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Work for a living DON’T LIVE FOR A WORKING
November 13, 2019, 3:56 pm
Filed under: Souls, Speech of the Heart, Speech of the mouth, Uncategorized, voice, vows

SECRET OF GILGULIM

You MUST work to achieve spiritual greatness

It is the goal in incarnation in a body in this world

AND EVERYONE NEEDS TO (CAN) ACHIEVE THIS

ONE MUST work TO ATTAIN THIS –

BUT IN THE END ITS A

GIFT FROM GOD

It will take you much time “working” , occupying in Torah to attain Need practical and technical details so to pursue the lofty idealistic goal of coming close to God and experiencing Divine Revelation

But as we work to achieve spiritual greatness, we must remember that as human beings, there are practical necessities that must be attended to . We must always  prioritize and remain mindful of what is primary and what is secondary

The word oath in English is similar to the word Hebrew word “אות” meaning a sign a wonder. . It matters not whether the oath was made before a witnesses or not, as long as it was uttered from the person’s own mouth, they are responsible to fulfill their word as if they made their oath or vow before a court. I a sense saying twice in succession one will do something or not do something is considered a vow.

Rabbi  Natan says one who makes a vow now when there is no Temple to bring a offering if one violates their vow. Is as one who builds a alter for idolatry  and then if he keeps his vow its as he has offered up a sacrifice of Idolatry on the alter he built (Nedarim 22a) ONE MUST BE CAREFUL WITH THAT WHICH THEY SAY —- SPEECH HAS CONSEQUENCES .The Zohar on parsha Pinchas explains about the Yom Kippor Pray about vows “Kol Nidraa”

God provided us with a process called “Hatarat Nedarim”  a process through which at least  3 witnesses can nullify a vow. In verse 30:3 we see a hidden allusion to this in the words “לא יחל דברו”, meaning he shall not profane his word. The word יחל has the word  (“חל“) in it which means to take effect, alluding to the vow does NOT  take effect.

We know that Yakov made a vow to God after fleeing from his brother Asev. Yakov said “If God protects me , feeds me and brings me back to Israel, I will donate 20%  of everything I have.” Unfortunately Yakov didn’t keep his his vow upon his safe return. As a result his wife Rachel died, and his daughter Dina was raped. We see this as it’s written “And as for me, when I came from Paddan, Rachel died unto me in the land of Canaan in the way” . The word Yakov used “died unto me” infers they died  of his own fault, because he didn’t keep his vow. He was punished  with Rachel’s death and Dina’s rape.

As King Solomon says, “Life and death are in the hands of the tongue” (Mishlie18:21). The tongue holds the keys to life and death.

The Zohar teaches us a profound lesson about words uttered a person If one takes a vow to God and shall not desecrate his word; according to whatever comes from his mouth shall he do” as its written “כְּכָל-הַיֹּצֵא מִפִּיו, יַעֲשֶׂה” (verse 30:3). The Torah emphasizes the sacredness of one’s word; to violate one’s word is to desecrate it. The Sefat Emet adds that a Jew’s word by its very nature is holy, even if what he has said is not “Devarim  Shebekedushah” “דברים שבקדושה” (holy words), such as a “brachah” (Blessing) or words of Torah. What is the source of this sacredness? Regarding the creation of Adam HaRishon (Adam the first man), the Torah writes (Beresheet 2:7), “And He blew into his nostrils the soul of life” “וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה”. The Zohar explains that the one who blows breath in his speech, blows from within himself this breath from which God blew within him the ” soul of life”; hence man’s breath is attached to his soul in a sense. It  is a part of Hashem’s essence. This soul is part of God as he gave “Neshamah” (Soul) and made man into a living being and He gave it by breath. Targum Unkelos defines as “Ruach Memalelah” (“רוח ממלמלה”) a speaking spirit, as HaShem gave us the power to speak. In other words the life of man, which  Hashem blow into him, is the intellectual soul that includes the “Koach Ha’dibur” “כוח הדיבור” (the power of speech). So we can see how speech is a divine process. We need to consider every word we speak prior to speaking, as its considered “spoken” from God, from whom we are given power of speech

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BE BOLD IN HOLINESS and SEE WONDERS
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UPDATED July         3                            2018

