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RETURN TO GOD NOW — YOU MADE A WRONG TURN ! YOU ARE LOST
September 10, 2019, 8:00 am
Filed under: Repentance, Uncategorized

Inside-golden-gate-compound-bonfils   UNDER THE ALAKSA MASQUE ON TEMPLE MOUNT

We must correct ourselves and return from our lacking and our weakness1. We can fix our past errors right now in the present. All we need to do is change the way we think, feel and act from that which was or is in error. You need to make the difference. This correction at the proper level causes even the evil mixed in our good to return to good. This will bring all the sparks of light that have not been “elevated” to a holy place. 2We must arouse complete returning so to seize in the source of one’s Soul. So to be able to kill in war his evil inclination.3

God at times prevents sinners from repenting as they must die to fix their wicked deeds, repentance is not enough. It was so with the King of the Amorites Sichon. As written concerning Sichon: “The Lord your God hardened his spirit and made his heart firm (Deut. 2:30). The same applies to Pharoe the ruler of Egypt as its written many times there “God hardened his heart”. Certain sins can only be cleansed by death. We should be spared from such situations.

 

God wants our hearts concerning this Isiah says :

” And God said, Since this people draw near me, with their mouth, and with their lips honor me, but they have removed their heart far from me, and their fear of me is a commandment of men learned by rote. ” (29)

. Great Holy men acquire divine creativity so to be able to war with their evil inclination. Till their heart is empty of their evil inclination as it has been killed. This limits all kinds of desires and loves of this world. So that they will go to do the will of GOD in meditation and unification arousing a ruling creating many kinds of love and desire flaming from his heart. Like a man who burns in love. He has no love for things of this world. These things don’t occur to him at all.4 Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from the world of Divine Emination (Atzilut). It is flow of “your God”. By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Divine Presence, he receives anything from Supernal Wisdom So go in and ask for Divine creative Power in great desire, desire of your Soul (Nefesh). Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Divine creative Power of prophesy. You must work for this day and night. From the desire for Divine names. This is the intention. Choice love and desire. These are the general principles. The name of Will and Delight (Keter) is to them all. It is the first cause close to thought that arrouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level calledחשק  (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק (desire) is a אות(spiritual sign) Through this there will be a אות (miraculous sign) in our צבא(hosts). Then one can begin eating the herbs of the field. All the prayers of man his actions and “fixings” are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot (Divine Palaces). All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper “navua” (prophesy). With the herb of the field they can enter in peace and go out in peace.

Two exiles of Yisrael coorespond to the 2 rebukes to the Jewish people found in the Torah in Parsha Parshas Bechukotai and the one in Parsha Ki Tavo. Our sages teach us that the exile to Babylonia and the redemption from it are predicted in Parshas Bechukotai, while the last exile by the Romans is predicted in Parsha Parsha Ki Tavo..

In The Shulchan Aruch (book of Torah law) it says that if we are certain our rebuke will not stop someone’s unintentional violation of a commandment, we should not rebuke them. It is better that they are sinning unintentionally (without knowledge).. The law makes a exclusion to this rule in the case of something mentioned directly in the Torah.

We must correct ourselves and return from our lacking and our weakness1. We can fix our past errors right now in the present. All we need to do is change the way we think, feel and act from that which was or is in error. You need to make the difference. This correction  at the proper level causes even the evil mixed in our good to return to good. This will bring all the sparks of light that have not been “elevated” to a holy place. 2We must arouse complete returning so to seize in the source of one’s Soul. So to be able to kill in war his evil inclination.3

   God wants our hearts concerning this Isiah says :

                ” And God said, Since this people draw near me,  with their mouth, and with their lips honor me, but they have removed their heart far from me, and their fear of me is a commandment of men learned by rote. ”  (29)

. Great Holy men acquire divine creativity so to be able to war with their  evil inclination. Till their heart is empty of their evil inclination as it has been killed. This limits all kinds of desires and loves of this world. So that they will go to do the will of GOD in meditation and unification arousing a ruling creating many kinds of love and desire flaming from his heart. Like a man who burns in love. He has no love for things of this world. These things don’t occur to him at all.4 Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from the world of Divine Emination (Atzilut). It is flow of “your God”. By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Divine Presence, he receives anything from Supernal Wisdom So go in and ask for Divine creative Power in great desire, desire of your Soul (Nefesh). Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Divine creative Power  of prophesy. You must work for this day and night. From the desire for Divine names. This is the intention. Choice love and desire. These are the general principles. The name of  Will and Delight (Keter) is to them all. It is the first cause close to thought that arrouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level calledחשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת(wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק (desire) is a אות(spiritual sign) Through this there will be a אות (miraculous sign) in our צבא(hosts).  Then one can begin eating the herbs of the field. All the prayers of man his actions and “fixings” are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot (Divine Palaces). All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua (prophesy). With the herb of the field they can enter in peace and go out in peace.

