Filed under: amen, Divine names, ibor, Ibor year, Kaddish, Leap year, meditation, parzufim, prayer, Shabot, Smittah, yichudim, zivug | Tags: DIVINE NAMES, Meditation, Yichudim
How does one really pray? Going beyond wishful religiosity and spiritual dogma? The Sages teach, The prayer of people is not answered because they do not know how to pray with the Divine Name formulas, the proper order of meditation. In other words, our prayers are not interacting with the specific spiritual coordinates that draw Divine abundance from the higher-dimensional realms and through the Foundation Stone to be revealed in the world. The center of all consciousness flows from the Foundation Stone on the Temple Mount. Which is presently imprisoned in a golden dome. The Divine flow of Divine consciousness from the Foundation Stone on the Temple Mount will eventually eradicate all evil and fortify the good. As it is . It is a portal to the higher-dimensional Messianic Era that only needs be pried opened.
It is precisely from here we can unleash the Divine power that will bring completion to creation. We just need to do what is necessary to activate it with the correct kind of meditate pray, the “Cavanot” (Divine intentions). As through the Foundation Stone all prayers descend from above and ascend from below.
Meditate, Breathe slowly and deeply. Intend to connect to your soul. Feel the Divine presence surrounding you and embracing you. Listen to the angels and souls in heaven singing, sing with them. Know your soul has a connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that The God is always sending His Torah down into the world at this very. Ask to be revealed this light and to be able to receive it. Become one with the light, be transformed to the light.At this level time and space are a illusion. We can still be in Beit HaMikdash.,at Sinai or in Gan Eden with the souls of “sadeekem”. Part of our “Nashamot” are still in Heaven. Heaven is on earth, and there is only oneness.
Praying is a state of profound elevation, reaching out, connecting to Source of all Life.
Prayer before the Holy One, blessed be He, must be uttered by one’s lips, If one does not do so his prayer is no prayer
The rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה (Amen, His great name shall be blessed for ever and ever) with all his power they rip up his decree of judgement for seventy years”
Why have few people found God through Jewish prayer ?
HERE IS ONE REASON — A father is at “Shul” seated in the row behind his son, who in turn was sitting next to his friends. The father’s prayer routine is all too typical a mixture of occasional focus on the “siddur” (prayer book), mysteriously interrupted by sudden and persistent bursts of dialogue with his friend seated a few seats away. This back an forth between the prayer book (God) and friend (distraction from God) goes on all the time in many places of worship.. At some point his son casually begins speaking to his friends. DOES ANYONE EXPECT TO EXPERIENCE GOD PRAYING LIKE THIS ?
DO THEY EVEN REALLY BELIEVE IN A GOD WHO HEARS PRAYER, OR IS THIS ALL “LIP SERVICE”.
Attach to אשרי it is Keter (Crown) and the head of the Torah, the tree of life. (Tikuny Zohar)
He who learns “Havayot” (names YHV”H pronunciations) , needs to learn them in order to build a building for God as it says, “And they healed the destroyed alter of God” (Kings 1 18:30). The secret of the matter one is able to destroy through the letters of God’s name, as it is written, “Lest they destroy through God” (Exo. 19:21). Therefore, one destroys through his sins, and he needs to build though prayer.
Ahaz ruled for 16 years, incited the nation to worship Baal, and sacrificed his sons in the Gei-hi-nom valley. The Bible reports that “He sacrificed and burned incense on the high places, on the hills and under every green tree”, but most importantly to our topic: “he cut the utensils of the house of God in pieces; and he closed the doors of the house of God…” The temple was desecrated and abandoned for 16 years. King Hizkiyahu immediately, on the very first day on his throne, opened the temple doors, and began the purification process. He assembles the Cohanim and Levi’im, and announces to them his intention to renew the covenant with God, and to renew the temple worship. However, as we have seen, he inherited a catastrophe: the process of purifying the temple and making it fit for worship, as speedy as he was, still took 16 days. 1 day for each year that it was closed. Hizkiyahu was immediately confronted with an enormous problem in the first month of his reign: he began his rule on the first day of Nissan; 16 days later it is already time for Pessah. Hizkiyahu has an outside the box brainwave: let’s make the year a leap year! We’ll turn Nissan into Adar II, and we shall celebrate Pessah in another month, in purity and joy. We shall renew the covenant and return to days of glory in an orderly and dignified manner. There were a number of halachic problems with this stroke of genius the most blatant obstacle. One cannot declare a leap year in the month of Nissan! The deadline has passed; one cannot in the middle of Nissan turn it into Adar II. The Mishnah tells us that Hizkiyahu “declared a leap year in Nissan, and the Sages did not concur.” Indeed, he even defied the Sages and went against the tide, for he understood what he would achieve by doing so; and what he stood to lose if he would be “strict”. It is very unclear from the verses what actually happened on that Pessah, and there is even a dispute amongst the Tannaic sages on the question, but in the end we see that Hizkiyahu was extremely conscious of the complexity of his decision: “for they ate the Pessah otherwise than prescribed. For Hizkiyahu prayed for them, saying, ‘May the good Lord pardon’’”, or in the original:
“ה’ הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד”
And indeed, God immediately condones Hizkiyahu’s acts “God listened to Hizkiyahu and healed the people.”
God has structured the universe so that the flow of His Godly life-force, does not reach us directly. As created beings are unable withstand such holiness. So, the Divine life-force of our physical world dresses in the high level of Chuchmah of Atzilus, through the succeeding levels until malchus of Atzilus, further on through the levels of B’riah and Yetzirah, and finally, through the world of Asiyah until the point of its transmission to us by malchus of Asiyah. Nevertheless, it is the life-force from God Himself, contracted, organized, it is the life-force from God Himself.
