Godssecret's Weblog


Power of speech
January 28, 2017, 8:59 am
Filed under: Speech of the mouth | Tags:

The ” Cohen Gadol ” (High Priest) entered into the ” Kodesh Hakodashim ” ( Holy of Holies)  he would pronounce The explicit Divine Name using all the aspects of his voice. It is through the power of his voice that this complete Divine unification is achieved. If the Cohen Gadol only thought of the Name, he did not have the same result . So too when saying “Thilim” (Psalms) prayers or learning Torah. One has to  pronounce the sounds of the letters that form the words . The “Chida” , one of the students of Rav Shalom Sharabi , the Rashas”h, writes in his commentary on the “Thilim” that if one reads “Thilim” and does not pronounce it out loud , he makes no “tikun” (fixing) in the worlds at all. This seems to be a big error in this generation, those who pray moving their lips not saying a word. Such prayer is not meant to be said in silence like the “Amida” (The standing prayer given to us by the Prophets)

From Safer Yerzera ( the Book of Creation) the Book of creation we learn that all the Holy letters of creation (Hebrew) draw their Energy and are pronounced by the 5 organs of speech. The lips the palate, tounge, throat and teeth. It is interesting that according to secular knowledge there are 5 dimensions of VOICE.

VOLUME, ARTICULATION, PITCH, EMPHASIS AND RATE.



The letters of God’s speech
January 28, 2017, 8:29 am
Filed under: letters, NIKUDOT, Tagin, Torah, VOWELS | Tags: , , , ,

UPDATED January 29TH 2017

“I have given you every herb … and every tree … for meat.” 1:29

This is a mistranslated , in no way is the word here meat in the original Hebrew the word is “achla” which means food.

A similar lesson we can learn from the verse “Sarah lived to the age of 127”. The Hebrew text says “the life of Sarah was one hundred years and twenty and seven years.” The words of the God are very exacting, and specific. There are reasons for this strange choice of language. But one would not even notice this from the English translation..

From this we see if you want to study a book as important as the Bible you should study it  in its original language.

The Bible in the  sacred  language Hebrew does not use obscure language, but describes most things in words clearly indicating their meaning. Therefore it is necessary at all times to delve into the literal meaning of words to achieve complete understanding of what is actually meant. This can only be done fully by learning the “original text”. The letters are vessels of Divine Light each represents a specific aspect that works a specific function. It is in the exact order and combinations of these
letters of Divine Light; that they convey the Divine Will according
to The God’s will. All these holy letters in our Holy Torah bring what is, was and will be into existence physically and spiritually. the four letters of The Divine name יהו”ה manifest this Name in the rest of the letters empowering them. יהו”ה empowers all the letters of our prayers.

The letters are male and female, the vowel points are also male and female. However the letters compared to the vowel points are like a body to the Ruach (soul). Concerning “Nikudot”, יהו”ה Sometimes יהו”ה is with “nikud” (vowels) “Shivah”, “Cholem”, “Kamatz”. The “Shivah” is judgement, “Kamatz” is mercy. The vowels “Shivah”, “Cholem”, “Kamatz” it hints to “Because he חשק(desires) me I will save him” (Psalms 91:14), “Only in the forefathers does God חשק desires” (Deut. 10:15). The “tamim” cantalation notes are from the Keter. The “tamim” cantalation notes are weapons of war. “Dagesh” are like the muzzle and bridle of the letters. Through them the “Chayot” “run and return”, they run through the “Dagesh” (hard sound), and return through the “Rafah” (soft Sound).

 

 

 

 

Decorative “crowns” which are sometimes placed on the letters of the Hebrew alphabet. The “tag” (crown) is regularly composed of three flourishes or strokes, each of which resembles a small “zayin” and is called “ziyyun” ( = “armor,” i.e., “dagger”).  The seven letters צ, ג, ו, נ, ט ע, ש have the crowns on the points of the upper horizontal bars. The flourishes are placed on the tops of the letters, and they are found only in the Scroll of the Law, not in the printed copies of the Torah. The tagin are a part of the Masorah. According to tradition, there existed a manual, known as “Sefer ha-Tagin,” of the tagin as they appeared on the twelve stones that Joshua set up in the Jordan, and later erected in Gilgal (Josh. iv. 9, 20). On these stones were inscribed the books of Moshe, with the tagin in the required letters (Nachmanides on Deut. xxvii. 8). The baraita of “Sefer ha-Tagin” thus relates its history: “It was found by the high priest Eli, who delivered it to the prophet Samuel, from whom it passed to Palti the son of Laish, to Ahithophel, to the prophet Ahijah the Shilonite, to Elijah, to Elisha, to Jehoiada the priest, and to the Prophets, who buried it under the threshold of the Temple. It was removed to Babylon in the time of King Jehoiachin by the prophet Ezekiel. Ezra brought it back to Jerusalem in the time of Cyrus. Then it came into the possession of Menahem, and from him was handed down to R. Nechunya ben ha-Hanah, through whom it went to R. Eleazar ben ‘Arak, R. Joshua, R. Akiba, R. Judah, R. Miyasha (), R. Nahum ha-Lablar, and Rab.”

 

Haim Nachman Bialik  said “Reading the Bible in translation is like kissing your new bride through a veil”

One needs  the ability to understand the original author’s words, rather than through the translator’s opinion of the author’s words.

Hebrew is called the holy tongue? The Rambam explains that Hebrew lacks words for genital organs, for the reproductive act, for urine, and for excrement. When Hebrew needs to describe these things, it borrows terms with other meanings or employs allusions. This linguistic limitation makes the language sanctified. Hebrew is the original language of Torah, the language in which God communicates with his prophets and his people, and the language God used to create the world.

It is said that the Hebrew language came directly from God. It contains secrets that were preserved by the initiated. They contain the precise plan of the principles of creation. Each letter is a crystallization of one of the aspects of manifestation of the divine word. Each letter is thus connected to the creative forces in the universe. The twenty-two letters of the Hebrew alphabet are the building blocks of creation. According to the Bible, G-d created with world with Ten Utterances (or sentences) such as “Let there be Light.” Immediately, there was light. And the Bible describes each of the Ten Utterances and the things that were created as a result. What is interesting is that these utterances were not just said once and erased, but stand for all time, forming the objects they created. The world is formed out of combinations of letters; these combinations are created from the letters of the words G-d spoke when he made the world. If a letter were to be rearranged or damaged, that object would cease to exist. Therefore, spiritually, the continued existence of these letters is essential for the functioning of the world.

Every letter in the Hebrew alphabet has a design, a number and a meaning. You might have heard of the term “gematria.” Since every Hebrew letter has a number, words have “totals,” and these numbers have special significance. Two words may be linked in their significance and meaning not just because of etymology or the fact that they are related in their sounds, but also because they are related in their numerical value.

Words and letters have a certain kind of power that goes beyond our capacity to imagine.

