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THE GUIDE/ THE GATE – The Ancient Way Part 1
February 8, 2011, 9:31 am
Filed under: The Guide

TheGate

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You have reached THE GATE. Things for you will never be the same. As you are about to change your life. You are about to come into unique Divine Providence. You are about to set off on a journey that will take you to a new awareness, a new consciousness. You are about to KNOW GOD.

We have been told by our Blessed Creator to meditate three times a day upon the statement “Know this day and take into your heart that the name of God (YHWH) is God (Elokim) in the heavens above and the earth below and there is none else” (Deut. 4:39). God has asked us not merely to understand that He exists but to “know and take into your heart,” this being the purpose of life, as will be discussed. One must go beyond belief to experience the Divine Presence to the extent that one can say, “I know God.” Thus, we have been given this Owner’s Manual to the Soul to help us accomplish this end, which is the greatest delight of this world and all others.

This is a book designed for a generation that values convenience and desperately wants to have things now.

Spiritual experience is what its all about that is where all the fun is at. Once you know God from real experience it’s a different world for you and everyone as we will learn.

   This is a book for a generation that needs the truth. So-called modern thought clouds people’s understanding and this great

confusion is compounded by there appearing to be several versions of Judaism. All this is far from the truth, for the Torah is ancient, having been transmitted in unbroken suc­cession since the time of Moses, and one can only do harm by disregarding the commandment “Do not add or subtract from this law” (Deut. 13: 1).

We have seen the consequences in this generation: unprecedented assimilation and spiritual annihi­lation. Contemporary attitudes only rob our brothers and sisters of their spiritual heritage, by letting them believe they are living as they should, fulfilling what their Creator has asked of them-when in reality the glory of the holy Sabbath has passed them by. As the Rambam1 taught in the Mishneh Torah,2 “Moses received all the mitzvot (commandments) (Ex. 24: 12). ‘And I give to you the Tablets of Stone, and the Law and the Commandment.’ The Law refers to the Written Torah; the Commandment to the Oral Torah, its explanation. Moses taught the whole of it in his court to the Seventy Elders, as well as to Joshua. Pinchas received it from Joshua; Eli from Pinchas; Samuel from Eli; David from Samuel; Ahiyah from David; Elijah from Ahiyah; Elisha from Elijah;

  1. Moses Maimonides

  2. The Book of Knowledge

Jehoiada from Elisha; Zachariah from Jehoiada; Hosea from Zachariah; Amos from Hosea; Isaiah from Amos; Micah from Isaiah; Joel from Micah; Nahum from Joel; Hebakkuk from Nahum; Zephaniah from Habakkuk; Jeremiah from Zephaniah; Baruch from Jeremiah; Ezra from Baruch; Shimon HaTzaddik from Ezra; Antigonus from Shimon HaTzaddik; Yoseph ben Yoezer and Yoseph ben Yochanan from Antigonus; Yehoshua and Nittai from Yoseph ben Yoezer and Yoseph ben Yochanan; Yehuda and Shimon from Yehoshua and Nittai; Shemaiah and Avtaliah from Yehuda and Shimon; Hillel and Shammai from Shemaiah and Avtaliah; Rabban Shimon from his father, Hillel. and from Shammai; Rabban Gamaliel the Elder from his father Rabban Shimon; Rabbi Shimon from his father Rabban Gamaliel the Elder; our teacher, Rebbe Yehuda the Prince, from his father Rabbi Shimon; Rabbi Yochanan, Rav, and Shmuel from Rebbe Yehudah the Prince; Rav Huna from Rabbi Yochanan, Rav, and Shmuel; Rabbah from Rav Huna; Rava from Rabbah; and Rav Ashi received the Torah from Rav. All the sages mentioned here were the great men of the successive generations. Besides them, there were thousands and myriads of disciples and fellow students. Ravina and Rav Ashi closed the list of the sages of the Talmud. The Talmud is an exposition of the Mishnah, which was compiled by our teacher, Rebbe Yehuda the Prince. The Talmud elucidates the abstruse points of the Mishnah, ex­plaining what is permitted and forbidden, what is unclean and what is clean, what is unfit and what is fit, all in accordance with the traditions received by the sages from their predecessor in unbroken succession up to the teaching of Moses, “father of all prophets.”

The above is the true tradition of the Torah as it was passed down generation to generation till reaching you here. The purpose of this book is to reveal these teachings once again in a form easily accessible to all. As a guide to the Torah Way of Life, that is a gift from Heaven. This gift is given to us not because of our merit, but because of the merit of our ancestors, from the kindness of our Blessed Creator. Even if it is a gift, one must receive it with sincere effort. Thus, the teachings of this book allude to many higher things. One needs to read and review the words contained herein over and over, so as to merit having revealed the depth of the matter, which is as a flash of Divine Wisdom. As King Solomon says in Song of Songs (8:3). “His left hand is under my head. His right hand does embrace me.”

 See from what is written above that the absolute truth of the Torah has been given to us along time ago at mount Sinai. This truth has been passed down generation to generation to Holy men who’s lives were dedicated to the preservation of the Torah’s wisdom . There is no way to add to this tradition and there is no legitimate way to change Divine rulings. Only one with a great lack of knowledge or a fool would think to do so, and there have been a few. History has shown the disastrous results of their foolishness.

  Do not waste your time being influenced by these fools who have stolen the truth of Torah from recent generations. Look and you will see. Look into the ancient teaching of the sages, the inheritors of the tradition of the Torah that they have left us in their writings ; the Mishna , Talmud, Midrash , commentaries on the Bible , ancient secrets of the Torah found in Kabballah, especially the book called the Zohar. By learning in these book you will come to know the SPIRIT which dwells with in them. You will come to KNOW GOD !

May it be the will of the Holy Blessed One that your eyes will be opened, and you will be the next in the line of succession of the truth that is your inheritance, as it says in the Torah, “This shall be your wisdom in the eyes of the nations.” Amen, Selah.

JUST WAY Gate One

We learn in the holy writings of Rabbi Meir Leib, known as the Malbim, that both man and the Holy Blessed One

ride the same chariot. The Holy King sits in the great Chariot; He is the Soul of the World, guiding and sustaining it. The soul of man sits in the small chariot, guiding it by the same agency of free will that the King employs to guide the great Chariot; man’s soul is as free in its actions and how it guides the chariot as the Godly Soul of the world is free to employ Its will upon the pattern of the world. 1 Concerning this the Malbim further teaches that man was created as a blend of the material and Godly so that he is a charioteer of the whole

Malbim parsha Bereshith.

world, reflecting the physical and Godly aspects of its many realms. 2

Once we grasp the concept of our guiding the chariot of the world, we must find direction to guide us. For this, we may look in the Talmud, tractate Perek Shalom there, the sages teach that atonement is called “peace.” The Messiah’s first message will be peace. The covenant of priesthood was made with peace. For one who loves peace, pursues peace, gives the greeting of peace, and responds with peace, the Holy One causes him to inherit this world and the World to Come.3All desire the life of this world and the World to Come. Why would anyone choose not to run forward in the way described above, guiding the chariot in peace? This difficulty is ex­plained in this manner: A man who cannot see that it is possible that things that are impossible to explain by our perceptions exist is as a worm spending its entire life deep within a radish thinking he has surrounded himself with the sweetness of life. Try to explain to Mr. Worm about going to an apple or a fig for sweetness of life. Many miss the path of peace because they stay in the same place just as the worm stays in the radish.

A scoffer deserves punishment in his body and spirit as the Talmud says “Do not scoff so you wont suffer afflictions and never see the face of the Shechinah” (Avoda Zara 10). As a result his personality (soul) is slated to destruction. The Scoffer’s essence has been corrupted, even afflictions don’t cause him to return to the way of truth. The deepest essence of falsehood has a admixture of good, if there was no good in it, no one would believe or desire it. Here in lies the confusion. It is by this that most men continue to stride in their delusion reality. To over come the delusion one must realize that in this world we hear about things, most things we can not “see” them for all they “really” are. In the next world, the world of souls we will “see” clearly. Now we only hear about “it”. When the Torah was given on mount Sinai it states :

” And all the people saw the thunderings, and the lightnings, and the sound of the shofar, and the mountain smoking; and when the people saw it, they were shaken, and stood far away.”

(Exodus 20:15)

At the Mount Sinai experience heaven came down to earth and we saw the sounds. Most cannot be “seen” now, like angels. In the time to come all will be seen. For a similar reason the Talmud says “come and hear”, while the Zohar which reveals wisdom of the upper worlds says “come and see”. There is many things in this world “hidden from view” and thus people fail to “understand”. One must always consider that there is much they do not know. Whenever the expression “come and hear” in the Talmud and “come and see” in the Zohar are used one should pay special attention.

The way of life is peace, but he that gives money out to loan on interest or takes interest will not wake in the resurrection of the dead, as stated in Pirkei d’Rebbe ELiezer. Such a one does not have peace and so does not share in the World to Come,4 as he does not share here except on interest. Concerning him the Prophet Ezekiel reveals, “He has given money at interest, he has taken interest-shall he live? He shall not live” (Ezek. IS: 13).

We must heed the words of the Torah, “Love thy neighbor as thyself, I am God” (Lev. 19:18).

The God rides the Great “Markava” (Chariot) , man the small.  Hashem creates a “path” for the world to be in. Man is his small “Markava” can take the world to the left or right of this God given path. He has been given the power to draw down all kinds of Blessings for himself and the world. But he must learn how to work the “Markava’s” controls. How to direct the ship of the world. The sages say all blessings are contained in “peace”. Yet, it can be elusive it one thinks they have it when they do not. Or when one is not searching at all. It has a infinite quality, as “Shalom” is a Divine name. It can not be said in a unclean place. As we will see to have peace one must Love.

We should follow the instruction of Rabbenu Bachyah, peace unto him, as he teaches us in Duties of the Heart: “Brother, it should be our duty to be ready for the appointed time and prepare ourselves for the distant journey to the other world from which there is no escape, and which we cannot avoid. We should think of provisions to take with us where we should meet our great Creator on the Great Day of Reckoning” 5 So as we are in the chariot of the world guiding a peaceful way, gaining provi­sions on the journey to the other world, a man must beware, as Rabbi Abba teaches us, that a man walks in this world thinking it is his perpetual possession and that he will reside here from generation to generation, but even when he walks he is being put in chains and while he sits he is being tied to the conclave with other prisoners. And like the worm in the radish, he believes this to truly be life. But we must take up our provisions, staying free. With this in mind, we cannot unknowingly, as described above, be put in chains.6As simply put by Rabbi Yishmael in tractate Beitzah the Torah was given to Israel because they are intense and worth it. If they had not been given the law, no nation could withstand them.7 From this we see that one such as Israel must merit the way of peace known as the Torah, but that Israel’s merit is essential and required, or else the world cannot stand such an individual. The Holy One says in His Torah concerning Israel, “You must sanctify yourself and be holy” (Lev. 20:7). “You shall be a kingdom of priests, a holy nation to me” (Ex. 19:6). This is Israel’s role in the plan of creation. The world depends on its function, as the body depends on its heart or brain to function properly.

For the world to function properly, Israel must do its part.