The sages teach there are four broad distinctions in the degree of Godly revelation. These are known as the 4 worlds. In the world of Atzilus Godliness is openly manifest, with little concealment. In B’riah the concealment of God’s presence is greater. This allows for angels and such spiritual beings to exist as entities with their own identities. Yetzirah is a level below that; and, finally, the world of Asiyah where God has so thoroughly concealed Himself that creatures of this physical world cannot perceive Him. Each of these four “worlds” or “realms” contain ten levels of Godliness manifest in that particular world.. These being the 10 sefirot
The same applies to the life force of the universe. On the exalted spiritual level of Bina, “understanding,” the ensuing emotional attributes exist only in potential. They do not really exist yet in their own right. It is only after the G-dly life-force has proceeded to the level of Z”a, the six “emotional” attributes, that these in turn acquire the ability to transmit the life-force further. However, just as human emotions can be misdirected if a person wants something “too much” or fears something “too much,” the “excess” of the spiritual life-force expressed through Z”a is susceptible of being “pirated,” usurped, used to animate evil instead of good (God forbid).
The emotional sefiros , those of the level of soul called Ruach, are contained in potential within the intellectual sefirah of bina (Sefirot of the soul level called Nashama). They are in a state refered to as “an embryo in the womb of their mother, bina (divine understanding, the soul level Nashama)
The sefirah of malchus has nothing of its own. This is because the function of malchus is to bring into actuality that which had previously existed only in potential within the “womb” of bina (divine understanding, the soul level Nashama).
At first Z”a is only the six “corners” and Nakavah is only a single point. By means of our deeds, Z”a becomes a complete partzufim back to back with Nakavah. The second fixing is to turn them around face to face. They can then have zivug.
On weekdays, we can accomplish two things by means of our prayers. First we rectify Zu”n until they reach the state of complete partzufim comprising ten sefirot each, but back to back. The second fixing is to turn them around face to face. They can then couple.
During the “Smittah” (sabbatical year), the partzufim already are of ten sefirot each, facing back to back, we need to turn them around face to face. In the sabbatical year, the “masculine waters” are drawn by themselves, so all agricultural work is forbidden. Plants that grow on their own, however, may be gathered, because they grow by themselves. But whatever man grows through his own efforts is forbidden.
The Sabbath is an even greater level of sanctity, the parzufim already are face to face . Our prayers on Sabbath elevate Zu”n to a level higher, up to the level of Abba and Ima, as is known.
On festivals, Rosh Chodesh, and the intermediate days of the festivals, the Partzufim also experience various ascents through our prayers, but in these cases they both ascend simultaneously, as is known.
“Zivug” of Yisrael and Rachel is on Mussaf of Shabot. When Rachel grows to the full hight of Z”a. The “Zivug” of Yaakov and Rachel is in Tefilla of weekday mornings, in the last blessing of the Amida in “Sim Shalom”. The “zivug” Yakov and Leah is at midnight. This Leah stands the entire length of Z”a (Yakov). The “zivug” of Yisrael and Leah is on “Minchah” of weekdays. Here Leah is only standing from the chest of Z”a (Yisrael) and above. The “Zivug” Yakov and Leah is during the weekday evening prayer in the Amida in “Sim Shalom”.
When names of God are intertwined one with another for example יאהדונה“י which is “Yichud” (unification) of the names אדנ“י and יהו“ה by taking the first letter of one, and then follow it with the first letter of another, and then continue with the second letter of the first name and then the second letter of the second name etc., this produces a “Yichud” , a joining of His names and through this, blessing comes about. It is forbidden to pronounce these names when they appear in this way, but one must meditate upon them, but it is forbidden to pronounce the name as is written this way.
The word “Amen” is of Biblical origin. It appears only in two passages of the Torah twice in the passage of Bemidbar 5:22 and Devarim 27:15-16.
With Psalm 25 in the “Tachnun” prayer it’s possible for one’s soul to bring out the sparks of holiness from the unclean worlds. With concentration on “mesiras nefesh” – giving away one’s soul for Hashem (God). However most Sidurim bring a different psalm because of the great danger involved in pronouncing Psalm 25
Praying should take one to a state of profound elevation, reaching out and connecting with the Source of all life. In prayer, we transcend our limited
self and join with the limitless Infinite this should be a moment of complete
abandonment of self. The service of prayer really requires one to cleave to the secrets of Chochmah of Atzilut to properly cleave to his Master by the supernal mysteries. This person the Holy One, blessed be He, proclaims to all His hosts and legions in all the worlds Take care of this one, they are trusted by the King. all the Master’s mysteries in their hands.’ Happy are they in this world, and in the World to Come. From that day onward, they are known and observed in all the worlds. In his time of need, all the hosts and legions are ordered to be with them. And the Holy One, blessed be He, needs nothing but him alone. When God designated Yisrael as the Chosen people in this world, He crowned them with Holy crowns similar to those above.
The are 5 “Zivugim” (unifications) of Tefilla (Prayer)
ZIVUG 1: This is Zeir Anpin which is called Israel, and its female counterpart is called Rachel. The time for this “zivug” is during the “Musaf” prayer on Shabbat, at which time Rachel, who is usually only up to the chest of Zeir Anpin, grows to equal his full size, and a “zivug” is able to occur with the real yesod.
ZIVUG 2: This is the “zivug” of Yaakov and Rachel during the weekday shacharit [morning prayer]. It occurs through his real yesod.
ZIVUG 3: This is the “zivug” of Yaakov and Leah, and it occurs after “chatzot” [midnight]. At that time both enlarge, spreading to the full length of Zeir Anpin.
