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Effect of honey in preventing gingivitis and dental caries in patients undergoing orthodontic treatment


This study was conducted to investigate the following: (1) the effects of chewing honey on plaque formation in orthodontic patients, (2) the effect of chewing honey on dental plaque bacterial counts, (3) determine if honey possesses antibacterial effects on bacteria recovered from plaques.


Significant differences in pH were observed in the honey and sucrose groups compared to the pH observed in the sorbitol group (p ⩽ 0.001). The maximum pH drop occurred at 5 min in both the honey and sucrose groups; however the pH in the honey group rapidly recovered 10–20 min after exposure and did not drop below the critical decalcification pH of 5.5. On the other hand, the pH following sucrose exposure fell <5.5 and was associated with a 30 min recovery time. The pH observed for the sorbitol group did not change over time. Bacterial counts were significantly reduced in the honey group compared to the other treatment groups (p ⩽ 0.001) and honey significantly inhibited the growth of all studied strains compared to inhibition observed with antibiotics (p ⩽ 0.001).


Honey can be used as an alternative to traditional remedies for the prevention of dental caries and gingivitis following orthodontic treatment.

[link to http://www.ncbi.nlm.nih.gov]

Below is a list of some of the most common conditions people have reported that respond to oil pulling:

Back and Neck Pain
Bad Breath
Chronic Fatigue
Crohn’s Disease
Dental Cavities
Migraine Headaches
Mucous Congestion
Peptic Ulcers
Periodontal Disease
Bleeding Gums
Tooth Abscess

The following can also be directly related to oral health and may respond to oil pulling therapy:

Adult Respiratory Distress
Syndrome (ARDS) Atherosclerosis Blood Disorders Brain Abscess Cancer Emphysema
Gallbladder Disease
Heart Disease
Kidney Disease
Liver Disease

Nerve Disorders
Paget’s Disease
Preterm/Low Birth Weight Babies
Psychotic Episodes
Toxic Shock Syndrome
Many types of Infectious Disease  

Results of Oilpulling Surveyby a news paper in India:
In 1996, after continuous publication of a regular column for three years in their Sunday edition on oil pulling, Andhra Jyoti, a Telugu daily news paper, conducted a survey to find out the types of diseases cured and the effectiveness of oil pulling. Out of a total of 1041 respondents, 927 (89%) reported cure of one or more diseases. People who did not report any cure were 114(11%).

The analysis indicated cure of the following types of chronic diseases by oil pulling:

Pains in the body and problems pertaining to neck and above 758 cases
Allergy and respiratory problems of lungs like asthma, bronchitis etc191 cases
Skin problems like pigmentation, itching, scars, black patches, and eczema etc 171 cases
Digestive system-155 cases
Constipation-110 cases
Arthritis and joint pains-91 cases
Heart disease and B.P-74 cases
Diabetes-56 cases
Piles-27 cases
Diseases pertaining to female reproductive system reported by women-21 cases
Diseases like Polio, Cancer, Leprosy, polycystic kidney, neural fibroma, paralysis etc 72  


Sample testimonies of different disease cured:

Sample testimonies of chronic diseases cured are appended below for showing the curative effect of oilpulling.

Oilpulling Cures:

Asthma and Allergy cured by oil pulling
I am 56 years old. I have been suffering from allergy and asthma from the age of 11 years when I had my first menses. Whenever I had head bath after monthly periods I was suffering from asthma, cough and phlegm. It was very severe. This was lasting for about 3-4 days every month. In addition whenever I had head bath I used to suffer from the same type of allergy. I had tried all types of treatment for 45 years to get rid of this but without any success. I was spending my life with medicines but without cure. They had even diagnosed as a heart problem. I had lost hope of living. Life seamed a big burden and uncertain.
At this stage, on 3rd March 94 I met you (T Koteswara rao) in a marriage and you came to me and explained to me about OP and encouraged me to practice it. 2 months after practicing my problems of health became a little more severe and I took them as healing reactions and consoled myself with the hope that I am going to be cured totally after the reactions. These reactions lasted for about 2 months. Now after 9 months of OP I have become wonderfully healthy. Asthma has gone, no pains in the joints or body, no spots or discoloration of the skin instead the skin has acquired a new shine, digestion has improved and I can eat anything without the fear of allergy. It is really enjoyable to eat things, which you like instead of fearing about allergy and asthma.
My advice to all women is, do OP for all your problems you will remain healthy and your looks will improve.
Ms.V.Lakshminarsamamba, Krishna Dt, A.P

Oil pulling cures for Mouth Halitosis- bad smell in Mouth  

I have been suffering from bad smell in the mouth and pyorrhea for the last eight years. Mouth smell has not gone except visiting the dentist and getting things cleaned, and medication, Medication and dental cleaning was giving me only temporary relief. After five months of oil pulling bad smell in the mouth has completely gone whereas, pyorrhea has decreased and I feel confident that I will be normal without this problem. oil pulling has helped me to bring back my self-confidence in a helpless state. With your kindness I am breathing happily and feel that you have given me rebirth.
G.B.Rao, Rajamundry, A.P

Oilpulling Method Step by Step


First thing in the morning, before brushing your teeth, eating or drinking, take 1 TBSP of either sesame or sunflower oil. Put the oil in your mouth, tilt your chin up and slowly swish, suck, chomp and pull through the teeth. Do this for at least 10 minutes. 15 – 20 minutes is better. You want the oil to become a thin, white foam when you finally spit it out. If it’s still yellow, you haven’t done it long enough.

