Godssecret's Weblog


The Mystical Holy Sabbath
February 13, 2011, 7:43 am
Filed under: calendar, Kidush, Shabbot, Shabot, wine

Updated oct 17th 2017

“make an ark”, this is the Shabbat.” (Zohar Tikunim)

“My Shabbat you shall guard” (Lev. 26:2), “And the Jews guarded the Shabbat” (Exo. 31:16). This is the daughter (SHECHINAH) which guards the Jews each and every Shabbat. He who makes her mundane is not guarded by Hashem (THE GOD). And not just this but it says about her, “The one who makes her mundane will surely die” (SPIRITUALLY at least) (ibid. 31:14).

It is said that the God spoke and creation into being. He then rested on the seventh day, the Shabat. The God’s “rest” must have been that He refrained from “speech.” There is a Holy custom by many Sadeekem to observe the Shabat by being silent, only praying and speaking words of Torah and not uttering any mudane speech during the whole Shabbot.

There are 70 Holy days in the (solar) year. These correspond to the 52 Shabot each , 12 Rosh Chodesh and 6 Holidays  (Passach, Shavuot, Rosh Hashanah, Yom Kippor, Succot, Shimini Atzerot). The correspond to 70 names. The counting begins from Nisson.

  Grapes can transform into wine without adding yeast or anything to it. No other fruit is like this.

R. Hiyya said that one who can retain a clear mind under the influence of wine possesses the characteristics of the seventy elders. As the numerical value of wine (in Hebrew) is 70 and so is also the numerical value of ‘sod’ (secret), so that when wine goes in secrets go out..

To help aid the novice, the beginner in reading this  I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be. Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written : “The Owner’s Manual to the Soul” The Kabbalah. Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”. Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names. The Nefesh (animal soul), is the lowest level of them all. It is common in all living things. The Ruach  is the Emotional soul- called “spirit” The Neshamah ( Divine intellectual Soul) it is the  LIGHT OF DIVINE UNDERSTANDING. The Chayah is the soul of creativity The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain. Ein Sof –   which means “the infinite.” It is the highest level the The limitless Light of God. The 10 Sefirot-Powers of Divine emanation Keter –   · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life. Chochmah –   · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration. Binah –   · Binah means “understanding” it is powers of reasoning, intellect.. Chesed –   · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch. Gevurah –   · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son. Tiferet –   · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel. Netzach –   · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses. Hod –   · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible. Yesod –   · The ninth sefirah,  and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level. Malchut –    means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal. Shekhinah is the Divine presence Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul. Adam Kadmon – The first world, contains all overall Providence. Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”. Abba (the Supernal Father ) corresponding to Chochmah. From here is  emanated the level of soul called “Chayah”. Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”. Ze’ir Anpin (The Short-faced One)  corresponding to the Sefirot from Chesed to Yesod From here is emanated the level of soul called “Ruach” Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”. There are also six secondary Parzufim: Jacob and Israel, which are aspects of Ze’ir Anpin Rachel and Leah, which are aspects of Nukvah, Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma. The Worlds Ein Sof –   which means “the infinite.” It is the highest level the The limitless Light of God. Atzlut Atzilut is the ”World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here. Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah” Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach” Asiyah is the physical world. This is the world ”where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh. There infinite names here are a few of the main ones : אהי”ה – Ahyh  – Sefirah Keter divine will י”ה– Yh- Sefirah Chuchmah wisdom creativity יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance א”ל– Al  -Sefirah Chesed Kindness אלהי”ם -Alhym – Sefirah Givurah severity restriction שד”י – Sdy –  Sefirah Yesod Gateway of all the energy אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence

