Godssecret's Weblog


SIGNS in the firmament of the heavens- What the pattern of eclipses this year prognosticate

1q

 

ALL THINGS BRING US TO THE TIME

.   The “Mishkan” (Tabernacle) was completed during the month of Kislev its dedication was in Nissan. The construction of the first “Beit HaMikdash” (Temple) by  King Solomon began in the month of Iyar, and was completed in the month of Cheshvan.  The dedication of the Temple was nearly a year after the end of its construction in the month of Tishrei. The Bnei Yissaschar teaches that the future dedication of the third Temple will take place during Cheshvan.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night;

and let them be for signs, and for seasons, and for days, and years.”

(Genesis 1:14)

  For the third time in less than a year on this coming Passover of 2015, the moon will dip into Earth’s shadow, turning its bright white globe a coppery red in a matter of minutes.

The total phase of the lunar eclipse will only last about 5 minutes, making it the shortest lunar eclipse of the century.

The action begins at 3:16 a.m. PST on the morning of April 4 when the edge of the moon first enters the amber core of Earth’s shadow.

For the next hour and 45 minutes, Earth’s shadow will move across the lunar disk, ultimately covering the entire moon at 4:58 a.m. PST.

Some total eclipses last for more than an hour, in this case, totality spans just 4 minutes and 43 seconds since the moon will be skimming the outskirts of the Earth’s shadow, rather than passing centrally through it.

The pattern of eclipses on Jewish Holy Days correspond with significant events in history.

There will be a string of four “blood moons” in the year 5775, and one of them will shine over the Passover seder. Whenever this happened in the past, enormous events took place in Jewish history.

LUNAR ECLIPSES OF THE 20TH CENTURY

DURING THE MONTH OF MARCH (22 Total)

EVERY PURIM HAD AN ECLIPSE!!!

ALL BUT ONE OF THE 22 LUNAR ECLIPSES THAT OCCURRED IN MARCH IN THE 20TH CENTURY

OCCURRED ON THE EVE OF OR ON PURIM. [2]

THE ONE MARCH ECLIPSE

THAT DID NOT OCCUR ON PURIM OCCURRED ON PASSOVER INSTEAD.

DATE TYPE ECLIPSE NOTES

1904 March 02 Penumbral Purim 1: The 14th of Adar.

1904 March 31 Penumbral Passover: The 14th of Nissan.

On Sept. 24, the 1st day of Tabernacles, there was another Penumbral eclipse (The 1st & last of the 7 feasts).

1913 March 22 Total (North) [3] Purim 1 (Eve):

1914 March 12 Partial Purim 1:

1915 March 01 Penumbral Purim 2:

1922 March 13 Penumbral Purim 1 (Eve)

1923 March 03 Partial Purim 2 (Eve): Observed on the 16th of Adar as the day of rejoicing, because the 15th was the Sabbath day in 1923.

1932 March 22 Partial Purim 1: The 14th of Adar day of rejoicing.

1933 March 12 Penumbral Purim 1: The 14th of Adar. (Hitler rose to power as chancellor of Germany in 1933.)

1940 March 23 Penumbral Purim 1 (Eve):

1941 March 13 Partial Purim 1: The 14th of Adar. [4]

1942 March 03 Total (South) Purim 1: The 14th of Adar. (The Nazis hanged 10 Jews in Zduńska Wola, Poland to avenge the hanging of Haman’s 10 sons.)

1951 March 23 Penumbral Purim 2: The 15th of Adar. [4]

1959 March 24 Partial Purim 1: The 14th of Adar.

1960 March 13 Total (South) Purim 1: The 14th of Adar. U. S. Secretary of State, Christian Herter, stated desire to aid Israel in a 13 March 1960 meeting with Ben-Gurion. [5]

1961 March 02 Partial Purim 1: The 14th of Adar.

1978 March 24 Total (South) Purim 2: The 15th of Adar.

1979 March 13 Partial Purim 1: The 14th of Adar.

1980 March 01 Penumbral Purim 1 (Eve): The 13th of Adar when the Jews were fighting for their lives.

1988 March 03 Total Penumbral Purim 1: The 14th of Adar.

1997 March 24 Partial Purim 2: The 15th of Adar.

1998 March 13 Penumbral Purim 1: The 14th of Adar.

\

The first and last of the Holidays Passover and Tabernacles, have had

lunar eclipses on historic dates such as when Israel was reestablished and when they

captured Jerusalem in 1967. We see a similar phenomenon occurring on Purim.

About Those Blood Moon Tetrads

Now it turns out there will be a group of total lunar eclipses, each one falling on a Jewish holiday. Typically there are two lunar eclipses a year, spaced about six months apart; you will see them if your side of the earth is turned toward the moon when they happen. Here is the schedule for this year and next year:

4/15/2014 (Passover)

10/8/2014 (Sukkot)

4/4/2015 (Passover)

9/28/2015 (Sukkot)

Blood Red Moons will occur like this ..

Passover of 5774 (April 15th 2014);

Tabernacles 5775 (Oct 8th 2014);

Passover of 5775 (April 5th 2015)

Tabernacles 5776 (Sept 28th 2015).

Intersperses within those dates are two solar eclipses :

Rosh Chodesh Nissan (March 20th 2015)

A hybrid solar eclipse” on Nisan 1 on 3/20/71 followed by another hybrid solar eclipse on Rosh Hashanah on 9/12/71 happened around the destruction of the Temple,”

Sunday’s early morning event – an annular solar eclipse that changes into a total solar eclipse – will be visible on the eastern coast of North America, although those living in Africa will experience it best.

Sunday’s eclipse (March 20th 2015) will become total, completely blocking out the sun and allowing those in its shadow to see stars during the day time. It is this shift from annular to total along its path that makes this a “hybrid” eclipse.

Rosh Hashanah Sept 13th 2015

Three Jewish holidays always happen when there is a full moon: Purim, Passover, and Sukkot (Feast of Tabernacles). Therefore, it is not strange to have an eclipse on one of those holidays, and because Passover and Sukkot are exactly six months apart, when Passover gets an eclipse, Sukkot will probably get one, too. Of the 230 eclipses that occurred in the twentieth century, 37 were on Jewish holidays.