  Its all about “love”. Loving all creations and loving your blessed Creator. Always think like you are your soul, not only a body. The body God willing, a long time from now will rot, but you will live on. So direct all your ways towards making peace. Though the way to achieve it may not always be direct. Some time a road has many curves, but it is the only way to get there.  Never forget “you must be Holy”. To accomplish this you really need to know what “Holy” means and how to get there. Part is intuative and highter levels must be learned and then you “remember”. Always remember though the Bottom line is Love and Peace. As said above these things are required of you. For these things the world depends on you. Let your soul so its part, do its work.

thyself, I am God” (Lev. 19:18). We should follow the

  1. Ibid. 167.

  2. Perek Shalom 59b.

4Pirkei d’Rebbe Eliezer, ch. 33, Alshich on Mishle

To explain this idea further, we can look to the teaching of Rabbi Chayah, of blessed memory, as he explains in the holy Zohar that the only aim and object of the Holy One placing man in this world is so that he can know and understand the Name of the Creator, Havaya (YHWH) is Elokim-meaning, the Lord is God.8 Thus the cycles of nature, which are regulated by the Name Elokim, do not become destructive because the world cannot withstand such an individual but, instead, one guides the chariot the soul of the world in the way of peace so that the Name Havaya, the Personal Providence of the Blessed One, is united with the emanation known as Elokim (revealed as the forces of nature), directing them in a peaceful way.

With the help of the Holy Ancient One, later we will try to understand the depth of these matters as much as is permit­ted and can be known. In this matter of raising ourselves and the creation closer to the Personal Providence and supervi­sion of YHWH (the Name Havaya), we learn from Rabbi Shneur Zalman of Liadi in his Chassidic sefer Tanya that by concentration on words of Torah and meditation, one can truly express the Holy Speech with his lips and breath. Doing this, we draw down light of the Ain Sof, the infinite quality of the Creator. unto the vivifying soul that dwells in the ‘blood that is common in all living things and is sustained by the ingestion of mineral, vegetable, and animal matter, all these being elevated as they are absorbed in His Blessed Unity. This is the purpose of the descent of the worlds, and this is the essence of man’s intent in his service of the Creator-that is, to draw the infinite light of the Ain Sof down below,9 ulti­mately fulfilling the words of the Holy Blessed One.

 From Here we see a person must learn the Name of God. They must understand how to establish the relationship with it. They must come to see it in action in their life and in the world in general around us. To truly come to see that the name of the infinate, supernatural nature of YHV”H manifests in and guides the world throught the first Divine name we see in the Bible in the story of creation ELOHY”M. As Its written in the Beggining of the Bible “In the Begginning Elohy’m created the Heaven and the earth” (Gen 1:1). It begins in these things that they become a partner with God in the continual creation of the world. This the infinate supernatural energy of Yhv”h becomes drawn and revealed in this world by our breath. By drawing Holiness in breath we can help guide the charity of the world in all its aspects.

Rabbi Yudan said in the name of Rabbi Meir in the Midrash of The Song of Songs that the Holy Blessed One said to Israel, “Follow my oath and I will make you as the heavenly hosts.” 10 Concerning reaching this goal of becoming as the host of heaven, Rabbenu Bachyah tells us that it is our duty to use diligence and effort for the improvement of our noble souls, which are immortal, and whose interests we have been charged to manage. Turn from superfluities of this world and busy yourself with what you will need in the end; spiritual possessions remain yours and no one may take them. The סם (accuser) feeds man worthless things that are “free” (requiring no struggle). The only thing he ( סם , the accuser) has no control over are the commandments one performs at great expense to oneself. Thus anything for free is intrinsically impure rooted in the “sitra achra” (other side), the opposite is true of “Kidusha” (Holiness). 11 Only with this foresight may we raise ourselves from our coarse physical natural awareness to gain a higher divine under­standing of reality-ultimately gaining, as Rabbenu Bachyah spoke, spiritual possessions, so that ultimately the Creator’s Will can be fulfilled as stated previously, that we become as the hosts of heaven.

A necessary awareness that always helps us to see ways to raise ourselves all the time, all the days of our lives, we learn from Rabbi Kahana in the Pesikta as he teaches that those who mourn over the Holy Temple and yearn and wait for God to rebuild it will then rejoice in the Torah. 12 It is by this sense of loss, the awareness of the greater purpose in this world, that one can continually be motivated to bring back into the world the Divine awareness for all to see and share, this time in much greater force. Once one can see beyond the veil, the limiting physical awareness of the universe, then he can behold the divinity of the Torah, the blueprint of creation, bringing rejoicing in each letter like the host of heaven as they learn in the upper worlds.

  If You do “good” in this world, you wont have to come back. You can live in a much better place as a ascended spiritual being. To achieve this though you must live like one here. This is to live in your soul, and not only the life of the desires of your body. You as a “soul”‘ must become corrected, and grow. You need to always keep in mind why you are here in this world. By keeping this always before you, you will be able to accomplish the supernal things spoken of above.

  As you work with Yhv”h to create the world through Elohy”m your God given tool is the Torah. It is sometimes called the “Blueprint of creation”. This is a very deep idea, we shall discuss it later God willing.

With Divine purpose directing our ways in this world one can avoid the most common pitfall, as Rabbi Schneur Zalman explains, when the innermost part of the heart-that part whose desire to serve the Creator comes from above intellec­tual motivation-becomes vested in its corresponding oppo­site, namely the soiled garments of mundane matters and worldly desires that are referred to as Babylon. Then this innermost Divine aspect is said to be in a state of exile and captivity, and this is the state of the exile of the Shechinah. 13 Its opposite is the revelation of the Shechinah, when one does not forget his purpose but actually spends time in the awareness of spiritual matters, ever yearning for a greater day. In acquiring this awareness, we are not to shun all material things; this is not necessary to separate ourselves from Babylon. Know, The greatest motivating power is pleasure. Greater than the lower physical pleasures of the body is the thrill of new creation. Revelation of something previously hidden.

God describes the proper path in the thoughts of Rabbenu Bachyah, as from him we learn that, concerning material things, one must select those that promote physical pleasure and material well-being, but only to the extent of that which is absolutely needed and sufficient, rejecting excess or those things that will turn his heart away from his Creator. He will see the world and its possessions as only a means of providing for his appointed day, his later end. He will take only that which will accompany him on his journey and to this end will he labor with all his might. For his earthly needs, he will work as one works for others, in moderation, only to the extent absolutely necessary. 14 It is important to find the proper level of participation and our true needs while in our sojourn here.

To discover our true spiritual needs, that which we must find, Rabbi Shneur Zalman teaches that one with a soul that is contaminated from the sins of youth will need to make a forceful effort, greatly exerting oneself with much vigil and toil

  1. Tanya 402.

  2. Duties of the Heart 1 :295.

and intense concentration, immersing oneself in the great­ness of God for a considerable time, to reach awareness of the lower fear (awe, not fear of punishment). 15 It is through this intense concentration, and the fear it arouses, that one can begin to see his true need. Pushing aside that which is superfluous does not help to meet this end.

Another force that must accompany this fear of God. if one is to reach elevated consciousness, is faith. belief in the way of the law of the holy Torah, for without this one cannot approach the holiness of Divine service, as we learn from the words of Rabbi Shimon in tractate Menachot, where he teaches that a person who does not believe in the (priestly) service has no portion in priesthood. 16

Not only does one need to believe in the way of observance of the Torah, but also one must trust in the Holy Blessed One in all other things as well. Rabbenu Bachyah explains that if one puts his trust in anyone or anything other than God, God removes his providential care from that individual and leaves him in the power of the one he trusted. In describing this trust, Rabbenu Bachyah states that trust is the tranquility of the soul in the one he trusts. If Yisrael fails to carry out the commandments and repent, heaven forbid. Hashem then withdraws his face and Yisraels fate is then subject to the laws of nature as He withdraws his special providence.17 Since God has everything under his control. all who truly trust in Him are taken under the protection of the wings of the Shechinah, which provides all their needs, as all is His to distribute at will. With this lack of lacking, there can be nothing but tranquility of soul before the Divine Presence.

Simply you have to be “into” discovering Divine experience, this must be the thrust of your life, your desire in the depth of your heart. This will bring you to knowing what few come upon. It takes a considerable amount of energy effort and time to achieve this. As most of us have spent most of our life involved in the pursuit of “something else” . This “something else” has become the garment to their soul and it will take a while to “take it off” and exchange it for  “Holy” garments. The soiled garment is whats referred to above as that of “Babylon”. Your new “garments” to your soul that will allow you to go “beyond” will come to you by learning wisdom and acquiring knowledge. The light that surrounds yourChuchmah  (creative inspiration of wisdom) is Emuna (faith). By the “power” of your faith and Chuchmah  you will come to see and recognize Divine providence in you life. You will know that you are never alone. You will by knowledge be able to help create providence itself.

   Keep far from Babylon, make sure your desire and the strivings yearnings of you heart are after the good, the Divine things. By these things your soul and the God becomes more revealed in this world.  All the things you do see the Divine nature in them and have fun. Most of all you should be having fun working God, working the light making fixings in the world and invocations of the Divine. This is the Joy of your soul. By these things you will “see”.

  The awe (fear) of God is reached by awareness from learning and Divine experience. This power of the soul is close to “emunah” (faith). The true nature of faith is that it is the light the surrounds “Chuchmah” (Wisdom-creativity).  It is not a dogma, Faith “emuna” is a real power of the soul.

  Be with the God and the God will be with you.

One must try to always place himself before the Divine Presence, fulfilling this with trust and faith in God to such an extent that, as the sages say, one should always try to give more and more to God. This way, we are always

  1. Tanya 219.

  2. Menachot 18b.

  3. Duties of the Heart 1:281.

coming closer to the Holy Blessed One, though, in essence. there is no closer or farther. for God fills and transcends all existence. and through it all is unchanging.

Sometimes this giving to God may. in a way. be against our nature. but if we do this without retaliating, God does the same for us. 18

Rabbi Miller explains to us how Jacob discovered the gate of Heaven on earth among simple natural objects around him. Moses attained his lofty prophetic stature from seclu­sion in the desert. God revealed himself to all Israel on the mountain. The people of Israel wandered forty years in the wilderness to compensate for their urban dwelling in Egypt. While dwelling in the Promised Land, they lived a simple. natural life, dwelling in tents for centuries. It was not until the time of King Solomon that they turned to luxuries and this is the very thing that contributed largely to their downfall.

Repeatedly, the people of Israel have been despoiled of their possessions and compelled to live simple lives. The physical possessions of Israel throughout history seem to be separated from them as a lamb in season is sheared of its coat. Being denied places to live they were forced to seek. refuge in the bosom of nature (the Name Elokim).19 Yaakov in the Torah is called a simple man because he accepted whatever the Torah said with out any question, he did not complicate his life.

We see that in the past. the path used by Israel to ascend to God has been living a life excluding what people today call luxuries, living a simple life. The ultimate expression of this elimination of physicality is found in the circumstance of Moses being alone with God on Mount Sinai for forty days and forty nights. Yet all Israel spent much time in the desert, away from the habitations of men. Such living allows the

  1. Ibid. 295.

  2. The Secret of Happiness 9.

mind to be free from the burdens of material concerns and allows one to spend a great amount of time contemplating the greatness of the Creator. from Whom all life comes.