The Hebrew Bible is arranged similarly to a hologram. The Torah has recorded with in it a vast “world” of information “imbedded” within and waiting to be later reconstructed, some what like being unfolded. It is like a “zip” (compressed) file. The first letter contains the whole. The first word expands from the first letter, the first sentence from the first word, etc. It’s very much like what our scientists do, We include information with messages sent to outer space that explains how to decode the entire message-that’s also how compression programs work on computers. To perceive the Torah requires information retrieval, and  information processing. As all is concealed with in it most only look upon its surfice. The ancient Hebrew alphabet is far more than a tool for everyday communication or the transmission of sacred texts; the letter forms themselves have intrinsic geometric and mathematical properties that point us to a profound knowledge of life and nature. They hold within them the secrets of human consciousness. The letters of the Hebrew Alphabet, as the manifestations of God’s speech. They are the energetic and vibrational building blocks of creation. They are analogous to physical elements. Just as, for example, an atom of oxygen gas unites with two atoms of hydrogen gas to form a molecule of water, so does one letter combine with another to create new entities. Hebrew words and letters are the constituent spiritual elements of all existence.

The Hebrew Alphabet is like the periodic table of elements.

The  written Torah. It has in it only the crowns of letters and letters. It has none of the vowels written in it. Thus the words of the “Torah” (Bible) have many possible meanings. This does not mean that there is not a known simple meaning which Moses was taught by God at Sinai, but it lets us know there are other “secret” meanings to it’s words.  The letters are the 288 sparks of the vessels that shattered. In creating the world God joined letters and sparks together. By the shattering of the vessels sparks fell below.  Through  reading of the Torah  with the “tamim” (musical notes) and “nikudot” (vowels) which are  into the vessels. This purifies the vessels and the sparks. Raise the letters that are fallen by the “tagim” (notes) , “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter “Alp” the Hebrew “A”, which is called sweetened.

By this the vessels are fixed ,from their shattered state. V”H of YHV”H is the source of  the letters, it is the letters. By holy speech one makes  permutations of these letters and sparks, thereby  making peace between them and raising them up to the place from which they have fallen and their fixing reassembles them above to be conduits of light for us here below. Giving the world a higher and better level of Divine supervision, nullifying judgments..

The nature of the letters of the Torah is revealed by the fact that when the letters flew off the Tablets Moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was because after the letters had departed from the Tablets they were with out “ruach” (Spirit) so grew heavy and fell. In the Torah scroll itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters

The vowel Kametz is a firmament a line and a point, this is the letters י and ו, it is a gathering of all the other vowel points, which is the gematria sixteen, the sixteen faces of the Chayot. Therefore it is a gathering of all the other vowel points. Kametz is a big movement. Because it is the beginning of all the vowel points of the sefirot. Even though all the holy names make a chair to the other. Like a son needs to work for his father and mother to make himself to them like a servant, a helper, a chair, and a pedestal under them. So too, the sefirot one to the other. Therefore there is a vowel point which is a king, and there is a vowel point which is a servant to it. Like the Shvah is a servant to the Kametz. The secret of the Kametz קָמֵץ is fourteen plus the three points (30) and the line (6) equal fifty

Petach is forty two, the gematria of Petach is twenty, and a point and two lines equal ווי 22, which is forty two.

The secret of the vowel point of צרי is forty two plus the three letters equals forty five which is the gematria אדם man (45). Through the vowel צרי The world was created.

The vowel “Shvah” is the secret of (42) מ”ב , as 42, plus the three letters of “Shvah” equals 45.

Nikud Segol” סֶגול equals 18 .

The vowel Cholem חֹלֵם without spelling it with the ו equals the gematria יה plus the three points equals forty five which is the Shem Hamoforesh מ”ה , and with the three letters and the kollel it equals forty nine which is the gematria of the forty nine letters of “Shema Yisroel…” (Deut. 6:4), and “Baruch Shem…”. As the Rabbis of the Mishnah have said (Rosh Hashanah 21B) “the fifty gates of Binah were created in the world and were given to Moshe except one” as it says, “And missing a little bit from אלהי”ם (Psalms 8:6). And below of the angels these are the forty nine faces of purity from the angel מטטרון who is the חלם of the angels.

Nikud Chirek” חִרֵק plus the “gematria” of its letters equals 41 . “Chirek” is the gematria וה =11 and it has three dots ייי‘ which is thirty, together they equal forty-one.

Nikud Shuruk” שֻרֵק equals the letter ו, and the five points (50), fifty six, plus the three letters and the kollel equals sixty “סוד the secret of Hashem is for the ones who fear him” . And in it is “sing to Yaackov in happiness” (Jer. 31:6). רנו ליעקב שמחה an acronym for shurek שרק. The Vowel Shuruk (שורק), is the “tzadik” the foundation of the world, in it is the secret of the second Shurek with the addition of the ו‘ equals forty two.

All the vowel points come forth from the upper Chochmah, until the Malchut. And the “tammim” (musical cantelation notes) are from Keter to Malchut.

(tikuney Zohar)



MORE REAL SECRETS

UPDATED january 25 2017

Entering The Pardes

To enter into the PARDES, is to contemplate the deepest inner secrets of the four worlds and to ascend from every external level to th level above it.

  Rebi Akiva said, “When you arrive at the Stones of Pure Marble don’t say, ‘Water, water,” because it says, “He who speaks falsehood will not be established before My eyes”

Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones”

Ben Zoma gazed and went mad; to him the following verse may be applied: “ Have you found honey ? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it”

Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered

in peace and departed in peace. (Chagigah 14b)

Entered Pardes refers to by way of a Divine Name. They didn’t actually go up, but it appeared to them as if they ascended. (Tosfos, Chagigah14b)

In other words, these rabbis did not physically ascend. Rather, they meditated on a specific Name of God for this very purpose and ascended levels of reality and consciousness. These levels are called “Pardes”

The Arizal explained:

There are four levels of Torah revelation and their “Rosh ha Tevot” (first letters) spell “Pardes,” being Pashat, Remez, Drush, Sod or in English

Simple, alluded, must learn out, and Secret.

  Four Sages, Rabbi Akiva, Ben Zoma, Ben Azi and Elisha Ben Avuyah  entered “Pardes”  The orchard it seems the word  paradise comes from Pardes – or the Garden of Eden. Rashi explains that they ascended to heaven by working  Divine Names. Rabbi Akiva said to them prior to their ascension “When you come to the place of pure marble stones, do not say, ‘Water! Water!’ for it is said, ‘He who speaks untruths shall not stand before My eyes’ (Psalms 101:7). Elisha Ben Avuyah later called “Achar” sees the angel Matto”t sitting and writing and  “Achar” becomes confused as he thinks that only God can be sitting in Heaven and all others must stand. “Achar”could not reconcile what he  saw, and became a heretic.  “Achar” thought maybe there is 2 equal forces above. Metatron then came forth and punished “Achar” with sixty fiery lashes Permission was then given to him to strike out the merits of Aher.  Chanoch and Eliyahu  became angels. Chanoch became Matto”t. The sages say “Achar mutilated the sprouts”. Ben Azzai gazed at the Divine Presence and died he was not properly prepared, did not have the spiritual vessel for the light. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed, he lost his sanity . Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up” (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace.

