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THESE ARE THREE THINGS THAT BROADEN ONE’S MIND
April 6, 2010, 12:38 pm
Filed under: divine thought


Three things broaden one’s mind. These are, a lovely woman, a beautiful abode, and fine possessions.  It says, “A lovely woman, this is the Holy Shechina (the Divine Presence). A beautiful  abode, this is one’s heart; and fine possessions, this refers to one’s health.

The Holy Shechina cannot appear in its true form, which is a state of grace and beauty, except by annulling the will to receive for oneself and accustoming oneself to work where all one’s actions will be only in order to bestow.

Then  one’s desires will be clean, they will be pure and discerned as bestowal. When one takes upon oneself faith in purity, both in mind and in heart, one is imparted with the Holy Shechina in a form of grace and beauty, and this broadens one’s mind.  Through the pleasure and gladness that one feels, the Holy Shechina appears filling the outer and inner “vessels ”. This is called “broadening the mind.

These outer and inner “vessels ” refer to spiritual powers already internalized, and those surrounding lights which are yet to be..

When one begins to walk on a path of wanting to come to do everything for the Creator, one comes to states of ascents and descents. Sometimes one comes to such a great decline that one has thoughts of escaping Torah and Mitzvot (God’s commandments), meaning thoughts come to a person that he has no desire to be in the domain of Kedusha (Holiness).

Then one should understand that it is the opposite, meaning that it is Kedusha that runs away from him. The reason is that when one wants to blemish Kedusha, Kedusha moves
forward and runs away from him first. Before the energy is captured by the other side. Then you need to find joy and love in the Divine things so that you may pursue after then and nullify evil desires.

Joy is considered love, which is your true existence.

The emptiness should be filled with loftiness, meaning with above reason.

These thoughts of emptiness, folly and vanity  come to a person in order for one to have a need to take upon himself faith above reason. And for that we need the help of God. It follows that at that time one must ask of the Creator to give him the power above reason.


One’s desire overcomes one everyday; and were it not for the Creator, one would not prevail.” Thus, only then is the state when one understands that there is no one to help him but the Creator. And this is “and God hath so made it, that men should fear before Him.” The matter of fear is discerned as faith, and only then is one in need of God’s salvation. It is to it you should always turn to for inspiration to take you from evil desire and impel you to good.

Ask of the Creator for the strength to go above reason. Wisdom that comes from Above and not from man. This will keep you from many troubles, and take you to the highest things.

Only the Creator can give one the strength to be able to go above reason.

based on the teachings of Rav Baruch Ashlag

Heaven wants to awaken us individually and humanity as a whole, to have us stop believing fantasies and lies. This will be redemption !

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The Essence of God
March 16, 2010, 10:45 am
Filed under: ayn sof, delight, divine thought, Light | Tags:

We do not speak of “Atzmut” (Essence of God) at all. This is because the root and the place of the creatures begin in the thought of creation. Ein Sof  (the Infiniteness of God) pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection  between the Essence of God and the souls. This is God’s “desire to give delight to the creatures.”

Ein Sof is the beginning. It is called “a Light without a vessel,” yet here is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiyah, which is our physical world. We can only relate to Ayn Sof as “the desire to enjoy”. Here is the beginning of the engagement with God at the highest levels. it is called “Light without a vessel.”

God’s desire is to do good to His creations.” This desire begins in the Highest worlds and extends through the lowest world. Souls can receive Lights according to what they have corrected and arranged. Thus, the souls can receive light, each according to its ability and nature. Thus there are all these attributes in different souls.

Ein Sof.  is the root of the creatures, which wants to impart them delight and pleasure. It is called “His desire to do good to His creations.”

There is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and aspects in Godliness. The will to receive defines the  “creature” and a “new aspects” they may acquire. Change and growth begins from the place where the will to receive begins to receive “impressions”. One’s speech is aspects, parts of  these impressions. Here with these “impressions” is  begins a  correlation between the Light and the will to receive.

This is called “Light and vessel.” , There is no utterance of action made by  the Light of God  without a vessel,  since a Light that is not attained except in a vessel. Which is prompted by these “impressions” of desire which are Ayn Soff (Infiniteness of God). The Light that expands into our vessels, meaning into our will to receive is what we call Ein Sof. This is the connection of the Creator with the creatures, it being “His desire to do good to His creations.”

