Godssecret's Weblog


Our journeys in Life
July 17, 2009, 12:35 am
Filed under: aretz israel, Divine names, Shabot, Tamuz Av, The 3 Weeks, Will

Mottot-Massay                                                Bs”d

We stand approaching Rosh Hashanah and Yom Kipor and the holiday of Succot in the distance. These great times of great revelation of light need great preparation so that one may become a proper  vessel for the revelation of this great light. For this GOD has given us the month of Tammuz and quickly approaching the month of Av. Av precedes the month of Ellul. The month where GOD is ready to give anyone a hand who wants to know and be one with His glorious light. GOD in Ellul gives every one extra power. Before Ellul we have Av. This is the time of destruction of Both Temples, the time of national mourning. This reveals a certain part of the heart. The sages say only those who mourn the loss of the Temple will be those who will rejoice when it will be rebuilt. By contemplation of this we can come to realize as the sages say “one who has not seen the ceremony during succot where water is poured up the alter has never seen joy in his life”

Our parsha starts out discussing vows, sincere commitments one makes to GOD. Our lives should be a sincere commitment to his will. If we follow His will we will become holy. Rabbi Nachman of Breslov teaches that through faith one achieves intellect.1 It is according to one’s Dat (knowledge that connects the mind to the heart), which is “penimi”  (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will.2 By this we can accomplish anything. But to reach this power of Dat (knowledge that connects the mind to the heart), which is “penimi”  (a internal aspect) in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will which gives you power over all in this world by yielding Divine will one must learn a lot. One must go through many journeys. In our Parsha massay 42 journeys of Isreal in the desert as described. It is by these journeys we that we each face in our own live’s which are our “tikun” (fixing) so that we may enter a Divine state of consciousness called “Yisrael”. In these journeys we face many tests, these come to refine us.  By this we may merit to not only have the consciousness called “Yisrael”, but to actually enter the Holy land and connect to the Infinite quality of God that is always dwelling upon the Land. It is a quality like Shabot which is manifest by the Divine name of (42) מ”ב of the world of Bria as explained in the books concerning the meditations of the Shabot.     Like on Shabot in Aretz Yisrael light is revealed. In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah (the physical world) as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a “mikvah” (ritual bath) completely surrounding you. “Aretz” (land) is related to “ratzon” (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.3 Those who walk in the ways of “avoda zara” (the way of GOD being strange to them). Then the way of GOD will not rest in their hearts.4 By transgression we can become defiled and separated from GOD and in need of cleansing. This cleansing is relative in degrees as we see in the parsha. With a sincere commitment for the sake of Heaven we can avoid much of the worst kind of defilement. Defilement of our intellects. As this God forbid can cloud over our understanding and shake our sincere commitment to Divine service in fulfilling the will of Heaven. In the beginning of parsha Masay are described they places of our journeys in the desert after leaving Egypt. The sages say these journeys are the idea of exile. Exiles are a separation from GOD. To prevent this we must not let our eyes lead us astray with foreign thoughts, but we must hold on to our firm sincere commitment. That’s why GOD told us to remove all the inhabitants of Cannan as it says in our parsha “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live”(33:55). So we must not delay but even now must remove the terrorists from around us and in our midst. And those who have been over come by  foreign thoughts among Israel’s ruling clique who share both an affinity to foreign governments and, accordingly, an anti-Jewish agenda. The political candidates who habitually lie to voters, promising them a hard line against the terrorists. But once in office, they take more concern with the rights of the terrorists and their communities than protecting the citizens of Israel. The primary responsibility of a government is the protection of its citizens. These we must rid ourselves of. So that then our enemies will finally cease to exist with the arrival of out righteous Mashiach quickly in our days.

1.        1Safer Middot

1.        2Shomer Emunim p.69

1.        3R. Shalom dov Bear

1.        4Shoshon Sodot

Advertisements


Chanukah Part 2
December 23, 2008, 9:53 am
Filed under: Chanukah, Divine names, Edom, parzufim, Will

It is known that “chuchmah” (Divine wisdom-creative power) is above space and time. Thus we see its revelation in this physical world “mamash”. The oil from the Manora allows us to Contemplate the  surrounding lights and עליון רצון (supernal will). We know rabbi Moshe Chym Lazatto says this light comes around every year for those who are there to receive it, blessed are those who reach this time. Now the “Chuchmah” (Divine Wisdom-creativity) dresses itself in our dedication as Chanukah means dedication. Chanukah being the celebration of our dedication to Holiness, which is during the time of “chanuc” (dedication) of the alter as described in the Torah in the book of “Bamidbar” (Numbers), the dedication of the temple by King Salomon, the dedication of the temple by Yehuda Macabbe, and today our personal dedication to the Holy Blessed One NOW.

