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Mount Zion- HIGH ENERGY

 

UPDATED Jan 2 2018

The “mitzvah” (commandment) to appoint a King is not necessarily agreed upon. There is an argument in the Talmud Sanhedrin 20b regarding the verses of the Torah that discuss the Jewish king. The Torah plainly says (Devarim 17:14): “When you come to the land that Hashem your God is giving you, you will inherit it and settle in it and you will say: I shell appoint a king over myself … Then indeed you should appoint a king over yourself …” The language of the Torah seems obscure. Is it trying to tell us that the monarchy is not the ideal system of government, but Hashem allows it if the people will demand it? Or is it trying to say that indeed there is a mitzvah to appoint a Jewish king at some point in our history? In fact both explanations are found in the Talmud. The Talmud leaves this dispute undecided. The Rambam  holds that appointing the king is a mitzvah. Rabbi Abarabanel (Devarim 17:14) holds that it’s not. The  Ramban (Devarim 17:14) explains that the Torah obscure language here without clearly stating if it commendable to appoint a king or that simply this is what would happen in the future.

The Rambam writes that if someone is anointed to be the king by a Navi during Bayit Rishon (The First Temple) or the Sanhedrin during Bayit Sheni (The 2nd Temple) his kingship is valid.

400 years after we entered the land of Israel the Jewish people asked Shmuel, the greatest prophet of the time, that a king should be appointed. Shmuel was very upset at their request and kept warning them that the kingship they are asking will one day turn against them.

The lineage of King David is shrouded in mysteries, Here is a little revealed :David’s  Great Grandmother was a convert from Moab, Moab is the nation known for exceptional cruelty and moral degradation carried all the way from Lot and his daughters. The Vilna goan says that this kind of cruelty is a quality needed for a Jewish King.  The Torah forbids a Moabite convert to intermix with our nation, but this prohibition was limited to men, though its not written as such in the Torah explicitly. For generations there were no Moabite converts, the details of this law were forgotten and when Ruth came with Naomi, many thought that she was forbidden to marry a regular Jew.. Boaz however, knew the truth and issued his halachic ruling: Saying that Ruth is permissible to the Jewish Congregation. There was a closer relative than Boaz who could choose to marry Ruth but that relative refused, as he did not accept the ruling Boaz had made. He though a Jew could not marry a Moabite convert, even a female one. She became pregnant on the wedding night, but Boaz died right after. Some thought that his death was Divine retribution for marrying a Moabite convert, but in truth it was exactly the opposite – Hashem let Boaz live till this time only in order that the next generation of David’s ancestors will be born.

Boaz’s grandson Yishai was one of the leaders of the generation. At the end of his life he started doubting the halachic decision of his grandfather. What if Boaz was wrong? Then the entire family would be considered “Psulei Kahal”  (those unfit to marry regular Jewish people) There is one way to purify such families ( Kidushin 69a). The man can take a servant woman and her children are halachically like herself. If they are freed, they can marry anyone. But what if Boaz was right? Then Yishai is regular Jew and can’t have relations with a servant woman. So Yishai came up with an ingenious solution..

He separated from his wife, and freed his servant woman on condition that he is a kosher Jew. This way, if Yishai is kosher, his relations with the servant woman are permitted since she was freed, and has become Jewish. But if Yishai is not kosher, then he is having relations with a servant woman, whose children will not bear a stigma of “Psulei Kahal”. This way Yishai could purify his seed and have kosher descendants no matter what.

When Yishai’s wife found out about this, she did not accept such a decision. She was confident that Boaz, the leader of his generation, could not be mistaken. She Knew her husband was a kosher Jew. She therefore pretended to be the servant woman, and went to her husband in the dark.. When his wife was noticeably pregnant, Yishai, of course, assumed that this is an illegitimate child. Later, when Shmuel came to anoint one of Yishai’s children, it did not even occur to Yishai to bring Dovid. It was only when Shmuel received a message from Hashem that neither of the men standing before him is the chosen one, was Dovid called in. And here the TRUTH came out at last. The man that was most despised is the true anointed of Hashem. It’s the broken heart that Hashem desires (Tehilim 51:19).

David was the fourteenth generation after Avraham, so 14 is the “Gematria” of his name, David. His kingdom is compared to the moon. The moon shines its’ brightest on the fifteenth day of the lunar month, but by the end of the day its’ light begins to wane. So too Shlomo, David’s son, reached the highest point of the dynasty, but at the end of his life things started to deteriorate (see Melachim 1:11:4). In another fifteen generations the Temple was destroyed and our nation went into exile. Every month, when we sanctify the new moon we say that our nation will be renewed just like the new moon! And as we wait for Moshiach to speedily arrive, we continue: “David, the King of Israel lives forever!”

In Sha’ar HaGilgulim, is explained how the God uses “trickery and scheming.” In order to bring about what he desires !. Thus the works of the God in his providence most of the time is misunderstood by most of the people. As “His thoughts are not our thoughts”. We see this by God arranging for Avraham to be born to Terach, a leading practitioner of idol worshipper. Who would of thought that Avraham would be the first monotheist  ?

It’s God who made King David’s coming to his Kingship and his  life to be so difficult to under, and difficult for King David..David was the last one the suspected to become king from his family. No one thought Yosef would be the ruler of Egypt. We don’t know how many times things as these happen throughout history, probably all the time on a personal basis. We just don’t see it, and what we do notice most of the time all we can say is As “His thoughts are not our thoughts” along the long twisting roads and paths to Moshiach and the Final Redemption


court-yard

Jews have been praying at this site King David’s tomb on Mount Zion since the Middle Ages (12th century). david ancient-well-cover-2100-years-old Ancient well cover on Mount Zion 2100 + years old davidtomb2s marker phjerusalemmountzion1 phjerusalemmountzion2 phjerusalemmountzion6 tom BEHIND THIS ANCIENT STONE MARKING THE GRAVE OF KING DAVID ARE SEALED STAIRS THAT GO DOWN TO THE BURIAL CAVES OF THE BIBLICAL KINGS OF THE HOUSE OF DAVID ! The Midrash, counting Abraham as the first Jewish King counts 14 kings between him and King Solomon, and another 14 kings from King Solomon to the destruction of the First Temple. King Solomon is the 15th of 30 kings. These 30 kings correspond to the 30 days of a lunar month, and thus the institution of Jewish monarchy is seen as starting as a “ moon” with Abraham, waxing until its greatest point in the person of King Solomon, and then waning as Jewish civilization became more decadent after him, until the destruction. Now more on king David and Mount Zion. Mount Zion is a hill just outside the walls of the Old City of Jerusalem. The term “Zion” became a synonym referring to the entire city of Jerusalem and the Land of Israel. There is reason to believe that in Biblical times the name Mount Zion referred to the area of what today is called the Temple Mount. However, as early as the first century the hill today called Mount Zion had acquired the name for unknown reasons. On Mount Zion is King David’s Tomb and that of the other kings of Isreal. An unexpected opportunity to investigate this building occured in 1948, during Israel’s War of Independence. A mortar shell hit the site, and Israeli archaeologist Jacob Pinkerfeld was sent to repair the damage. In the course of repairs, he removed the marble floor slabs and dug two pits revealing three earlier floors, shown in the lower left drawing. Five inches below the present floor was a 12th-century Crusader floor; 1.5 feet below that, Pinkerfeld discovered a mosaic floor with geometric designs dating to the Byzantine period (fifth century); 4 inches below the mosaic, he uncovered the remains of a Roman floor (end of the first century), consisting of plaster fragments and stones from a possible pavement. A foundation ledge projecting into the hall at this final level indicated that this earlier Roman floor was the original building’s floor. Pinkerfeld observed that the niche in the northern wall, behind the cenotaph, was Part of the original construction Standing 6 feet above the earliest floor Level, the niche resembles other niches in ancient synagogues. He noted that the niche was oriented towards the Temple Mount and concluded that the building was originally a synagogue and the niche was the aron (ark for Torah scrolls).Pinkerfeld concluded that the original building was a Roman-period synagogue or early Byzantine. . The thousand-year-old building that houses the Tomb of King David on Mount Zion in Jerusalem is almost always thronging; some have come to pray and pay homage to Israel’s famous king and ancestor of the Messiah, while others pour over sacred texts all day long in the anteroom next to the tomb. Jewish tradition has identified the tomb of King David on “Mount Zion”, a few hundred meters from the Zion Gate for more than one thousand years. The earliest mention of the Tomb of David as identified today appears in the writings of the Moslem geographer al-Makadasi, in the 10th century. However, al-Makadasi based this identification on the tradition of “the People of the Book”, that is, Jews and Christians. The first Jewish source to commit this tradition to writing is the travel diary of the “Jewish Marco Polo”, Binyamin of Tudela [1160 – 1173]. He writes Two Jewish workers employed to reconstruct a damaged monument on Mount Zion accidentally happened upon a secret passage andfound themselves in a palace made of marble columns.Within the palace was a table upon which rested a golden scepter and golden crown, with riches all around. The workers decided this was King David’s Tomb. Suddenly, they were struck down by a fierce wind and heard voices that told them to leave immediately. Three days later, the two workmen were sick in bed and could not be persuaded to return to the site. The tomb itself is a burial cave, which is not accessible. What is accessible is a cenotaph (stone marker) over the entrance to the cave. The cenotaph is located within a complex of buildings which date to the Crusader Period [12th century], though some of the buildings were added during the Ottoman Period [16th century and later], and may have served as a caravanserai (inn for traders on the caravan routes). The building housing David’s tomb incorporates much more ancient elements. The southern wall includes stones which are quite large and obviously older than the rest of the building. Josephus reports that Herod the Great (37-4 B.C.) secretly tried to rob the treasure hidden in David’s tomb. When two of Herod’s clandestine diggers met a mysterious death, fear overcame Herod and he ordered a tomb-memorial erected at the site. Jews have streamed here for centuries to recite the Psalms written by David, whose life teaches many lessons about human nature. The tomb is covered with a velvet cloth embroidered with the words David Melech Israel Hai Vekayam, the first song many Jewish children learn, which evokes the sense that David’s spirit is still with us. Prayers at King David’s tomb also turn to Jerusalem, which David made the united capital of the tribes of Israel. The anniversary of David’s death coincides with the eve of Shavuot, when it is customary to pray and study all night at the tomb. Behind the marker of King David’s tomb, the cenotaph there used to be stairs going down to the actual burial cave. Workers were sent down to look by Rabbi Goldstein, they came up terrified saying they saw down there amazing ancient things. This area was sealed with cement by Rabbi Goldstein. Mount Zion is a hill just outside the walls of the Old City of Jerusalem. The term “Zion” became a synonym referring to the entire city of Jerusalem and the Land of Israel. There is reason to believe that in Biblical times the name Mount Zion referred to the area of what today is called the Temple Mount. However, as early as the first century the hill today called Mount Zion had acquired the name for unknown reasons. On Mount Zion is King David’s Tomb and that of the other kings of Isreal. An unexpected opportunity to investigate this building occured in 1948, during Israel’s War of Independence. A mortar shell hit the site, and Israeli archaeologist Jacob Pinkerfeld was sent to repair the damage. In the course of repairs, he removed the marble floor slabs and dug two pits revealing three earlier floors, shown in the lower left drawing. Five inches below the present floor was a 12th-century Crusader floor; 1.5 feet below that, Pinkerfeld discovered a mosaic floor with geometric designs dating to the Byzantine period (fifth century); 4 inches below the mosaic, he uncovered the remains of a Roman floor (end of the first century), consisting of plaster fragments and stones from a possible pavement. A foundation ledge projecting into the hall at this final level indicated that this earlier Roman floor was the original building’s floor. Pinkerfeld observed that the niche in the northern wall, behind the cenotaph, was Part of the original construction Standing 6 feet above the earliest floor Level, the niche resembles other niches in ancient synagogues. He noted that the niche was oriented towards the Temple Mount and concluded that the building was originally a synagogue and the niche was the aron (ark for Torah scrolls).Pinkerfeld concluded that the original building was a Roman-period synagogue or early Byzantine. . The thousand-year-old building that houses the Tomb of King David on Mount Zion in Jerusalem is almost always thronging; some have come to pray and pay homage to Israel’s famous king and ancestor of the Messiah, while others pour over sacred texts all day long in the anteroom next to the tomb. Jewish tradition has identified the tomb of King David on “Mount Zion”, a few hundred meters from the Zion Gate for more than one thousand years. The earliest mention of the Tomb of David as identified today appears in the writings of the Moslem geographer al-Makadasi, in the 10th century. However, al-Makadasi based this identification on the tradition of “the People of the Book”, that is, Jews and Christians. The first Jewish source to commit this tradition to writing is the travel diary of the “Jewish Marco Polo”, Binyamin of Tudela [1160 – 1173]. He writes Two Jewish workers employed to reconstruct a damaged monument on Mount Zion accidentally happened upon a secret passage andfound themselves in a palace made of marble columns.Within the palace was a table upon which rested a golden scepter and golden crown, with riches all around. The workers decided this was King David’s Tomb. Suddenly, they were struck down by a fierce wind and heard voices that told them to leave immediately. Three days later, the two workmen were sick in bed and could not be persuaded to return to the site.

The tomb itself is a burial cave, which is not accessible. What is accessible is a cenotaph (stone marker) over the entrance to the cave. The cenotaph is located within a complex of buildings which date to the Crusader Period [12th century], though some of the buildings were added during the Ottoman Period [16th century and later], and may have served as a caravanserai (inn for traders on the caravan routes). The building housing David’s tomb incorporates much more ancient elements. The southern wall includes stones which are quite large and obviously older than the rest of the building. Josephus reports that Herod the Great (37-4 B.C.) secretly tried to rob the treasure hidden in David’s tomb. When two of Herod’s clandestine diggers met a mysterious death, fear overcame Herod and he ordered a tomb-memorial erected at the site. Jews have streamed here for centuries to recite the Psalms written by David, whose life teaches many lessons about human nature. The tomb is covered with a velvet cloth embroidered with the words David Melech Israel Hai Vekayam, the first song many Jewish children learn, which evokes the sense that David’s spirit is still with us. Prayers at King David’s tomb also turn to Jerusalem, which David made the united capital of the tribes of Israel. The anniversary of David’s death coincides with the eve of Shavuot, when it is customary to pray and study all night at the tomb.

