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UPDATED january 25 2017

Entering The Pardes

To enter into the PARDES, is to contemplate the deepest inner secrets of the four worlds and to ascend from every external level to th level above it.

  Rebi Akiva said, “When you arrive at the Stones of Pure Marble don’t say, ‘Water, water,” because it says, “He who speaks falsehood will not be established before My eyes”

Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones”

Ben Zoma gazed and went mad; to him the following verse may be applied: “ Have you found honey ? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it”

Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered

in peace and departed in peace. (Chagigah 14b)

Entered Pardes refers to by way of a Divine Name. They didn’t actually go up, but it appeared to them as if they ascended. (Tosfos, Chagigah14b)

In other words, these rabbis did not physically ascend. Rather, they meditated on a specific Name of God for this very purpose and ascended levels of reality and consciousness. These levels are called “Pardes”

The Arizal explained:

There are four levels of Torah revelation and their “Rosh ha Tevot” (first letters) spell “Pardes,” being Pashat, Remez, Drush, Sod or in English

Simple, alluded, must learn out, and Secret.

  Four Sages, Rabbi Akiva, Ben Zoma, Ben Azi and Elisha Ben Avuyah  entered “Pardes”  The orchard it seems the word  paradise comes from Pardes – or the Garden of Eden. Rashi explains that they ascended to heaven by working  Divine Names. Rabbi Akiva said to them prior to their ascension “When you come to the place of pure marble stones, do not say, ‘Water! Water!’ for it is said, ‘He who speaks untruths shall not stand before My eyes’ (Psalms 101:7). Elisha Ben Avuyah later called “Achar” sees the angel Matto”t sitting and writing and  “Achar” becomes confused as he thinks that only God can be sitting in Heaven and all others must stand. “Achar”could not reconcile what he  saw, and became a heretic.  “Achar” thought maybe there is 2 equal forces above. Metatron then came forth and punished “Achar” with sixty fiery lashes Permission was then given to him to strike out the merits of Aher.  Chanoch and Eliyahu  became angels. Chanoch became Matto”t. The sages say “Achar mutilated the sprouts”. Ben Azzai gazed at the Divine Presence and died he was not properly prepared, did not have the spiritual vessel for the light. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed, he lost his sanity . Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up” (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace.

Despite the apostasy of Achar Rabbi Meir continues to learn with “Achar”. The sages of ask how Rabbi Meir could continue learning from such a man. Rabbi Meir said he knew how to separate the chaff and the wheat , he would throw out what was incorrect.

From the side of the “Orlah” four entered into the “Pardes” (the orchard), three ate from these “klippot” and died, the fourth one ate the fruit and threw away the “klippah” (shell) and lived. Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and threw away the peel. Just like these “klippot”. There are questions (klippa) that surround “Halachah” (Torah law) which is the brain within, there is no one who can eat the bread of the Torah, until he throws away the questions from the “Halachot”. Therefore it says, “She is tree of life to those who hold her ” (Prov. 3:18)There is “Halachah” that all it’s questions are like the tree itself, it’s bark, trunk, branches, leaves, and it’s fruit, all of them are equal when eating, about this it says, “Nard and Carkum” (Song. 4:14). Therefore not all questions are equal. (Zohar Tikunim)

  It says about a certain “Keter”, “the stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34),This stone is a “segulah” (miraculous power) for kings. it is the conversation (singing) of the ministering angels. The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings. Knowledge of the sun and the moon in their times, the time and moment for everything. All the “Tamim” (cantelation notes), and vowel points, and the letters are included in it. Voice, speech, and thought it includes. It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship. It is the Tagim (crown on letters). It is the tip of each and every letter, it’s length is a ו. From above to below, and from below to above. It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20). The secret of the matter, this is the Malchut which is בכל (in everything) About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.” (Zohar Tikunim)

Rabbi Meir was a scribe, as were Moshe and Chanoch. From the notes of Rabbi Meir on the teachings of Rabbi Akiva that were transmitted to Rebbi Yuhuda ha Nassi we now have the standard text of the Mishna.  Rabbi Meir learned under Rabbi Akiva and later came to learn from Rabbi Yishmael the Cohen Gadol (High priest).

