Filed under: amen, Divine names, ibor, Ibor year, Kaddish, Leap year, meditation, parzufim, prayer, Shabot, Smittah, yichudim, zivug | Tags: DIVINE NAMES, Meditation, Yichudim
updated January 25th, 2017
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 from of Divine consciousness from 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.
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
GOD’S SECRETS if you can’t read
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Updated June 8th 2016
“make an ark”, this is the Shabbat.” (Zohar Tikunim)
“My Shabbat you shall guard” (Lev. 26:2), “And the Jews guarded the Shabbat” (Exo. 31:16). This is the daughter (SHECHINAH) which guards the Jews each and every Shabbat. He who makes her mundane is not guarded by Hashem (THE GOD). And not just this but it says about her, “The one who makes her mundane will surely die” (SPIRITUALLY at least) (ibid. 31:14).
There are 70 Holy days in the (solar) year. These correspond to the 52 Shabot each , 12 Rosh Chodesh and 6 Holidays (Passach, Shavuot, Rosh Hashanah, Yom Kippor, Succot, Shimini Atzerot). The correspond to 70 names. The counting begins from Nisson.
Grapes can transform into wine without adding yeast or anything to it. No other fruit is like this.
R. Hiyya said that one who can retain a clear mind under the influence of wine possesses the characteristics of the seventy elders. As the numerical value of wine (in Hebrew) is 70 and so is also the numerical value of ‘sod’ (secret), so that when wine goes in secrets go out..
To help aid the novice, the beginner in reading this I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be. Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written : “The Owner’s Manual to the Soul” The Kabbalah. Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”. Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names. The Nefesh (animal soul), is the lowest level of them all. It is common in all living things. The Ruach is the Emotional soul- called “spirit” The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING. The Chayah is the soul of creativity The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain. Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God. The 10 Sefirot-Powers of Divine emanation Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life. Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration. Binah – · Binah means “understanding” it is powers of reasoning, intellect.. Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch. Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son. Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel. Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses. Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible. Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level. Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal. Shekhinah is the Divine presence Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul. Adam Kadmon – The first world, contains all overall Providence. Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”. Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”. Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”. Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod From here is emanated the level of soul called “Ruach” Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”. There are also six secondary Parzufim: Jacob and Israel, which are aspects of Ze’ir Anpin Rachel and Leah, which are aspects of Nukvah, Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma. The Worlds Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God. Atzlut Atzilut is the ”World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here. Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah” Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach” Asiyah is the physical world. This is the world ”where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh. There infinite names here are a few of the main ones : אהי”ה – Ahyh – Sefirah Keter divine will י”ה– Yh- Sefirah Chuchmah wisdom creativity יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance א”ל– Al -Sefirah Chesed Kindness אלהי”ם -Alhym – Sefirah Givurah severity restriction שד”י – Sdy – Sefirah Yesod Gateway of all the energy אדנ”י– Adny Sefirah Malchut, This name manifests the Divine presence
In the Book Shoshon Sodot it is Taught GOD said to Moshe I have a good gift in my of treasures its called the Shabot. And I want to give it to Yisrael. To it are things hidden and revealed. נסתר ( hidden) is the upper Shabot, which is “sadeek yesod olam” hid in aterah called המלך גנזי (treasures of the King). One who guards Shabot merits a חיים צורור (bundle of life) in sadeek Yesod olam (soul of a holy man who supports the existence of the world), midah for midah (attribute for attribute they share in common). As it is said the reward for a mitzvah is a mitzvah (commandment for a commandment). So the reward for Shabot is Shabot. It is as if the king had 7 sons, each with his own palace. The last son said I will not return to my place as I refuse to be so far from you. The father said ” I shall surround you all so to see you all day” “this is guard the Shabots”. So none of the 7 sons is far from the light. It is just that there are different levels each is called Shabot, as it includes 1000 worlds. Shabot is all Rachamim(Mercy) with no evil it is “sadeek yesod olam”.1 In Marachot Elokim it is taught that