                                           Pinchas-Zeal Bs”dT

    Pinchas the Kohen, receives God’s “Brit Shalom” (Covenant of Peace) by a act of extreme violence in our parsha. During the tragic incident of Bal Peor (A term for a place of Idol worship), the tribal leader of Shimon, Zimri, publicly engaged in sex with a Midyanite woman, Kozbi. Pinchas killed the two sinners, thereby bringing an end to the plague that God had unleashed upon the people because of their sinful behavior. Aaron was the supreme peace-maker  “loving peace and pursuing peace”. It might seem strange for a grandson of Aaron to resort to violence and get awarded the Brit Shalom” (Covenant of Peace) from the God. Peace is a supreme ideal, but not at any price.  Pinchas shows us sometime force is required to establish peace both below and above. .  Zimri, the tribal leader Shimon led the movement to permit relations with the women of Moav and Midyan and the worship of Bal Peor, and Pinchas’ act was essentially an assault on that movement.

   The story of Pinchas spans two Parsha, this show the importance of what we are talking about. The God by placing it in 2 parsha makes  sure it is to command our attention.  Pinchas is the guy who stands up to do what everyone else was afraid to. Pinchas is the kind of man that “takes care of Business”. One of the scariest things to do is to step out on a limb. Especially if you think it will break and lead to your falling and hurting yourself. But sometime things are not as they appear and one needs to do, what must be done. Pinchas is honored because he is willing to do the right thing even when others won’t act because they are afraid for what ever reason. Pinchas is the man who will do what may be the opposite of what we now call “Politically correct” because its the right thing to do. Pinchas took bold action. And for this he is rewarded.

There is another example in our parsha of people taking a big risk , going out on a limb for what is right.

   After the Pinchas incident we read of a census so to divide the land up. Moshe relays God’s words to the people regarding how the land will be divided. After this 5 daughters of Tzelachad step forward to challenge Moshe’s explanation of Gods inheritance laws concerning the land of Israel. And they won. God agreed with them and the rules of inheritance were established as they petitioned. Giving the sisters property ownership inheritance right thousands of years before, such “women’s rights” were known in any culture. The concept of women’s inheritance and land ownership was revolutionary in those times. Up until recently woman were not allowed to even drive in Saudi Arabia.

We also can learn a lesson here from the greatest of all prophets Moshe. One is never too great to learn something new from other people. As we see here even Moses, the greatest of all prophets, learns from both Pinchas and the five sisters.

The seven Heavenly Guests of the Succot  are Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David in this order according to Kabbalah. Are also called the Seven Shepherds in the Zohar, each correspond to one of the Jewish holidays of the year – Pesach, Rosh Hashana, Shavuot, Yom Kippur, Succot, Shabbat, and Rosh Chodesh

 

It shall be for a sign and a witness to YHV’H TSVAO’T in the land of Egypt. They shall cry to YHV’H because of their troubles, and He shall send them one Who shall plead for Them and deliver them. YHV’H shall be known to Egypt and Egypt shall be know YHV’H on that day. They shall do Sacrifice and Meal offerings. They shall vow a vow to YHVH and perform it. YHV’H shall smite Egypt. He shall smite and heal. They shall return to YHV’H . He shall be entreated of them and shall heal them. In that day there shall be a highway out of Egypt to Assur (Iran) and Iran shall come to Egypt to worship, and Egypt to Iran and Egypt will worship with Iran ” (Isiah19:20-23). The Radak explains Egypt will recognize there is GOD alone after GOD sends them The Messiah to deliver them. After GOD smites Them He will heal them. The Radak explains Egypt will be innovators of Divine service among the nations. Although Egypt will be the first of the nations to accept the kingdom of Heaven, The people of Asur (Iran) will surpass them in their Zeal to worship GOD. One must always remember that even if GOD Always fulfils His good word. The way it will come about is left up to us. Therefore the Prophet Zechariah enjoins us to work hard as He says “Thus says YHV’H TSVAO’T let Your hands be strong you Who hear these words in these days. These words by the mouth of the Prophets. Who spoke on the day that the foundation of the house of YHV’H TSVAO’T was laid, saying that the Temple might be built.”. So work hard against the evil perpetrated by traitors in our midst as pinchas did !