However, it is very rare for both eclipses to fall on Jewish holidays for two years in a row, and for all of them to be total not Eclipses.

The Book of Joel when speaking about end-time Biblical prophecies, mentions that in the last days, “the moon will turn to blood.”

They also point to the seven tetrads that have happened over the past two thousand years, Here are the dates for these tetrads:

162-163

795-796

842-843

860-861

1493-1494

1949-1950

1967-1968

Around eight months before the Temple was destroyed we find on 10/18/69 there was a partial lunar eclipse on the Feast of Sukkot.

A total solar eclipse followed this on Nisan 1-3/30/70, the beginning of the religious year.

Two weeks later there was a penumbral lunar eclipse on Passover on 4/14/70.

An annular solar eclipse followed this on Rosh Hashanah on 9/23/70.

Then another penumbral lunar eclipse on Sukkot on 10/8/70,”

In the blood moons of 1493 and 1494, the Jews were expelled from Spain.

1949-1950: This has been linked to modern Israel becoming independent in 1948. However, the first blood moon comes eleven months AFTER independence, and even the 1948 war was over by then.

The blood moons in 1949 and 1950 came right after the nation of Israel was born, giving the Jews a homeland for the first time in thousands of years.

And in 1967 and 1968 it was linked to the Six-Day War.

1967-1968: Well, maybe. The Six Day War happened between the first and second blood moons, and Israel took East Jerusalem, reuniting the city.

This would be totally unbelievable, if it wasn’t verified by the NASA.

Only one of these 4 lunar eclipses will be visible from Israel.

According to NASA data, there was a tetrad from 1493 to 1494 (there were three preceding tetrads that century as well, but they did not fall on Jewish holidays).

And that’s not the only series of blood moons linked to Israel, as NASA data shows that yet another tetrad unfolded between 1949 and 1950, a key time for Israel’s modern-day manifestation.

“In 1948, that’s the year Israel became a state,” he explained. “The thing that happened prior to that was the tragedy of the Holocaust, which ended in the rejoicing of statehood.”

Another tetrad happened between 1967 and 1968, a period which saw the Six-Day War — a moment of “triumph” when Jerusalem was reunified and became the eternal capital of the Jewish people once again.

NASA data also shows that four blood moons emerged between the years 1909-1910, 1927-1928 and 1985-1986, but these also did not fall on the Jewish holidays.

NASA says the current tetrad of blood moons that started in April 2014 will last through Sept. 28, 2015. The last tetrad to occur happened between 2003 and 2004, though it did not fall on Jewish holidays.

NASA data does appear to show six others will happen this century, but none appear to have all four blood moons fall on both Passover and Sukkot as they do in 2014 and 2015.

All four can be seen from the western hemisphere.

Therefore God has a message of judgement in the eclipses directed at the Americas, not at Israel. Know, 

The redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. 

More here

http://eclipse.gsfc.nasa.gov/OH/OH2014.html#LE2014Apr15



CAVANOT PASSACH SEDAR AS RASHAS’H/AR’I
May 7, 2012, 11:36 am
Filed under: passover | Tags: ,

 

UPDATED APRIL 6TH                               SEDAR

Kidush-Gadlut 2 Yisrael Saba and Tevunah ( or Chuchmah Ima) עב Ima ——– Katnut 2 Aba and Ima SEIZING of cup אם גלand אכדטם Gadlut 2 Ima (or Aba and Ima) צ of צלםKIDUSH ——– Gadlut 1 Yisrael Saba and Tevunah ( or Chuchmah Ima) Kidusha of day קנא and סג ——— Right Pillar Z”a

Rachatz-Gadlut 2 Ima in Chuchmah Z”a, cleans “Penimi” vessels

Carpas-Katnut 1 Tevunah (or Chuchmah) Z”a from Net Ima אלהים miloy of י and ה

Yachatz-Afikoman is LARGER piece it is aו

Katnut 1,Gadlut 1 Chuchmah Aba and Ima אלהים

Magid-Gadlut 1 Ima סג of Yesoi”t

2nd Cupאלהים miloy ה Bina Ima סג ——— ——– Gadlut 1 Yisrael Saba and Tevunah ( or Aba and Ima) ——— Katnut 2  Ima (or Aba and Ima) אכדטם ——– Gadlut 2  Ima (or Aba and Ima) or Katnut 2 Ima —- LEFT PILLAR Z”a

2nd washingסג Gadlut 2 Bina- clean middle vessels

MOTZI MATZAH- Gadlut 2 Aba, Katnut 2 Aba, Katnut 1 Yisrael Saba, 2 matza Chuchmah עב and Bina סג

ACHILAT MATZAH-Draw Katnut 1 and Gadlut 2 Aba Chuchmah Aba and Bina Aba ——- Katnut 2 Aba Kavana not known ———- Katnut 2 Ima אכדטם

Korach-Draw Mochin Yaakov and Rachel, Katnut 2 Aba, Gadlut  Aba, Gadlut2 Aba, Katnut 1 Yisrael Saba, Dat Aba

Shulchan Orach

צפוןCompletes Gadlut 1 Aba Gadlut 2 Aba

Mym Achronim- clean chitzon vessels

3rd Cupמה Chassidim of dat or Gadlut 2 Ima ——– Gadlut 1 Yisrael Saba and Tevunah ( or Aba and Ima) —— Katnut 2 Ima (or Aba and Ima), Katnut 1 Tevunah

4th Cup-Givurot Dat בן katnut 1Tevunah by אלהים miloy א ——– Gadlut 1Yisrael Saba and Tevunah ( or Aba and Ima)

Katnut 2 Ima (or Aba and Ima) אכדטם ——— Gadlut 2 Ima

Levels of Sedar

Gadlut 2 Aba- Motzi, Achilat Matza, Korach, צפון

Gadlut 1 Aba- Yachatz Korach, צפון

Katnut 2 Aba- Motzi, Achilat Matza, Korach

Katnut 1 Aba- Yachatz, Achilat Matza

Gadlut 2 Ima-Kidush, Rachatz, 2nd cup, 2nd washing,3rd and 4th Cups

Gadlut 1 Ima- Yachatz, Magid

Katnut 2 Ima-Kidush, 2nd cup, Achilat Matza,3rd and 4th Cups

Katnut 1 Ima-Yachatz

Gadlut 2 Yisrael Saba-

Gadlut 1 Yisrael Saba-Kidush, 2nd cup, 3rd and 4th Cups

Katnut 2 Yisrael Saba

Katnut 1 Yisrael Saba- Motzi , Korah

Gadlut 2 Tevunah

Gadlut 1 Tevunah- Kidush, 2nd cup, 3rd and 4th Cups

Katnut 2 Tevunah

Katnut 1 Tevunah-Karpas, 2nd and 3rd Cups



The order of Redemption
March 31, 2011, 6:04 pm
Filed under: passover

Tazria בס”ד

Some years 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.

