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Winds of war and AFTER

American Jews and their leadership are preparing for national suicide. Some Jews are evenly blatantly anti-Jewish.  The most primitive of people knows to seek after their own national self-interest – Jews have been have been placing liberal or “humanitarian” concepts over Jewish ones and are working tirelessly to destroy themselves. Any normal people realizes that democracy is made of self-interest groups business, consumers, unions, religions, minorities and their lobbyists looking  to get what they want.. Some Jews retain their Jewishness, but are only concerned with liberalism, before Jewish identity and support of Israel, the Jewish State.  Will a liberal world guarantee safety for the Jew. There will be no safety for a Jew at the expense of his own identity, its like shooting oneself in the foot.  So why is it that certain Jews strive to escape their Jewish identity by becoming globalists and “humanists,” rather than act as a normal ethic people who seek after their own national self-interest ?  Unless the Jew stands up for himself, no one else who will. HAVE NO DOUBT ABOUT THIS

A message from A “Mikubal” on what is to come, this man personally told me things before that did come to pass ! I got this Today September 16th 2016

Interesting that the Hebrew language media in Israel is giving more emphasis to the news from the government about the next muslim war against Israel than is the English language news.

If any phrase can be applied to these events about what the political leaders in Israel are doing, it can be termed in English as “covering their tushes”.  230,000 sophisticated and accurate rockets just in Lebanon, as Nasrallah continues to state, to be sent to Israel.  And the political leaders in Israel say only a 1 % hit rate?  And this regards only their long range rockets.  Nasrallah has also many thousands of new and sophisticated short range rockets to be used on the north of Israel, e.g. Tzfat and other communities.  A hit rate of only 1 %, nonsense, but at least they are “covering their tushes”!  The government has already said they have a plan to evacuate all the north of Israel, move the people into underground garages in the center of Israel.  With many thousands of rockets raining down on Israel daily, non-stop, who is to say definitely that there will be time for evacuation?  Roads still passable?  Enough buses?  Enough fuel?  The muslims have already said that they will target first Israels electricity generating plants, water plants, communications, TV and radio, military communications and command and control, major roads, oil refining, chemical industries, etc. in their first waves of attacks.  And all the while the perfect male of inaction, Bibi at the helm ( I can not use the word “man” to describe such a mere male ).

Taking things in a local context, for the government of Israel to openly admit to the facts, even if understated and to make preparations for its implementation, its a huge admission not easily given, not readily given in Israel.

Not only is all this well known and well described going back as far as several thousand years, including by Rabbi Eliezer, the teacher of Rabbi Akiva, but by some who came after them, including Rabbi Shimon barYochai who describes the times and work of the (first) moshiach in great detail over many pages in The Zohar HaKadosh, etc.  All of that points to our times, more on this below.

All that has happened and is now unfolding, its exactly as described from olden times.  If that is any indication of accuracy, then what comes next might also be worth considering as meaningful.  If recognizing Hashem is not made and soon, then what is written as what is to happen …..  In most brief form, it begins with the total destruction of Israel over 3 wars, with only a few thousand souls remaining alive, the rest are to be killed by Bibi’s beloved “peace partners” and their liter mates.  The few who survive will be hiding in caves in the ground for a year, no food, no water, no heating, etc etc etc, and a few thousand others will remain in Jerusalem.  The muslims will divide the land with ropes and plant orchards there.  What is left of The Land will be under the control of various foreign powers, with them sharing power over Jerusalem.  After a year of this, the first moshiach is to begin his work.  All this can take a few years to unfold, and after Israel, the goyim of the planet then turn their attention to Jews resident outside The Land, so literally there is no escape.

As to timing, this stage in the evolution of the souls is supposed to last 6,000 years.  We are now almost at year 5,777, the Zohar HaKadosh and other sources say that the process of moshiach and revival of the dead takes 210 years ( that number sound familiar? ).  So 6,000 – 5,777 – 210 = 13 years for the 3 wars and all the rest that pertains to this time period to unfold …..  Of course recognition of Hashem by the many, Real Tshuva by the many, and Hashem can change all this as He desires.  Of course these 3 alternatives are still open and there are the few who always work to help Am Israel, even / especially when there isn’t merit on the part of the many …..

Those who receive my emails on this subject know that the info I’ve been sending out relates even to the numbers of missiles and their locations have been provided long ago…..

Again, all this can be prevented, it requires that our people recognize Hashem – the easiest option.  Is this a novel concept?  How difficult will it be for the non-religious to recognize Hashem?  How difficult will it be difficult for those who pay only lip service to Hashem, giving much more time, effort and emphasis to the words of males instead?  And also to mere drops of flesh and blood, often called “rebbe”, or “my rebbe”, or “the rebbe”, or “my the rebbe”, or “my the moshiach”, etc.?  All this is counter productive!  As is known, Hashem is long suffering “with the stuyot” – “nonsense”  of His “stiff necked” ones.  But the length of time of “long suffering” does seem to have its limits – which now appears to be drawing to a close.

Just as in Europe when the many turned their backs on Hashem not so long ago, and turned to the Haskallah ( so called enlightenment ) movement instead, even eliminated the daily spreading of Hashems Shefa to the people in the Berkat HaCoheneme, they got what they earned, the Shoah ( holocaust ).  They earned what they got, it was not for free.  What comes next is also in the hands of the many, same old, same old, or will they do better?  Freedom of choice does come with consequences, still …..

Questions on any of the above are NOT now welcome, except on the recognition of Hashem – that is now paramount.  Any who prefer to waste their time on the relatively unimportant, please do so NOT involving me in same.  I’ve already written much on all the options, preamble, details, sign posts, timing, personalities and so on and so on.  Now is the time for appropriate action, even if rather late in the day…..

Best of luck to everyone in their endeavors and in all their efforts, and
Shabbat Shalom to all

” All the nations of the earth shall gather about Jerusalem “.  (12:3)

 

The Radak tells us that they shall be destroyed through this. The prophet Zechariah explains the destruction further:

 

” The nations that siege Jerusalem, their flesh shall waste away while he stands on his feet, his eyes shall waste away in their sockets, so too his tongue “.  (14:2)

 

Concerning the future of Edom, the inheritors of the Roman Empire, the Prophet Daniel states:

 

The fourth beast will be consumed in fire “.  (7:11)

 

The prophet Daniel states:

 

“Egypt will not be a survivor ” (11:42)

 

Concerning Amon (Jordan) the prophet Jeremiah states:

 

” Amon shall become a desolate mound. Its villages shall be burnt with fire. Israel shall possess those who have possessed their possessions says YHVH  “.  (49:2)

    

Concerning Damascus (Syria) Jeremiah states:

 

“Damascus shall be consumed in fire, no one shall live there “.  (49:23)

 

From the words of the Prophet Jeremiah we can see a bit of to what extent Jews and gentiles alike are going to change :

 

                                         ”  At that time they shall call Jerusalem the thrown of  YHVH and all the nations shall be gathered to it. To the name of YHVH to Jerusalem, Nor shall they walk anymore after the stubbornness of Their evil heart ” (3:17)

      The Radak says no longer will Yisrael or the nations walk after their stubborn hearts, which refers to the hardening of the heart. Metsudat David says  at the Thrown of Hashem Jerusalem they shall see the Shechinah. In the Talmud in tractate Bava Batra1, Rabba said in the name of Rav Yochanan, in the future the Holy One will lift up Jerusalem three parsa high, but the sages say it will be lifted up to the space equal to that which it occupies. At that time Jerusalem shall not be as today. As in the future only those invited will be able to go up. Also looking at the words of the prophet Micah we can see how all the nations come to recognize that Hashem dwells in Israel :

 

                                                ” In the last days it shall come to pass that the mountain of the house of YHVH shall be established on the top of the mountains. It shall be exulted on the top of the hills.  Peoples Shall stream towards it. The nations shall say come let us go to the mountain  of YHVH the house of the God of  Jacob. He shall teach us His ways and we shall walk in His paths. For the Torah shall go out from Zion and the word of YHVH from Jerusalem. He shall judge between many peoples and shall decide concerning the strong nations afar off. They shall beat Their swords into plowshares and their spears into pruning hooks. Nation shall not lift sword against nation. Nor shall they learn war anymore, Each man shall sit under His vine or Fig tree. None shall make Them afraid for the mouth of YHVH TSVAOT has spoken it. (4:1-4)             

     The Radak tells us all the gentiles will say to their friends let us go to Jerusalem, and go up to the house of Hashem. The Metsudat David says they will go up to Jerusalem to learn the Torah. The Messiah will be the ruler on all the peoples,  and there will no longer be war among the nations, as He will make peace between them. We have seen how all the nations will be effected by Divine revelation, yet even after all this it appears that there shall be a few stragglers Who will need more persuasion as we see in the Prophesy of Zechariah:

 

                             ” And it shall come to pass that everyone that is left of all the nations Who come against Jerusalem shall go up from year to year to worship the living king YHVH TSVAOT , and to keep the feast of Succoth and whoever does not come up of all the families of the Earth to Jerusalem to worship the king YHVH TSVAOT, upon them there shall be no rain ” (14:16-17)

         The Radak says, those of the nations that are left after the war will turn to Hashem with all of their Heart. The war will happen in the time of Succoth. The nations shall see the wonders of Hashem. If they do not go up the nation’s land will not have rain. 