You can do this 2 more times during the day if you want to detox faster. Make sure you do it on an empty stomach, however. Spit it out in the toilet when your mouth is full and rinse your mouth out well.

Follow by drinking 2 – 3 glasses of water.

It now contains parasites and bacteria!



The oil pulls all mucous, bacteria and toxins from your body through your saliva. According to Ayurvedic medicine, mucous is a poison that must be removed.

Note #1:
Keeping the chin tilted up makes sure the oil gets to the back molars.

Note #2:
The old school says use sesame and sunflower oils Other oils  produce favorable results in addition also.

Note #3:
If after meals, wait at least 4 hours before you Oil Pull. After drinking, wait 1 hour.

Note #4:
A worsening of symptoms is an excellent indication that the disease/ailment is being cured.

Note #5:
Do not stop Oil Pulling if you feel aggravated symptoms or heightened side effects after a day or two. Your body is healing.

Note #6:
Will your dental fillings fall out? It’s possible but highly unlikely unless there is pre-existing damage or loose fillings. 

The oil will start to thin out after a few minutes because saliva is constantly being mixed in and swished about.

Excellent Oil Pulling Links for More Information:

http://www.oilpulling.org/PULLING OIL_karacharticle.pdf

A Sacred Herb
July 5, 2011, 11:48 am
Filed under: healing arts, Herbs

I have given every green 

herb for food;

and it was so.

And God saw every thing that

 he had made, and, behold,

 it was very good. “(Gen 1)

This clears skin problems

The seeds of the milk thistle have been used for 2000 years to treat chronic liver disease and protect the liver against toxins. For many centuries extracts of milk thistle have been recognized as “liver tonics”. Milk thistle has been reported to have protective effects on the liver and to greatly improve its function. It is typically used to treat liver cirrhosis, chronic hepatitis (liver inflammation), toxin-induced liver damage (including the prevention of severe liver damage. It not only protects each cell of the liver from incoming toxins, but simultaneously encourages the liver to cleanse itself of damaging substances, such as alcohol, drugs, medications, mercury and heavy metals, pesticides, anesthesia, and even the most poisonous of mushrooms as Amanita phalloides (‘death cap’ mushroom poisoning), and gallbladder disorders. Research suggests that milk thistle extracts both prevent and repair damage to the liver from toxic chemicals and medications. Seeds of  milk thistle have been shown to Lower cholesterol levels.  

Animal experiments have shown, for example, that milk thistle/silymarin administration can reduce liver damage from acetaminophen (Tylenol), excess iron, alcohol and carbon tetrachloride.

In addition, animal models suggest milk thistle and/or its components could alleviate oxidative stress and reduce memory impairments associated with Alzheimer’s disease

Silymarin may exert other neuroprotective effects, as well as promote skin health: topical silymarin was found to reduce skin damage from experimental burns and inhibit photocarcinogenesis induced by UV radiation.

Some human data has also been collected on patients with cirrhosis and hepatitis, although the results have been mixed. In addition, a recent clinical trial concluded that milk thistle may reduce the liver toxicity associated with cancer chemotherapy.  

One of the special qualities of Milk Thistle is that it cleanses and detoxifies an overburdened and stagnant liver while also being able to strengthen and tonify a weak liver; thus, delivering potent medicine to clogged, excess conditions as well as to weakened, deficient conditionals. One of the tasks of the liver is to cleanse the blood. If the liver energy is stagnant it will be unable to effectively cleanse the blood; this can result in skin problems ranging from acne to psoriasis, eczema, and dermatitis. Milk Thistle is a powerful herb for supporting the liver to purify the blood and is one of the best herbs for the skin disorders mentioned above. It is also effective for treating congestion of the kidneys, spleen, and pelvic region.

Milk Thistle is also a Demulcent, meaning that it soothes and moistens the mucus membranes, kidney and bladder irritations and inflammations in general. Being a demulcent, it also greatly softens and moistens the skin. Patients with skin problems ranging from acne to severe eczema have reported a clearing of skin impurities, healing of redness and inflammation, a dramatic softening and moistening of dry, cracking skin, and a noticeable glow and radiance to the skin quality.