Despite the apostasy of Achar Rabbi Meir continues to learn with “Achar”. The sages of ask how Rabbi Meir could continue learning from such a man. Rabbi Meir said he knew how to separate the chaff and the wheat , he would throw out what was incorrect.

From the side of the “Orlah” four entered into the “Pardes” (the orchard), three ate from these “klippot” and died, the fourth one ate the fruit and threw away the “klippah” (shell) and lived. Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and threw away the peel. Just like these “klippot”. There are questions (klippa) that surround “Halachah” (Torah law) which is the brain within, there is no one who can eat the bread of the Torah, until he throws away the questions from the “Halachot”. Therefore it says, “She is tree of life to those who hold her ” (Prov. 3:18)There is “Halachah” that all it’s questions are like the tree itself, it’s bark, trunk, branches, leaves, and it’s fruit, all of them are equal when eating, about this it says, “Nard and Carkum” (Song. 4:14). Therefore not all questions are equal. (Zohar Tikunim)

  It says about a certain “Keter”, “the stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34),This stone is a “segulah” (miraculous power) for kings. it is the conversation (singing) of the ministering angels. The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings. Knowledge of the sun and the moon in their times, the time and moment for everything. All the “Tamim” (cantelation notes), and vowel points, and the letters are included in it. Voice, speech, and thought it includes. It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship. It is the Tagim (crown on letters). It is the tip of each and every letter, it’s length is a ו. From above to below, and from below to above. It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20). The secret of the matter, this is the Malchut which is בכל (in everything) About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.” (Zohar Tikunim)

Rabbi Meir was a scribe, as were Moshe and Chanoch. From the notes of Rabbi Meir on the teachings of Rabbi Akiva that were transmitted to Rebbi Yuhuda ha Nassi we now have the standard text of the Mishna.  Rabbi Meir learned under Rabbi Akiva and later came to learn from Rabbi Yishmael the Cohen Gadol (High priest).

Rabbi Meir had two teachers: one was Elisha ben Avuya. The other was Rabbi Akiva. Elisha ben Avuya became a paid informant of the Romans.

More concerning “pardes”

  At Mount Sinia God gave the Torah to Yisrael on all 4 Levels of “Pardes” ,, 4 levels of consciousness, of each of the 4 worlds. So that man could be a master of the physical reality in which he has been place in and assert his own influence on its destiny. He was show to accomplish this by concentrated thought and intention one creates and projects into the greater collective consciousness shared by all humanity and this it is included in a wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details. The mechanics to work this is a power of the soul and its tools which are taught in the traditions of Torah and Kaballah specifically.

Thus we are able to connect to the thoughts of other souls, Divine thought or “Ruach HaKodesh” (the Holy Spirit), Angels, Spirits, from this and other worlds and other places in space and time. Now this all sounds very bizarre and far out given the influence of modern thought that denies the existence pretty much the existence of anything that “usually” is not seen or cannot be measured. Yet the Bible is full of such experiences. When one opens oneself up to “ the greater collective consciousness shared by all humanity and the wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details” one must be careful as Angel and other deities are not necessarily created to be everyone’s “friend”, and not all entities are benevolent. For this reason one needs to establish a field of “makiffim” (surrounding lights) which is like a garment to protect one’s self. This is established by fulfilling what the God ask of us in His Torah and the words of the sages concerning Proper conduct and one must pay special attention to the teachings of the “Mikubalim” (Kaballists) and their teaching concerning Divine Names.

To interact with these different realms that are beyond the conscious awareness of most humans requires observances of Torah law to start with and then to commence in the work one needs to know the ways and means as tough in the ancient traditions of Kabballah, these are very precise and exacting in great detail. These are the “keys”. Even if one has good intentions but does not do the right things, in the right way at the right time, at best nothing will happen at worst, sometimes it would have been better it they did not start “Messing around” with this.

After what takes considerable time and effort for most people unless they were a master of this work in a previous life are able to connect with that point of being within themselves now. Then they will be able to tap into greater vision so to reach and interact with higher realms of collective consciousness with ever greater insight and Divine awareness and access.

Yet because most people understand Modernity to say that all this does not exist most people are unwilling even to explore these things, and are even uninterested in this discussion. But it was for this very knowledge and work ultimately that the God instructed Yisreal when he gave them the Torah which teaches concerning the “Pardes” (Orchard of Divine delight) and the work of the “Markava” (Divine Chariot) giving man the ability to build the world accordingly to “will”, and not leaving the construction of reality as a matter of chance dependant on the stars and constellations. It is by these means on can take a creative and active part in the building and fixing of the world. It is for this purpose God gave the Torah to Yisrael.

 

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Spiritual Development DEEEP

updated January 25th, 2017

  How does one really  pray? Going beyond wishful religiosity and spiritual dogma? The Sages teach, The prayer of people is not answered because they do not know how to pray with the Divine Name formulas, the proper order of meditation. In other words, our prayers are not interacting with the specific spiritual coordinates that draw Divine abundance from the higher-dimensional realms and through the Foundation Stone to be revealed in the world. The center of all consciousness flows from the Foundation Stone on the Temple Mount. Which is presently imprisoned in a golden dome. The Divine flow from of Divine consciousness from Foundation Stone on the Temple Mount  will eventually eradicate all evil and fortify the good. As it is . It is a portal to the higher-dimensional Messianic Era that only needs be pried opened.

It is precisely from here we can unleash the Divine power that will bring completion to creation. We just need to do what is necessary to activate it with the correct kind of meditate pray, the “Cavanot” (Divine intentions). As through the Foundation Stone all prayers descend from above and ascend from below.

Meditate, Breathe slowly and deeply. Intend to connect to your soul. Feel the Divine  presence surrounding you and embracing you. Listen to the angels and souls in heaven singing, sing with them. Know your soul has a connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that The God is always sending His Torah down into the world at this very. Ask to be revealed this light and to be able to receive it. Become one with the light, be transformed to the light.At this level time and space are a illusion. We can still be in Beit HaMikdash.,at Sinai or in Gan Eden with the souls of “sadeekem”. Part of our “Nashamot”  are still in Heaven. Heaven is on earth, and there is only oneness.

The rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה (Amen, His great name shall be blessed for ever and ever) with all his power they rip up his decree of judgement for seventy years”

Why have few people found God through Jewish prayer ?