Our personal dedication to the Torah is the absolute fixing of the present exile of

Edom (the west ), which is rooted in Yavan (greek culture ), which is the

source of the hellinism that Yehuda Macabee rebelled against.  Yavon  is the same

spelling as Zion, except for missing the letter  צ ‘sawde”. A sawdeek is represented by

Yosef ha Sadeek. He represents the sefira yesod. As taught by rabbi Shimon bar

Yochi yesod is 9th of the sefirot, it  is as the 8 Chanukah lights and the “shamash”. They are paralleled by

the 7 lights of the manorah in the temple, and the bulb where the branches meet. Thus it is said by kindling the

Chanukah manorah the manorah in the Holy Temple is lit. On Chanukah there shines the lights of ס”ג

(light of Divine underatanding) to Z’a (source of the Ruach, emotional soul). ס”ג =חנה and יהו”ה (is Z’a)=וכ

together is חנוכה . Every aspect can be lit up by נר (lamps) of chanucah. Thus  נר

is gematria of the Yichudim (unifications) of  אהי”ה אלהי”ם אדנ”י each with יהו”ה נר.

Rabbi Ashlag teaches that all 25 Parzufim (divine faces of revelation) come down to

Prophets, they being attached to the highest powers.



No free lunch
October 3, 2008, 11:19 am
Filed under: fear-awe, image of God, middot, Parsha VaYalech, parzufim, The Temple, Torah, Will

VaYalach                                                                  בס”ד

It says in our Parsha :

“Their children, who have not known any thing, may hear, and learn to fear Yhv”h Elohech”a, as long as you live in the land to which you go over the Jordan to possess.” (devarim 31:13)

This means forever folks, You should know that the sages teach us three things are given on condition, the land of Israel, the Holy Temple and the kingdom of David. ” These are given on the condition you keep my covenant”. The land is God’s, on this condition he gave it to us. It is not an outright gift. Our presence in the land of  Israel  depends on our observing the commandments. In Chupat Eliyahu we learn 3 gifts Hashem gave to Yisrael, but they are received through  yesurim (sufferings). These gifts are Torah, Aretz Yisrael and Olam Haba (the world to come). The  building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning.

There is no free lunch

As said above we must “learn to fear Yhv”h” as “Ratzon” (will) is Atik (the source of delight). Chesed (kindness) is “ratzon” concerning the “avoda” (divine service) of Yisrael. If there is no “avoda” there is caused hiddenness of this Divine will called Chesed. The Nashamot of Yisrael bring out “Dat” (knowledge) from potential to actual by the giving of the Torah. This is called Z’a (Source of the Ruach, emotional soul). It is all arranged by Hashem in his free will to give us all free choice. Thus there is revealed accordingly the power of evil which stands against the  “kidusha” (holiness), so there will be displayed love and fear of Hashem. these are all acts of his kingship. They exist so that we may approach levels of Holiness needed in the service of  Hashem. The “chuchum” (wise man) understands the good  that is hidden. Where ever he is he sees the place of the level of “kidushah” (holiness). The evil is only to teach the good (it will never leave his hands weak !).   Fear  embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities. All the time one is only occupied only  in the simple meaning of the Torah they see themselves  as poor and dead. The main part of the Torah is its secrets. One who has the fear of Hashem without chuchmah (Kabbalah) will not reach the “midot” (attributes) of “chassidut” (piety). Fear of Hashem is Chuchmah (Wisdom that inspires), turning away from evil is Bina (understanding). The beginning of the mitzvah of fearing Hashem is to know that “elokenu” (our God) is the ד”ו parzufim  (masculine and feminine aspects of Hashem). These are the Written and Oral Torah by whose ruling we were taken out of Egypt.

Bina (understanding) is אשר who made man in צלם (supernal image) of  מ”ה (name of 45/source of Z’a-ruach). If a man gives his heart and dat to the fear of Hashem, behold the letters of  יהו”ה cleave in  his heart. One who merits this has no lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”..  One sanctifies their heart so  as to have dwell in it יהו”ה. But if his heart lacks fear  of Hashem, the letters of יהו”ה are far  from him.  This is the greatest possible lack.

It’s said that one person may take another’s portion in gan aden, so all are not the same. One serves from fear while another from love ,  but booth are called sadeekem. One is greater than his fellow in humility and the fear of sin.