Take seeds and grind and put half a teaspoon 3 times a day in hot water as tea, drink the grinds, it will save you a lot of money and it works. I know. In 4 weeks you will see major results.

May 19, 2011, 8:11 am
Filed under: healing arts

This blog 



There are

over 1000 articles

That is a

lot of pages

look in the




I have been very busy writing books ,

Building the Markava

and working the Divine Names

For the sake of Posterity

 I am going to put a lot

of scanned  “SECRETS” here

Here is  SOME OF MY  NOTES  concerning

the  hidden spiritual  qualities of stones

 and theiR physical benefits. The stones

in the breastplate have the energy of

all other stones:


This blog 



There are

over 1000 articles

That is a

lot of pages

look in the




I have been very busy writing books ,

Building the Markava

and working the Divine Names

For the sake of Posterity I am

 going to put a lot

of scanned  “SECRETS” here what

we have below is “SECRETS” from the

Safer Yetzera written by aBraham

in the Bible. There are revealed the

connection of the letters of creative

power with organs in the body.

This is really good for healing works.

The verses of creation that

encode the powers and divine names.

Their secrets in olam shanah

and nefesh (qualities, planets

constellations, times, body organs and points)

Also is a page on the 32 paths

with organ path correspondence.

The Three Pillars are ש for Fire, מ for Water, and א for Air. We are not talking about physical elements, but spiritual one’s. The Three Mother letters thus take their place standing over the Three Pillars, they best exemplify the first three sefirot (Keter, Chochman and Binah; and alternatively in different instances Chochmah, Binah, and Daat). These three do not directly touch this world, as it cannot contain them; they are transcendent.

The Three Mother give birth to the creation of this physical world. The Lower Seven Lower sefirot thus become expressed by Seven double Letters (ב, ג, ד, כ, פ, ר, ת) have 2 sounds each and correspond in the physical world to shift sin reality to a consciousness of space and time. These Seven Letters also correspond to the seven days of the week, and seven planets (Moon, Mercury, Venus, Mars, Jupiter and Saturn).

The Three Mothers are the “mochin” (the brains), and the Seven Lower are the “middot” (characteristics) in which we manifest these thoughts and impulses through (such as emotions).





Knowledge of Language does not apprehend that which comes from it, for man does not apprehend the dimension of speech and letters. Rather apart from it, the letters ,there is no world .  All the awesome worlds  are given to comprehend, for every world is from a world that is above it , and they are given to Israel to comprehend. From comprehending the worlds that appears in the heart one may reach up until Ayn Sof.  For there is no way to pray other than by the finite beings, a person . receives and elevates in thought unto Ayn Sof.

R. Judah Barzilai in his commentary on Safer Yetzera said God ” created light and great fire for glory , that is called “Ruach HaKodesh” and is also called “Shechinah”, the dwelling of His Glory . Neither angel nor seraph nor prophet can gaze at all at the beginning of that great light . . . But from the end of that light the Creator , when He wishes , shows lights and sparks to His angels , seraphs and prophets .Sometimes from the end of the light there goes forth spark s and lights to his angels , seraphs and prophets;  sometimes from the end of that light there is shown to them certain forms and visions and dreams or a visual image to whomever God wishes.

First is The breath of the living God. From this breath is all. Voice is by breath. By the voice is the carved out (powers), as the drawing forth of the voice is “penimi” By breath He engraves engraving is by voice and carving out is by breath by way of voice.  Voice has substance and is אין  A vessel Is carved out by breath itself. By breath are the 22 letters are inscribed. The letters are some thing of breath, for from the breath itself the letters are  are carved out. R. Judah b . Barzilai  explains that letters are shaped in the breath. The letters are engraved and erected and overhung: there is that letter which is engraved as a kind of furrow there i s that which is erected as a kind of wall.

Breath from breath, the second breath , called ‘Ruach from  Ruach’  corresponds to Binah in which the letters are engraved . This Bina is the quarry and storehouse of the engraved letters. The power of all of them is in Binah. One should not say that they are something distinct from Binah as  they are Binah. And breath is one with then. Water cooresponds to the sefirah which emanates
after Binah.

The letters and sefirot are  one unified structure of multiple aspects , which he calls   faces within faces , הוית from within הוית . The structure is  sustained by the
action of ” sealing , ” which effects the delimiting the nature of divine abundance being drawn to the world. The Divine structure of the world is arranged in successive layers of being , one after another and influencing each other as “Twenty faces within four faces . . . it has 24 faces with in seven faces and it has wings within wings nested within the other , influencing each other. Voice
comes out of the throat and vapor comes from the mouth
and carves out the shape of letters.

Rav Judah ben Barzilai teaches that The Holy One, blessed be He, created ten unique things , numbered in correspondence to the ten sefirot, and the measure of these ten unique things that have no limit . The meaning of  ” their measure ” is from the term ” measurement ,” which is to say that the measure of these ten things has no end, and these a r e the depth of beginning and the depth of end.