Our will to receive receives the expanding infinite Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covering and vessels so that the beings below one will be able to receive it. All the varying aspects and the changes to the Light are made only according to the receiver. Their ability to receive the infinite light defines the nature of the light they receive.  When we speak of different aspects of lights in the many worlds, these lights are in potential for revelation below. And when the receiver attains these aspects in this world here below, they are called “actual.”

Spiritual manifestation is when the “impression” of desire and the attained will come together, as without the “impression” of desire there is no way for  the light to be  attained, since there is no desire to obtain the aspect  of the Light.

This is Based on the Teaching of Rabbi Baruch Ashlag



A whole new perception of Reality
February 3, 2010, 9:48 am
Filed under: divine thought, Gematria, learning, spiritual proof, Torah

UPDATED APRIL 27 2015

What a person forgets of his Torah learning is not wasted (G-d forbid),

for in the World to Come and the messianic future, he will be reminded of all

the Torah learning he forgets, as the sages state.

Memory yichud

ע”ב + קס”א = 233 = ז כ ו ר

angel of forgetfulness is called Mas

 



Torah and Souls before Creation

*

 

 

UPDATED Feb 16th, 2018

The Zohar tells us Jacob instituted the evening prayer called “Mariv”, Jacob’s prayer is very different. Rabbi Shimon say that it is optional , even if now everyone prays “mariv” daily. He says this because Jacob’s prayer is on the level of Divine visions fighting angels and seeing ladders to heaven.  Yakkov was not himself totally responsible for these experiences, his thoughts were from elsewhere. These visions come to him from God.Their “Yichud” (unification) meeting is brought about by God. From Him comes the vision. Not everyone is seeing visions so Rabbi Simon says “Mariv” is optional,

Through  “Kriat Shema”  [saying of the Shema] the S”M  (Evil force) is  killed – for the Tetragrammaton which is the sword of the Holy One Blessed be He – about it is said, (Psalms 149:6) “The lofty praises of א”ל God are in the throat,” through the reading of the Shema “A double edged sword,” of the Holy One Blessed be He, is “In their hand” – of the children of Israel to kill the S”M. As our sages have said (Berachot 5a) anyone who reads the Shema on his bed. when he goes to sleep at night, it is as if he holds a double edged sword in his hand

We begin the 18 blessings of the “Amidah” prayer  “G-d open my lips and my mouth …” –  the initial letters of these words [in the original Hebrew] make up the word אשתו [his wife]

Rabbi Gamaliel instituted the 19th blessing of the Amidah that curses informers, unbelievers, and the wicked. The 19th blessing or curse begins, “And for the slanders let there be no hope.” The first word beginning with a vav, “And”, combines the blessing with the previous blessing in order to maintain the eighteen blessing limitation of the Amidah according to the Mishnah as , “RABBAN GAMALIEL SAYS: EVERY DAY A MAN SHOULD SAY THE EIGHTEEN BENEDICTIONS.”  Nevertheless, the Gemara explains the intention that we recite the name of God specifically eighteen times to compose the Great Name (the Seventy-two Letter Name).

Matto”t and “Shemona Esray”and “Sma”

When Hashem comes down in the “Sma” it is said about the “Chayot” , “And I hear the voice of their wings” (, Tikunny Zohar, Ezekiel. 1:24)

In the “Shemona Esray”  is included  eighteen blessings and through it is unified the two names as יאהדונהי and the connection of these two names needs to be done in quietness. The secret of the matter “When they stood their wings softened” (Eze. 1:25), when the Jews stand in shemona esray the Chayot angels soften their wings so no one will hear their voice. Because there is the “Still fine voice” (Kings 1 19:12), the Holy of Holies is the “Shemona esray” because there the king comes.

The “small quiet voice” is the י from the name יהו”ה, and it is from the אדנ”י, from there comes the king who is יהו”ה

(Zohar Tikunim)

This is מטטרון in the image of the “sadeek”, the foundation of the worlds. The river of Dinar is from the side of Gevurah. The river of Plagav (division) is from the side of Chesed, streams of water, which is the river of Kevar כבר. What is כבר? It is the angel מטטרון, who is the רכב chariot of the middle pillar. “And he rode on the כרוב Kruv and flew” (Psalms 18:11), which is the “chariot of fire and horses of fire” (Kings 2 2:11), which include 600,000 chariots. From the side of the tzadik the חי (life) (18) of the worlds, he includes חי myriads (18,000) of chariots. “The chariots of Hashem are two myriads, two thousand שנאן angels” (Psalms 68:18). As the Rabbis of the Mishnah have taught , two thousand שאינן (that are not from) the two myriad . Every myriad is ten thousand. Two myriads is twenty thousand, two thousand שאינן that are not. We remain with (Page 4B) eighteen thousand that descend with מטטרון to receive the eighteen blessings, “Shemona Esray”, of the Jews prayer, to raise them before The Holy Blessed One.