ZIVUG 4: This is the “zivug” of Israel with Leah during the weekday “minchah” [afternoon prayer]. She only extends to the length of his upper half, until his chest-aspect.
ZIVUG 5: This is the “zivug” of Yaakov with Leah during the weekday “Ervit” [evening prayer], which occurs over the upper half of Zeir Anpin. (Shar Gilgulim)
Who ever INTENTLY reads the section of incense is protected from all evil things, sorcery, bad punishment and death, on that day
“With this (zot) Aharon may approach the Holy chambers…” בזות gematria of 408 = 3 x “voice” (kol – 136). So, Aharon was able to approach the holy of holies in the tabernacle because he entered with zot – with the three voices, 3 “temunah” , 3 ashri ,,, KNOW, The prayers we have recieved from the Prophet of the “Anshe Kanesset Hadolah” (Men of the Great Assembly) work even if one does not understand them but The Noda BYihuda writes that other prayers, like those of the Holy Ar”i are only effective as much as one understands them.
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The Torah is a living incarnation of Divine wisdom, eternally emitting creative intelligence in the form of the “Ayn Sof” (the Infinite Light) and bringing forth ever new light into creation By its letters and their crowns. Torah directly embodies the Divine power that brings all worlds in to existence sustains them and guides their providential care. Learn how to get involved with the administration of these Divine forces in the Torah !
THE YEAR IS 5778 OF THE BIBLICAL CALENDAR , THE 5778th VERSE OF THE TORAH IS ” I said, I would scatter them into corners, I would make the remembrance of them to cease from among men;”(DEUT 32:26)
Our year תשע”ח is year of the ע”ח
עץ חיים Tree of life !
The relationship between the Creator and the creatures effects the life of men in a very tangible manner whether they recognize this or not. It is embedded in the foundation of the reality we live in. The fantasy and delusion is not seeing this and recognizing this effect of providence in our lives. The God effects changes in our lives according to strict and well defined rules, found in and alluded to in the Bible. These laws are discovered by anyone who climbs the spiritual ladder, and they come to know it by experiences in their life. Reading the Holy books brings this Divine supervision closer and makes one more aware of it.
Each of us is different and unique, but we all are bound to comply with the same Divine rules that underlie nature by Divine influence. We all have the chance to advance from darkness and confusion to clarity and Divine vision.
To help us in this mission of going from darkness to light of consciousness the God has given us Divine names as found in the prayers we have received from our prophets. Yet this matter is not simple and like all good things take considerable effort to learn how they work.
Eventually following these Divine rules, and learning how to work the Divine names in the meditation of pray yields spiritual revelation, the creature feels the Creator Who gives them perfect bliss, ultimately.
But before this occurs one is like a person who is suffering from an illness. First they must discover they are ill. Only then can he begin his healing, making their Divine correction called “tikun”. By this God who acts as the Divine physician of the soul helps us fix our damages to our souls. The God directs into our lives the proper medicine to heal us from our errors and lacking, until one attains health and happiness. Then one can in a much greater way appreciate the greatness and the kindness of the God.
The ability to join all we do in one direction, in order to delight the Creator, gives us the ability to find genuine delight under any condition, under any circumstances. As under any situation we remember what we live for and Whom we work for.
We are currently in the heel (end) phase of the six thousand year cycle, its now 5779. We are moving closer to the realization of messianic consciousness. When much evil will be destroyed we will be in the the new messianic era. Do your part !
Every thought speech action or in action either pulls us closer to the God or pushes us farther away there is no neutral ground. We are continuously surrounded by angels and demons which will punish or reward us according to every thought, speech, action or in action we do now or later in this world or the next.
Channel one’s love and other emotions to serve the Creator !
Betzalel, knew how to permutate the letters, through them were created the heavens and the earth !
Israel our nation numbering millions of people all saw the miracles of the Egyptian plagues, splitting of the sea, revelation at Sinai, getting food from the sky and water from a rock. No nation ever claimed or will ever claim that these types of miracles had happened to their ancestors this is something that is beyond this world.
The Torah was given to Yisrael from God. Its like no other book ever written. The Torah seems like a collection of historical stories about ancient Jew. In order to understand what this book really is one needs to understand what is encoded in it. To do this we must know Kabbalah. The most unassuming passages of Torah on might think have little significance actually contain the deepest hints to supernal secrets. The more simple and uninformative the passages more likely contain profound secrets of Kabalah !
Obviously every letter of the Torah is holy and infinitely deep !
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It could not be all the “mitzvos” commandments were simply invented by a group of Jewish leaders. The people would never accept on themselves, Keeping “kosher” , having such strict dietary laws, having to wear “Tefillin” every day or prohibitions on premarital sex had they not known that their fathers also did this. They would have asked: “Why are you telling us that our entire nation experienced all these miracles? We have never heard anything like this except from you. Did the Exodus from Egypt take place in a secret?”
In fact this is the reason that the other religions start from a person who supposedly experienced a revelation. There is no religion in the world that claims a national experience similar to ours, as the Torah says (Devarim 4:33): “Did a nation ever hear the voice of God speaking out of the midst of the fire, as you have heard …” In particular the two large religions that spread over the world: Christianity and Islam both claim that the Jewish people received the Torah at Mount Sinai! Why wouldn’t these religions also claim that they began with a Divine Revelation witnessed by millions? The reason is simple: nobody can invent such a thing, and no nation would accept such belief system and its’ commandments had they not experienced these events personally.