Behind the marker of King David’s tomb, the cenotaph there used to be stairs going down to the actual burial cave. Workers were sent down to look by Rabbi Goldstein, they came up terrified saying they saw down there amazing ancient things. This area was sealed with cement by Rabbi Goldstein.

The Sfas Emet writes that the Mishnah in Avot (3:2) states that if not for the fear of the king, every man would swallow his friends up alive. Nonetheless, if people feared HaShem there would be no need for a king. The concept of a king, is because through fearing the king one will come to fear HaShem. Thus, we see that there really is no need for a king over the people, as every man should be a king over himself. This idea is akin to what the commentators write regarding the Mishkan (tabernacle). Prior to the sin of the Golden Calf, there was no need for a Mishkan, as everyone was able to contain the Divine Presence within himself. Once the Jewish People sinned, however, they required a Mishkan as a resting place for the Divine Presence. 

King David had made music instruments that were played in the Temple his son King Salomon built. We see in  Divrei HaYamim 1(Chronicles) 28:11-13 Then David gave his son Solomon the plans for the portico of the temple, its buildings, its storerooms, its upper parts, its inner rooms and the place of atonement. He gave him the plans of all that the Spirit had put in his mind for the courts of the temple of HaShem and all the surrounding rooms, for the treasuries of the temple of God and for the treasuries for the dedicated things. He gave him instructions for the divisions of the priests and Levites, and for all the work of serving in the temple of HaShem, as well as for all the articles to be used in its service.

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Here is a Chronology of all Prophesy based on secret teachings
May 14, 2017, 1:04 pm
Filed under: Gr"a, Kol haTor, PROPHESY, Vilna Goan, world to come, Yom Atmout, Yom Yerushalym | Tags: , ,

THE VILNA GAON WROTE BY “RUACH HAKODESH” (HOLY SPIRIT) THAT THE 20TH DAY OF THE “OMER” AND THE 42nd DAY OF THE “OMER” ARE DAYS AUSPICIOUS TO BRING THE REDEMPTION.

THE 20TH DAY OF THE “OMER” IS TODAY “YOM ATZMOUT” (ISRAEL INDEPENDENCE DAY)

AND THE 42nd DAY OF THE “OMER” IS  THE DAY ISRAEL RECONQUERED JERUSALEM !

This was written many years before the establishment of the State of Israel and before The  1967 Six-Day War  which brought Jewish sovereignty back to all of Jerusalem, including the Temple Mount.  The Vilna Gaon’s disciples were instructed by their rabbi to perform the actions that were important in laying the corner-stone for Redemption precisely on the 20th day of the omer, since on that day the “outer shells” have no dominion.   Therefore the Vilna Gaon’s disciples established Beit Midrash Eliyahu, named after their rabbi, on the 20th day of the omer, 1812.   This was an act of supreme importance to them, in view of which we shall cite several primary sources.

“Kol ha-Tor” is a book written by  R. Hillel of Shklov, a disciple to of the Vilna Gaon he lived in Jerusalem for some thirty years. He writes in “Kol ha-Tor”

When we established our residence in the holy city of Jerusalem in 1812, enlightenment came to us one day in the same year that the cornerstone was laid for BeitMidrash Eliyahu, named after our rabbi, the Vilna Gaon; for at that moment the first aperture opened in the iron partition, allowing access to the merit of our ancestors’ covenant (combining the sephirot of Foundation and Glory [Mercy] through Kingdom) which had been blocked since the destruction of the Temple.  That day was the 20th of the omer, which as mystics know, is the day of Foundation in Glory and Mercy. (chapter 5, p. 114):

The book מדרש שלמה “Midrash Slomo” was written by Rabbi Shlomo Rivlin who published a series of lectures “based on” Torah  his grandfather learned according to traditions of the Vilna Gaon. Rabbi Shlomo Rivlin’s Grandfather was also named Rabbi Shlomo Rivlin he lived  about 150 years ago, about 100 years after the Gaon passed away He gave torah  based on the Gaon of Vilna’s teachings. Both were students of the Gaon’s school. The date of publication for מדרש שלמה is 1953 (WELL BEFORE THE LIBERATION OF JERUSALEM)

   In Midrash Shlomo  an anthology of Torah written by R. Solomon Zalman Rivlin its written:

Thus the days during which we count the omer are the best suited for rising to higher levels of sanctity, but on the other hand these days are more susceptible to the “Klippot” (shells of the other side which block the  Holy flow) It is a well-known principle that whatever is more Sacred in time or place, in all manner of sanctity, is more likely to be harmed by the “sitra ahra” (the other side ), which derives its vitality solely from holiness.  For this reason one must take extra precaution during the omer not to come into contact with bad company and to avoid danger, save for two specific days during the omer on which the “shells” have no dominion, and these days are the 20th of the omer and the 42ndday of the omer, as those who are expert in mysticism know.  (These two days lie along the line of Mercy – the 20th of the omer, being Beauty and Foundation, and the 42nd of the omer, being Kingship and Foundation; the 42nd of the omer deserves greater attention, for this is Jerusalem Reunification Day and is remarkable in other ways, too, but this is not the place to go into further detail). (Torah 6, p. 53)

The 20th of the omer  became Yom Atzmout (Israel independence day) the 42nd day of the Omer comes out on the 27th of Iyar, while the official date for the Liberation of Jerusalem (Yom Yerushalym) is the 28th, so there is an “off by one” issue.

According to Mosad ha- Yesod (a book ascribed to the Rivlin family, Jerusalem 1999, p. 184), it turns out that the cornerstone of Nahalat Shiv`ah, the first neighborhood established in Jerusalem beyond the walls of the Old City, was laid on the 20th day of the omer, in the year 1869 (whose acronym means “the undertaking will succeed.

Rabbi Samuel Rivlin, grandson of the author of Midrash Shlomo, elucidated the significance of the 20th day of the omer in the light of Kol ha-Tor, chapter 3.  There the Vilna Gaon reveals 156 steps to Redemption, saying of the 17th step:  “The House of Jacob shall be fire and the House of Joseph flame” (Obad. 1:18).  As we know, Jacob succeeded in overcoming Esau and his emissary only when Joseph was with him, protecting his mother.   Jacob’s place is in the sephirah of Beauty, which includes Abraham’s Kindness and Isaac’s Severity; Joseph’s place is in the sephirah of Foundation, which includes Victory, Splendor and Kingship.  It has the advantage of having no light of its own and deriving its strength by drawing on all six.  It turns out that on the 20th day of the omer inclusiveness acts on all the sephirot, bringing them together to the highest level.

Hesped bi-Yerushalayim,” June 1904, and Samuel Yaniv, Divrei Hakhamim u-Tzefunoteihem, Part II,

Here follows “Kol haTor” ch 5a, page 113-114

מתחילת בואנו תלמידי רבנו הגר”א לאר”י בשנת תקס”ט “אפרים בכורי” לפ”ק, התחילה האתחלתא המעשית הראשונה של “אילת השחר” שבחז”ל, והאתחלתא של עת לחננה בתפקידו של משיח הראשון, משיחא דאתחלתא, משיח בן יוסף בטוריא דעזרא ונחמיה כמו בימי כרש בימי בית שני שע”ז התכוון רבנו הגר”א הרבה בחבוריו הקדושים בתורת הקבלה וביעודו של רבנו שהוא נהורא דמב”י בדרגה דטוב. וכאשר קבענו מושבנו בעיה”ק ירושלם ת”ו בשנת תקע”ב “מעונתו” בציון לפ”ק, תחילת פקידה ג’ דאתחלתא של “עת הזמיר” בסוד “קול התור”. ובאחד הימים באותה שנה, תקע”ב, שבו הניחו את היסוד להקמת “בית מדרש אליהו” על שם רבנו הגר”א. ויחד עם זה הבנת פעולה חשובה לבנין ירושלם נראה לנו תלמידי רבנו הגר”א בגוונין נהירין כי באותה שעה נפתח החלון הראשון של מחיצת הברזל לחבור הזכות של ברית אבות (החבור שהוא יסוד דתפארת דרך מלכות) שהיה נפסק מחורבן בית המקדש. ואותו היום היה יום ה”עשרים בעמר” שהוא יסוד דתפארת כידוע ליודעי חן.

 

Here is a translation of the “Kol haTor” text above :

From the beginning of our arrival, the students of the GR”A, to Eretz Yisrael in the year 5569 (אפרים בכורי לפ”ק), the first actual Atchalta began of Ayelet HaShachar of Chaza”l, and the Atchalta of עת לחננה in the role of the first Moshiach, the Moshiach of the Atchalta, Moshiach ben Yosef in the role of Ezra and Nechemiah like in the days of Koresh in the days of Bayit Sheini, which is the meaning of what the GR”A spoke about much in his holy writings on the Torah of Kabbalah, and in the role of the GR”A which is the light of Moshiach ben Yosef on the level of טוב. And when we set our dwelling in the Holy City of Yerushalayim (may it speedily be rebuilt) in the year 5572 מעונתו בציון לפ”ק, the beginning of the 3rd Pekidah of the Atchalta of עת הזמיר in the secret of Kol HaTor. And in one of the days in that year, 5572, in which they laid the foundation for the Beit Midrash Eliyahu, in the name of the GR”A. Together with the preparations for this important act of building Yerushalayim, it appeared to us, the students of the GR”A, in lightened ways, that at that hour, the first window opened up in the iron divider, to join the merit of Brit Avot (the Chibur which is Yesod of Tiferet by way of Malchut), which was stopped since the time of the destruction of the Beit HaMikdash. And that day was the “יום העשרים בעומר” (the 20th day of the Omer) which is Yesod of Tiferet as is known to those that know Kabbalah.

The footnote reads:

ראה ספר מדרש שלמה עמ’ 53, שהוסיף: “יום העשרים בעומר” = תקצ”ט, שהוא המספר הגדול של טצ”ץ ביסוד.

Midrash Shlomo can be found in a book called Doresh Tzion, which is one of a three volume set called Torat haGeulah, which is this sefer of drashot, and two sefarim on the history of the Yishuv Yashan (one about Yerushalayim in particular, and one about the whole old Yishuv).

The drasha in this edition can be found on page 70, and it is entitled:

ספירת העומר ויום מתן תורה וקדושת ירושלים

 

The last paragraph reads:

ימי הספירה איפא, הם הימים המסוגלים ביותר להתעלות בקדושה אך לעומת זאת הם גם רגישים יותר להתדבקות הקליפות כי כלל ידוע הוא, שכל המקודש ביותר הן במקום, הן בזמן, בכל נושאי הקדושה – עלול להפגע יותר ע”י הסטרא אחרא, שיונקת את חיותה רק מהקדושה.  וזהו הטעם שבימי הספירה צריכים להזהר יותר ממגע עם חברותא רעה ומדברי סכנה, זולת שני ימים מסוימים בימי הספירה שאין הקליפה יכולה לשלוט בהם, והם יום “העשרים בעמר” ויום “הארבעים ושנים בעומר” כידוע ליודעי חן (שני הימים האלה נתונים בשילובים של קו הרחמים, כ’ בעומר יסוד דתפארת מ”ב בעומר מלכות דיסוד) ועובדה היסטורית מופלאה היא.  שתלמידי הגר”א, ביום “העשרים בעומר”, בזמן תחלת פעולתם הכבירה ביסוד הישוב בירושלים בשנת תקע”ב, אותה שנה שבה הניחו את היסוד של “בית מדרש אליהו” על שם רבנו הגר”א בירושלים ראו ברוח קדשם, שנפתח החלון הראשון במחיצת הברזל להחזרת החבור של זכות אבות, שהי’ נפסק מאז זמן חורבן בית המקדש.

תלמידי הגר”א ותלמידי תלמידיהם הבאים אחריהם נצלו את שני הימים האלה של הנחת יסוד למפעלי קדושה שונים בירושלים.

The editor notes at the bottom that יום העשרים בעומר is equal to 999 in gematria.

 

Kol HaTor shows us another hint regarding Moshiach ben Yosef. In chapter 2, we learn the following:

  • Yosef HaTzaddik became Moshiach ben Yosef at age 17, when he had his first dreams.
  • Yitzchak Avinu became Moshiach ben Yosef at age 37, at the time of the Akiedah.
  • Yehoshua bin-Nun became Moshiach ben Yosef at age 42, at the time he fought against Amalek.
  • Avraham Avinu became Moshiach ben Yosef at age 75, at the time of Brit Bein HaBetarim.
  • Moshe Rabbeinu became Moshiach ben Yosef at age 81, at the time he took Yosef’s bones out of Mitzraim

If we line this up with our timeline of the State of Israel, we find the following:

  • 17 years SINCE BIRTH OFMODERN STATE OFISRAEL – Yom HaAtzmaut 5725 (1965)- Yom HaAtzmaut 5726 – (1966) On the 16th of Iyar 5725, Eli Cohen is hanged in Syria, just 11 days in to this period. He sacrificed his life to save Am Yisrael from danger.
  • 37 years SINCE BIRTH OFMODERN STATE OFISRAEL- Yom HaAtzmaut 5745 (1984)- Yom HaAtzmaut 5746(1985) On the 8th of Kislev 5746, Jonathan Pollard is refused entry to the Israeli Embassy and arrested in America. He was rejected by his brothers.
  • 42 years SINCE BIRTH OFMODERN STATE OFISRAEL- Yom HaAtzmaut 5750 (1989) – Yom HaAtzmaut 5751 – (1989) On the 17th of Cheshvan 5751, Rav Meir Kahane is assassinated in Brooklyn by a terrorist on the payroll of Osama Bin Laden. He worked tirelessly to inspire his brethren to follow Torah and return to Eretz Yisrael.
  • Some of this post is based on whats at this web page ,MORE ON THIS SUBJECT HERE http://www1.biu.ac.il/indexE.php?id=14334&pt=1&pid=14332&level=0&cPath=43,14206,14211,14332,14334

 


The sister of the Vilna Gaon and another woman took on the arduous task of collecting money and distributing it to the needy families of their city. Subsequently, they made a pact between them that the one who passed away first would visit the other in a dream and describe the portion that was awaiting her in the World to Come. Shortly after the second woman’s passing, she appeared to the Gaon’s sister in a dream and told her, “I am not permitted to reveal details concerning the World to Come, but I can tell you the following: One day while we were out collecting funds, you caught a glimpse of a person who had given generously to our cause in the past walking on the other side of the street. Quickly, you called to her, waving your hand to get her attention. When you arrive here, you will receive great reward even for the additional effort of waving your hand.” We must never underestimate the importance of our every effort on behalf of others, and in turn, the great reward that awaits us in the World to Come for each and every one of them.

