Don’t show more כבוד (Honor) to your body then you show to the mitzvot (commandments).1 For this reason a man must work hard to correct his body, so that his vessel will be pure and proper to receive his Nefesh Ruach and Nashama. The main part of the Nefesh, Ruach and Nashama is enjoined in tikun of of the גוף (body). Tikun of man is from his heart. It is the source of all his limbs and they are dependent upon it. As all actions begin as thoughts of the heart. All the other limbs fallow after the heart. According to this there is drawn upon his whole body light of the Shechinah.2 The Nefesh sustains the body. Mitzvot arouse the Ruach. This is arousal in Torah itself. This is to guide the world. If the Nefesh merits to Mitzvot and the Ruach to Torah then great gadlut descends from above.3 Bina goes out to light from the intent that is formed in the heart, its supernal thought. Just like the tongue brings to light what has been formed in the heart of the thoughts of the Nashama. So Bina brings out Supernal thoughts that are formed in one’s heart.4 Powers speak in the heart. You can see the power of your heart, becouse the Shechinah dwells in its midst. It’s power is upon it.5 There is no avoda to Hashem but avoda of the heart. This is Tefila. It rises and unites the Shechinah with its beloved. Turn your ear to the דבר (word) of Hashem, so to arrouse his will, which is Malchut. Then one will merit to vision of נועם (pleasantness) of his Nefesh.6 In the Tefilot of the Ramcha”l its tought that from all the Divine names is מנוחה by 2 “ו” that are in the 2 chambers of the heart. “ו” enters and opens 2 “ד” , this is דוד (mashiach ben David). By this the gates are opened and all the “tefilot” may enter to be favorably recieved in Divine will.7 Bina is 310 worlds divided from the names KM’G -KN’A -KS’A, these 310 worlds are part of the world to come. The Ramcha”l also teaches that no one knows the “seder” of “tikunim” needed to fix all. We don’t have the “dat”,comprehension or purity. Because of this we must rely on the “yichud” of Hashem himself. From “yichud” of Hashem there is complete Revelation.All the worlds are created in levels of holiness for all things to be guided by them. “Tefilla” is complete “tikun” by your “yichud” (unity of Hashem). “yichud” of Hashem rises every thing in יהו “ ה . Even if some names are of the right side others are of the left they all go to one place. אלהי”ם made man “yoshar” with the Shechinah upon his head. This is the crown on the head of the Sadeek. When he is “yoshar” he rises on all levels with the atz chyeem from י”ה. By this is arroused עליוןצלם (supernal image) of יהו “ ה . A sadeek is the place of אחד (oneness). With him is 13 covanants.(all the powers of rachamim (divine mercy) 8 atz chyeem is as Teferet. Teferet is called atz chyeem. This is becouse of rachamim (that is included with Teferet), and chyeem (life force) is drawn to it from above. Malchut spreads out from atz chyeem and includes it in itself so is called חייםארץ (land of the living). So Teferet illuminates the ארץ (earth) for Malchut.9 Aspecloria meira (the illuminating lens) is Netzauch, it is צחאור (brilliant light). The Shechinah is Holy Malchut from the side of Hod called Aspecloria lo meira (the non illuminating lens). These are ruach of male and female aspects. The sun is Aspecloria meira (the illuminating lens). Aspecloria lo meira (the non illuminating lens) is the moon.The sadeek joins the middle pillar and the Shechinah by Torah Naviam Cituvim (Torah, writing and prophets). He joins together all heaven earth, all levels right and left. No yichud is close to Hashem as the sadeek. Its like a tree having many branches attached to it, the sadeek is in its roots. He binds all together throught his tikunim (fixings). He is the middle pillar that unites Aba and Imma by His sitting and standing prayer. His Amida (standing prayer of 18 blessings) is included with sadeek yesod olam (sadeek foundation of the world). His Morning prayer is the right piller, afternoon prayer left piller, evening prayer is the middle piller. There is a man of Asiyah, man of Yetzera and a man of Bria established by Teferet. צלם is in 2 likeness as ו”ו . This is man of the middle piller. The Shechinah is the upper man Chuchmah. The lower Shechinah is man of the middle piller. The middle pillar is the image of Keter this is the man of Bria. The man of Yetzera is of Chuchmah as it says “ Hashem gave Chuchmah to Slomo”. This is Sadeek Brit Shalom.10 Earth and Heaven are a partnership of Asiyah and Yetzera.11
