Godssecret's Weblog


Shiny sparks of Holy Knowledge
March 24, 2010, 10:28 am
Filed under: Gematria, Light, spiritual proof

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

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

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

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

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

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

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

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

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

This is Based on the Teaching of Rabbi Baruch Ashlag



The Secret of the Divine light and creation
January 25, 2010, 3:14 am
Filed under: Creation, Light

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

THIS LIGHT WE ARE TALKING ABOUT IS NOT JUST THE SUN

Light is a primary manifestation of Divine energy, Light is an often-used term as a metaphor for various manifestations and emanations of God

Looking for a transcendent word in a vocabulary generated by our physical lives, we seize upon “light.” Light is our metaphor for the incorporeal, the spiritual, the Divine. We speak of an era of “enlightenment” dispelling dark ages of ignorance and ignominy, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light straddles the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having just about none  of matter’s properties, light is the most ethereal of physical “things.” Perceptibly real, yet free of the qualities we ascribe to the objects of our perceptible universe, light serves as a bridge of allegory between a mind grounded in a material environment and the metaphysical abstractions it contemplates.

This idea of light will help us to understand what God meant when he says

Twice in the 4th chapter of Deuteronomy (verses 35 and 39 respectively), the Bible makes this amazing statement:

You were shown to know that the L-rd is G-d, there is none else beside Him.

Know today, and take unto your heart, that the L-rd is G-d, in the heavens above and the earth below, there is none else.

“There is none else” means that there is none else. Indeed, they explain, to maintain that there are existences other than G-d is ultimately the same as maintaining that there are other “gods” beside Him. What real difference is there between saying that the universe is governed by thousands of gods, or by a god of good and an equally potent god of evil, or by a very powerful god who (almost) always triumphs over a much weaker Satan, or by a great and mighty god who pervades every iota of existence save for a single cubic centimeter of space? Ultimately, one is saying that there is more than one God ruling in ethe world. To say that there is a god with the power to create and destroy universes, punish the wicked and reward the righteous, cause galaxies to spin and crops to grow, but that there also exists a single thing not under his control—is to deny His exclusive divinity and power.

Yes, we perceive our own existence and the existence of the myriads of objects and forces we call “the universe.” But this is our finite and subjective perception of reality. If we could observe reality from the all-transcendent perspective of the Creator, we would see a “world” devoid of selfhood and being.

If the eye were allowed to see the life and spiritual content flowing from the utterance of G-d’s mouth into every creation, we would not see the materiality, grossness, and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force…

To understand this clearly God has given us in his Bible the metaphor of light

By this we shall understand the relativity of a thing’s very existence or nonexistance

Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its luminescent expression. An observer on earth, for example, perceives both the sun and the light that extends from it, and hence our dictionary includes both the terms “sun” and “sunlight.” But what would be the perspective of an observer within the sun? Would he, too, perceive “sunlight” as an existence distinct from the sun? Obviously not. Light, by definition, has a source and a destination, an emitter and an observer; light is information — a communication from one thing to another. Light, then, exists only in relation to that which is outside of its source, but not in relation to the source itself. If sunlight is defined as “the sun’s luminescent expression,” then it cannot be said to “exist” within the sun, where the very notion of “expression” is superfluous and meaningless.

Does this mean that the entity we call light “begins” outside of the sun? Again, the answer is obviously No. The sun itself is not dark; the luminescence that extends from it certainly pervades it. It is just that the concept of “light” has validity and meaning only to an observer outside of the light’s source. Lacking substance of its own, light exists only insofar as it serves its function: to carry information and effect from its emitter to that which lies outside its emitter. Where it has no function (i.e. within its emitter), it does not exist — not because it is any less “there,” but because it lacks the context that defines its existence.

Light, then, both exists and does not exist at the same time, depending on the context in which it is viewed. It goes from non-existence to existence not by undergoing any intrinsic change but simply by being observed from a different vantage point — a point in relation to which its function has significance.

Our world is “light” emitted by God: an expression of His omnipotence, a revelation of His majesty. As “light,” the created reality has no substance of its own, no intrinsic being; its “existence” is defined solely by its function — to express and reveal its Emitter. So the world exists only as observed from without its Creator and Source. As seen from God’s perspective, it does not merit the term “existence” — again, not because it is any less “there” (G-d, after all, tells us in His Bible that He created a world), but because in relation to the Divine “sun” the defining function of the sunlight of creation is utterly insignificant.