Sources :

safer lecutim-ar’i p.412

Safer HaKanah

Alp Bet p.161 Safer HaKanah

Ner Yisrael p.266

Chupat Eliyahu-Atzorot Midrashim p.167,172

Zohar Nasso 145a, Alp Bat Book p.67

Tractate Magilla 18a



Be upright

    UPDATED JUNE 14 2016

  Our sages teach Avraham established the Morning Prayer called “Shacharit”, as it says: “And Avraham came in the early morning to the place where he [had] stood before Hashem”. (Bereishis 19:27). Mincha was instituted by Yitzchak and is hinted to in the verse: (Bereishis 24:63) “And Yitzchak went out to mediate  in the field towards evening time”. The evening prayer was instituted by Yakov as it says: (Bereishis 28:11) “And Yakov came upon the place of the future Holy Temple and he lay down there as the sun had already set”.  King David instituted a prayer, though it is not obligatory. It is called “Tikun Chatzos” (correction of midnight) and can be pronounced after midnight till early dawn.

R. Eleazar on concluding his prayer14 used to say the following: May it be Thy will, O Lord our God, to cause to dwell in our lot love and brotherhood and peace and friendship, and mayest Thou make our borders rich in disciples and prosper our latter end with good prospect and hope, and set our portion in Paradise, and confirm us15 with a good companion and a good impulse in Thy world, and may we rise early and obtain the yearning of our heart to fear Thy name,16 and mayest Thou be pleased to grant the satisfaction of our desires!

       R. Johanan on concluding his prayer added the following: May it be Thy will, O Lord our God, to look upon our shame, and behold our evil plight, and clothe Thyself in Thy mercies, and cover Thyself in Thy strength, and wrap Thyself in Thy lovingkindness , and gird Thyself with Thy graciousness, and may the attribute of Thy kindness and gentleness come before Thee!

       R. Zera on concluding his prayer added the following: May it be Thy will, O Lord our God, that we sin not nor bring upon ourselves shame or disgrace before our fathers!

       R. Hiyya on concluding his prayer added the following: May it be Thy will, O Lord our God, that our Torah may be our occupation, and that our heart may not be sick nor our eyes darkened!

       Rab on concluding his prayer added the following: May it be Thy will, O Lord our God, to grant us long life, a life of peace, a life of good, a life of blessing, a life of sustenance, a life of bodily vigour, a life in which there is fear of sin, a life free from shame and confusion, a life of riches and honour, a life in which we may be filled with the love of Torah and the fear of heaven, a life in which Thou shalt fulfil all the desires of our heart for good!

       Rabbi on concluding his prayer added the following: May it be Thy will, O Lord our God, and God of our fathers, to deliver us from the impudent and from impudence, from an evil man, from evil hap, from the evil impulse, from an evil companion, from an evil neighbour, and from the destructive Accuser, from a hard lawsuit and from a hard opponent, whether he is a son of the covenant or not a son of the covenant! [Thus did he pray] although guards22 were appointed to protect Rabbi.

       R. Safra on concluding his prayer added the following: May it be Thy will, O Lord our God, to establish peace among the celestial family,1 and among the earthly family, and among the disciples who occupy themselves with Thy Torah whether for its own sake or for other motives; and may it please Thee that all who do so for other motives may come to study it for its own sake!

       R. Alexandri on concluding his prayer added the following: May it be Thy will, O Lord our God, to station us in an illumined corner and do not station us in a darkened corner, and let not our heart be sick nor our eyes darkened! According to some this was the prayer of R. Hamnuna, and R. Alexandri on concluding his prayer used to add the following: Sovereign of the Universe, it is known full well to Thee that our will is to perform Thy will, and what prevents us? The yeast in the dough3 and the subjection to the foreign Powers. May it be Thy will to deliver us from their hand, so that we may return to perform the statutes of Thy will with a perfect heart!

       Raba on concluding his prayer added the following: My God, before I was formed I was not worthy [to be formed], and now that I have been formed I am as if I had not been formed. I am dust in my lifetime, all the more in my death. Behold I am before Thee like a vessel full of shame and confusion. May it be Thy will, O Lord my God, that I sin no more, and the sins I have committed before Thee wipe out in Thy great mercies, but not through evil chastisements and diseases! This was the confession of R. Hamnuna Zuti on the Day of Atonement.

       Mar the son of Rabina on concluding his prayer added the following: My God, keep my tongue from evil and my lips from speaking guile. May my soul be silent to them that curse me and may my soul be as the dust to all. Open Thou my heart in Thy law, and may my soul pursue Thy commandments, and deliver me from evil hap, from the evil impulse and from an evil woman and from all evils that threaten to come upon the world. As for all that design evil against me, speedily annul their counsel and frustrate their designs! May the words of my mouth and the meditation of my heart be acceptable before Thee, O Lord, my rock and my redeemer!