HERE IS ONE REASON — A father is at “Shul” seated in the row behind his son, who in turn was sitting next to his friends. The father’s prayer routine is all too typical a mixture of occasional focus on the “siddur” (prayer book), mysteriously interrupted by sudden and persistent bursts of dialogue with his friend seated a few seats away. This back an forth between the prayer book (God) and friend (distraction from God) goes on all the time in many places of worship.. At some point his son casually begins speaking to his friends. DOES ANYONE EXPECT TO EXPERIENCE GOD PRAYING LIKE THIS ?

DO THEY EVEN REALLY BELIEVE IN A GOD WHO HEARS PRAYER, OR IS THIS ALL “LIP SERVICE”.

Attach to אשרי it is Keter (Crown) and the head of the Torah, the tree of life. (Tikuny Zohar)

He who learns “Havayot” (names YHV”H pronunciations) , needs to learn them in order to build a building for God as it says, “And they healed the destroyed alter of God” (Kings 1 18:30). The secret of the matter one is able to destroy through the letters of God’s name, as it is written, “Lest they destroy through God” (Exo. 19:21). Therefore, one destroys through his sins, and he needs to build though prayer.

 

Ahaz ruled for 16 years, incited the nation to worship Baal, and sacrificed his sons in the Gei-hi-nom valley. The Bible reports that “He sacrificed and burned incense on the high places, on the hills and under every green tree”, but most importantly to our topic: “he cut the utensils of the house of God in pieces; and he closed the doors of the house of God…” The temple was desecrated and abandoned for 16 years. King Hizkiyahu immediately, on the very first day on his throne, opened the temple doors, and began the purification process. He assembles the Cohanim and Levi’im, and announces to them his intention to renew the covenant with God, and to renew the temple worship. However, as we have seen, he inherited a catastrophe: the process of purifying the temple and making it fit for worship, as speedy as he was, still took 16 days. 1 day for each year that it was closed. Hizkiyahu was immediately confronted with an enormous problem in the first month of his reign: he began his rule on the first day of Nissan; 16 days later it is already time for Pessah. Hizkiyahu has an outside the box brainwave: let’s make the year a leap year! We’ll turn Nissan into Adar II, and we shall celebrate Pessah in another month, in purity and joy. We shall renew the covenant and return to days of glory in an orderly and dignified manner. There were a number of halachic problems with this stroke of genius the most blatant obstacle. One cannot declare a leap year in the month of Nissan! The deadline has passed; one cannot in the middle of Nissan turn it into Adar II. The Mishnah tells us that Hizkiyahu “declared a leap year in Nissan, and the Sages did not concur.” Indeed, he even defied the Sages and went against the tide, for he understood what he would achieve by doing so; and what he stood to lose if he would be “strict”. It is very unclear from the verses what actually happened on that Pessah, and there is even a dispute amongst the Tannaic sages on the question, but in the end we see that Hizkiyahu was extremely conscious of the complexity of his decision: “for they ate the Pessah otherwise than prescribed. For Hizkiyahu prayed for them, saying, ‘May the good Lord pardon’’”, or in the original:

ה’ הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד”

And indeed, God immediately condones Hizkiyahu’s acts “God listened to Hizkiyahu and healed the people.”

God has structured the universe so that the flow of  His Godly life-force, does not reach us directly. As created beings are unable withstand such holiness. So, the Divine life-force of our physical world  dresses in the high level of Chuchmah of Atzilus, through the succeeding levels until malchus of Atzilus, further on through the levels of B’riah and Yetzirah, and finally, through the world of Asiyah until the point of its transmission to us by malchus of Asiyah. Nevertheless, it is the life-force from God Himself, contracted, organized, it is the life-force from God Himself.  

The sages teach there are four broad distinctions in the degree of Godly revelation. These are known as the 4 worlds. In the world of  Atzilus  Godliness is openly manifest, with little concealment. In B’riah the concealment of God’s presence is  greater. This allows for angels and such spiritual beings to exist as entities with their own identities.  Yetzirah is a level below that; and, finally, the world of Asiyah where God has so thoroughly concealed Himself that creatures of this physical world cannot perceive Him. Each of these four “worlds” or “realms” contain ten levels of Godliness manifest in that particular world.. These being the 10 sefirot

The same applies to the life force of the universe. On the exalted spiritual level of Bina, “understanding,” the ensuing emotional attributes exist only in potential. They do not really exist yet in their own right. It is only after the G-dly life-force has proceeded to the level of Z”a, the six “emotional” attributes, that these in turn acquire the ability to transmit the life-force further. However, just as human emotions can be misdirected if a person wants something “too much” or fears something “too much,” the “excess” of the spiritual life-force expressed through Z”a is susceptible of being “pirated,” usurped, used to animate evil instead of good (God forbid).

The emotional sefiros , those of the level of soul called Ruach, are contained in potential within the intellectual sefirah of bina (Sefirot of the soul level called Nashama). They are in a state refered to as  “an embryo in the womb of their mother, bina (divine understanding, the soul level Nashama)  

  The sefirah of malchus has nothing of its own. This is because the function of malchus is to bring into actuality that which had previously existed only in potential within the “womb” of bina (divine understanding, the soul level Nashama).  

  At first Z”a is only the six “corners” and Nakavah is only a single point. By means of our deeds, Z”a becomes a complete partzufim back to back with Nakavah. The second fixing is to turn them around face to face. They can then have zivug.

On weekdays, we can accomplish two things by means of our prayers. First we rectify Zu”n until they reach the state of complete partzufim comprising ten sefirot each, but back to back. The second fixing is to turn them around face to face. They can then couple.

During the “Smittah” (sabbatical year), the partzufim already are of ten sefirot each, facing back to back, we need to turn them around face to face. In the sabbatical year, the “masculine waters” are drawn by themselves, so all agricultural work is forbidden. Plants that grow on their own, however, may be gathered, because they grow by themselves. But whatever man grows through his own efforts is forbidden.

The Sabbath is an even greater level of sanctity, the parzufim already are face to face . Our prayers on Sabbath elevate Zu”n to a level higher, up to the level of Abba and Ima, as is known.

On festivals, Rosh Chodesh, and the intermediate days of the festivals, the Partzufim also experience various ascents through our prayers, but in these cases they both ascend simultaneously, as is known.

  “Zivug” of Yisrael and Rachel is on Mussaf of Shabot. When Rachel grows to the full hight of Z”a. The “Zivug” of Yaakov and Rachel is in Tefilla of weekday mornings, in the last blessing of the Amida in “Sim Shalom”. The “zivug” Yakov and Leah is at midnight. This Leah stands the entire length of Z”a (Yakov). The “zivug” of Yisrael and Leah is on “Minchah” of weekdays. Here Leah is only standing from the chest of Z”a (Yisrael) and above. The “Zivug” Yakov and Leah is during the weekday evening prayer in the Amida in “Sim Shalom”. 