the 7th day Shabot is the Yesod (Gateway of energy) it is in the aspect of Olam Haba (the world to come), it is “life of the worlds”. It is the light that was hid for sadeekem (Holy people). By this day are sustained all נפשות (animal souls) and blossoms all Nashamot (soul level of Divine intellect). It is the Yesod for all “hashgacha” (Divine Providence) of this world. It is the yesod הכל (of all), but the world is not fit to work with this light. Shabot is the זוג (soul mate) of Caneset Yisrael (Collective souls doing the Divine work). Shabot is the end of Olam Atzilut (World of emanation-Divine energy). From Shabot Caneset Yisrael recieves tasks form GOD to build the world.2 Rising on Shabot in Atzilut illuminates great light from the power of the Sefirot of Z”a (source of the Emotional soul called Ruach). Yaakov Abuchizera teaches שבת (Sabbath) is Rosh HaTeve (Abbreviation) שמע תשמע בקול 4 (listen in my voice) Rabbi Nachman of Breslov teaches Shabot is the complete tikun (correction) to sight. Through Shabot we are able to give to GOD a great gift. Shabbot reveals simple “achdut”.5 The Nashama (soul level of Divine intellect) is in the body, this is the אויר (Air) in the head. This is what it means, “with my flesh I shall seize GOD” This is the light of supernal form, which is the Shabot including all sefirot (powers of Divine emanation) as one thing. Shabot is the Head of each limb.The yichud (unification) of Ayn sof (infiniteness of God) and its hiddeness, rising the name in secret of 13 levels concealed which is Shabot minuchah (rest) called שלום באמת (True Peace). This is the great yichud (unification) אחד. (of oneness)6 minuchah (rest) is the aspect of Navua (prophesy) ששיר חדש (New song) will tikun (fix) ריח. Scent) This is a aspect of Mashiach (the Messiah).7 All life force to fulfill sustain creation is from “yichud Elyon” (Upper unification). Tying all into connection in one unity. GOD illuminates in 10 sefirot of Atzilut (world of emanation), and 10 of Bria (world of creation) and in 10 powers of Malchut (actual revelation of Divine presence in the physical world) and 10 Gilgul (wheels of energy) of the Rekia (firmament). In unity there spreads out in them. With out this is no flow. The main yichud (unification) is מנוחה שבת (Shabot rest) as Shabot was only created for for yichud (unification) . To tie together the creation completely. the secret of וישבות (and rested) is in the 7th day. It is returning of the Yesod in Malchut and Malchut in Yesod as stated in the Zohar. The Manuchah applies not to the creator, but the emanated, created , formed making completion of connection. 8 Shabot is loshon Nakavah also the Yesod is called Shabot.9 Shabot is Malchut the Nakavah of Z”a.10 On Shabot all worlds rise. On Shabot Nhy”m rises to Chaga”t. 11 In Safer Temunah its taught in Atzlut the main thing of Yovel is the Atterot, Smitah-Yesod and on Shobot the main thing concerns Binna.12 Through zivug with Malchut in Shabot, which is true zivug. There is then in our hands to recieve from the upper Markava. During the week Nakavah joins Z’a at N”h of Z”a, on Shabot She rises to Imma and Z’a rises to Aba. צבאות-N”H יהו“ה -Z”a, ו“נאלהי – Ima, אלהי“ם– Z”a.13 Zu”n “Gadolim” is Yisrael and Rachel. This “zivug” is only on Shabot.14 Know and believe that Shabot is all emuna and all Torah. The Renewal of the world, establishment of nature. It is the binding of miracles and wonders. It is the gate where there enters man to life. It is the gate for man to Olam Haba. Both are called Shabot. שבתותי (Shabot plural) refers to Shabot of Bina and Shabot of Malchut. If man has no Shabot in this world there is to him no gate to enter Olam Haba.15 In Ezekial its written “The eastern gate of the Temple is closed all week and open on Shobot and Rosh Chodesh” (46:1). It is closed during the 6 days of the week, so that the other side will gain no nourishment. On Shobot and Rosh Chodesh it is open so that the Sacred can have use of the Sacred. But all days do draw sustance from Shabot.16 It says in the Torah “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made. These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens”.(Gen 2) When the day is sanctified on the evening of Shabbat, a tabernacle of peace descends and settles on the world. It is the Shabbat. On Shabbat, all the evil spirits, stormy spirits, demons, and the defiled hide behind the millstone of the chasm of the great abyss. For when the Sanctity spreads over the world, the spirit of defilement does not waken; one runs away from the other. Thus, ON SHABBAT, the world is under supernal protection. As a result, there is no need to pray for protection, as when one says, “who protects his people, Yisrael, forever, Amen.” This blessing was prescribed for weekdays, when the world needs protection, but on Shabbat, a tabernacle of peace is spread over the world and protects it from all directions. Even the sinners of Gehenom are preserved, and all remain in peace, both the upper and lower. Upon sanctifying the day, we say, “He who spreads the tabernacle of peace over us and over all His people Yisrael and over Jerusalem,” Then the supernal sanctity comes down, spreads its wings over Yisrael, and covers them as a mother covers her children. And all evil leaves the world, and the people of Yisrael remain under the Holiness of their Master. Consequently, this Tabernacle of Peace gives new Neshamot (souls) to her children.