Each Nashama (Soul of Divine intellect) reveals torah according to the source of its soul. These seventy faces of the Torah Parallel the seventy children of Yaakov who entered Egypt. These souls express themselves as sixty myriad. Moshe included all these source souls so he knew all 600,000 explanations to the Torah.1 The Torah Moshe was given in ”pardes” (Heavenly orchard)He taught to all Yisrael. All ”chidushim” (new ideas) in the Torah are through the Nashama of Moshe that illuminates in each and every sadeek by Moshe’s קרני הוד (horns of light) in each and every generation.2 

Dat (knowledge) is where Moshe spreads out to the 600,000 root souls of Yisrael. One sees the Shechinah (Divine Presence) according to their dat (Knowledge in their hearts). The humility of  Moshe attained all levels of dat , by attaining all levels of humility. By recognizing he was only flesh and unable to do “avodat GOD” (service of GOD) he came to be dependent on the “chayot” (angels of the ruach). This is how the merit of moshe is earned.3 Moshe was joined with mida (attribute) called צור (Rock) which is Malchut.4 Rabbi Yisrael Rozin teaches that one who serves GOD and learns Torah by their own power will not have the help of GOD. In truth these things are ruled by the power of ”Kidusha”  and when accomplished properly they are not doing the work at all, but GOD does.  GOD walks before him giving him Dat and intellectual powers, He walks before him. GOD sanctifies him at all times more and more by him subduing himself and his humility. In truth he is nullified to GOD, he becoming טפל (himself being secondary).5 Moshe did not tremble when he heard the sound of a angel or the Supernal King.6 Moshe went up to the “rekia” (firmament) and learned Torah from the angel Matto”t every day near sunset for 40 days. During that time Moshe spent 1000 years learning the secret ot Matto”t . Matto”t showed him things of the (depth) תהום which he could not understand, such as how many letters are between א and מ ?.7 

The 49 gates of Binna are 49 faces of purity from Matto”t it is the vowel ”cholem”. Moshe is Teferet as it says ”a crown of Teferet (beauty-balance) on his head”. All light of Torah is revealed from Binna (Divine understanding) dressing in Teferet. This is the secret of  Z’a and Moshe. The 50 gates allude to the 2 ”Yichudim” (unification of God) of the ”sma”. At the 50th gate vessels turn to light, because of a lack of Malchut of Malchut of vessels and a lack of Ketter of Ketter of lights.The 50th gate reveals complete tikun (fixing). The first ה of י ה וה has 50 gates Bina.

“ HEAR Israel YHV”H is “Eloheynu” (our God) YHV”H is “echad” (ONE)

 “I will exalt him because he knows my name.” Call out through saying of the “Sma”, and he will answer you, as it is written, “Then you shall call out and Hashem will answer you” (Isa. 58:9).

  Through the 49 letters one unifies twice every day by meditation of the Shema they open the fifty gates of freedom and the dwell with the “Shechinah” (Divine Presence), the correspond to the fifty times there is mentioned the going out of Egypt in the Torah. The sound of the music (of “Sma” goes up with the word אחד (one).

(Zohar tikunim)

We are to meditate on “echad” (ONE) . This word is spelled alef-chet-dalet; The word alef means “leader” (aluf); the numerical values of chet and dalet are 8, and 4. We are to consider and intend that the God “ of the world” is master of the “chet (8) being the seven heavens and earth, and the dalet ( 4) , the four directions. Thus, the chet signifies God’s mastery over the “verticle” dimension including the spiritual realms “above” the physical universe and the dalet signifies GOD’ mastery over the horizontal dimension of space.

Malchut is not underneath netzach-hod -yesod but behind them, as is known. Malchut stands behind the netzach-hod-yesod of Z”a. It follows that the “feet” of Malchut extends down only as far as does the lower extremity of netzach -hod-yesod of Z”a. This being the case, Malchut does not occupy any “verticle” space by itself at all. This is true on weekdays, when Malchut is back-to-back with Z’ Anpin. It is also true on Shabbat, when they turn to face each other that the Malchut occupies “vertical space”.