Predicting the precise arrival of the Messiah,  is permissible, contrary to popular misconception, but frowned upon nonetheless by the Torah community for some obvious and not-so-obvious reasons. Assuming, that is, a person actually has an authentic formula to make such a calculation, rather than simply have a hunch.

Such authentic formula are said to exist, but people who know how to use them with any accuracy are less likely to exist, if they exist at all. So no one is making any predictions about the exact date of the Messiah’s arrival, short of guessing based upon the direction of history at this time.

I found this work most interesting, The original author of most of this work seems to take many of the different Prophetic scenarios in the Bible and Zohar and combines them as one scenario. But I must say there is not, only one scenario or a time set in stone for redemption. Only a final guaranteed date for redemption.  All Depends on merit and Divine mercy. I have copied much of this work From another web site and added some needed comments and edits as I saw fit. Here is the original source :

http://emetachshav.blogspot.com

The gr”a wrote that the last 10 parsha in the Torah hint at what would happen in the last 1000 years of history. So the last book of the Torah “Davarim” predicts the history of the 6th millenia and every parsha hints at a century.

T

During most of human history, a heavenly hindrance existed that prevented Malchut (The Divine Presence) to reach maturity. The Zohar in Parshat VaEra tells us about a thousand minus one streams (Yeorin) that have to be passed. The GR”A teaches that Isaiah 60:22 (“the least shall become a thousand”) refers to this 999. The principle is often called תצט, the number 499, because, according to the teachings of the Arizal and the GR”A, the 999 streams split up into 499.5 on the left and 499.5 on the right. The left count is called the count of Din (restriction-judgment) (restriction-judgment), and the right count is called the count of Chesed (kindness-giving) (kindness-giving) (see Kol HaTor, chapter 2:60).

The background of the Din (restriction-judgment) (restriction-judgment) and Chesed (kindness-giving) counts and their convergence, is what would have been if  Yisrael would not have drawn Din (restriction-judgment) (restriction-judgment) onto itself in an early stage of its existence. In this scenario, the count to 999 would have been as follows:

The count on the right is obtained by viewing the 6,000 years of as 500 times 12. The number 12 denotes Chesed. The planet of Chesed (kindness-giving) (kindness-giving) is Tsedek (Jupiter), which revolves around the Sun every 12 years. Every 12 years, in what is called a year of Chesed, Chesed (kindness-giving) flows to the world. Point zero of the count of Chesed (kindness-giving) is year 5 of the years of Malchut. That is, at year 17 we count “one”, at year 29 we count “two”, until year 5993, which is 499. Half a count of Chesed (kindness-giving) is 6 years, so that 499.5 would be reached in the year 5999.

By the year 6000 of the Biblical Calendar, the Messiah will come and no later. (Sanhedrin 97a).

This is Known. The Biblical Calendar starts from the birth of the creature called ‘Adam’, not the creation of the world.

One year of Chesed (kindness-giving) is every 12 years.


The count on the left started when 14 years after entering the Land,  Yisrael started counting Sabbatical years. The Land was entered in the year 2489, and the first Sabbatical period therefore started in 2503. Counting every seven years, 2510 is “one”, 2517 is “two”, et cetera, one arrives at 499 in year 5996. Half a count of Din (restriction-judgment) is 3.5 years, so that 499.5 would be reached within months from when the 499.5 count of Chesed (kindness-giving) would be reached.

One year of of Din (restriction-judgment) is every 7 years


This would have been, but Am Yisrael sinned. The first collective Sin, to be repaired fully only in the course of history, was the selling of Yosef by his brothers. The Din (restriction-judgment) (restriction-judgment) and Chesed (kindness-giving) counts both changed in the wake of this Sin. The Din (restriction-judgment) count changed because of the Sin, the Chesed (kindness-giving) count changed in the merit of its repair.

The Sin of Yosef’s brothers shifted point zero of the count of Din (restriction-judgment) to the year 2237, the beginning of the seven years of drought that were to bring the brothers to Yosef. And so, 2244 is “one”, 2251 is “two”, and 499 is in 5730. In other words, the count of Din (restriction-judgment) became 38 (38 times 7 years) ahead of what it would have been instead of reaching the end of 6,000 years together at 499.5, the two counts cross each other at value 446.5, reached in both counts by the year 5363, with 5366 being the first year of Din (restriction-judgment) surpassing the Chesed (kindness-giving) count, 22*10 years of Din (restriction-judgment) after 3826 (see Zohar Chadash, Parshat VaYeshev, page 29), the onset of the destruction of the 2nd Temple because of baseless hatred among Yisrael.

Din (restriction-judgment) crossing Chesed (kindness-giving) before reaching 499.5 would have destroyed the world. However, the holy Arizal achieved the full repair for the Sin of the sale of Yosef through his studies of the secrets of Torah, and the destruction was prevented. The Chesed (kindness-giving) count was changed such so that the convergence at 499.5 was restored. In addition to every 12 years, also every 19 years became a year of Chesed, starting with year 5309. The combined Chesed (kindness-giving) count arrives at 499 in the year 5727. Value 499.5 is reached half a count of Chesed (kindness-giving) later in 5733, whereas the count of Din (restriction-judgment) reaches this value 3.5 years after 5730. The addition of the 19-year cycle to the count of Chesed (kindness-giving) is an instance of the principle B’Ita Achishena – in its time I will hasten it – (Yeshaya 60:22): When a premature end nears, I will hasten the count of the right.

EVERY 12 AND 19YEARS BECOME YEARS OF CHESED (kindness-giving)

The two counts meet at the Yom Kippur war, the turning point of history. As for preceding historical turning points, Israeli independence was declared in the year 5708, which was a year of Chesed (kindness-giving) due to the 19-year cycle, and Yerushalayim (Jerusalem)  was reunited and The Temple mount regained in the year 5727, likewise a year of Chesed.

Note that the above cycle lengths are known numbers: 19 is the length of the calendar cycle, which has 7 leap years and 12 normal years. The Chesed (kindness-giving) count added at the time of the Arizal takes place in the 8th year of the calendar cycle, the year in which the solar date of Pesach is later than in all other years.

In terms of Partzufim, the Chesed (kindness-giving) count is called the count of Malchut, because originally it covers all of Malchut, and the count of Din (restriction-judgment) is called the count of Zeir Anpin, because it started with the advent of Yisrael. The counts to 500 can be viewed as counts to 500/7, close to 72. Four other “72” counts exist, corresponding to four other Partzufim, as we shall see.

See the charts here
http://spreadsheets.google.com/pub?key=p_YrEhIuWkGb4mW5WYv5xWA

The first features the  counts of Zeir Anpin and Malchut, before the sin was taken into account. The second features the change at Mechirat Yosef and the resulting would-be crossing of Din (restriction-judgment) and Chesed (kindness-giving) at 446.5. The third table features the counts of Zeir Anpin and Malchut (The Divine Presence) taking account both Mechirat Yosef and the Repair.]

Partzuf Da’at (Knowledge)  has a hidden nature, and is usually not counted among the Partzufim. Likewise, its count has a hidden nature and the Zohar more or less hides it when mentioning year counts related to the process of redemption. However, in the translation of Zohar numbers to historical years, the count of Da’at (Knowledge)  is to be inserted.

Insertion of the count of Da’at (Knowledge)  makes the exile longer than would seem from the Simple meaning of the Zohar. In particular, the Zohar mentions in several places that the Galut (exile)  is 1200 years, 100 years for every tribe, and promises that the redemption will occur a relatively short time after these 1200 years. Obviously, the years of Galut (exile)  are much more than 1200. The Zohar is not mistaken. It is hiding its secrets. The numbers of the Zohar are closed to who does not know this.

ALSO LIKE IN THE PROPHETS THE ZOHAR DISCLOSES ALL POSSIBLE SENERIOS. AFTER 1200 YEARS OF EXILE THERE COULD HAVE BEEN A COMPLETE REDEMPTION, BUT MERIT WAS LACKING.

In the system of the Zohar, the 100*12 years of Galut (exile)  (exile) are the first 1200 years of the 1290 “days” mentioned in the book of Daniel, which started when the daily sacrifice ceased to be offered. This refers to the destruction of first Temple. The Zohar indicates that the the daily sacrifice was stopped before the actual destruction in year 3339 of  Malchut (The Divine Presence). The Galut (exile)  (exile)  years being 100*12 suggests that the Galut (exile)  years are synchronized with the 12-year cycle of  Malchut (The Divine Presence). The last year in this cycle before the destruction was year 3329. Counting 1200 years of Galut (exile)  from there leads to 4529.

Counting Chesed (kindness-giving) years from 4529 (4529 is “one”, 4541 is “two”, etc.), 66 is reached in 5309. The Zohar brings the number 66 in several places as the time of great events. Notice that year 5309, is approximately 1200 years after the true dark ages started with the disappearance of Sanhedrin.

The count starting at 4529, after the 1200 years of Galut (exile) , is the count of Da’at (Knowledge) . It is to be seen as counting towards the completion of Daniel’s 1290 “days”. Hence, 1266 “days” are reached when the count reaches 66, in year 5309. Staying in sync with the count of Malchut (The Divine Presence), 1290 “days” are reached in year 5480, the year in which the GR”A was born. Da’at (Knowledge)  reached 72 in 5347, the year in which Chaim Vital received official recognition in Yerushalayim (Jerusalem)  . The total length of Da’at (Knowledge)  is 135, reaching until the end of Daniel’s 1335 “days”, but what will happen at that point, and when it will be, is still beyond our scope.

Most of the history of Homo Sapiens was under the Hanhaga (rule) of Partzuf Keter, or Arich Anpin, associated to the 72-letter Name. After the end of 72*1000 years of this Hanhaga, until the beginning of the Hanhaga of Zeir Anpin in year 1329, were 1440 years. They were ruled by the Parzufim under Keter and above Zeir Anpin. In decreasing order of elevation, these are Chochma, Bina, and Da’at (Knowledge) . In between the length of Keter (72), and that of Da’at (Knowledge)  (135), Bina and Chochma have length 100. Chochma ruled over the first 5*100 of the 1440 intermediate years, Bina over the subsequent 4*100, and Da’at (Knowledge)  over the final 4*135 years.

From the rule of Chochma in year -111 until  6240  are 6129 years, by Hashgacha a number close to 6000. These are the years that saw the rise and the evolution of human culture. The word B’Reshit hints, via the letter Bet, at two beginnings, the first through Keter and beyond, and the second through Chochma. During the ages, until modern times, the beginning through Keter was not known. Only the beginning through Chochma was revealed. Correspondingly, the world was held to be young. Correspondingly, the final redemption could not come until our times.

The rule of Zeir Anpin reaches from 1329, when the Shechina came down at Mount Sinai, until 6129. These 4800 years are naturally divided in six periods of 800 years, with each period associated to one Sephira of Zeir Anpin: Chesed, Gevura, Tiferet, Netzach, Hod, Yesod.

This is at variance with the traditional attribution of 1000 years to every Sephira, but this is not a real problem. The 800-years attribution cannot be stated without revealing the non-physical nature of the years of  Malchut (The Divine Presence). Secrets are secrets (Raya Mehemana Tzav 28a). The wise will understand and the practical difference is not big. The Arizal started teaching in the very beginning of the period of Yesod. In the same vein, notice that the beginning of the Hanhaga of Da’at (Knowledge)  and the beginning of the period of Hod coincide.

Chazal divide human history into three equal parts – the period of Tohu, the period of Torah, and the period of Moshiach. We can now understand this teaching in a new light. The period of Tohu was from Yetziat Mitzrayim until Eliyahu (physical year 2929). The period of Torah was from the secret work of Eliyahu and other prophets until the secret work of the Stammaim, the editors of the Talmud. After 4529, the end of the 1200 years of Galut (exile) , is the period of Moshiach.

Ergo, mentions of 1000 years in our sources may refer to 800 physical years. Scaling 1000 to 800, 600 becomes 480. The Zohar in Vayera 117 announces the revelation of upper and lower Chochma 600 years into the last “day” of history. This may therefore be taken to refer to 480 years after 5329, a parallel to the 480 years of the first day until Bayit Rishon and Shlomo HaMelech.

The first half of every day of 800 years is to be considered its night, followed by sunrise, followed by daylight. With this, history is naturally divided into units of 400 years. Since Bayit Sheni, the 400 year periods start with years 3729 (day four, start of Roman hegomony over the land of Israel), 4129 (sunrise day four, end of Sanhedrin), 4529 (day five, closing of the Talmud), 4929 (sunrise day five, Rambam), 5329 (day six, Arizal), 5729 (sunrise day six, Jewish control over the Land of Israel).

Most of the history of Homo Sapiens was under the Hanhaga (rule) of Partzuf Keter, or Arich Anpin, associated to the 72-letter Name. After the end of 72*1000 years of this Hanhaga, until the beginning of the Hanhaga of Zeir Anpin in year 1329, were 1440 years. They were ruled by the Parzufim under Keter and above Zeir Anpin. In decreasing order of elevation, these are Chochma, Bina, and Da’at (Knowledge) . In between the length of Keter (72), and that of Da’at (Knowledge)  (135), Bina and Chochma have length 100. Chochma ruled over the first 5*100 of the 1440 intermediate years, Bina over the subsequent 4*100, and Da’at (Knowledge)  over the final 4*135 years.