Rabbi Miller further shows us, concerning our way of life, that all one’s spirit. body, wealth, ability. and power are given to promote and preserve the world in righteousness and love. The earth is not ours, but we belong to the earth to respect it as Divine soil, and every one of its creatures is a fellow being to respect and love. As such. we endeavor to bring it closer to its goal according to the will of Elokim. These words indicate the sublime mission and lofty privilege of man. 20 With these thoughts in mind, we will not develop a lust for wealth and money and begin to think of them as the goal in life. as explained in the teachings of Rabbi Nachman of Breslov.21 But we shall proceed with wisdom in the words of the Malbim:

“All precious things together cannot compare with the sur­vival of the soul. which is the end purpose of man and of his hopes. to bring the soul into the purity of holiness.”22

Rabbi Moshe Chaim Luzzatto teaches that one must approach watchfulness. meaning to become aware of the states of our actions whether they are beneficial or not. We must also perform all our positive actions with great zeal. and remove bad traits. One also should separate from permissible pleasures for the sake of Heaven. One looks into the Torah for ways to serve God: separates from idle conversation; and lives in a state of (relative) seclusion, with purity of mind and heart. The removal of haughtiness may bring one to the next level of improvement. the level called “holiness.” which is a gift from God.23 As holiness is a gift from God, so is its method of attainment, which we are beginning to describe.

20. Ibid. 33.

2 I. Rabbi Nachman’s Stories 283.

  1. Path of the Just.

  2. Malbim parsha Lech lacha.

One can not stand idle, but must all ways be striving for greater Holiness, a better connection. This involves placing one self in places where it is most suitable to accomplish this goal. Extreme results require extreme measures. So Give all you have for the development of your soul and the betterment of mankind and the whole world. To these things you must dedicated.

 

This may be understood from a common parable of the sages, showing how a man goes to a doctor to receive direction in curing his illness-but instead of taking the prescription given by the doctor, he goes to his own laboratory in the garage, and makes his own medicine or follows no remedy, and dies. This is analogous to one who disregards the Torah, which is our Healer’s Remedy for the diseases of the soul from the evil inclination. The Blessed One created the disease and also its cure.24

Concerning the nature of this disease, brought forth by the evil inclination, Rabbenu Bachyah teaches bodily plea­sures come to man’s soul first in early youth and the attach­ment to them from the onset is very great, strong, and urgent, overcoming his other faculties, even the intellect for which sake man was created. Man must overcome his animal instinct for lust of animal enjoyments and revitalize his noblest endowment, his intellect. As the sensual animal lust in man is the product of natural forces and a combination of his physical elements, those such as food and physical pleasures add to its vigor. The intellectual soul, the purpose of man’s creation, is a stranger to this world. So, for its nourishment, to strengthen it, God has given us the Torah. It is the Torah that is the food to strengthen the Holy Soul within us and cure diseases brought forth by the evil inclination. Moses never felt at home in this life, In this world he felt as a stranger in a strange land. Avraham referred to himself as a stranger. As he looked forward to permanent status in another world. 25 .

Rabbi Yosef Yitzchak Schneersohn, the sixth Lubavitcher Rebbe, gives us an explanation of a common disorder brought on by the evil inclination, where one says, “Let us be like every one else. Its symptoms include development of gross corporeal tendencies, wherein all one’s desires, the essence of

  1. Path of the Just.

  2. Duties of the Heart 1: 195, Aor HaChym,Yitro, Alshich Mishley

one’s being, becomes reduced to coveting personal wealth, excessive eating and drinking, clothes, and all manner of physical pleasure. Indulging oneself in all desires of the hour without discretion eventually removes all restraints on hu­man decency. This gives way to complete abandonment of modesty and a total loss of all sense of shame.26

The Malbim shows us how the Torah redirects greed and lust when stating that the body’s imaginative faculties of striving, as well as its passions, tend to be destructive. These are the being of the vitalizing animal soul, yet they can be controlled for the benefit and happiness of the man when properly utilized. The drive that sends man searching for material riches can be the force directing acts of kindness, and the drive of one’s passions can be directed at cultivating the garden to supply everyone’s needs.27 From this, we see the importance of proper direction for the protection and preservation of our soul.

Rabbi Miller clarifies this understanding by stating that the Torah does not stress mere faith, and neither does it deny the enjoyment of life on earth, but aims at bringing Heaven down to earth to make the world a better place to live, to make man better suited to live happily by taming such bestial instincts as greed, animosity, and deceit. The Torah’s rules and regulations, if carried out, would make the world an ideal community, a happy commonwealth, for love is the essence of the Jewish faith.28 It is from this love that we can reach out to our brothers and sisters so that all our needs may be satisfied, creating, as Rabbi Miller teaches, a happy common­wealth with no lacking. And it is truly a commonwealth, for our sages teach that each class within society wins

  1. Chabad Chassidus.

27Malbim parsha Lech lacha.

28 The Secret of Happiness 225

credit for itself and joins meritoriously with the others. By this one is joined to the Tree of Life.

The righteous collect charity to distribute. Likewise, we must extend our love to our Blessed Creator, the Holy Blessed One. Just as we get to know our friends and our love deepens for them, so Rabbenu Bachyah explains, one who does not know his Master will not serve him devotedly. One with no knowledge of God, who yet performs religious acts, does so with the intent of pleasing some human being and not the God Who created him. The idolater is preferable to one such as this, and he is called in our sacred language hypocrite, arrogant, seducer, and misleader. 29

But concerning one who becomes aware of his Creator, Rabbenu Bachyah teaches us that he will act with a faithful heart and pure soul, and his understanding will be illumi­nated. He will see the road to all high excellencies and the evil inclination will have no way to reach and seduce him. He will have the status of one treasured by God. There will be formed within him a new and unusual supernatural force, allowing him to partake of a permanent joy in this world and the next. Every hidden subject will become clear in his mind, and he will behold the true form of things with open eyes. The gate of high degrees will be open to him; the curtain between this person and the Creator’s wisdom will be rolled away, yielding divine vision. The exalted Creator will bestow Divine power on such a person.30 All this is the Glory of the Holy Exalted One. This is the good He bestows on His creatures, those who choose to come close to His Throne of Glory. But it seems here we need to bring to mind the words of Rabbi Shimson Raphael Hirsch, who teaches that when a man endeavors to carry out not the will of God but solely his

  1. Duties of the Heart 2:17.

  2. Ibid. 2:279.

own he no longer has an eye for the Law of the All-One Whom all creatures serve.31 Rabbi Nachman of Breslov teaches that when one sets out to serve God, One does not feel any accomplishments; one feels their worship is dry and life-less

  1. Nineteen Letters of Ben Uzziel 45.

  2. Rabbi

  3. Nachman’s

  4. Stories

 

 

  1. It is simple if one

  2. does not

follow the advice of God

from the Torah. Their

soul will become ill,

eventually

even their body also

becomes effected. As

the body is a vessel to

one ssoul. Illness may

be physical yet the

physical symptoms

have a

spiritual

source. Health is

maintaining Balance. If

one

ignores their soul long

enough they will fall ill.

The

remedy is in the Torah,

though once one has

came

to the point of being

physically ill, its

remedy

may not be so simple to

identify. It is as if one

has

went on a road trip with

out

a map and finds

themselves hundreds

of miles from where

they desire to

be. Getting

back, especially with

out a map (being so far

from the Torah may be

difficult)

 

  In the Bible its written ” And you shall be to me a kingdom of priests, and a holy nation. ” This is a unique lifestyle.  Each nation has different gifts from God. Isreal was meant to be ” a kingdom of priests”. Its written a Gentile who fulfills Torah is as the “High Priest”. In Isreal only the “High Priest” can enter the Holy of Holies. But it was only Isreal that was given the mission to all mankind of being  ” a kingdom of priests”. Most of the Children of Isreal have not been living up to this standart. They dont even have a clue what this means.

  The “Cohen” (priest) makes and pursues peace. As its written above working toward making the world a “Happy commonwealth”. By this we will bring heaven down to earth. To these ends onleash your imagination to Divine inspiration and fulfill your purpose. By this you will come to make this world a better place and at the same time you will attach you soul to the ”Tree of Life” and reveal its light by you soul. While still in this world. You will behold wonders.  

  It is simple if one does not follow the advice of God from the Torah. Their soul will become ill, eventually even their body also becomes effected. As the body is a vessel to ones soul. Illness may be physical yet the physical symptoms have a spiritual source. Health is maintaining Balance. If one ignores their soul long enough they will fall ill. The remedy is in the Torah, though once one has came to the point of being physically ill, its remedy may not be so simple to identify. It is as if one has went on a road trip with out a map and finds themselves hundreds of miles from where they desire to be. Getting back, especially with out a map (being so far from the Torah may be difficult).

In the Bible its written ” And you shall be to me a kingdom of priests, and a holy nation. ” This is a unique lifestyle.  Each nation has different gifts from God. Isreal was meant to be ” a kingdom of priests”. Its written a Gentile who fulfills Torah is as the “High Priest”. In Isreal only the “High Priest” can enter the Holy of Holies. But it was only Isreal that was given the mission to all mankind of being  ” a kingdom of priests”. Most of the Children of Isreal have not been living up to this standart. They dont even have a clue what this means.

  The “Cohen” (priest) makes and pursues peace. As its written above working toward making the world a “Happy commonwealth”. By this we will bring heaven down to earth. To these ends onleash your imagination to Divine inspiration and fulfill your purpose. By this you will come to make this world a better place and at the same time you will attach you soul to the ”Tree of Life” and reveal its light by you soul. While still in this world. You will behold wonders.  

 

One should review his activities daily, seeing where

he falls short of his potential and areas in which innovations

may aid his divine service

Make sure our days are very long. With each new day make

sure the time is longer fuller, richer with added holiness.

Expand the days. filling them with more holiness and purity.

In this way we will be perfectly united with our Creator in a

revealed way, it is explained that the commandments are the

inwardness of His Blessed Will without any concealment of

the countenance whatsoever. The vitality that is in them is

in no way a separate and independent thing but is united

and absorbed in His Blessed Will, and they are truly one in a

perfect union. Each commandment must be done with

vitality. It must be an act lighted by inner devotion. This

gives it wings. We must seek atonement for the wicked, as

the Holy One does not yet want to destroy them. By doing

so harsh decrees are nullified and gates of blessings are

opened.

The Malbim teaches that to the extent a man possesses

Holiness he surpasses nature; with the help of Divine

Providence. he achieves the goal. The sages describe the

true descendants of Abraham as bashful, merciful, and

benevolent. These traits are our true nature, and those we

need to cultivate-but to bring the Divine Providence into

being in this world, as spoken of above, we must surpass our

natural endowment of these traits and others. Concerning

surpassing our natures, Love upsets the natural order, as

Abraham got up early to offer Issac, going against his

natural inclination to sleep, so his providence is above the

natural order. With a great love we can surpass all bounds,

revealing holiness in even great damage, as Rebbenu

Bachyah teaches in Duties of the Heart that the evil

inclination beguiled us to neglect the cultivation of this

world, depart from the way of our forefathers, and instead

see life as an opportunity for hoarding and a time to increase

in the wealth of this world till they sank deep into the sea.

Everyone did what he saw his neighbor do. One who took

from this world only what was sufficient for him was called

an idler. It was said of one who delayed to increase what he

had that his action fell short. One who was content with

what was needed for him was regarded as a weakling. People

went astray in the depth of folly and turned to the

coarseness of idleness instead of being eager to serve God.

Rebbenu Bachyah concludes that even among the religious

people of today the evil inclination has gone as far as

described here.