Man feels distance from Hashem (The God) when one only follows their own physical desires that are the opposite side to the God’s Holiness. But when one chooses to begin the rectification of their sins. They may then become worthy of hearing God’s voice that to them from the depth of their soul, called the “small still voice”. This is through the Mitzvot (Divine commandments) they refine the nature of Man, removing him from his pure physical selfish desires. It is therefore written “listen closely to His Mitzvot and guard His Statutes”
Filed under: 72 names, 7th day (Svi shel Pasach), hakafot, kaballah Masit, passover, Practical kaballlah, prayer, Tefillah | Tags: kaballah masit, practical Kaballah
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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.
To understand the idea of the true Jewish tradition of “TEFILLA” (prayer), meditation, , one must free their thinking from the erroneous Western concept of prayer. The English word “prayer” is actually derived from the Latin “precari”, meaning “to beg” THIS HAS NOTHING TO DO WITH THE TRUE IDEA OF JEWISH “TEFILLA” (PRAYER). DO NOT imagine that GOD is a giant invisible king taking pleasure in the begging subjects ! Jewish prayer is a tradition from the Biblical Prophets. When one learns and works these teachings they advance to higher levels of Divine awareness and attachment and can invoke Divine will.
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 יהו“ה 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 מ“ב 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.
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Filed under: prayer, spirituality | Tags: imagination, perception, Revelation, spirituality
Prayer (Meditation on Divine names) is a means by which we increase our Divine consciousness.
It is written, “Know therefore this day, and consider it in your heart, that the Lord is God in heaven above, and upon the earth beneath; there is no other.” (Deut 4) This means that there is no other force in the world that has the ability to do anything against his will
And when a man sees, things in the world that seem to deny God’s authority, these things are His will also. And it is called a correction. This is what is described as “the left rejects and the right draws near,” meaning that which the left rejects is considered a correction. This means that there are things in the world, which, to begin with, aim to divert a person from the right way, and by which he is rejected from Holiness.
By being pushed away by God and providence that makes one’s life difficult. A person receives a need and a complete desire for the Creator to help him, since he sees that otherwise he is lost.
He comes to feel more shattered than whole. He experiences many more descents than ascents. He does not see an end to these states, and he thinks that He will forever remain outside of holiness. For he sees that it is difficult for him to observe even as little as a jot, unless by overcoming above reason. But he is not always able to overcome. And what shall be the end?
Then he comes to the decision that no one can help him but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart, and truly bring him nearer to eternal cleaving with God. It thus follows, that all the rejections he had experienced had come from the Creator.
This means that it was not because he was at fault, that he did not have the ability to overcome his evil desires or lack of enthusiasm in his Divine service. These people I am talking about truly want to draw near the Creator. They will not settle for little, meaning remain as senseless children, They are therefore given help from Above.
Only if that person has a true desire will they receive help from Above. He is constantly shown how he is at fault in his present state spiritually. Namely, he is sent thoughts and views to be able to truly access his position “spiritual”, his state of development in truth. This is in order for him to see that he is not one with the God. And what he needs to overcome.
A man must always try to cleave to the Creator. Namely, that all his thoughts will be about Him. That is to say, that even if he is in the worst state, from which there cannot be a greater decline, he should not leave his pursuit of Holiness. And he should never imagine that there is another authority which prevents him from entering holiness, and which can bring benefit or harm, God Forbid. Remember that is is written :
“Know therefore this day, and consider it in your heart, that the Lord is God in heaven above, and upon the earth beneath; there is no other.” (Deut 4)
That is, he must not think that this is the force of the Sitra Achra (Other Side) acting alone against him. That it will not allow them to do good deeds and follow God’s ways. Rather, all is done by the Creator. There is no other force that can oppose him.
The Baal Shem Tov said that he who says that there is another force controlling things in the world, namely Klipot (shells), that person is in a state of “serving other gods.” As ultimately all is controlled by God.
If he thinks that there is another authority and force apart from the Creator, by that he is committing a sin.
“Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And the Lord said to Satan, Where are you coming from? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it.. And the Lord said to Satan, Have you considered my servant Job, that there is none like him in the earth, a blameless and upright man, one who fears God, and turns away from evil? Then Satan answered the Lord, and said, Does Job fear God for nothing?” (Job Chapter 1)
There is only one God and He controls EVERYTHING ultimately
Part 2
One should be remorseful and say: “I committed that sin because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth.” That is to say that the Creator gave him a desire and craving to amuse himself and breath air in a place of stench.
In a certain sense it is the God who gave him the desire for these things. To go to the lowly places. He could have refused the desire and passed his test. One receives a desire and craving to take pleasure from things they had already determined were improper, but now he wants to receive benefit from them. Even if he knows better his personality requires refinement so that he can make the right choices.
It is like if his wife has sent a harlot to test his fidelity, to see how he will act.
One should be careful never to leave the domain of Holiness, and say that there is another who operates besides the Creator.
By recognizing a 2nd authority as God, which truly is not. You invite its influence into your life.
Sometimes one actually comes into this world incarnated as a pig, as they acted like this in their previous life.
The matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Lord has favored him and afterwards did not.
“For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.”
(Isaiah 55)
“His ways are always strong; your judgments are far above, out of his sight”
(psalm 10)
Anything that exists in a person except for the will to receive does not belong to the creature, but is attributed to the Creator, but the will to receive pleasure should be corrected to being in order to bestow.
The God created the world so that he could give to the creation. We need to work so that in our lives we emulate this Divine quality of the “desire to give”.
It is known with regard to the Light of God itself, that there is to it no change, as it is written, “I the Lord change not.” All the names and appellations are the vessels of this light. It which is according to these that the light becomes differentiated to different aspects. The will to receive is included in “Malchut” (the active kingship of heaven as is it manifests here below in this world)—the root of creation. hangs down to this world, to the creatures.