Know that the sefirot  are powers emanated by God and not God Himself. Within them various creative acts can be preformed. God acts within them as an artisan, forming and shaping and making all. The sefirot are in the letters. As the Ramban explains they are not the letters themselves, but their inner aspect. The sefirot and letters are as Categories of divine activity , activated through human cognition . They are Categories of divine activity humans can become involved with. Only some of the הוית (existances) in the sefirah of Chuchmah  are are given over to contemplation, others are not. The beginning of  הוית  are  the wonders with in Chuchmah. The 32 paths contained in Chuchmah, are the primary Categories of comprehension perceived as differentiates forms. From Keter  are whats c a l l e d “Nativot” (pathways) . From Chuchmah, whats called sefirot, and from Bina are letters . The term describing the 32 paths as  פ ל י א ו ת  is describing them as wonder – inducing.  from secrets hidden in Chuchmah come forth “nativot” pathways. The main road are these “netivot” from them radiate דרך (smaller pathways). The 32 “Nativot Chuchmah”  are “wonders which cause wonder”. they are like strands of flame , which are the bodies of the f lames , that are pathways to the embers . The 32 paths are  contained  in the sefirah Chuchmah. They are the primary first perceived categories of comprehension that are as differentiated. These pathways of  wonders are like veins with in the trunk of a tree , and Chuchmah is the r o o t . They are inner and subtle הוית which no creature can contemplate except that which suckles from it. R. Judah b. Barzilai  teaches that The letters are the foundations of the creation they comprise the foundation of a building . The stones themselves  are quarried from an even more fundamental source , the mountain to which the sefirot are likened. 6 of the 10 sefirot are called the dimensions of the
Holy One, blessed is He, by which all actions are effected that were prepared in potential from the six days of creation . The “measurer ” refers to Binah,
which presides over the lower , measured sefirot. The  essentiality o f dimension  refers to Chuchmah, the interior essence of Binah. R. Azriel of Gerona
associates the term הוית  (existences) , with the sefirah Hokhaah, in which the הוית begin. These הוית are the beginning of the causes of the separate entities .

The  י ו ” ד   ה ״ א  in the beginning of “Sefer Yerzera”  Ramban says  refers to the sefirot chuchmah and Binah.Keter  brings   forth the thirty – two paths. the letters , are divided in to 3 divisions :3 Mothers  , 7 double letters and 12 simple letters . According to R. Asher b. David these 3 letter groups are associated with 3 names י”ה  יהו”ה  צנאות . Ramban also associates the categories with  chuchmah, Binah, and the lower seven sefirot. Rabbi Yitzchak the Blind teaches that in Binah the הוית are engraved and by this is the power to comprehend Chuchmah.

By virtue of the הוית (existences) which are permanent essences  engraved in one there is within  them power to contemplate  the subtle permanent essences which have no limit . הוית of permanence , on what ever level of “histasholut” they appear are the source from which all originate. הוית  have a simple unchanging nature and never change. הוית (existences)  R. Ezra and the Gerona kabbalists said  the הוית were , the emanation came into being .

The reading of the 3 ספר ספר סיפור is writing , counting and speaking. According to R. Asher b. David the 3 letters of יהו”ה correspond to  the the 3 “sefarim” in their entirety which is  the full set of sefirot but as they appear engraved in the sefirah chuchmah.  “Sefer” includes “sapir” and- “sapir” includes “sipor”. In R. Yitzchak the Blind’s Commentary. he associates writing with Chuchmah, counting with Binah, and speaking with the lower sefirot . R. Yitzchak of Acre adds that writing is Keter, counting is  Chuchmah, speaking is Binah

The “tohu” (chaos) that existed before the creation of this world came from, was created out of the Spiritual element of Water. God “spoke” and the world came into being. God’s “speech” consisted of Him emanating creating forming letters from Spiritual Air and working with them, as an artisan, to build the world. Before “this- our Creation” God created other  realms, the tools for, and the boundaries of Creation. The angels come from the element of Spiritual Fire.

Lessons from Safer Yetzera :

Hebrew letters and numbers are not just signs or symbols. They have a  real “active” existence outside our minds and they are Holy.

The Hebrew alphabet has 22 letters, including seven pairs of the letters have the same shape but 2 different sounds determined by one member of each pair having a “Degash” (dot)  in the middle. The dot changes the pronunciation, sound of the letter. These are the called the “seven doubles.” Twelve letters only 1 sound, though a “Degash” (dot) does not change the sound of these letters but it does distinguish a hard of soft sound to the letter.  There are called “Simple Letters”. 3 letters are called  “Mothers” אמ”ש. Three mothers  are sealed with  the letter yod, and those that are sealed are sealed in the “kotz” (tip)of the letter  “Yod”  When they are sealed with the letter “yod”  they are placed in His great Name and compose a single structure. Sealing by letters of the Divine Name secure and protect the created world through contact with heavenly fire aroused
through the letter contemplation. We find this in the ancient “Hachalot” writings. The 3 mothers are identified with the 3 sefirot Binah, Chesed, Pachad in the sefirah of Chuchmah represented by the letter yod of the Divine Name.