       When R. Shesheth kept a fast, on concluding his prayer he added the following: Sovereign of the Universe, Thou knowest full well that in the time when the Temple was standing, if a man sinned he used to bring a sacrifice, and though all that was offered of it was its fat and blood, atonement was made for him therewith. Now I have kept a fast and my fat and blood have diminished. May it be Thy will to account my fat and blood which have been diminished as if I had offered them before Thee on the altar, and do Thou favour me.

       When R. Johanan finished the Book of Job, he used to say the following: The end of man is to die, and the end of a beast is to be slaughtered, and all are doomed to die. Happy he who was brought up in the Torah and whose labour was in the Torah and who has given pleasure to his Creator and who grew up with a good name and departed the world with a good name; and of him Solomon said: A good name is better than precious oil, and the day of death than the day of one’s birth.

       A favourite saying of R. Meir was: Study with all thy heart and with all thy soul to know My ways and to watch at the doors of My law. Keep My law in thy heart and let My fear be before thy eyes. Keep thy mouth from all sin and purify and sanctify thyself from all trespass and iniquity, and I will be with thee in every place.

       A favourite saying of the Rabbis of Jabneh was: I am God’s creature and my fellow10 is God’s creature. My work is in the town and his work is in the country. I rise early for my work and he rises early for his work. Just as he does not presume to do my work, so I do not presume to do his work. Will you say, I do much and he does little? We have learnt: One may do much or one may do little; it is all one, provided he directs his heart to heaven.

       A favourite saying of Abaye was: A man should always be subtle in the fear of heaven. A soft answer turneth away wrath, and one should always strive to be on the best terms with his brethren and his relatives and with all men and even with the heathen in the street, in order that he may be beloved above and well-liked below and be acceptable to his fellow creatures. It was related of R. Johanan b. Zakkai that no man ever gave him greeting first, even a heathen in the street.

       A favourite saying of Raba was: The goal of wisdom is repentance and good deeds, so that a man should not study Torah and Mishnah and then despise his father and mother and teacher and his superior in wisdom and rank, as it says, The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter. It does not say, ‘that do’, but ‘that do thereafter’, which implies, that do them for their own sake and not for other motives.18 If one does them for other motives, it were better that he had not been created.

       A favourite saying of Rab was: [The future world is not like this world.]19 In the future world there is no eating nor drinking nor propagation nor business nor jealousy nor hatred nor competition, but the righteous sit with their crowns on their heads feasting on the brightness of the divine presence, as it says, And they beheld God, and did eat and drink.

  Know that compassion pushes away depression. Sometimes it is necessary to brake our nature not just guide it. If we brake our will for His will. He will do the same for us from His infinite Mercy. Blessings come to us from the Will of God. When we change our nature so as to fulfill His will, He can even change nature itself so as to bless us with his infinite bounty. When a person does kindness in a selfless way not imposing restrictions, the blessings they evoke will be limitless from God’s boundless sea of blessings. In a sense one must dissolve themselves to become part of the great whole. Worldly blessings are planted by good deeds.Virtue protects your blessings. Don’t be concerned about the blessings you going to get. Know nature is perpetually changing. God never changes and is everlasting. So its best for us many times to change our attitude. Challenging external situations at times require us to change our attitudes. When we do his will we can receive all blessings that exist in his will. Then you will have power to bless others.  There should be purpose to all our actions. This purpose is to always be involved in the ultimate fulfillment of His will. This is the way of the universe. One must adapt themselves so that in any environment they can attach their mind to that which is most profound. God has certain rules by which he has made this world and by which it operates. Water only runs down hill, unless he rules otherwise. These rules are his will. By following in His way, that which is “tied up” preventing flow of Divine abundance becomes untangled. The dirt on our souls is cleansed away. Lights separated become merged giving life. All things reach harmony as is proper. Then one can suddenly reveal the light of their soul. That was not seen before. The virtue of the righteous person is this wholeness. He doesn’t separate himself but lives merging himself in this universal Wholeness of God. Wholeness of life. He embraces this oneness. When one is one with God, God is one with them. By this all things benefit. Then all will once again will be united the way it should be with God. This is all obscure, yet it is the greatest clarity. You will be able to sense it, when all is right. In our world of limitations, paradoxes contradict and seem to exclude each other. In a place beyond limits they co-exist in harmony without any qualms. It is said “You can’t dance at two weddings”, unless you can be in two places at the same time. ‘Above’ concerns Providence. ‘Below’ is the realm of free choice. One who is connected to God in the upper worlds while still in this world can do this. This all links with the concept of making Divine providence. According to one’s closeness to God, their personal refinement the rules over the whole system and over you in particular change. As the powers and responsibilities of the king’s son differs from that of the palace janitor or one who has no place in the palace at all. Do his will and you will be blessed you will be a winner. You can live a spiritual life free of guilt with all of God’s blessings including healing when needed of your body and soul, wisdom, prosperity, forgiveness and all the wonders we pray for each day. His rules are the formula for true life. Since life was created for the sake of its potential to achieve closeness to God. When man can no longer live for that potential. His life is taken from him. A person who doesn’t want to get up in the morning. If this desire is strong enough he just dies. One must live a life of purpose. Ambivalence ranks high on the self-sabotage scale. This is usually due to a lack of vision a lack of purpose, and the secret desire to let others do and decide things for you. You need always to actively be in control of your life. Its outcome should not be left up to chance. One should always be growing, never becoming stagnant. Growth should be ecstatic, not something routine. You should jump into it. Be the architect of your life its imaginative engineer. One should always be striving to reach a higher level. Achieving greater completion, happiness and inner peace. Refining one’s inner vision is a process of unfolding. It is good to cultivate the disciplines of moderation and self restraint.