In the Torah scroll the letter vav in the first sentence of parsha Pinchas, in the word shalom (shin-lamed-VAV-mem) is a broken “vav”. As the revelation of the “covenant of peace” is not revealed in a complete way yet. As we need healing of the “six” “lower” depths, 6 corners. The 6 lower sefirot. Which is represented by the “vav”.

The Rav Minachem MiPhano in Gilgulei Neshamos,  mentions Pinchas as a gilgul of Yosef, and how the zealousness of Pinchas in killing Kazbi and Zimri for their perversity achieved a tikkun for Yosef’s earlier slight deficiency. Kazbi was sent to seduce Moses, but she met Zimri first and though he was Moses. It was fitting for Pinchas since Pinchas’ mother was Tzipora’s sister to avenge the Midianites, who sold Yosef to Egypt and forgot also Yitro’s covenant with Moses and God. Yitro was from Midian as Kazbi. 

 

Minor inequities are purified by the river of fire before gehenom (Hell) called ”Dinar”, while more difficult transgressions require gehenom (hell). A Nashama (Soul)after leaving this world must fall to “Nahar Dinar”and Gehenom (Hell) before entering Gan Eden (the Garden of Eden). Those who while in this world strengthen themselves with the having bold zeal in things of Holiness. Those who when they fall in this world quickly work to rise to a higher level these will ascend from Gehenom (Hell) immediately. But those who blemished the quality of boldness through being bold in things of the otherside, or even worse detering people from serving GOD. These must remain in Gehenom. Through Holy boldness one merits “emuna”. Tishri is the time to develop Holy boldness. Holy boldness is achieved through joy. The shame faced are destined to Gan Aden, as Holy boldness stems from embarrassment, shame of distance from GOD. Sadeekem who don’t perform the mitzvot with proper ”tikun” (fixing), but do them with weak hands, without ”ratzon” (will) of the mitzvot (commandments) themselves. They journey to the Gan Aden below in Yetzera (world of the Ruach-Emotional soul). Where people are rewarded for their emotional ruach attachment to GOD. To get into the Gan Aden (the Garden of Eden) above requires a mitzvah to be done in great love and desire. Aroused by awareness of one’s Nashama (soul of Divine intellect). Because of the weakness of one’s mitzvot they are punished in Gehenom. By blemish in machut shamyim (Yolk of heaven) are punished those who trancend the will of GOD. They are punished mida (attribute) for mida. As Pharoe was punished so to reveal the Malchut (divine). This is the glory of machut shamyim. By this is purified the 7 emotional attributes. Yisreal fought Amalak in a place called “Rafadim” (weakness), referring to the weakness coldness in Yisrael’s hands as they do not fear Elokim, because they did the mitzvot in weakness. This is Amalak, the top level of tuma. Moshe raised his hands on high to overcome the hand of Amalak.1 It is proper for one to sanctify their body, all their limbs. All thoughts, words all they do. One must have zeal so to achieve purity as this will bring Holiness which will bring prophesy and this brings Eliyahu.2 Eliyahu is Pinchas as both were jealous for GOD.3 In our parsha its written “Behold, I give to him my covenant of peace. And he shall have it, and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the people of Israel.” 

 

 

  Pinhas who is Elyahu is present at every”Brit Milah” because his zealousness stems from love of total self sacrifice!  The Brit Milah (circumcision) symbolizes our unique relationship as Jews to self sacrifice for God, God willing soon the Gilgul of Pinchas comes in his most complete form as Eliyahu HaNavi to end the biggest plague of all, the long and painful exile with the building of the Beis HaMikdash quickly in our days !