From the rule of Chochma in year -111 until 6129 are 6240 years, by Hashgacha a number close to 6000. These are the years that saw the rise and the evolution of human culture. The word B’Reshit hints, via the letter Bet, at two beginnings, the first through Keter and beyond, and the second through Chochma. During the ages, until modern times, the beginning through Keter was not known. Only the beginning through Chochma was revealed. Correspondingly, the world was held to be young. Correspondingly, the final redemption could not come until our times.

The rule of Zeir Anpin reaches from 1329, when the Shechina came down at Mount Sinai, until 6129. These 4800 years are naturally divided in six periods of 800 years, with each period associated to one Sephira of Zeir Anpin: Chesed, Gevura, Tiferet, Netzach, Hod, Yesod.

This is at variance with the traditional attribution of 1000 years to every Sephira, but this is not a real problem. The 800-years attribution cannot be stated without revealing the non-physical nature of the years of  Malchut (The Divine Presence). Secrets are secrets (Raya Mehemana Tzav 28a). The wise will understand and the practical difference is not big. The Arizal started teaching in the very beginning of the period of Yesod. In the same vein, notice that the beginning of the Hanhaga of Da’at (Knowledge)  and the beginning of the period of Hod coincide.

Chazal divide human history into three equal parts – the period of Tohu, the period of Torah, and the period of Moshiach. We can now understand this teaching in a new light. The period of Tohu was from Yetziat Mitzrayim until Eliyahu (physical year 2929). The period of Torah was from the secret work of Eliyahu and other prophets until the secret work of the Stammaim, the editors of the Talmud. After 4529, the end of the 1200 years of Galut (exile) , is the period of Moshiach.

Ergo, mentions of 1000 years in our sources may refer to 800 physical years. Scaling 1000 to 800, 600 becomes 480. The Zohar in Vayera 117 announces the revelation of upper and lower Chochma 600 years into the last “day” of history. This may therefore be taken to refer to 480 years after 5329, a parallel to the 480 years of the first day until Bayit Rishon and Shlomo HaMelech.

The first half of every day of 800 years is to be considered its night, followed by sunrise, followed by daylight. With this, history is naturally divided into units of 400 years. Since Bayit Sheni, the 400 year periods start with years 3729 (day four, start of Roman hegomony over the land of Israel), 4129 (sunrise day four, end of Sanhedrin), 4529 (day five, closing of the Talmud), 4929 (sunrise day five, Rambam), 5329 (day six, Arizal), 5729 (sunrise day six, Jewish control over the Land of Israel).


1. Parallel to the count of
Chochma, the count of Bina is the final leg of the Din (restriction-judgment) count. Bina starts in 5310, one year after the start of Chochma. The count of Bina reaches 60 in 5723, 66 in 5765, and 72 in 5807. In 5769 it reached 66.5. The Zohar VaYera 119a promises great things in the year 66 and a half. (5769 was the war in Gaza and Lebanon) Though Bina is not the main clock of history, and this Zohar does not directly refer to it, a relationship does exist.


2. The year 5769 was 40 years after the auspicious year 5729. In line with what I explained
before, this is 40 years into the second half of the sixth day of history. If the 800 years of this day are divided into 24 hours of 60 minutes, 40 years is 72 minutes. Both 40 and 72 are numbers that indicate completion.

There are two methods to define the Halachic day and divide it into hours. In the first method, the day is divided into 12 hours of 60 minutes from sunrise to sunset. The second method takes the first method to define minutes rather than hours, and defines an hour as 72 of these minutes. The Halachic day, then, is defined to last 12 hours of 72 minutes, starting one hour of 72 minutes before sunrise, with the appearance of the earliest daylight, and ending one hour of 72 minues after sunset, with the appearance of the first stars.

The second definition of the Halachic day is most commonly used to determine until when we can recite Sh’ma Yisrael in the morning. We can fulfill this Mitzva until two hours of 72 minutes after sunrise. If we apply this to the sixth day of history, year 5769 is 400 years before the stars come out. At one hour after sunrise in 5729, the appointed time for accepting the Yoke of Heaven – Sh’ma Yisrael – is forty more years.

I have explained the perush that year 5751 is the end of the 62 weeks mentioned in chapter 9 of the book of Daniel, every week being in between two years of Din.

From what was brought down by his students, it appears that the GR”A understood by a similar calculation that the end of the third quarter of the sixth millenium would be the end spoken of in Daniel 9. This is the secret of תספרולדוראחרון (count to the last generation, Tehilim 48:14), and of ארבעיםשנהאקוטבדור (forty years I quarrel with a generation, Tehilim 95:10).

The GR”A taught that there would be 7 Pekidot (Remembrances for redemption)  of 36 years in the third quarter of the sixth millenium. This is the secret of עתהזמירהגיע (the time of the song has arrived, Shir HaShirim 2:12). I humbly suggest that they are to be actualized in the third quarter of the sixth day.. This would mean that the first Pekida started in 5729. With every Pekida lasting about 28.5 years, the beginning of the next, third, Pekida would be in the year 5786.

This would be in accordance with Zohar VaYera 119a, which addresses the process of the redemption and the Pekida that heralds its beginning, and states that this Pekidot (Remembrances for redemption)  will be at the time of a count reaching 60. This count then, would be the count of Chochma, which reached 60 in the year 5729.

I have explained how the count to 144 towards Techiat HaMetim (resurrection  of the dead) (resurrection  of the dead) mentioned in Zohar Shemot 10 ends in the year 6129. Midrash Ne’elam Toldot also mentions a count to Techiat HaMetim, stating that it occurs after 408 years of the sixth millenium. What is the connection? This matter refers to the principle of Vav and is quite complicated. The word Vav contains two Vav’s. This is reflected in a ubiquitous doubling of things, in couplings of overt things to hidden things.

Before it reveals the count to 144, Zohar Shemot mentions two counts to 132. The number 408 mentioned in Midrash Ne’elam does not denote a period of 408 consecutive years until Techiat HaMetim. Rather, the number is the sum of the counts appearing in Zohar Shemot: 132 + 132 + 144 = 408. In other words, Midrash Ne’elam does not describe an independent scenario of events. Rather, its statements are made in reference to the counts of Zohar Shemot. The double count to 132 is an instance of the doubling principle: The first count to 132 is overt, while the second is hidden.

The Zohar specifies that the first count of 132 starts off with a count to 66 (twice Vav), complemented by another count to 66. The first 66 is said to be after the 1200 years of Galut (exile) . Therefore, this is the count of Da’at (Knowledge) . The count of Da’at (Knowledge)  is of a hidden nature. The associated overt count occurs after that. In accordance with the Vav principle, there are two ways to count to 66 after the count of Da’at (Knowledge) . They are the counts of Chochma and Bina, two instantiations of the same principle – the first count to 132 – one (Chochma) overt and the other (Bina) hidden.

The second count of 132 mentioned by the Zohar hints at a count we did not mention yet in its prophetic context: Keter. This count signifies the return in stages of the Hanhaga of Arich Anpin. Again, there are two phases, one overt and one hidden.

The overt phases of the second 132 years is associated to Moshiach ben David and starts with the count of Chochma, which started in the year 5309. The count reached 59 in the year 5727. In that year, a count “Keter Yehuda” of 73 literal years started towards the end of the task of Moshiach ben David, which thus will be in the year 5800, 24 years after Chochma reached 66 in 5776.

The hidden phase of the second 132 years is associated to Moshiach ben Yosef and starts with the count of Bina, which started in the year 5310. The count reached 59 in the year 5716. In that year, a count “Keter Yosef” of 73 literal years started towards the end of the task of Moshiach ben Yosef, which thus will be in the year 5789, 24 years after Bina reached 66 in 5765.

After the second 132 years, the Zohar states that there will be a revival of the dead. This refers to Moshiach ben Yosef and Techiat HaMetim (resurrection  of the dead) of the Tzadikim, as follows.

It appears that Keter Yosef is parallel to 73 generations of 64 years of Zeir Anpin, from Yetziat Mitzrayim in year 1329 to year 6001. Thereafter, HaShem will be Supreme alone and revive us after two “days” (Hoshea 6:2), in 6129. Likewise, Moshiach ben Yosef will disappear at 73, possibly through death, to return at 75, 210 years before year 6001, 40 years into the last generation. (When Keter Yosef reaches 75, Keter Yehuda reaches 64. One could deduce that at 64 of Chochma, in the year 5765, some shadow event should have happened. It think this deduction is correct. See next post.) As an aside, we learn from Hoshea 6:2 that a 64-year generation is a day for who knows how to calculate the days of exile (Bereshit Rabba 63:13).

The count of Keter Yehuda reaches 59 in the year 5786, the start of a count of 40 years that indicates the return in stages of the Hanhaga of Atik Yamim, and is mentioned in Midrash Ne’elam Toldot as the forty years from Gathering of the exiles to Techiat HaMetim (resurrection  of the dead)  of the Tzadikim. These (hidden) 40 years are counted in the same fashion as the (overt) 40 years of Atik Yamim towards the general Techiat HaMetim (resurrection of the dead) after the 100 of Chochma. That is, we count 40 years of Chesed (kindness-giving) and Din (restriction-judgment) starting with the year of Din (restriction-judgment) 5786, and so reach forty in the year 5919. Hence, with general Techiat HaMetim (resurrection  of the dead) in 6129, there are 210 years between the two instances of Techiat HaMetim, in accordance with the words of rabbi Yehuda in Midrash Ne’elam Toldot.

The alternative length of this period, 214 years, the opinion of Rabbi Yitzchak, will be if the general Techiat HaMetim (resurrection  of the dead) will be in the year 6133. As I have hinted before this is a distinct possibility and the timing is in the hands of Israel. The years of Chesed (kindness-giving) are the years of the 12-year cycle plus in every calendar cycle of 19 years, the year in which Pesach occurs later than in all other years with respect to the Solar year. In the current calendar (leap years 3, 6, 8, 11, 14, 17, 19 of the cycle) the latest Pesach is in year 8. When Sanhedrin will be restored, the leap years will almost certainly be changed to be years 1, 4, 6, 9, 12, 15, 17 of the cycle, and that will make year 6 into the year of the latest Pesach. With this assumption, the count to 144 ends in year 6129. However, by 6129, it could be that the leap years will be 1, 4, 7, 9, 12, 15, 17. If so, the latest Pesach will be in year 17. With this assumption, the count to 144 will end in 6133. The prophecy ישתקוהלאחריתך (Yirmyahu 31) may hint at year 6133, which is 511 (תקוה) times 12 years after year 1.

Midrash Ne’elam associates the sixth millenium to the 408 “years”. In accordance with the above, the explanation is that the end of the sixth day of history coincides with the end of the count to 144 (going with rabbi Yehuda) and therefore with the end of the 408 years. Interestingly, the beginning of the first count to 132 coincides with the beginning of the fifth day, so that the 408 “years” exactly cover all of the last two days of history, the period of Moshiach.

The counts of Keter Yosef (Keter Yesod) and Keter Yehuda (Keter Malchut) each have a parallel, the parallel of Keter Yosef counts “days” of 64 years since Yetziat Mitzrayim in the year 1329. The following is a summary of these days:

Day 41 (3889-3953) brought the rebellion of Bar Kochba and the teachings of rabbi Shimon Bar Yochai. Day 59 (5041-5105) brought the appearance of the Zohar. Day 63 (5297-5361) brought the work and teachings of the Arizal. Day 66 (5489-5553) brought the work and teachings of Ramchal and the Vilna Gaon. The land of Israel came into Jewish control in day 69 (5681-5745). We live in day 70 (5745-5809), the generation of Moshiach’s coming. Day 72 (5873-5937) will see Techiat HaMetim (resurrection  of the dead) of the Tzadikim.

Keter Yosef has parallel climaxes at 41, 59, 66, 69, 70, and 72.

The parallel of Keter Yehuda is the count of Chochma. When Chochma reached 56, the state of Israel arose. When Chochma reached 59, Yerushalayim (Jerusalem)   was liberated. Chochma will have further climaxes at counts 66 and 66.5 (the definition of a half was given here in the context of the count of Chesed). Keter Yehuda has parallel climaxes at 56, 59, 66, and 66.5.


Rebbi Shimon opened up and said: “And I will remember My covenant with Yaakov” (Vayikra 26:42) . (Yaakov is written) full with a Vav, why? But in 2 sides is the secret of Chochmah, one which is a secret on the level of Chochmah, the place where Yaakov dwells, but this verse is said about the Galut (exile)  of Israel, for when they are in Galus, the time that they are remembered (the House of Yaakov), they are remembered via the secret of Vav. And that is that in the 6th millenium, and the Rememberance (Pekidah) is in the secret of Vav, 6 moments and a half time and in the time of the 60th year to the bar on the door in the 6th millenium, the G-d of Heaven will raise a rememberance for the Daughter of Yaakov, and from that time until the Full Rememberance (Zechirah) will be 6 years and a half, and from that time another 6 years, and these are 72 and a half. In 66, the King Moshiach will be revealed in the Land of Galilee.

In 5783, Keter Yehuda will reach 56, a new Yom HaAtzma’ut. A short time after the appearance of Moshiach ben Yosef, Israel will have emerged victorious. As Israel rises, Edom falls.

IT IS NOW 5771 ACCORDING TO THE BIBLICAL CALENDER


In 5786, Keter Yehuda reaches 59, a new Yom Yerushalayim (Jerusalem)  . This same year, I suggested, has the
third Pekida (remembrance for redemption). It is 1335 years after the construction of the Dome of the Rock. Moreover, Keter Yosef reaches 70 in 5786.

At the downside, as mentioned in the previous post, Moshiach ben Yosef may die at 73 of Keter Yosef. This is at 62 of Keter Yehuda, and in the parallel, rabbi Meir Kahane was killed in a year of Din (restriction-judgment) when Chochma stood at 62. We read: “And after 62 weeks a Moshiach will be cut off (Daniel 9:26).” May we merit that Moshiach ben Yosef will not die.

It is known that learning secrets of the Torah prevent the killing of Moshiach ben Yosef, by this power he shall prevail over his enemies !



Pessach-Freedom
April 2, 2017, 1:12 pm
Filed under: passover

בס”ד

UPDATED MARCH,25 2018                         Passach

 

Pessach is Pretty important if we spell it out as

פה סמך חת=613

(all the commandments).

