Godssecret's Weblog

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 !

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

sky space dark galaxy

Photo by Pixabay on Pexels.com

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
black and white blackboard business chalkboard

Photo by Pixabay on Pexels.com

UPDATED July 18th  2018

Many religious Jews are suffering from a horrible misperception of the Torah because of impenetrable years of programming that started when they started learning Gemarah at 10 years of age, as they do in most Ashkenazi “yeshiva” since the 17th Century. THIS IS TOTAL BREAK OF THE TRADITION AND IS  IN OPPOSITION TO THE TEACHINGS OF OUR SAGES  IN “PARKE AVOT” 5 (Saying of our fathers 5) who teach: “At 5 Miqrà (TaNa”KH), at 10 Mishnah, at thirteen Mitszvot (Practical Halakha`), at 15 Talmud (Gemorah)...” that way the child gets to the Gemorah only AFTER he has all the basic knowledge. Otherwise all is learned out of context.

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



This concerns the angel Mattatro”n


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


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

The sleepers below must Awaken
August 2, 2009, 8:36 am
Filed under: ayn sof, divine thought, levels of the Soul, yhv"h and Elohy"m | Tags:

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.

The Store is open and all is Free-You need to know what You need and there is !



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 !


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.

The Bible is not what you think-Not of this World !
May 31, 2009, 8:29 am
Filed under: divine thought, letters, Song, Torah

For, even though Bible-Torah just seems like another book, just another area of

intellectual study, it is far from that. It is meant for transmitting of “energy”, Divine power. It is a battery for your soul. But Like superheroes with dual identities, whose mundane, common lifestyle is meant to conceal the true nature of

the superhero, the physical books and words in which Bible-Torah is found concealing the true nature of Bible-Torah, and what it is capable of doing, and THAT is not something just anyone can access, no matter how many times they pore over even the deepest of Torah secrets. For that, you have to make yourself into a desert. As that is where the Torah was given, teaching us one must be humble not filled with themselves. As such a person they can’t learn and cant hear what others say. They are like a defective battery that will not take a charge. Being humble though does not mean to make one lowly like a rag one would used to wash the floor. It is written that Moses was the most humble of men, but he stood up to do what needed to be done. He would let no man push him around. But he was open to whatever God would tell him.

The Torah is a “Book”, if you can even really define it as that ?, the Torah was written, made by the God.

The Torah is more than a book, but it is the “blueprint” of all creation. Unlike a normal blue print this one has creative power. From it the world is sustained continually and built. One can merit levels very high in the “world to come”which are otherwise  inaccessible. By gaining deep understandings concerning the commandments.  The commandments have more value. There is no end for a man to apply  understanding to the commandments. The Ramban said “ The foundation of all wisdoms stands on who is God.1 Torah is called truth, and faith is the foundation and source of divine service. When reading from the Torah one joins with truth and faith. But this is not automatic. Simply reading the book is not enough one needs to open up their soul to the infinite the Divine Energy of the Torah. Of course if one intends to read the Bible as only a book that is all that it will be, that is all that will be revealed to them. This water goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction) to sustain the world From the foundation stone on the temple mount, even if the Temple in Jerusalem is not standing in the physical world. It states ” Spirit of Elokim moves on the face of  the waters”  (the sages say this “Spirit” is the Messiah). ” The Spirit of Elokim moves  on the face of the waters” The magid  of Koznitz says the waters referred to  here are Torah. The Energy of the Messiah come forth his existence becomes manifest from the waters of the Torah. Lets bring out this water from the God’s infinite well. These forces can be brought forth from the Torah when you “read” it, it one makes the connection to its essence. Its forces renew change everything, according to the will of God at the time. The physical world we live in is under constraint of time and space.  This is not so of the supernal ark and the Torah.  They operate in a timeless realm above physical laws. This is so as ink in Hebrew דיו” (ink) is the letters that spell out יוד (Yud)  of the  divine name Yhv’h. As said יוד is the creative inspiration of the Torah. And יוד being Chuchmah     (creative wisdom inspiration) that is above  space and time.2 The point is that Torah is not really a thing of this world and that is why we said before that the Torah is Like superheroes with dual identities,whose mundane, common lifestyle is meant to conceal the true nature of the superhero, the physical books and words in which Bible-Torah is found concealing the true nature of Bible-Torah. If one only knew what they are looking at and how to look “into the Torah”. The “Written Torah has  in it only the “tagin” (crowns of letters) and letters. In the Torah scroll some letters have crowns drawn on top of them, but in the Torah scroll there are no vowels. The letters are the 288 sparks of the vessels that shattered. It is these fallen “sparks” which allow our imperfect world to exist, and for there to be free will and choice. By which a soul can choose to do that which is right there by expressing its love of god and Gaining merit there by.  In creating the world God joined letters and sparks together. By the shattering  of the vessels sparks fell below. By holy speech one makes permutations  of these letters and sparks, thereby making peace between them and raising  up the Sparks from their fallen places. Then the spark can reveal their light from there source above. Making the world more complete, and revealing more of the Light of God here below.3 Through the reading  of the Torah  with the notes of song (These notes are not written in the Torah scroll, but are know from the Oral Torah) and vowels  (The vowels of the Torah’s words are not written in the Torah scroll, but are know from the Oral Torah) These notes and vowels are drawn  from the Divine name מ”ה חדש , this brings new Divine energy into the vessels of creation. This purifies the vessels and the sparks.  By this fixing there is drawn lights from the ear of A’k (an even higher place) to the letters of the  Torah. By this they are fixed,from their shattered state. הו of the name יהוה are the letters of the Torah.4 Raise the letters that are fallen by the “tamim” (notes), “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter א, which is called sweetened.5 The nature of the letters of the Torah is revealed by the fact that when the letters flew off the first tablets of the ten commandments Moshe was no longer  able to hold them any longer as they were so  heavy, so he had to let them drop and shattered. This was because after the letters had departed from the tablets of stone they were with out “The Divine Spirit” that they had before, so grew heavy and fell.6 In the  Torah Scroll itself there are no vowels allowing  the Torah to have many meanings, as  each generation has a unique “tikun”(fixing) of its own by exchanging the letters.7

I really hope you can get the Bible to open up before you !

  1. 1Lekutey Maharon p.75

  1. 2Nahar Shalom p.213,Lekutey Mahoran p101

  1. 3Avodat Yisrael p.34

  1. 4Sulam on Zohar Vayachal p.191a

  1. 5aor enym-kamarna Rebbe

  1. 6Sulam on Zohar Trumah p.159a

7Shomer Emunim p.23

All is in the Bible-Torah, You need to know where. Torah has infinite levels for example the construction of the  tabernacle describes the orders of flow of Divine energy and corresponding Divine names of construction of all worlds . No part of the Torah does not conceal many “secret” meanings.

With knowledge of all mentioned above and by singing the song of the Torah with the “tammim” notes revealed to Moses at Sinia on can perform Wonders.