   Its good to bring people good tiding, then good news will come back to you. One should say what they mean and mean what they say. Truth has no friends, but it is what it is. Based upon truth a person must stand firm as a cedar, even if at times one needs to be flexible as a reed. A living man is flexible and warm. Its a dead person who is rigid, stiff and cold. Which do you want to be ?



Tamuz Av Ellul Tishri and Divine Will-Keter
July 25, 2008, 1:03 pm
Filed under: aretz israel, Tamuz Av, The 3 Weeks, Torah Politics, Will

Mottot-Massay                                                Bs”d       

 

      We stand approaching Rosh Hashanah and Yom Kipor and the holiday of Succot in the distance. These great times of great revelation of light need great preparation so that one may become a proper  vessel for the revelation of this great light. For this Hashem has given us the month of Tammuz and quickly approaching the month of Av. Av precedes the month of Ellul. The month where Hashem is ready to give anyone a hand who wants to know and be one with His glorious light. Hashem in Ellul gives every one extra power. Before Ellul we have Av. This is the time of destruction of Both Temples, the time of national mourning. This reveals a certain part of the heart. The sages say only those who mourn the loss of the Temple will be those who will rejoice when it will be rebuilt. By contemplation of this we can come to realize as the sages say “one who has not seen the ceremony during succot where water is poured up the alter has never seen joy in his life”

  Our parsha starts out discussing vows, sincere commitments one makes to Hashem. Our lives should be a sincere commitment to his will. If we follow His will we will become holy. Rabbi Nachman of Breslov teaches that through faith one achieves intellect.1 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with Divine will.2 By this we can accomplish anything. In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah (the physical world) as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a “mikvah” (ritual bath) completely surrounding you. “Aretz” (land) is related to “ratzon” (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.3 Those who walk in the ways of “avoda zara” (the way of Hashem being strange to them). Then the way of Hashem will not rest in their hearts.4  By transgression we can become defiled and separated from Hashem and in need of cleansing. This cleansing is relative in degrees as we see in the parsha. With a sincere commitment for the sake of Heaven we can avoid much of the worst kind of defilement. Defilement of our intellects. As this God forbid can cloud over our understanding and shake our sincere commitment to Divine service in fulfilling the will of Heaven. In the beginning of parsha Masay are described they places of our journeys in the desert after leaving Egypt. The sages say these journeys are the idea of exile. Exiles are a separation from Hashem. To prevent this we must not let our eyes lead us astray with foreign thoughts, but we must hold on to our firm sincere commitment. That’s why Hashem told us to remove all the inhabitants of Cannan as it says in our parsha “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live”(33:55). So we must not delay but even now must remove the terrorists from around us and in our midst. And those who have been over come by  foreign thoughts among Israel’s ruling clique who share both an affinity to foreign governments and, accordingly, an anti-Jewish agenda. The political candidates who habitually lie to voters, promising them a hard line against the terrorists. But once in office, they take more concern with the rights of the terrorists and their communities than protecting the citizens of Israel. The primary responsibility of a government is the protection of its citizens. These we must rid ourselves of. So that then our enemies will finally cease to exist with the arrival of out righteous Mashiach quickly in our days. 

1.        1Safer Middot

1.        2Shomer Emunim p.69

1.        3R. Shalom dov Bear

1.        4Shoshon Sodot