By the saying of the Sma, the S”M is killed as the name of God, יהוה, is the sword of the Holy One Blessed be He. Concerning it, it is said, “The lofty praises of God are in the throat” (Psalms 149:6) through the saying of the Sma, is the “ double edged sword,” of the Holy One Blessed be He that is in the hand of the children of Israel so to be able to kill the S”M. As our sages have said in Talmud tractate Berachot that anyone who reads the Sma on his bed when he goes to sleep at night, it is as if he holds a double edged sword in his hand and all the more so the reading of the Shema in the morning and evening prayers which are commandments of the Torah themselves.

The forty nine faces of purity are the forty nine letters of the section of the upper unification, which is the twenty five letters of Shema Yisroel, and the twenty four letters of the second section of the unification which is “blessed is his honorable name, his kingship forever”. Of theכה) 25) letters it says about them, “כה (so) shall you says to the house of Yaakov” (Exo. 19:3). The 24 (כד) letters include within them the twenty four books of the Bible which is the כד (vessel) that is drawn from the sea of the Torah. It says about it “and tell over to the Jews”, and what do we draw from it? This כד (vessel) is the Shechinah (Divine Presence), which includes the twenty four books of the Torah, this is the “tzadik”, which is the river that flows from the upper Eden. The letter ו‘ comes down, which is the son of י”ה.

Tzitzit” are the throne, by “Tefilin” Hashem descends upon the throne, because the Jews call to him through the “Sma”. When Hashem sits upon the throne, we need to stand for him through the prayer of the Amidah. His three legions come through the melodies, songs, and songs of praises. They set up the throne for Hashem through the Tzitzit, and they bring him down through their tefilin, and they stand before him in prayer. But for the wicked this is the tying up to all their accusers.

(Zohar Tikunim).

 

Matto”t in “Malachim” is the aspect of Moshe among ”Nashamot”.8 Before there was created the world all the “ruchot”of the Righteous were hidden in the ”Nashamot” of the Righteous.9 All leaders of every generation were present before GOD in their forms before He created the world. All Nashamot were carved before GOD in heaven with the same form they would have in this world. All the Torah that these souls learn in this world they already knew before entering it. This is all true concerning the righteous. All who are not so, those who distance themselves from GOD. Before they decend to this world they decend into the “thum Raba” (the great abyss). They are stiff necked before entering this world. They throw away the קדשא חולקה (Holy garment of the upper world) GOD gave them, and wander in Nakavah of Thum Raba. Then they decend to this world. By Teshuva they may take their Holy garment back.10 125,000 levels of Nashamot of the Righteous GOD had chosen before creation. They are sent into this world in every generation, and are bound to the “bundle of life” (source of Nashamot).11 There was a earlier Torah existing 2000 years before creation this was hidden with the original light of the first day. This is the Torah of “Y’H”, but our Torah is only the Torah of “V’H”. The Torah starts from chesed (KINDNESS) as from here the world was created. Originally the world was created in judgment, these were the worlds that were created and destroyed. Yet this strict guiding power still interacts in this world with the Righteous. With those who possess the soul level of “Chyah (Soul of Divine creativity wisdom)  and “yachidah” (soul of unification with all). These are people who have access to the ancient Torah, which is superior to the Torah that has been revealed. These people GOD had in mind before he created the World. 12

 The Zohar says that 2000 years before the world was created GOD played with the Hebrew letters. In another place it says that GOD was looking in the Torah and creating the world. This teaches us that the Hebrew letters are above all dimensions. When a “sofer” (Scribe) writes a Torah scroll he must be clean physically and spiritually, His consciousness should be pure and must go to the Mikveh before he starts writing. Before writing each letter he should touch the scroll with the ink to make a tiny mark and meditate on the letter “י” (Yod)

1.        1shar mimori chazal-ar’i p.85

1.        2Avodat Yisrael p.25

1.        3Maor Eniyim

1.        4Shoshan Sodot

1.        5Avodat Yisrael p.11

1.        6Sulam on Zohar Hazinu p.286b

1.        7safer ha paliyah

1.        8Sulam on Tikunim p.96,machashif halavon yaakov abuchizera p.250

1.        9Sulam on Zohar Chadash Achri mot p.26

1.        10Sulam on Zohar Achray Mot p.61b

1.        11Zohar Achray Mot p.68b

1.        12sni luchot ha brit



Do what you Can !
January 4, 2010, 9:41 am
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/



Why we are here

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

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

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

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

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

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

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





Get ready-get Holy
August 7, 2009, 1:14 pm
Filed under: divine thought, Ellul, Holiness, teshuva, The 3 Weeks

Akev


Here we stand after the deep solemn days of contemplation and repentance of the 17th of Tamuz and the 9th of  Av. Now with a period of rejoicing yet approaching of Rosh Hashanah Yom Kippor and climaxing with Succot. To prepare us further for these times we have Ellul. Elul is a time of introspection, repentance, reconciliation, and heightened spirituality a time to prepare to be judged and sentenced by God with what will be in the coming year, for you and the whole world. Elul is a time for personal growth.  By  “Teshuva” (repentance) they may take their Holy garment back. Just as we go from days of solitude to rejoicing at times. so is this pattern essential to learning. We see this in our Torah parsha.