SHABBAT is the Mother of the world, and the souls, which are Supernal candles, reside within her. Thus a WOMAN, should light the candles. A woman should light the candles of Shabbat with a joyful heart and great concentration, because the supernal Glory that is hers. By lighting the candles, she also gives her husband long life. Hence, she should be very careful with THE LIGHTING OF THE CANDLES, AND SHOULD DO SO WITH GREAT CONCENTRATION.
On the seventh day, the world was completed, and all was preserved. It is written: “His work which he had made,” and not ‘all his work,’ because the written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. But the world was completed, and all was preserved by the power of the seventh day WHICH IS MALCHUT, which is the Oral Torah.
All worlds were made in Shabot in secret of י”ג = אחד , this is אחד יהו”ה. (as in the Sma)17
The seventh day was mentioned three times in the text, “And Elohim finished on the seventh day… and He rested on the seventh day… and Elohim blessed the seventh day.” “And Elohim finished on the seventh day” refers to the Oral Torah, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN. For by means of the seventh day, the world was finished and completed, as we have said.
“For on it He rested” indicates that in it, can be found rest for all, the upper and lower. In it is the Shabbat, for rest. “Which Elohim created” indicates that from the “remembering,” “keeping” had come forth, to finalize the manufacturing of the world. “To make” is the craftsmanship of the world; “to make” alludes to the completed work, A DOING THAT PERFECTS EVERYTHING.
When the Sabbath was brought forth into Creation, it greatly diminished the influence of the created negative forces. In our world, this same power is given to us through the Sabbath.
On Shabbat day, the Holy One, blessed be He, rules sitting upon His throne of glory. All are included within Him, and the dominion is His. THE HOLY ONE, BLESSED BE HE, transmits calmness to all the worlds and the holy nation, which is called the one nation on earth, receives the inheritance of this day. 18 ùáúåú alludes to atara and Yesod and 3rd aspect is mother and her children.ו draws ו is sadeek yesod olam. כ “pashut” is Shabot Hagadol. These 3 are ùáúåú. י”ה alludes to Mother with children and “canesset Yisrael”.19 Shabbot is Bina as Shabot Hagadol is Binna, this is the beginning of calling Holiness. Bina on Shobot is sanctified by the midst of Binna and Chuchmah sanctifying Teferet. One who desecrates Shabot has no portion in Yisrael.20 The main thing of this world is Teferet. All in this world is included in it. GOD rules the world in the Nefesh of Sadeekem and creates the world, according to the Yesod of their Nashama. Their cavanot spreads out in the world. We say GOD rules the world with Teferet and Atera in the place of the Nefashot of Sadeekem. This is their minuchah. By this the go in this world, and are given Olam Haba. As from there is the histashalut of Nashamot. The Teferet is Shabot Hagadol. It goes in to sustain Neshamot. As it explains in the Bahir “It is I GOD who makes all”. The day of Shabot sustains all Nefashot. The upper world (Shabot) is called 1/3 King of the world.21 In שבת are included all the worlds in Atzilut.22 The Chayah does not illuminate on weekdays only Shabot. Becouse there is added a 4th vessel called Chashmal, when the light of the Nashama is in Chuchmah. Ruach is in Bina. and the Nefesh is in Z”a. which is the 4th vessel called Chashmal. Then there is cleansed the aspect of flesh called Yesod. This is the secret of “atera”.The 5th vessel is not cleansed, it is the vessel called skin. Its cleansing requires light of Yichida. (There are vessels of skin, flesh, bone and sinews)23.In שבת is חיים ארץ , Olam Haba, Olam Nashama. In the 6 days rules mulchut up higher and higher drawing supernal light from all Atzilut. Yichud elyon in Gan Aden of Shabot is only possible by raising Mym Nukvin to receive mym duchrin.24 Abba and Imma is Shabbot. Z”a then rises to Abba and Imma dressing to their hairs, and drawing moch Atik.25
This is from the Beginning of
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3Mahchshif Halavan p.382
4Petachy Chotem p.131
5Lecutey Maharon p.226
7Lecutey Maharon p.36
8Shur Kuma p.104
10Mahcshif haLavon p.223
13Mahcshif haLavon p.230
14Nahar Shalom p.211
15Ner Yisrael p.308
16Zohar Barashit p.75a
17Aor enyim p.239
20Matak MDavash on Tikuney Zohar p.1060
22Machshif HaLavan p.250
23Sahr Bat Hacavanot #85
24Shar Mimori Rashbi P.21
25Ner Yisrael p.98
There are two versions of the Ten Commandments in the Bible, one in the Book of Exodus, and the second in the Book of Deuteronomy. In Exodus, the commandment of the Shabot is ordained “in remembrance of creation,” whereas in Deuteronomy, Shabot is ordained “in remembrance of the Exodus from Egypt.”