. The Hebrew letters and their value is as follows :

1=א ,

ב =2

ג =3

ד =4

ה  =5

ו =6

ז =7

ח =8

ט =9

י =10

כ =20

ל =30

מ =40

נ =50

ס =60

ע =70

פ =80

צ =90

ק =100

ר =200

ש =300

ת =400

We check for “chametz” by the light of a candle, with these 14 letters , as it is written, “Because יד (hand) (14) on the throne of יה Hashem” (Ex. 17:16).

The Haggadah begins with the words, “This is the bread of affliction that our fathers ate in the Land of Egypt. All Who are hungry, come and eat, all who is in need, let him come and join celebrating the Passover festival.” This is more than just generous hospitality; it is fundamental to Torah freedom, to go from a selfish mentality of keeping for one-self into a free giving mode. This giving type of behavior is not the behavior of a slave he is always guarding the little he gets his hands on, as he has nothing but giving is connected with true freedom. This is one of the first things the Hagadah teaches us on the path of going from slavery to freedom to reclining while eating like Royalty do !

Freedom can be a razor thin distance from slavery. A slave is a person who’s time is not their own. They sold themselves , their time, to someone else to do their bidding and not one’s own. All slavery stems from following desires of one’s evil inclination, understand this well. The definition of slavery can seem ambiguous as clicking a switch. Slaves can think they are free at heart but like a heroin addict , he has no choice unless something radical is done. The evil inclination is all ways trying to involve us in chasing after the lower desires of our bodies like animals and not chasing after the Divine Things, which are the Glory of Heaven and for which we have been created.

The sages say Passach is a time for searching for a persons defects, like the way each person must search their house for “chumatz” (leaven). God illuminates our Nashama (Soul) so that we may see ourselves clearer. Like the way we use a candle to search for “Chumatz”, and a candle represents the “Nashama”. As it says “ the candle of God is the Nashama of man”. It states in the Zohar that from Rosh chodesh (New moon) of the month of Nisson there is an increase in “Bina” (Divine Understanding). With this power we can search within ourselves and see what it is that is causing our exile from GOD, Divine revelation. So that we may return to GOD completely. ”Chumatz” is not nullified like most things even when there is less than 1 part to 60. Any “chumatz” (which is arrogance) cannot be tolerated. How could one be arrogant if they really knew they were standing before GOD ?. An arrogant person performing religious acts is only a “charade”. They have not even begun the kind of Divine service that leads to ”ruach haKodesh”, and redemption. One must be completely dedicated to GOD not themselves. The Temple offering for Passach the “corbon Pessach”, May we bring it quickly, is roasted whole, including the head and tail. This shows that returning to GOD, Leaving our personal and National exile requires returning to GOD from all aspects of our existence. One must dedicate all aspects of their life to GOD, Blessed is his Name !  so what is this villain “Chumetz” ? Baking matzah is not not much different than making bread , a little flour and water ? Leavened bread all year around can be part of a healthy Holy meal but on Passach it turns into spiritual poison, what is this ? The answer , “matzah” like all things, me , you, all the countries of the world and animated and brought into existence at every moment by God and their existence is thus according to His will. During Succot a citrus fruit called “Etrog” becomes a vessel for the flow of the Divine power called Malchut (God’s Kingship) and after Succot the “Etrog” returns to its original state as any other citrus fruit and this is God’s will. Just like on Passach the flow of the Divine energy which  animates and brings a usually wholesome food, leavened bread, into existence according to His will on Passach is a deadly spiritual poison and this is wondrous ! This all reminds us that every thing in creation is all created and changes its nature through out time according to God’s will even on a momentary basis !

   Our Sages teach us that no slave ever escaped from Egypt. The slaves felt that it was better the be a slave in Egypt than to live else were. Their slave mentality made them think things just could not get any better. At the Passover “sader” we all say “next year in Jerusalem”. These were not meant to be empty meaningless worlds !

   The driving force behind the Egyptian culture was lust for physical pleasure. The Bible on a number of occasions links the Egyptians with donkeys. The Hebrew word for donkey is חמור which is closely related to the word חומר which means raw physicality, only the vowels of these words differ, their letters remain the same. The God took the Jews (who were ready to leave out of Egypt- 1 of 5 Jews in the Egyptian exile, but 4 of 5 Jews died in the plague of darkness).  BY THE WAY WHEN THE JEWS WERE TAKING EGYPT’S MONEY THATS WHEN THEY DIED IN THE PLAGUE OF DARKNESS BECAUSE THEY DID NOT WANT TO LEAVE EGYPT AND GO TO ISRAEL SAYS RABBI SHIMON BAR YOCHI IN ZOHAR CHADASH TIKUKINIM THIS TEST WILL COME AGAIN AT THE TIME OF THE FINAL REDEMPTION. MAKE SURE YOU ARE THE 1 OUT OF 5 WHO SURVIVE ! The Jewish Nation was not just enslaved in a physical slavery in Egypt. They were also spiritually enslaved. They had become a race of people so involved in perverse behavior that our Sages teach us they had reached the depths of depravity. There are 50 levels of impurity to which a person can stoop; they were on level #49. Despite all that, God got them out. He took them out and 50 days later they stood at Mt. Sinai.

    We still need to take Egypt out of the Jews. When the Jewish Nation left Egypt they took with them all of the riches of the Egyptian Empire. While its true this is referring to the gold and silver, it also means that they took the spiritual power of Egypt as well. This is why the Midrash teaches us that every Jews left Egypt with countless donkeys loaded with riches. A חמור (donkey) is the symbol of the spirit of Egypt. With the “erev rav” went out Egypts spiritual leaders, their magicians, Egypt was drained of its spiritual powers also.

    Every individual goes through his personal exile, and must separate from those things that bind him from coming close to GOD. Those things which are strange and not part of his divine service. We must do this in all aspects of our life, thus removing ourselves from our personal Egypt (which means confinement), by this fulfilling in part the commandment of remembering the redemption from Egypt. Rav Shabato says the whole idea of leaving Egypt is ultimately spiritual in nature. For this reason the Passach “seder” was even done in the death camp of Auschwitz. It is stated in the Zohar that “The remembrance of being taken out of Egypt with great miracles is the gateway to divine power, a root of the whole Torah, the basis of all the commandments and the real “emuna” (faith) of the Jewish Soul”. Rabbi Shimon Bar Yochi says “ this is our season of joy and gladness when we celebrate the great honor GOD showed to us by taking us out from under the power of impurity into the power of his Holiness.” It is the day as R. Abba says “ GOD took Yisrael from being under the power of impurity to be united with his name, causing them to be raised up above all the upper and lower beings”. The sages tell us one reason for the exile of Yisrael in Egypt was because when GOD told Avraham Avinu that he would give his decedents the land of Canaan as an eternal inheritance Avraham misused his power of speech when he replied “ How will I Know ”. Because of this lack of faith we went down to the refining furnace called Egypt. Now on Pessach we have the power to redeem the power of speech from exile. We do this by with great joy and excitement and a high heart telling the story of the redemption from Egypt, till the point God willing they remember. The Zohar says one who does this will rejoice with the Shechinah in the world to come for rejoicing brings rejoicing. The Oar Ha Chayim teaches that we bring redemption closer discussing Holy matters celebrating the redemption of speech. By remembering the great love GOD showed to us in redeeming us from Egypt we can draw strength to know he has given us strength to overcome all obstacles yielding the power of redemption ! Remember, right after the first Passach “seder” Yisrael was redeemed from Egypt !

In the Torah Billam the Rusha states “ GOD brings them out of Egypt”, In Sefer Oar Ha Chyim it is explained that this is written in an active sense since it is on Passach that sparks of Holiness are freed from impurity. The 7 days of Passach parallel the 7 days of creation. What we strive for creatively, intellectually, emotionally and physically can cause great changes in the continual of process of the renewal of all life including ourselves from this time period Passach is a time of profound personal spiritual redemption, as it says in Toldot Yaacov Yosef that on Passach “ A man merits access to the eternal wellsprings of life”.

One part of doing this is by the 4 cups of wine at the sedar, by this we rectify the sin of Adam as the fruit of the tree of knowledge of good and evil was a grape. The sages say one may drink between the 1st and 2nd cup so desire to eat more “Matzah”. In the Mishna chapter 10 of Pessachim we learn that even a poor man who live of charity should at least be given 4 cups of wine at the “seder”. This is like we learn that Purim is a preparation for Passach.  Rav Shabbato say from Purim our Nashamot begin to remove “klippa” from ourselves. By drinking the 4 cups of wine we can remove the separation created by the sin of Adam, each cup has potential to remove aspects of the 4 “Klipot” that separate us from GOD ! Thus removing our desires for actions not supportive or against divine will, feelings of our heart that are not the love of GOD, thoughts that are not good, and barriers to divine inspiration. The wine of Pesach is a Tikun by Imma. We learn in Pre Atz Chyim by drinking the 4 cups wine there decends “mochin” down the throat to the head of Rachel. Matzah is a tikun by Abba.

I always sensed there is a mystery to the “sedar”  act called  “yahatz”. Most parts of the “sedar are introduced by a blessing or words like  over the wine, the washing of the hands, the parsley, the matzot, the bitter herbs. But there was no blessing recited over the “yahatz”, not even accompanying words. There seems to be a mystery not spoken of here. The sages also see a oddity of reciting “Ha motzi”  [ the blessing for bread] over a broken piece of unleavened bread. This is something never done at a festival meal. There seems to be a mystery not spoken of here.  The ritual of eating the afikoman is in the part of the “sader”  called “Tzafon”, which means “hidden.” It, too, is eaten in silence, without benediction, before mid­night.

There is an obligation to eat a כזית (an olive-size piece)of matzah twice during the Seder, once when we make the blessing of על אכילת מצה after maggid and a second time after the meal of the afikoman. For children the highlight of the seder is the “Afikoman”.  As the seder can not be concluded until it is eaten. The tradition is the kids “steal” it in order to force their parents to give them what they want so that they can get the “Afikoman” back and end the “sader”. This all brings a lot of attention to the “Afikoman” and so does everything else about it.

Which is the more important of the two is a matter of dispute among the Rishonim. Some consider the eating of the matzah at the beginning of the meal as the primary fulfillment of the mitzvah, since this is the matzah upon which we make a blessing. This is the opinion of the Tosafot and Rosh (R.Asher b. Yehiel, ca. 1250-1327).

Rambam and Rif (R. Isaac Alfasi, 1013-1103), however, hold that the afikoman is the more important of the two portions and that the blessing of על אכילת מצה is made earlier only because it is inappropriate to recite this blessing after we have already consumed matzah.

While one can explain the two opinions from a Torah law perspective, there is something deeper here.

In Exodus 16 the Torah speaks of the manna as the matzah from heaven that sustained the Israelites during their difficult sojourn in the desert. The Torah regards the manna as a test “whether the people will walk in accordance with God’s Torah or not” (verse 4). How did the manna, test the faith of the Israelites? Ibn Ezra explains that since the manna could not be stored, for it would spoil if kept overnight, the Jews never had sufficient food for the next day. Thus, they never had a real sense of security. Who knew whether manna would fall the next day? Only faith and belief in God’s kindness allowed them to have any peace of mind. Thus the manna was regarded as a kind of test of אמונה (faith).

The Or HaChayyim says the opposite. He insists that the manna provided the most utopian system of plenty. There was no fear of want because the people knew each day that no matter what they did or did not do, abundant food would come raining down from heaven. Only under such circumstances of bounty can there be a true test of faith, for when the Jew is in need; it is but natural to turn to God. When one is in the depths of despair, he has no other choice. As they say “There are no atheists in a trenches”. In the desert, however, when the Jews “waxed fat,” they were indeed tested by the manna to see whether they maintained their faith in God as the ultimate Provider.

Bearing in mind these opposing explanations, we can explain the difference of opinion between the Tosafot and Rosh on one hand and Rif and Rambam on the other. Matzah is called לחמא דמהימנותא because it is a symbol of our faith. The Tosafot and Rosh find in the matzah the greatest sign of faithfulness and devotion to the Almighty. They find it in the הא לחמא עניא : ”Here is the poor bread that our fathers ate in the land of Egypt.” There, the Jews were constantly hungry, constantly tired, constantly thirsty, and still they reached out to God. Thus the first portion of matzah must be eaten בתיאבון – with hunger -since it represents the commitment of the Jew even though he is hungry. This constitutes the basic fulfillment of the mitzvah. Therefore, we recite על אכילת מצה on the broken piece of matzah, which is the לחם עוני, and we eat it in a hungry state, as a deprived person would.

Rif and Rambam agree that the matzah represents commitment and faith, and that without these there can be no redemption. But the Matzah of the “afficoman” is not ate when we are hungry like the first Matzah, but after we are already satiated. This is in the aspect not the “bread of poverty but from the table of plenty singing songs, reclining, and drinking wine. It is this that represents the greatest danger to spirituality because in the midst of plenty one is likely to forget those in need. He is even 1ikely to forget his appreciation of his bounty given to him by God and many even fall prey to assimilation. The real test of faith, the לחמא דמהימנותא (bread of faith), comes then. Thus the main mitzvah of matzah is to eat it in a state of satiety.

Matzah seems to be only a little water and flour, but the Zohar tells us it is the bread of Faith, only on passach GOD gives it the power to be a gateway for “emunah”. If we add the letter “ו” to מצה (matzah) we have מצוה (mitzvah). The letter ו of the Divine name reveals our Ruach, our emotional soul, when one involves their heart in Divine service how great this is. Matza has a lot of potential to nullify evil סמא”ל (the Devil) + 4 letters = מצה . Rabbi Ashlag expains in the Hakdamah to Tikunim concerning this that this added letter ו gives “chassadim” to the Malchut, by this the Chuchmah in it illuminates. It is similar to the Manna in the desert some had more some less, but all had the measure of an omer. To some its taste was bland to others it tasted as what ever they desired. The Ari teaches in Shar pasukim that “Smura Matzah” is Machut of Bina, which is the ד of אחד . Think about this deeply as it touches on many things.