Covenants are made between God and man by the actions of his sex organ and speech of his lips. As these are tools of the creative process. To both of these is a type of circumcision. We combine letters according to the secrets of “Safer Yetzera” to “create”. The “combinations” of letters are formed by combining each letter with all the other letters in the alphabet. This yields 462 “combinations” (22 letters x 21 other letters). By eliminating all the mirror images (e.g., AB, BA), one arrives at the required 231 “combinations.”  These are called in Safer Yetzera the 231 gates.

From “Safer Yetzera” we learn the physical dimension is bound by the six directions of the world. The spiritual dimension is bound by beginning and end by the moral dimension of reality.  Know the Spiritual realms precede the moral (this refers to Torah Law), and both of these realms precede the physical. רום  (height) is  that which supports all.  R. Judah b. Barzilai’s points out that  despite being lighter and higher רום  (height) supports the world. רום is Keter. Chuchmah  mediates the flow of abundance from the Ayn Sof and keter to all the other sefirot. Rabbi Yitzchak the blind in his commentary writes Chuchmah has  a special role being “in all”  and ” surrounding all”  by which Chuchmah mediates and controls the ascents and descents of Divine  abundance from above to below and from below to above. Also that which is sealed,  that is limited  from below by each sefirah, and elevated to Keter and Ein Sof is through the power of the sefirah Chuchmah. According to R. Yitchak the Blind Below is “Zaddik”, east is Teferet, expressing its middle position among the  sefirot. West is Netzach, Netzauch transmits  flow from the upper sefirot. West  is that which is received. north is of Gevurah, south is Hod.  South is Tiferet that is received in prayer and activates that which was given to it’s custody . North  is that which is hidden from one who turns toward it.  North is the dimension that has within it the hidden satisfaction of the will of those things which turn toward it . The “showbread” table is in the north , an allusion to the fact  that it is “The table that is before Hashem”,  blessed, is He. Who gives to each and every thing its need.  And Hashem alone Unique and unified rules over all. No r th צפון is “loshon”  hidden being (potential)  beneficence presently  hidden. North has the good of this world that is  hidden  because man has not the ability to grasp, work that will at the present time , but only when willed by the creator.  Thus the good is withheld from one, as if it is hidden. A dimension draws from another dimension that is carved, and the carved from the engraved, and the engraved from the inscribed , and the inscribed from the hidden.

The God sets boundaries to space by the 3 letters of יה”ו . He by them “seals” and sets limits in the six dimensions of space. These three letters of His great Name יה”ו build six extremities . For each side is sealed with them , and each side  is sustained with the flow of blessing in them . Regarding this it is said I shall seal ,  like a person who carries the seal of the king in his hand , such that no one can harm him . So, too , each extremity stands and its stained by the power of the blessing that is in these 3  l e t t e r s.

The rava”d writes “I say that the Name אהי”ה and the Name יהו”ה, are all one Name. This means that the י of the יהו”ה corresponds to the א of אהי”ה , and ה of  יהו”ה corresponds to the ה and the vav of יהו”ה corresponds to the י of  אהי”ה for the י was upright and became bent , to inform that he who is bent in this world will be
upright in the world to come. The Name אהי”ה  refers to Keter, which is hidden in Chuchmah, and in all sefirot. In a similar way, Chuchmah is counted with
all sefirot. Hokhaah and Keter are counted with all the sefirot.

In Job  : ת ו ל ד  א ר ץ   על בלימה  (He suspends the earth on nothing) . This is to say that the sefirot are all suspended in a manner in the word that is negligible בלימה
“They are all suspended on בלימה. The lamed is a letter in Chuchmah.  י  is in all .  The מ and the  ה become spirit from  which comes the governance of their offspring. The letter lamed alludes to sefirah Binah, which is in the sefirah
Chuchmah, represented by the letter בלימה    . ב  all included in Chuchmah, which is the letter י , and י is in all , and the מ and ה become a power from which issues the governance of their offspring . R. Azriel teaches that, “ten and not nine” sefirot “Safer Yetzera” means not to exclude Keter from the sefirot when counting upwards and also means not to  exclude Malchut when counting downwards. For both , “ten and not eleven” means do not include Ein Sof in the count of sefirot. The sefirah Malchut is sometimes called “Atarah” or “Ateret Yesod”. Rabbi Yitchak the Blind calls Malchut  “Memshallah” (rulership), it gathers and includes all the sefirot above i t, ultimately it being the rule of The “Ayn Sof”.