The Divine Presence hangs down to this world, it does not change. The question is what will you do with it. Will you take its power, motivation and dress it in evil. Or will you do good and reveal God in the world.
The general Tikkun (correction) is so the Upper Light will shine in them and the world, ultimately in utter completeness. So don’t block it by being stupid. The vessels are generally named “Shechinah” (Divine Presence) .
Before the Light shines in them in utter completeness according to the correctness of their actions, we call that time, “A Time of Corrections.” This means that we make corrections in our actions, speech, emotions and thoughts so that the Light will shine in them in completeness. Until then, that state is called “Divinity in Exile.”
Your heart should be a Tabernacle for the Light of God, not a place
of waste and filth.
In other words when that which God hates captures the whole of the heart.
This is called “Divinity in the dust.” It means that it has been lowered to the ground, and each and every one loathes matters of holiness, and they have no desire whatsoever to raise it from the dust. Instead, they choose disgusting things, and this brings on sorrow to and of the “Shechinah” (Divine Presence). This is what happens when one does not make their heart a Tabernacle for the Light of God.
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 or 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 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.
When we examine a table our sense of touch feels it as something hard. We also discern its length and width, all according to our senses. However, that does not necessitate that the table will appear so to one who has “other senses”. For example, in the eyes of an angel, when it examines the table, it will see it according to its senses. Hence, we cannot determine what appearance this table will have to an angel, since we do not know its senses.
So to, concerning the Creator, we cannot say which form the worlds have from His perspective. We only view the worlds according to our senses and sensations, as it was His will for us to understand Him so, as in truth there is only Him.
“There is no change in the Light.” Rather, all the changes are in the vessels, meaning in our perception. Our focus on everything is according to our imagination. From this it follows that if many people examine one spiritual thing, each will attain according to his imagination and senses, thereby seeing a different form, in varying degrees.
In addition, the revelation itself will change in a person according to his ups and downs, and external factors.
The question is, with what can one improve one’s spiritual vessels? The answer is, increasing the extent to which one does what God has asked and by praising and giving thanks to the Creator for having brought one closer to Him, so one would feel Him a little and think of the importance of spirituality more seriously. Meaning that he was awarded by the connection with the Creator.
Our sages said (Avot, 2:21), “It is not for you to complete the work, and you are not free to idle away from it.”
According to the measure of the importance that one pictures for oneself, so the measure of the luminescence which grows in him. One must know that he will never come to know the true measure of the importance of the connection between man and the Creator because one cannot assess its true value. Instead, as much as one appreciates it, so he attains its merit and importance. There is a great power in that, since thus one can be permanently imparted this luminescence.
It is not in one’s Power to completely understand, as it is not for the human mind to grasp how such a thing exists in the world. If one engages in Spirituality, Torah and Mitzvot (Acting according to Divine will), he will attain something. As they are also not truly of this physical domain, but of the Infinite light itself.
This is an illumination that comes from Above, and only one who tastes it can know and understand. It is written about that, “Taste and see that YHV”H (the Lord) is good.”
A spiritual experience cannot really be shared with one who was not there.
The main thing in attaining this spiritual awareness and clarity begins with “the Will to Bestow”. If God does not give one the nature, called “the Will to Bestow,” no labor will help one to attain the matter.
A prayer is considered a deficiency, it is of “desire”. and without desire there is no fulfillment. When one has a need for spiritual awareness, the fulfillment comes from Above, and the answer to the prayer comes from Above, meaning one receives fulfillment for one’s needs. ). Yet, one can never attain the fulfillment alone; it is a gift from God.
Most often coming in a time of need.
Prayer must be a whole prayer, that is, from the bottom of the heart, heart felt desire. Then the Creator hears his prayer. It is the emotion of the heart that rises up the thought before the Throne of His Glory.
Attaining spiritual awareness from the “impressions” of the “Divine will to bestow”, the desire to “give” this is called “serving God for its own sake” or in Hebrew “Lismo”. This puts the evil inclination to death. As the evil inclination is the “will to receive for oneself alone”, and acquiring the will to bestow cancels the will to “receive for oneself alone” .
Filed under: Angels, Creation, depth kaballah, Divine names, Divine providence, Divine service, divine thought, meditation, prayer
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. Illuminating the palace “lavanot Ha Safir”, each person receiving light according to their merit. Which is also according to each person’s “yichus”(relationship). Rabbi Moshe Cordevero in Sher Kuma explains “yichus” as one’s personal relationship to the sefirot. There are two levels of yichus. 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 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, ones actions, with chuchmah and bina consume us. The illumination of “yichus” of a sadeek is from above. He rules over the forms that are below his point of “yichus” through the name elokim, “hvyh” 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” 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” are called Atzilut. 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. According to the Divine names worked is his work. All this is called Olam Atzilut (world of emination) . 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.1
God eminates 10 sefirot. He is always united in them.2 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga”. “Nanhagot” are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 3 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.4 It is possible to change ר צ ו ן (will) to another different ר צ ו ן . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.5 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the person below.6 Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the כ ב ו ד (honor) of God for the sake of the tikun of your Nefesh. Cleave in the כ ב ו ד of God, this is the Shechinah. Give כ ב ו ד to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha”, and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is 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 below”, there is also occupation with א ו ר י י ת א (torah) above.