Purim and Redemption

Purim and Redemption בס”ד

Purim is pretty important, it says in gemora Magilla that 48 prophets and 7 prophetess established the Holiday of Purim, and its mitzvot. It is the only thing that was added to the commandments given in the Torah by the prophets. Included among the  prophets commanding observance of purim are Chagi, Zacharia and Malachi. In Gemora Sanhedrin we learn that from Purim we begin to discuss the laws of Pessach as is stated by Rabba to Rabbi Nachman. Rabbi Nachman of Bresslov teaches that Purim itself is a preparation for Pessach, and it protects us from Chumatz on Pessach. To understand this let us look at the mitzvot of Purim. The Mitzvot of Purim may seem less Mystical than waving the Lulov on Succoth or blowing the shofar on Rosh Hashanah, or the Seder of Pessach, but it must be understood that the Mitzvot of Purim such as Hearing the Maggilla, sending gifts to friends, sending gifts to the poor, Having a meal and getting drunk are like the nature of Purim itself, only disguised as something Natural, but being the will of Hakodesh Baruch Hu arise from a lofty place. These mitzvot which seem so common every day things as giving gifts like Purim itself come to remind us of the hidden face of Hashem, that happens around us continually. It is known that there is no chance occurrences. Hashem controls everything there is, and all that occurs. We see this when looking closely at each of the commandments. How blind are the eyes of men to the wonders of Hashem. On Purim we do the mitzvah of sadakah of giving gifts to the poor. And we have the mitzvah of sending “shalach manot” (small packages of Food). These may be small offerings, but they do have a great effect. Similar is the mitzvah of the 1/2 Shekel every Jew has to contribute to the Temple in Adar. This seems to be the idea that a little can go a long way.  The Oar Hachyim tells us that the 1/2 Shekal is not a Physical transaction but works in the Spiritual worlds. It removes the rule of the stars and constellations from upon Yisrael. Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”. R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ?  In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before its time. Charity “Sadakah” in Hebrew “the holy tongue” comes from the root “sedek” (righteousness). The Zohar teaches that in Aramaic, language of the Talmud, Charity is “zchuta” which is the same word for “merit”. Its degree of merit is according to the needs of the recipients of the charity. Charity is a greater Mitzvah when given where its needed to the needy. Instead of giving Charity to a institution where the majority of the money donated goes into an administrator’s pocket, and only a very small amount of the donation actually helps anyone. Its better to give charity to the needy where its needed, and this truly has great merit before heaven. This is why it is a obligation to send gifts specifically to 2 poor people on Purim. We see here a little of how far reaching the effects of giving a poor person  meal goes. The king Achashvarosh made a huge feast for his subjects 30,000 Jewish people attended, even if Mordichy warned them not to go. This meal angered Hashem greatly. The sages say this meal got the Jews closer to the gentiles and their ways and farther from Hashem.  It was shortly after this that there arose Haman with his evil plans.  Easter’s meal with Mordichy Haman and King Achasvarosh Was direct atonement for the evil meal. So to we are commanded to make a feast during the day specifically on Purim. For no other holiday are we given a special command concerning only its day meal. This draws attention to the correction in the world made by the  afternoon “sudah” (meal) of Purim.  This mitzvah atones for the sins that lead to the evil decree almost causing us to be annihilated by Haman. This meal joins body to soul. Only then is there the special mitzvah of getting of  drunk. “till the point of not being able to tell “cursed Haman from Blessed Mordichy”. At other times such behavior is seen as deplorable. But on Purim we get drunk. Purim comes to remind us of the miraculous nature of nature itself. The Magid of Koznitz teaches that by “sacrit” of Purim we raise those who are fallen. Illuminating the eyes of the sons of Human to learn Torah. Purifying sparks in them by the sanctification of the Divine name. Raising those fallen sparks. Each Purim more are purified. Not purified by merit, but by “Kidusha” of “nachat Ruach” over the miracle of Purim. We learn in Atz Chym from the Ari Hakodesh That Ester is called השחר אילת (doe of the morning). She is described green being the aspect of the “green Kav” which is Bina