Rabbi Yitzchak the Blind writes that Sadeekem  in Israel , when they raise their hands in prayer , they raise their hands to the heights of heaven and  their ten fingers draw flow from the ten sefirot, to bestow blessing upon us.

For a fuller explanation of these charts, see The Creator and The Computer

More info -Isaac of Ako , R. Yitzchak the Blind’s Commentary called Kiryat Sefer,, R. Judah b. Barzilai, M. Ibn Ez r a , Arugat ha-Bosem,Ibn Gabirol , Mekor Hayyim,Saadiah b. Jo sep h Sefer ha-3Emunot we-ha-Deeot,Soloaon Ibn Gabi rol  Keter Malkhut,R. Asher b. David, Sefer ha-Yidhud, Kabbala, R. Abraham Ibn Ezra , Perush hat-Torah,Solomon Ibn Gabireal , Tikkun Middot ha-Nefesh, Sefer ha-Yibud, Rabba lat R. Asber b. David, Solomon I b n Ga b i r o l , Keter Malkhut, Ibn Shuib time R. Yitzchak, Kabbaiat R. Asher b. David,Moses Ibn Ezra in the name of Hermes Trismegistus  in Arugat ha-Bosem,Saadiah b. Joseph  Sefer Yezirah.Abraham Ibn Ezra , Sefer haa-Mispar,Sa adi ah Gaon, Ha- Emunot-vha-Deaot,So l o s o n Ibn Gabirol , Keter Malchut,H. Padaya Pugam v-Tikkun,Asher b. Davi d , “Perush shem hamforash”, David Kiahi , Sefer has-gorasla, Yitzchak of Ako , “Meirat Enyim”, Abrham Bar Hiyah , Hegyoan haNefesh, Saadiah b. Joseph  “Torat ha-Nefesh”, Abraham Ibn Hasdai , Ben ha-Malach we-ha-Nazir, R. Azriel of Gerona “Perush ha Kaddish”  and “Perush Yihud Hashem”, action of Divine Names in Sefer ha-Azamim,Saadiah b. Joseph Sefer Yezirah,Dunash Ibn Ta a i a Persush S.Y.

Some herbal teas for a long and healthy life
April 14, 2010, 4:51 pm
Filed under: healing arts, Herbs | Tags: , , , ,


It has been shown that Herbal teas have many health benefits.

Detox Herbal Tea

Tones the blood vessels and helps you purge toxins by sweating them out.
The herb tea has also been used in the past for stimulating appetite, helping stomach cramps, flatulence, gastritis, enteritis, gallbladder and liver problems and internal haemorrhage – particularly of the lungs. It’s effect is described as ‘diaphoretic’, causing the dilation of surface capillaries and helping poor circulation. The promotion of sweating can be useful for fevers and colds. Yarrow mixed with Elderflower and Peppermint (sometimes Boneset) is an old remedy for colds. A decoction of yarrow has been used for all sorts of external wounds and sores from chapped skin or sore nipples.

Yarrow tea has some mild psychotropic effect. A couple of cups of this tea and you may notice a shift in the colour and intensity of light around you.

1) Detox Tea

A blend of detox herbs including milk thistle, sarsparilla root, dandelion root, echinacea, and red clover that stimulate the liver, gallbladder, and immune system. It should not be used by pregnant or nursing women, or by people with galls

Herbal Tea for Cold/ Flu/ Fever Cure

Cayenne (Capsicum minimum):

Cinnamon (Cinnamomum zeylanicum):


  • – Echinacea has traditionally been used to treat or prevent colds, flu, and other infections.

  • Echinacea is believed to stimulate the immune system to help fight infections.

  • Less commonly, Echinacea has been used for wounds and skin problems, such as acne or boils.


Golden Seal’s numerous uses are attributed to its antibiotic, anti-inflammatory and astringent properties. It soothes irritated mucus membranes aiding the eyes, ears, nose and throat. Taken at the first signs of respiratory problems, colds or flu, Golden Seal may help prevent further symptoms from developing. It may be used to help reduce fevers, and relive congestion and excess mucous.

Golden Seal cleanses and promotes healthy glandular functions by increasing bile flow and digestive enzymes, therefore, regulating healthy liver and spleen functions. It also eases inflamed peptic ulcers, aids digestion and relieves constipation. Golden Seal may be used to treat infections of the bladder and intestines as well.

(Golden Seal should not be used for extended periods, by individuals with hypoglycemia, or by women who are pregnant.)

Black and Green Tea. With all the news on Black and Green Tea lately, you may be considering adding it to your daily diet regime. If that is so, only use the best quality and freshest tea available for the maximum health benefits. There was a study done with 800 hundred men. It showed that those that ate the most flavonoids had a 58 percent lower risk of dying from heart disease that those that did not. Those men that consumed four cups of black tea per day were the healthiest among the group. n addition to that it has been found that tea reduces tumor formation and is linked to lower levels of breast, lung, esophageal, pancreatic, colon, skin, stomach, liver and small intestine cancers. This makes it a worthy consideration for adding tea to your diet.