 



Sea Splitting – Practical Kabbalah 101

When Moshe at the age of 120 wishes to enter the land of Israel he uses the word Ebra Na – please let me pass over, to which Hashem quickly intervenes and tells Moshe “don’t speak again this word.” Implying the potency of repeating the word Na נא.

Bs”d   Updated                                                               APRIL 17TH 2016

Shvi shel Pasach

Moses worked with 72 three letter Divine names at the Red sea and the sea parted then the Children of Israel walk on dry land in the midst of the sea !

From אז then comes forth the seventy two names which are חסד Chesed =72 . From them one sets up a throne for the Master through the wings of the commandments, and He will sit upon it in truth. A 10th of אמת.

(Tikuny Zohar)

Avraham Abulafia teaches that if your heart runs return it to it’s place, by this is cut a covanant. By this way there is recieved 72 names.1 This is the unification of right and left. The Ar’i explains it this way in Shar Mimori Rasb’i Supernal angels at midnight rise up to the upper supernal angels, and enter the ”penimi” (internal) aspect of holiness of bina (Divine understanding) and intellect. “Penimi” of the sefirot is portions of the “Nashama” (Soul of Divine intellect). Opposite this is the “chitzon” (external energy) this corresponds to the physical body and Angels.  Midnight is the spirit of all spirits. The Nashama is able to rise above with zu’n (source of Animal and emotional soul) through self sacrifice in ” kidush” Hashem (Sanctifying Gods name). By this one draws the vessel from imma (source of Soul of Divine intellect) of of his Nashama. This is from the 216 letters of the 72 names. This is the vessel made at midnight.2 ”.

The 32 paths are from the Yesod (foundation-gateway of energy) of nature. They make 248 limbs (bones in the body). They are the secret of רי”ו (216) with 32 equals 248.3 The surrounding fire on Sinai was chasmal (source of revelation of voice of God). Chasmal is given to deliver these inside, from those not proper. In Chashmal are 4 punishments for the wicked from the 4 letters of אדנ”י . One who is proper comes close by the ד of אדנ”י, others rise in the נ. 216 letters of Givurah (severity) burns in fire to push away those not proper.4 72 colors are 70 of the sanhedrin with Moshe and Aharon. These illude to 7 sefirot each including 10. Moshe and Aharon illude to their source being the secret of 9 tikuney dikna (conduits of Divine will and Mercy). 7 include 10 and 2 are the source of all.5

60 is awakening of the first masiach (Messiah). In 6 more is the awakening of the 2nd. This leaves 6 more years until 72 (it is now 5769, or maybe its 72 years since the birth of the state of Isreal). At that time the redemption will take place.

According to the Zohar on page 119a of Vayera: The redemption of Israel will come about through the mystic force of the letter vav (in Hashem’s name), namely in the 6th millennium, and more precisely, after 6 seconds and  half the time that remains. This is the Zohar’s way of saying the 666th year of the 6th millennium, 6 ½ months into the year. This of course is the first day of Pesach which is 6 ½ months after Rosh Hashana. 6 ½ days later is the seventh day of Pesach.

The year 5666 was 2/3 of the way through the 6th millennium, from that point onward Mashiach can be coming at any time. So the Rebbe Rashab instituted four cups of wine at the meal for Mashiach as part of the third meal for the afternoon of the last day of Pesach.

There will be 4 redemptions corresponding to the 4 “Chayot” (angels).6

1. 1Safer ha Cheshek

1. 2arba maot shekel cesef-ar’i  p.242, Share Ramchal p.235

1. 3Aor Yakar Barashit p.80

1. 4Tikunim Chadashim-Ramcha’l p.108

1. 5Oar Yakar Vol 2 Noach p.210

1. 6Sulam on Zohar Pinchas p.249a,252a

Sea splitting and other Practical Kabbalah 101

Sea splitting and other Practical Kabbalah 101

Invoking Divine will by Kabbalistic meditation works as “form

precedes manifestation”; that is, anything which manifests in

this, physical world, is preceded by a process of

“formation”, This premise is not so odd as it might

seem. Every object that is a product of

human manufacture existed in someone’s mind before taking shape

in this physical world. A house was once an architect’s design, and before that, an abstract object in a land developer plan. Every object of human manufacture originally existed as an idea or form in someone’s mind, and each idea went through a process of development, from inspiration to manufacture . It is not a large step to conceive of

the whole universe as the product of mind, so that every form of substance each species of plant and animal and all that happens in this world are the result of a process of formation occurring through the unfolding of Divine energy.

through angels and spirits, and “yesodot” which are the 4 “elements”. Each of these

levels of unfolding of Divine energy holds a portion of the world in place and guides

its actions and development. Each of these levels of unfolding of Divine

energy is a part of “Binah” (The sefirah of of Divine understanding), Called Ima

(mother) When united with this level of consciousness the mind takes primacy over

physical matter, thus is accomplished the work of the “mikubal”. To call upon, to

invoke ‘sefirot and “Ruchot” (spirits) to modify natural law at a specific time and

place, one is not violating a physical law; just changing it momentarily as it unfolds

level by level from its source of Divine energy at יהוה until its manifestation.

Intended form precedes manifestation, by this the future is formed out of the present.

