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 !
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
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.
ע”ב + קס”א = 233 = ז כ ו ר
angel of forgetfulness is called Mas
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.”
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
This concerns the angel Mattatro”n
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.
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 “ו” son of י”ה . 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
Filed under: ayn sof, divine thought, levels of the Soul, yhv"h and Elohy"m | Tags: Wake Up
Of the name יהו”ה (yhv”h) the first letter Yod emanates the spiritual awareness, creative inspiration, this is the level of Soul called “chayah. The second letter Hey creates the mental, it gives intellectual powers, understanding, this is the level of soul called “Nashama”. The 3rd letter Vav forms and reveals the emotional soul of Man, it is called the “Ruach”. The final Hey eminates the Animal soul called “Nefesh” and makes physical world continually.
There are many worlds, the world of Atzilut is the place of Emanation of the Divine energies, to it is no aspect of physicality. It is created from the Yod of יהו”ה (yhv”h),
The world of Beriah is Creation , the Hey of הו”ה, the level of the mental in the realms. Contemplative powers are emanated from this world to the soul called “nashama”. Yetzirah is Formation, the Vav of הו”ה, the level of the emotional. From here our “Ruach” emotional soul receives its composition continually. Asiyah is Doing, the Hey of הו”ה, the level of the physical in time and space. This is the realm where our soul called “Nefesh” dwells in its body .
Each Letter of the name, and level of the soul exists within the other, and without the other. All are within one, and the One is within all.יהו”ה is the One, there is no second, or any other. All Four levels, Atzilut, Beriah, Yetzirah, and Asiyah. All are present in all. All together form the body of יהו”ה .
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. For this reason, this name is considered to be unpronounceable, for one cannot reduce the whole of Active Being into one sound, that a Human alone can pronouce. The presence of יהו”ה exists in time and space, and therefore can be perceived and experienced, but this experience cannot be limited in the sense of sound to be pronounced like any other word. So יהו”ה can be experienced, but not pronounced , it has no one sound, for all sounds are within it. It is aspect of the infinite so cannot be pronouced in its most profound sense, do it is called the “ineffable name”. The “Infinite” is revealed through “יהו”ה “, creating the finite reality of this world also.
There is “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world, having no comparison), which is “Is Not” (all that has not yet become manifest is here) and there is Yesh (meaning in Hebrew that which is, does exist), Yesh is to Ayn, as body is to soul. All “what is” cloaks itself, garment upon garment, so that even the most clothed expression still in its essence is a manifestation of what “Is Not”. Meaning the infinite energies of GOD are within all. The garments of “What Is” act as filters so as to diffuse the energy of the infinite light of God.
The “Ayn” (in Hebrew means nothingness-this is the infinite which is as nothing compared to the finite reality of this world,having no comparison ) is in the י of יהו”ה . Yesh (meaning in Hebrew that which is, does exist) come into being from the letters הו”ה of יהו”ה .
The Ayn Sof (Infiniteness of GOD ) is manifest in time and space as יהו”ה
“Hoveh,” (Hebrew) means “to be”. By adding the letter Yod, the verb is transformed into the active, command tense. As the letter י (Yud) before a word makes is active. Thus the Name of G-d יהו”ה, thus means “Being”, in the active sense, or “Active Being”. Without movement, Consciousness remains dormant, asleep unto itself. The Name of G-d יהו”ה, has the active force that propels motion, change growth. By the name that which exists in the infinite as potential but “Is Not” can be made to become ‘What Is” can be made manifest.
But without movement, Consciousness remains dormant, asleep unto itself. The beginning is when the Sleeper has awaken the Awareness,of the Primordial Consciousness of Ayn-The Infiniteness of GOD which shifts from the passive to the active state, manifesting”What Is” from that which is “Is Not yet”-the infinite.
There is now Ayn (the unmanifest in the infinate) and there is Yesh (that made manifest). Ayn is the Soul of G-d, and יהו”ה is the Body.
At this point Creation, as we know it, has begun.
This is a great secret :The entity we know as man embraces Consciousness it is the “what is”, and Unconsciousness is the what “is not yet” (the infiniteness of God). These in turn correspond to body and soul. The Primordial Awareness, that is the beginning is itself Unconsciousness. This is the true purpose of creation.
What for us is true consciousness, is truly unconsciousness. What dwells within the Human unconscious, is the true Awareness. As it is above, so must it be below. This is the awakening of the sleeper. As the Primordial Sleeper awakens, He begins to Be. What He “Is”, is Atzilut (the source of his soul power of emination. Let him work with the GOD to create reality.
The sleepers below must awaken, for GOD, the Primordial Ayn (Infinate of GOD) above was, as if, asleep and has awaken and become Yesh (a manifest active source in his soul) As it is above, so must it be below.