that surrounds the world. Its from this green kav nature’s nature is created. By this level of revelation we can understand what must be done as never before. This revelation of the shechinah is of such great beauty the Ar’i compares it to a virgin. The Kamarna Rebbe teaches Ester was like a green “etrog”, as She was green. Ester dressed in Malchut. Rabbi Aslag explains concerning this That the color of the illumination of Chuchmah in Malchut is called Ester. It is as gold-green, the color of the Etrog. Green like Gold is Chuchmah in “Chassadim”. Mordichy is such a level that His power nullifies power of מרדכי=בלעם+בלק =לאה+רחל +2 This is a very high level such that the Ar’i teaches in Mavua Sharim that in “gan aden” souls have a garment described as זך (shinny). Mordicy and Ester merited this garment while still in this world. This is what it means when it say they had garments of “Malchut”. This is the aspect of אפר (dust of the earth), but as before the sin of Adam. By this “malchut” one certainly takes part in governance, providence of the world. The Aor Enyim reveals that on Purim the Yesod of Abba is revealed going out of the Yesod of “Parzuf” Rachel which is the “magilla”. Purim has the “ateret” (crown) of great gold of Chuchmah, and chesed. It Spreads out Chesed of Arich which dresses in Aba, from the side of “din” of Imma. Concerning this Chesed the Ar”i teaches in Lecutim that light is revealed in the Yesod from “Chesed Elyon”, this is the “leviyaton”. This is the “cord of Chesed” that illuminates in Malchut that is Ester. It is hidden in Abba and Imma in the secret of “ד. The Rashas”h teaches that during the exile of Bavel Zu”n stood back to back in “mochin gadlut” (developed consciousness) of Abba and Imma. After 70 years the “mochin” left Z”a. Then came Mordichy and Ester and the light was renewed. From Shar Cavanot we learn Purim is the time, and preperation right before redemption. It was for Pasach that Ester declared a 3 day fast . No Matzoth was eaten that Pasach. This was unbearable before heaven and evoked mercy that caused the sleep of king Achasvarosh to become disturbed. This resulted in him searching His Chronicles and remembering that Mordichy had saved his life but has not been rewarded. This led to the raising of Mordichy and the downfall of Haman and his evil plans. This brings us back to our original question of how it is that Purim protects us from “chumatz” on Pessach? In the simplest sense R. Shimon teaches “chumatz” is the evil imagination, like a haughty man it rises up. Arrogance can only occur when one does not know who it is they stand before. As Pharoe who represents the evil inclination said “ Who is Hashem ? “ Purim reminds us to see Hashem in all things, especially those things people take for granted as being mundane, coincidence and by “ chance “. This is essential as if we forget, then Hashem has to remind us. As Rashi teaches us that Amalack is the dog Hashem sends to bite us שחו when we forget where Hashem is. To clarify this further we see in Pesicta of R. Kahana that Edom tries to make Yisrael go out side of the Torah path, but beyond the path’s borders Hashem has placed the dogs. We see this idea reflected in the verse from Tihilim “ flatten it flatten it to its very יסוד ( foundation ) “ The sefira Yesod is sometimes call צדק (righteousness), the proper path. Edom would like to push Yisrael off the proper path to the dogs. How important is it to practice righteousness in one’s supposed mundane activities. Their give and take in the physical world. As R. Kahana teaches that you may be certain in a generation whose weights and measures are false will have a wicked kingdom wage war against them. So why does it appear in this world that the wicked seem to prosper ? One’s whose business practices exploit the poor. We can understand this by looking at the relationship between Yomkippurim and Purim. Why is Yom Kipurim כ (like) Purim ? Just as on YomKipurim a lot is drawn and from it is chosen a goat to be given to distract the accusers on high. Like throwing a dog a bone. Then Yisrael is judged favorably. So too is the story of Purim. The wicked one drew  lots trying to find when according to astrology would be the best time to attack Yisrael, Yet this too is only a distraction as there is no such time. As Hashem rules within Nature. From The Ner Yisrael we learn פור (lot)=(2)קמ”ג . Hashem controls the “lot”. The wicked think they are prospering in their evil way , but the truth is as Adam  Ha Reshon Said “ The wicked thrive as grass, all the evildoers flourish in order that they may be destroyed for ever “. This will be when their cup of inequity is full and they inherit their lot.