The seeds of many potential futures are planted in the present by the thoughts and

desires of many minds; where there is a conflict of desires of individuals in

their thoughts this resembles a situation of a bus where each passenger has a

steering wheel providing input to the eventual direction the most “connected”

advanced ” mikubal” is the one with the most powerful steering

wheel. Another factor involved is the dynamics of steering. This is what I mean when

I say the “mikubal” must be sufficiently “connected” advanced ” and be able to

recognize opportune moments to move the bus in a desired direction, every thing this is Divine will has its time, and a way of  making it come in to being.

Formation of this reality we live in is a process of increasing limitation or

constraint. By this Divine will is shaped be it Physical, emotion or thoughts that we

are trying to form and shape. Once something is manifest it is constrained or

limited by what it is at that instant.

This formation is driven by a the unfolding of intention by the meditator, the

“mikubal” at the many levels of unfolding of the Divine light till the task is

completed. The success of the work will correspond to the energy put into it and not

only what people are intending. According to how well you understand these things; the levels of unfolding access and how to work the powers you will be successful in your work.

.

The power that makes manifest the invocation of Divine energy and its manipulation

of things in this physical world is “limitation” by this the God’s energy in the sefirot

becomes progressively structured and constrained until it reaches the level of

revelation of God’s will which was the object of one’s desire in the mikubal’s prayer,

“tikun”, meditation. This limitation we refer to has many components but the main

things it refers to is limitation of our behavior by doing what the creator has asked of

us and limiting our self to not transgressing Divine will. In order to work a ‘tikun” it

is necessary to divert energy away from obsession with personal identity and selfish

needs, to the needs of the “tikun”. The other aspects of limitation are in the doing of

the work of the invocation of the Divine light by working this Divine name and

not invoking that one. By invoking the energy through this angel and not that one,

working the one appropriate for the “tikun”. Doing the “tikun” at this time, its correct

time and not another.

This “limitation” force is what releases the Divine

energy needed to perform the needed “tikun”.

To begin this work  we make a Circle by the “hakofot” we make before we pray

drawing in surrounding lights by the name מב as tough by the great “Mikubal” Shalom Sharabi. Midrash  states that Moshe drew a circle round him and beseeched Hashem saying that he would not move until Miriam was cured.

In this place of the surrounding lights the work is carried out. By these surrounding lights there is consecrated all the space within it. The circle and work may also be done in a lucid dream. One may want to see the line of the circle made of blue fire of Malchut  drawn in the air. Your normal matters of secular life should not intrude in this Circle The Circlemarks a “circle of Holiness”, a different place from your usual normal place of dwelling in the physical world. The “mikubal” to do this work must leave everyday life behind when entering the Circle. Care must be taken to guard our thoughts and actions when in this circle and doing the work as scientists act when working with hazardous materials.

As in this circle we invoke the Divine energy of the Sefirot and “Ruchot” (spirits). So work with a martial attitude and sense of discipline and precision when doing “tikunim” in your circle. In the world of Bria in its “hachalot” we open Gates with Divine names to draw

flow, Divine abundance of the angels who manifest the Divine influence from

each gate needed in the “tikun” . Invocation of the Orders of the vessels and lights of

the Sefirot and needed angels and “ruchot” as part of the invocation, will bring

the “tikun” to completion.

An invocation is like a ticket for a train: it is the invocation which gets you onto the train and propels you to the right place where your tikun will be “accepted”

and completed. A prescription for entering mystical Consciousness, “Mochin Gadlut”, is Well Constructed “tikunim”, practiced often, they have a way of shifting consciousness, allowing one to access higher levels of their soul. A great part of the work is intuitive, following your heart within the frame work, but the frame work. The levels of unfolding of the Divine light and what they correspond to and how they are invoked MUST BE LEARNED.

 Energy is focused by “Kavanot” (intentions). Back to the analogy of the bus :

Your work will succeed if you have the most powerful steering wheel on the bus. Lots of people on the bus want to get to the same place as you. If you can limit your intention to minimise opposition this will also help many times this involves “intending” the right thing in the right time. A good analogy is a diamond cutter who exploits natural lines of cleavage to split a diamond.

 Remember as we alluded to before that limitation, like “miseret Nefesh” (self

sacrifice) is the currency to power your “tikunim”. You don’t get something for

nothing, and if you want to bring about change in the world you have to pay for it

in some way. In truth all you have to give is your possessions and ultimately your

self. For most people their self is represented by their money as this is what they trade

their time for. So the sages have made it a custom to give “Sadakah” charity around

“tefila’ (time of prayer).

.

Self sacrifice till it hurts is the impulse that brings about changes in the world by

evoking Divine will. If you want to heal someone, don’t just do a “tikun” and leave it at that; becoming involved in caring for them in some way,  will act as a channel for the healing powers  you have invoked.

Each one of us has vast potential of power, but it is denied to us by

Innate self serving needs of our “Yetzer Hora” (evil inclination). Self-

sacrifice disturbs this equilibrium that lets our evil inclination rule. By this there is let out some of that energy. The way to reveal your connection to the infinite energy of God is by egoless devotion and self-sacrifice. It is by this the Great sadeekem gained reputations for working miracles.

Also remember that once you are in your Circle and Gates are opened to invoke the “ruchot” for your tikunim , that the God has given us tools to work with that help you do this work, like your “Tallit”, “Teffilin”, “kamiyot” and other spiritual tools.



Pessach-Freedom
March 25, 2010, 12:12 pm
Filed under: passover

בס”ד

UPDATED May,8 2016                         Passach

 

Pessach is Pretty important if we spell it out as

פהסמךחת=613 (all the commandments).

We check for “chametz” by the light of a candle, with these 14 letters , as it is written, “Because יד (hand) (14) on the throne of יה Hashem” (Ex. 17:16).

The Haggadah begins with the words, “This is the bread of affliction that our fathers ate in the Land of Egypt. All Who are hungry, come and eat, all who is in need, let him come and join celebrating the Passover festival.” This is more than just generous hospitality; it is fundamental to Torah freedom, to go from a selfish mentality of keeping for one-self into a free giving mode. This giving type of behavior is not the behavior of a slave he is always guarding the little he gets his hands on, as he has nothing but giving is connected with true freedom. This is one of the first things the Hagadah teaches us on the path of going from slavery to freedom to reclining while eating like Royalty do !