  Here is the secret of the Mishnah which says one can eat “Chametz”, all of the fourth hour meaning 4th millenium, and let it hang in suspension all of the fifth hour this is the fifth millenium, and you burn it in the beginning of the sixth hour which is the sixth millenium. We are talking about redemption. In order not to separate between the sixth millenium and the seventh one needs to destroy all the sour dough and chametz (leaven), which is the “Erev Rav” (Mixed Multitude). In order not to see them between the sixth millenium and the seventh millenium.. Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, “And the nation saw that Moshe was בשש delayed” (Ex. 32:1), as we have explained (the word) בשש, in the sixth hour they made the Calf and they separated between the וה which is between the sixth and seventh, so too God will separate them from the Jews between the sixth and the seventh millenium. Because of the “Erev Rav”, there is split matzah on the “seder” plate, its poor man’s bread. And why is the “matzah” split ? Because the ו, her leg has gone away to be a מצוה (commandment). The split matzah left on the “seder” plate is is a ד, The “Afikoman” the other half of the the split matzah is a י (or ו), the complete matzah is a ה . The lower ה of הוה is the split matzah the bread of a poor person. When the ד  is joined with the י (or ו). because of this we say the complete Hallel and the non complete Hallel on Pesach in order to represent the complete matzah and the split matzah. (Zohar Tikunim)

We can turn the “bread of affliction” to the “bread of redemption” ! Matzah in Atbash system of letter exchange becomes יה”צ. From the name י”ה comes Divine wisdom, While צ is the vessel for this wisdom. One fit to receive it. צ represent the “Sadeek”. It states in the Gemora a child does not have wisdom till he has tasted Wheat. Yet this type of wisdom from Matzah is very high. As the Mittler Rebbe said “ The Aor Makiff (surrounding light) of Chuchmah is Emunah”. The matzah also works to complete our dat as Taught by Rabbi Natan of Bresslov. The 3 matzot correspond to Chaba’d of Dat, also to Myriam’s well, the Cloud that surrounded Yisrael in the desert and the Manna. By eating Matzah we are able to remove the delusions of this world from our brains, and the scream out to GOD with words like ”thunder” when reading the Hagada. Rav Shabatto teachesThe light of Passach illuminates in its source in the light of Chuchmah and is revealed through the Sefira Netzauch. פסח litterally means “Mouth speaks”, סח is what was called the kind of speech of Yitzchak when he was in the field meditating when he first saw his wife Rivka. By Pesach we can develop the ability to truly express our true selves. This is why Kabbalists teach us that פסח (Pesach) can be understood as פה סח (the mouth speaks). It’s “tikun” (correction) enables us to be truly and freely expressive.


הגדהשלפסח + 1= מלכות, Through the “Hagada” we can reveal GOD’s Kingship which ultimately is Mashiach. This is also reflected by spelling out each letter of הגדה as ה”הדל”תגימ”לה”י=ישראל +1.

And eat “Maror” (bitter herb) because the ו (Ruach-emotions) separated from the ה and this caused “and they made their lives bitter” (Ex. 1:14) . And who caused this? This was caused by the י from the name שדי which is the sign of the covenant that Moses gave to the “Erev Rav” (mixed multitude), because of this Moses went down from his level, as the י left Matto”t In the future the Shechinah will be united with Hashem.(tikunim)

Passach itself ( פסח ) by Atbash becomes וחס meaning “and having mercy”. This shows us that on Passach we draw down the power to Divine mercy. As it was by this Divine mercy that we were freed from Egypt w hen we had reached the lowest level of defilement. GOD told Avraham that our exile of Egypt would be 400 years, but GOD in his great mercy he took us out in only 210 years. ”Choroset” חרוסת permeates to חסרות, mercy of Ruth. This illudes To David HaMelach and the final redemption.

Passach is called “the time of our freedom”, it was from Passach that we went from the lowest depths of enslavement and spiritual depravity to the highest spiritual states at the sea, and then stood before GOD and received the Torah. The word Passach means to Jump. The spiritual growth of Passach is not a gradual thing, but made in leaps and jumps. It is said that rejoicing over the redemption from Egypt leads to further redemption.

Eliyahu Ha Novi is know to be at 2 places. At every circumcision, as he is called in the Holy books “Angel of the Covenant”. It was before eating the Corban Passach that Moshe or some say Yuhoshua circumcised Yisrael so they could eat of the Corban Passach, then came redemption ! Rav Shabotto teaches that Before circumcision the Isrealites were still as slaves of Egypt, but By circumcision they cut off the filth from themselves and came under the shadow of the God called ברית. Eliyahu (Elijah) is also invited to the Passach “Sader”. We even set out a cup of wine for him in every home. Then when we open the door for Eliyahu towards the conclusion of the Seder, after all the previous preparations we say “ Pour out your wrath ….. Pursue them in anger” . Know, the redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. Mars gives the power to war.

May it be in the merit of the Sadeekem in the Gan Aden and now on the Earth that GOD has great mercy upon us so that we will see the prophesy of the Prophet Malachi fulfilled with Eliyahu coming to us turning the hearts of children to their parents and parents to their children with the coming of our righteous Mashiach quickly in our days !

The Rebbi of Karlin said ”Great is a man of Yisrael in the way He is formed, allowing Him to be a son of the King ”. It is of this quality the Torah is speaking of when it speaks of freedom. It was for this quality that we merited being redeemed from Egypt. This Holiness obligates us to be careful not to transgress the border between freedom and a state of lawless abandonment of any constant real values of virtue. Behavior which would bring shame to our father the King of His Holy nation Yisrael and all creation. The freedom we are talking about places upon us borders upon our behavior, giving us more obligations which come upon such a man from God because of the heights of His level in the scheme of creation. Because of this a free man must be careful with matters involving his Honor. But lawless abandon of Godly virtue is of man at a lowly level. In this is a aspect of slavery. As a slave’s disgracefulness adds to him losing restraint and control. As he just really doesn’t care. Such a man will do all that arises of his emotions, he loses control over himself. He goes from the realm of intellect that is upright, transgressing going after his desires. We see this in lowly people, they do their evil desires. The true image of man parishes from them. Leaving them with an image as any human being, when His true nature is beyond this. As his soul has heard the voice of God speaking at Sinai and has experienced the wonders God has done for the Hebrew people. In the beginning he believes in his own eyes that his actions are his desires, but in the end he is only a slave to his evil inclination.

If we look at Yaakov’s blessing from Yizchak we can see how something lowly can be something great as Yitzchak said ”Your seed shall be as the sand of the earth, you shall spread to the north, east , south and west.” During the times we live in now it seems that many of the Jewish people have fell to a low spiritual place. Many of our people now are as low as the sand of the earth (being immersed only in physical matters, with no spiritual awareness), sitting among the nations in exile. But as the great Rabbi Hillel said ”My falling is my rising”. The seemingly lowly state we are in now is only a necessary step. As was the captivity in Egypt, to bring about redemption. As by the lowliness created by a lack of spirituality, they can appreciate it once it is truly found.

This all alludes to another message from the ‘Sader’ that should not be missed !

The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming  but this time it will be the final redemption. The broken “matzah” speaks to our times,  we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken,  a broken people. So Do not think  the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The larger part of the matzah, the afikoman, is absent from our “seder” table most of the “seder”, We say everything over only the small broken piece of  the middle Matza during the “sader”. The Middle Matzah represents the Levi, the Jew who learns , prays and teaches all the time. He is the Broken Matzah as even Torah observance in our generation has fallen to such low numbers of Jews.  He is our Afikoman. The Aficoman is a Big deal its the Bigger Matzah now most of our people be secularized and divided, but we are still people. And in the End the afikoman  must be returned to the table. The Jewish people need to unite together. Millions of Jews may not do a “seder”, but they can’t be forgotten. Just like  we cannot conclude our “seder” until we bring back the larger piece of matzah, the afikoman. We must try to  bring the majority of the Jews who have been secularized back to to the Passover “Sader” in in body , mind and spirit. As the God prefers that the majority of the nation of Isreal will be redeemed from the present exile. But its not required. 4 out of 5 were not redeemed from Egypt, but died in the pague of darkness . They had too much exile (Egypt) in them to be redeemed. As God can take the Jews out of Exile but the Jews need to remove the exile consciousness from themselves to be redeemed !The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming  but this time it will be the final redemption. The broken “matzah” speaks to our times,  we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken,  a broken people. So Do not think  the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The “sader” is NOT for the sake of gloating over our past Miraculous  redemption but for confirmation of our hopes which we need to act upon. For this reason we say  “This is the bread of af­fliction that our ancestors ate in the land of Egypt. All who are hungry, let them come in an eat; all who are in need come in and celebrate the Passo­ver. Now we are here, next year in Israel. Now we are slaves, next year free men.”  The broken “matzah” hidden between the two whole ones and the anticipated recovery of the hidden larger piece of this “matzah and its eating affirms the Passover of the Future, the Final redemption.

The Ruach (spirit) of Yisrael is the internal aspect of His Nefesh (animal soul), its instinctual awareness known as leah. It is only this that can free him from from the slavery of his evil inclination ruling upon all his limbs. Which has become his master. The source the true Ruach (spirit) of Yisrael is in the many mitzvot, Positive commands and prohibitions. For this reason one is required to do many mitzvot to establish His freedom. Only in this way is there true freedom of the Nefesh (animal soul). But to one who does not know this they, God forbid, think that all the mitzvot remove all joy from life. When it is exactly the opposite. One who has never tasted the true atmosphere of people observing God’s Holidays will never understand this. For this reason it says concerning the Passover offering ”No stranger may eat from it”. Better is the verse ”taste and see that yhv”h is good”, with the coming of our righteous mashiach quickly in our days.

Also know that during these 7 weeks until the time of receiving the Torah anew on Shavuot God gives us a special gift each week, each day for the betterment of our souls by allowing us to develop our soul powers of doing kindness during the first week, the 2nd week discipline, the 3rd week harmony and balance, the 4th week endurance so to be able to obtain any goal, 5th week perfecting minor details involved in all we do, 6th week making the greatest perfection of any circumstance, and in the 7th and final week having the kingship of God revealed in all our thoughts speech and actions. This is called ”counting of the omer ”. From all of this God willing we shall be ready to receive the Torah.

Chag Samaich



Go out and do something Profound , with Torah !
March 29, 2017, 10:39 am
Filed under: Torah, Zohar

“The study of Torah”

Does not refer to a cerebral, academic approach to thousands of words on parchment.

This is not its end and purpose at all though intellect is a tool to “connect”

The Torah is understood as the medium through which the energy of The Creator is expressed in our physical dimension of existence.

The sinewy parchment, the coal black ink, and the primordial letters are all intricate components of a divine communication instrument serving one express purpose: to help willing students uproot all their character flaws, in order to attain similarity of nature and thus, closeness to the Light of The Creator.

The first Torah Scroll was shown to Moses by God “Written in black fire over white fire”.

We learn in the Zohar that when the Creator, Bina, gave the Torah to Israel at Mount Sinai. There were severa Holy “Merkavot” (Divine chariots) left side, as well as all the upper sanctities from the upper Holiness of the Torah, the right side. By this the Torah, the middle line, was given in flames of fire. The Torah was thus written in white fire, from the side of “Hesed”, over black fire, from the side of “Gevura”. The letters were flying and ascending through the air. In the air, the lower degrees would fly and rise up to the upper ones.

Moshe transcribed from that Torah of fire while God dictated the words. This very Torah was placed in the Holy Ark and twelve additional Torah Scrolls were gifted to each of the tribes.

From these original scrolls, additional Torahs were transcribed in precise detail. Even the letters were identical in appearance. Indeed each and every feature was prescribed by G-d. Thus the chain of Torah remained unbroken from the time it was given to us at Sinai.

Along the 3,516 years of Jewish history, not one of the Torah’s 304,805 letters has ever been changed and a Sefer Torah that exist in New York is exactly the same that exist in Japan. The words we read in synagogue today are exactly those recorded by Moses.

Come and behold: when the Holy One, blessed be He, wished to create the world, He did so with  the Torah. And he continues to do so at every moment.

And every act that the Holy One, blessed be He, used to create the world was done with and  according to the Torah. This is the meaning of: “then I was by him, as a nursling: and I was daily his delight” (Proverbs 8:30). Do not pronounce it as “a nursling,” (Heb. amon) but rather ‘a Artist’ (Heb. oman), BECAUSE IT WAS A instrument of HIS Art.

It is more than a book

When He wanted to create man, the Torah said to him: ‘If man is created, he will sin, and you will punish him. Would not Your handwork then be in vain? After all, he will not be able to endure the punishment.’ The Holy One, blessed be He, replied: ‘I created repentance before I created the world. IF HE WILL SIN, HE WILL BE ABLE TO REPENT AND BE FORGIVEN.’ In Hebrew Repentance is the word “Teshuva” It really means to “return” .

It refers to a aspect of Time travel. returning to a state before the damage was done

When the Holy One, blessed be He, created the world and created Adam, He said to it: ‘World, world, you and your nature are based solely upon the Torah, and for that reason I created man in you, to be occupied with the Torah. And if he does not Occupy with THE TORAH, I will return you to chaos.

It is the “energy” from the Torah that prevents this directing creation toward God’s desired goal. Yet there is also free will.

Everything is for man.’ This is the meaning of the verse: “I have made the earth, and created man upon it” (Yeshayah 45:12). The Torah proclaims to men to be occupied with and endeavor in the study of the Torah, but no one lends an ear.

Come and behold: whoever studies the Torah sustains the world and properly sustains every act in the world. There is no part within man that does not have a counterpart  in the world.

So dont mess it all up by ruining your own life, as there are far reaching consequences .

Just as the body of man is composed of levels of parts that act together to form a unified body, so is the world. All the creatures in the world are hierarchical parts that act on and react with each other, so they will actually be as one body. Everything, WHETHER IT BE MAN OR THE WORLD, is part of the Torah,  the Torah is made of different parts and sections that support each other. When they are all correct, they will become as one body.

The whole world and all in it is as one Organic Body !

Each soul has a source in a letter of the Torah


“It has been said that each of the letters of the Torah has some corresponding soul.

That is to say, every soul is a letter in the Torah and has its own part to play.”
The Torah is seamless. “Its beginning is lodged in its end, and its end in its beginning.”1 

The last letter of the Torah is a Lamed. The first letter is a Beit. When we fuse its end to its beginning we form the word Lev; Heart.