In the Book Shoshon Sodot it is Taught GOD said to Moshe I have a good gift in my of treasures its called the Shabot. And I want to give it to Yisrael. To it are things hidden and revealed. נסתר ( hidden)  is the upper Shabot, which is “sadeek yesod olam” hid in aterah called המלך גנזי (treasures of the King). One who guards Shabot merits a חיים צורור (bundle of life) in sadeek Yesod olam (soul of a holy man who supports the existence of the world), midah for midah (attribute for attribute they share in common). As it is said the reward for a mitzvah is a mitzvah (commandment for a commandment). So the reward for Shabot is Shabot. It is as if the king had 7 sons, each with his own palace. The last son said I will not return to my place as I refuse to be so far from you. The father said ” I shall surround you all so to see you all day” “this is guard the Shabots”. So none of the 7 sons is far from the light. It is just that there are different levels each is called Shabot, as it includes 1000 worlds. Shabot is all Rachamim(Mercy) with no evil it is “sadeek yesod olam”.1 In Marachot Elokim it is taught that the 7th day  Shabot is the Yesod (Gateway of energy) it is in the aspect of Olam Haba (the world to come), it is “life of the worlds”. It is the light that was hid for sadeekem (Holy people). By this day are sustained all נפשות (animal souls) and blossoms all Nashamot (soul level of Divine intellect). It is the Yesod for all “hashgacha” (Divine Providence) of this world. It is the yesod הכל (of all), but the world is not fit to work with this light. Shabot is the זוג (soul mate) of Caneset Yisrael (Collective souls doing the Divine work). Shabot is the end of Olam Atzilut (World of emanation-Divine energy). From Shabot Caneset Yisrael recieves tasks form GOD to build the world.2 Rising on Shabot in Atzilut illuminates great light from the power of the Sefirot of Z”a (source of the Emotional soul called Ruach). Yaakov Abuchizera  teaches שבת (Sabbath) is Rosh HaTeve (Abbreviation) שמע תשמע בקול 4 (listen in my voice) Rabbi Nachman of Breslov teaches Shabot is the complete tikun (correction) to sight. Through Shabot we are able to give to GOD a great gift. Shabbot reveals simple “achdut”.5 The Nashama (soul level of Divine intellect) is in the body, this is the אויר (Air) in the head. This is what it means, “with my flesh I shall seize GOD” This is the light of supernal form,  which is the Shabot including all sefirot (powers of Divine emanation) as one thing. Shabot is the Head of each limb.The yichud (unification) of Ayn sof (infiniteness of God) and its hiddeness, rising the name in secret of 13 levels concealed which is Shabot minuchah (rest) called שלום באמת (True Peace). This is the great yichud (unification) אחד. (of oneness)6 minuchah (rest) is the aspect of Navua (prophesy) ששיר חדש (New song) will tikun (fix) ריח. Scent) This  is a aspect of Mashiach (the Messiah).7 All life force to fulfill sustain creation is from “yichud Elyon” (Upper unification). Tying all into connection in one unity. GOD illuminates in 10 sefirot of Atzilut (world of emanation), and 10 of Bria (world of creation) and in 10 powers of Malchut (actual revelation of Divine presence in the physical world) and 10 Gilgul (wheels of energy) of the Rekia (firmament). In unity there spreads out in them. With out this is no flow. The main yichud (unification) is מנוחה שבת (Shabot rest) as Shabot was only created for for yichud (unification) . To tie together the creation completely. the secret of וישבות (and rested) is in the 7th day. It is returning of the Yesod in Malchut and Malchut in Yesod as stated in the Zohar. The Manuchah applies not to the creator, but the emanated, created , formed making completion of connection. 8 Shabot is loshon Nakavah also the Yesod is called Shabot.9 Shabot is Malchut the Nakavah of Z”a.10 On Shabot all worlds rise. On Shabot Nhy”m rises to Chaga”t. 11 In  Safer Temunah its taught in Atzlut the main thing of Yovel is the Atterot, Smitah-Yesod and on Shobot the main thing concerns Binna.12 Through zivug with Malchut in Shabot, which is true zivug. There is then in our hands to recieve from the upper Markava. During the week Nakavah joins Z’a at N”h of Z”a, on Shabot She rises to Imma and Z’a rises to Aba. צבאות-N”H יהוה -Z”a, ונאלהי – Ima, אלהים– Z”a.13 Zu”n “Gadolim” is Yisrael and Rachel. This “zivug” is only on Shabot.14 Know and believe that Shabot is all emuna and all Torah. The Renewal of the world, establishment of nature. It is the binding of miracles and wonders. It is the gate where there enters man to life. It is the gate for man to Olam Haba. Both are called Shabot. שבתותי (Shabot plural) refers to Shabot of Bina and Shabot of Malchut. If man has no Shabot in this world there is to him no gate to enter Olam Haba.15 In Ezekial its written “The eastern gate of the Temple is closed all week and open on Shobot and Rosh Chodesh” (46:1). It is closed during the 6 days of the week, so that the other side will gain no nourishment. On Shobot and Rosh Chodesh it is open so that the Sacred can have use of the Sacred. But all days do draw sustance from Shabot.16 It says in the Torah “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made. These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens”.(Gen 2) When the day is sanctified on the evening of Shabbat, a tabernacle of peace descends and settles on the world. It is the Shabbat. On Shabbat, all the evil spirits, stormy spirits, demons, and the defiled hide behind the millstone of the chasm of the great abyss. For when the Sanctity spreads over the world, the spirit of defilement does not waken; one runs away from the other. Thus, ON SHABBAT, the world is under supernal protection. As a result, there is no need to pray for protection, as when one says, “who protects his people, Yisrael, forever, Amen.” This blessing was prescribed for weekdays, when the world needs protection, but on Shabbat, a tabernacle of peace is spread over the world and protects it from all directions. Even the sinners of Gehenom are preserved, and all remain in peace, both the upper and lower. Upon sanctifying the day, we say, “He who spreads the tabernacle of peace over us and over all His people Yisrael and over Jerusalem,” Then the supernal sanctity comes down, spreads its wings over Yisrael, and covers them as a mother covers her children. And all evil leaves the world, and the people of Yisrael remain under the Holiness of their Master. Consequently, this Tabernacle of Peace gives new Neshamot (souls) to her children.