         Rabbi Yochanan informs us in Midrash Rabbah2 concerning the Song of Songs that Jerusalem in the time to come will extend as far as Damascus. allowing room to accommodate many. From the words of the Prophet Isaiah we see that over all the effect of the work of Messiah will be wide spread:

 

                                   ” And it shall be in the last days that the Mountain of the house of YHVH  shall be established on the top of the mountains and be exulted above the hills. All the nations shall flow into it. Many peoples will shall go up and flow into it and say come let us go up to the mountain of YHVH to the house of the God of  Jacob. He will teach us his ways, and we shall walk in His paths. For out of Zion shall go forth the Torah and the word of YHVH from Jerusalem. He shall judge the people among the nations and decide among many people. They shall beat their sword into plowshares and their spears into pruning hooks, nation shall not lift sword against nation neither shall they learn war any more ” (2:2-4)        

          The Radak tells us all the places where the expression ‘last days’ appears, refers to days of Messiah. Messiah shall rebuild the Holy Temple. The Metsudat David says all the nations will come to learn the Torah. The Radak says Messiah will resolve conflicts between nations so they will not war. The nations will come to Jerusalem to receive the Torah. This is the judgements of Messiah. Rabbi Eleazer said in the future The Temple shall be raised up and renewed. Its gates that are buried in the Earth shall be renewed and everyone will go to this place, and to the gate of the inner court that turned to the east. Rabbi Pinchas said in the future the waters of the well will ascend from the threshold of the Temple they will overflow and bubble over making twelve streams corresponding to the twelve tribes. As it is written ” He brought me back to the door of the house and behold waters issued out from  under the threshold of the house eastward. For waters came down from the right side of the house, on the south side of the alter ” (Ezekiel 47:1). The waters ascended the brook of Kidron and flowed down the Jordan by Jericho. Every field and vineyard that does not yield fruit people will water them with those waters, and then they shall yield fruit. Then the waters shall enter the Salt Sea and heal it. Then water shall then go to the sea generating many kinds of fish and these fish shall be as sweet as Manna. These fish shall then ascend as far as Jerusalem to be caught in nets. Upon the bank of the stream shall grow all kinds of trees bearing every month  new fruit. The fruit shall be food, and the leaf for healing. All who are ill who bathe in these waters will be Healed. Rabbi Yochanan says the healing leaves will aid digestion.3 Concerning these waters the Prophet Zechariah states ” It will come to pass in this day living waters shall go out from Jerusalem ” (14:8). Concerning this it teaches in Midrash Sedar Ikerim that twelve rivers shall go out from Jerusalem, all the trees on the river shall produce fruit each month. As it say ” From all the trees you will eat ” (Ezekiel 47:12). In the future Hashem will raise the well of Miriam. During the time of the revelation of this Divine glory there shall be no more wars as the Prophet Ezekiel reveals:

 

                                         ” They that dwell in the cities of Israel shall go forth and set fire to the weapons and burn them shield, buckler, bow, and arrow staves and spears. They shall make fire with them for seven years ” (34:9) 

1.     1Talmud Tractate Bava Batra 74b

1.     2Midrash Rabba, Song of Songs

1.     3Perke dR. Eliezer

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SIGNS in the firmament of the heavens- What the pattern of eclipses this year prognosticate

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ALL THINGS BRING US TO THE TIME

.   The “Mishkan” (Tabernacle) was completed during the month of Kislev its dedication was in Nissan. The construction of the first “Beit HaMikdash” (Temple) by  King Solomon began in the month of Iyar, and was completed in the month of Cheshvan.  The dedication of the Temple was nearly a year after the end of its construction in the month of Tishrei. The Bnei Yissaschar teaches that the future dedication of the third Temple will take place during Cheshvan.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night;

and let them be for signs, and for seasons, and for days, and years.”

(Genesis 1:14)

  For the third time in less than a year on this coming Passover of 2015, the moon will dip into Earth’s shadow, turning its bright white globe a coppery red in a matter of minutes.

The total phase of the lunar eclipse will only last about 5 minutes, making it the shortest lunar eclipse of the century.

The action begins at 3:16 a.m. PST on the morning of April 4 when the edge of the moon first enters the amber core of Earth’s shadow.

For the next hour and 45 minutes, Earth’s shadow will move across the lunar disk, ultimately covering the entire moon at 4:58 a.m. PST.

Some total eclipses last for more than an hour, in this case, totality spans just 4 minutes and 43 seconds since the moon will be skimming the outskirts of the Earth’s shadow, rather than passing centrally through it.

The pattern of eclipses on Jewish Holy Days correspond with significant events in history.

There will be a string of four “blood moons” in the year 5775, and one of them will shine over the Passover seder. Whenever this happened in the past, enormous events took place in Jewish history.

LUNAR ECLIPSES OF THE 20TH CENTURY

DURING THE MONTH OF MARCH (22 Total)

EVERY PURIM HAD AN ECLIPSE!!!

ALL BUT ONE OF THE 22 LUNAR ECLIPSES THAT OCCURRED IN MARCH IN THE 20TH CENTURY

OCCURRED ON THE EVE OF OR ON PURIM. [2]

THE ONE MARCH ECLIPSE

THAT DID NOT OCCUR ON PURIM OCCURRED ON PASSOVER INSTEAD.

DATE TYPE ECLIPSE NOTES

1904 March 02 Penumbral Purim 1: The 14th of Adar.

1904 March 31 Penumbral Passover: The 14th of Nissan.

On Sept. 24, the 1st day of Tabernacles, there was another Penumbral eclipse (The 1st & last of the 7 feasts).

1913 March 22 Total (North) [3] Purim 1 (Eve):

1914 March 12 Partial Purim 1:

1915 March 01 Penumbral Purim 2:

1922 March 13 Penumbral Purim 1 (Eve)

1923 March 03 Partial Purim 2 (Eve): Observed on the 16th of Adar as the day of rejoicing, because the 15th was the Sabbath day in 1923.

1932 March 22 Partial Purim 1: The 14th of Adar day of rejoicing.

1933 March 12 Penumbral Purim 1: The 14th of Adar. (Hitler rose to power as chancellor of Germany in 1933.)

1940 March 23 Penumbral Purim 1 (Eve):

1941 March 13 Partial Purim 1: The 14th of Adar. [4]

1942 March 03 Total (South) Purim 1: The 14th of Adar. (The Nazis hanged 10 Jews in Zduńska Wola, Poland to avenge the hanging of Haman’s 10 sons.)

1951 March 23 Penumbral Purim 2: The 15th of Adar. [4]

1959 March 24 Partial Purim 1: The 14th of Adar.

1960 March 13 Total (South) Purim 1: The 14th of Adar. U. S. Secretary of State, Christian Herter, stated desire to aid Israel in a 13 March 1960 meeting with Ben-Gurion. [5]

1961 March 02 Partial Purim 1: The 14th of Adar.

1978 March 24 Total (South) Purim 2: The 15th of Adar.

1979 March 13 Partial Purim 1: The 14th of Adar.

1980 March 01 Penumbral Purim 1 (Eve): The 13th of Adar when the Jews were fighting for their lives.

1988 March 03 Total Penumbral Purim 1: The 14th of Adar.

1997 March 24 Partial Purim 2: The 15th of Adar.

1998 March 13 Penumbral Purim 1: The 14th of Adar.

\

The first and last of the Holidays Passover and Tabernacles, have had

lunar eclipses on historic dates such as when Israel was reestablished and when they

captured Jerusalem in 1967. We see a similar phenomenon occurring on Purim.

About Those Blood Moon Tetrads

Now it turns out there will be a group of total lunar eclipses, each one falling on a Jewish holiday. Typically there are two lunar eclipses a year, spaced about six months apart; you will see them if your side of the earth is turned toward the moon when they happen. Here is the schedule for this year and next year:

4/15/2014 (Passover)

10/8/2014 (Sukkot)

4/4/2015 (Passover)

9/28/2015 (Sukkot)

Blood Red Moons will occur like this ..