The Shabot, as is well known, is a time for the cessation of work. Yet, the forbidden Shabot work specifically refers to creative activities, and not just any simple manual labor. What is the relationship between creative physical activity, and the remembrances of the act of creation and the Exodus?
In the beginning, it is the God of nature, Elohim, creates the Heavens and the Earth. The process of creation required work; effort was made, time was taken. The final activity of creation was a period of rest, the Shabot. On the Shabot, nature achieved and maintained its balance and pristine state. The Shabot is about respecting, and maintaining the proper order of nature. On the Shabot the creative power of God manifested as Elohim rests and we involve ourselves with our relationship with the Supernatural power of YHV”H by instead of engaging in physical creative activities as in the weekdays we connect with YHV”H by our spiritual activities sanctifying the Shabot.
The story of the Exodus is related to the Shabot as by sanctifying the Shabot is shown the message of human dignity achieved by sanctifying the Shabot. Israel is set free from under the hand of a harsh, and cruel task master, which can be compared to the burden of living only a physical existence as many do during week days. On Shabot one shows by sanctifying the Shabot that man has only one Master, the God and that No human being is supposed to live crushed, and suffering, under the hands of another. Freedom is the highest human right. Individual dignity, and personal value, are presented as Divine rights for all humanity. No one has the right to mistreat another, regardless of their social status. The Exodus is about the proper order of humanity.
Here now is the connection. Humanity is referred to in the Bible by the name of the first man, Adam. The Earth is called Adamah. The relationship between these two words Adam/Adamah is clear, especially to those versed in Biblical Hebrew. Man/Adam comes from the Earth/Adamah. Man is part and parcel of the Earth. Man and the Earth are one.
The Sabbath is the day of Malchut (Lower Divine Presence) , Malchut is incapable of elevating itself it is only by virtue of what was elevated during the week that Malchut ascends on the Sabbath. The Holy work we do during the week elevates the level of revelation on Shabot. But on shabot all is raised up already and work is forbidden as all the preparation for shabot has already been made. There are thirty-nine categories of work forbidden on the Sabbath: The primary forms of work are forty less one:  sowing,  ploughing,  reaping,  binding sheaves,  threshing,  winnowing,  selecting,  grinding,  sifting,  kneading,  baking,  shearing wool,  bleaching,  hackling,  dyeing,  spinning,  stretching the threads,  making two meshes,  weaving two threads,  dividing two threads,  tying and  untying,  sewing two stitches,  tearing in order to sew two stitches,  capturing a deer,  slaughtering,  flaying, or  salting it,  curing its hide,  scraping it [of its hair],  cutting it up,  writing two letters,  erasing in order to write two letters [over the erasure],  building,  pulling down,  extinguishing,  kindling,  striking with a hammer, [and]  carrying out from one domain to another These are the forty primary forms of work less one.
look at one’s fingernails at “Havdallah”, man was originally enclothed in a skin of nails, which shined like the clouds of glory. This was a “havdallah” (difference) from what he was and is today, “And they knew that they were naked” (Gen 3:7), in their body, Neshamah, Ruach, and Nefesh (levels of soul) were naked from their skin of light, which was from the light of a fire, but on Shabbat it is seen fit for them through the lighting of the fire of Shabbat through the two wicks of fire. After Shabbat it goes away from them, therefore we say Havdallah after Shabbat with a fire. To keep some of the holiness for the coming week. We make 4 blessings during Havdalah – on tasting, on smelling, on seeing, and the Havdala itself on hearing, This is the main blessing. Whoever did not hear this blessing did not fulfill their obligation. Note, also that the first four sons of Yakov coorespond to this. The name Reuben comes from seeing; Shimon – from hearing; Levi would in the future bring Temple offering of “appeasing fragrance” – smelling; Yehudah – thanking with the mouth.