When names of God are intertwined one with another for example יאהדונהי which is “Yichud” (unification) of the names אדני and יהוה by taking the first letter of one, and then follow it with the first letter of another, and then continue with the second letter of the first name and then the second letter of the second name etc., this produces a “Yichud” , a joining of His names and through this, blessing comes about. It is forbidden to pronounce these names when they appear in this way, but one must meditate upon them, but it is forbidden to pronounce the name as is written this way.

The word “Amen” is of Biblical origin. It appears only in two passages of the Torah twice in the passage of Bemidbar 5:22  and Devarim 27:15-16.

With Psalm 25 in the “Tachnun” prayer  it’s possible for one’s soul  to bring out the sparks of holiness from the unclean worlds. With  concentration on “mesiras nefesh” – giving away one’s soul for Hashem (God). However most Sidurim bring a different psalm because of the great danger involved in pronouncing Psalm 25

 



SECRET OF GOD’S EXPLICIT NAME
January 24, 2017, 3:30 pm
Filed under: PARSHA Vyarah---Vaera | Tags: , , , , , ,

UPDATED  JANUARY 24 2017

BS”D

Varah—Vaera

In our parsha it is written “And I appeared to Abraham, to Isaac, and to Jacob, by the name of א”ל שד”י, but by my name יהו”ה I was not known to them.” (Exudus 3:6)

What is it with this name יהו”ה ?, We will try to understand a little bit as this involves the infinate wisdom of the God.

Its written “forever יהו”ה your word stands in Heaven”. Every moment Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה

1

Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה

2

There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י .

3

Rabbi Avraham Abulafia in Safer cheshek teaches that there is no doubt that when one returns to intellect and cleaves in life force according to the force of olam haba, which will be according to his comprehension. By this Hashem (God) shall arrouse you upon the form of זכירה (memory) and on Chuchmah till that you lack no power, G-d willing. Every time you want to remember יהו”ה with all its vowels or Holy Names, the 12 letter name from 3 names of 4 letters or 3 יהו”ה or its 12 permutations.4

Know the Name from permeating it in all 22 letters as in Safer Yetzera of Avraham Avinu, if you don’t error with letters or nikudot. The prophet Jeremiyah worked Safer Yetzera alone. He was told (By Hashem) to find a friend to learn Safer Yetzera with so that they could permeate the alp-bet together, thus fulfilling as its written “ speaking in the fear of יהו”ה a man to his friend. So they could acomplish anything.5 יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name. The letters of יהו”ה are the Nashama of man.6

All Holiness of “Kadosh Kadoshim” is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.7

It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו“ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from עליונה ארץ (the supernal land).8

There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the ”house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths Chuchmah. 9

The 100 blessings are Light floating on בשר (flesh) with 2 צירי (Vowel of Binna). From this the Yesod of Imma descends to Zu”n. Then He is called יהו”ה אלהי”ם.10 Those who walk in the ways of “avoda zara” (strange worship) the way of Hashem being strange to them. Then the way of Hashem will not rest in their hearts.11

It is stated in the Zohar concerning the Mashiach ” the nations shall seek him, as within him is the secret of the Divine name.” The Metsudat David explains that there will be given power from Atik Yomim , The Ancient of days, to Messiach to rule over the nations, and they will serve him, and none will transgress. He will be victorious.

1. 1Avodat Yisrael p.20

1. 2Aor Yakar Noach p.13

1. 3Aor Yakar Barashit Volume 2 p.58,82

1. 4Safer HaCheshek-Abulafia

1. 5Zohar Chadash Tikunim p.215,201

1. 6Shoshon Sodot

1. 7Sulam on Idra Zuta p.289a

1. 8Shoshon Sodot

1. 9Marachot Elokim

1. 10Mishnat Chassedim

1. 11Shoshon Sodot



Encounters with “Asev” — Who is “Edom” secrets of Vayislach

MONET

Vayishlach Bs”d

THINGS ARE NOT AS THEY APPEAR

Yaakov’s (Jacob’s) bed originally was in the tent of Rachel and upon her death Yaakov brought his bed into the tent of her maidservant Bilhah, seeing her as the link to Rachel. Reuven could not tolerate him choosing Bilhah, a lowly maidservant in his eyes, over Leah the matriarch of the Jewish people, his mother. So he moved Yaakov‘s bed into the tent of his mother Leah. Reuven never actually slept with Bilha, God forbid, That would have been an unpardonable offense – “rather he moved around the bed of his father and Torah considers it as if he had slept with her” as said in Gemore Shabbat.

“Yaakov avinu” spent a total of 36 years in exile from the time he left Yitzhak and Rivkah, his father and mothers house. He spent 14 years at the Yishivah (school) of Shem and Ever, before going to the house of Lavan. At Lavan’s house Yaakov work 14 years for Lavan so he could marry Rachel and Leah. He worked a additional 6 years making his fortune and fathering 11 of his children, as Benyamin was born in the land of Israel. It took him 2 years to travel back to “Aretz Yisrael” (The land of Israel).

Rachel died as Yaakov entered “Aretz Yisrael”, as the Torah says its forbidden to be married to 2 sisters at the same time. Concerning this the Ramban says the Holy air of “Aretz Yisrael” would not tolerate Yaakov’s 2nd wife.

Our sages tell us from Barashit (Genesis) we can see many things about the way one should live in this world as is shown there by the examples of our forefathers. In this parsha a point is made by the Holy One, Blessed is His Name to show us that the descendants of Avraham Yitzchak and Yaakov are separate and different from the other nations of the world. In the parsha it is clearly drawn that from Asev comes the people of Edom as it is written ” These are the generations of Asev who is Edom”. “Asev” (Esau), is a reincarnation of Cain. Edom means red, the sages say this describes their blood thirsty nature. Rome descended from Edom. If we spell Rome in Hebrew ”רם“ this has the numerical value of 240 which is the same numerical value as Amalak. Amalak is the countervailing, the opposite force in the world to Yisrael. They are now a transmigratory group of souls whose nature is to hate Jews, the nation of Yisrael and GOD. This would all make much sense since the Zohar tells us that Asev is of the side of defilement. Yisrael on the other hand the Zohar tells us means ”princehood and strength”

The angel Yaakov wrestled gave him this name Yisrael. The Zohar tells us the angel gave Yaakov this name so that he could prevail over anyone. From this we can learn a lesson as Yaakov faced a conflict here, namely having to fight a Angel. From this conflict came good tidings, as Yaakov received a blessing of power from the Angel. Notice that Yakov asked the angel a question “what is your name”, the angel would not answer. As we know that the angel Yaakov fought was the angel of Asev, the angel associated with evil. It does not like us to ask spiritual questions and prefers that we stay in the “dark”. As when we ask questions we can then grow in the light that the answer reveals. The strategy of the Angel of Asev is to keep us stupid spiritually. It desires us to not even think about God and the eternal life of the soul.  So don’t give in to the angel of Asev but ask spiritual questions grow and learn. While you still can. In Gemore Chulin 91a it says there that Jacob’s thighs were hurt – the right thigh or both thighs is not clear.