  1. 1Pre Atz Chyim p.39
  2. 2Alp Bet Book p.136
  3. 3Petachy Chotam p.382
  4. 4Avodat Yisrael p.33

 

 

Maimonides, The Rambam, in his masterwork, the “Mishneh Torah”, In the section that deals with the Yom Kippur service in the “Beit Hamikdash” (Holy Temple), Writes that before the “Kohen Gadol” would do the Yom Kippur service the elders of the Sanhedrin would make him swear to do the service according to the oral tradition. Specifically, they made him swear to burn the incense only inside the Holy of Holies. The “Sadukim” (Sadducees), denied the authority of the Oral Torah and would place the incense on a burning fire-pan outside the Holy of Holies first and later the “Kohen Gadol” should carry it inside the Holy of Holies. The Sanhedrin made the “Kohen Gadol” swear not to perform the service in the manner of the Sadducees. After this both the “Kohen Gadol” and the elders would weep.

The Kohen Gadol cried because they suspected him of being a Sadducee. The elders would weep because there was reason to suspect him. The Rambam enshrined this tragic touching sequence of events in his “halachic” writing , The Mishna Torah which designed as a practical manual of halacha. And that make this unusual as most of Book is only practical laws and not much else. The Sanhedrin would do this because one year the “Sadukim” proposed a compromise which they said would be for the sake of peace. They proposed that the “Kohen Gadol” should light the incense outside and then take it inside the Holy of Holies, That though that this way the sages could observe Torah the way they understood and the way of the “Sadukim” would also be fullfilled. . The sages concluded that add a mitzvah of the Torah, is forbidden. As adding or subtracting from the Mitzvot of the Torah is one of the 613 commandments. The knew that to refuse would make them seem uncompromisingly indifferent to Jewish unity, but the Rabbis had no option but to follow the Law and not change it to fit the whims of others..

The bottom line is that we must always no matter what guard the Torah and not compromise concerning the instruction The God has given us. We must only do things His way ! We see from this that there are times when the guardians of the Torah have to stand up for what right NO MATTER WHAT. This teaching it seems the Rambam thought was so essential to transmit the Rambam broke himself his format of writing by including this story in the Mishna Torah. The Rambam probobly included this story in the “Mishnah Torah” as he knew that In every generation the Jewish People would have their ‘Sadducees’. (reformers) But in every generation the defenders of the Torah must say no !

No one is perfect but we don’t have to be like the Tribe of Dan who were known as the “yarud sh’bashvatim”   (the lowest of the Tribes). With them idol worship was so rampant that the Clouds of Glory which escorted the Jewish People through the desert would not accompany them. In the Book of Devarim (29:17), when Moshe warns of the possibility of “a man or a woman or a family or a tribe turning away from G-d”, our Sages understand that the Torah is referring to the tribe of Dan. Lets not be like them

Our sages prayed that the temptation for idolatry would be removed and their request was granted. Since then there were no more true prophets and the general level of spirituality went down but people still want “bad” things and can do great things !

How can one not feel shame and loathe past behavior when he realizes, as taught by Rabbi Chaim Volozhin in Nefesh HaChaim, that each transgression causes damage in the upper worlds. The level of one’s understanding deter­mines the extent of damage that results.13 Obviously an unlearned unintentional sinner14 does less damage than the sin of a holy man who has revealed the essence of his soul, because at that level, Heaven forbid, from his transgression the damage begins, affecting many worlds, while the unin­tentional sinner was only acting with his animal soul so the damage is less widespread.

This is one reason it is difficult to ascend into Holiness, to reveal the higher powers of your soul. One who only has a Nefesh, his sin only damages in peoples “animal souls”. If one acquires their Ruach, they by sin can damage the flow of Divine abundance going to Ruchot “the emotional soul”. If a man acquires his Nashama “Soul of Divine intellect”, he can damage the way people think by his errors, God forbid. Such a man by his foolish thoughts can lead many astray by the power of their thoughts and their words.

Rebbe Nachman teaches that in order to avoid temptation one must direct his mind away from the object of his desire completely; he must not confront the desire at all. Nor should he speak, think, or wonder about it; he should totally avoid letting his thoughts confuse him. 15 This applies to the un­learned man, but the scholar all the more so, so that he does not defile his intellect with impure thought; he should turn to the Torah and meditate upon it, putting sin out of mind.

In the prophecy of Ezekiel, it says: “The Chayot ran and returned” (Ezek. 1: 14). The sages say that this running is entering into holiness, contemplation of the divine, and re­turning is descending back to the more physical level. We too,

12.Tanya 155.