A important difference between the sun/sunlight analogy and the Creator/creation relationship it illustrates. With the sun, we identify two distinct areas in whose context the “existence” of sunlight is considered: outside the sun, and within the sun. Outside the sun, sunlight exists; within the sun, it is non-existent. Regarding the Almighty, however, the existence of this “second perspective” is itself only a matter of perspective. In truth, there is no “area” that is outside of G-d’s infinite reality; the “vacuum” into which G-d emanates His light is only a vacuum of perception, real only from our mortal perspective. In other words, G-d did not create a reality outside of Himself, only the perception of a reality outside of Himself. So the “light” of creation is, in truth, “sunlight within the sun” — that is, non-existent light. To us, the world exists only because we perceive ourselves as being “outside of the sun” — a perceived vantage point from which “sunlight” is perceived as an “existence.”]

The Bible twice reiterates the exclusivity of God’s existence, twice in the same chapter proclaiming that “there is none else” other than He. For there are two paths by which man may come to appreciate the nature of his reality vis-a-vis the Divine: from the top down, and from the bottom up.

The revelation at Sinai was a brief “foretaste” of a future world — a world in which all masks and superimposed “perceptions” will fall away. A world in which “your master shall no longer shroud Himself; your eyes shall behold your Master”; a world in which “the world shall be filled with the knowledge of God as the waters cover the sea” (Isaiah 30:20 and 11:9). In the world of the Messiah, “G-d will take the sun out of its sheath” and obliterate the concealment that effects the perception of a reality outside of His.

Here again we are working this light metaphor

I hope by now you are getting the Idea

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This show us concerning

HOW OLD IS OUR UNIVERSE

Ages before Einstein, and millenniums before the question even ever had reason to rise, there existed in our world the knowledge of the age of the universe. The similarities between the structures of the paradigm in which this knowledge was contained and our current model of such ideas in both detail and number, are truly astounding. This knowledge was recorded in the scriptural commentary books of the Talmud and the Kabbalah.

The Bible is literally the blueprint of the entire universe. All events and all of things are to be found in it. Upon accepting these principles, it is most obvious when flipping through the Bible, that there is much more that lies beneath the surface level. In addition to the Oral accompaniment which was given at Mount Sinai, from the very hand of G-d along with the written Bible, the Oral Law consists of much elaboration and commentary. The commentators were the mystic rabbis, who went about their annotation in a very structured and set manner, which some might even call scientific. This oral commentary they received from their teacher who in turn received the teaching from their teacher in unbrocken succession going back to the father of all prophet Moses, who received the oral Torah from the mouth of God.  Every letter is explained on an individual basis, and then explained again in terms of the word in which they are to be found. (Commentary on the very first letter of the entire Bible fills many volumes in and of itself!!) Every word is individually explained, and then explained in terms of the sentence, or overall context in which they are to be found. The numerical values of the letters help point out correlations, along with many other techniques.

Commentary on the Bible is thus not the interpretation that most conceive it to be. It provides insights which exist in and of themselves, but which the layman is unable to catch on to on his own, lacking the knowledge and information which the commentators received in the oral traditions. Having being made aware of these things, the laymen is then able to study the Bible on deeper levels with the aid of the commentary.

Perhaps the most important fact which must be made clear from the start, is that the Biblical year 5759 (in which we find ourselves today), corresponds to everything that occurred from the seventh day on. It was only after Adam was created on the seventh day that we begin the Biblical calendar. Thus as far as the universe itself is concerned, its age would be 5759 years + 6 days. Our calendar does not concern itself with these six days, as the ultimate purpose of Bible goes far beyond mere speculation.

The purpose of creation is a physical, and practical one, thus our perception of time should concern that time which concerns us, as human beings. Nevertheless, the first six days of creation obviously were of much importance in and of themselves. A distinguishment that is made between the Heaven and the Earth, is to be found in any literal translation, which acknowledges that the word Shamayim (most often understood to mean sky) refers to the spiritual worlds. The message that is being conveyed here, is that there is something essentially distinctive that separates the creation of the heavens, from the creation of the Earth.