All גזיוו (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.7 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.8 By getting rid of arrogance comes “ruach haKodesh”.9 אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot. (commandments) 10
Its written in Safer HaKana concerning the verse “You will be holy for I am Holy” that God will (then) send to you “ruach Kidusha” (His Holy spirit) and Binna.11 A man of Holiness is one of Chuchmah.12 All who engage in Torah “liSmo” (for its own sake) merit many things. They receive “Mishpot” that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one’s Torah is “lismo”. Torah ל ש מ ה is to ה “א . Which is Leah. (it reveals Divine intuition)13 One who learns Torah “lo lismo” (not for its own sake) its like they have not learned at all. When its said one who learns “lo lismo” will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn “limo”. But if one continues learning regularly “lo lismo” he will be consumed in a fire which cannot be extinguished. All his days are in “Avarah” (transgression).14 Mitzvot done lo lismo (for their own sake) blemish in the markavah elyonah (upper chariot), by the lack in these mitzvot.15 All “nahagot” changes according to the actions of man. If he sins “din” (judgment) becomes dominant. If he returns to his God א ל ה י “ ו then there becomes dominant chesed and Rachamim. All is as weighed as on a scale. By tefilla and mitzvot there is caused change to the vessels. Which are the sefirot, thereby there is changed providence.16 All who sin are given over to be ruled by the “sitra achra” (other side), except those who love God and these are punished. Guidance of the sefirot is not enough when there is not revealed י ח ד ך (unification) of God, as then only darkness prevails. All the powers and levels are not able to give limit to the תהום (depth) of “apiryon” created by the sins of Yisrael. As the תהום is the depth of darkness. Becouse of this Yisrael needs shine light from on high.Only the “yichud” (unification) of God himself places a limit, and raises up all levels. So raise your eyes to the mountains on high.17
The main knowledge is knowledge of the work of God (Divine providence). The main thing is revelation of God within the worlds that He creates, or there is “hester panim” (concielment from his Divine providence). During exile all א ו ת (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)18 One must be careful not to arrouse “ruach tuma” by drawing the left side down from above.19
All yisrael are children of kings, But this is not reached until they return to Aretz Yisrael. As mentioned earlier the source of flow is from the “even stiyah” so in the land of Yisrael they realize their purpose. The supernal angels rise and are nourished and rise by the upper unification which is “chitzon” (external) all creation continually needs to receive this flow. The “nashamot” and Zu”n of man comes from the lower unification which is called “penimi” (internal) of teferet and malchut. According to the work of men this unification’s power rises or decends. From here one is punished or rewarded. While the unification nourishing angels is from Chuchmah of Abba and Bina of Imma, But both need this unification of Chuchmah and Bina to sustain them, so the soul of man is prepared to receive the “bracha” (blessing) from Angels.20 We need to labor in growth, teshuva and good deeds till that there returns the light of abba (Chuchma) into Z’a (ruach) fixing also the parzufim of Leah and Rachel. Illness comes from inequity, becouse of this there goes away light of Abba. From damage in Leah come illness of a hidden nature.
Chyim Vital says in Safer Lecutim my teacher the Arizal was extremely careful regarding the commandment of paying a worker on time. He sometimes put off praying Minchah (afternoon prayer) until he had paid his worker. This sometimes meant waiting to pray until sunset. If he did not have the cash to pay the wages and had to send people all over to ask others for money until he had enough to pay the wages. Only then would he pray Minchah, saying, “ can I pray to GOD when such a great mitzvah comes my way? Can I put it off and still face GOD in prayer?”
Of course with all these prayers they used the Personal Divine names not the general terms ” Lord our God” as expressed here
R. Eleazar on concluding his prayer used to say the following: May it be Your will, O Lord our God, to cause to dwell in our lot love and brotherhood and peace and friendship, and may You make our borders rich in disciples and prosper our latter end with good prospect and hope, and set our portion in Paradise, and confirm us with a good companion and a good impulse in Your world, and may we rise early and obtain the yearning of our heart to fear Your name, and may You be pleased to grant the satisfaction of our desires!
R. Johanan on concluding his prayer added the following: May it be Your will, O Lord our God, to look upon our shame, and behold our evil plight, and clothe Yourself in Your mercies, and cover Yourself in Your strength, and wrap Yourself in Your lovingkindness , and gird Yourself with Your graciousness, and may the attribute of Your kindness and gentleness come before You !
R. Zera on concluding his prayer added the following: May it be Your will, O Lord our God, that we sin not nor bring upon ourselves shame or disgrace before our fathers!
R. Hiyya on concluding his prayer added the following: May it be Your will, O Lord our God, that our Torah may be our occupation, and that our heart may not be sick nor our eyes darkened!
Rab on concluding his prayer added the following: May it be Your will, O Lord our God, to grant us long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of bodily vigour, a life in which there is fear of sin, a life free from shame and confusion, a life of riches and honour, a life in which we may be filled with the love of Torah and the fear of heaven, a life in which Thou will fulfil all the desires of our heart for good!
Rabbi on concluding his prayer added the following: May it be Your will, O Lord our God, and God of our fathers, to deliver us from the impudent and from impudence, from an evil man, from evil hap, from the evil impulse, from an evil companion, from an evil neighbour, and from the destructive Accuser, from a hard lawsuit and from a hard opponent, whether he is a son of the covenant or not a son of the covenant! Even if guards were appointed to protect Rabbi.
R. Safra on concluding his prayer added the following: May it be Your will, O Lord our God, to establish peace among the celestial family,1 and among the earthly family, and among the disciples who occupy themselves with Your Torah whether for its own sake or for other motives; and may it please You that all who do so for other motives may come to study it for its own sake!