The Lamed is from the word Yisroel; The Jewish People. The Bet is from the word Breishit; Creation.

The unity of the Torah creates a unity in the heart of all

The letters of Torah and tefila (meditation). The Torah letters are the building blocks of the universe. Each of the twenty-two Hebrew letters is a channel connecting the Infinite with the finite. Each is a particular state of contraction of spiritual light and life force. The shape of each letter represents its individual form of transformation of energy into matter. This can best be understood by comparison to the phenomena of thought and speech in the soul. Every letter which emerges in thought and speech is drawn from the inner essence of the intelligence and emotions of the soul.

Before Gods’s letters of creation combine into words, they are still unable to give life to individual creatures. In this state they are called “stones”. When the “stones” are combined into words, the “houses” thereby constructed receive power to give life even to physical creatures. Thus, the inner life of every creature is its name.

This is according to the teaching of Abraham is his “Safer Yetzera” (Book of Creation)

The letters of tefila are upward-bound channels that connect the soul to G-d. They are called “bricks”. (As opposed to the letters of Torah, or “stones”, which are God given, the letters of tefila, like bricks, are man-made.) Joined together, the bricks form “houses”. Thus, by uttering the letters of Torah and tefila, one becomes a partner bound with God in the action of creation.  Though, we say the words many are not able to comprehend their creative power- just as in general we are insensitive to the continuous act of creation, the constant flow of letters into all beings. This, then, is the deeper meaning of the passage, “Our signs we do not see..”

The  foundation (gateway of energy) is established by Torah and mitzvot (commandments).  The soul possesses a unique, innate sense of purpose. Purposeless existence can cause him only frustration and despair. One’s ultimate purpose is inherent in the Torah, through which  shines the Infinite “Light of Goodness” from its Giver.

So go out and do something Profound !



BIRTH DAY OF THE “TREE”- TREES
February 9, 2017, 2:54 pm
Filed under: Tu bi Svat | Tags: , , , , ,

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32paths-04

UPDATED FEB 10TH  2017

FRIDAY NIGHT , SHABOT  is Tu bi Svat

Tu bi Svat-Birthday of the Trees

And Yhv”h 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.

Having decided to create the world GOD removed part of himself leaving only a tracing of his essence. From this he built and covered himself in a supernal radiance of thought, and created the world there from. From the light of this radiance, being the light of the first day the Holy one produced the “mighty cedars of Lebanon” of the upper world and the 22 letters from which was carved 10 utterances from which the Holy one’s Chariot is placed on all. It is from these cedars that King Soloman built his Chariot for the maintenance of the lower world through the upper. As it says “Solomon made himself a chariot out of the Cedars of Lebanon”.

It is also stated “The Cedars of Lebanon which he planted where the birds make their nest”. This being all birds as described in parsha Pinchas from the face of the Eagle in the Supernal Chariot as described by the prophet Ezekiel comes the Nashama, the intellectual soul. This aspect of the soul surrounds the body and some of it enters one’s head. It is the vessel of the Merkava (Chariot) of the Torah. It is from this point that the 6 directions of the world unfold, the 6 powers of the ruach , emotional soul.

It is of these forces, those channeling divine energy into the physical creation that King Solomon built a palace below. In the likeness of the palace above. This is what the Holy one blessed is he calls the upper Garden of Eden. Being the strong and mighty tree, reaching the highest Gan Aden. It is here that the Holy one has joyous communion with the souls of the righteous. In the celestial academy. They perceive the loveliness of God. Then they rise and bathe in the streams of balsam (the 13 attributes of mercy that control Mazel). This Balsam being the supernal hidden palace. It is this communion which is the desire, and delight of the Holy one. From here souls can travel and appear to men to perform miracles for them in the manner of angels.

It is these “Cedars” which are the 6 days of creation, each performing its assigned function and emanation. He who is worthy of this Chariot is worthy of all things. Being worthy to repose in the peace of the Holy one’s shadow.

SOME FRUIT WE THROW THE SKIN,SHELL, KLIPA  AND SEEDS

SOME FRUIT WE EAT THE SKIN,SHELL, KLIPA  AND HAS ONE SEED

SOME FRUIT WE EAT THE SKIN,SHELL, KLIPA  AND HAS MANY SEEDS

SOME FRUIT WE EAT. THERE IS A CUSTOM TO TELL THE STORY OF JOTAM (JUDGES 9:7-21) ON TU BI SHAVAT  , There “The trees come forth to appoint a king over themselves” Not the spacial directions and their order in the story!

The Ari teaches that

Wheat is from the right pillar, that of Chochmah.

Barley is from the left pillar

The grape vine originates in the middle pillar

The fig is from Netzach.

The pomegranate is from Hod and is gematia Nurie”l

Oil-olives are from Yesod.

The voice of the Yhv”h breaks the cedars; the Yhv”h breaks the cedars of Lebanon.”



SECRET OF THE 72 NAMES OF GOD ! Erev Rav , Amalak, getting water from a rock and alot more!
February 6, 2017, 1:38 pm
Filed under: 72 Divine names, Amalak, Divine names, PARSHA BISHALACH | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

mover UPDATED 26TH jan  2018

PARSHA “BISHALACH” B”H

A REMINDER OF AMALAK BEFORE PURIM ! Amalak is a transmigratory group of souls who Hate God and those who wish to do God’s will. To the nation of Amalek there is nothing good; they are doomed to utter destruction. That is because their traits are anger and destruction. These traits have no counterpart on the side of good and must ultimately be gotten rid of entirely !, There are those from Amalak who have chose to convert and become Jews, then they are no longer Amalak. But this is most unusual.

“God wants the HEART ” this has to be one of the most obvious things in the world. God wants SINCERE Torah  learning and performing of “mitzvos”! Not empty Torah and thoughtless “mitzvos” ? Amalak wants the opposite. They want to fill your life distractions. Anything that will interfere with your Divine service. They want you to be so distracted that you can’t really focus properly on the things the things that are most important, your Divine service ! The transmigratory group of souls called Amalak tries to distract us away from thinking about “mitzvot” when we do them.

Amalek tries to plant doubt in our mind’s concerning the authenticity of the Torah and our relationship with God, if these doubts come to manifestation , then soon will Amalak appear on the scene , God forbid, as we see in the Torah Amalek appears the moment Israel says: “Is God with us or not?” (Ex 17:7-8).

Amalek is the thorn forever in the side of the Jewish people. They try to block our national and personal spiritual accomplishments. Amalek thrives on our lack of enthusiasm and our lack of clarity of purpose. Amalek is at the very root of evil. When we break the klippa of Amalek we will bring ourselves and the whole world to its ultimate Tikun (rectification).

WARNING !

The Divine names found in the Bible like Elohem”e, Sd”y, and YHV”H. YHV”H IS PRONOUNCED AS ADN”Y. Due to their sanctity they are NOT pronounced, except in a Biblical verse or part of a Verse or in prayer.

  Knowledge of God’s Name can be a dangerous thing for people who bend, twist and distort things to fit their personal belief, when it is not in accordance with The Torah and the tradition of the sages as has been received from the prophets. This involves the sin of blasphemy and “You shall NOT take the Name of YHV”H your God in vain for YHV”H will not absolve anyone who ‘takes’ His Name in vain.” (Shemoth 20:7) Desecrating God’s Name carries with it serious consequences. With great blessing comes great responsibility.

~ The great, glorious, fearsome name,YHVH is a name that includes all the other divine names that are mentioned in the Torah. There is no divine name that is not included in the name YHVH. If you were to pronounce it, you take on your lips all the holy names upon which depend the universe and everything in it. You must realize that when you pronounce the name, sounding out its letters with the motions of [the] tongue, [you] agitate all universes, both above and below. All the angels rise up and ask each other, “why is the universe trembling?” And the answer, “because some wicked person is pronouncing the Explicit Name, sounding out its letters with his lips. As a result of these vibrations, every Name and appellation that depends on it, reverberate, and Heaven and earth tremble.” Then they say, “and who is this wicked person who makes the universe tremble, pronouncing the Great Name without reason? He is this wicked person, who did these sins on this day, and those misdeeds another day.” As a result, all of his individual’s sins are recalled. When you shake the trunk of the tree, you cause all of its branches and leaves to tremble. Likewise, when a person pronounces the letters of YHVH, all the host on high and below tremble, since they all depend on it. The only place where this was not true was in the Holy Temple. When the high priest would pronounce this Name in the Temple, all the host of heaven would rejoice and would receive the divine influx. For in doing this, the high priest would rectify all the supernal channels, and blessing would be brought to everything in the universe

(Shaarey Orah 46b quoting Shaarey Kedusha).

 

Rabbi Yitchak the Blind wrote in his commentary to Safer Yetzera that when King David dug the pits , and the deep sought to in drown the world, Achitofel taught David the forty – two letter Divine Name , and he wrote it on a clay
shard and tossed it into the deep, so that it didn’t drown the world. The whole world dried up, and he had to say the 15 ” Shir haMalot ” of the Psalms , corresponding to the 15 inner degrees , and for every degree [the deep]
ascended a degree , and the world was restored to  its normal condition.

~

BEWARE, if you use information from this blog and distort it for purpose of avodah zara (strange worship) there could be severe consequences. Those who pursue such knowledge for the wrong reasons are asking for trouble. Using it for personal benefit or for purpose of promoting a particular belief, especially if it is errant or idolatrous, is dangerous. Anyone who would use it for the sole purpose of elevating their status amongst peers is headed in the wrong direction. All of these things are an improper use of God’s Name. It would constitute the “taking/use” of God’s Name in vain as mentioned above. It should not be seen as a ‘tool’ to use for the acquisition of fame or status.

On the other hand if you sincerely wish to come closer to God; to more fully appreciate His Torah; to understand lofty subject matters and to do what is acceptable in His sight then there is great reward in knowing God’s Name.

Exodus 14.19-21

19: And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;

20: and it came between the camp of Egypt and the camp of Israel; and there was the cloud, and darkness here, yet gave it light by the night there; and the one came not near the other all the night.

21: And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.

These three passages in Exodus (14.19-21) describe the miracle of parting of the Reed Sea. Each of these 3 consecutive verses in the original Hebrew has 72 letters exactly. From these verses a special arrangement is made of their 216  letters so to reveal the hidden 72 three letter Names of God.

These are the 72 names, The 72 Names of God have extraordinary power to overcome the laws of nature in all forms, including human nature.

Meditation on the 72 Names can repair you on the soul level and the world in general according to you actions and by passing the demanding tests of life. accordingly the names will be effective. By meditating on these names  we receive “knowledge that is not learned from human traditions or derived from intellect and analysis. ” Rabbi Avraham Abulafia teaches that one should Breath in when speaking the letters and exhale with the vowels. Each 3 letter name involves twelve breaths. One can also discover that each Name has a relation to a specific verse in the Torah. Where the name appears in the verse or spelled our in the ‘Rosh’ and  ‘Sof’ “Tevot” (first and last letters of words). Each Vowel has a specific head movement as well. Rabbi Abulafia says when the power of the abundance begins to manifest letters and the Sefirot begin to appear like lightening flashes, as the visions of the Chayot (living creatures). As it is said, “The Chayot ran and returned, like a vision of lightning.” Rabbi abulafia says that we have a tradition that the divine influx will come to a perfected  individual after he completes 24 of the 3 letter names. This is alluded to in the word “my Beloved” Dodi =24 in Hebrew. thus it is written, “The sound of my Beloved (Dodi) is knocking.” (Song of Songs, 5.2)


 

 

Parsha Bishalach Bs”d

Parshah Beshalach is made up of 6,423 Hebrew letters, 1,681 Hebrew words, and 116 verses, and can occupy about 216 lines in a Torah Scroll, the same number of letters as in the 72 names.

From  אז comes forth the seventy two names.

Some people never learn. You would think after all those plagues in Egypt Pharoe would give it up all ready. But no, he evidently did not have enough so he pursues after the children of Yisrael into the desert and right into the sea where all his chariots and men come to their final resting place buried under the water. Some people never learn.

Yet for Yisrael it was not easy either. Only six hundred thousand Israelites survived the plague of darkness and made it to stand at the sea. The six hundred thousand who made their way to the sea were 1/5th of the original population of 3 million.

They stood at the lip of the sea fearing their destruction from the advancing chariots. The water would not split for them until Nachshon Ben Aminadav jumped in. One just has to have the determination to go for it, and then the result will be accomplished. As at the sea. Moses invoked 72 names to split the water of the sea but someone still had to jump in. Heaven has many blessings for you, but you need to do something about it.

Moses was the only prophet to receive prophesy from the masculine aspect of GOD. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moses was from the “smittah” (time period) of Chesed, which has already passed. As now is the “smittah” of givurah. So he asked “why do you bring me here?, I’m from the place of rachamim (mercy) without yetzer hora (evil inclination) or sin ”. Bina (Divine understanding) responded “ I bring you for the need of the world, to take Yisrael out from Egypt, to bring 10 plagues, and have Yisrael pass through the sea on dry land, and to bring Yisrael to Sini to receive the Torah. You have the power to deliver them as you are from the smittah of Chesed.” No matter where you came from, what ever background you have GOD’s will is for you. By its force you can fulfill His will. There may be obstacles to overcome. As its taught. Uz”a was the angel over the reed sea He descended to complain against Yisrael. Even with all the obstacles one must just jump into it. Its said at the splitting of the reed sea a slave saw more then the Prophet Ezekiel. Yisrael saw at Sini what the nations have never seen.

Our parsha Bishalach is in the second book of the Torah called in the holy tongue “smot” meaning names, while it is usually translated as Exodus. This parsha has 3 verses in a row each having exactly 72 letters. From these 3 verses are assembled 72 three letter names of Divine power. It was by these names Moses was able to split the waters of the sea and cause them to stand like a wall. Even when the physical nature of water is the opposite of this. This allowed Yisrael to walk then across the sea on dry land. Also each of these Holy names has specific qualities one name pushes away evil, another draws mercy from the highest place and another helps one receive secrets. It is by Knowledge of the name of GOD that Yisrael is distinguished from the nations and given a role directing Divine providence instead of being passive recipients.