The Midrash (Vayikra Rabba 29:1) also separates the two, in examining the last three things which were created – The entire universe and the laws of nature, the Nefesh (the soul of the animals (which we as humans posses as well) and then finally, at the very end of Day six, the Neshama (the human soul). In Deuteronomy 32:7, Moses ends his speech towards the Children of Israel by saying that if you want to see the fingerprint of G-d in the universe , “consider the days of old, the years of the many generations.” The Ramban, Nachmanides explains that this verse refers to two distinctive periods of time. “The days of old”, refers to the first six days of creation, whereas “the years of many generations” refers to everything that occurred succeeding Adam. It is evident then, that there is something different about the seventh day of creation, which separates it from the first six.

A made by Satinover concerning the Big Bang theory, recognizes time as a dimension. Being a dimension, time, or at least our perception of time, is thus relative to the system one finds oneself in, due to variants in gravity and velocity. A day on one planet may be equivalent to 10 years on another. The absolute time depends on where you gather data from. This is the essential idea behind the information that follows. Time during creation is recorded in terms of days. These days are made distinct, in the words “Vayehi Erev Vayehi Boker Yom…..”. This is most commonly translated as “And there was Evening and there was Morning, Day………”. Upon examining the words Erev (evening) and Boker (morning), however, their roots become manifest. The root of “Erev”  means mixture or chaos. The root of “Boker”, on the other hand, refers to order, and discernment. Thus every day consisted of a process of moving from disorder to order.

The planets, the stars (including the sun) and the moon were not brought into existence until the fourth day, and thus the idea of a day being defined in terms of the Earth’s rotation, was non-existent. It was only in the seventh day of creation, that the Earth’s rotation coincided precisely with the cyclical appearances of the creation of Light (which unfortunately remain invisible to us), and we were thus able to measure days according to the rotation of the Earth (note that time is still being measured in terms of the light cycles, as they are the true definers of time). Prior to the seventh day, the Earth rotated at a relatively high pace. On the seventh day, however, G-d ceased to actively create, and thus the rotation of the Earth slowed down, until it coincided with the light cycles. Thus, 24 hour days which occurred prior to the seventh day, would be perceived by us to have been much longer. King David alludes to the distortion in our perception of time in Psalm 90, verse 4: “1000 years in Your (G-d?s) sight are like a day that passes, a watch in the night.”

In a similar manner by which cosmologists have measured the age of the universe, they have estimated that the general relationship between time near the beginning and time today, is a million million. This means that if a pulse were to be sent at one point in time every second, it would arrive in one million million seconds. Due to the expanding universe, after receiving the first pulse, the succeeding pulses would not arrive every second after that. As time goes by, the universe expands, and thus the time it relationship between time would rise. In viewing the six days of creation as this “pulse” which was being transmitted, we find, that the first day, (of whom’s hours numbered 24) would have been experienced by us to be 8 billion years. The second 24hr day, would be experienced by us as 4 billion years. The 3rd – 2 billion. The 4th – 1 billion. The 5th – ? billion. The 6th – 1/4 billion. 8+4+2+1+1/2+ 1/4 = 15 3/4 billion years!!!!!

This is in addition to the fact that the most precise and authoritative commentator on Genesis, Nechunya ben HaKanah wrote that the 42 lettered name of G-d had within it the answer to the age of the universe. His successor, Rabbi Yitzhak of Acco insisted that the 42 lettered name alluded to the 42,000 “Divine Years” which transpired between the initializing of creation and man. Drawing on the quote that has been quoted above from the Psalms, he concluded that a divine day is 1000 years in our world, and that thus, a “Divine Year”, is 365 1/4 x 1,000 =365,250 of our own years. Thus the time between the beginning of creation and the creation of man is: 42,000 x 365,250 = 15.3 billion years!!!!!!!!!! .

And G-d said, Let there be light; and there was light. And G-d saw the light, that it was good; and G-d divided the light from the darkness.

In Hebrew, the words for “the light” are numerically equivalent to 613, the number of commandments in the Bible as taught by Moses.

Moses out teacher is numerical value =613= the number of commandments in the Bible =The Light

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

THIS LIGHT WE ARE TALKING ABOUT IS NOT FROM THE SUN

this is obvious

now what it this light  ?