2Machashif halavon yaakov abuchizera p.18,Zohar Smot 198b
3Zohar ShirHaShirim Rosenberg p.78
6Avodat Yisrael p.53,Lecutim p.3
7Tefilot Ramchal #513
8Tefilot Ramchal vietchanon,#507
9Aor Yakar Barashit p.117,Vol 2 p.27
10Zohar Chadash Tukunim p. 238,114b, Tikunim Chadashim-Ramchal p.455
11Aor Yakar Barashit p.174
Filed under: Nashama
It says in this weeks parsha “ When you go to war against an enemy in your land, you shall sound the trumpets “. Concerning this verse the Shalah haKodesh says that the enemy referred here is the evil inclination. Like an invader he is always trying to nourish from Holiness. Time and time again he comes to do battle. This battle should not be taken lying down, but one must
sound the trumpets. Meaning one must arouse their Nashama with great vigor. This is done by performing the mitzvot (commandment) with great kavana (intent). The sages mean this when they say that if
one’s evil inclination rises up against him let him take it to the bait midrash (place of learning). If this does not work he should say the sma (Meditate on the Name of God), and if this does not work let him think of the day of death. Now we
must also consider “When you go to war against an enemy in your land” in its most simple sense,
as there is no doubt that The Jewish people have enemies in the Holy Land now. Know that these
enemies are a manifestation of our evil inclinations, by this they are given force. By our adherence to the Torah, and standing strongly against those who are against God’s Torah. We shall conquer all our enemies, with the help of God.
One when assaulted by their evil inclination needs to run into Holiness, as it says “the chyot (angels) ran and returned” (Ezekial). By this running we will find ourselves in a new place with a new awareness far from the thoughts of the sitra achra (other side). As it is taught by Elijah the Prophet in Tana DebElyahu that to prevent the evil inclination from gaining a foothold, like Aaron haKohen one should daily light the Manorah so that it is always burning. As the Manorah has 7 openings, so are there found 7 openings in one’s head. We have 2 eyes. We must prevent our vision from leading us astray. One’s eyes need to be dedicated only for the use of Holiness. The eyes are conduits of Chuchmah (Divine wisdom, Creativity, inspiration). Let all ones inspiration lead to Holiness. Likewise one’s ears should not listen to evil. The ears are conduits of Divine understanding. Let all one’s understanding be found in the Torah. The nose is the sense by which mashiach (Messiah) shall discern judgment. It is a conduit for Dat (Divine knowledge). Let one know before they proceed that what they will do will be Holy. While the mouth should be used to speak words of Torah and prayer, not lushon hora (evil speech). The mouth is the conduit of Malchut. Let it be that all one’s actions drive them closer to Holiness in the governance of God. If one guards these portals they will not nourish the evil inclination, and it will not come to slay them. When one is doing mitzvot it will have less strength to interfere. Like during tefila (prayer) the evil inclination will not interfere with their thoughts to distract his mind from his Divine contemplation. He will be able to perform his mitzvot with kavana (intention). By following such instruction we will win our battle against the yetzer hora (evil inclination). The yetzer hora will have no way to gain ascendency over us. Evil will have no way to gain nourishment. Then there will be yielded from the mitzvot that will be done in purity with great kavana a great degree of light ultimately heralding in with a great shofar blast with our righteous mashich, when evil shall finally be defeated. Then we shall rejoice with God in His Holy Temple and may this be quickly in our days.