 

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The guide part 10- Mouse eating

We need to set boundaries upon our desires so that we desire only permissible things. The rest is out of the picture and as inconceivable as a king wanting his son to marry a thieving harlot. Rebbenu Bachyah teaches that one may train himself through abstinence to see things that are forbidden to us but desirable to most, such as eating forbidden foods and improper sexual relations-things people are usually fond of doing-can become no longer a temptation but actually abhorrent to them, as repulsive as eating mice7-resulting in the total abandonment of desire for and instead disgust of transgression. The hatred of evil is the revelation of the will of Hashem. Ultimately, we must reach the level of soul of man called Yechida. To reveal Yechida one must depart from the corporeal matters that one is immersed in, the most obvious and those hidden from the surface, meditate much upon the Torah, and do acts of tzedakah (charity), thus creating the

6.Duties oj the Heart 2:295.

7.Ibid. 2:315.

Godly feeling of one being drawn to Hashem. But before one can have the reward of this feeling, he must first depart from the corporeal matters that he is immersed in, which are not beneficial.

In identifying these the Malbim teaches that the difference between a pleasure and a tempting desire exists in the fact that the temptation exists even when the object of desire is not present.s It is by the same power that the animal soul is led astray that one may be driven to the opposite perspective. toward holiness. As the animal soul uses the intellect to rationalize temptations of pleasure, so can one be made to see there are pleasures of divine contemplation, as taught by Rebbe Yosef Yitzchak Schneersohn. Just as there is deviation into foolishness so is there also into holiness, and this is reached by recognizing the levels of pleasures. The animal soul recognizes pleasures in deviant behavior and so too will it also recognize pleasures in higher things. For example. a deeper and more lasting pleasure may be found in music than in eating, and a greater pleasure from intellect than from emotional satisfaction alone. Only by recognizing the higher levels of pleasures is one truly a man and not an animal. It is taught by the Malbim that the essence of life is the life of the intellect and serving the Creator. and this is called human life, rather than the life of sense and instinct, which is a life of animals. 9

8.Malbim parsha Bereshith.

9.Malbim parsha Chayah Sarah

PART 11

It is a matter of the lower animal desires being subdued by divine inspiration, as it is explained by Rabbenu Bachyah, that ultimate submission to God arises from an inward urge in the mind that is innate in the nature of the human being, whose body and soul are joined together. Such a one is induced- to follow the Torah by reason, and reaches the

8.Malbim parsha Bereshith.

9.Malbim parsha Chayah Sarah.

degrees of the prophets and the elect of the supernal and the pious. His recompense here on earth is joy in the sweetness of the service of God , and in the world to come the highest illumination, which we are unable to picture or describe. The urge of the Torah is a revelation from God . 10 Concerning this inward urge, revelation from God , Rebbenu Bachyah further explains that to reach the stage where one is drawn to the service of God by the intellectual urge, one must realize the Creator has implanted in the mind to esteem truth; detest falsehood; chase righteousness; avoid injustice; requite benefactors with good deeds, expressing gratitude; punish and condemn the wicked; and keep peace with all human beings, acting beneficially towards them and forgiving transgressors when they repent. 11

Comprehending the idea of spirituality creates a love for the Holy One by revealing the righteous intellectual urge spoken of above, but we must be careful in our search for truth as misconceptions can, Heaven forbid, separate us from Divine inspiration as our thoughts lead us astray. It is explained that Adam made a mistake of this nature. He believed that by eating the fruit of knowledge he would be endowed with the evil inclination, making it more difficult to serve God . and thus believed this service. since it was a greater trial, would be more pleasing to his Creator. What he did not realize was the complete impact this act would have upon his overall perception. Of course intellectualization alone is not enough to ascend to holiness, especially in these later days. In the past the keys for ascending into holiness were known. but in these later generations few know those ways so the locks must be broken with the inner devotion of a broken heart.

10.Duties of the Heart 199-207.

11.Ibid. 233.

But do not be mistaken: One should not be depressed or sad, as this keeps one from divinity. Rebbe Shneur Zalman explains that a person should consider himself shameful and loathsome from a contrite heart and humbled spirit, while at the very same time he should be joyful; the shame is an aspect of the animal soul while the joy is from his divine soul. 12

How can one not feel shame and loathe past behavior when he realizes, as taught by Rabbi Chaim Volozhin in Nefesh HaChaim, that each transgression causes damage in the upper worlds. The level of one’s understanding deter­mines the extent of damage that results.13 Obviously an unlearned unintentional sinner14 does less damage than the sin of a holy man who has revealed the essence of his soul, because at that level, Heaven forbid, from his transgression the damage begins, affecting many worlds, while the unin­tentional sinner was only acting with his animal soul so the damage is less widespread.

This is one reason it is difficult to ascend into Holiness, to reveal the higher powers of your soul. One who only has a Nefesh, his sin only damages in peoples “animal souls”. If one acquires their Ruach, they by sin can damage the flow of Divine abundance going to Ruchot “the emotional soul”. If a man acquires his Nashama “Soul of Divine intellect”, he can damage the way people think by his errors, God forbid. Such a man by his foolish thoughts can lead many astray by the power of their thoughts and their words.

Rebbe Nachman teaches that in order to avoid temptation one must direct his mind away from the object of his desire completely; he must not confront the desire at all. Nor should he speak, think, or wonder about it; he should totally avoid letting his thoughts confuse him. 15This applies to the un­learned man, but the scholar all the more so, so that he does not defile his intellect with impure thought; he should turn to the Torah and meditate upon it, putting sin out of mind.

In the prophecy of Ezekiel, it says: “The Chayot ran and returned” (Ezek. 1: 14). The sages say that this running is entering into holiness, contemplation of the divine, and re­turning is descending back to the more physical level. We too,

12.Tanya 155.

13.Nefesh HaChaim..

14.Rabbi Nachman’s Stories 21.

15.Duties of the Heart 295.

when faced with temptation, can run, approaching God and freeing ourselves from the temptation, and when we return we’re in a different place. King Solomon is talking about this running in the Song of Songs when he says, “Draw me and I will run after thee; the king has brought me into his inner chambers” (Songs 1: 4). Elijah the Prophet explains this as meaning that the Holy One has an innermost sanctum in the innermost chambers of the Torah that he has composed, so the disciples of the wise, each and every one of them, have an innermost sanctum in the innermost chambers of the Torah. If you see afflictions creeping up nearer and nearer to you, run to words deep within the Torah, and afflictions will at once flee from you as Isaiah teaches, “Come my people, enter into thy chambers … until the indignation is past” (Is. 26:20).

There are many Holy places to go to with your soul!

This idea of running and returning also applies in the physical sense, as it is known that wandering causes humil­ity and a lowly spirit fitting for teshuvah(returning to God) . The breaking of arrogance of spirit by wandering is like the decomposition of a seed before it begins to grow; likewise in spiritual growth the ego must be broken so that divinity may permeate. The breaking of the seed coat from sprouting of Godly revelation can be difficult to handle at times but one must always remember, as the Malbim teaches, that all precious things together cannot compare with the survival of the soul, which is the end purpose of man and of his hopes. 16It is taught, in tractate Magilla, that snow is good for mountains, heavy rain good for trees, gentle rain for fruits of the field, and drizzling rain to seeds under a hard clod. A young scholar is like a seed under a hard clod; once he has sprouted he soon shoots forth. A scholar is inflamed by the Torah, and should be as hard as iron that can break a rock into many pieces. When the young

16.Malbim parsha Chayah Sarah

scholar’s seed coat is breaking and he finds it difficult, let him become inflamed by the Torah and his difficulties will be as nothing, as he is then as hard as the iron that breaks rock. From becoming inflamed by the Torah one can see, as Rebbe Nachman teaches, that there is always rejoicing in the Holy One’s presence-so even if one falls one must remain happy. Whenever a person falls it is for the sake of ultimately elevating them further; when a person remains happy he will eventually reach the higher level. 17And one should never despair no matter how bad the situation may look, for as Rabbi Avraham teaches in his book Meditation of the Sad Soul when God is angry with those that fear Him He punishes them in a natural way, but when He delivers them He employs wonders and supernatural means. 18

We are talking about a complete transformational experience here. It is and will be dramatic. But by this “reassembly” you will become purified and refined, you can acquire the higher levels of your Soul your Ruach, Nashama, Chayah and Revelation of Yachida.

17.Rabbi Nachman’s Stories 355.

18.Meditation of the Sad Soul 91.

Rabbi Banah teaches that whoever occupies themself with the Torah (The Infinite Spirituality of God) for its own sake, his learning becomes an elixir of life as it states in the holy proverbs of King Solomon: “It is a Tree of Life for those who hold fast to her”l (Proverbs 3: 18). Not only is the Torah (The Infinite Spirituality of God) life for one who meditates upon it, but it gives life to the whole world, as the sages teach us : “If you recite Torah, you do a good deed for the world, for if it were not for the Torah the world long ago would have been reduced to a state of primeval waste and desola­tion.”2This notion is further clarified in the teaching of Elijah the Prophet, as he makes known that from the Holy One’s Presence every day angels of destruction come down intend­ing to destroy the whole world and everyone in it. If it were not for the places of prayer and houses of study in which People sit and occupy themselves with the Torah, these angels would have at once destroyed the world and its people.3

Meditation on Torah arouses the love of God, by this Judgments that have been evoked are nullified. Not always though some times God uses these Judgments for the betterment of the world. At other time the force of the love of God evoked changes the nature of the world at a future time.

Know, the spiritual gifts earned by one spiritual works for the most part now are concealed. This is the nature of the providence guiding the world now. There will come a time in the future when the full power of all the Divine works will be revealed, all in the world will be surprised.

It is the light brought forth from the Torah that repels the severe judgments of heaven. Each little thing toward this end that we do has lasting effect, as our sages teach us a good deed never ceases to reappear in one’s house.4

The impression of its energy is there forever, it is always benefiting those present. Many times in ways presently unseen.

More insight into the impact of Torah is found in the teachings of Rabbi Elazar in the Holy Zohar, as we learn there that Torah gives life and freedom in this world and adeptness in the World to Come, earning its devotees fullness of days. 5

By Meditation on these Divine thoughts, it is like one lives in 2 worlds as the Torah is really not from this world.

Also in the Zohar, Rabbi Chayah teaches that whoever labors in the Torah upholds the world and enables each part to perform its function, and the whole world is as one organic body.6

Everything is more connected than we know !, again some times the results may not appear immediately or as we may expect but keep up the good work as its effect are so far reaching.

This is especially true in our time in this dark exile from Divinity, as Elijah taught Rabbi Chayah: “As long as the sages cling to the Torah, even if Jerusalem is fallen, the evil has no dominion over them.”7 But aside from the benefits Torah provides this world, for the immortal soul, Rabbi Shimon Bar Yochai teaches, he who has not laid up provi­sions for the journey from this world will have nothing to eat in the other world.8 In both worlds the spiritual and the physical Torah is the elixir of life, as Rabbi Yitzchak teaches; the Torah was given in fire and darkness so that those who study and occupy themselves in it are spared from the fire Of Gehenom (hell) and the darkness of exile.9 And specifically Rabbi Shimon teaches that if a man wakes at night to study the Torah, the Torah makes known to him his sin not through chastisement, but as a mother who gently chides her son. 10

Build that “intimate” relationship with the God.

1Taanit 7a.