In the parsha we are told again again how Moshe went up to receive the tablets of the covenant for a second time. One major thing was different the 2nd time though as we are told that Moshe made the vessel, the ark in which to put the tablets of Stone. In the same way as Moshe prepared a vessel, the ark, for the tablets of stone. So did Hashem prepare all the people of Yisrael for their Divine mission. As we are told how Hashem led Yisrael 40 years in the desert to humble us, and try our hearts. As it is written ”And you shall remember all the way which the Yhv”h Elohech”a led you these forty years in the wilderness, to humble you, and to prove you, to know what was in your heart, whether you would keep his commandments, or not. And he humbled you, and let you hunger, and fed you with manna, which you knew not, neither did your fathers know; that he might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the Lord does man live.” (8:2-3) He fed us Mana to show that all is sustained by the Holiness of spirituality. This was Necessary so that among other reasons Yisrael would then be ready to enter aretz Yisrael fearlessly, and yet know that it wasn’t their strength that would deliver the land into their hands. This process of solemn preparation is Necessary to prepare one for reception of Holiness of the Torah in rejoicing. As we see that a cup must be clean for water to be poured into it and remain clean. Or as skin is cleaned  with alcohol before a injection is given. One must prepare as vessel for Kidusha. As the Magid of Koznitz teaches   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).1

One must prepare themselves for the coming Holiness. For this we go from the solemn days of the 17th of Tamuz, 9th of Av and the days of Ellul. Rabbi Nachman of Bresslove teaches that the Woman (Shechinah) comes becouse of the aspect of Ellul. This is the ”kavana” (intent) of Ellul. רצון (will) is made in Ellul. From Ellul comes tikun of ”blemishing the Covenant-Brit”. Ellul is a time where one’s “cavana” (intention) is “running and returning”. This refers to our running into Holiness, filling are days of Ellul with activities that will bring us higher in Holiness. But not only do we “run” to the God but in the month which precedes the Jewish New Year, Rosh Hashanah is the  month called “Elul”, it is said concerning this time called “Ellul” that “the time the king is in the field.” At this time God, the King of Kings is accessible by all who go out into the fields of Holiness to find Him. “Ellul” is a acrostic (meaning that the first letters of the words of a verse spell it out ). The first  letters of the words “Ani Ledodi V’Dodi Li” – “I am to my beloved and my beloved is to me,” a quote from the Song of Love, or Shir HaShirim, by King Solomon in Hebrew spell our “Ellul”. As the verse  alludes to Elul is a time of love. Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covenant. By this way there is recieved 72 names.2 Moshe spent 40 days on Har Seni from Rosh Chodesh Ellul until Yom kippor. This is when he recieved the 2nd tablets. Ellul is the time for the”makiff” to become ”penimi”, creating a new beautiful garment called ”Chashmal”.3 From “teshuva” in “Ellul” there can be given to you the “Atz Chyim” (Tree of Life), which is the “וson of יה . Then you will be no longer called Servant, but “son of God”.1 This all brings us to Joyful Holy days of  Rosh Hashanah, Yom Kippor and  Succot.

So let us fulfill as it is written in our parsha ”You take care to do all the commandments which I command you this day , that you may live, and multiply, and go in and possess the land which the Lord swore to your fathers.” And “Every place where the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, to the uttermost sea shall be your border. There shall no man be able to stand before you; for the Yhv”h Elohecha”a shall lay the fear of you and the dread of you upon all the land that you shall tread upon, as he has said to you.(8:1,1124-25) In this blessing let us stand strongly against our enemies. Those within and without. So in all of this the people the Holy One has chosen ”as it is on this day”, meaning their seed after them forever will go from the exile of preparation to heights that we have never perceived with our righteous mashiach quickly in our days.

1.   Sulam on Zohar Achray Mot p.61b

Avodat Yisrael p.34

2Safer ha Cheshek

3Lekuty Mahoran  6:3, p.45,#21, Sulam on Zohar Mishpotim p.115a, Kadoshim p.83a