Passover of 5774 (April 15th 2014);

Tabernacles 5775 (Oct 8th 2014);

Passover of 5775 (April 5th 2015)

Tabernacles 5776 (Sept 28th 2015).

Intersperses within those dates are two solar eclipses :

Rosh Chodesh Nissan (March 20th 2015)

A hybrid solar eclipse” on Nisan 1 on 3/20/71 followed by another hybrid solar eclipse on Rosh Hashanah on 9/12/71 happened around the destruction of the Temple,”

Sunday’s early morning event – an annular solar eclipse that changes into a total solar eclipse – will be visible on the eastern coast of North America, although those living in Africa will experience it best.

Sunday’s eclipse (March 20th 2015) will become total, completely blocking out the sun and allowing those in its shadow to see stars during the day time. It is this shift from annular to total along its path that makes this a “hybrid” eclipse.

Rosh Hashanah Sept 13th 2015

Three Jewish holidays always happen when there is a full moon: Purim, Passover, and Sukkot (Feast of Tabernacles). Therefore, it is not strange to have an eclipse on one of those holidays, and because Passover and Sukkot are exactly six months apart, when Passover gets an eclipse, Sukkot will probably get one, too. Of the 230 eclipses that occurred in the twentieth century, 37 were on Jewish holidays.

However, it is very rare for both eclipses to fall on Jewish holidays for two years in a row, and for all of them to be total not Eclipses.

The Book of Joel when speaking about end-time Biblical prophecies, mentions that in the last days, “the moon will turn to blood.”

They also point to the seven tetrads that have happened over the past two thousand years, Here are the dates for these tetrads:

162-163

795-796

842-843

860-861

1493-1494

1949-1950

1967-1968

Around eight months before the Temple was destroyed we find on 10/18/69 there was a partial lunar eclipse on the Feast of Sukkot.

A total solar eclipse followed this on Nisan 1-3/30/70, the beginning of the religious year.

Two weeks later there was a penumbral lunar eclipse on Passover on 4/14/70.

An annular solar eclipse followed this on Rosh Hashanah on 9/23/70.

Then another penumbral lunar eclipse on Sukkot on 10/8/70,”

In the blood moons of 1493 and 1494, the Jews were expelled from Spain.

1949-1950: This has been linked to modern Israel becoming independent in 1948. However, the first blood moon comes eleven months AFTER independence, and even the 1948 war was over by then.

The blood moons in 1949 and 1950 came right after the nation of Israel was born, giving the Jews a homeland for the first time in thousands of years.

And in 1967 and 1968 it was linked to the Six-Day War.

1967-1968: Well, maybe. The Six Day War happened between the first and second blood moons, and Israel took East Jerusalem, reuniting the city.

This would be totally unbelievable, if it wasn’t verified by the NASA.

Only one of these 4 lunar eclipses will be visible from Israel.

According to NASA data, there was a tetrad from 1493 to 1494 (there were three preceding tetrads that century as well, but they did not fall on Jewish holidays).

And that’s not the only series of blood moons linked to Israel, as NASA data shows that yet another tetrad unfolded between 1949 and 1950, a key time for Israel’s modern-day manifestation.

“In 1948, that’s the year Israel became a state,” he explained. “The thing that happened prior to that was the tragedy of the Holocaust, which ended in the rejoicing of statehood.”

Another tetrad happened between 1967 and 1968, a period which saw the Six-Day War — a moment of “triumph” when Jerusalem was reunified and became the eternal capital of the Jewish people once again.

NASA data also shows that four blood moons emerged between the years 1909-1910, 1927-1928 and 1985-1986, but these also did not fall on the Jewish holidays.

NASA says the current tetrad of blood moons that started in April 2014 will last through Sept. 28, 2015. The last tetrad to occur happened between 2003 and 2004, though it did not fall on Jewish holidays.

NASA data does appear to show six others will happen this century, but none appear to have all four blood moons fall on both Passover and Sukkot as they do in 2014 and 2015.

All four can be seen from the western hemisphere.

Therefore God has a message of judgement in the eclipses directed at the Americas, not at Israel. Know, 

The redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. 

More here

http://eclipse.gsfc.nasa.gov/OH/OH2014.html#LE2014Apr15



DEEP SECRET OF SUCCOT
September 18, 2013, 10:44 am
Filed under: succah, Succot | Tags: , , , , , , , , , , , ,

UPDATED Nov 27 2016

SUCCOT בס”ד

Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !

Our lives are a illusion. We think physical life is the true reality and God is distant. On Succot this illusion starts to break down. As in the Succah we can experience the joy of closeness to the God that comes from recognition of the true reality, awareness of Divine truth. Living is the Succah is like living inside the God !

GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.

In a sense a Succah is as one’s personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place.

Indeed, the word Succah itself teaches us this. The word Succah (spelled Samekh Vav Kaf Hey) has the same numerical value of 91 just as the two holy Names of G-d, YHVH (26) and ADONAI (65)=91, מלאך (angel) = 91=אילן (tree alluding to the Tree of Life). YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week.

The four walls of Sukkah are a Mem Sofit that surrounds the one which sits inside its four sides. A Succah is a special kind of embrace of the Creator. According to Halacha a succah has to have two complete walls and the third one that is at least one Tepach long. The Sages compare the two walls with the two parts of the folded arm and the third wall with the hand, so this kind of Sukkah looks like the Arm of the Creator hugging the person sitting inside. If the space between the “scoch” and the wall is more than 24cm, then the wall next to the space is invalid and cannot be used as one of the three minimum Succah walls. , The walls of the Succah must be constructed before the “scoch” is put in place or the Sukkah is invalid until the “scoch” is raised and lowered.

The “Scoch” and walls of the sucah make “Tzel” (shade – shadow) + Mem= Tzelem (image) As it is written “God made man in His Image”

By sitting in Sukkah we reform our distorted “image”, distorted by sins, to the “Tzelem” given to us by our Creator. As it is written “God made man in His Image”

The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). God is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. God’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to Teva (nature) and to ELOHIM (God in nature) and again we arrive at the numerical value of Succah.

In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.

Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.

The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.

Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. 

Total value of Hadas , Aravah , lulav and Etrog =. (610+277+68+69) = 1024 = ארון הברית (Ark of the Covenant)= 32 x 32

The Ar”i says the four species correspond to the 4 letters of YHV”H Hadas (Yud), Aravah (Hei), lulav (vav) and Etrog (hei). The numerical values of Hadas and Aravah = 346 = שמו these two species correspond to י”ה (Y-H) , שמו (the Name of YH)

Hadas and lulov together (68+69) equals 137  קבלה (Kabbalah)

Shake the lulov in the sukkah by this we can shake with our hearts, shake the world up, shake the world awake. We shake 4 species in 5  sets (5 levels of soul) to the 6 directions, for a total of 30 shakings, 4 species x 30 shakings= 120 sarufim of Elokim. These corresponds to the 30 blasts of the shofar of Rosh Hashannah (outside of Mussaf).Shake the lulov in the sukkah by this we can shake with our hearts, shake the worlds and our souls. We shake 4 species in 5 sets to the 6 directions, for a total of 30 shakings, 4 species x 30 shakings= 120 sarufim of Elokim. These corresponds to the 30 blasts of the shofar of Rosh Hashannah (outside of Mussaf).

We do 18 shaking in each one of the 5 sets being 91 total shakings per day.

30 daily shakenings x 7 days, there are 210 total shakings, as in the 210 years of Egyptian exile. And when the 3 shakings per direction are considered, there are 210 x 3 or 630 total shakings in the 7 days. 630 is 10 x 63 ס”ג, the יהו,ה of Binah. The number 10 always corresponds to the 10 sefirot

 

This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.

Sephardim shake towards the south then north, east, up, down, west. One needs to turn his body and face to  the direction  he is shaking. Ashkenazim shake east then south .west, north, up, down. Face forward and shake clockwise. By Ashkenazim don’t have to turn their body to face the direction nut just shake the “lulav” towards that direction while facing forward.

 

Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before. Masters of the Mishnah (Sucah 34B) say, If it lost it’s “Pitom” it is not valid. Etrog (Hebrew) is Gematria 610 same as
“parnasa” (livelihood). Hadas + Arovot=65 = אדנ”י

 

  On Succot water was poured on the alter and the Cohaniam would walk around the  alter 1 time with willow branches  which after each day would be collected and set against the base of the alter. All this was done as a “Halacha Moshe MSinia” there is no verse concerning these mitzvot in the Torah itself.