Shabbat and Holidays the souls are enclothed in a skin of light.
Parsha Kidoshim בס“ד
Our pasha begins by saying “Holy you shall be because I am Holy, I am Yhv”h Elohchem “. It’s interesting to note that this is not a question or a request, but a demand !. How can this be when Holiness is such a High level that the Ramcha”l says in Path of the Just that Holiness is a gift from GOD, it being the highest level. Yet we see here Holiness is the inheritance of all Yisrael.
In Gemore Batzah Rabbi Yishmoyal states that ” The Torah was given to Yisrael because they are worthy of it, and it were not given to them no nation could withstand them.” Just as the body must have a heart, and a brain to function properly. For the world to be in its proper order all Yisrael, as the verse says “Must be Holy”. This is reflected in the teaching of Eliyahu HaNavi (Elijah)in Tanna DebEliyahu that “If it were not for the Torah the world long ago would have been destroyed”. So when people of this generation say “Holiness is unattainable”. Know that this is ever so far from the truth. This reflects what Rabbi Nachman of Breslov said “a plague of atheism is coming to the world”. The Torah’s teachings are eternal, and we can be Holy. Next we must ask how can this be attained ?
The sages say in Gemora Yavamot “You shall be Holy because I am Holy” is a admonition for people to sanctify themselves in that which is permitted to them (eating, talking, playing). This means one must make all aspects one’s life part of their Divine service. Physicality should not be a snare preventing spiritual growth and awareness. But all thoughts speech and actions of our lives can be a place for God to dwell with us. For example : eating can be a self serving meal, or truly one’s table their alter, and their meal is an offering to GOD. The sages teach its for this reason we wash our hands as the Cohenim washed their hands for a offering. Yet this is only one example and a obvious one. In other areas of one’s life which appear more secular their relationship to the spiritual is less apparent. One needs to humble themselves to see the next improvement. In the Beginning of our parsha we are commanded concerning the Shabat. Shabat itself is called Holy. Right next to the commandment of shabat we are commanded against being involved in Idolatry. As the sages say that observing shabat is equivalent to fulfilling the whole Torah. Forsaking Shabot is as engaging in idolatry. The nature of Shabot is illuded to in Tikuney Zohar as there we learn that the 3 pillers of the ש of שבת channel all sustenance to the world. Its right pillar are all the commandments and its left piller all prohibitions. All lights gather together in its central piller which is the SHECHINAH herself. ש looks like a manorah. In the Torah it says ” The Manorah (lamp in temple) must be made from one solid piece of Gold”. Moshe Alshich teaches from this that our life which is directed by Torah must be just this. Showing no interference from outside influences, Heaven forbid. Its written “don’t worship strange Gods”, A Chassidic rebbe once said this really means God should not be strange to you. But we must know GOD in all aspects of our life. Its also written “Don’t make yourselves molten gods”. The simple meaning here is against making Idols. “Don’t make yourselves molten gods” can be understood also as meaning to not make ourselves as “molten gods” when we don’t concern ourselves with what GOD wants of us. By our actions not being becouse of Divine will. We make ourselves as our own idol. This is also as its written in the Torah ” You will serve other gods who you do not know”. As they don’t realize this. One must always give more to GOD. As Rabbi Nachman says filling each moment with greater Holiness. Reflecting the revelation “the whole world is filled with his glory”. Also “YHV”H is one and his Name is one” . When it will be seen fulfilled the purpose of life as explained by Rabbi Shimon all knowing that ” YHV”H is Elohe”m “. Then we will recognize the transcendent quality of GOD in all the natural “mundane” things around us. As Teva (nature) has the same numerical value as Elohe”m . With the coming of our righteous Mashiach quickly in our days.