Filed under: Divine essence, Divine providence, Divine service, meditation, Nashama, palaces of the upper worlds, tzizum
THIS IS THE REALLY DEEP STUFF, IT WANTED TO BE REVEALED. SO HERE IT IS. BE “OPEN”, READ IT SLOWLY AND YOU MAY GET IT !
Yaakov Abuchitzera teaches the main thing of “Divine service” is to have the “good inclination” dominate the “evil inclination”. Know this and take it to your heart.1 The main purpose of creation is to serve God with your heart soul and money, and there will be delight. Sons of faith who arouse good and don’t hold back their money wrongly as they know God will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו (Divine essense). Love will arise in thought and by the “tzimzum” (contraction) of the light of thought a place is made for God to create the world. God attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concieled from men in the time of exile.
In the future the world will be fortified by the arousing of delight from the Nashamot (upper level of Soul, Divine intellect). “Tzimzum” (contraction) is from the central point, which is the source of will. Causing love and pushing on the flesh to set limits (raising even our bodies abilities). The essence of “Tzizum” (contraction) is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called אמירה (speech) in the heart.2 Rabbi Moshe Deleone teaches that the main purpose of man in this world is to fix great things above, and to draw upon himself supernal flow.3 This flow is given to the world according to the sparks raised and the elevation of the worlds such as on Shabot (the Sabbath). It should be noted that when we talk of the elevation of worlds we are referring only to the vessels not the עצמות (essence of lights) that are called “nashamot” (highest soul powers-they are a part of God and to Him is no change).4 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 (Divine emanations that bring all into existence). Illuminating the palace “lavanot Ha Safir” (Saphire Stone-this is the first dwelling place in the upper world)), each person receiving light according to their merit. Which is also according to each person’s “yichus” (relationship-closeness).
Rabbi Moshe Cordevero in Sher Kuma explains “yichus” (relationship-closeness). As one’s personal relationship to the sefirot. There are two levels of yichus (relationship-closeness). 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 (relationship-closeness) 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 (the Shechinah (Divine presence), ones actions, with chuchmah (divine creativity inspiration) and bina (divine understanding) consume us. The illumination of “yichus” (relationship-closeness) of a righteous person is from above. He rules over the forms that are below his point of “yichus” through the name Elohi”m (God in Nature), “Yhv”h” (Supernatural forces-Director of providence) 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” (Divine guidance) 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” (Divine guidance) are called Atzilut (emanation).
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 (faith-aroused by divine creativity inspiration). According to the Divine names worked is his work. All this is called Olam Atzilut. 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.5 God eminates 10 sefirot. He is always united in them.6 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga” (Divine guidance) . “Nanhagot” (powers of Divine guidance) are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah (worlds of the animal, emotional and soul of Divine intellect). In analogy this is called the world that (knowledge of) shatters the Ears. 7 There are 3 vessels to every sefira, and to each parzuf (sources of emanation of the soul levels). These correspond to the Nefesh, Ruach and Nashama (animal, emotional and soul of Divine intellect).8 It is possible to change Divine will to another different Divine will . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof (infinateness of God) dresses in the sefirot. This is the Kavana (intent) of Tefilla (prayer-meditation). God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.9 One must זקף (straighten up by raising) from problems,discomfort. The main purpose of Tefilla (prayer-meditation) is to fix צער (problems,discomfort ) above caused below.10
Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the honor of God for the sake of the tikun (refinement-repair) of your soul. Cleave in the כבוד(Glory) of God, this is the Shechinah (Divine presence). Give כבוד (Glory) to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha” (Holiness), and possess a supernal Nashama (soul of Divine intellect) this is enjoined into the hands of man. Words of Chuchmah (divine creativity inspiration) make tikun (refinement-fixing) to the hands, which is where energy flows. He may contemplate what he wants. The hidden knowledge that was given only 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” (unification meditations) below, there is also occupation with אורייתא (torah) above. All joining below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.11