2Midrash Rabba Devarim 8: 15

  1. Tanna d’Bei Eliyahu 432.
  2. Midrash Rabba Shemot 4:2.
  3. Zohar 1:131b.
  4. Ibid. 1: 134b.
  5. Ibid. 1:151b.
  6. Ibid. 1: 196b.
  7. Ibid. 2:83b.
  8. Ibid. 3:23b.

We also learn concerning the treasure of this replete­ness and its value over the things of this world, in tractate Bava Batra, from the words of King Menaboz: “My fathers gathered for this world, I gathered for the next; my fathers gathered treasures of money, I gathered treasures of souls,” 19


One who lives for the spiritual, working on himself developing the powers of his soul and helping others making the world a better place, doing the will of the God will find great “ replete­ness” , Treasure in the world which is to come. When he comes to that world all those souls he helped will be to his credit before the Supernal court and the God.

But one must not believe that the benefits the Master bestows on His servants are only in the next world, which does abound with treasure, if one fulfills Divine Will. Yet Rabbi Avdimi of Heafi teaches that since the day the Temple was destroyed, prophecy has been taken from the prophets and given to the wise.2o



That right, powers of Divine revelation in the form of “intuition”, creative inspiration visions dreams and of course unique divine providence will come to visit you ! Prophesy will return with the coming of the Messiah.

In Deuteronomyit states: “You who cleave to God are alive this day.”

In tractate Sanhedrin it is explained that just as you are alive today so shall you be in the World to Come.21 This cleaving to the Holy One is life, as it states in the Song of Songs: “love as strong as death”; just as you are alive today so shall you be in the World to Come.

The desires which you develop in this world are what you take with you to the next so make sure these desires you can act upon if you do not have a physical body. Make all your desires those of you soul.

This idea of assuming our position in this world as in the World to Come is as Rabbi Sheshbesh’s teaching that whoever teaches Torah in this world will do so in the next-and again this teaching does not only prepare us for the World to Come but. as Rabbi Elazar teaches, every teacher that leads his community with mild­ness in this world shall lead them in the next.22

So in this world be a kind caring person

The sages teach that each good deed we do will testify for us in the World to Come. 23 At that time the Holy One, blessed is He, shall take the sun from its sheath and from this the righteous will be healed, but this shall be punishment to the wicked. as we learn from Rabbi Shimon Ben Lakish in tractate Avodah Zarah. 24

16.Bava Kamma 17a.

17.Bava Metzia 88b.

18.Bava Batra lOa

19.Ibid. lla.

20.Ibid. 12a.

21.Sanhedrin 90b.

22.Ibid. 92a.

  • 23.Ibid. 2a.
  • 24.Avodah Zarah 3b

MORE ELIXER OF LIFE

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By the study of the Torah the world is brought into proper order, as Rabbi Chayah teaches; when the Torah is observed and studied in the world, the foundations of the world are consolidated.11

 

As the world is continually being created animated from emanations of energy of its letters.

 

The judgments that come to the world be­come mitigated by the mercy of the Holy One. Rabbi Chayah further teaches that whoever concentrates deeply in the Torah sustains the world. As it was from the Torah that God created the world, so man by looking into the Torah sustains it. Hence the Torah is the cause of the world’s creation and also the power that maintains its existence. Blessed is he who is devoted to the Torah, as he is a preserver of the world. 12

Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 13

In simplicity word of the “covenant” , its love nullifies the evil we bring up on the world and ourselves by our stupidity and errors. The words of Torah arouse the Divine Love and mercy then does prevail. Mercy has many ways, sometimes we don’t understand.

Ultimately, one who is near to the king is ever in joy, free from sorrow and depression.14 This is because the Shechinah (the Divine Presence) finds a home in the land only through Torah and finds a home above only through Torah. 15

The Truth of the Torah is found in many places as the Tao , Plato and of course the Bible. But outside of The Torah one must sort the “wheat” from the Chaff.

By making a home for the Shechinah, one brings oneself under the protection of Divine Providence. It is also taught by Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai, in tractate Bava Kamma, that whoever is involved with Torah study and acts of righ­teousness is worthy of the inheritance of two tribes, repre­sented by the ox, this being our forebear, Joseph the Tzaddik (righteous); and the donkey, this being the tribe of Issachar. 16 This shows us that if one decides to direct his path in Torah study and righteousness, he can merit these at their highest level. It is known that Joseph perfected the trait known as righteous­ness, or in Hebrew tzedek, so he is known as Yoseph HaTzad­dik, while the tribe of Issachar were known to dedicate all their time to Torah study as the tribe of Zevulun worked, raising money to support them in this venture. So the heights of Torah study and righteousness are an inheritance waiting for those who seek it. Concerning reaching the goal of this inheritance, Rabbi Yirmiyahu teaches, in tractate Bava Met­zia, that he who humbles oneself for the Torah in this world is magnified in the next; one who makes himself a servant to Torah learning in this world is free in the next. 17

He lives in both worlds.

From here we see that it is humility that will allow us to bow before the will of God, fulfilling the Holy One’s desire in every moment like Yoseph, and the study of the Torah is like that of Issachar, a full-time occupation. So one must be a servant to his learning; this is how the inheritance is earned. Being a servant to the Torah means, as Rabbi Nachman ben Yitzchak teaches in tractate Bava Batra, that students who banish sleep from their eyes in this world the Holy One invites to a feast with repleteness of the Shechinah in the World to Come. 18

They are not like that of this world, that is why they are up when others sleep

11.Zohar 2: 155b.

12.Ibid. 2: 161a.

13.Ibid. 3:80b.

14.Ibid. 3:221a.

15.Ibid. 3:268a

16.Bava Kamma 17a.

17.Bava Metzia 88b.

18.Bava Batra lOa

 

Sorry for the spacing but it would not go away

It cannot be expressed enough how transient our stay in this world is,

People live their days in this world like they are going to be here forever, but this is just not the case their body will eventually be left to rot in the ground. You “soul” is the “real” you so you better learn to live with it . As you body wont take you to far.

We can view a bit of this knowledge from the teaching of our sages in tractate Horayot-that a scholar takes precedence over a king of Israel. If a scholar dies, there is no one to replace him, but any in Israel can be king.25 We can see that the highest position in this physical world, that of being king, is of no value. The only thing that should be of concern is a concern of the soul.

It is the “Divine knowledge” of the wise man that lives forever, this directs his upright kind behavior. A Holy wise man who can call forth mercy from heaven is more valuable to the world then a king who is not a wise man, See how Moses so many times saved thousands of lives in the Bible by evoking Mercy. Many times the God makes a decree as he wants prayer from those who are below. Again if you dont ask you may not get.

Rabbi Eliezer and Rabbi Yochanan both teach that the Torah was given in forty days and the soul is formed in forty days, so that whoever keeps the Torah, his soul is kept; whoever does not, his soul is not kept, as is taught in tractate Menachot. 26

The soul is formed in the first 40 days a fetus is in the womb, before this it has no permanence in the body. So to to receive Torah (Divine Awareness) takes a considerable amount of effort and time. People can lose their soul in the next world if they pay no attention to its needs in this world.

This physical-spiritual interdependence is further clari­fied in the teaching of Elijah the Prophet, from whom we learn that if a man reads the Five Books of Moses, the Prophets, the Writings, Halachah (Law), Midrash (mystical writings,secrets of the Torah), and attends to the busi­ness of the yeshivah (house of Spiritual study), showing less concern for the business of the marketplace, the Holy One will say this world and the World to Come will be Mine and yours together, the Temple will be Mine and yours together.27 These things the Holy One wishes to share with us, as Rabbi Yitzchak teaches in tractate Menachot that men lure each other from the way of life to the way of death, but the Holy Blessed One lures one from death to life, out of the narrow mouth of Gehenom (hell), its mouth being so narrow to keep the smoke in though it is deep and large.28

again we can not stress how insignificant our stay in this world is, if you don’t recognize the work of your soul while you are here. Not only do you have to learn to connect to the source of your soul above to drawn down divine energy for the betterment of the world ,but also for you own personal growth. To reveal your higher soul powers you know not of. But here we are informed that mouth of Hell, its mouth being so narrow to keep the smoke in though it is deep and large. This is telling us that the way to hell is not always obvious. One must be careful where they walk, their path could God forbid take them down. Know Hell is like a washing machine, every one goes there for no more than 11 months. Then a choice is made whether the soul requires physical incarnation again or will they stay in the upper worlds. Hell is said to be large as there are many damages one can do to themselves. Do not turn your life into a living hell !

The deliverance from Gehenom (Hell) is not the only reward of the Torah, as it says: “Tables of Fatness.” When a man has right conduct and study of the Five Books to his credit, he is given one angel. If he has the Five Books, Prophets, and Writings to his credit, he is given two angels to guard him. When one has all these and also  Mishnah, Midrash, Halachah, and Aggadah, and puts him­self under the guidance of the sages, the Holy One Himself keeps watch over him, as is taught by Elijah the Prophet.29

These spiritual forces we inherit influence our lives and will give you insight, but this requires great refinement.

All these supernal gifts and much more than can be de­scribed are the good for the righteous, but even on the physical level, Rabbi Shimon ben Akashiya tells us in tractate Kinnim the intellect of uninstructed people becomes dis­tracted as they age, while this is not so with scholars of Torah: the older they get, the more their minds become composed. With aged men there is wisdom and understanding in length of days.30

This is so as they connect to the source of their soul’s supernal intellect. Much like how Samson in the Bible had supernal strength.

In the Book of Lamentations, the Prophet states, “Arise, cry out in the night at the beginning of the watches; God will see Thee” (Lam. 2: 19-20). Concerning this, Rabbi Chayah teaches us in

tractate Tamid that for one who learns Torah at night, the Shechinah faces him. The disciples of the wise increase peace in the world,31 and this increase of peace is not only from His inward peace, which is a treasure in and of itself, but, as Rabban Shimon ben Gamliel explains in trac­tate Avot-d’Rabbi Nathan,whoever makes peace in his house, the Torah ascribes to him as though he has made peace for every individual. Each person is a king in

his own home.32Concerning the Crown of Torah, Rabbi Abba ben Surangeya teaches that from much Torah study, God will remove your evil passions and you will hear good tidings, you will become a Angel.33

In the next world.

Sanhedrin 90b 92a, 2a,Avodah Zarah 3b,Horayot 13a.,Menachot 99b,Tanna d’Bei Eliyahu Zuta, ch. 14,Menachot 99b,Tanna d’Bei Eliyahu Rabbah. ch. 18,Kinnim 25a,Tamid 32b.,Avot d’Rabbi Nathan 28a,Midrash Rabba Bamidbar 14:4.

Rabbi Levi teaches that students of Torah impose their will on the upper (Angels) and lower beings when they are living in purity 34 taking part in the creation, as Rabbi Yehoshua of Saknin teaches that the supreme King of Kings, the Holy One, blessed is He, sat and took counsel with the righteous before creating the world.35 Even in the beginning the righteous were taking an active part in the forming of the creation.