The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous Mashiach quickly in our days.

Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1

1Mhl p.5,sulam on zohar Chadash Vetchanon p.5

Tractate Bava Metzia Rabba says in the name of Rabbi Yochanan That the Holy one in the future will make a Succah for the righteous to protect from the sun, and it will be made of the skin of the Leviathan. If a man will be worthy a succah will be made for him, if not a mere covering, if He is not worthy of this a necklace will be made for him, if he doesn’t merit this a Amulet will be made for him. The rest of the Leviathan will be spread out over the hills of Jerusalem by the Holy One, and its splendor will shine from one end of the world to the other as it is written ” The nations shall rise in your light and kings in the brightness of your rising ”

Also concerning the Leviathan Rabba said in the name of rabbi Yochanan The Holy one in the future will make a feast of the flesh of the Leviathan. Rav Dimi said in the name of Rabbi Yochanan the angel Gavreal will in the future hunt the leviathan, and if the Holy One does not help him, he will not be able to prevail over him.

1Tractate Bava Batra 74b,Zohar Chayah Sara p28

This is the NEW NEW STUFF

The scoch (roof) of the Succah is Netzauch and Hod which we know are the gates of prophesy. Now, this is a amazing thing as after Succah they are only tree branches. During Succah God changes the nature of the roofing material and it becomes a conduit for Netzach and Hod by changing it grasping this unique nature of malchut of Atzilut and revealing it even in Malchut of Asiyah. סכך=100 alluding to the 100 names of Chuchmah.

Water in Hebrew including the word itself is gematria 91 the same as Succah. Now we know during Succah God makes a judgment on “the water”. But succah is the time when the Makiff Chassadim descend and enter Z”a. Chassadim are the 5 times “light” is mentioned in the work of creation. By this Succah alludes to :

Revelation of Torah is Revelation of Chassadim.1 In the Torah in the story of creation are 5 times the word אור (light) this is “sitre Torah” (hidden Torah), 5 times מים (water) this is the written Torah and 5 times the word רקיע (firmament) this is the Oral Torah.2 Every drop of seed (penimi) is made by אמ”ר which is Rosh Teva אור (light), מים, (water) and רקיע (firmament). רקיע is secret of the light spreading out of by the spinal cord., The Divine act of Creation is referred to by the metaphor of אמ”ר speech. The root אמ”ר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Ar”i:

* light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

* water— physical manifestation of seed , the energy after emanation

* firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The existence of the parzufim are drawn by the order of אמ”ר. The order of from above to below is אמ”ר.

The firmament (רקיע), derives from the root, to stretch, represents all states of positive tension- energy fields- in nature. 5 lights of Binna are called rays of the sun. Binna is the sun. These are from Chesed to Hod. Moshe recieved from Chesed to Hod. These 5 are the 5 times light is mentioned in the first day of the work of creation. These are the Chassadim. They are the 5 fingers of the right hand. From Chesed Bina is complete mercy. The Givurot is 5 times “rekia” is mentioned on the 2nd day of creation.

What we are alluding to is that Succat reveals the highest forces of creation..The roof of the Succhah is Netzach and Hod which make the yesod , it is the rekia (firmament), heaven comes close to earth on Succot. From this rakia descends the makiff chassadim which as we said is the light of creation in Genesis. And as we began water in Hebrew including the word itself is gematria 91 the same as Succah. As during Succah the judgment on “the water” is made this we will discuss more later.

1Lekutey Mahoran p.58

2Avodat Yisrael p.1

In the spiritual worlds man is a microcosm of all Creation, he is the Yesod (gateway of energy) for the upper spirituals energies. On man himself the organ of the Brit milah (circumcision) corresponds to the sefira Yesod . The High Holy Days come to help us rectify “the” Yesod and connect us to flow of other divine powers that can come through our new “repaired” Yesod.

We eat and sleep in a Succah (Tabernacle) for the 7-day holiday of Succot, and on succah we work energy with the four species, the lulav towers above the etrog (citron), hadass and willow branches. The blessing that we recite in performing the mitzvah is over the “waving of the lulav.” The lulav is taken from the long, straight, upper branches of the date palm. In the holy Zohar, we find that the date palm, or “tamar”, represents the Tzaddik (the righteous individual) He conducts his life in utmost sexual purity, as in the case of Yosef, who was called Tzaddik, because he overcame the temptations of Potifar’s wife.

As we have said above “ The Yesod (gateway of energy) parallels the organ of the Brit milah (circumcision).”

Its written :

The tzaddik (righteous man) flourishes like the date palm; he grows like a cedar in Lebanon” (Psalms, 92:13).

Regarding, ‘flourishes like a date palm,’ just as a date palm does not grow (and bear fruit) unless the male be planted by the female, so the tzaddik cannot flourish save when husband and wife are united, when the male aspect of tzaddik, is united with the female aspect of tzaddik, as with Avraham and Sarah.

The Tzaddik is associated with the sefirah of Yesod (he has developed a great flow of spiritual energy), as its says, ”Tzaddik yesod olam,” meaning ”the Tzaddik is the foundation of the world” (Mishle, 10:25). From this we see that the lulav, in its spiritual connection to the sefirah of Yesod, is a powerful tool to draw down Divine goodness to mankind.

Concerning the 4 species: 1) The Lulav 2) the 3 myrtle branches 3) the 2 willow branches & 4) the Etrog citrus fruit

The 4 Species – Lulav branch towering above the others

Just as the Tzaddik excells over others in spiritual energy and shelters his generation,

so too the lulav branch rises above and looks over the three accompanying species. In waving the upright, male symbol of the luluv, the embodiment of the Yesod, we activate the female aspect of the Yesod above, drawing down Divine blessing. We “excite” the Shechinah above with the Lulov.

Accordingly, the holiday of Succot is also known as the Festival of the Harvest, or the Ingathering, when we harvest our material and spiritual blessings at the start of the year from the mercy of God and the work we did in Elul , Rosh Hashanah, the days of Teshuva and Yom kippor.. The Hebrew word for ”the Harvest,” האסיף, has the same numerical value as Yosef, יוסף, once again hinting at the connection between sexual purity and the bounty of the Festival of the Harvest.

In its inner, spiritual essence, the lulav is like a healing laser beam whose light soars upward with our wavings to the furthest reaches of Heaven, healing the damaged Yesod and releasing its life-sustaining blessings. It opens up the Yesod-gateway of energy for more and greater quality flow. We wave the lulav toward the four directions of the compass, and up and down, a total of six directions, which parallels the Yesod, the sixth of the lower sefirot. All is Dependant on the Yesod-gateway of energy.

t is written, “I said I will אעלה (go up) in the date palm” (Song. 7:10),אעלה is the “rosh haTeva” (first letter abbreviation) of the 4 species, אאתרוג עערבה ללולב ההדס The4 species, correspond to the four in the chariot, the one who rides upon it is the יהוה (Zohar Tikunim And one needs to make a circle around, just like by the altar. (Page 29B) It says in the Mishnah “you put it forth and bring it back to He, Who the four directions of the world is His, one raises it and lowers it to He Who the heavens and the earth are His”.(Sucah 37B). One needs to shake it eighteen times in the six directions, which is the seal of the “east is יהו . (Zohar Tikunim)

The lulav corresponds to the letter vav. Like the lulov the letter vav is long and straight, as the organ corresponding to the Yesod. The letter vav has the numerical value of six, paralleling the sixth sefirah of Yesod. By waving the lulav three times forward and three times back, for a total of six wavings, we actualize the flow of the Yesod. It is the perfect tool to fix clean and refine the Yesod-gateway of energy.

The 4 species we pray with on Succot are weapons of war taken in the right hand and with these weapons of war the Jews are sealed to be victorious in their judgement. Zohar compares it to a king that made a judgement and a war against seventy nations, and he did not know who would win the judgement, he said look at those that are sealed with weapons of war in their hands, and you will know who will win the judgement. (Zohar Tikunim) Aiming our secret spiritual weapon toward the six directions multiplies this flow of bounty into our lives. Also, it is the letter vav in the middle of God’s Name (Yhv”h) that connects the first two letters, Yud and Hai, representing the upper spiritual worlds, with the final letter Hai, representing our world. Once again, this hints that the vav-lulav-Yesod represents the channel that brings Divine blessing from the upper worlds to our world, ultimately revealing “chashmal,” (the inner voice of God). We only need to open up this Yesod-gateway of energy, and draw flow.