SHABBAT is the Mother of the world, and the souls, which are Supernal candles, reside within her. Thus a WOMAN, should light the candles. A woman should light the candles of Shabbat with a joyful heart and great concentration, because the supernal Glory that is hers. By lighting the candles, she also gives her husband long life. Hence, she should be very careful with THE LIGHTING OF THE CANDLES, AND SHOULD DO SO WITH GREAT CONCENTRATION.

On the seventh day, the world was completed, and all was preserved. It is written: “His work which he had made,” and not ‘all his work,’ because the written Torah, WHICH IS ZEIR ANPIN, created the world through the power of written words, which are MOCHIN extended from Chochmah. But the world was completed, and all was preserved by the power of the seventh day  WHICH IS MALCHUT, which is the Oral Torah.

All worlds were made in Shabot in secret of י”ג = אחד , this is אחד יהו”ה. (as in the Sma)17

The seventh day was mentioned three times in the text, “And Elohim finished on the seventh day… and He rested on the seventh day… and Elohim blessed the seventh day.” “And Elohim finished on the seventh day” refers to the Oral Torah, WHICH IS MALCHUT, THE NUKVA OF ZEIR ANPIN. For by means of the seventh day, the world was finished and completed, as we have said.

“For on it He rested” indicates that in it, can be found rest for all, the upper and lower. In it is the Shabbat, for rest. “Which Elohim created” indicates that from the “remembering,” “keeping” had come forth, to finalize the manufacturing of the world. “To make” is the craftsmanship of the world; “to make” alludes to the completed work, A DOING THAT PERFECTS EVERYTHING.

When the Sabbath was brought forth into Creation, it greatly diminished the influence of the created negative forces. In our world, this same power is given to us through the Sabbath.