When the Holy One puts obstacles in our path we should be joyous since we know that by overcoming these difficulties we will be better off than before. It is by overcoming temptations and turning instead to bring light into the world Yisrael is strengthened. From the parsha we can see ways to overcome these obstacles as when Yaakov was going to meet Asev he split his party into groups so to be able to survive a attack. In Safer Giloya Raza its written that the sages added to the Amida a prayer that our enemies be uprooted and shattered. He says they did this so advise us that we must destroy our enemies, and that to pray against them is not enough. It will not even help, unless we war with them. He also sent Asev gifts and most important he got up at night. At the time which the Zohar speaks concerning saying “when the north wind blows” the breath of Gan Aden (Garden of Eden), Chuchmah the first flash of creative inspiration that guides universal consciousness. It was to this that Yaakov rose so that there he could there evoke a will of GOD that would be most favorable for Yisrael. Such that would enable him to overcome Asev and stop him from wanting to do harm to Yisrael. The time most appropriate for revelation of Chuchmah of secrets is at midnight. The proper way to get comprehension of the Torah is to be occupied in Torah at midnight. This is the main time for learning Torah. As this is a time of favorable will to know secrets of the Torah. Its a Torah party. Rabbi Ashlag teaches from the Zohar that at night the eyes whose light is chuchmah (Divine creative inspiration) are closed, this is because of judgments so they are not able to illuminate because of diminishment of divine flow, so people sleep. Sleep is drawn from the ruling of the burning of Gehenem (Hell), which makes a closing to the Nashama (soul of Divine intellect). These do not dress in the supernal light as it is not enjoined to them. Learning Torah at night and carefully saying the ”Sma” (meditation on Unity of God) will help you rise to be occupied in Torah after midnight. At midnight is given light of the left from Ima divine understanding, specifically Chuchmah from the left of ima. It’s the vowel “shuruk”. This is the power of sight that can open the eyes, but for this light to illuminate it requires chassadim. Which is the force of GOD’s giving. The power which has us do Mitzvot.1 In the Torah its written “Yaakov Avenu sent angels before him to his brother Eisav”. The Midrash brought by Rashi tells us that the Group of angels assaulted Eisav and his men shoving them, the “Malachim” (angels) asked of Eisav’s men, “whose men are you?”, they answered, Eisav’s. They proceeded to beat them. “stop”, the men cried, “Eisav is the son of Yitzchok”. The Malachim paid them no heed. “He is the grandson of Avrohom”, this also produced no letup. Finally they conceded, “He is the brother of Yaakov”. The Malachim replied, “If so, then you are one of ours”. Eisav’s true nature is that of being Yaakov’s other half, working together towards the goal of uniting the world under the banner of “Kavod Shamayim” (The Glory of God). He choses to ignore and cover up his true self,  under many layers. The beating of the Malachim peeled away these layers and revealed his inner self. For that moment, after being stripped to the core, he was aware of of his true self. And the Malachim pronounced upon him the title of being “one of ours”. Some time God force people into coming into grips with reality, by providence. Yaakov Avenu achieved success in his endeavor. Eisav’s mercy was  aroused. The impact of this encounter is being felt up to this very day. Aspects of Jacob and Esau are in all of us and they  stand in perpetual battle. Soul against body, the scholar and the warrior – the body’s selfish drives and the soul’s share and transcend. These 2 voices are always pulling us in opposite directions.Should I take  or give to another?  Am I here to serve myself or to serve God or only myself ?

  In the parsha we see clearly Asev becomes the nation of Edom and Yaakov becomes Yisrael. Asev goes to ”Seir” which the Zohar says refers to a strange God. While Yaakov goes to a place called Succot and then to Kedesh which refers to ”kodesh” (Holiness).

So always Go in the way of KODESH !

1sulam on zohar Lech Lecha p. 4,Share Ramcha’l p30,Alp Bat Book p.68,164



THE MESSIAH and Messianic figures that did not come through

ball


We believe Moshiach (The Messiah) can come in any generation if we deserve. The Vilna Goan teaches that Moshiach ben Yosef will come before Mashiach ben David. Just as Shaul ruled over our people before David, so too Moshiach ben Yosef can come before Moshiach ben David. Our sages say that during this time period life will not change significantly. The only difference will be is that after his coming we will reside in the Holy Land and will be able to keep all the commandments without the yoke of the nations upon us.  Moshiach ben David will come later at the appropriate time. Mashiach ben Yosef is only explicitly mentioned once in all of the “Gemara”in Succah page 52 a and b. So this seems to be a secret. There is says “in the future. when they will be engaged in mourning and the Evil Inclination will have no power over them the Torah nevertheless says, men separately and women separately, how much more so now when they are engaged in rejoicing and the Evil Inclination has sway over them.
What is the cause of the mourning R. Dosa and the Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Joseph, The Prophet confirm this. “And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourns for his only son”. Also on this page is written “Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David May he reveal himself speedily in our days!, Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree etc. this day have I begotten you, ask of me and I will give the nations for thy inheritance. But when he will see that the Messiah the son of Joseph is slain, he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’.’As to life’, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, even length of days for ever and ever”. And the final statement on the Mashiach ben Yosef states And the Lord showed me four craftsmen. Who are these ‘four craftsmen’? — R. Hana b. Bizna citing R. Simeon Hasida replied: The Messiah the son of David, the Messiah the son of Joseph, Elijah and the Righteous Priest. There is a tradition that it is possible that that the Messiah the son of Joseph is not a particular person, but period of time, as seen in the book of the student’s of the Vilna Gaon, Kol HaTur. There are those who say this is what The prophet Yechezkel refers to in “The Vision of the Dry Bones and the Rebels of the Tribe of Efrayim” (Yechezkel 37;1-14).
In the vision of the dry bones, the prophet Yechezkel refers to the redemption of “in it’s time” in which national redemption precedes spiritual repentance. Here the prophet Yechezkel is talking here about the national redemption and our return to Israel from the cemetery which symbolizes the exile, and not about the resurrection of the dead at the time of Mashiach. The “dead” people thus referred to here is the irreligious state of Israel, where the national body has come together, but the spirituality has yet to arrive. As a result of this the sages fixed the order of the blessings in the Amidah prayer (from the ninth blessing on wards), according to the order that the redemption will happen in, they begin with a national revival. The flowering of the land of Israel and the in gathering of exiles, and only after this focus on the spiritual elements. The transition to a Torah judicial system. As found in the blessing ‘return our judges’ and then finally the building of the Holy Temple and Mashiach ben David.

