shabot (the Sabbath). It should be noted that when we talk of the elevation of worlds we are referring only to the vessels not the עצמות (essence of lights) that are called “nashamot” (highest soul powers-they are a part of God and to Him is no change).4 The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot (Divine emanations that bring all into existence). Illuminating the palace “lavanot Ha Safir” (Saphire Stone-this is the first dwelling place in the upper world)), each person receiving light according to their merit. Which is also according to each person’s “yichus” (relationship-closeness).
Rabbi Moshe Cordevero in Sher Kuma explains “yichus” (relationship-closeness). As one’s personal relationship to the sefirot. There are two levels of yichus (relationship-closeness). That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus (relationship-closeness) is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet, which is balance upon bina (divine understanding) and chuchma (divine creativity inspiration). As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from our eyes as “yichus” to spiritual attributes of malchut (the Shechinah (Divine presence), ones actions, with chuchmah (divine creativity inspiration) and bina (divine understanding) consume us. The illumination of “yichus” (relationship-closeness) of a righteous person is from above. He rules over the forms that are below his point of “yichus” through the name Elohi”m (God in Nature), “Yhv”h” (Supernatural forces-Director of providence) rules in elokim changing providence. One who achieves the understanding that God is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” (Divine guidance) is directed through “sachel Nifradim” (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” (Divine guidance) are called Atzilut (emanation).
It is the Way of God, Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah (faith-aroused by divine creativity inspiration). According to the Divine names worked is his work. All this is called Olam Atzilut. All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.5 God eminates 10 sefirot. He is always united in them.6 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga” (Divine guidance) . “Nanhagot” (powers of Divine guidance) are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah (worlds of the animal, emotional and soul of Divine intellect). In analogy this is called the world that (knowledge of) shatters the Ears. 7 There are 3 vessels to every sefira, and to each parzuf (sources of emanation of the soul levels). These correspond to the Nefesh, Ruach and Nashama (animal, emotional and soul of Divine intellect).8 It is possible to change Divine will to another different Divine will . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof (infinateness of God) dresses in the sefirot. This is the Kavana (intent) of Tefilla (prayer-meditation). God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.9 One must זקף (straighten up by raising) from problems,discomfort. The main purpose of Tefilla (prayer-meditation) is to fix צער (problems,discomfort ) above caused below.10
Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the honor of God for the sake of the tikun (refinement-repair) of your soul. Cleave in the כבוד(Glory) of God, this is the Shechinah (Divine presence). Give כבוד (Glory) to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha” (Holiness), and possess a supernal Nashama (soul of Divine intellect) this is enjoined into the hands of man. Words of Chuchmah (divine creativity inspiration) make tikun (refinement-fixing) to the hands, which is where energy flows. He may contemplate what he wants. The hidden knowledge that was given only by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud” (unification meditations) below, there is also occupation with אורייתא (torah) above. All joining below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.11
1. 2Ner Yisrael p.59,Safer HaKanah,Sulam on Zohar Trumah p.159a, Zohar Bahar p.110b
1. 5Rachavot haNahar p.2, Lekutey Moharan p.55,Safer ha Kanah
1. 7Yadid Nefesh,Share Ramcha”l p.36,38,41
Filed under: Angels, chassidim and givurot, Divine names, Divine service, Speech of the Heart, Yichus-relation to names
Yaakov Abuchitzera teaches the main thing of
“Avoda” (Divine service) is to join Chassadim (God’s forces of giving) to givurot (forces of shaping) to sweeten them. To have the
“Yetzer tov” (good inclination) dominate the “yetzer
Hora” Evil inclination). Know this and take it to
your heart. The Shechinah is the source
of the 5 givurot which are not sweetened until Z’a (source
of the emotional soul) illuminates 5 Chassadim.1
The main purpose of creation is so that
Yisreal can serve God with their hearts
souls and money, and there will be
delight. Sons of faith who arrouse good and dont hold back their money wrongly
as they know God will give them
more. They set blessings in motion and blessings are set likewise before them. Know blessings
those revealed and those concealed are from מהותו (Divine essense). Love will
arise in thought and by the contraction
the “tzimzum” (contraction) of the light of
thought a place is made for God to
create the world. God attaches a good
thought to action. Everything you thought of
for the sake of your master He fulfills
through you. You will not go from him
forever, but will remain in His image
in everything. You will be concieled from
men in the time of exile. In the
future the world will be fortified by
the arousing of delight from the Nashamot
of Yisrael. “Tzimzum” is from the central point, which is the source of
will. Causing love in Yisrael.