In the Book Brit Minuchah it states Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is free to all who have emunah. But to those of little faith, they must pay with merit. The guarding angels are the merit. By them one enters the Markava (Divine Chariot), or is prevented. They are the limits. Rabbi Moses Cordevero teaches Sarafim Chayot and ofanim (levels of angels) were only created to help even if they are masters of “sarim” (supernal supervisors) and song they help men. Breath dresses in the words of tefila in segulot (supernatural powers) of arrangement of the words in ”kavana” (intention) in breath and voice with out speech. The name Yhv”h it is not our custom to pronounce in its own letters, but we do so with Ahy”h. This rides on our voice. By this is built yichus (relationship) on the names. And this is the elevation of elevations. Becoming a master of the names and working in them. The way of the voice of Yhv”h its work is revealed. This is the elevation of elevation. It is closed and concealed, not revealed. Because if one becomes accustomed to contemplate it in its letters there is Revelation of the markava, but this is hidden. So it is not pronounced, but it is the power of ruling is of the highest elevation upon all the world of Atzilut. If it were pronounced it would rule all the sefirot that are comprehended, but this is not so. It rules all in a hidden way. But Ahy”h guards upon the Hosts of the hachel (palace) proper to guide showing revelation of the Emanater. Pronounced shows concerning works that will be accomplished in the future, now and what has already passed. This thing cannot be comprehended at all, but it is a concealed thing.

Concerning the Teferet (balance) of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arousal. The light of all your learning shines in your “tikunim” (fixings) filling all the Divine names. Rabbi Rosin teaches Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names. So pray and by the purity of your observance of the Mitzvot from selfless dedication we will merit to see soon all our enemies destroyed and the Arrival of our righteous Mashiach in mercy quickly in our days.

After seeing so much Divine at the sea. It seems many did not internalize the experience. Sometimes understanding and seeing is not enough as after the splitting the sea the people still did not trust in GOD enough to believe and that He could provide them with water. Another miracle was required, Moses had to make Bitter waters fit for drinking. He did this by throwing a tree in the water. By “throwing” the Tree of life (Torah) into the waters (anything you do) they become fit to drink. So do everything for the sake of heaven.

Then comes the Manah, the bread of heaven. Thus by this order of events we see that if you sweeten the bitter waters of this world (raising the sparks), revealing GOD in the world. By this is sweetened the forces of judgment. And one comes to live in a world that is like all Shabot in a sense. So the next command in our parsha is Shabot. The test of the manah is similar to the trial of today which many fail. One of the most common complaints of Jews today concerning Shabot is that they just cant keep it, they need to work. This is very similar to the generation in the desert who were forbidden to gather their Manah on the Shabot. They had to trust in Hashem , that He would provide all their needs. Its interesting to note that in Hebrew manah is “mun”. Money in transliteration is my manah. there are no coincidences. Rav Yuhudah said in the name of Rav ” If the Jewish people would have kept the first Shobot no nation would have ever had dominion over them. But is says in the Torah ” On the 7th day some people went out to gather” (smot 16:27) Right after this it says “Then came Amalak” (Smot 17:8). Rashi says on this that Amalak came because the Jews Doubted Divine providence.

Towards the end of the parsha is the 3rd incident with water. Moses there needs to draw water from a rock. It is here Moses becomes angry with the people and hits the rock. It is said because of this Moses could not enter Aretz Yisrael. This is a pretty strong warning against anger. Its said the water Moses brought out of the rock was Torah for the “Erev Rav” (mix multitude) as taught by the Ar”i HaKodesh in Safer Lecutim. We see this “tikun” (fixing) even for Moses was a difficult matter. But they must be dealt with as the event following water from the rock is the Attack from Amalak (the innate enemy of GOD and his people). But the parsha concludes with GOD promising Vengeance on Amalak and may we see it soon with our righteous messiah.

The sword of the Holy One Blessed be He is the sword of all  four letters of the name of GOD יהו”ה, just like there are 4 death penalties of the court. The  letter Yud of the name is the head of the sword, for all is in accordance with the decree of the head, which are the Sefirot of Keter and Chochmah. The Vav is the body of the sword 2 Hey are two mouths  of the sword, because the action of judgment in action comes about through the Malchut which is the mouth that decrees the decree of judgment of the power of the mouth above which is the Binah.

The sword of the Tetragrammaton is clothed in its sheath which is the name of    ארנ”י  in secret of unification above with below.



FROM BEYOND THIS WORLD
February 6, 2017, 11:06 am
Filed under: Angels, Death, Riencarnation, Souls, spirits

The Jewish attitude towards death and graves is not something based on unfounded superstition. Rather it is based on the Divine body of wisdom that conveys understanding concerning the ongoing connection between the dead, who’s soul has or is rising above and those who are still alive. Although everyone is aware the body disintegrates after death. We as Jews also “know” that man remains after death, because his soul lives on.

HERE IS THE PROOF:

THIS IS TRANSLATED FROM MY TEACHER’S TEACHER’S BOOK “MINCHAT YEHUDAH”– THIS DESCRIBES HIS WORK SAVING PEOPLE’S LIVES AND SAVING SOULS FROM PERIL.

In the year 1915 (5675) on the 15th of Ellul there came to me a young girl 17 years old named Katan Bat Azizah. She told me she was a orphan as her father had died. A year before her mother went to Persia to visit her brother there, as he was ill. She left me, my younger brother and sister with our aunt. My mom’s sister. She was angry very much consumed in anger and regrets. Katan found it difficult to handle her aunt’s anger and curses. She wanted to leave the house for good. As she was so troubled by her. To add to my troubles in Ellul after Shabot I cried and wailed on my bed with all my body concerning my bad fortune. Then all of a sudden I felt like a giant cat had fell between my shoulders, like a great cut had entered my flesh. After it felt as if it had entered my left arm. My arm became very heavy. To the point I was no longer able to move it. From that day my arm only hung down. I trembled at times and my eyes rolled up and down. My feet would move from side to side. At times I would walk back and forth and back and forth. When I layed down on my bed I was not able to sleep as I heard the sound of a hammer striking. When my mother returned we went together to a Arab mystic. After going to him many times he told us that I have a very strong demon within me. He tried but was unable to remove it from me. After this I want to the grave of Yuhoshua the Cohen Gadol (High priest) and prayed there a lot. I began to tremble greatly. I saw a man of great honor, dressed in white. I was unable to speak with my mouth. He stood about 4 feet from me he did not speak. Katan cried over her life, and the shattered heart in her midst.

To bring mercy upon her I did “yichudim” (meditations of Divine names) upon the spirit. The spirit then began to express thoughts in speech and screaming. The spirit said that she was a harlot. I asked her name. She did not want to say. After many times doing the yichudim on the 19th of kislev she finally said her name was Rosa. She told me that in the time she was dying the demon Lilly came to her. This caused her soul to be troubled very much. She said my soul wanted to escape from my body, before lilly could come close. Lilly put a sword to my throat. By this there went out my soul from my body. There then came to my soul 5 angels of rage. They stood by my head and asked “what is your name ?”. They had come to strike my body to purify it for 3 days and nights with rods of fire. Then there came another angel who I remember also appeared as a angel of rage. It was He who took my soul from its grave and struck it with a big hit, by this striking my soul was propelled in the “kaf hakeleh” (hallow of the sling) thrown until it reached the entrance of the supernal court in the firmament. I stood there naked as the day I was born. 2 angels came out from the supernal court. They gave me a shirt that was black and white, and another garment to cover below my waist. Then I was brought before the court. It was a court of 3 judges. The greatest of them sat in the middle. Their faces shinned as great as the sun. The court asked me what is the name of your father and mother. I did not want to answer them. Then the officers of the court struck me with lashes of remembrance, until I could endure no more. The first blow made me feel like a spark from a fire. The 2nd blow made me as a burning coal and the 3rd made me as dust. Then the court enlivened me and I told them my father and mother’s name. It was made known to me I had been incarnated in a man living in Basra (Iraq). He was evil and wicked and did not resist any lust and abomination he could do. In the end of his days he changed his religion and became a Muslem. After He died he was made into a evil spirit that entered into the body of a woman. All is revealed before the supernal court, even all that is hidden in one’s heart. There is nothing that is concealed from them.After they gave me a document, it was not like a document of this world. I opened it and it spoke to me. I read in it and I could speak to them. But I did not know what to say. The first judgement concerns the learning of Torah. This is seen by the one who is given the document but they are unable to read it. They are then asked why they did not learn Torah. According to one’s preparation from learning of Torah they are they able to read their “document” given to them by the Supernal court. In this “document” is listed all of one’s transgressions and abominations that they did while they were alive. You do not want to have to trouble the Court to have them read it to you !. The court will tell you what is not written there. Atonement comes from the embarrassment you will feel, if they have to read it to you. I told them that I has sex with some one man I was not married to. They asked me how many times during the 5 years of the relationship I did have sex. I said I did not know for certain 50 or 60 times. The head judge of the court answered and said it was 100 times. I explained to them I had done these things because it was the way I thought. They told me not to speak. To say nothing else. Then for 100 years I had to go with the angels of rage where ever they commanded me to walk. They warned me not to disobey, and not to change what they said. Then they returned me to the Supernal court to receive my judgement. They had me swear in the Great Name that I would not transgress upon what they say. They called 4 angels of rage and said these shall be over (in charge of you). One on each of the 4 sides (of the world). Then the angels took me to a scary desert full of snakes, scorpions, dogs and evil beasts of many different kinds. They were all spiritual (entities). All souls who pass this way tremble. In the desert I was given 27 lashes a day. They walked me in another desert which no eye has seen. I did not know how to walk there alone. They ruled that I had to chop wood. I was brought to another court. It was in the lower half of the Supernal firmament. In this court are ministers who are in charge of punishment. To then was given my accounting. The ministers in this 2nd court are different than those in the first. They made judgment concerning my punishment. Then they gave me to 4 angels of rage. They took me to the desert again and gave me 17 lashes every night. When I chopped wood it was like chopping my own flesh. The wood there is not like the wood of this world. All the time I was chopping wood it was opening up the flesh in my shoulder. If I ran out of wood I was under order of the supernal court to go back in to the desert and get more. The wood I cut I had to return to the court to burn. The angels of rage went with me. Each year after I finished my sentence of wood cutting as ordered by the Supernal court of the firmament. I then entered the 2nd court. There is a 3rd court in the atmosphere below the firmament where there is written the document as the years passed of my punishment, how many years were left for me. Any who come to this Supernal court have punishment and lashes. In all the days of the week these souls have no rest. Except on the 6th day of the week at the 6th hour. At that time we are bound in chains and there stands around us angels of rage who guard us till after the Sabbath has concluded. There are also winged angels who sit and tell each other concerning the works of the wicked. Their evil guile they worked while they are alive and the punishments that the supernal court has ruled upon them. Even on the Sabbath we have no joy. As then we remember our suffering that we endured during the past week, and we think about the punishments and suffering that are about to come upon us in the future as soon as the Sabbath is over. We feel a little relief when the Kadish (prayer for the dead) is said for us, but few know how to say it. All the souls here are naked as in the day they were born. Everywhere I look I see groups of souls who transgressed sexually. God does not embarrass the wicked before each other. There is a separate place for those who transgressed different transgressions. I was punished for my sexual activity. I do not know what is done in other places. Those here who are chained to dogs are incarnated next time as a dog. It was ruled concerning me that I should be in the place of evil beasts. After that I was sent for 7 years to swim at the beach. For 2 years I had to hover over the graves of the city where I was born Bagdad. Hovering over the graves of the dead is the worse suffering, as there rises up guilt and regrets. I saw my soul hovering over a grave screaming in a great voice. I was suffering greatly from the evil scent. It was ruled upon me that I had to fly in the atmosphere of the firmament at a hight of 40 years from the earth. Only to this height are the spirits flying above the earth. It is at this height that we receive judgment from the supernal court that is in the firmiment. When hovering over graves or the sea this is at a distance of 2 or 3 stories above the earth. We don’t have to strength to rise above to the next firmament. Height more than this is not ruled for us. If we were to go higher we would be burned by the fire of the firmiment. As we are not refined enough to go up to the higher level. It is ruled upon us that we must float around in the cities where we used to live. This troubles the spirit very much. When the angels of rage want to increase the burden of our yolk they rule that we must go to distant cities, this is much worse. Even if we are always running away from our angels of rage we can not get any further away than the limits to which they bind us with. If we try to they hit us with out holding back with the lashes of remembrance as prescribed by the supernal court, but not any more than that. The angels of rage do not have permission to stop us from doing evil. Such as damaging a man, or entering into him so to escape their lashes. Unless the supernal court has specifically ruled so.

If we do enter into a man or women. When the time comes that we are obligated to bring our wood to the supernal court to burn before them. Then administrator over the spirit takes it out by force from the animal or human whose body they have occupied. So to bring it to the supernal court. There it is burn and lashed. After he goes back to the animal or person. To us this offers no benefit, except escaping the lashes of the angels of rage.

The yichudim (meditations on the Divine names) causes more pain to the spirits than the lashes of the angels of rage, or the purification of the grave. The lashes from the angels of rage do not fix the souls, but the yichudim do.

I Rosa was only able to tell you all this because of the yichudim which I was unable to bare. So I had to answer your questions.

Rosa said when one has done many sins and evil they make their soul blemished and impure, by causing the negative forces to dress upon it. By this they can cause their soul to also parish from the world to come

TO BE CONTINUED


THIS IS FROM THE BOOK 

The Souls speak

The book is 88 pages and covers a few case

studies of the work of R. Yuhuda did helping souls trapped between worlds. He was my teachers teacher. Also is included some “basic” information on how to do this type of work. One very interesting case involves the soul of the false messiah Shabtai Svi.

FIND OUT ABOUT THIS UNIQUE BOOK HERE

https://godssecret.wordpress.com/category/1-book-store/

The forces of evil have to them a Holy root, and need Holiness to survive. Impurity clings to man’s body because of its Holiness. When one is dead and burried and their bones dry out and the bodies decays, the impurity then detaches finally from the body.