Chamomile is a calming herb that can be helpful for people under stress. It also relieves bloating and indigestion. Chamomile may cause an allergic reaction, and it should not be used by people taking warfarin or other anticoagulant drugs.

Ginger soothes the digestive system. It is also used for nausea and has been used for arthritis due to its anti-inflammatory effects. People taking drugs with a narrow theraputic index, such as warfarin, should consult a health practitioner since ginger can increase the risk of bleeding.

Peppermint is a digestive aid that helps to relieve bloating and indigestion. In the form of coated capsules, peppermint is also used to treat irritable bowel syndrome (IBS) and gallstones. It should not be used by people with heartburn, as it may aggravate symptoms.

Hawthorn Berry Tea

Hawthorn is a traditional heart tonic. It is an antioxidant that strengthens blood vessel walls and heart function and has a beneficial effect on cholesterol. This tea should not be used to treat a heart condition, and it should not be used by people taking heart or kidney medication without consulting a health practitioner.

Nettle tea’s health benefits have been quite well-known for centuries.

The following are nettle tea’s more well-known health benefits:

  • Nettle tea fights coughs, tuberculosis and asthma;

  • Nettle tea counters arthritis, rheumatism, tendonitis and other disorders of the muscles and joints;

  • Nettle tea combats a variety of intestinal disorders;

  • Nettle tea fights skin problems;

  • Nettle tea fights allergies like eczema, and hay fever;

  • Nettle tea is used to treat urinary tract infections,


  • Rosemary
    White Sage
    Rose Petals
    Comfrey Leaf
    Bay Leaf
    Red Clover
    Stevia (amazing, use it to sweeten all teas)
    Blessed Thistle
    Dandelion Leaf
    Catnip (teehee)
    Essiac Tea
    Blue Cohosh
    Cramp Bark
    Burdock (root)
    Elder Flower
    Nettle Root
    Kava Kava
    Slippery Elm
    Mustard (seeds)
    Blue Vervain
    St. John’s Wort
    Black Cohosh
    Cat’s Claw
    Uva Ursi

Misc. –
Balsam Fir (oil)
Anise (oil)
Basil (oil)
Bay Laurel (oil)
Aloe Vera (gel)

Healing disease and watching your Mouth

Tazria                                                                    בס”ד

The Shabot after Pasach we read parsha Shimini. This week we read Tazria. What is the reason for this sequence of parsha to be read at this time ?

Pasha Shimini describes the revelation of Hashem on the 8th day, after 7 days of consecration of the mishcon (tabernacle). The festival of Pessach occurs also for 7 days. The festival of succot is also 7 days, and on the 8th day we conclude with a separate festival called Smini Atzerot. In the Gemora Shavuot is called Atzerot. The sages tell us like Smini Atzerot, svavuot is the Atzerot of Passach. The sages also tell us that the days of counting of the omer, are like cholemoad (intermediate days of pessach) in sanctity. Atzerot means to bind things together. On Smini Atzerot the Ramban tells us “ All the emanations are bound together”. This refers to all the spiritual work that we do during the month of Tishri. So too on Shavuaot is a binding of all the spiritual work we peform on Pessach, and the days of counting the omer. Parsha Shimini comes right after passach to remind us of Shavuot which is like Shimini Atzerot. It being a time of binding all emanations. So we should during these intermediate days make the most of our time. So that there will be great revelation on Shavuot. When we receive the Torah anew. Hopefully at a level even higher then when it was given at first, then death and evil shall be no more. Next we must ask, How can this be accomplished ?.

The answer to this question can be found in our parsha. Tazria for the most part deals with laws regarding leprosy (not leprosy as we know it ,but a spiritual disease that looks similar). We know that for the most part this disease was caused by loshon hora . If a person spoke  loshon hora they could get leprosy . It was also during this time period during the omer that Rabbi Akiva’s 24,000 students died, because of such a misuse of speech. As his students did not have respect for one another. It was the lashon hora that was the product of baseless hatred that destroyed our bait hamikdash . When we recieved the Torah at Sinai it says that we were so united and unified as a people, we were as one soul. It is this that we must accomplish if we are to accomplish our goal of recieving the Torah at a exulted level that will yield redemption. We see this from the redemption from egypt of פסח Pesach. As פסח means פ (mouth) סח (speaks). And specifically סח is a certain kind of speech, describing the speech of Yitzchak when he went out in the field to meditate. It is this intensity of speech, prayer that brings redemption. We see this in the fact that as we learn in the Zohar that Yitzchak perfected the attribute of Givurah, and the yhv”h of blessing “goa’l yisrael” (who redeems Yisrael) is in the Sefira of Givurah (severity-discipline-force).