The Maharil (“Laws of Lulav”) notes that the first and last letters of the Torah, bet and lamed, and the first and last letters of the Tanach (prophets and Writings), vav and lamed, make up the letters of lulav. This once again hints that the lulav-yesod is the central axis that joins one end of our holy writings with the other, encompassing the entire Torah. We see from this the whole Bible hints at the Lulov reminding us of its importance.

The Ariza”l points out that the word, lulav (לולב) has the same gematria (numerical value) of 68 as the word ”chaim” meaning life (חיים). This is because of the life force that flows from the lulav-Yesod, to the feminine principle of Malchut, corresponds to the etrog, which symbolizes the fruit of the womb. When we raise the lulav and etrog together, we unite the male and female principles of Creation in a spiritual unification, called Yichud. This unification of Masculine and feminine give birth to new spiritual forces for our souls and the worlds. We create the arousal of new providence.

Etrog- corresponds to the heart

Lullav- corresponds to the vertebra

Hadassim- corresponds to the eyes

Arravot- corresponds to the mouth

Thus each of the arba minim corresponds to the corresponding aspect of the person’s spiritual and physical correction.

The Kabbalist elder, Rabbi Eliahu Leon Levi, stresses the importance of grasping the lulav at the bottom of its stem, and not in the middle, so that the hands do not act as a barrier separating the upper spine of the lulav (the Yesod) from the etrog (the Malchut). Rather, the lulav and etrog should be held together at the bottom of the four species, so that the flow of Divine illumination from the Yesod to the Malchut, stimulated by the waving, is not interrupted.

The three hadassim (myrtle leaves) channel the energy of the sefirot of Chesed, Givorah, and Tiferet. When combined with the two aravot (willows), symbolizing Netzach and Hod, all of the seven lower sefirot are united in a perfect unity. All these Divine powers are channeled through the Lulov.

Concerning the Succah itself.

The Succah has the energy of the Clouds of glory which protected the Jewish People in the desert when they left Egypt. The Zohar teaches that these Clouds which extended like pillars towering over the encampments of the Jews, embodied the all-encompassing flow of Divine energy contained in the Yesod. Again by the Yesod all the Energy flows through.

There were seven clouds of glory in the desert, one to their right, and one to their left, one before them, and one after them, and one above their heads, and one the Shekhinah in their midst. The pillar of cloud would precede them, killing snakes and scorpions, burning brush, thorns and bramble, leveling hillocks and raising low places, and making a straight path for them, a straight continuing highway, as it is said, “The ark of the covenant of the Lord traveled in front of them…and the Eternal’s cloud kept above them by day… Num 10:33-34.” ( Sotah 4:2).

R. Akiba says: The sukkot were the clouds of glory (Sifra to Leviticus, Emor 17:11) as it says in psalms

He made darkness His screen; dark thunderheads, dense clouds of the sky were His sukkah round about him (Ps 18:11-12)

Cloud as a vessel of the Shekhinah, The Divine Presence. Such clouds hovered over the tents of the matriarchs . Moses ascended into heaven to receive the Torah enwrapped in clouds .

The Ariza”l states, it is preferable to recite the blessing over the lulav, and to wave it, inside the succah. This brings about a powerful union between the all-encompassing aspect of the surrounding lights of the Yesod, the succah, with its inner aspect, the lulav. The lulov is a symbol of the spine which lies inside the body. Thus the succah becomes an electric power plant of high-voltage spiritual energy from both within and without, generating the supreme joy and renewal of the holiday.

Rabbi Avraham Yitzhak Hakohen Kook, the first chief Rabbi of Israel, writes that: ”The succah inspires such supernal joy that it cannot be a permanent dwelling, only temporary. Light waves of joy continuously flow, one wave ascends and immediately, without pause, a second wave, brighter and more joyous than the first, descends and spreads.”

Rabbi Nachman of Breslov teaches that succah depends on Tikun HaBrit because the succah represents the Clouds of Glory, and those who damaged the Brit through sexual transgression were cast out by the Cloud.”

Even though the Jews were protected by the invincible Clouds of Glory on their departure from Egypt, the evil nation of Amalek succeeded in its unprompted attack, as the Torah records: ”Remember what Amalek did to you on the way of your leaving Egypt, how he met you (karcha) by the way and killed the hindermost of you who were feeble in your rear” (Devarim, 25:17-18). Rashi explains the word ”karcha” in its root meaning of ”keri,” an impure emission of semen. Rashi relates that Amalek seduced the weaker Jews into sexual transgression, and when the holy Cloud vomited them out, Amalek pounced on them and killed them. Only those Jews who guarded their sexual purity were protected by the Cloud. The Marachot Elokim teaches that the “Hakafot” of Sukkot allude to supernal days and worlds.

Have a happy holy Holiday !

The Sukkah must measure at least 7 “tefachim” long by 7 “tefachim” wide equaling 49, like the 49 gates of Bina. This is the smallest area in which a person could reasonably be expected to sit. Even if the Sukkah is very long, it must still measure at least 7 “tefachim” wide.

A Succah must be at least 10 “Amot” high

by 7 “tefachim” wide, thus 70 square “tefachim” is a Succah.

This is :

י is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

ו is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

There is no limit to the size of a Sukkah but in terms of height, the “schach” must not be higher than 20 amot from the floor of the Sukkah (approx. 10 meters).

These are the potential energies we have to work with.

70 includes all the power of all the

angels that work things in this world.

They are under the command of the angel called Matto”t

(Here is more on this infinite Wisdom)

The “Thum” (depths) has 70 ”sarim” (supernal princes) that are ”chitzon” (external) that surround Aretz Yisrael.1 The 70 nations receive their flow from אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of אלהים.2 Above “ Artz Yisrael” in the “rekia” is a opening called גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא (the throne) which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over “Aretz Yisrael” ends.1 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.1

1.

1Sulam on Zohar Vayikra p.20a

1.

1Sulam on Zohar Vayachal p.209b

1.

1Safer HaKanah

1.

2Tefilot Ramcha’l #303

By the Arba minim (4 Species) we can

access all these energies and reveal them

for the betterment of the world and our selves !

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hear and do things few Humans

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It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !

(תורה (611) = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486

Torah= Succot is Secret of the mouth of GOD

This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. at that time. The Ramchal explains, in Derech GOD, that the seven clouds of glory that surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :

Torah= Succot is Secret of the mouth of God

As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.

The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :

Torah= Succot is Secret of the mouth of God

The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.

When water is poured on the alter in the Holy Temple on Succot all receive The Ruach HaKodesh (The Spirit of Holiness). All night every night of Succot were great celebrations in the early morning the water was poured on the altar. Jonah the Prophet it says in the Talmud Yerushalmi received his prophetic inspiration from the water sacrifice, when he was overcome with great joy. A Succah itself is a place Of new surrounding lights that yield Revelation.

תורה= (611)= הדבש יכפר

Torah= the Honey that will atone

As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man

is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.

On Sukkot we receive the “Katnut” of a new higher level. The planning of the whole year work starts on Sukkot.

Cloud as a vessel of the Shekhinah, The Divine Presence. Such clouds hovered over the tents of the matriarchs . Moses ascended into heaven to receive the Torah enwrapped in clouds .

A pillar of cloud hovered over the altar in the Temple. on Yom Kippur, and its appearance was an augury of the future (Yoma 21b). The presence of the cloud diminished and eventually disappeared due to the sins of Israel. Bar Nifli, “son of a cloud,” is a title for the Messiah, who will appear riding one, according to the Book of Daniel (7:13). Virtuosos of Kabbalah, such as Moses Cordovero, sometimes had pillars of cloud appear over or around them (Sefer ha-Hezyonot).



Succah-Succot- Tabernacles- MAKE YOUR HEAD SPIN !
September 30, 2012, 12:50 pm
Filed under: Succot | Tags:

SUCCOT בס”ד

Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !

GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.

In a sense a Succah is as ones personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place.

Indeed, the word Succah itself teaches us this. The word Succah (spelled Samekh Vav Kaf Hey) has the same numerical value of 91 just as the two holy Names of G-d, YHVH (26) and ADONAI (65)=91, מלאך (angel) = 91. YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week.

The four walls of Sukkah are a Mem Sofit that surrounds the one which sits inside its four sides. A Succah is a special kind of embrace of the Creator. According to Halacha a succah has to have two complete walls and the third one that is at least one Tepach long. The Sages compare the two walls with the two parts of the folded arm and the third wall with the hand, so this kind of Sukkah looks like the Arm of the Creator hugging the person sitting inside.