R. Alexandri on concluding his prayer added the following: May it be Your will, O Lord our God, to station us in an illumined corner and do not station us in a darkened corner, and let not our heart be sick nor our eyes darkened! According to some this was the prayer of R. Hamnuna, and R. Alexandri on concluding his prayer used to add the following: Sovereign of the Universe, it is known full well to You that our will is to perform Your will, and what prevents us? The yeast in the dough3 and the subjection to the foreign Powers. May it be Your will to deliver us from their hand, so that we may return to perform the statutes of Your will with a perfect heart!
Raba on concluding his prayer added the following: My God, before I was formed I was not worthy to be formed, and now that I have been formed I am as if I had not been formed. I am dust in my lifetime, all the more in my death. Behold I am before You like a vessel full of shame and confusion. May it be Your will, O Lord my God, that I sin no more, and the sins I have committed before You wipe out in Your great mercies, but not through evil chastisements and diseases! This was the confession of R. Hamnuna Zuti on the Day of Atonement.
Mar the son of Rabina on concluding his prayer added the following: My God, keep my tongue from evil and my lips from speaking guile. May my soul be silent to them that curse me and may my soul be as the dust to all. Open Thou my heart in Your law, and may my soul pursue Your commandments, and deliver me from evil hap, from the evil impulse and from an evil woman and from all evils that threaten to come upon the world. As for all that design evil against me, speedily annul their counsel and frustrate their designs! May the words of my mouth and the meditation of my heart be acceptable before You , O Lord, my rock and my redeemer!
When R. Shesheth kept a fast, on concluding his prayer he added the following: Master of the Universe, Thou know full well that in the time when the Temple was standing, if a man sinned he used to bring a sacrifice, and though all that was offered of it was its fat and blood, atonement was made for him therewith. Now I have kept a fast and my fat and blood have diminished. May it be Your will to account my fat and blood which have been diminished as if I had offered them before You on the altar, and do favor me.7
When R. Johanan finished the Book of Job, he used to say the following: The end of man is to die, and the end of a beast is to be slaughtered, and all are doomed to die. Happy he who was brought up in the Torah and whose labor was in the Torah and who has given pleasure to his Creator and who grew up with a good name and departed the world with a good name; and of him Solomon said: A good name is better than precious oil, and the day of death than the day of one’s birth.
A favorite saying of R. Meir was: Study with all Your heart and with all Your soul to know My ways and to watch at the doors of My law. Keep My law in Your heart and let My fear be before Your eyes. Keep Your mouth from all sin and purify and sanctify Yourself from all trespass and iniquity, and I will be with You in every place.
A favorite saying of the Rabbis of Jabneh was: I am God’s creature and my fellow is God’s creature. My work is in the town and his work is in the country. I rise early for my work and he rises early for his work. Just as he does not presume to do my work, so I do not presume to do his work. Will you say, I do much and he does little? We have learnt: One may do much or one may do little; it is all one, provided he directs his heart to heaven.
A favorite saying of Abaye was: A man should always be subtle in the fear of heaven. A soft answer turns away wrath, and one should always strive to be on the best terms with his brethren and his relatives and with all men and even with a stranger in the street, in order that he may be beloved above and well-liked below and be acceptable to his fellow creatures. It was related of R. Johanan b. Zakkai that no man ever gave him greeting first, even a to a stranger in the street.
A favorite saying of Raba was: The goal of wisdom is repentance and good deeds, so that a man should not study Torah and Mishnah and then despise his father and mother and teacher and his superior in wisdom and rank, as it says, The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter. It does not say, ‘that do’, but ‘that do thereafter’, which implies, that do them for their own sake and not for other motives. If one does them for other motives, it were better that he had not been created.
A favorite saying of Rab was: The future world is not like this world. In the future world there is no eating, drinking, sex , business, jealousy, hatred or competition, but the righteous sit with their crowns on their heads feasting on the brightness of the divine presence, as it says, And they beheld God, and did eat and drink.
Greater is the promise made by the Holy One, blessed be He, to the women than to the men; for it says, Rise up, women that are at ease; you confident daughters, give ear unto my speech. Rab said to R. Hiyya: Whereby do women earn merit? By making their children go to pray to learn Torah and their husbands to the House of learning to learn Mishnah, and waiting for their husbands till they return from the House of learning. When the Rabbis took leave from the school of R. Ammi — some say, of R. Hanina — they said to him: May you see your requirements provided in your lifetime, and may your latter end be for the future world and your hope for many generations; may your heart meditate understanding, your mouth speak wisdom and your tongue sing song; may your eyelids look straight before you, may your eyes be enlightened by the light of the Torah and your face shine like the brightness of the firmament; may your lips utter knowledge, your reins rejoice in uprightness and your steps run to hear the words of the Ancient of Days. When the Rabbis took leave from the school of R. Hisda — others Say, of R. Samuel b. Nahmani — they said to him: We are instructed, we are well laden etc. ‘We are instructed, we are well laden’. Rab and Samuel — according to others, R. Johanan and R. Eleazar — give different explanations of this. One Says: ‘We are instructed’ — in Torah, ‘and well laden’ — with precepts. The other says: ‘We are instructed’ — in Torah and precepts; ‘we are well laden’ — with chastisement.