On Shabbat day, the Holy One, blessed be He, rules sitting upon  His throne of glory. All are included within Him, and the dominion is His. THE HOLY ONE, BLESSED BE HE, transmits calmness to all the worlds and the holy nation, which is called the one nation on earth, receives the inheritance of this day. 18 ùáúåú alludes to atara and Yesod and 3rd aspect is mother and her children.ו draws ו is sadeek yesod olam. כ “pashut” is Shabot Hagadol. These 3 are ùáúåú. י”ה alludes to Mother with children and “canesset Yisrael”.19 Shabbot is Bina as Shabot Hagadol is Binna, this is the beginning of calling Holiness. Bina on Shobot is sanctified by the midst of Binna and Chuchmah sanctifying Teferet. One who desecrates Shabot has no portion in Yisrael.20 The main thing of this world is Teferet. All in this world is included in it. GOD rules the world in the Nefesh of Sadeekem and creates the world, according to the Yesod of their Nashama. Their cavanot spreads out in the world. We say GOD rules the world with Teferet and Atera in the place of the Nefashot of Sadeekem. This is their minuchah. By this the go in this world, and are given Olam Haba. As from there is the histashalut of Nashamot. The Teferet is Shabot Hagadol. It goes in to sustain Neshamot. As it explains in the Bahir “It is I GOD who makes all”. The day of Shabot sustains all Nefashot. The upper world (Shabot) is called 1/3 King of the world.21 In שבת are included all the worlds in Atzilut.22 The Chayah does not illuminate on weekdays only Shabot. Becouse there is added a 4th vessel called Chashmal, when the light of the Nashama is in Chuchmah. Ruach is in Bina. and the Nefesh is in Z”a. which is the 4th vessel called Chashmal. Then there is cleansed the aspect of flesh called Yesod. This is the secret of “atera”.The 5th vessel is not cleansed, it is the vessel called skin. Its cleansing requires light of Yichida. (There are vessels of skin, flesh, bone and sinews)23.In שבת is חיים ארץ , Olam Haba, Olam Nashama. In the 6 days rules mulchut up higher and higher drawing supernal light from all Atzilut. Yichud elyon in Gan Aden of Shabot is only possible by raising Mym Nukvin to receive mym duchrin.24 Abba and Imma is Shabbot. Z”a then rises to Abba and Imma dressing to their hairs, and drawing moch Atik.25

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  1. 1Shosan Sodot

  1. 2Marechot Elohim

  1. 3Mahchshif Halavan p.382

  1. 4Petachy Chotem p.131

  1. 5Lecutey Maharon p.226

  1. 6Safer Temunah

  1. 7Lecutey Maharon p.36

  1. 8Shur Kuma p.104

  1. 9Safer HaKahnah

  1. 10Mahcshif haLavon p.223

  1. 11Lekutey Torah

  1. 12Safer Temunah

  1. 13Mahcshif haLavon p.230

  1. 14Nahar Shalom p.211

  1. 15Ner Yisrael p.308

  1. 16Zohar Barashit p.75a

  1. 17Aor enyim p.239

  1. 18Zohar barashit

  1. 19Shoshan Sodot

  1. 20Matak MDavash on Tikuney Zohar p.1060

  1. 21Merachot Elokim

  1. 22Machshif HaLavan p.250

  1. 23Sahr Bat Hacavanot #85

  1. 24Shar Mimori Rashbi P.21

  1. 25Ner Yisrael p.98

There are two versions of the Ten Commandments in the Bible, one in the Book of Exodus, and the second in the Book of Deuteronomy. In Exodus, the commandment of the Shabot is ordained “in remembrance of creation,” whereas in Deuteronomy, Shabot is ordained “in remembrance of the Exodus from Egypt.”

The Shabot, as is well known, is a time for the cessation of work. Yet, the forbidden Shabot work specifically refers to creative activities, and not just any simple manual labor. What is the relationship between creative physical activity, and the remembrances of the act of creation and the Exodus?