The “Scoch and walls of the sucah make “Tzel” (shade – shadow) + Mem= Tzelem (image) As it is written “God made man in His Image”

By sitting in Sukkah we reform our distorted “image”, distorted by sins, to the “Tzelem” given to us by our Creator. As it is written “God made man in His Image”

The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). G-d is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. G-d’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to HaTeva (nature) and to ELOHIM (G-d) and again we arrive at the numerical value of Succah.

In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.

Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.

The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.

Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.

Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before.

The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous quickly in our days.

Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1

1Mhl p.5,sulam on zohar Chadash Vetchanon p.5

Tractate Bava Metzia1 where Rabba says in the name of Rabbi Yochanan That the Holy one in the future will make a Succah for the righteous to protect from the sun, and it will be made of the skin of the Leviathan. If a man will be worthy a succah will be made for him, if not a mere covering, if He is not worthy of this a necklace will be made for him, if he doesn’t merit this a Amulet will be made for him. The rest of the Leviathan will be spread out over the hills of Jerusalem by the Holy One, and its splendor will shine from one end of the world to the other as it is written ” The nations shall rise in your light and kings in the brightness of your rising ”

Also concerning the Leviathan Rabba said in the name of rabbi Yochanan The Holy one in the future will make a feast of the flesh of the Leviathan. Rav Dimi said in the name of Rabbi Yochanan the angel Gavreal will in the future hunt the leviathan, and if the Holy One does not help him, he will not be able to prevail over him.

1Tractate Bava Batra 74b,Zohar Chayah Sara p28

This is the NEW NEW STUFF

The scoch (roof) of the Succah is Netzauch and Hod which we know are the gates of prophesy. Now, this is a amazing thing as after Succah they are only tree branches. During Succah God changes the nature of the roofing material and it becomes a conduit for Netzach and Hod by changing it grasping this unique nature of malchut of Atzilut and revealing it even in Malchut of Asiyah..

Water in Hebrew including the word itself is gematria 91 the same as Succah. Now we know during Succah God makes a judgment on “the water”. But succah is the time when the Makiff Chassadim descend and enter Z”a. Chassadim are the 5 times “light” is mentioned in the work of creation. By this Succah alludes to :

Revelation of Torah is Revelation of Chassadim.1 In the Torah in the story of creation are 5 times the word אור (light) this is “sitre Torah” (hidden Torah), 5 times מים (water) this is the written Torah and 5 times the word רקיע (firmament) this is the Oral Torah.2 Every drop of seed (penimi) is made by אמ”ר which is Rosh Teva אור (light), מים, (water) and רקיע (firmament). רקיע is secret of the light spreading out of by the spinal cord., The Divine act of Creation is referred to by the metaphor of אמ”ר speech. The root אמ”ר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Ar”i:

* light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

* water— physical manifestation of seed , the energy after emanation

* firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The existence of the parzufim are drawn by the order of אמ”ר. The order of from above to below is אמ”ר.

The firmament (רקיע), derives from the root, to stretch, represents all states of positive tension- energy fields- in nature. 5 lights of Binna are called rays of the sun. Binna is the sun. These are from Chesed to Hod. Moshe recieved from Chesed to Hod. These 5 are the 5 times light is mentioned in the first day of the work of creation. These are the Chassadim. They are the 5 fingers of the right hand. From Chesed Bina is complete mercy. The Givurot is 5 times “rekia” is mentioned on the 2nd day of creation.

What we are alluding to is that Succat reveals the highest forces of creation..The roof of the Succhah is Netzach and Hod which make the yesod , it is the rekia (firmament), heaven comes close to earth on Succot. From this rakia descends the makiff chassadim which as we said is the light of creation in Genesis. And as we began water in Hebrew including the word itself is gematria 91 the same as Succah. As during Succah the judgment on “the water” is made this we will discuss more later.

1Lekutey Mahoran p.58

2Avodat Yisrael p.1

In the spiritual worlds man is a microcosm of all Creation, he is the Yesod (gateway of energy) for the upper spirituals energies. On man himself he parallels the organ of the Brit milah (circumcision). The High Holy Days come to help us rectify “the” Yesod and connect us to flow of other divine powers that can come through our new “repaired” Yesod.

We eat and sleep in a Succah (Tabernacle) for the 7-day holiday of Succot, and on succah we work energy with the four species, the lulav towers above the etrog (citron), hadass and willow branches. The blessing that we recite in performing the mitzvah is over the “waving of the lulav.” The lulav is taken from the long, straight, upper branches of the date palm. In the holy Zohar, we find that the date palm, or “tamar”, represents the Tzaddik (the righteous individual) He conducts his life in utmost sexual purity, as in the case of Yosef, who was called Tzaddik, because he overcame the temptations of Potifar’s wife.

As we have said above “ The Yesod (gateway of energy) parallels the organ of the Brit milah (circumcision).”

Its written :

The tzaddik (righteous man) flourishes like the date palm; he grows like a cedar in Lebanon” (Psalms, 92:13).

Regarding, ‘flourishes like a date palm,’ just as a date palm does not grow (and bear fruit) unless the male be planted by the female, so the tzaddik cannot flourish save when husband and wife are united, when the male aspect of tzaddik, is united with the female aspect of tzaddik, as with Avraham and Sarah”.

The Tzaddik is associated with the sefirah of Yesod (he has developed a great flow of spiritual energy), as its says, ”Tzaddik yesod olam,” meaning ”the Tzaddik is the foundation of the world” (Mishle, 10:25). From this we see that the lulav, in its spiritual connection to the sefirah of Yesod, is a powerful tool to draw down Divine goodness to mankind.

Concerning the 4 species: 1) The Lulav 2) the 3 myrtle branches 3) the 2 willow branches & 4) the Etrog citrus fruit

The 4 Species – Lulav branch towering above the others

Just as the Tzaddik excells over others in spiritual energy and shelters his generation,

so too the lulav branch rises above and looks over the three accompanying species. In waving the upright, male symbol of the luluv, the embodiment of the Yesod, we activate the female aspect of the Yesod above, drawing down Divine blessing. We “excite” the Shechinah above with the Lulov.

Accordingly, the holiday of Succot is also known as the Festival of the Harvest, or the Ingathering, when we harvest our material and spiritual blessings at the start of the year from the mercy of God and the work we did in Elul , Rosh Hashanah, the days of Teshuva and Yom kippor.. The Hebrew word for ”the Harvest,” האסיף, has the same numerical value as Yosef, יוסף, once again hinting at the connection between sexual purity and the bounty of the Festival of the Harvest.

In its inner, spiritual essence, the lulav is like a healing laser beam whose light soars upward with our wavings to the furthest reaches of Heaven, healing the damaged Yesod and releasing its life-sustaining blessings. It opens up the Yesod-gateway of energy for more and greater quality flow. We wave the lulav toward the four directions of the compass, and up and down, a total of six directions, which parallels the Yesod, the sixth of the lower sefirot. All is Dependant on the Yesod-gateway of energy.

The lulav corresponds to the letter vav. Like the lulov the letter vav is long and straight, as the organ corresponding to the Yesod. The letter vav has the numerical value of six, paralleling the sixth sefirah of Yesod. By waving the lulav three times forward and three times back, for a total of six wavings, we actualize the flow of the Yesod. It is the perfect tool to fix clean and refine the Yesod-gateway of energy.

Aiming our secret spiritual weapon toward the six directions multiplies this flow of bounty into our lives. Also, it is the letter vav in the middle of God’s Name (Yhv”h) that connects the first two letters, Yud and Hai, representing the upper spiritual worlds, with the final letter Hai, representing our world. Once again, this hints that the vav-lulav-Yesod represents the channel that brings Divine blessing from the upper worlds to our world, ultimately revealing “Hashmal,” (the inner voice of God). We only need to open up this Yesod-gateway of energy, and draw flow.

The Maharil (“Laws of Lulav”) notes that the first and last letters of the Torah, bet and lamed, and the first and last letters of the Tanach (prophets and Writings), vav and lamed, make up the letters of lulav. This once again hints that the lulav-yesod is the central axis that joins one end of our holy writings with the other, encompassing the entire Torah. We see from this the whole Bible hints at the Lulov reminding us of its importance.

The Ariza”l points out that the word, lulav (לולב) has the same gematria (numerical value) of 68 as the word ”chaim” meaning life (חיים). This is because of the life force that flows from the lulav-Yesod, to the feminine principle of Malchut, represented by the etrog, which symbolizes the fruit of the womb. When we raise the lulav and etrog together, we unite the male and female principles of Creation in a spiritual unification, called Yichud. This unification of Masculine and feminine give birth to new spiritual forces for our souls and the worlds. We create the arousal of new providence.