The sages say Passach is a time for searching for a persons defects, like the way each person must search their house for “chumatz” (leaven). God illuminates our Nashama (Soul) so that we may see ourselves clearer. Like the way we use a candle to search for “Chumatz”, and a candle represents the “Nashama”. As it says “ the candle of God is the Nashama of man”. It states in the Zohar that from Rosh chodesh (New moon) of the month of Nisson there is an increase in “Bina” (Divine Understanding). With this power we can search within ourselves and see what it is that is causing our exile from GOD, Divine revelation. So that we may return to GOD completely. ”Chumatz” is not nullified like most things even when there is less than 1 part to 60. Any “chumatz” (which is arrogance) cannot be tolerated. How could one be arrogant if they really knew they were standing before GOD ?. An arrogant person performing religious acts is only a “charade”. They have not even begun the kind of Divine service that leads to ”ruach haKodesh”, and redemption. One must be completely dedicated to GOD not themselves. The Temple offering for Passach the “corbon Pessach”, May we bring it quickly, is roasted whole, including the head and tail. This shows that returning to GOD, Leaving our personal and National exile requires returning to GOD from all aspects of our existence. One must dedicate all aspects of their life to GOD, Blessed is his Name ! 

   Our Sages teach us that no slave ever escaped from Egypt. The slaves felt that it was better the be a slave in Egypt than to live else were. Their slave mentality made them think things just could not get any better. At the Passover “sader” we all say “next year in Jerusalem”. These were not meant to be empty meaningless worlds !

   The driving force behind the Egyptian culture was lust for physical pleasure. The Bible on a number of occasions links the Egyptians with donkeys. The Hebrew word for donkey is חמור which is closely related to the word חומר which means raw physicality, only the vowels of these words differ, their letters remain the same. The God took the Jews (who were ready to leave out of Egypt- 1 of 5 Jews in the Egyptian exile, but 4 of 5 Jews died in the plague of darkness).  BY THE WAY WHEN THE JEWS WERE TAKING EGYPT’S MONEY THATS WHEN THEY DIED IN THE PLAGUE OF DARKNESS BECAUSE THEY DID NOT WANT TO LEAVE EGYPT AND GO TO ISRAEL SAYS RABBI SHIMON BAR YOCHI IN ZOHAR CHADASH TIKUKINIM THIS TEST WILL COME AGAIN AT THE TIME OF THE FINAL REDEMPTION. MAKE SURE YOU ARE THE 1 OUT OF 5 WHO SURVIVE ! The Jewish Nation was not just enslaved in a physical slavery in Egypt. They were also spiritually enslaved. They had become a race of people so involved in perverse behavior that our Sages teach us they had reached the depths of depravity. There are 50 levels of impurity to which a person can stoop; they were on level #49. Despite all that, God got them out. He took them out and 50 days later they stood at Mt. Sinai.

    We still need to take Egypt out of the Jews. When the Jewish Nation left Egypt they took with them all of the riches of the Egyptian Empire. While its true this is referring to the gold and silver, it also means that they took the spiritual power of Egypt as well. This is why the Midrash teaches us that every Jews left Egypt with countless donkeys loaded with riches. A חמור (donkey) is the symbol of the spirit of Egypt. With the “erev rav” went out Egypts spiritual leaders, their magicians, Egypt was drained of its spiritual powers also.

    Every individual goes through his personal exile, and must separate from those things that bind him from coming close to GOD. Those things which are strange and not part of his divine service. We must do this in all aspects of our life, thus removing ourselves from our personal Egypt (which means confinement), by this fulfilling in part the commandment of remembering the redemption from Egypt. Rav Shabato says the whole idea of leaving Egypt is ultimately spiritual in nature. For this reason the Passach “seder” was even done in the death camp of Auschwitz. It is stated in the Zohar that “The remembrance of being taken out of Egypt with great miracles is the gateway to divine power, a root of the whole Torah, the basis of all the commandments and the real “emuna” (faith) of the Jewish Soul”. Rabbi Shimon Bar Yochi says “ this is our season of joy and gladness when we celebrate the great honor GOD showed to us by taking us out from under the power of impurity into the power of his Holiness.” It is the day as R. Abba says “ GOD took Yisrael from being under the power of impurity to be united with his name, causing them to be raised up above all the upper and lower beings”. The sages tell us one reason for the exile of Yisrael in Egypt was because when GOD told Avraham Avinu that he would give his decedents the land of Canaan as an eternal inheritance Avraham misused his power of speech when he replied “ How will I Know ”. Because of this lack of faith we went down to the refining furnace called Egypt. Now on Pessach we have the power to redeem the power of speech from exile. We do this by with great joy and excitement and a high heart telling the story of the redemption from Egypt, till the point God willing they remember. The Zohar says one who does this will rejoice with the Shechinah in the world to come for rejoicing brings rejoicing. The Oar Ha Chayim teaches that we bring redemption closer discussing Holy matters celebrating the redemption of speech. By remembering the great love GOD showed to us in redeeming us from Egypt we can draw strength to know he has given us strength to overcome all obstacles yielding the power of redemption ! Remember, right after the first Passach “seder” Yisrael was redeemed from Egypt !

In the Torah Billam the Rusha states “ GOD brings them out of Egypt”, In Sefer Oar Ha Chyim it is explained that this is written in an active sense since it is on Passach that sparks of Holiness are freed from impurity. The 7 days of Passach parallel the 7 days of creation. What we strive for creatively, intellectually, emotionally and physically can cause great changes in the continual of process of the renewal of all life including ourselves from this time period Passach is a time of profound personal spiritual redemption, as it says in Toldot Yaacov Yosef that on Passach “ A man merits access to the eternal wellsprings of life”.