Pasach, Rebbe Shimon tells us is the time of the redemption of speech from exile. In a general sense parsha tazria and metsora both speak of leprosy, and come to remind us that the way of redemption comes from the redemption of our speech from the sitra achra . So than we can offer prayer that will yield total and complete redemption. This is all illuded to in the beginning our parsha which talks about when a woman gives birth. This is an illusion to redemption which is like giving birth.  As the sages speak in Gemore Sanhedrin of the birth pains of Mashiach, that precede the the coming of Mashiach. The sages say one by one that they would not want do live in those times, becouse of the trial that such a time will bring. This being alluded to by the period of uncleanness surrounding birth, which ultimately passes with the women being clean. So may we purify and perfect our powers of speech yielding complete Redemption.

Spiritual Biology-Secrets for Healing
January 7, 2009, 9:56 am
Filed under: 32 Paths, Angels, healing arts, heart, Organs of the body, Spinal cord


The Biblical Temple incense possessed the power to ward of pestilence, as can be seen from the aftermath of the Korach rebellion, when Aaron used the incense to stop the spread of the plague. It is forbidden to burn Biblical Temple incense for private use. The Ar”i teaches to Specifically, meditate on the first instance of the word “ samim” [spices] in this verse, permuting it according to the system of ayik-becher. This will produce a specific Name of G-d, i.e., mem-tav-kuf-vav.  Rabbi Chaim Vital do not remember how the Ar”i said it is to be pronounced.

The heart understands and the tongue decides.1 One must bring their voice over upon their heart, then to their spleen this will renew “simcha.” (joy)2 By the spinal cord a sadeek can connect to a higher emanation, bina, while being rooted in the lowest malchut.3 The liver separates impure blood from pure blood. When any part of the body is burning up from heat this illness is caused by the מרה (gal bladder). It can engulf the body as a storm at sea. The Shechinah calms the waves.4 The spine connects teferet to yesod.5 There is a unique bone at the bottom of the spine called, it is  known as היולי (primal energy). it is from the עפר (dust) of Bina, as the luz bone (in the top of the spine at the neck).6 From the Gal Bladder comes evil, it cleaves to the liver.7 We also find in the Zohar that the kidneys and the gal bladder are called advisers and falsifiers. They can excite a person causing him to engage in falsehood. While the stomach and spleen are the happy ones who gladden people.8 The kidneys prompt one to action. While the heart discerns understanding. The tongue shapes and the mouth articulates.9 Ideally man has 32 teeth these are the 32 paths of Chuchmah (Divine creativity-wisdom). Becouse of inequity there are struck these paths causing pain to the teeth. This is why one tooth is damaged instead of another. Each has its own power. They receive Chuchmah of brain.10 The heart is the secret of malchut containing 32 paths of wisdom within. It is chuchmah from the left from bina, called breath. It is a consuming fire because chuchmah is revealed with strong judgments. The judgments guard the chassidim of the hands.11 The judgments are only silenced by the chassadim. Which is the secret of the ruach (spirit) in the two wings of the lungs.12 רוח חיים (living spirit) in the lungs it is the aspect of “makiffim” (Surrounding lights). It is the hand of man under the lungs. From here is drawn the aspect of light of the hands.13 Blood of the heart is crowned with chassadim (powers of giving) in the lungs. The wings of the lungs are wings of the “caruvim”.14 There are 2 chambers of the heart one with blood and one with air. The one with blood is the dwelling place of the “yetzer hora”.15 From the kidneys go out “navua”, prophesy. They are netzauch and hod of Teferet of Z’a (Source of the Emotional soul). (Kidney )כוליה = ע”ב of Arich. 16 It rests on the heart of man. Its called nefesh in the heart. If the lungs merit song of Ruach Hakodesh (The Holy Spirit) we say the caruvim spread there wings to receive three “chayot” ) Angels) of the marcava. The four winds of the world are emanated from the four wings of the Chayot. They correspond to four legs of the thrown. The heart is an aspect flesh from the side of the ox.17

1. 1midrash Rabbah Kohalet

1. 2safer ha paliyah

1. 3Sni luchot Ha Brit mishpatim

1. 4sulam on zohar Pinchas p134b

1. 5safer ha paliyah

1. 6Shoshan Sodot

1. 7Safer HaKanah

1. 8Midrash

1. 9midrash Rabbah

1. 10Safer HaKanah

1. 11sulam on zohar Pinchas p.166

1. 12sulam on zohar hakdamah Tikunim p.290

1. 13Lekutey Maharon p.30

1. 14sulam on zohar hakdamah Tikunim p.291,Safer ha Brit

1. 15Sulam on Zohar Mishpotim p.107b

1. 16R. Semach on Idra p.8

1. 17zohar tikunim-perush metak mdavash p.993