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Yaakov Abuchitzera teaches the main thing of “Divine service” is to have the “good inclination” dominate the “evil inclination”. Know this and take it to your heart.1 The main purpose of creation is to serve God with your heart soul and money, and there will be delight. Sons of faith who arouse good and don’t hold back their money wrongly as they know God will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו (Divine essense). Love  will arise in thought and by  the “tzimzum” (contraction) of the light of thought a place is made for God to create the world. God attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concieled from men in the time of exile.

In the future the world will be fortified by the arousing of delight from the Nashamot (upper level of Soul, Divine intellect). “Tzimzum” (contraction) is from the central point, which is the source of will. Causing love and pushing on the flesh to set limits (raising even our bodies abilities). The essence of “Tzizum” (contraction) is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called אמירה (speech) in the heart.2 Rabbi Moshe Deleone teaches that the main purpose of man in this world is to fix great things above, and to draw upon himself supernal flow.3 This flow is given to the world according to the sparks raised and the elevation of the worlds such as on Shabot (the Sabbath). It should be noted that when we talk of the elevation of worlds we are referring only to the vessels not the עצמות (essence of lights) that are called “nashamot” (highest soul powers-they are a part of God and to Him is no change).4 The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot (Divine emanations that bring all into existence). Illuminating the palace “lavanot Ha Safir” (Saphire Stone-this is the first dwelling place in the upper world)), each person receiving light according to their merit. Which is also according to each person’s  “yichus” (relationship-closeness).

Rabbi Moshe Cordevero in Sher Kuma explains “yichus” (relationship-closeness). As one’s personal relationship to the sefirot. There are two levels of yichus (relationship-closeness). That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus (relationship-closeness)  is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet, which is balance upon bina (divine understanding) and chuchma (divine creativity inspiration). As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from our eyes as “yichus” to spiritual attributes of malchut (the Shechinah (Divine presence), ones actions, with chuchmah (divine creativity inspiration) and bina (divine understanding)  consume us. The illumination of “yichus” (relationship-closeness) of a righteous person is from above. He rules over the forms that are below his point of “yichus” through the name Elohi”m (God in Nature), “Yhv”h” (Supernatural forces-Director of providence) rules in elokim changing providence. One who achieves the understanding that God is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” (Divine guidance) is directed through “sachel Nifradim”  (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” (Divine guidance) are called Atzilut (emanation).

It is the Way of God, Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah (faith-aroused by divine creativity inspiration).  According to the Divine names worked is his work. All this is called Olam Atzilut. All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.5 God eminates 10 sefirot. He is always united in them.6 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga” (Divine guidance) . “Nanhagot” (powers of Divine guidance) are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah (worlds of the animal, emotional and soul of Divine intellect). In analogy this is called the world that (knowledge of) shatters the Ears. 7 There are 3 vessels to every sefira, and to each parzuf (sources of emanation of the soul levels). These correspond to the Nefesh, Ruach and Nashama (animal, emotional and soul of Divine intellect).8 It is possible to change Divine will to another different Divine will . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof (infinateness of God) dresses in the sefirot. This is the Kavana (intent) of Tefilla (prayer-meditation). God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.9 One must זקף (straighten up by raising) from problems,discomfort. The main purpose of Tefilla (prayer-meditation) is to fix צער (problems,discomfort ) above caused below.10

Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the honor of God for the sake of the tikun (refinement-repair) of your soul. Cleave in the כבוד(Glory) of God, this is the Shechinah (Divine presence). Give כבוד (Glory) to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha” (Holiness), and  possess a supernal Nashama (soul of Divine intellect) this is enjoined into the hands of man. Words of Chuchmah (divine creativity inspiration) make tikun (refinement-fixing) to the hands, which is where energy flows. He may contemplate what he wants. The hidden knowledge that was given only   by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud”  (unification meditations) below, there is also occupation with אורייתא (torah) above.  All joining below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.11

1. 1Alp Bat Book p.64,203

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

1. 3Shekal haKodesh

1. 4Nahar Shalom p.182

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

1. 6Shoshan Sodot

1. 7Yadid Nefesh,Share Ramcha”l p.36,38,41

1. 8Aor Enyim p.124

1. 9Shomer Emunim p.37,81

1. 10Avodat Yisreal p.15

1. 11Shoshan Sodot

God Creates, You create-Partners in Creation
October 24, 2008, 4:19 am
Filed under: Creation, Individuality, kav and Reshimu, redemption messiah, tzizum


The creation of a imperfect world from the perfect non material nature of the Creator. To create finite from the infinite requires a ‘radical step’.