To further understand this idea that Mashiach ben Yosef does not necessarily refer to a person from specifically the tribe of “Efrayim” becouse we see that as time passed “Efrayim” changed from being only  a  name to also being  a adjective “Efrati”, which  describes anyone who has the character traits which are identified with the tribe of Efrayim. In the blessings of both Ya’acov and Moshe, the tribe of Efrayim are noted for their bravery as its written “his bow lived in strength”, “the firstborn of his herd, grandeur is his, and his horns are like the horns of a wild ox, he will push his people together until the ends of the earth”,their leadership “and on the crown of the head of him who was separated from his brothers”, the fruitfulness of their land “Yosef is a fruitful bough…the blessings of heaven above, blessings of the deep that crouches below”, “May his land be blessed from Hashem for the precious things of heaven…and for the precious things of the land and its fullness…”), the fruitfulness of their offspring “Yosef is a fruitful bow…the blessings of the breasts and of the womb”,““and they are the ten thousands of Efrayim, and they are the thousands of Menashe”. Yehoshua bin Nun, the first national leader was from the tribe of Efrayim. After the war against Sisra, the prophetess Devora praises the tribe of Efrayim as one of the tribes who volunteered to help their brothers to fight. They are glorified with the praise “they came from Efrayim, rooted in Amalek”. She spoke thus as they displayed the same military bravery as Amalek. Concerning these “Efrati” traits we the sages say in a midrash concerning “Efratim” there Rav Pinchas says, all of the crown with which Ya’acov crowned Efrayim when he passed away from the world, he said to them, Efrayim the head of the tribe, the head of the settlement, the greatest and most praiseworthy of my sons will be called by your name, “son of Tocho son of Tzuf Efrati” and “Yeravam son of Nevat Efrati” and”David the son of an Efrati man” and “Machlon and Kilyon, Efratim”. In Devri Yamim is says “and Calev took Efrat and she gave birth to Chur. Here “Efrat” refers to Moses sister Myriam. Miriam here is called by the name “Efrat” Because she was of the greatest people of her generation. Every prince and great person who rises up in the Jewish people is called “efrati”. Like wise ” and David was the son of an Efrati man’ (Shemuel 1 17,12 He was from the tribe of Yehuda! Thus “Efrati” is a describing one of the highest character.

It speaks of Mashiach ben Yosef in Pasikta Raboti thus “that in the future the forefathers of the world will stand up in Nissan and say to him, Efrayim, our righteous mashiach, even though we are your forefathers, you are greater than us, because you suffered the sins of our children, and hard judgements were passed on you, which were not passed over the early people or the later people, and you were laughed at and mocked by the nations of the world for the sake of the jewish people, and you sat in gloom and darkness and your eyes did not see light,[2] and your skin dried on to your bones and your body was dry like a tree, and your eyes became darkened from fasting, and your strength was as dry as clay, all of this because of the sins of our children…he said to them, forefathers of the world, all that I did was only for your sakes and for the sake of your children, and for your honor and for the honor of your children, that they should be able to enjoy from the goodness that Hashem has lavished on the jewish people. The forefathers of the world said to him, Efrayim our righteous mashiach, be at ease, because you have eased our minds and the mind of your creator. Rav Shimon ben Paz says, at that time Hashem raised him up as mashiach to the heights of the heavens, and He spread His radiant glory over him before all of the nations of the world, before the wicked Persians, and He said to him, Efrayim our righteous mashiach, judge these people and do to them whatever you desire, for if it was not for the abundant mercy that was on you I would already have exiled you from the world in one moment, as it says ‘Efrayim is my dear child, a darling child, for whenever I speak of him I still remember him, therefore my inner organs are moved for him, I will surely have mercy on him, says Hashem”

The Targum Yonatan says about Mashiach ben Yosef ”  “from the shadow of Yehoshua your servant…for he was the one who divided the land of Israel, and his descendant Mashiach ben Yosef will be the one who will lead the Jewish people to defeat Gog and his helpers at the end of days.”

Describing awareness concerning Mashiach the “Kol HaTor” says ” In the natural process of Mashiach ben Yosef, this will be in the aspect of and Yosef recognized his brothers and they did not recognize him. It is the work of the other side, who hides the character traits of Mashiach ben Yosef so that he is not recognized in, the footsteps of mashiach, and in our many sins they are also ridiculed” Remember, Yoseph in Egypt looked like a non-Jew. He wore Egyptian clothes, talked like a Egyptian. He spoke Egyptian and acted before his brothers as if he did not understand the Holy tongue. His wife  Asnat.  the daughter of the Egyptian high priest probably did not seem much like a follower of the Hebrew faith to Yoseph’s brothers. Yoseph even had a  non-Jewish name — Tzafenat Pa’aneach.  Yet,  the mission impossible of Mashiach ben Yoseph was accomplished.  Although appearing to have been killed on the outside, Yoseph’s Hebrew identity, as in the mystery of  “Mashiach ben Yoseph will die” he only went underground, inconito. As in reality “Od Yoseph Chai  ” (Mashiach ben Yoseph lives on) and resurfaced intact.  Yoseph earned the title “Tzadik Yesod Olam”  (The righteous one life of the worlds). Yoseph was also able to integrate secular wisdom into his spiritual consciousness  the Seven types of worldly Wisdoms. The Vina Goan also taught that “Many of the torah scholars did not know and did not understand that they are caught up in the sin of the spies. Our teacher the Vilna Gaon, the holy one of Israel, urged his pupils to make aliyah to the land of Israel and to work in the in gathering of the exiles. And he frequently hurried his pupils to bring about the reveled end, to bring the end of the redemption nearer by settling the land of Israel. Almost every day our teacher spoke to us with trembling and excitement that ‘the remnant will be in Zion and in Yerushalayim’, and not to be late for the appointed time. Who can describe our teacher’s great worry when he spoke to us about these things with a holy spirit and with tears in his eyes.”

 Succot 5776 was the last in a string of four “blood moons”, This will be after the “smittah” (7th) year of 5775, there are some who say Next year is the Yovel Year. In Gemora Megilla it says the Messiah will come to Redeem Yisrael after a “Smitah” year, some say after a “Smittah” year that precedes the “yovel” (50th year)

1990 in the scale of cosmic time was equivalent to 12 in the afternoon on Friday preceding the Holy Shabot. the time of redemption. As the world was made to exist for no more than 6000 years and its now 5775 the time of this world as we know it is quickly running out.

In Talmud tractate Sanhedrin on page 97a it is written that “The world will exist for 6000 years, and then will be desolation for 1000 years”. We are now in the Biblical year 5775, that’s only 225 years before 6000. It is written in the midrash there shell be many resurrections of the Dead. The sadeekem in Arerz Yisrael will resurrect first. The first of these resurrections shall occur 40 years after the “exiles have been gathered”. The sages say all of these resurrections shall occur over a period of between 210-214 years. It is know that the Messiah will be revealed before these resurrections and this must be well before 6000 so His revelation can not be that far away. For another perspective know :

According to the Zohar in the last 210-­‐214 years before the Biblical year 6000 God will resurrect those who merit to live during Techiyas HaMeisim the period of time know as, “The Resurrection of the Dead.” also called “Olam Haba, the World to Come.