Pushing on the flesh to set limits. The
essence of “Tzizum” is first made only
in thought. The main thing in the
continual creation of the world is the
setting of restraints to flow, limits, and
the love which motivates the flesh. A
supernal love is recognized only from
thought, and is called speech in the heart.2
Rabbi Moshe Deleone teaches that the main
pupose of man in this world is to
fix great things above, and to draw
upon himself supernal flow.3
This flow is given to the world
according to the sparks raised and the
elevation of the worlds such as on
Shabot. It should be noted that when we
talk of the elevation of worlds we are
referring only to the vessels not the עצמות (essence of lights) that are called
“nashamot”.4
The elevation revelation to the soul in
rising sparks and the supernal light
illuminating each accordingly so allowing one
to rise to the supernal palaces above,
palace by palace as there descends light by way of the sefirot. Illuminating the
palace “lavanot Ha Safir”, each person
receiving light according to their merit.
Which is also according to each person’s
“yichus”(relationship). Rabbi Moshe Cordevero
in Sher Kuma explains “yichus”as one’s
personal relationship to the sefirot. There
are two levels of yichus. That which is
revealed, this is the advice of the
king. The second aspect is his providence.
This is revealed to each according to
his comprehension. Yichus is closeness to
divine attributes as one’s own or distance
heaven forbid. The seal of “yichus” is
teferet which is balance upon bina divine understanding and chuchma divine creativity
inspiration. As the “yichus” to physical
desires are replaced with spiritual desires.
The “yichus” to physicality disappears from
our eyes as “yichus” to spiritual
attributes of malchut, ones actions, with
chuchmah and bina consume us. The
illumination of “yichus” of a sadeek (holy man) is
from above. He rules over the forms
that are below his point of “yichus”
through the name elokim, “hvyh” rules in
elokim changing providence.One who achieves the
understanding that God is one, and there
is no other. He can force corporeality
upon the angels, and send them to do
his will. Providence “hagana” is directed
through “sachel Nifradim” (angels) and
through these are directed spiritual powers
that are divine will which are made of thought involved in creation of the world
(such as Divine names ). All things of
(general) “Nahagot” (Divine guidance) are called Atzilut
(world of emanation). It is the Way of God Blessed is his
name and his desire to Guide his worlds
through man. So that God will be
known and recognized by his works. God
blessed is his name makes signs so that
man will know from them knowledge of God, and believe in emunah
(faith). According to the Divine names worked is his work.
All this is called Olam Atzilut. All Changes are not in God, but are according to the recieving vessel.
1. 2Ner
Yisrael p.59,Safer HaKanah,Sulam on Zohar
Trumah p.159a, Zohar Bahar p.110b
1. 5Rachavot
haNahar p.2, Lekutey Moharan p.55,Safer ha Kanah
Filed under: Divine service, Do better than the Generation, ethics, The Guide, Uncategorized
One should review his activities daily, seeing where
he falls short of his potential and areas in which innovations
may aid his divine service
Make sure our days are very long. With each new day make
sure the time is longer fuller, richer with added holiness.
Expand the days. filling them with more holiness and purity.
In this way we will be perfectly united with our Creator in a
revealed way, it is explained that the commandments are the
inwardness of His Blessed Will without any concealment of
the countenance whatsoever. The vitality that is in them is
in no way a separate and independent thing but is united
and absorbed in His Blessed Will, and they are truly one in a
perfect union. Each commandment must be done with
vitality. It must be an act lighted by inner devotion. This
gives it wings. We must seek atonement for the wicked, as
the Holy One does not yet want to destroy them. By doing
so harsh decrees are nullified and gates of blessings are
opened.
The Malbim teaches that to the extent a man possesses
Holiness he surpasses nature; with the help of Divine
Providence. he achieves the goal. The sages describe the
true descendants of Abraham as bashful, merciful, and
benevolent. These traits are our true nature, and those we
need to cultivate-but to bring the Divine Providence into
being in this world, as spoken of above, we must surpass our
natural endowment of these traits and others. Concerning
surpassing our natures, Love upsets the natural order, as
Abraham got up early to offer Issac, going against his
natural inclination to sleep, so his providence is above the
natural order. With a great love we can surpass all bounds,
revealing holiness in even great damage, as Rebbenu
Bachyah teaches in Duties of the Heart that the evil
inclination beguiled us to neglect the cultivation of this
world, depart from the way of our forefathers, and instead
see life as an opportunity for hoarding and a time to increase
in the wealth of this world till they sank deep into the sea.
Everyone did what he saw his neighbor do. One who took
from this world only what was sufficient for him was called
an idler. It was said of one who delayed to increase what he
had that his action fell short. One who was content with
what was needed for him was regarded as a weakling. People
went astray in the depth of folly and turned to the
coarseness of idleness instead of being eager to serve God.
Rebbenu Bachyah concludes that even among the religious
people of today the evil inclination has gone as far as
described here.
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