Before the contraction of the Divine Light, the creation would be nullified unable to have a (separate) existence of its own. After this contraction was made then the Infinite Light of the Creator could be drawn down and bestowed on the creations, without there ‘being’ totally nullified out of existence. By the contraction, the removal of the light of the Holy One a tracing of light was left from the contraction. This allows the basis for a imperfect reality to appear. This being the source of all evil defects in reality. This was all created from the Blessed one’s perfection. This is the root of the worlds essence and stages of nanhaga (guiding powers).

This initial contraction of the Infinite Light created a place where the Creator through a Kav (beam) of His of Light could bestow blessing of his light upon the creations. This Kav of light is the vivifying force to the creations, and the source of division in existence into large numbers (varieties of varying qualities). Now this light could be , as before all was only the Infinite Light. So without the contraction, to put the Light of the Kav in the Infinite Light would be as putting water in a pool. This water would loose its individual identity, becoming part of the rest of the water. But here by the contraction creating a empty space A gleam of light of the Kav has a place to shine independently.

Before the contraction there was no way for vessels to interact with lights as the Light of the Holy One dominated all, leaving the vessels concealed as only potential in the great light. It was necessary to allow there to be interaction between the vessels and the light so that goodness could be bestowed on the creations.

The need of the Kav of light to find a place to Shine, is a phenomena found in all levels of the creation. From the individual needing to “shine his own Kav” , being the light of his soul. Finding His place in the world. To the interactions of Nations. Each needing to shine their Kav of inner illumination. Their purpose in the world. To the soul of the planet itself trying to express its needs in existence.

With this we can see that the Kav is pure and without fault (Light of the soul), but as said before the reshimu (tracing of light left after the initial contraction of the Creator’s Light), or with the individual the vessels for the expression of his soul. The way one finds to express the will of the Kav of Light of his soul through his body. Its speech, actions and thoughts. These are all product of this reshimu they are all limited and prone to imperfection. In these things one must take care.

Through Torah and Mitzvot we draw down from the Kav of Light great illumination from the Ayn-Sof. The Infiniteness of God to absolutely and completely fill the empty space created by the Holy One’s contraction. So that the place will be filled as before the contraction. And there is a complete coupling of the perfected Ruach (emotional soul) with the Nefesh (the animal soul in the Blood). And likewise such a correction shinning through the Shechinah in all levels of creation. With all the broken vessels repaired, as the sitra achra is separated leaving completely. With rising of the feminine waters the concealed sparks of Divinity become revealed. Yielding the shinning of a new Light as all returns to its former state. In that day shall peace flourish as the inwardness of the Divine name shall become revealed from our righteous Mashiach as all the nations shall flock to Him as in Him is contained the Mystery of the Divine name as discussed in the Holy Zohar. And then shall the wind come and the ways of the Torah will be known to a man in the world, and they shall watch over him and talk to him. These will have everlasting life.

The work of Creation-Now

The main purpose of creation is to serve Hashem (God) with our hearts souls and money, and there will be

delight. Sons of faith who arrouse good and don’t hold back their money wrongly

as they know Hashem will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו(Divine essense). Love will arise in thought and by the contraction the “tzimzum” of the light of thought a place is made for Hashem to create the world. The world is always being created. Hashem attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concealed from men in the time of exile.  In the future the world will be fortified by the arousing of delight from the Nashamot (souls) of Yisrael. “Tzimzum” is from the central point, which is the source of Divine will. Causing love in Yisrael. Pushing on the flesh to set limits. The essence of “Tzizum” is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called אמרה(speech) in the heart.1 At times chassadim (forces of Gods Giving) descend from above. Then it is possible to clean out the chitzonim (other side), the enemy from there. They decend dressing in givurah and zimzum. By this is completed his kindness to a man by his actions measure for measure. By this there is separated from him all inequity.1

How is this “tzizum” (contraction of Light) manifest ?

In the beginning and every moment. Water (Torah-creative light) goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction of Light) to create and sustain the world. It states ” Ruach Elokim moves on the face of the waters” This is refering to “ruach Elokim” going out of tzimzum בwhich is called “thum” (The depth) and  reaching until near the “mesach” of “tzimzum א” called  “bohu”. Then tzimzum בincludes tzimzum אwithin itself. This Ruach revealed through tzizum ב is called קול(voice).The pillar of ruling of the “mesach” of “tzimzum א” is called Malchut and אפר(dust ).1

On a more personal level. There are 2 aspects to hair, of the head and beard. There are allusions to “Nanhaga” (Divine guidance) upon a man seen in his face and the hair of his beard. In his beard is 13 “signs” illuding to the 13 “tikuney dikna” (conduits of light). There are Names of א”ל in the Peot. There are Names א”ל in the seventh “tikun” (rectification) of the beard, which is the two cheeks, known as “ two holy apples” There are the 370 lights that shine from the face of Arich Anpin, corresponding to the two “miloy” (spelled out) Names א”ל there.  In the beard descends nourishment from the brain. 