One part of doing this is by the 4 cups of wine at the sedar, by this we rectify the sin of Adam as the fruit of the tree of knowledge of good and evil was a grape. The sages say one may drink between the 1st and 2nd cup so desire to eat more “Matzah”. In the Mishna chapter 10 of Pessachim we learn that even a poor man who live of charity should at least be given 4 cups of wine at the “seder”. This is like we learn that Purim is a preparation for Passach.  Rav Shabbato say from Purim our Nashamot begin to remove “klippa” from ourselves. By drinking the 4 cups of wine we can remove the separation created by the sin of Adam, each cup has potential to remove aspects of the 4 “Klipot” that separate us from GOD ! Thus removing our desires for actions not supportive or against divine will, feelings of our heart that are not the love of GOD, thoughts that are not good, and barriers to divine inspiration. The wine of Pesach is a Tikun by Imma. We learn in Pre Atz Chyim by drinking the 4 cups wine there decends “mochin” down the throat to the head of Rachel. Matzah is a tikun by Abba.

There is an obligation to eat a כזית (an olive-size piece)of matzah twice during the Seder, once when we make the blessing of על אכילת מצה after maggid and a second time after the meal of the afikoman.

Which is the more important of the two is a matter of dispute among the Rishonim. Some consider the eating of the matzah at the beginning of the meal as the primary fulfillment of the mitzvah, since this is the matzah upon which we make a blessing. This is the opinion of the Tosafot and Rosh (R.Asher b. Yehiel, ca. 1250-1327).

Rambam and Rif (R. Isaac Alfasi, 1013-1103), however, hold that the afikoman is the more important of the two portions and that the blessing of על אכילת מצה is made earlier only because it is inappropriate to recite this blessing after we have already consumed matzah.

While one can explain the two opinions from a Torah law perspective, there is something deeper here.

In Exodus 16 the Torah speaks of the manna as the matzah from heaven that sustained the Israelites during their difficult sojourn in the desert. The Torah regards the manna as a test “whether the people will walk in accordance with God’s Torah or not” (verse 4). How did the manna, test the faith of the Israelites? Ibn Ezra explains that since the manna could not be stored, for it would spoil if kept overnight, the Jews never had sufficient food for the next day. Thus, they never had a real sense of security. Who knew whether manna would fall the next day? Only faith and belief in God’s kindness allowed them to have any peace of mind. Thus the manna was regarded as a kind of test of אמונה (faith).

The Or HaChayyim says the opposite. He insists that the manna provided the most utopian system of plenty. There was no fear of want because the people knew each day that no matter what they did or did not do, abundant food would come raining down from heaven. Only under such circumstances of bounty can there be a true test of faith, for when the Jew is in need; it is but natural to turn to God. When one is in the depths of despair, he has no other choice. As they say “There are no atheists in a trenches”. In the desert, however, when the Jews “waxed fat,” they were indeed tested by the manna to see whether they maintained their faith in God as the ultimate Provider.

Bearing in mind these opposing explanations, we can explain the difference of opinion between the Tosafot and Rosh on one hand and Rif and Rambam on the other. Matzah is called לחמא דמהימנותא because it is a symbol of our faith. The Tosafot and Rosh find in the matzah the greatest sign of faithfulness and devotion to the Almighty. They find it in the הא לחמא עניא : ”Here is the poor bread that our fathers ate in the land of Egypt.” There, the Jews were constantly hungry, constantly tired, constantly thirsty, and still they reached out to God. Thus the first portion of matzah must be eaten בתיאבון – with hunger -since it represents the commitment of the Jew even though he is hungry. This constitutes the basic fulfillment of the mitzvah. Therefore, we recite על אכילת מצה on the broken piece of matzah, which is the לחם עוני, and we eat it in a hungry state, as a deprived person would.

Rif and Rambam agree that the matzah represents commitment and faith, and that without these there can be no redemption. But the Matzah of the “afficoman” is not ate when we are hungry like the first Matzah, but after we are already satiated. This is in the aspect not the “bread of poverty but from the table of plenty singing songs, reclining, and drinking wine. It is this that represents the greatest danger to spirituality because in the midst of plenty one is likely to forget those in need. He is even 1ikely to forget his appreciation of his bounty given to him by God and many even fall prey to assimilation. The real test of faith, the לחמא דמהימנותא (bread of faith), comes then. Thus the main mitzvah of matzah is to eat it in a state of satiety.

Matzah seems to be only a little water and flour, but the Zohar tells us it is the bread of Faith, only on passach GOD gives it the power to be a gateway for “emunah”. If we add the letter “ו” to מצה (matzah) we have מצוה (mitzvah). The letter ו of the Divine name reveals our Ruach, our emotional soul, when one involves their heart in Divine service how great this is. Matza has a lot of potential to nullify evil סמא”ל (the Devil) + 4 letters = מצה . Rabbi Ashlag expains in the Hakdamah to Tikunim concerning this that this added letter ו gives “chassadim” to the Malchut, by this the Chuchmah in it illuminates. It is similar to the Manna in the desert some had more some less, but all had the measure of an omer. To some its taste was bland to others it tasted as what ever they desired. The Ari teaches in Shar pasukim that “Smura Matzah” is Machut of Bina, which is the ד of אחד . Think about this deeply as it touches on many things.

  Here is the secret of the Mishnah which says one can eat “Chametz”, all of the fourth hour meaning 4th millenium, and let it hang in suspension all of the fifth hour this is the fifth millenium, and you burn it in the beginning of the sixth hour which is the sixth millenium. We are talking about redemption. In order not to separate between the sixth millenium and the seventh one needs to destroy all the sour dough and chametz (leaven), which is the “Erev Rav” (Mixed Multitude). In order not to see them between the sixth millenium and the seventh millenium.. Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, “And the nation saw that Moshe was בשש delayed” (Ex. 32:1), as we have explained (the word) בשש, in the sixth hour they made the Calf and they separated between the וה which is between the sixth and seventh, so too God will separate them from the Jews between the sixth and the seventh millenium. Because of the “Erev Rav”, there is split matzah on the “seder” plate, its poor man’s bread. And why is the “matzah” split ? Because the ו, her leg has gone away to be a מצוה (commandment). The split matzah left on the “seder” plate is is a ד, The “Afikoman” the other half of the the split matzah is a י (or ו), the complete matzah is a ה . The lower ה of הוה is the split matzah the bread of a poor person. When the ד  is joined with the י (or ו). because of this we say the complete Hallel and the non complete Hallel on Pesach in order to represent the complete matzah and the split matzah. (Zohar Tikunim)