Etrog- corresponds to the heart

Lullav- corresponds to the vertebra

Etz Avvot- corresponds to the eyes

Arravot- corresponds to the mouth

Thus each of the arba minim corresponds to the corresponding aspect of the person’s spiritual and physical correction.

 

The Kabbalist elder, Rabbi Eliahu Leon Levi, stresses the importance of grasping the lulav at the bottom of its stem, and not in the middle, so that the hands do not act as a barrier separating the upper spine of the lulav (the Yesod) from the etrog (the Malchut). Rather, the lulav and etrog should be held together at the bottom of the four species, so that the flow of Divine illumination from the Yesod to the Malchut, stimulated by the waving, is not interrupted.

The three hadassim (myrtle leaves) channel the energy of the sefirot of Chesed, Givorah, and Tiferet. When combined with the two aravot (willows), symbolizing Netzach and Hod, all of the seven lower sefirot are united in a perfect unity. All these Divine powers are channeled through the Lulov.

Concerning the Succah itself.

The Succah has the energy of the Clouds of glory which protected the Jewish People in the desert when they left Egypt. The Zohar teaches that these Clouds which extended like pillars towering over the encampments of the Jews, embodied the all-encompassing flow of Divine energy contained in the Yesod. Again by the Yesod all the Energy flows through.

The Ariza”l states, it is preferable to recite the blessing over the lulav, and to wave it, inside the succah. This brings about a powerful union between the all-encompassing aspect of the surrounding lights of the Yesod, the succah, with its inner aspect, the lulav. The lulov is a symbol of the spine which lies inside the body. Thus the succah becomes an electric power plant of high-voltage spiritual energy from both within and without, generating the supreme joy and renewal of the holiday.

Rabbi Avraham Yitzhak Hakohen Kook, the first chief Rabbi of Israel, writes that: ”The succah inspires such supernal joy that it cannot be a permanent dwelling, only temporary. Light waves of joy continuously flow, one wave ascends and immediately, without pause, a second wave, brighter and more joyous than the first, descends and spreads.”

Rabbi Nachman of Breslov teaches that succah depends on Tikun HaBrit because the succah represents the Clouds of Glory, and those who damaged the Brit through sexual transgression were cast out by the Cloud.”

Even though the Jews were protected by the invincible Clouds of Glory on their departure from Egypt, the evil nation of Amalek succeeded in its unprompted attack, as the Torah records: ”Remember what Amalek did to you on the way of your leaving Egypt, how he met you (karcha) by the way and killed the hindermost of you who were feeble in your rear” (Devarim, 25:17-18). Rashi explains the word ”karcha” in its root meaning of ”keri,” an impure emission of semen. Rashi relates that Amalek seduced the weaker Jews into sexual transgression, and when the holy Cloud vomited them out, Amalek pounced on them and killed them. Only those Jews who guarded their sexual purity were protected by the Cloud.

Have a happy holy Holiday !

A Succah must be at least 10 “amot” high

by 7 “amot” wide, thus 70 square amot is a Succah.

This is :

י is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

ו is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

These are the potential energies we have to work with.

70 includes all the power of all the

angels that work things in this world.

They are under the command of the angel called Matto”t

(Here is more on this infinite Wisdom)

The “Thum” (depths) has 70 ”sarim” (supernal princes) that are ”chitzon” (external) that surround Aretz Yisrael.1 The 70 nations receive their flow from אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of אלהים.2 Above “ Artz Yisrael” in the “rekia” is a opening called גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא (the throne) which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over “Aretz Yisrael” ends.1 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.1

1.

1Sulam on Zohar Vayikra p.20a

1.

1Sulam on Zohar Vayachal p.209b

1.

1Safer HaKanah

1.

2Tefilot Ramcha’l #303

By the Arba minim (4 Species) we can

access all these energies and reveal them

for the betterment of the world and our selves !

The exiles who returned from Babylon celebrated one of the greatest Succoth ever:

Ezra-Nechemiah 8:13-18 On the second day of the month, the heads of all the families, along with the priests and the Levites, gathered around Nehemiah the scribe to give attention to the words of the Law. They found written in the Law, which HaShem had commanded through Moses, that the Israelites were to live in booths during the feast of the seventh month. And that they should proclaim this word and spread it throughout their towns and in Jerusalem: Go out into the hill country and bring back branches from olive and wild olive trees, and from myrtles, palms and shade trees, to make booths–as it is written. So the people went out and brought back branches and built themselves booths on their own roofs, in their courtyards, in the courts of the house of God and in the square by the Water Gate and the one by the Gate of Ephraim. The whole company that had returned from exile built booths and lived in them. From the days of Joshua son of Nun until that day, the Israelites had not celebrated it like this. And their joy was very great. Day after day, from the first day to the last, Nehemiah read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day, in accordance with the regulation, there was an assembly.

From the days of Joshua ben Nun (about 1400 B.C.E) till the days of Nehemiah (about 530 BCE) which is about 870 years

Check out the book store

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hear and do things few Humans

have accomplished !

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It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !

(תורה (611) = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486

Torah= Succot is Secret of the mouth of GOD

This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. at that time. The Ramchal explains, in Derech GOD, that the seven clouds of glory that surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :

Torah= Succot is Secret of the mouth of God

As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.

The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :

Torah= Succot is Secret of the mouth of God

The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.

When water is poured on the alter in the Holy Temple on Succot all receive

The Ruach HaKodesh (The Spirit of Holiness). A Succah itself is a place

Of new surrounding lights that yield Revelation.

תורה= (611)= הדבש יכפר

Torah= the Honey that will atone

As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man

is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.

On Sukkot we receive the “Katnut” of a new higher level. The planning of the whole year work starts on Sukkot.

 



Living in the Hut
September 20, 2010, 12:59 pm
Filed under: Succot

It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !

SUCCOT בס”ד

Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !

GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.

In a sense a Succah is as ones personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place.

Indeed, the word Succah itself teaches us this. The word Succah  (spelled Samekh Vav Kaf Hey) has the same numerical value of the two holy Names of G-d, YHVH (26) and ADONAI (65). YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week. The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). G-d is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. G-d’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to HaTeva (nature) and to ELOHIM (G-d) and again we arrive at the numerical value of Succah.

In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.

Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and  Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.

The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions.

Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the  Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.

Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before.

The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining  life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous quickly in our days.

Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod  (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1

1Mhl p.5,sulam on zohar Chadash Vetchanon p.5



A drop in the Bucket- and its Infinite
October 7, 2009, 7:35 am
Filed under: arba minim, Matto"t, succah, Succot, Uncategorized

A Succah must be at least 10 “amot” high

by 7 “amot” wide, thus 70 square amot is a Succah.

This is :

י is 10 sefirot  (energy of Height)

ה is 7 sefirot (energy of width)

ו is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)


These are the potential energies we have to work with.

70 includes all the power of all the

angels that work things in this world.

They are under the command of the angel called Matto”t

(Here is more on this infinite Wisdom)

The “Thum” (depths) has 70 “sarim” (supernal princes) that are “chitzon” (external) that surround Aretz Yisrael.1 The 70 nations receive their flow from אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of אלהים.2 Above “ Artz Yisrael” in the “rekia” is a opening called גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא (the throne) which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over  “Aretz Yisrael” ends.1 In The Torah  are 70  explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.1

  1. 1Sulam on Zohar Vayikra p.20a

  1. 1Sulam on Zohar Vayachal p.209b

  1. 1Safer HaKanah

  1. 2Tefilot Ramcha’l #303

By the Arba minim (4 Species) we can

access all these energies and reveal them

for the betterment of the world and our selves !

Check out the book store

We will teach you to see and

hear and do things few Humans

have accomplished !



More on the Holy Hut & its “Mystical tools”
October 3, 2009, 6:11 pm
Filed under: arba minim, Sexuality, succah, Succot, Yesod

sukkah

In the spiritual world of the sefirot, where man is considered the microcosm of Creation, it is the Yesod (gateway of energy) that parallels the organ of the Brit milah (circumcision). The High Holy Days come to help us rectify this very fundamental aspect of our lives, and connect us to flow of other divine powers that can come through out new “Yesod”


Jews eat and sleep  in a  Succah (Tabernacle)  for the 7-day holiday of Succot

On succah we work energy with the four species, the lulav (Date palm branch) commands center stage, not only in towering above the etrog (citron), and willow branches, but the blessing that we recite in performing the mitzvah is over the “waving of the  lulav.”  The lulav is taken from the long, straight, upper branches of the date palm. In the holy Zohar, we find that the date palm, or tamar, represents the Tzaddik (the righteous individual) He conducts his life in utmost sexual purity, as in the case of Yosef, who was called Tzaddik, because he overcame the temptations of Potifar’s wife.