13.Nefesh HaChaim..

14.Rabbi Nachman’s Stories 21.

15.Duties of the Heart 295.

when faced with temptation, can run, approaching God and freeing ourselves from the temptation, and when we return we’re in a different place. King Solomon is talking about this running in the Song of Songs when he says, “Draw me and I will run after thee; the king has brought me into his inner chambers” (Songs 1: 4). Elijah the Prophet explains this as meaning that the Holy One has an innermost sanctum in the innermost chambers of the Torah that he has composed, so the disciples of the wise, each and every one of them, have an innermost sanctum in the innermost chambers of the Torah. If you see afflictions creeping up nearer and nearer to you, run to words deep within the Torah, and afflictions will at once flee from you as Isaiah teaches, “Come my people, enter into thy chambers … until the indignation is past” (Is. 26:20).

There are many Holy places to go to with your soul!

This idea of running and returning also applies in the physical sense, as it is known that wandering causes humil­ity and a lowly spirit fitting for teshuvah(returning to God) . The breaking of arrogance of spirit by wandering is like the decomposition of a seed before it begins to grow; likewise in spiritual growth the ego must be broken so that divinity may permeate. The breaking of the seed coat from sprouting of Godly revelation can be difficult to handle at times but one must always remember, as the Malbim teaches, that all precious things together cannot compare with the survival of the soul, which is the end purpose of man and of his hopes. 16 It is taught, in tractate Magilla, that snow is good for mountains, heavy rain good for trees, gentle rain for fruits of the field, and drizzling rain to seeds under a hard clod. A young scholar is like a seed under a hard clod; once he has sprouted he soon shoots forth. A scholar is inflamed by the Torah, and should be as hard as iron that can break a rock into many pieces. When the young

16.Malbim parsha Chayah Sarah

scholar’s seed coat is breaking and he finds it difficult, let him become inflamed by the Torah and his difficulties will be as nothing, as he is then as hard as the iron that breaks rock. From becoming inflamed by the Torah one can see, as Rebbe Nachman teaches, that there is always rejoicing in the Holy One’s presence-so even if one falls one must remain happy. Whenever a person falls it is for the sake of ultimately elevating them further; when a person remains happy he will eventually reach the higher level. 17 And one should never despair no matter how bad the situation may look, for as Rabbi Avraham teaches in his book Meditation of the Sad Soul when God is angry with those that fear Him He punishes them in a natural way, but when He delivers them He employs wonders and supernatural means. 18

We are talking about a complete transformational experience here. It is and will be dramatic. But by this “reassembly” you will become purified and refined, you can acquire the higher levels of your Soul your Ruach, Nashama, Chayah and Revelation of Yachida.

17.Rabbi Nachman’s Stories 355.

18.Meditation of the Sad Soul 91.

From the Zohar we learn that Mashiach will pass through 12 gates as it is written “ His seed will be mighty in earth, His righteousness endures forever”.1 By revealing light of “yichud” of יהו”ה there is blotted out the “klipah” of Amalak, and Yisrael’s Inequity.2 The כסא (thrown) and name will not be complete until there is taken vengeance on amalak.3 If your “yetzer hora” (evil inclination) says to you “teshuva” (returning to Hashem) of sinners is of no value, be happy with the pleasures of this world. Live only for today, who knows what tomorrow will really bring. Your “yetzer Hora” tells you things as these so to make you fall into sadness over your service of Hashem, making your heart bitter toward things of the כבוד Hashem. Know that it is becouse of these things that that Hashem told us to remember what Amalak did to you on the way.4 The left side of “kidusha”by spreading out can save in a time of “din”.5 There are 13 times to the “klipa”. To all of them is revealed great light of 13 limbs of mercy as 13 x חסד (72)= תענית + 5 letters.6

  The wicked are called dead they don’t know guide or concern themselves with things concerning “olam haba”. This being the world of “ruchot” and “nashamot”, but they are only concerned with things of this world of bodies. So they are called dead.7 Sin below makes strong the left, the forces of concealment and restriction, over the right wanting to rule alone. The wicked are called dead when alive because their nashama, divine understanding leaves them while they still have a body in this world because of sin. By sin the surrounding lights of bina which becomes internal through the forehead are blocked.8 Understanding is the Nashama.9 By sin Bria separates from Atzilut. This is separation of “metronita” (house superviser-female) from “Ballah” (male owner).10 Bria is “Metronita” and sometimes called Malchut. By sin there is caused blemish and lack of flow only according to the source of one’s Nashama. All that a man causes to be added or diminished is according to the aspect of flow that he is recieving.11 The souls of the wicked are drawn from the klipot. All the evil desires of the evil inclination decent on such a man to lead him to sin and abomination. “Ruach avarah” is one of evil angels.12 When a man transgresses any of the prohibitions of the Torah they receive death from heaven and are cut off. 13 This is shown by ד”ו (masculine and feminine parzufim) and שמי (my name) =   ושמרי (you will guard  me)14, also by their transgression Yerushalym itself is forced to decent into the realm of the klippot below, this separates yerushalyim from the heavenly king15.  All who sin below cause the corresponding above. 16If yisrael sins “elokim acharim” are aroused against them. But when they pray with “Kavana”(intention) the klippot “elokim Acharim” become involved in Holiness.17 A man who prays 3 prayer each day has great power in his prayer to conquer all forces of the “other side”.18