God gets tired?
Well not exactly.
The full verse :
“. Thus the heavens and the earth were finished, and all the host of them.
. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made.” (gen 2:1-3)
Concerning God’s resting we learn that the value that controls what degree of Divine abundance is available for the running of the world is the Shabbat. This valve can entirely arrest the system if the rules of reward and punishment so dictate. The natural order was finished on the sixth day by Elokim (God, the Name of Strict Justice). But with the Shabbat, YHVH (Lord, the Name of Mercy) inserted the possibility of arresting the natural order or varying its rate to the order of providence and its rules of reward and punishment, modifying its motions and processes. The possibility of interfering with the automatic operations of nature is called “rest”.
By devoting oneself to the upper world (spirituality) one can feel the illumination of the upper world during the week for a moment, but on Shabbat sincethen one can accomplish the elevations and unifications strictly for their own sake-one feels Divinity even more. By the cleansing of the week in Elokim, which is a garment for YHVH, this allows through the Shabbat the absolute delight of Havaya to shine through clearly. it being a revelation in the mode of “nothingness from existence”-the upper unity. This is the revelation of Shabbat ecstatic delight. Shabbat is a revelation of the cleansing of the week. This revelation occurs as the divine guidance of Elokim “rests” and the supernatural providence of YHVH becomes more revealed.
Maharal of Prague tells us, the six days of creation symbolize the physical world which exists in the three dimensions and six directions of space, then the seventh represents the spiritual dimension, the dimension of mind, which gives meaning to the whole. Using poetic license, the Torah tells us that God Himself, Who creates by word alone without work or effort, still in a sense needs to ”stand back” from His creation to consider its spiritual purpose and import, and by this very act brings sanctity and blessing into the world. The seventh day henceforth symbolizes the need for man to remind himself continuously of the purpose for which he was put in the world; that is, to administer it in such a way as to be a blessing to all.
Through the creation of ויכל “Completed” the aspect of וישבותביוםהשביעי and He “rested” on the seventh day emerged,and following this was ויברךאלהיםאת–יוםהשביעי And God blessed the emergence of the seventh day,and ויקדשאותו he sanctified it.
These four words ויכל,וישבת,ויברך,ויקדש Completed,Rested,Blessed,Sanctified serve as the roots for שבת Shabbot,as in a “Tree”. The roots represent יוםהשביעיThe seventh day, the tree trunk represents שבת Shabbot, the branches ענפים represent ששתימיבראשית The six days of creation, and the עלים leaves represent תורהשבעלפה (Oral Torah), and the פרי fruit represents Torah innovations. The Six days shall you labor, Are as the seed for שבת Shabot.
The Shabot Brings Stability to the World
Now we all know that God created the world during the original six days, and rested on the Seventh. Everyone thinks that God refrained from His creative activities on Shabbat, and did not introduce anything new into the world… something new certainly was introduced into the fabric of the world with the advent of the Sabbath…
It was the element of permanence. “The world was unstable and shaky,” until the arrival of the Sabbath… then the earth was firmly anchored into place.”Why? What is it about the Sabbath that brought “stability” to the world? Before the Sabbath, the whole of creation was a shaky and insecure thing. It is as if the permanence of creation was debatable, uncertain; an open question hanging in the balance until the arrival of the seventh day; it almost seemed as if there was some doubt as to whether or not this will be a sure thing… the earth hung suspended in the universe, lacking a sense of cohesion… quivering and heaving with the possibility that perhaps all is only temporary.
Indeed, something about the Sabbath had the capacity to bring the world its sense of permanence, and lock it into place… but just what is it? The holy Sabbath is the soul of the world; it is the soul of creation itself.
This is the mystery of the words “And on the seventh day, He refrained (from work) and ‘Vayinafash‘ – He rested…”
“And He rested” according to its simple meaning, but actually a form of the word ‘Nefesh’ meaning soul (the essential animal soul in the blood): for the secret contained within these words is that when the Holy One stopped the process of creation, in so doing, “vayiNefesh” – the Nefesh, the life-force was brought down into each level of creation and became fixed there within in permanent fashion. Before the Sabbath came, the world literally stood by like a body without a soul, and every aspect of creation was devoid of the inner essence of life. The holy Sabbath day became the soul of all creation, and through it, existence became whole. Through the Shabot the world rest from the growth, creative work done during the week. The Spiritual development we succeeded at, and this level is then on the Shabbot firmly established with in us. This is as the verse would seem to imply, that He completed His activity on the seventh day? The Permanence of Creation. As its written :
“. Thus the heavens and the earth were finished”
We have explained that the very day of the Sabbath itself brought the aspect of conclusion to creation. This was the completion which the verse refers to firmness, in stability – and it was this which came about through the Sabbath.