Rabbi Meir had two teachers: one was Elisha ben Avuya. The other was Rabbi Akiva. Elisha ben Avuya became a paid informant of the Romans.

More concerning “pardes”

  At Mount Sinia God gave the Torah to Yisrael on all 4 Levels of “Pardes” ,, 4 levels of consciousness, of each of the 4 worlds. So that man could be a master of the physical reality in which he has been place in and assert his own influence on its destiny. He was show to accomplish this by concentrated thought and intention one creates and projects into the greater collective consciousness shared by all humanity and this it is included in a wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details. The mechanics to work this is a power of the soul and its tools which are taught in the traditions of Torah and Kaballah specifically.

Thus we are able to connect to the thoughts of other souls, Divine thought or “Ruach HaKodesh” (the Holy Spirit), Angels, Spirits, from this and other worlds and other places in space and time. Now this all sounds very bizarre and far out given the influence of modern thought that denies the existence pretty much the existence of anything that “usually” is not seen or cannot be measured. Yet the Bible is full of such experiences. When one opens oneself up to “ the greater collective consciousness shared by all humanity and the wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details” one must be careful as Angel and other deities are not necessarily created to be everyone’s “friend”, and not all entities are benevolent. For this reason one needs to establish a field of “makiffim” (surrounding lights) which is like a garment to protect one’s self. This is established by fulfilling what the God ask of us in His Torah and the words of the sages concerning Proper conduct and one must pay special attention to the teachings of the “Mikubalim” (Kaballists) and their teaching concerning Divine Names.

To interact with these different realms that are beyond the conscious awareness of most humans requires observances of Torah law to start with and then to commence in the work one needs to know the ways and means as tough in the ancient traditions of Kabballah, these are very precise and exacting in great detail. These are the “keys”. Even if one has good intentions but does not do the right things, in the right way at the right time, at best nothing will happen at worst, sometimes it would have been better it they did not start “Messing around” with this.

After what takes considerable time and effort for most people unless they were a master of this work in a previous life are able to connect with that point of being within themselves now. Then they will be able to tap into greater vision so to reach and interact with higher realms of collective consciousness with ever greater insight and Divine awareness and access.

Yet because most people understand Modernity to say that all this does not exist most people are unwilling even to explore these things, and are even uninterested in this discussion. But it was for this very knowledge and work ultimately that the God instructed Yisreal when he gave them the Torah which teaches concerning the “Pardes” (Orchard of Divine delight) and the work of the “Markava” (Divine Chariot) giving man the ability to build the world accordingly to “will”, and not leaving the construction of reality as a matter of chance dependant on the stars and constellations. It is by these means on can take a creative and active part in the building and fixing of the world. It is for this purpose God gave the Torah to Yisrael.

 

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The God says “I will dwell in You” (Exodus 25:8)
May 19, 2009, 6:29 am
Filed under: Divine names, Evil-klippa, fire | Tags: ,