In the beginning, it is the God of nature, Elohim, creates the Heavens and the Earth. The process of creation required work; effort was made, time was taken. The final activity of creation was a period of rest, the Shabot. On the Shabot, nature achieved and maintained its balance and pristine state. The Shabot is about respecting, and maintaining the proper order of nature. On the Shabot the creative power of God manifested as Elohim rests and we involve ourselves with our relationship with the Supernatural power of YHV”H by instead of engaging in physical creative activities as in the weekdays we connect with YHV”H by our spiritual activities sanctifying the Shabot.

The story of the Exodus is related to the Shabot as by sanctifying the Shabot is shown the message of human dignity achieved by sanctifying the Shabot. Israel is set free from under the hand of a harsh, and cruel task master, which can be compared to the burden of living only a physical existence as many do during week days. On Shabot one shows by sanctifying the Shabot that man has only one Master, the God and that No human being is supposed to live crushed, and suffering, under the hands of another. Freedom is the highest human right. Individual dignity, and personal value, are presented as Divine rights for all humanity. No one has the right to mistreat another, regardless of their social status. The Exodus is about the proper order of humanity.

Here now is the connection. Humanity is referred to in the Bible by the name of the first man, Adam. The Earth is called Adamah. The relationship between these two words Adam/Adamah is clear, especially to those versed in Biblical Hebrew. Man/Adam comes from the Earth/Adamah. Man is part and parcel of the Earth. Man and the Earth are one.

The Sabbath is the day of Malchut (Lower Divine Presence) , Malchut is incapable of elevating itself it is only by virtue of what was elevated during the week that Malchut ascends on the Sabbath. The Holy work we do during the week elevates the level of revelation on Shabot. But on shabot all is raised up already and work is forbidden as all the preparation for shabot has already been made. There are thirty-nine categories of work forbidden on the Sabbath: The primary forms of work are forty less one: [1] sowing, [2] ploughing, [3] reaping, [4] binding sheaves, [5] threshing, [6] winnowing, [7] selecting, [8] grinding, [9] sifting, [10] kneading, [11] baking, [12] shearing wool, [13] bleaching, [14] hackling, [15] dyeing, [16] spinning, [17] stretching the threads, [18] making two meshes, [19] weaving two threads, [20] dividing two threads, [21] tying and [22] untying, [23] sewing two stitches, [24] tearing in order to sew two stitches, [25] capturing a deer, [26] slaughtering, [27] flaying, or [28] salting it, [29] curing its hide, [30] scraping it [of its hair], [31] cutting it up, [32] writing two letters, [33] erasing in order to write two letters [over the erasure], [34] building, [35] pulling down, [36] extinguishing, [37] kindling, [38] striking with a hammer, [and] [39] carrying out from one domain to another These are the forty primary forms of work less one.

  look at one’s fingernails at “Havdallah”, man was originally enclothed in a skin of nails, which shined like the clouds of glory. This was a “havdallah” (difference) from what he was and is today, “And they knew that they were naked” (Gen 3:7), in their body, Neshamah, Ruach, and Nefesh (levels of soul) were naked from their skin of light, which was from the light of a fire, but on Shabbat it is seen fit for them through the lighting of the fire of Shabbat through the two wicks of fire. After Shabbat it goes away from them, therefore we say Havdallah after Shabbat with a fire. To keep some of the holiness for the coming week. We make 4 blessings during Havdalah – on tasting, on smelling, on seeing, and the Havdala itself on hearing, This is the main blessing. Whoever did not hear this blessing did not fulfill their obligation. Note, also that the first four sons of Yakov coorespond to this. The name Reuben comes from seeing; Shimon – from hearing; Levi would in the future bring Temple offering of “appeasing fragrance” – smelling; Yehudah – thanking with the mouth.

Shabbat and Holidays the souls are enclothed in a skin of light.

Shabbot is “teshuvah” (returning to the God). As the Tikuney Zohar points out that the word Shabbos שבת   contains the permutation תשב   which means to “return”. If during the previous week or during our life we go “off course” and God forbid distance ourselves from the God we have shabbot to evaluate our lives and the nature of Shabbot itself is to set us back on course. Allowing us to “return” to the Presence of the God , returning from where we went off course.

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