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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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Power of speech
January 28, 2017, 8:59 am
Filed under: Speech of the mouth | Tags:

The ” Cohen Gadol ” (High Priest) entered into the ” Kodesh Hakodashim ” ( Holy of Holies)  he would pronounce The explicit Divine Name using all the aspects of his voice. It is through the power of his voice that this complete Divine unification is achieved. If the Cohen Gadol only thought of the Name, he did not have the same result . So too when saying “Thilim” (Psalms) prayers or learning Torah. One has to  pronounce the sounds of the letters that form the words . The “Chida” , one of the students of Rav Shalom Sharabi , the Rashas”h, writes in his commentary on the “Thilim” that if one reads “Thilim” and does not pronounce it out loud , he makes no “tikun” (fixing) in the worlds at all. This seems to be a big error in this generation, those who pray moving their lips not saying a word. Such prayer is not meant to be said in silence like the “Amida” (The standing prayer given to us by the Prophets)

From Safer Yerzera ( the Book of Creation) the Book of creation we learn that all the Holy letters of creation (Hebrew) draw their Energy and are pronounced by the 5 organs of speech. The lips the palate, tounge, throat and teeth. It is interesting that according to secular knowledge there are 5 dimensions of VOICE.

VOLUME, ARTICULATION, PITCH, EMPHASIS AND RATE.



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 !



Still awaiting Redemption-Keep working
April 15, 2010, 11:26 pm
Filed under: Speech of the mouth

Tazria בס”ד

The Shabot after Pasach we read parsha Shimini. This week we read Tazria. What is the reason for this sequence of parsha to be read at this time ?

Pasha Shimini describes the revelation of GOD on the 8th day, after 7 days of consecration of the mishcon (tabernacle). The festival of Pessach occurs also for 7 days. The festival of succot is also 7 days, and on the 8th day we conclude with a separate festival called Smini Atzerot. In the Gemora Shavuot is called Atzerot. The sages tell us like Smini Atzerot, svavuot is the Atzerot of Passach. The sages also tell us that the days of counting of the omer, are like cholemoad (intermediate days of pessach) in sanctity. Atzerot means to bind things together. On Smini Atzerot the Ramban tells us “ All the emanations are bound together”. This refers to all the spiritual work that we do during the month of Tishri. So too on Shavuaot is a binding of all the spiritual work we peform on Pessach, and the days of counting the omer. Parsha Shimini comes right after passach to remind us of Shavuot which is like Shimini Atzerot. It being a time of binding all emanations. So we should during these intermediate days make the most of our time. So that there will be great revelation on Shavuot. When we receive the Torah anew. Hopefully at a level even higher then when it was given at first, then death and evil shall be no more. Next we must ask, How can this be accomplished ?.

The answer to this question can be found in our parsha. Tazria for the most part deals with laws regarding leprosy (not leprosy as we know it ,but a spiritual disease that looks similar). We know that for the most part this disease was caused by loshon hora . If a person spoke loshon hora they could get leprosy . It was also during this time period during the omer that Rabbi Akiva’s 24,000 students died, because of such a misuse of speech. As his students did not have respect for one another. It was the lashon hora that was the product of baseless hatred that destroyed our bait hamikdash . When we recieved the Torah at Sinai it says that we were so united and unified as a people, we were as one soul. It is this that we must accomplish if we are to accomplish our goal of recieving the Torah at a exulted level that will yield redemption. We see this from the redemption from egypt of פסח Pesach. As פסח means פ (mouth) סח (speaks). And specifically סח is a certain kind of speech, describing the speech of Yitzchak when he went out in the field to meditate. It is this intensity of speech, prayer that brings redemption. We see this in the fact that as we learn in the Zohar that Yitzchak perfected the attribute of Givurah, and the yhv”h of blessing “goa’l yisrael” (who redeems Yisrael) is in the Sefira of Givurah (severity-discipline-force).

Pasach, Rebbe Shimon tells us is the time of the redemption of speech from exile. In a general sense parsha tazria and metsora both speak of leprosy, and come to remind us that the way of redemption comes from the redemption of our speech from the sitra achra . So than we can offer prayer that will yield total and complete redemption. This is all alluded to in the beginning our parsha which talks about when a woman gives birth. This is an illusion to redemption which is like giving birth.  As the sages speak in Gemore Sanhedrin of the birth pains of Mashiach, that proceed the the coming of Mashiach. The sages say one by one that they would not want do live in those times, because of the trial that such a time will bring. This being alluded to by the period of uncleanness surrounding birth, which ultimately passes with the women being clean.

Again Passach  is given to us to prepare us for redemption it is a time for the redemption of our speech from the evil forces. We learn from Rabbi Shneur Zalman of Liadi in his Chassidic sefer Tanya that by concentration on words of Torah and meditation, one can truly express the Holy Speech with his lips and breath. Doing this, we draw down light of the Ain Sof, the infinite quality of the Creator. unto the vivifying soul that dwells in the ‘blood that is common in all living things and is sustained by the ingestion of mineral, vegetable, and animal matter, all these being elevated as they are absorbed in His Blessed Unity. This is the purpose of the descent of the worlds, and this is the essence of man’s intent in his service of the Creator-that is, to draw the infinite light of the Ain Sof down below. In this will be the ultimate redemption. So may we purify and perfect our powers of speech yielding complete Redemption.