The light that flows from the beard in the hairs is called “mazel”,

because it drips drop by drop.

    From one’s hair can be known something of their thoughts. All these things are greatly hidden. It all comes from Keter in hidden in “tzimzum” below.

Ner Yisrael p.59,Safer HaKanah,Sulam on Zohar Trumah p.159a, Zohar Bahar p.110b Avodat Yisrael p.49Sulam on Zohar Mishpotim p.66 (#a1505),Barashit p.37,Avodat Yisrael p.1

Secret waters


The kings of who ruled the land of Edom express the energy of the world of Tohu. The order of creation that preceded the rectified order of Tikun. In that world the sefirot could not interact with each other. They were excessivey severity judgemental and selfcentered. By exhibiting these qualities a individual regresses to this level, before the level of “tikun” (fixing) was brought into the world, which enables humans to attain great levels of Closeness to God.

According to judgements of the left light is concealed. From The stones in the Thum (depth) goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.1 This water goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction) to sustain the world. It states ” Ruach Elokim moves on the face of the waters” (the sages say this “ruach” is Machiach). ” Ruach Elokim moves on the face of the waters” The magid of Koznitz says the waters referred to here are Torah. The stones within “Tohu” of “bohu” are Nh’y (quantity quality and way of revelation) of Binna (Divine Understanding). They put out water into the “thum” which is the Yesod (gate way of energy). Placed upon “kav tohu” is stones of “Bohu”. The הוא of תהו is the “klipa” (force of concealment)  of the אגוז (nut), this is the outer klippah, it is green. Within this “klipa” is “Bohu” it is stones of מפולמות (wonder). From which goes out water. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on hte waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these stones sunk in the “thum”. It is called this as waters go out of these stones. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is יהו”ה.1 יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.1 It is Noga that surrounds the crown (Yesod) within which is מל which is essence of “chasmal” (parzuf בשר -flesh of atzilut). This is the aspect of “atz Dat tov” of Atzilut. “This Chasmal” is “chayot” of consuming fire. 2 “makiffim” on the head of Z’a called למ of   צל”ם (Netzauch and Hod, Yesod is penimi). There are 7 “makiffim” to Z’a. These are drawn with great force. The 7 “makiffim of Z’a are the aspect of מל of צל”ם (6 corners of Imma). מ”ל Of  חשמל is gematria 70 being 70 names. It is the ע of  ערפל (cloud of thick darkness). This cloud is the energy of fire and the angel גבריא”ל. It is source of Chasmal. ערפל also siezes in the yesod of water which is מיכא”ל. ׂערפל is Givurot of Atik. (Botzina Kardanita)1

In the Pre Atz Chyim we are told that the Ar’i and Chyim Vital took a boat to myriam’s well and drank the water there and received “Ruach ha Kodesh”.

If the ה (malchut) is not in its proper place (behavior not a vessel for blessing), then blessings only spill over. As a cut sideways cannot hold water. Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask Hashem for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.1