If a man gives his heart and Knowledge to the awe of God, behold the letters of  YHV”H  cleave in his heart. One who merits this has no lack. But if his heart lacks fear of God, the letters of  YHV”H are far from him. This is the greatest possible lack. This is what it means “Make Me a migdosh (temple), and I will dwell in YOU“. One sanctifies their heart so as to have dwell in it YHV”H 2 All the power God gives to to man by his Knowledge, his power of speech and intellect, this is God’s place in the world.3 Fear embraces humility and humility embraces piety. So by fear of sin one gets all these qualities.4 Now is a time that the lights are “closed”. During “galut” (exile-period of no prophesy) revelation of the Shechina (Divine presence) from “yichud” (unification of Divine names) guards and dresses the Shechina in אש (fire). “God is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” (evil inclination) is also fire, but the Torah is the fire that consumes fire.5YHV”H spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.6 Fire is Divine understanding.  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Divine understanding. Divine understanding is the source of Givurot (forces of restriction/discipline). “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Abraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora” (evil inclination).  Separating it from us. By cleaving oneself in the light of the Eyn Sof (infiniteness of God) that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah. As by the Torah the world is continually being created and sustained.7 Malchut (lowest power) of Atzilut (world of Emination-pure energy alone) is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power to burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim (Mercy)that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד (Glory) of the Shechina (Divine presence), by it we are sustained. It is unification of the Divine names YHV”H (supernatural) and Adn”y (God in this world). When this light stands on ones head all lights shine on it. YHV”H (supernatural) and Adn”y (God in this world) makes all Shechina (Divinepresence). The “ V” in the middle is the hand of God, which is between  2 “Y” . By “yichud”  the Shechina (Divine presence), rises to the Ayn Soff (infiniteness of God)  and decends to את (this is a word in the Bible that transmits the Divine presence, it has no literal translation) .8 Towards את one should show themselves as satisfied and Cheeful.9 את is union of the first and last letters the union of all things.10 The Shechinah is also called זה and זאת as the Zohar teaches זאת punishes you if you defile your soul as your Nashama comes from her, so She is with her for good or evil.11 זאת is the annointing oil of the Shechinah.12 Even the lights that were closed illuminate through “yichud” (unification) of God. This is our only hope for Redemption.We can arrouse this “yichud” by unity of the 10 lights from the 10 fingers of our 2 hands. By this is arroused Divine רצון (will) . When the Shechinah cleaves in Supernal will, there is then made favorable will. This is a time of Chesed and truth. The kind of truth that delivers from Amalak.13 Then each of the supernal lights don’t need to be aroused. This raises all tikunim (corrective works) into seder (order), ruling on all “tikunim. By this will be fulfilled all the “tikunim”, and evil will be turned to good. Power of your “yichudim” (unifications) strengthens the heart of The Messiah.  From the side of “yichudim” (unifications) the house of God will be built.

  1. 1Safer HaKanah

  1. 2Alp Bet p.161

  1. 3Avodat Yisrael p.11

  1. 4Zohar Nasso 145a

  1. 5Alp Bet p.172

  1. 6Zohar Vietchanon p.261a

  1. 7Maor Eniyim

  1. 8Tefilot Ramchal #445,355,Aor eniyim 30:2

  1. 9Zohar Smot 208a

  1. 10Zohar Trumah p.142b

  1. 11Zohar Vayikra p.41a

  1. 12Zohar Vayikra p.34a

  1. 13Tefilot Ramchal #271,327,334



What does it mean “sacrifices” ?
April 3, 2009, 2:51 pm
Filed under: atonement, eating, fire, sacrifices, Torah

Parsha Tsav

The Parsha talks all about sacrifice.

During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them.1 Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 2 Now Torah is from Z’a (Source of Ruach-Emotional Soul), but with complete self sacrifice one can taste the Torah of the future. This is the Torah of “atik” (The ancient of Days source of Delight) or “aor ganuz” (hidden light). This is acquired by one who never prays for his personal benefit, it is as if he is not part of this world.3 Fire is Binna (Divine Understanding).  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.4 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power to burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim (Mercy) that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד (Glory) of the Shechinah, by it we are sustained. It is יאהדונה”י. When this light stands on ones head all lights shine on it. יאהדונה”י makes all  אחד (one). The “ו “ in the middle is the hand of God, which is between 2 “ י “ . By “yichud” the Shechina (Divine Presence) rises to the Ayn Soff (infinateness) and decends to את .5