Rabbi Yudan said in the name of Rabbi Meir that the Holy One says to Israel, “Follow My oath and I shall make you like the Heavenly Hosts” 36 This all helps us to understand how Rabbi Yehuda states in the Zohar that the B’nei Elokim (Sons of God; see Genesis 6:2) are the Great Beth Din (Supernal Court).37



Not only in this world does one find a place in the unfolding of Heaven from the Torah; all the more so in the World to Come. We learn from Rabbi Shimon ben Lakish that in the World to Come a porter will not dwell with a Torah scholar. Only like craftsmen dwell together and there are infinite levels of each type of craftsman. 38 As the sages teach in tractate Avot d’Rabbi Nathan, if two men dye a fabric in the same vat, the one who is greater in righteousness gets a deeper color. He even enjoys his food more. 39 This is because, as our sages explain, the Holy Blessed One does not deprive any creature of its reward. Whoever labors with self-sacrifice will get his reward.4o The more one gives to God, sacri­ficing himself beyond his own nature, the more God will have nature itself favor him-even above the laws of nature, if needed. All is in His control to do as He sees fit. We know, as is taught in tractate Kallah Rabbati, that the Torah that is acquired through forty-eight distinctions crowns its owner with health to the flesh and bones, peace to the heart, life with honor, protection, and the World to Come,41 but the actual benefits with which the Creator rewards His creatures are too diversified to number because of His infinite nature.



In the Midrash, Rabbi Meir teaches us that God gave the Torah to the Elders of Israel, just as the Sanhedrin sits before Him on high. The sages teach also in the Midrash that all who direct their courses forthrightly in His Presence shall be among the men in His council 42 The Torah is the Law of God by which He rules over Heaven and earth. Like the Beth Din below, the one above is ruled from God’s Torah. The holders of the Torah, the ones who hold the Tree of Life, are, as Rabbi Meir says, the Sanhedrin above.43 The spiritual forces become subjugated by such a man, as the sages state:

When a man performs one precept the Holy One, blessed is He, gives him an angel to his charge: if he performs many precepts, He gives him half his camp.44



Rabbi Chaninah ben Avohu teaches, concerning man’s angels, that God provides each man one thousand angels to his left and ten thousand to his right. He must sustain them, but they do not request that he feed them.45 If one brings divinity into the Earth through Torah and mitzvot, then the angels are nourished, and then, the sages say, the Torah guards those who possess it.

This is very deep stuff some explanation of this text will follow, there is a lot to say..

  1. Ibid. Song of Songs 1 :2.

  2. Midrash Rabba Bereshith 8:7.

  3. Ibid. Song of Songs 2:7.

  4. Zohar Pinchat.

  5. Bechorot 31 b.

  6. Avot D’Rabbi Nathan 32a.

  7. Midrash Rabba Bamidbar 12:9.

  1. Kallah Rabbati 54b.

  2. Midrash Rabba Shemot 30: 18.

  3. Ibid. Bamidbar 11: 1.

  4. Ibid. Shemot 32:6.

  5. Ibid. Bamidbar 12:3.


</p

The author of this blog is pleased to announce that he is offering to the Public in the near future a number of “unique” books He has written with the help of God.


I will now offer you :

The Owner’s Manual to the Soul” Part 1


The Gate

The text above is part of this book, it contains many secret teachings


This book is over 230 pages, and quotes many many sources

It is entirely in English. This Book is an introduction to the deepest

of spiritual Paths and by reading one will add to their Spiritual awareness

no matter what path they are on. Its Chapters include :


The Supernal Chariot of Peace , Daily Getting Wings, from Deep Inside

Elixir of Life-Making a Dwelling Place, Divine Treasure, at Midnight , Shabbat, The Eye of Holiness Bounteously Streaming Glory, Visitations-Divine Judgment to Sweetness, When Angels Come , To the Happy House, Other Dimensions , Purification of the Permitted Increasing Capacity,Mercy in Doing, Holy Women, Time Portals of Holiness , Love, The Meditation of Prayer -Seventy Forms a Circle, Ecstasy, Arousing the Love

And there is a lot more !

Rabbenu Bachyah teaches us that he who acts with a faithful heart and pure soul his understanding will be illumi­nated. He will see the road to all high excellencies and the evil inclination will have no way to reach and seduce him. He will have the status of one treasured by God. There will be formed within him a new and unusual supernatural force, allowing him to partake of a permanent joy in this world and the next. Every hidden subject will become clear in his mind, and he will behold the true form of things with open eyes. The gate of high degrees will be open to him; the curtain between this person and the Creator’s wisdom will be rolled away, yielding divine vision. The exalted Creator will bestow Divine power on such a person. All this is the Glory of the Holy Exalted One. This is the good He bestows on His creatures, those who choose to come close to His Throne of Glory.

But it seems here we need to bring to mind the words of Rabbi Shimson Raphael Hirsch, who teaches that when a man endeavors to carry out not the will of God but solely his own he no longer has an eye for the Law of the All-One Whom all creatures serve. Rabbi Nachman of Breslov teaches that when one sets out to serve God, One does not feel any accomplishments; one feels their worship is dry and life-less.

This will help take you there :

one should review his activities daily, seeing where he falls short of his potential and areas in which innova­tions may aid his divine service, as in the example given in the writing of our teacher Rabbi Moshe Chaim Luzzato, telling of one bringing the first fruits to the Temple. Of course, he chooses only the best fruits, he has an ox pulling a wagon bringing the fruit, the ox is adorned with gold on its horns and an olive wreath upon its head. The fruits themselves sit in a fine gold box. In a like manner we should learn to perfect each commandment that we perform.

Rebbe Nachman teaches us to make sure our days are very long. With each new day make sure the time is longer, fuller, richer with added holiness. Expand the days, filling them with more holiness and purity. In this way we will be perfectly united with our Creator in a revealed way, as it is explained in the Tanya of Rebbe Shneur Zalman, that the commandments are the inwardness of His Blessed Will with­out any concealment of the countenance whatsoever. The vitality that is in them is in no way a separate and indepen­dent thing but is united and absorbed in His Blessed Will, and they are truly one in a perfect union.

Just like it is written :

And the Lord spoke to Moses, saying,

Speak to the people of Israel, saying, In the seventh month, in the first day of the month, shall you have a sabbath, a memorial of blowing of horns, a holy gathering.”

This is clearly His Blessed Will with­out any concealment of the countenance whatsoever.

Each command­ment must be done with vitality. It must be an act lighted by inner devotion. This gives it wings. We must seek atonement for the wicked, as the Holy One does not yet want to destroy them. By doing so harsh decrees are nullified and gates of blessings are opened.

The Malbim teaches that to the extent a man possesses kedushah (Holiness) he surpasses nature; with the help of Divine Providence he achieves the goal. The sages describe the true descendants of Abraham as bashful, merciful, and benevolent. These traits are our true nature, and those we need to cultivate-but to bring the Divine Providence into being in this world, as spoken of above, we must surpass our natural endowment of these traits and others. Concerning surpassing our natures, Rebbe Shimon bar Yochai in the Midrash explains that love upsets the natural order, as Abraham got up early to offer Yitzhak, going against his natural inclination to sleep, so his providence is above the natural order.5 With a great love we can surpass all bounds, revealing holiness in even the lowest places.

But please beware: Just as love can break all bounds, selfishness and lack of  understanding can cause equally great damage, as Rebbenu Bachyah teaches in Duties of the Heart- that the evil inclination beguiled us to neglect the cultivation of this world, depart from the way of our forefa­thers, and instead see life as an opportunity for hoarding and a time to increase in the wealth of this world till they sank deep into the sea. Everyone did what he saw his neighbor do. One who took from this world only what was sufficient for him was called an idler. It was said of one who delayed to increase what he had that his action fell short. One who was content with what was needed for him was regarded as a weakling. People went astray in the depth of folly and turned to the coarseness of idleness instead of being eager to serve God. Rebbenu Bachyah concludes that even among the religious people of today the evil inclination has gone as far as described here.6

Duties of the Heart 2:17.

Ibid. 2:279.

Rabbi Nachman’s Stories 37.

Path of the Just.

Advice

. Tanya 159

Malbim parsha Lech lacha

Midrash Rabba Bereshith

If you like this stuff

go to the Bookstore

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Partake of permanent joy and Divine Vision

April 25, 2010, 11:44 am | Edit this
Filed under: Angels, reward and punishment, The Guide, Uncategorized

When a man performs one precept the Holy One, blessed is He, gives him an angel to his charge: if he performs many precepts, He gives him half his camp.44

Rabbi Chaninah ben Avohu teaches, concerning man’s angels, that God provides each man one thousand angels to his left and ten thousand to his right. He must sustain them, but they do not request that he feed them.45 If one brings divinity into the Earth through Torah and mitzvot (commandment), then the angels are nourished,s and then, the sages say, the Torah guards those who possess it. 46 God gives each of us potential, but it is left for each of us to develop, as Rabbi Yehoshua ben Levi teaches: man can be saved by the Holy One as a beast; or as Rabbi Eliezer ben Menachem teaches: the righteous have an Eden for themselves.47 As a reward for one’s religious duties and righteous deeds, God renews His countenance.48 Concerning renewal, Rabbi Nachman teaches that just as the moon is constantly renewed, so are we by the month and year constantly. When one perfects the concept of renewal, this is the root of memory.49 Rabbi Chananya ben Gamliel teaches that if one performs a mitzvah his soul is granted him,50 and Rabbi Shimon bar Yochai teaches that as long as man refrains from sin he is an object of awe and fear. 51 With the renewal of the righteous, his soul is granted to him. That which was concealed is revealed, thus raising him in the creation toward becoming the awesome image of which he was created, taking his proper place in the scheme of creation. As the sages teach, the Torah was given in the wilderness, which is neither sown nor tilled, so if one accepts the yoke of Torah, he is relieved of the yoke of earning a living. Just as one is not charged taxes for growing crops in the wilderness, so scholars are free men in this world. 52

It is even taught that if one carefully observes the com­mandments, even the ones that seem less important, a curse cannot arise upon him. for he is like the Shechinah, their names being merged.53 Concerning the effect of this unity, Rabbi Yashi teaches in the Zohar, the righteous are as kings united to their thrones that He sets forever and remain established to rule over the world. 54 These things may be hidden from the eyes of some now, but Rashi explains that there will come a time when the Holy One will reveal His love. People will learn Torah from His mouth; their position will be higher than that of the Ministering Angels. 55 They will enjoy the Light of the blessed Ain Sof, as explained by Rabbi Schneur Zalman in the Tanya, that by the fulfillment of the commandments a makif (surrounding) light, being an efflux from the Essence of the Light of the blessed Ain Sof (Infinite Divine light), radiates as a garment for the ten sefirot of the worlds of Atzilus, Briah, Yetzirah, and Asiyah. Eventually this radiance unites itself with the Ohr P’nimi (Internal Light). This is called the unifi­cation of HaKodesh Baruch Hu (God) and his Shechinah (Presence at any given time in the world). From this makiff  (surrounding) garment is made in the upper and lower Gan Eden (garden of Eden) for the Nefesh, Ruach, and Nashamah (Levels of soul ) of man, enabling him to attain pleasure, appreciation, and illumination of the light of the blessed Ain S0f56 Further, concerning this illumination, Rabbenu Bachyah teaches in Duties of the Heart that when you act with a faithful heart and pure soul, your understand­ing will be illuminated. You will see the road to all high excellencies. The evil inclination will have no way to reach and seduce you. You will have the status of those treasured by God. There will be formed within you a new and unusual supernal force. You will partake of permanent joy in your world here and the next. Every hidden secret will become clear in your eyes. The gate of high degrees will be open to you. The curtain between you and the Creator’s Wisdom will be rolled away, yielding Divine Vision. The exalted Creator will give you Divine Power. 57

  1. Kallah Rabbati 54b.

  2. Midrash Rabba Shemot 30: 18.

  3. Ibid. Bamidbar 11: 1.

  4. Ibid. Shemot 32:6.

  5. Ibid. Bamidbar 12:3.

  6. Ibid. Shemot 33:6.

  7. Ibid. Vayikra 27: 1.

  8. Ibid. 28: 1.

  9. Rabbi Nachman’s Stories 365.

  10. Midrash Rabba Bamidbar 5:4.

  11. Ibid. 11 :3.

  12. Ibid. 19:26.

  13. Ibid. 20:21.

  14. Zohar 1: 164a.

  15. Rashi Bamidbar.

56.Tanya 397.