On the first day of creation, while Existence remained
in a state of complete chaos, God began the process of
bringing order to that chaos by commanding into
existence the reality of light.

It is with with light we are meant to guide the world to Divine order and the messianic age

We are talking about Primordial light

The light God first created was not the one with which we are most familiar
on a daily basis. This is especially so since this light was
Hidden by the fourth day of creation. Indeed, it
was concealed from creation on the very day it was
created:

God saw that the light was good, and God separated between
the light and the darkness. (Genesis 1:4)
GOD SEPARATED: He saw that the wicked were
unworthy of using it (the light); He therefore set it
apart for the righteous.

Unlike the light of the sun and the
moon, or artificial lighting with which we are familiar, all
of which is available to the righteous and the wicked
alike.

To appreciate the difference between the Original Light
of creation, often referred to as the “Ohr HaGanuz” — the
“Hidden Light” — and the light that remains readily.

With the light that The Holy One, Blessed is He, created
on the first day, Adam looked and was able to see from
one end of the world until the other. He has amazing higher perception.

THIRTY-SIX hours the Light served Adam

The thirty-six hours were (are)
made up of the 12 hours in advance of Shabbath, and the
24 hours of Shabbath itself. At the end of Shabbath, Adam
HaRishon was forced to leave the Garden of Eden for
having eaten from the Tree of Knowledge of Good and
Evil.

The Light, though hidden, remains accessible to
the righteous.

God made a separation in the illumination of the
Light, that it should not flow or give off light except for
the righteous, whose actions draw it down and make it
shine. However, the actions of the evil block it, leaving
them in darkness, and this itself was the hiding of the
Light.

It is the goal of every Spiritual person who wants to maximize his
life to discover this holy light and how to use it for its
divine purpose.

The Bible preceded the world and its physical limitations. The pristine light of the first day also belongs to this initial stage of creation, transcending all limitations of time and place. Unlike the elevated light of the first day, regular light is produced by the heavenly bodies that were created on the fourth day. Our awareness of the passing of time, of days and seasons and years, comes from the world’s movement and rotation. The sun and the stars, God announced, “will be for signs and festivals, days and years” [Gen.1:14]. Our concept of time belongs to the limits of the created universe; it is the product of movement and change, a result of the world’s temporal nature.

This second type of light corresponds to a lower holiness that penetrates and fills the world. The higher, transcendent light ‘surrounds all the worlds’ . while the lower, immanent light descends and ‘penetrates all of the created worlds’

The holiness of the Sabbath is, set and eternal, independent of our actions. And yet, we are commanded to sanctify it – “Remember the Sabbath day to make it holy” [Ex. 20:8]. How can we sanctify that which is already holy?

The essential holiness of the Sabbath is eternal, transcending time; but it has the power to sanctify time. By – “Remembering the Sabbath day to make it holy” , we give the Sabbath an additional holiness – the lower, time-bound holiness. People are blessed with a additional soul level, on the Sabbath. The first nefesh (soul) is the regular soul of the rest of the week, the soul that rules over the body. This soul is bound by the framework of time, just as the body that it governs is temporal and impermanent. On the Sabbath, however, an additional neshamah (higher Divine soul level) is revealed – a soul that transcends time, the soul that is rooted in the highest spiritual realms.

The Bible’s revelation at Sinai came to repair the sin of eating from the Tree of Knowledge. “I created the evil impulse and I created the Bible as a remedy for it” . The Bible reveals the transcendent light of the first day of Creation, the light of timeless holiness. Therefore the first letter of the Ten Commandments, the beginning of the Bible’s revelation, is a Hebrew letter Aleph – “Anochi Hashem Elokecha,” “I am the Eternal your God.” Like the Aleph, representing the number one (it being the first letter of the alph-bet), the Bible contains the infinite light of day one, the boundless light that God saved for the righteous.

“God saw that the light was good, and he separated the light from the darkness.”

“the light ” in Hebrew, the original language of the Bible has the numerical value of 613, which is the number of the commandments rooted in the Bible. They are 613 ways God has given us to reveal this “hidden Light”

Stay away from the Darkness which has the end of suffering and death and choose life

“work the light”