It is said on Shabot God וינפש (rested) meaning in Asiyah (the lowest our Physical world) the spiritual force present is Nefesh (animal soul), its destructive impulses are curtailed “rest”, for those who particpate in the “rest” of Shabot.. It is the only level of soul that experiences pain, becouse it has to share or be with the klipot (evil forces),. After the Shabot the Nefesh returns to its place in Asiyah and is troubled by the Klipot (evil forces), “For on it He rested” indicates that in it, can be found rest for all, the upper and lower beings. In it is the Shabat, for rest. On Shabot there is rest and delight according to the refinements that were raised up during the week. There is rest from the difficulties of the Klipot (evil forces), and they Quit. On Shabot goes in the reception of fulfillment of the 6 days of the week. They rest in the 7th day. Power is emanated according to (what ever) form of work was done during the week. In the “rest” of Shabot, a man needs to “rest” from profane speech and actions.
God created The Shabbat, and on this day G-d restores and revives the world’s soul, enabling it to carry on with the burden of existence for another six days. Thus, the process continues throughout the ages, and through Shabbat, the world is constantly renewed, and given a new lease on life. On Shabot you can’t go shopping, on Shabot one has “enough”. This is a source of great joy, satisfaction and grattitude.
Filed under: aretz israel, Divine names, Shabot, Tamuz Av, The 3 Weeks, Will
We stand approaching Rosh Hashanah and Yom Kipor and the holiday of Succot in the distance. These great times of great revelation of light need great preparation so that one may become a proper vessel for the revelation of this great light. For this GOD has given us the month of Tammuz and quickly approaching the month of Av. Av precedes the month of Ellul. The month where GOD is ready to give anyone a hand who wants to know and be one with His glorious light. GOD in Ellul gives every one extra power. Before Ellul we have Av. This is the time of destruction of Both Temples, the time of national mourning. This reveals a certain part of the heart. The sages say only those who mourn the loss of the Temple will be those who will rejoice when it will be rebuilt. By contemplation of this we can come to realize as the sages say “one who has not seen the ceremony during succot where water is poured up the alter has never seen joy in his life”
Our parsha starts out discussing vows, sincere commitments one makes to GOD. Our lives should be a sincere commitment to his will. If we follow His will we will become holy. Rabbi Nachman of Breslov teaches that through faith one achieves intellect.1 It is according to one’s Dat (knowledge that connects the mind to the heart), which is “penimi” (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will.2 By this we can accomplish anything. But to reach this power of Dat (knowledge that connects the mind to the heart), which is “penimi” (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will which gives you power over all in this world by yielding Divine will one must learn a lot. One must go through many journeys. In our Parsha massay 42 journeys of Isreal in the desert as described. It is by these journeys we that we each face in our own live’s which are our “tikun” (fixing) so that we may enter a Divine state of consciousness called “Yisrael”. In these journeys we face many tests, these come to refine us. By this we may merit to not only have the consciousness called “Yisrael”, but to actually enter the Holy land and connect to the Infinite quality of God that is always dwelling upon the Land. It is a quality like Shabot which is manifest by the Divine name of (42) מ”ב of the world of Bria as explained in the books concerning the meditations of the Shabot. Like on Shabot in Aretz Yisrael light is revealed. In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah (the physical world) as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a “mikvah” (ritual bath) completely surrounding you. “Aretz” (land) is related to “ratzon” (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.3 Those who walk in the ways of “avoda zara” (the way of GOD being strange to them). Then the way of GOD will not rest in their hearts.4 By transgression we can become defiled and separated from GOD and in need of cleansing. This cleansing is relative in degrees as we see in the parsha. With a sincere commitment for the sake of Heaven we can avoid much of the worst kind of defilement. Defilement of our intellects. As this God forbid can cloud over our understanding and shake our sincere commitment to Divine service in fulfilling the will of Heaven. In the beginning of parsha Masay are described they places of our journeys in the desert after leaving Egypt. The sages say these journeys are the idea of exile. Exiles are a separation from GOD. To prevent this we must not let our eyes lead us astray with foreign thoughts, but we must hold on to our firm sincere commitment. That’s why GOD told us to remove all the inhabitants of Cannan as it says in our parsha “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live”(33:55). So we must not delay but even now must remove the terrorists from around us and in our midst. And those who have been over come by foreign thoughts among Israel’s ruling clique who share both an affinity to foreign governments and, accordingly, an anti-Jewish agenda. The political candidates who habitually lie to voters, promising them a hard line against the terrorists. But once in office, they take more concern with the rights of the terrorists and their communities than protecting the citizens of Israel. The primary responsibility of a government is the protection of its citizens. These we must rid ourselves of. So that then our enemies will finally cease to exist with the arrival of out righteous Mashiach quickly in our days.