We can turn the “bread of affliction” to the “bread of redemption” ! Matzah in Atbash system of letter exchange becomes יה”צ. From the name י”ה comes Divine wisdom, While צ is the vessel for this wisdom. One fit to receive it. צ represent the “Sadeek”. It states in the Gemora a child does not have wisdom till he has tasted Wheat. Yet this type of wisdom from Matzah is very high. As the Mittler Rebbe said “ The Aor Makiff (surrounding light) of Chuchmah is Emunah”. The matzah also works to complete our dat as Taught by Rabbi Natan of Bresslov. The 3 matzot correspond to Chaba’d of Dat, also to Myriam’s well, the Cloud that surrounded Yisrael in the desert and the Manna. By eating Matzah we are able to remove the delusions of this world from our brains, and the scream out to GOD with words like ”thunder” when reading the Hagada. Rav Shabatto teachesThe light of Passach illuminates in its source in the light of Chuchmah and is revealed through the Sefira Netzauch. פסח litterally means “Mouth speaks”, סח is what was called the kind of speech of Yitzchak when he was in the field meditating when he first saw his wife Rivka. By Pesach we can develop the ability to truly express our true selves. This is why Kabbalists teach us that פסח (Pesach) can be understood as פה סח (the mouth speaks). It’s “tikun” (correction) enables us to be truly and freely expressive.


הגדהשלפסח + 1= מלכות, Through the “Hagada” we can reveal GOD’s Kingship which ultimately is Mashiach. This is also reflected by spelling out each letter of הגדה as ה”הדל”תגימ”לה”י=ישראל +1.

And eat “Maror” (bitter herb) because the ו (Ruach-emotions) separated from the ה and this caused “and they made their lives bitter” (Ex. 1:14) . And who caused this? This was caused by the י from the name שדי which is the sign of the covenant that Moses gave to the “Erev Rav” (mixed multitude), because of this Moses went down from his level, as the י left Matto”t In the future the Shechinah will be united with Hashem.(tikunim)

Passach itself ( פסח ) by Atbash becomes וחס meaning “and having mercy”. This shows us that on Passach we draw down the power to Divine mercy. As it was by this Divine mercy that we were freed from Egypt w hen we had reached the lowest level of defilement. GOD told Avraham that our exile of Egypt would be 400 years, but GOD in his great mercy he took us out in only 210 years. ”Choroset” חרוסת permeates to חסרות, mercy of Ruth. This illudes To David HaMelach and the final redemption.

Passach is called “the time of our freedom”, it was from Passach that we went from the lowest depths of enslavement and spiritual depravity to the highest spiritual states at the sea, and then stood before GOD and received the Torah. The word Passach means to Jump. The spiritual growth of Passach is not a gradual thing, but made in leaps and jumps. It is said that rejoicing over the redemption from Egypt leads to further redemption.

Eliyahu Ha Novi is know to be at 2 places. At every circumcision, as he is called in the Holy books “Angel of the Covenant”. It was before eating the Corban Passach that Moshe or some say Yuhoshua circumcised Yisrael so they could eat of the Corban Passach, then came redemption ! Rav Shabotto teaches that Before circumcision the Isrealites were still as slaves of Egypt, but By circumcision they cut off the filth from themselves and came under the shadow of the God called ברית. Eliyahu (Elijah) is also invited to the Passach “Sader”. We even set out a cup of wine for him in every home. Then when we open the door for Eliyahu towards the conclusion of the Seder, after all the previous preparations we say “ Pour out your wrath ….. Pursue them in anger” . Know, the redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. Mars gives the power to war.

May it be in the merit of the Sadeekem in the Gan Aden and now on the Earth that GOD has great mercy upon us so that we will see the prophesy of the Prophet Malachi fulfilled with Eliyahu coming to us turning the hearts of children to their parents and parents to their children with the coming of our righteous Mashiach quickly in our days !

The Rebbi of Karlin said ”Great is a man of Yisrael in the way He is formed, allowing Him to be a son of the King ”. It is of this quality the Torah is speaking of when it speaks of freedom. It was for this quality that we merited being redeemed from Egypt. This Holiness obligates us to be careful not to transgress the border between freedom and a state of lawless abandonment of any constant real values of virtue. Behavior which would bring shame to our father the King of His Holy nation Yisrael and all creation. The freedom we are talking about places upon us borders upon our behavior, giving us more obligations which come upon such a man from God because of the heights of His level in the scheme of creation. Because of this a free man must be careful with matters involving his Honor. But lawless abandon of Godly virtue is of man at a lowly level. In this is a aspect of slavery. As a slave’s disgracefulness adds to him losing restraint and control. As he just really doesn’t care. Such a man will do all that arises of his emotions, he loses control over himself. He goes from the realm of intellect that is upright, transgressing going after his desires. We see this in lowly people, they do their evil desires. The true image of man parishes from them. Leaving them with an image as any human being, when His true nature is beyond this. As his soul has heard the voice of God speaking at Sinai and has experienced the wonders God has done for the Hebrew people. In the beginning he believes in his own eyes that his actions are his desires, but in the end he is only a slave to his evil inclination.

If we look at Yaakov’s blessing from Yizchak we can see how something lowly can be something great as Yitzchak said ”Your seed shall be as the sand of the earth, you shall spread to the north, east , south and west.” During the times we live in now it seems that many of the Jewish people have fell to a low spiritual place. Many of our people now are as low as the sand of the earth (being immersed only in physical matters, with no spiritual awareness), sitting among the nations in exile. But as the great Rabbi Hillel said ”My falling is my rising”. The seemingly lowly state we are in now is only a necessary step. As was the captivity in Egypt, to bring about redemption. As by the lowliness created by a lack of spirituality, they can appreciate it once it is truly found.