According to the Arizal yesod is perfected in the world by Mashiach ben Yosef who annihilates Amalek on Purim so that we can celebrate his victory on Shushan Purim, the 15th of Adar. We celebrate Shushan Purim in  cities that were walled during the conquest of Yehoshua bin Nun who was from the tribe of Ephraim, Yosef’s greater son.

After Masiach comes there will be no longer Pasach, Rosh Hasanah or Yom Kippor but Purim will continue to be celebrated. This is a celebration of the absolute and complete destruction of Amalack.

R. Moshe Cordevero is Shur Kumah teaches that from the מאמר (creative utterance) that were made by Mordichy and Ester there was a מאמר by Hashem added to their אמירה (loving type of speech). Becouse a מאמר by Hashem joined to their אמירה the power of Malchut extended to include all the people. Such a מאמר has the power of a ruling of the King. Concering this its tought if you want a ruling of the King call the sefirot of the מאמר that is needed. By this there will be a arrousing of the king without doubt. The Ramcha”l in his safer Tefilot in # 515 says that by אהי”ה Haman was given into Esters hand’s (אהי”ה is a name of the כסא). כסא=אף(anger) R. Manachem Mendal of Chabad taught that when Queen Ester called on Mordichy to gather all the Jews and fast that Mordichy gathered thousands of children and taught them Torah until they became inspired to the point that they proclaimed “ we will stand with Mordichy and the Torah for life or death “ In the same day the decree against the Jews was made null and void, even if it only became known later. It is this type of devotion we must strive for in our divine service. Then evil has no leg to stand upon !  This can be seen in the teaching in Perke d Rebbi Eleazer as there we learn “ with the 4th  from the little finger of the right hand Hashem showed Moshe the ½ shekel, this is the finger of redemption.” It taught in Safer Ha Brit, also by Cyim Vetal and many other places that this finger corresponds to the flow of the sefira Chuchmah    ( Divine Creative inspiration ). The wisdom of Hashem above understanding. At this level there is no free will, only truth. May it be that we all see this fulfilled as the sages say “ till one does not know the difference between cursed is Haman and Blessed is Mordichy “, but all only the revealed will of Hashem, as there is no other ! With the gathering of the exiles and the building of the Bait Hamigdash with our Righteous Maschiach in Rachamim quickly in our days AMEN SELAH !



High spiritual lights YOU and faith


Yaakov Abuchitzera teaches the main thing of
“Avoda” (Divine service) is to join Chassadim (God’s forces of giving) to givurot (forces of shaping) to sweeten them. To have the
“Yetzer tov” (good inclination) dominate the “yetzer
Hora” Evil inclination). Know this and take it to
your heart. The Shechinah is the source
of the 5 givurot which are not sweetened until Z’a (source
of the emotional soul) illuminates 5 Chassadim.1
The main purpose of creation is so that
Yisreal can serve God with their hearts
souls and money, and there will be
delight. Sons of faith who arrouse good and dont hold back their money wrongly
as they know God will give them
more. They set blessings in motion and blessings are set likewise before them. Know blessings
those  revealed  and those concealed are from
מהותו (Divine essense). Love will
arise in thought and by the contraction
the “tzimzum” (contraction) of the light of
thought a place is made for God to
create the world. God attaches a good
thought to action. Everything you thought of
for the sake of your master He fulfills
through you. You will not go from him
forever, but will remain in His image
in everything. You will be concieled from
men in the time of exile.  In the
future the world will be fortified by
the arousing of delight from the Nashamot
of Yisrael. “Tzimzum” is from the central point, which is the source of
will. Causing love in Yisrael.
Pushing on the flesh to set limits. The
essence of “Tzizum” is first made only
in thought. The main thing in the
continual creation of the world is the
setting of restraints to flow, limits, and
the love which motivates the flesh. A
supernal love is recognized only from
thought, and is called
speech in the heart.2
Rabbi Moshe Deleone teaches that the main
pupose of man in this world is to
fix great things above, and to draw
upon himself supernal flow.3
This flow is given to the world
according to the sparks raised and the
elevation of the worlds such as on
Shabot. It should be noted that when we
talk of the elevation of worlds we are
referring only to the vessels not the
עצמות (essence of lights) that are called
“nashamot”.4
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 (holy man) 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” (Divine guidance) are called Atzilut
(world of emanation). 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
(faith).  According to the Divine names worked is his work.
All this is called Olam Atzilut. All Changes are not in God, but are according to the recieving vessel.

1. 1Alp Bat Book p.64,203

1. 2Ner
Yisrael p.59,Safer HaKanah,Sulam on Zohar
Trumah p.159a, Zohar Bahar p.110b

1. 3Shekal haKodesh

1. 4Nahar Shalom p.182

1. 5Rachavot
haNahar p.2, Lekutey Moharan p.55,Safer ha Kanah

1. 6Shoshan Sodot