1. 1Safer Middot
1. 2Shomer Emunim p.69
1. 3R. Shalom dov Bear
1. 4Shoshon Sodot
Rabbi Abba teaches us that Shabbat is the holiest of days. the most restful. the most joyous. The Shabbat is equal in significance to the whole Torah. so one who keeps the Shabbat is as if he keeps the whole Torah.
The Sabbath is the connection, the door to eternity. The Door to the Divine flow. It is Equal to the whole Torah (vortex) and it negation cancels out the whole system of supernatural energy flow.
Shabbat is a delight to the soul. a delight to the body, a delight to those above. a delight to those below. Call it, invite it. as one invites an honored guest and prepares everything generously for him and concentrates all his attention on him.2
You have to do something “holy” to connect to and draw the sabbath energy into yourself and the world.
Rabbi Shimon teaches. concerning the Shabbat. that on this day the Torah crowns herself with all beauty, with all those commandments, and with all the decrees and punishments for transgressions in seventy branches of light that radiate on every hand. To behold it is to behold gates that open at all sides and through which burst forth splendor and beauty, streaming inexhaustible light.3
These seventy branches of light of light are part of the secret we will explain that later.
Rabbi Yehuda teaches us that the joy and observance of the Shabbat is superior to that of all others, as this day is crowned with the Father and the Mother (Wisdom and Understanding) and is invested with an additional holiness. It is a day of joy for the higher and the lower worlds, full of blessings in all worlds.4
There is great revelation for those in the ShaBBAT to see Divine wisdom to understand the secrets, the god reveals to those who are there. Here they can perceive what they did not before. Its like standing on a mountain looking out over all
Rabbi Shimon teaches that the Holy Ancient One (this face of God reveals providence, form here is destiny revealed) reveals Himself on the Shabbat more than any other day. All the upper and lower celestial beings are in perfect joy, and judgment has no dominion.5 Rabbi Yitzchak teaches that each one of the celestial beings becomes the habitation of an additional soul. Under the influence of the additional soul, sadness, gloom, and irritation are forgotten, there being only joy and gladness diffused through the upper and lower worlds.
Its possible for you to Get higher parts of your soul your have yet to discover and other souls from the upper worlds can join your own.
The additional soul bathes itself in the sweet perfumes of the Garden of Eden after it descends to rest on the Holy People. Happy are they when the spirit is stirred within them. We learn from Rabbi Yose that the community of Israel is called Shabbat for she is God’s spouse; that is why Shabbat is called “bride.”6
You need to feel that spirit in stirring you the spirit of God in the Sabbath. She is the Bride.
Rabbi Nachman teaches that Shabbat observance is the foundation of genuine faith. All acts of charity and other good deeds that we do are invested with radiance and perfection only in virtue of the Shabbat. Because Shabbat is the very embodiment of faith, it is the fountain of blessings. Blessings are manifested into actuality because of the Shabbat. 7
Like we said in the beginning, the sabbath is the connection to “above”, vortex to the other higher worlds. From here is the flow. With out it open up the fountain all you want but there will be no flow. The minimal maintenance is from another source, and that is all you will get.
There are other systems, but the God works this one like this. Its “supernatural” powers are dependant on “shabbat” energy.
To be continued………………………..
1. Zohar 2:47. Ibid. 3:94a.Ibid. 2:89b.Ibid. 2:204.Ibid. 3:94a.Ibid. 2:89b.Ibid. 2:204. Advice 168