As we have said above “ The Yesod (gateway of energy) that parallels the organ of the Brit milah (circumcision).”

Its written :


“The tzaddik (righteous man) flourishes like the date palm; he grows like a cedar in Lebanon” (Psalms, 92:13).


“Regarding, ‘flourishes like a date palm,’ just as a date palm does not grow (and bear fruit) unless the male be planted by the female, so the tzaddik cannot flourish save when husband and wife are united, when the male aspect of tzaddik, is united with the female aspect of tzaddik, as with Avraham and Sarah” (Zohar, Bereshit 82a).

The Tzaddik is associated with the sefirah of Yesod (he has developed a great flow of spiritual energy), as its says, “Tzaddik yesod olam,” meaning “the Tzaddik is the foundation of the world” (Mishle, 10:25). Thus Yosef, who guarded his sexual purity, became the earthly channel of the Yesod to bring the blessing of G-d’s bounty into the world. From this we see that the lulav, in its spiritual connection to the sefirah of Yesod, is a powerful tool in rectify sexual transgression and drawing down Divine goodness to mankind.


Concerning the 4 species: 1) The Lulav branch towers above 2) the 3 myrtle branches 3) the 2 willow branches & 4) the Etrog citrus fruit


The 4 Species – Lulav branch towering above the others

Just as the Tzaddik excells over others  in spiritual energy and shelters his generation, so too the lulav branch of the date palm rises above and looks over the three accompanying species. In waving the upright, male symbol of the luluv, the embodiment of the Yesod, we activate the female aspect of the Yesod above, drawing down Divine blessing. We “excite” the Shechinah above with the Lulov.


Accordingly, the holiday of Succot is also known as the Festival of the Harvest, or the Ingathering, when we harvest our material and spiritual blessings at the start of the year from the mercy of God and the work we did in Elul , Rosh Hashanah, the days of Teshuva and Yon kippor.. The Hebrew word for “the Harvest,” האסיף, has the same numerical value as Yosef, יוסף, once again hinting at the connection between sexual purity and the bounty of the Festival of the Harvest.


In its inner, spiritual essence, the lulav is like a healing laser beam whose light soars upward with our wavings to the furthest reaches of Heaven, healing the damaged Yesod and releasing its life-sustaining blessings. It opens up the Yesod-gateway of energy for more and greater quality flow. We wave the lulav toward the four directions of the compass, and up and down, a total of six directions, which parallels the Yesod, the sixth of the lower sefirot. There are many Kabbalistic meanings of the lulav and its wavings that come to remind us that our connection to G-d is directly influenced by our level of sexual purity, symbolized by the lulav, in its mystical association to the Yesod and the organ of the Brit. All is Dependant on the  Yesod-gateway of energy.

Rabbi Yekutiel Zalman Zev points out that the lulav can to be seen to represent the letter vav. Pictorially, the letter vav is long and straight, like the lulav and the organ corresponding to the Yesod. The letter vav has the numerical value of six, paralleling the sixth sefirah of Yesod. By waving the lulav three times forward and three times back, for a total of six wavings, we actualize the flow of the Yesod. It is the perfect tool to fix clean and refine the  Yesod-gateway of energy.


Aiming our secret spiritual weapon toward the six directions multiplies this flow of bounty into our lives. Also, it is the letter vav in the middle of God’s Name (Yhv”h) that connects the first two letters, Yud and Hai, representing the upper spiritual worlds, with the final letter Hai, representing our world. Once again, this hints that the vav-lulav-Yesod represents the channel that brings Divine blessing from the upper worlds to our world (“The Secret of Hashmal,” pg. 429; see also, Tikunei Zohar, 134a). We only need to open up this  Yesod-gateway of energy, and draw flow.


The Maharil (“Laws of Lulav”) notes that the first and last letters of the Torah, bet and lamed, and the first and last letters of the Tanach (prophets and Writings), vav and lamed, make up the letters of lulav. This once again hints that the lulav-yesod is the central axis that joins one end of our holy writings with the other, encompassing the entire Torah. We see from this the whole Bible hints at the Lulov reminding us of its importance.


The Ariza”l  points out that the word, lulav (לולב) has the same gematria (numerical value) of 68 as the word “chaim” meaning life (חיים). This is because of the life force that flows from the male principle of the lulav-Yesod, to the feminine principle of Malchut, represented by the etrog, which symbolizes the fruit of the womb (Shar HaKavanot, Succot, 5; and see also, Zohar, Pinchus, 266b). When we raise the lulav and etrog together, we unite the male and female principles of Creation in a spiritual unification, called Yichud. This unification of Masculine and feminine give birth to new spiritual forces for our souls and the worlds. We create the arousal of new providence.

This union of the lulav and etrog helps to rectify the spiritual blemishes caused by sexual transgressions whereby the holy, life force of the seminal seed was not channeled from the Yesod of the husband to the Malchut of the wife in the proper Torah fashion.  Such transgressions include masturbation, pre-marital sex, forbidden familial relations, adultery and other sexual wrongdoing.


The Kabbalist elder, Rabbi Eliahu Leon Levi, stresses the importance of grasping the lulav at the bottom of its stem, and not in the middle, so that the hands do not act as a barrier separating the upper spine of the lulav (the Yesod) from the etrog (the Malchut).  Rather, the lulav and etrog should be held together at the bottom of the four species, so that the flow of Divine illumination from the Yesod to the Malchut, stimulated by the waving, is not interrupted.


The three hadassim (myrtle leaves) channel the energy of the sefirot of Chesed, Givorah, and Tiferet. When combined with the two aravot (willows), symbolizing Netzach and Hod, all of the seven lower sefirot are united in a perfect unity. All these Divine powers are channeled through the Lulov.


Concerning the Succah itself.

The Succah has the energy of the Clouds of glory which protected the Jewish People in the desert when they left Egypt.  The Zohar teaches that these Clouds which extended like pillars towering over the encampments of the Jews, embodied the all-encompassing flow of Divine energy contained in the Yesod (Tikkunim 148b). Again by the Yesod all the Energy flows through.

The Ariza”l states, (Shar HaKavanot, Succah 1), and it is recorded in the Mishna Berurah, that it is preferable to recite the blessing over the lulav, and to wave it, inside the succah. This brings about a powerful union between the all-encompassing aspect of the surrounding lights of the Yesod,  the succah, with its inner aspect,  the lulav. The lulov is a  symbol of the spine which lies inside the body. Thus the succah becomes an electric power plant of high-voltage spiritual energy from both within and without, generating the supreme joy and renewal of the holiday.


Rabbi Avraham Yitzhak Hakohen Kook, the first chief Rabbi of Israel, writes that: “The succah inspires such supernal joy that it cannot be a permanent dwelling, only temporary. Light waves of joy continuously flow, one wave ascends and immediately, without pause, a second wave, brighter and more joyous than the first, descends and spreads.”


Rabbi Nachman of Breslov teaches that this supreme, climaxing joy of the holidays, attained in the mitzvah of succah, can only truly be experienced by the person who has rectified his sexual sins (Likutei Halachot, Laws of Succah, 1).  “After Yom Kippur, when we merited the seal of the holy Brit through the rectification of the Brit and our prayers, immediately after this, we begin to build the succah, because the succah depends on Tikun HaBrit because the succah represents the Clouds of Glory, and those who damaged the Brit through sexual transgression were cast out by the Cloud.”


Even though the Jews were protected by the invincible Clouds of Glory on their departure from Egypt, the evil nation of Amalek succeeded in its unprompted attack, as the Torah records: “Remember what Amalek did to you on the way of your leaving Egypt, how he met you (karcha) by the way and killed the hindermost of you who were feeble in your rear” (Devarim, 25:17-18).  Rashi explains the word “karcha” in its root meaning of “keri,” an impure emission of semen. Rashi relates that Amalek seduced the weaker Jews into sexual transgression, and when the holy Cloud vomited them out, Amalek pounced on them and killed them. Only those Jews who guarded their sexual purity were protected by the Cloud. So too, Rabbi Nachman explains, only a Jew who guards the Brit in sexual purity can experience the transcendental joy of the succah.

May it be the will of the Almighty that with our lulavs upraised in our hands, we all be triumphant in our war against the spirit of Amalek, which lurks in the impure cultures of the world, seeking to blemish our holiness.


Have a happy holy Holiday !