Filed under: Angels, chassidim and givurot, chayot, clouds, don't reveal secrets, emuna-faith, image of God, kaballah, learning, Love, markava visions, midnight, sarafim
Whenever the Torah is studied at night a thread of hidden light descends and plays upon them who are involved in their learning (at midnight). The cloud moshe entered on Sinai was from the primordial light. It is the light of chassadim, Hashem’s power of giving producing fulfillment of commandments and their result.1 Moshe dressed within the holiness of a cloud of this light wearing it as a garment. By this he was able to change his flesh from physical to spiritual in nature. enabling him to handle more light.2 Moshe entered a cloud which was the angel Michia’l. Its written “He founded darkness around him ערפל and ענן ”. These are Chesed and Givurah of Atik.3 The rainbow in the cloud gave moshe’s soul its garment. So it could go up to the mountain, and through this garment he could see the sites and feast there.4 In flesh is “Ofanim”. To the East “Chayot” to the west. To the south is image of Man, it is the Chayah of Chuchmah. And Sarafim (north).5 The cloud acts as a barrier and as a garment. The light of the cloud is sweetened from the joy of the nefesh, and strengthened by divine service.6 There are 2 clouds the one moshe entered and stayed in on Sinai for 40 days. It is Malchut. The other cloud was upon the “mishcon”, this one Moshe could not enter. It was Bina.7 A cloud decended and pushed aside spirits from adam.8 Our world has a spiritual source thats fine and brilliantly shines, but the world is ruled by evil.9 After the first day of creation this light was never fully manifest again, but it does renew daily the works of creation. As it is written ” He builds the world with chuchmah”.10 This is chuchmah of the left from imma as said before. Rabbi Ashlag teaches on the Zohar that the light of the day is chassadim. Chuchmah is the secret of 1000. Chassidim are the aspect of 100.11
We learn from chassidut that an external aspect of love is born from reflection on the closeness of the divine, while a more inward love is generated by reflection on the greatness and loftiness of the blessed ayn-sof.12 In Ayn Sof are no desires or “Bozinin Nahorin” (illuminating lamps) these are only found beginning in Atzilut. Ayn Soff cannot be comprended so it is called Ayn.13 It states in the Zohar in parsha Yitro that those who separate from Rebbi Shimon separate from all. Rabbi Yehuda Bay Elloy said so great is the loss of Rabbi Shimon Bar Yochi. Now no one knows and no one has permission to reveal. How important beneficial is it to be regularly involved in the Zohar. Becouse of the shattering of vessels we need to sustain and stand up the worlds renewing them. Until there stands up the Nashamot of Rasb”i and his friends who are able to raise things to their source. They are able to do the elevations and “tikunim” that are needed. They decend by the letter ט . The Ar”i Rashb”y and his friends are from the “givurot of gadlut”.14 How many times its explained in the Zohar how important it is to learn the Torah at Midnight. We learn from the Zohar that a redemption comes to the children of men who call out at night. It redeems them from their separation from Hashem because of blemish from their sins. In Tikunim we learn night is imma which is malchut of the world of Bria.15
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the “chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.16 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem. Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.17 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.18 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.19 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.20 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say “so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul21. Rabbi Moshe Cordevero also teaches that people who don’t have Chumash, Mishna,Gemora and occupy in Kaballah there is no doubt they are in error completely. If one has not seen the light of “pilpul” there will not come the light from Kaballah upon them. They will only come to error.22 Rabbi Nachman of Bresslov teaches that once one completes the whole talmud they are deserving of the “zelem Elokim” (divine image).