brachot 16b-17a
The word ויעבר is the gematria of the seventy two 3 letter names having two hundred sixteen letters it is the secret of עיבור (pregnancy) having the same letters. (Zohar Tikunim)
Filed under: delight, Divine names, prayer | Tags: Ancient Wisdom, Become Holy, letters and Vowels, Using Divine Names, Wounderous Powers
Every Holy Person needs to pray for healing of sick people, barren women and every man’s individual lack. At times becouse of the individuals sins the sadeek’s (Holy man) prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of GOD, raising and exulting GOD’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 The Ner Yisrael tells us the Torah contains 22,000 letters, if we spell out each letter we get 600,00 letters. These correspond to the 600,000 souls that received the Torah at Sinai, each letter raises the yolk of heaven. At the beginning of the Tikuney Zohar we learn that the notes of the song of the Torah are “Nashamot” , they are the lights of the intellectual soul. Song itself can kill the wicked, as did the Song of Devorah in the book of Judges. Concerning the secret of this song we learn that the oral Torah inherits the written Torah becoming its Yesod called רשת illumimating below to above so its result is תשרי which is the secret of the Holy name in the aspect of Malchut. It has sealed in it י of the Holy name. Upon the alter was also a name of Malchut הרשת (the net) it being sealed in ה of the Divine name, and Devorah the song Devorah sang is written as ותשר sealed in ו of the Divine name. This is Yesod (Gateway) of the Divine Name. 2 Vowels are “Ruchot” (spirits) lights of the emotional soul. Rabbi Nachman of Bresslov teaches that the vowels are Yearnings. They are drawn to the letters by desire. All forces within us that seem to be try to prevent us from spiritual accomplishments are actually potenial forces to be expressed in the vowel points. There are 9 vowel points cooresponding to 9 “rekia” (firmaments). These also correspond to the problems that hinder us.3 While the letters themselves are “nefashot” lights of the animal soul.4 The main “tikun” (fixing) of Atzilut (world of Emination) is through the notes-nikudim-crowns-letters. These correspond to the names ע”ב ס”ג מ”ה ב”ן 5 The nature of the supernal light is to rise up to its source.6 The note Zirka kills “klipot”(forces of evil), it lengthens the pronunciation of a word7. It rises Malchut to Bina making Keter to Z’a. The body of Bina is Bina itself, NH’Y of bina is the flow of bina,Teferet is the essence of bina it makes ketter to z’a.8 By Teferet one merits to look at the upper Shechinah which is Bina.9 This is the aspect called “Pelah” (wonder). All aspects of Z’a, which brings forth the emotional soul are united from teferet of Bina. As the unification that is drawing the aspect of ketter is through Teferet specifically.10 Canesset Yisrael (community of Yisrael) is called Teferet that is כבוד (glory), this כבוד is from Bina.11 Concerning the Teferet of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arrouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arrousel. The light of all your learning shines in your “tikunim” filling all the Divine names.12 Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names.13
This is enough for those who understand
1. 1Avodat Yisrael p.15
1. 2zohar tikunim-perush metak mdavash p.251,Sulam on Zohar Mishpotim p.110b
1. 3Lekutey Maharon #31,p.63
1. 4sulam on tikuny zohar hakdamah p.100
1. 5Machashif halavon yaakov abuchizera p.2
1. 6Nahar Shalom p.110
1. 7aor enym-kamarna Rebbe p.60,Sulam on Zohar Balak
1. 8sulam on zohar Tikunim p.114
1. 9Safer Paliyah
1. 10aor enym-kamarna Rebbe p.61
1. 11Shoshon Sodot
1. 12Share Ramchal p.255y,Tefilot Ramchal #121
1. 13Avodat Yisrael p.1
He who comes to kill you, you must kill him first”, through prayer, as it says in the verse, “And Avraham got up early” (Gen. 19:27- Zohar Tikunim).
Filed under: Atik, Garden of Eden, hachalot-Divine palace, Joy and Delight, letters, parzufim, prayer, Smimini Atzerot-Simchat Torah
Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha (joy) in good spirit. If one prays and knows “cavanot” (meditations) of Teffila there is no greater joy in the world than this.1 After the soul goes above to the world of yetzera. The soul rises by way of the gillgulim, the soul of the planets which is Asiyah it rises to the birds of song of the “hachelot” (the palaces) of the lower gan aden. From there the soul can rise palace by palace to the upper Gan Aden. Those who serve Hashem in joy are received in the Palace called “atzom Shamym” (essence of Heaven), what great joy this is. The Vilna Goan in Safer Hachalot teaches that the light of lightening is in Hod (splendor) of Bina (Divine Understanding). From the lightening of “botzina kadisha” are 12 illuminations are given in the reception of the 22 letters of the Torah in “hachel Atzom Shamayim”. Here is “The angel of face” . The whiteness of Atik floats on red till here in “Atzom Shamayim”. Here is revealed “Chesed Elyon”. “Dinim” are illuminated as here shines the Ruach in the face of the king. Here is the white Ruach (Spirit) illuminating the whiteness of life. Here You must say your sign. Here are all the garments. As it says “Hod and hadar are her garments”. This is the “hachel” of Hod. Here is “Chashmal” (voice of God) . Here are 378 illuminations. They are the 370 lights from the “Tepuchin” (apples). The beauty of Adam was from the glow of Aba as He had a Nashama from Aba of Atzilut, Chava’s Nashama was from Ima of Atzilut. Adam could not look at the face of Chava after they were turned face to face. As she had 370 myriad lights in her face..1 In the second verse of the Torah it states “ Ruach elokim moved on the face of the waters “ This is the spirit of Mashiach. In order to manifest the spirit, which we have been waiting for since creation in full revelation Rabbi Moshe Cordevero teaches in Pardes Remonim that we need “din” (judgment), but in the aspects of chesed and teferet. This “din” makes joy and increases flow. This is the din of Masiach.1
Every sadeek needs to pray for healing of sick people, barren women and every man’s individual lack. At times becouse of the individuals sins the sadeek’s prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of Hashem, raising and exulting Hashem’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 Torah is the source and root of the essence of light of the Nefesh Ruach Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).1
1. 1safer lecutim-ar’i p.427
1. 1Avodat Yisrael p.15
1. 1Pardes-Moshe Cordevero P.44
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