  1. 1Zohar Smot p.128b
  2. 2Tefilot Ramchal #88
  3. 3Shoshon Sodot
  4. 4Avodat Yisrael p.22
  5. 5Safer Hachalot-Gr’a p.39 
  6. 6Avodat Yisrael p.23
  7. 7Midrash on Zohar Kohalet p.189
  8. 8shar ruach ha kodesh-ar’i p.43
  9. 9shar mimorim-ar’i p.216
  10. 10Shari Ramcha”l p.126
  11. 11Shomer Emunim p.88
  12. 12Zohar Bamidbar p.215
  13. 13shar mimorim-ar’i p.3
  14. 14safer ha paliyah
  15. 15shar mimori rasb’y-ar’i p.40
  16. 16aor enym-kamarna Rebbe p.182
  17. 17shar mimori rasb’y-ar’i p.194
  18. 18Petachy Chotem p.380

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YOU CAN REPAIR THE PAST IN THE PRESENT
February 4, 2014, 12:49 pm
Filed under: REBUKE, Repentance | Tags: , , , , ,

COSMIC FIELD

 

 

 

 

UPDATED July 25th 2016

We must correct ourselves and return from our lacking and our weakness1. We can fix our past errors right now in the present. All we need to do is change the way we think, feel and act from that which was or is in error. You need to make the difference. This correction at the proper level causes even the evil mixed in our good to return to good. This will bring all the sparks of light that have not been “elevated” to a holy place. 2We must arouse complete returning so to seize in the source of one’s Soul. So to be able to kill in war his evil inclination.3

God at times prevents sinners from repenting as they must die to fix their wicked deeds, repentance is not enough. It was so with the King of the Amorites Sichon. As written concerning Sichon: “The Lord your God hardened his spirit and made his heart firm (Deut. 2:30). The same applies to Pharoe the ruler of Egypt as its written many times there “God hardened his heart”. Certain sins can only be cleansed by death. We should be spared from such situations.

 

God wants our hearts concerning this Isiah says :

” And God said, Since this people draw near me, with their mouth, and with their lips honor me, but they have removed their heart far from me, and their fear of me is a commandment of men learned by rote. ” (29)

. Great Holy men acquire divine creativity so to be able to war with their evil inclination. Till their heart is empty of their evil inclination as it has been killed. This limits all kinds of desires and loves of this world. So that they will go to do the will of GOD in meditation and unification arousing a ruling creating many kinds of love and desire flaming from his heart. Like a man who burns in love. He has no love for things of this world. These things don’t occur to him at all.4 Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from the world of Divine Emination (Atzilut). It is flow of “your God”. By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Divine Presence, he receives anything from Supernal Wisdom So go in and ask for Divine creative Power in great desire, desire of your Soul (Nefesh). Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Divine creative Power of prophesy. You must work for this day and night. From the desire for Divine names. This is the intention. Choice love and desire. These are the general principles. The name of Will and Delight (Keter) is to them all. It is the first cause close to thought that arrouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level calledחשק  (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק (desire) is a אות(spiritual sign) Through this there will be a אות (miraculous sign) in our צבא(hosts). Then one can begin eating the herbs of the field. All the prayers of man his actions and “fixings” are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot (Divine Palaces). All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper “navua” (prophesy). With the herb of the field they can enter in peace and go out in peace.

Two exiles of Yisrael coorespond to the 2 rebukes to the Jewish people found in the Torah in Parsha Parshas Bechukotai and the one in Parsha Ki Tavo. Our sages teach us that the exile to Babylonia and the redemption from it are predicted in Parshas Bechukotai, while the last exile by the Romans is predicted in Parsha Parsha Ki Tavo..

In The Shulchan Aruch (book of Torah law) it says that if we are certain our rebuke will not stop someone’s unintentional violation of a commandment, we should not rebuke them. It is better that they are sinning unintentionally (without knowledge).. The law makes a exclusion to this rule in the case of something mentioned directly in the Torah.