Like a sacrifice, Torah is offered as a gift to God. He is at his own table.6 The sages teach in the Talmud that at one time, the sacrificial altar atoned for Israel. Now one’s table, through the spiritual elevation of his food, accomplishes it.7 We learn from Rabbenu Bachyah that once a person con­fesses his sins to God, no angel is permitted to harm him. Confession atones for the wicked; once they accept the judgment, they merit life in Olam HaBa. The words of confes­sion stand in the place of sacrifice. Thus, to avoid grievous Judgment one must confess even for inadvertent sins, as these require a guilt offering. Many have been saved from death by confession. 8 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 mitzvoth (commandment-attachment) in a way of כבוד (honor) due to the Holy king. Don’t 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.9

1Zohar Barashit p.191b

2.Zohar Ibid. 3:80b

3.Lecuty Maharon #15

4.Maor Eniyim

5Tefilot Ramchal #445,355,Aor eniyim 30:2

6 Sulam on Zohar Pinchas p.253a

7Brachot

8Kad HaKemach, chapter “Confession.”

9safer ha paliyah,Petachy Chotem p.52, Tefilot Ramcha”l #108,Lekutey Mahoran Tannina p.18,Avodat Yisrael p.8,Shoshon Sodot



Be prepared to recieve the Light and spread out Holiness
February 12, 2009, 9:49 am
Filed under: fire, Mount Sinia, Rosh Hashanah, Yom Kippor

Yitro                                                                                                         Bs”d

In devarim (deuteronomy) it is written “ Yhv”h is a consuming fire ”. In this parsha we see some evidence of this as when moshe was to go up to mount Sinai, Hashem had him tell the people not to touch the mountain, or go up upon it or gaze on Hashem. We even see here the people asking Moshe to receive the revelation of the torah for all Yisrael as they say “lest we die”

On Yom kippor a goat is given to the other side to appease and occupy it so that the accuser on high does not bring accusations against Yisrael thus allowing Yisrael to do well. The Torah also tells us that one should not go to extreme Holiness discarding all physical pleasures, at least for most people. We are told by our sages of blessed memory that one should always leave a little something to keep the evil inclination occupied and then it will leave them alone so they may succeed in their goal of serving Hashem with their heart and all their soul. For as like with any animal, the “yetzer hora” (evil inclination), the animal soul will if backed into a corner will attack. For this reason we are told to leave something to keep it occupied, as we ascend into Holiness. This does not mean that we should, Heaven forbid, intentionally sin. But it means that by engaging in worldly matters we keep the animal soul occupied enough so that we can cleave to Hashem, ever so close. This is much like we read in the Book of Job when the adversary appears before Hashem on Rosh Hashanah. The Zohar tells us that as a dog is thrown a bone, so Hashem threw Job to the adversary. By this preventing judgment from resting on Yisrael.

The point of this all being that one should always in all their ways cleave to Hashem, but one must be aware as the Holy One is truly a consuming fire. One must approach at the proper pace. Now is a time that the lights are “closed”. During exile revelation of the Shechina from “yichud” (unification) guards and dresses the Shechina in fire. “Hashem is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.[1] The sitra achra (other side) can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.[2] Yhv”h spoke to you face to face “out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar at Sinai. It contained them all.[3]

Before Rabbi Nachman of Bresslov went to Aretz Yisrael he went through a great preparation as is necessary for any ascent into Holiness. As it says in the parsa “Hashem took us out of Egypt on eagles wings”. So too we when doing mitzvot in order to attach to Hashem must do them with great inner devotion which is brought about by great preparation. The sages say this preparation gives our mitzvot wings. Wings that bring us ever closer to Hashem. Ultimately preparing ourselves for the ascent from our course physical existence, to a brighter light. The desires that we create while we are in this world are what we take with us when we leave. So may it be that we will all look closer at our parsha seeing His holy name in purity and become the “am segulah” (wondrous people), the particular nation precious to Hashem above all peoples as it says “a nation of priests”, a “Holy nation” Seeing the crown of His Kingship resting in His Kingship over all mankind with our righteous Mashiach, the Holy Temple and a New song quickly in our days.


[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a