Help create the world

  Yaakov Abuchitzera teaches the main thing of “Avoda” (divine service) is to join Chassadim)  forces of giving) to givurot (forces of restriction and shaping) to sweeten them. To have the “Yetzer tov” (good inclination) dominate the “yetzer Hora” (evil inclination). Know this and take it to your heart. The Shechinah is the source of the 5 givurot which are not sweetened until Z’a illuminates 5 Chassadim.1 The main purpose of creation is so that Yisreal can serve Hashem (the name-God) with their hearts souls and money, and there will be delight. Sons of faith who arrouse good and dont hold back their money wrongly as they know Hashem will give them more. They set blessings in motion and blessings are set likewise before them. Know blessings those revealed and those concealed are from מהותו (Divine essense). Love of yisrael will arise in thought and by the  “tzimzum “ (contraction) of the light of thought a place is made for Hashem to create the world. Hashem attaches a good thought to action. Everything you thought of for the sake of your master He fulfills through you. You will not go from him forever, but will remain in His image in everything. You will be concieled from men in the time of exile.  In the future the world will be fortified by the arousing of delight from the Nashamot of Yisrael. “Tzimzum” is from the central point, which is the source of  רצון (will). Causing love in Yisrael. Pushing on the flesh to set limits. The essence of “Tzizum” is first made only in thought. The main thing in the continual creation of the world is the setting of restraints to flow, limits, and the love which motivates the flesh. A supernal love is recognized only from thought, and is called  אמירה (speech) in the heart.2 Rabbi Moshe Deleone teaches that the main pupose of man in this world is to fix great things above, and to draw upon himself supernal flow.3 This flow is given to the world according to the sparks raised and the elevation of the worlds such as on Shabot. It should be noted that when we talk of the elevation of worlds we are referring only to the vessels not the עצמות (essence of lights) that are called “nashamot”.4 The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot. Illuminating the palace “lavanot Ha Safir”, each person receiving light according to their merit. Which is also according to each person’s  “yichus”(relationship). Rabbi Moshe Cordevero in Sher Kuma explains “yichus”as one’s personal relationship to the sefirot. There are two levels of yichus. That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus is closeness to divine attributes as one’s own or distance heaven forbid. The seal of “yichus” is teferet which is balance upon bina divine understanding and chuchma divine creativity inspiration. As the “yichus” to physical desires are replaced with spiritual desires. The “yichus” to physicality disappears from our eyes as “yichus” to spiritual attributes of malchut, ones actions, with chuchmah and bina consume us. The illumination of “yichus” of a sadeek is from above. He rules over the forms that are below his point of “yichus” through the name elokim, “hvyh” rules in elokim changing providence.One who achieves the understanding  that Hashem is one, and there is no other. He can force corporeality upon the angels, and send them to do his will. Providence “hagana” is directed through “sachel Nifradim”  (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) “Nahagot” are called Atzilut. It is the Way of Hashem Blessed is his name and his desire to Guide his worlds through man. So that Hashem will be known and recognized by his works. Hashem blessed is his name makes signs so that man will know from them knowledge of Hashem, and believe in emunah.  According to the Divine names worked is his work. All this is called Olam Atzilut. All Changes are not in Hashem, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.5 Hashem eminates 10 sefirot. He is always united in them.6 The vessels are arranged according to the structure that is needed in the world for proper “nanhaga”. “Nanhagot” are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 7 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.8 It is possible to change רצון to another different רצון. Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. Hashem shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.9 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the jew below.10 Rav Nachunya ben Hakana teaches to make all your “tivot” (strong desires) to the     כבוד (honor) of Hashem for the sake of the tikun of your Nefesh. Cleave in the  כבוד of Hashem, this is the Shechinah. Give כבוד to Hashem give to Him thanks and remembrance. These then go out to the אויר (air) of the world. To gain aditional “Kidusha”, and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do “yichud below”, there is also occupation with א ו ר י י ת א  (torah) above.  All זיווג (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.11 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot  involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha.  But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.12 By getting rid of arrogance comes “ruach haKodesh”.13 קדישנו אשר means being invited to Holiness in a individual way as  קדושין  (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot.14 Its written in Safer HaKana concerning the verse “You will be holy for I am Holy” that Hashem will (then) send to you “ruach Kidusha” (His Holy spirit) and Binna.15 A man of Holiness is one of Chuchmah.16 All who engage in Torah “liSmo” (for its own sake) merit many things. They receive “Mishpot” that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one’s Torah is “lismo”. Torah לשמה is to ה”א . Which is Leah. (it reveals Divine intuition)17 One who learns Torah “lo lismo” (not for its own sake) its like they have not learned at all. When its said one who learns “lo lismo” will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn “limo”. But if one continues learning regularly “lo lismo” he will be consumed in a fire which cannot be extinguished. All his days are in “Avarah” (transgression).18 Mitzvot done lo lismo blemish in the markavah elyonah , by the lack in these mitzvot.19

1.     1Alp Bat Book p.64,203

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

1.     3Shekal haKodesh

1.     4Nahar Shalom p.182

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

1.     6Shoshan Sodot

1.     7Yadid Nefesh,Share Ramcha”l p.36,38,41

1.     8Aor Enyim p.124

1.     9Shomer Emunim p.37,81

1.     10Avodat Yisreal p.15

1.     11Shoshan Sodot

1.     12safer ha paliyah,Petachy Chotem p.52, Tefilot Ramcha”l #108,Lekutey Mahoran Tannina p.18,Avodat Yisrael p.8,Shoshon Sodot

1.     13Tefilot Ramcha”l #154

1.     14Avodat Yisrael p.34

1.     15Safer HaKanah

1.     16Sulam on Zohar Mishpotim p.121a

1.     17Machashif halavon yaakov abuchizera p.14

1.     18Alp Bet Book p.127 

1.     19Shoshan Sodot