The Ruach (spirit) of Yisrael is the internal aspect of His Nefesh (animal soul), its instinctual awareness known as leah. It is only this that can free him from from the slavery of his evil inclination ruling upon all his limbs. Which has become his master. The source the true Ruach (spirit) of Yisrael is in the many mitzvot, Positive commands and prohibitions. For this reason one is required to do many mitzvot to establish His freedom. Only in this way is there true freedom of the Nefesh (animal soul). But to one who does not know this they, God forbid, think that all the mitzvot remove all joy from life. When it is exactly the opposite. One who has never tasted the true atmosphere of people observing God’s Holidays will never understand this. For this reason it says concerning the Passover offering ”No stranger may eat from it”. Better is the verse ”taste and see that yhv”h is good”, with the coming of our righteous mashiach quickly in our days.

Also know that during these 7 weeks until the time of receiving the Torah anew on Shavuot God gives us a special gift each week, each day for the betterment of our souls by allowing us to develop our soul powers of doing kindness during the first week, the 2nd week discipline, the 3rd week harmony and balance, the 4th week endurance so to be able to obtain any goal, 5th week perfecting minor details involved in all we do, 6th week making the greatest perfection of any circumstance, and in the 7th and final week having the kingship of God revealed in all our thoughts speech and actions. This is called ”counting of the omer ”. From all of this God willing we shall be ready to receive the Torah.

Chag Samaich



THE SECRET OF PASSOVER AND ABSTRACT ART
April 3, 2009, 3:00 pm
Filed under: AFIKOMEN, gallery, passover | Tags: ,

abstract-art-painting-shadesofpeace

http://www.modernartimages.com/images/abstract/abstract-art-painting-shadesofpeace.jpg

See category Gallery on the left we got alot of Art

UPDATED MARCH 30 2015 WHAT ABOUT THE Afikomen

צפון

 

The wise son says “What are the testimonies, statutes and laws which the

Lord, our God, has commanded you?”

The Hagadah answers

You shall instruct the laws of Passover till the law that after the Passover lamb one does not “Afikomen” (have dessert). In the 12th step of the “seder” is called “Tsafun” meaning hidden. which follows the festive meal like a “dessert” then we eat our last portion of matzah, called the “Afikoman”. Really, the dessert should really be the Paschal lamb—the climax of our evening’s ritual, but without the Temple we substitute this matzah instead.

The Seforno explains concerning the the wise sons question :

What are the testimonies, statutes and laws which the

Lord, our God, has commanded you?”

He is asking why do we need all these testimonies, statutes and laws are not the 7 laws of Noach enough. He is asking why be Jewish.

So what is the Answer of the Hagaddah really saying ?

Its answer seems to center around the “Afikomen”, which we eat in place of the “Corban Passach”, the “Afikomen” is a substitute “Corban Pessach”. This is quite unique there is no other sacrifice that has a substitute. There is no substitute for the “Corban” of Succot !

In the original Passover in Egypt we needed to start eating the lamb by midnight and to finish by dawn. The rabbis added a fence they ruled that during Temple times a korban Pesach must be finished by midnight.

Like the “Corban Pessach” the “Afikomen” must be be eaten before midnight and it must be eaten when we are already satiated and we cant eat anything after the “Afikomen”. These laws are the same for the sacrifice that the “Afikomen” substitutes for. When you do eat your Afikoman you are reenacting the first “korban Pesach” eaten in Egypt at the time of redemption all those years ago. At that time the heavens came down to earth the Israelites sat  in their homes with smeared blood of the “corban Passach” on their doorposts and lintels. Once the sun set, no one was allowed to leave until daybreak, under threat of death. At midnight all hell broke loose outside, while eating their “korban Pesach”. Screams, cries and shrieks filled the streets. As all the first born of Egypt were being killed.

    This begs the question what “Afikomen” is what it means. Again the Hagada itself brings the Mishna to answer the wise sons question saying :

You shall instruct the laws of Passover till the law that after the “Corban Pessach” one does not “Afikomen” (have dessert)

We see there was the concept of “Afikomen” even in Temple time but its meaning is something else then it is today.. Rav says “Afikomen” refers to not leaving the group you ate the corban passach with and hang out with other people. Smul says it means one is forbidden to eat anything after the “Corban Pessach” as here “Afikomen” means desert. This is the opinion we follow. So “Afikomen” is referring to something we are not allowed to eat.

Its interesting the the Halachah also says on the “Afikomen” that if one fell asleep during the Seder they cannot eat the “Afikomen”. The Rambam says you must recline when eating the “Afikomen” as such is the way of kings.

This brings us back to one of the principles over the whole “seder” of going from slavery to freedom., but we see from this Rambam on the “Afikomen” we are going beyond “freedom” to the aspect of Kingship.

So in conclusion we answer the wise childs question by alluding to the fact that the testimonies, statutes and laws till “Afikomen” teach us that the 613 commandments bring us to the aspect of Richness and Kingship. As only kings would be brought “Afikomen” (desert) after being satiated by the meal. But to achieve this dont forget that we cannot fall asleep. To achieve this level of existance we must be awake , aware of our spiritual service and complete it otherwise one does not reach the power of Malchut. To remind us of this there are always those at the seder to steal the “Afikomen” .

   For a long time now we have been a divided people like as our matzah has been divided. One part of our people, the smaller part still sits at the “seder” table,like their ancestors, following the traditions,rituals, laws and telling the story. These are the Jews who don a tallis, wrap tefilin, go to the synagogue, pray to God, and send their children to Jewish schools to receive an intense Torah education. These are the Jews who celebrate Shabbot eat kosher, would not eat a meal outside of a Sukkah nor wear a garment made of wool and linen. This is the smaller part of the matzah, which is broken in the shape of a ד

    While the larger part in the shape of a ו corresponding to the majority of our people, if they are at the “seder” table at all just sit there with closed eyes, half asleep. Many of these could care less about their heritage its wisdom. These are the millions of our brethren who feel alienated from our people and its story. Know, ו is the conduit for “Ruach Hakodesh”. One way or another this energy of the ו shall be returned, hopefully with those who are not at the table these days spiritually, physically or both.

DO NOT LET YOUR SPIRITUAL HERITAGE BECOME STOLEN ! Instead we must all ways think about it, search for it.