57.Duties of the Heart 2:279

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Partake of permanent joy and Divine Vision
April 25, 2010, 11:44 am
Filed under: Angels, reward and punishment, The Guide, Uncategorized

When a man performs one precept the Holy One, blessed is He, gives him an angel to his charge: if he performs many precepts, He gives him half his camp.44

Rabbi Chaninah ben Avohu teaches, concerning man’s angels, that God provides each man one thousand angels to his left and ten thousand to his right. He must sustain them, but they do not request that he feed them.45 If one brings divinity into the Earth through Torah and mitzvot (commandment), then the angels are nourished,s and then, the sages say, the Torah guards those who possess it. 46 God gives each of us potential, but it is left for each of us to develop, as Rabbi Yehoshua ben Levi teaches: man can be saved by the Holy One as a beast; or as Rabbi Eliezer ben Menachem teaches: the righteous have an Eden for themselves.47 As a reward for one’s religious duties and righteous deeds, God renews His countenance.48 Concerning renewal, Rabbi Nachman teaches that just as the moon is constantly renewed, so are we by the month and year constantly. When one perfects the concept of renewal, this is the root of memory.49 Rabbi Chananya ben Gamliel teaches that if one performs a mitzvah his soul is granted him,50 and Rabbi Shimon bar Yochai teaches that as long as man refrains from sin he is an object of awe and fear. 51 With the renewal of the righteous, his soul is granted to him. That which was concealed is revealed, thus raising him in the creation toward becoming the awesome image of which he was created, taking his proper place in the scheme of creation. As the sages teach, the Torah was given in the wilderness, which is neither sown nor tilled, so if one accepts the yoke of Torah, he is relieved of the yoke of earning a living. Just as one is not charged taxes for growing crops in the wilderness, so scholars are free men in this world. 52

It is even taught that if one carefully observes the com­mandments, even the ones that seem less important, a curse cannot arise upon him. for he is like the Shechinah, their names being merged.53 Concerning the effect of this unity, Rabbi Yashi teaches in the Zohar, the righteous are as kings united to their thrones that He sets forever and remain established to rule over the world. 54 These things may be hidden from the eyes of some now, but Rashi explains that there will come a time when the Holy One will reveal His love. People will learn Torah from His mouth; their position will be higher than that of the Ministering Angels. 55 They will enjoy the Light of the blessed Ain Sof, as explained by Rabbi Schneur Zalman in the Tanya, that by the fulfillment of the commandments a makif (surrounding) light, being an efflux from the Essence of the Light of the blessed Ain Sof (Infinite Divine light), radiates as a garment for the ten sefirot of the worlds of Atzilus, Briah, Yetzirah, and Asiyah. Eventually this radiance unites itself with the Ohr P’nimi (Internal Light). This is called the unifi­cation of HaKodesh Baruch Hu (God) and his Shechinah (Presence at any given time in the world). From this makiff  (surrounding) garment is made in the upper and lower Gan Eden (garden of Eden) for the Nefesh, Ruach, and Nashamah (Levels of soul ) of man, enabling him to attain pleasure, appreciation, and illumination of the light of the blessed Ain S0f56 Further, concerning this illumination, Rabbenu Bachyah teaches in Duties of the Heart that when you act with a faithful heart and pure soul, your understand­ing will be illuminated. You will see the road to all high excellencies. The evil inclination will have no way to reach and seduce you. You will have the status of those treasured by God. There will be formed within you a new and unusual supernal force. You will partake of permanent joy in your world here and the next. Every hidden secret will become clear in your eyes. The gate of high degrees will be open to you. The curtain between you and the Creator’s Wisdom will be rolled away, yielding Divine Vision. The exalted Creator will give you Divine Power. 57

  1. Kallah Rabbati 54b.

  2. Midrash Rabba Shemot 30: 18.

  3. Ibid. Bamidbar 11: 1.

  4. Ibid. Shemot 32:6.

  5. Ibid. Bamidbar 12:3.

  6. Ibid. Shemot 33:6.

  7. Ibid. Vayikra 27: 1.

  8. Ibid. 28: 1.

  9. Rabbi Nachman’s Stories 365.

  10. Midrash Rabba Bamidbar 5:4.

  11. Ibid. 11 :3.

  12. Ibid. 19:26.

  13. Ibid. 20:21.

  14. Zohar 1: 164a.

  15. Rashi Bamidbar.

56.Tanya 397.

57.Duties of the Heart 2:279



Concerning man and his relationship with Angels
August 18, 2009, 8:09 am
Filed under: Angels, The Guide

Rabbi Levi teaches that students of Torah impose their will on the upper (Angels) and lower beings when they are living in purity 34 taking part in the creation, as Rabbi Yehoshua of Saknin teaches that the supreme King of Kings, the Holy One, blessed is He, sat and took counsel with the righteous before creating the world.35 Even in the beginning the righteous were taking an active part in the forming of the creation.


Rabbi Yudan said in the name of Rabbi Meir that the Holy One says to Israel, “Follow My oath and I shall make you like the Heavenly Hosts” 36 This all helps us to understand how Rabbi Yehuda states in the Zohar that the B’nei Elokim (Sons of God; see Genesis 6:2) are the Great Beth Din (Supernal Court).37



Not only in this world does one find a place in the unfolding of Heaven from the Torah; all the more so in the World to Come. We learn from Rabbi Shimon ben Lakish that in the World to Come a porter will not dwell with a Torah scholar. Only like craftsmen dwell together and there are infinite levels of each type of craftsman. 38 As the sages teach in tractate Avot d’Rabbi Nathan, if two men dye a fabric in the same vat, the one who is greater in righteousness gets a deeper color. He even enjoys his food more. 39 This is because, as our sages explain, the Holy Blessed One does not deprive any creature of its reward. Whoever labors with self-sacrifice will get his reward.4o The more one gives to God, sacri­ficing himself beyond his own nature, the more God will have nature itself favor him-even above the laws of nature, if needed. All is in His control to do as He sees fit. We know, as is taught in tractate Kallah Rabbati, that the Torah that is acquired through forty-eight distinctions crowns its owner with health to the flesh and bones, peace to the heart, life with honor, protection, and the World to Come,41 but the actual benefits with which the Creator rewards His creatures are too diversified to number because of His infinite nature.



In the Midrash, Rabbi Meir teaches us that God gave the Torah to the Elders of Israel, just as the Sanhedrin sits before Him on high. The sages teach also in the Midrash that all who direct their courses forthrightly in His Presence shall be among the men in His council 42 The Torah is the Law of God by which He rules over Heaven and earth. Like the Beth Din below, the one above is ruled from God’s Torah. The holders of the Torah, the ones who hold the Tree of Life, are, as Rabbi Meir says, the Sanhedrin above.43 The spiritual forces become subjugated by such a man, as the sages state:

When a man performs one precept the Holy One, blessed is He, gives him an angel to his charge: if he performs many precepts, He gives him half his camp.44



Rabbi Chaninah ben Avohu teaches, concerning man’s angels, that God provides each man one thousand angels to his left and ten thousand to his right. He must sustain them, but they do not request that he feed them.45 If one brings divinity into the Earth through Torah and mitzvot, then the angels are nourished, and then, the sages say, the Torah guards those who possess it.

This is very deep stuff some explanation of this text will follow, there is a lot to say..

  1. Ibid. Song of Songs 1 :2.

  2. Midrash Rabba Bereshith 8:7.

  3. Ibid. Song of Songs 2:7.

  4. Zohar Pinchat.

  5. Bechorot 31 b.

  6. Avot D’Rabbi Nathan 32a.

  7. Midrash Rabba Bamidbar 12:9.

  1. Kallah Rabbati 54b.

  2. Midrash Rabba Shemot 30: 18.

  3. Ibid. Bamidbar 11: 1.

  4. Ibid. Shemot 32:6.

  5. Ibid. Bamidbar 12:3.


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Treasure or nothing to eat In the next world-The choice is yours
June 29, 2009, 9:32 am
Filed under: hell-Gehenom, The Guide | Tags: ,

Sorry for the spacing but it would not go away

It cannot be expressed enough how transient our stay in this world is,

People live their days in this world like they are going to be here forever, but this is just not the case their body will eventually be left to rot in the ground. You “soul” is the “real” you so you better learn to live with it . As you body wont take you to far.

We can view a bit of this knowledge from the teaching of our sages in tractate Horayot-that a scholar takes precedence over a king of Israel. If a scholar dies, there is no one to replace him, but any in Israel can be king.25 We can see that the highest position in this physical world, that of being king, is of no value. The only thing that should be of concern is a concern of the soul.

It is the “Divine knowledge” of the wise man that lives forever, this directs his upright kind behavior. A Holy wise man who can call forth mercy from heaven is more valuable to the world then a king who is not a wise man, See how Moses so many times saved thousands of lives in the Bible by evoking Mercy. Many times the God makes a decree as he wants prayer from those who are below. Again if you dont ask you may not get.

Rabbi Eliezer and Rabbi Yochanan both teach that the Torah was given in forty days and the soul is formed in forty days, so that whoever keeps the Torah, his soul is kept; whoever does not, his soul is not kept, as is taught in tractate Menachot. 26

The soul is formed in the first 40 days a fetus is in the womb, before this it has no permanence in the body. So to to receive Torah (Divine Awareness) takes a considerable amount of effort and time. People can lose their soul in the next world if they pay no attention to its needs in this world.

This physical-spiritual interdependence is further clari­fied in the teaching of Elijah the Prophet, from whom we learn that if a man reads the Five Books of Moses, the Prophets, the Writings, Halachah (Law), Midrash (mystical writings,secrets of the Torah), and attends to the busi­ness of the yeshivah (house of Spiritual study), showing less concern for the business of the marketplace, the Holy One will say this world and the World to Come will be Mine and yours together, the Temple will be Mine and yours together.27 These things the Holy One wishes to share with us, as Rabbi Yitzchak teaches in tractate Menachot that men lure each other from the way of life to the way of death, but the Holy Blessed One lures one from death to life, out of the narrow mouth of Gehenom (hell), its mouth being so narrow to keep the smoke in though it is deep and large.28

again we can not stress how insignificant our stay in this world is, if you don’t recognize the work of your soul while you are here. Not only do you have to learn to connect to the source of your soul above to drawn down divine energy for the betterment of the world ,but also for you own personal growth. To reveal your higher soul powers you know not of. But here we are informed that mouth of Hell, its mouth being so narrow to keep the smoke in though it is deep and large. This is telling us that the way to hell is not always obvious. One must be careful where they walk, their path could God forbid take them down. Know Hell is like a washing machine, every one goes there for no more than 11 months. Then a choice is made whether the soul requires physical incarnation again or will they stay in the upper worlds. Hell is said to be large as there are many damages one can do to themselves. Do not turn your life into a living hell !

The deliverance from Gehenom (Hell) is not the only reward of the Torah, as it says: “Tables of Fatness.” When a man has right conduct and study of the Five Books to his credit, he is given one angel. If he has the Five Books, Prophets, and Writings to his credit, he is given two angels to guard him. When one has all these and also  Mishnah, Midrash, Halachah, and Aggadah, and puts him­self under the guidance of the sages, the Holy One Himself keeps watch over him, as is taught by Elijah the Prophet.29

These spiritual forces we inherit influence our lives and will give you insight, but this requires great refinement.

All these supernal gifts and much more than can be de­scribed are the good for the righteous, but even on the physical level, Rabbi Shimon ben Akashiya tells us in tractate Kinnim the intellect of uninstructed people becomes dis­tracted as they age, while this is not so with scholars of Torah: the older they get, the more their minds become composed. With aged men there is wisdom and understanding in length of days.30

This is so as they connect to the source of their soul’s supernal intellect. Much like how Samson in the Bible had supernal strength.

In the Book of Lamentations, the Prophet states, “Arise, cry out in the night at the beginning of the watches; God will see Thee” (Lam. 2: 19-20). Concerning this, Rabbi Chayah teaches us in

tractate Tamid that for one who learns Torah at night, the Shechinah faces him. The disciples of the wise increase peace in the world,31 and this increase of peace is not only from His inward peace, which is a treasure in and of itself, but, as Rabban Shimon ben Gamliel explains in trac­tate Avot-d’Rabbi Nathan,whoever makes peace in his house, the Torah ascribes to him as though he has made peace for every individual. Each person is a king in

his own home.32Concerning the Crown of Torah, Rabbi Abba ben Surangeya teaches that from much Torah study, God will remove your evil passions and you will hear good tidings, you will become a Angel.33

In the next world.

Sanhedrin 90b 92a, 2a,Avodah Zarah 3b,Horayot 13a.,Menachot 99b,Tanna d’Bei Eliyahu Zuta, ch. 14,Menachot 99b,Tanna d’Bei Eliyahu Rabbah. ch. 18,Kinnim 25a,Tamid 32b.,Avot d’Rabbi Nathan 28a,Midrash Rabba Bamidbar 14:4.



Are you ready for the World to Come
June 11, 2009, 8:47 am
Filed under: The Guide | Tags:

We also learn concerning the treasure of this replete­ness and its value over the things of this world, in tractate Bava Batra, from the words of King Menaboz: “My fathers gathered for this world, I gathered for the next; my fathers gathered treasures of money, I gathered treasures of souls,” 19


One who lives for the spiritual, working on himself developing the powers of his soul and helping others making the world a better place, doing the will of the God will find great “ replete­ness” , Treasure in the world which is to come. When he comes to that world all those souls he helped will be to his credit before the Supernal court and the God.

But one must not believe that the benefits the Master bestows on His servants are only in the next world, which does abound with treasure, if one fulfills Divine Will. Yet Rabbi Avdimi of Heafi teaches that since the day the Temple was destroyed, prophecy has been taken from the prophets and given to the wise.2o



That right, powers of Divine revelation in the form of “intuition”, creative inspiration visions dreams and of course unique divine providence will come to visit you ! Prophesy will return with the coming of the Messiah.

In Deuteronomy it states: “You who cleave to God are alive this day.”

In tractate Sanhedrin it is explained that just as you are alive today so shall you be in the World to Come.21 This cleaving to the Holy One is life, as it states in the Song of Songs: “love as strong as death”; just as you are alive today so shall you be in the World to Come.

The desires which you develop in this world are what you take with you to the next so make sure these desires you can act upon if you do not have a physical body. Make all your desires those of you soul.

This idea of assuming our position in this world as in the World to Come is as Rabbi Sheshbesh’s teaching that whoever teaches Torah in this world will do so in the next-and again this teaching does not only prepare us for the World to Come but. as Rabbi Elazar teaches, every teacher that leads his community with mild­ness in this world shall lead them in the next.22

So in this world be a kind caring person

The sages teach that each good deed we do will testify for us in the World to Come. 23 At that time the Holy One, blessed is He, shall take the sun from its sheath and from this the righteous will be healed, but this shall be punishment to the wicked. as we learn from Rabbi Shimon Ben Lakish in tractate Avodah Zarah. 24

    16.Bava Kamma 17a.

17.Bava Metzia 88b.

18.Bava Batra lOa

19.Ibid. lla.

20.Ibid. 12a.

21.Sanhedrin 90b.

22.Ibid. 92a.

  • 23.Ibid. 2a.
  • 24.Avodah Zarah 3b


MORE ELIXER OF LIFE
May 4, 2009, 5:24 am
Filed under: The Guide | Tags: ,

By the study of the Torah the world is brought into proper order, as Rabbi Chayah teaches; when the Torah is observed and studied in the world, the foundations of the world are consolidated.11

As the world is continually being created animated from emanations of energy of its letters.

The judgments that come to the world be­come mitigated by the mercy of the Holy One. Rabbi Chayah further teaches that whoever concentrates deeply in the Torah sustains the world. As it was from the Torah that God created the world, so man by looking into the Torah sustains it. Hence the Torah is the cause of the world’s creation and also the power that maintains its existence. Blessed is he who is devoted to the Torah, as he is a preserver of the world. 12

Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 13

In simplicity word of the “covenant” , its love nullifies the evil we bring up on the world and ourselves by our stupidity and errors. The words of Torah arouse the Divine Love and mercy then does prevail. Mercy has many ways, sometimes we don’t understand.

Ultimately, one who is near to the king is ever in joy, free from sorrow and depression.14 This is because the Shechinah (the Divine Presence) finds a home in the land only through Torah and finds a home above only through Torah. 15

The Truth of the Torah is found in many places as the Tao , Plato and of course the Bible. But outside of The Torah one must sort the “wheat” from the Chaff.

By making a home for the Shechinah, one brings oneself under the protection of Divine Providence. It is also taught by Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai, in tractate Bava Kamma, that whoever is involved with Torah study and acts of righ­teousness is worthy of the inheritance of two tribes, repre­sented by the ox, this being our forebear, Joseph the Tzaddik (righteous); and the donkey, this being the tribe of Issachar. 16 This shows us that if one decides to direct his path in Torah study and righteousness, he can merit these at their highest level. It is known that Joseph perfected the trait known as righteous­ness, or in Hebrew tzedek, so he is known as Yoseph HaTzad­dik, while the tribe of Issachar were known to dedicate all their time to Torah study as the tribe of Zevulun worked, raising money to support them in this venture. So the heights of Torah study and righteousness are an inheritance waiting for those who seek it. Concerning reaching the goal of this inheritance, Rabbi Yirmiyahu teaches, in tractate Bava Met­zia, that he who humbles oneself for the Torah in this world is magnified in the next; one who makes himself a servant to Torah learning in this world is free in the next. 17

He lives in both worlds.

From here we see that it is humility that will allow us to bow before the will of God, fulfilling the Holy One’s desire in every moment like Yoseph, and the study of the Torah is like that of Issachar, a full-time occupation. So one must be a servant to his learning; this is how the inheritance is earned. Being a servant to the Torah means, as Rabbi Nachman ben Yitzchak teaches in tractate Bava Batra, that students who banish sleep from their eyes in this world the Holy One invites to a feast with repleteness of the Shechinah in the World to Come. 18

They are not like that of this world, that is why they are up when others sleep

11.Zohar 2: 155b.

12.Ibid. 2: 161a.

13.Ibid. 3:80b.

14.Ibid. 3:221a.

15.Ibid. 3:268a

16.Bava Kamma 17a.

17.Bava Metzia 88b.

18.Bava Batra lOa



ELIXIR OF LIFE
April 21, 2009, 7:15 am
Filed under: meditation, midnight, The Guide, Torah | Tags: , , ,

Updated September 9th 2014

     When a person enters a marriage, career or other turning points in life.They will encounter things which may tarnish their ideals. The Torah is there as a reference to help us preserve lofty principles and high ideals. When practical concerns  can threaten to block our vision. Rabbi Banah teaches that whoever occupies themself with the Torah (The Infinite Spirituality of God) for its own sake, his learning becomes an elixir of life as it states in the holy proverbs of King Solomon: “It is a Tree of Life for those who hold fast to her”l (Proverbs 3: 18). Not only is the Torah (The Infinite Spirituality of God) life for one who meditates upon it, but it gives life to the whole world, as the sages teach us : “If you recite Torah, you do a good deed for the world, for if it were not for the Torah the world long ago would have been reduced to a state of primeval waste and desola­tion.”2 This notion is further clarified in the teaching of Elijah the Prophet, as he makes known that from the Holy One’s Presence every day angels of destruction come down intend­ing to destroy the whole world and everyone in it. If it were not for the places of prayer and houses of study in which People sit and occupy themselves with the Torah, these angels would have at once destroyed the world and its people.3

Meditation on Torah arouses the love of God, by this Judgments that have been evoked are nullified. Not always though some times God uses these Judgments for the betterment of the world. At other time the force of the love of God evoked changes the nature of the world at a future time.

Know, the spiritual gifts earned by one spiritual works for the most part now are concealed. This is the nature of the providence guiding the world now. There will come a time in the future when the full power of all the Divine works will be revealed, all in the world will be surprised.

It is the light brought forth from the Torah that repels the severe judgments of heaven. Each little thing toward this end that we do has lasting effect, as our sages teach us a good deed never ceases to reappear in one’s house.4

The impression of its energy is there forever, it is always benefiting those present. Many times in ways presently unseen.

More insight into the impact of Torah is found in the teachings of Rabbi Elazar in the Holy Zohar, as we learn there that Torah gives life and freedom in this world and adeptness in the World to Come, earning its devotees fullness of days. 5

By Meditation on these Divine thoughts, it is like one lives in 2 worlds as the Torah is really not from this world.

Also in the Zohar, Rabbi Chayah teaches that whoever labors in the Torah upholds the world and enables each part to perform its function, and the whole world is as one organic body.6

Everything is more connected than we know !, again some times the results may not appear immediately or as we may expect but keep up the good work as its effect are so far reaching.

This is especially true in our time in this dark exile from Divinity, as Elijah taught Rabbi Chayah: “As long as the sages cling to the Torah, even if Jerusalem is fallen, the evil has no dominion over them.”7 But aside from the benefits Torah provides this world, for the immortal soul, Rabbi Shimon Bar Yochai teaches, he who has not laid up provi­sions for the journey from this world will have nothing to eat in the other world.8 In both worlds the spiritual and the physical Torah is the elixir of life, as Rabbi Yitzchak teaches; the Torah was given in fire and darkness so that those who study and occupy themselves in it are spared from the fire Of Gehenom (hell) and the darkness of exile.9 And specifically Rabbi Shimon teaches that if a man wakes at night to study the Torah, the Torah makes known to him his sin not through chastisement, but as a mother who gently chides her son. 10

Build that “intimate” relationship with the God.

1Taanit 7a.

2Midrash Rabba Devarim 8: 15

3. Tanna d’Bei Eliyahu 432.

4. Midrash Rabba Shemot 4:2.

5. Zohar 1:131b.

6. Ibid. 1: 134b.

7. Ibid. 1:151b.

8. Ibid. 1: 196b.

9. Ibid. 2:83b.

10. Ibid. 3:23b.