According to the Zohar this period follows the Messianic Era. It will begin in the year 2026 CE, according to Rebi Yitzchak, and in 2030 CE, according to Rebi Yehudah. According to both opinions this will be after 40 years of ingathering of exiles. This makes the beginning

of period called “Kibbutz Goliot” (ingathering of exiles),

Once this world comes to a end the Sitra Achra and the ס”ם will cease so they desire to make the most out of the final years and extend the time as much as possible till their destruction. The way the ס”ם will try to accomplish this is by consolidating his power. He does this by causing Yisrael to sin. The ס”ם is the only angel that can grow. If Yisreal fulfills mitzvot, refrain from sin and does “Teshuvah” his power is diminished and he and his influence shrinks, while the Shechina and Yisreal prosper grow in their power of influence in the world. The ס”ם Knowing his time was getting close to its end saw drastic action was required so he came up with a drastic plan that he believe might cause all the jews to abandon the Torah, something so horrifying that He thought after this no Jew would want to have anything to Do with Torah and by this he would destroy their faith in God. So the ס”ם  made the Holocaust, problem is it did not work. Jews still clung to the Torah even after the Holocaust. Then he came up with another plan to get Jews to abandon the Torah. He set up a secular Isreal, Here Jews can be Jewish and their the essence of being jewish has nothing to do with Torah, The main thing in being Jewish in the secular Jewish state, the treasures of Jewish heritage are Lotcas, matza ball and krepach. These are what makes people Jewish and there they can be good Jews with out any Torah claiming that Judaism is based on their cultural heritage. Well this plan  did not work either, Jews still occupy in Torah and Mitzvot thank God. Running out of time and options the ס”ם started thinking about end times strategies and using these to his benefit.

Concerning this in the midrash Yalkut Shimoni on Isiah 60 we find :

Rabbi Yitzhak said: The year that Melech HaMoshiach will be revealed, all the kings of the nations of the world will provoke each other. The king of Persia (now called “Iran”) will threaten the king of Arabia (now called “Saudi” Arabia) and because of this the king of Arabia will go to the king of Edom (USA-the west) for advice.

Afterwards the king of Persia will destroy [most of] the world. The remaining nations will be hysterical and frantic and fall on their faces and will be seized as if by “birth pains”.

And the people of Israel will be frantic and hysterical and they will say, where will we come and go? Where will be come and go? This being the ס”ם’s final attempt to make the Jews loose faith.
But with this comes a problem How could the ס”ם possibly build up Iran so it could be strong enough to contend with Edom, which is all the western powers, specifically the USA ? Only one way by by bringing Obama into power and having him pass a insane treaty with Iran allowing them to get Nuclear weapons. He found one more problem to contend with being the Merit of Edom by the kindness in recent years America has shown to its Jews. With this merit Iran still could not rise to power and cause America serious harm. The ס”ם found a solution, destroy America’s merit by Having their supreme court legislate abominable immorality, the promotion of the homosexual lifestyle. Through all this the can turn the whole world to caos to help the Jews loose faith and give up Torah and Mitzvot and by this the ס”ם becomes stronger and can hold out a little longer. In addition to this the ס”ם also has caused to arise from the depth of darkness an New phenomena to the world Isis and all the other terrorist groups which are much more destructive and cruel than anything that came out of Islam before. Yismoyal had the blessing from Avraham that he should “Live before him”. Well we are approaching the end of time and the ס”ם wanted to take this blessing away from Yismoyal’s descendents, so he brought out of their own religion which were corrupt enought in their original form to start with the New phenomena to the world Isis and all the other terrorist groups which are much more destructive and cruel than anything that came out of Islam before.

Those who have been true to God, He will say to them: Do not fear my children, do not fear. All that I have done I did only for you. Why are you afraid? The time for your Redemption has come!

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there is a discussion about the name of Mashiach in Talmud yerushalmi Tractate Brachos (2:4)

“R Yehoushua ben Levi said concerning the Messiah ‘Tzemach’ is his name. R Yudan the son of R Aibo said ‘Menachem’ is his name.

Chanina the son of R Abahu said, they do not disagree as the gematria of this name is equal to that name. Thus Tzemach = Menachem.


“A man went and sold his cow and his vessels and he made himself into a seller of baby clothes. He would enter a city to sell his baby clothes . He entered a city and all the women bought except the mother of Menachem did not buy.

He heard the voice of the woman saying ‘Mother of Menachem, mother of Menachem, come and buy for your son.’

for I desire that the enemies of the Jews should be strangled, for on the day Menachem was born the Bet HaMikdash was destroyed.’

He said to her, ‘I trust that in his steps it was destroyed and in his steps it will be rebuilt.

She said to him, ‘I have no money.’

He said to her, ‘What does it matter to me?

  Come and buy clothes for Menachem. If you have no money this day, I will return and take payment. After some days, he returned to that city. He said to her, ‘What is happening with the nursing babe?’ She said to him,’From the time I last saw you a wind on a whirlwind came and grabbed him from my hands.

THIS SEEMS TO INDICATE THAT PEOPLE WILL NEED TO SUPPORT THE MESSIANIC IDEA WITH THEIR MONEY or the opportunity for messianic revelation may pass to a later time.

After the failed Bar Kokba war, there was an end to Messianic movements for several centuries. However, the hope of a coming messiah nonetheless continued.

Moses of Crete appeared in the 5th century C.E., and won the Jews there to his movement. He called himself Moses, and promised to lead the people, like the ancient Moses on dry land through the midst of the sea back to the land of Israel. His followers, convinced of his claim, left all their possessions and waited for the promised day; upon which they followed Moses to a promontory overlooking the sea and at his command cast themselves off – where many drowned or were destroyed on the rocks below.

Theudas  died in the year 46. He was a Jewish rebel of the 1st century. His name which comes from Greek means “gift of God”. Around between 44 and 46 AD, Theudas led his followers in a short-lived revolt.

Theudas, persuaded many people to join with him, and follow him to the Jordan river. He told them he was a prophet, and that he would, by his own command, divide the river, and they would easy pass over it. Many were decieved by his words. Fadus, the Roman procurator of Judea did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them. After falling upon them unexpectedly, they slew many of them, and took many of them alive. They also took Theudas alive, cut off his head, and carried it to Jerusalem. (Jewish Antiquities)

The Persian Jewish sect of Abu ‘Isa or the “herald of the Messiah” sect existed from 684-705. Its leader and self proclaimed Messiah, Abu ‘Isa (father of Jesus), was a working man “a plain tailor”. His devotes said “He could neither read nor write, yet he wrote books without any assistance” (the same was said of Muhammad). Abu ‘Isa’s adherents stressed that, in spite of his illiteracy, Abu ‘Isa wrote books, and they claimed thiswas proof of his divine inspiration. None of Abu ‘Isa’s writtings exist any longer, if they ever did.

Abu ‘Isa said that the coming of the Messiah was to be preceded by five messengers, and he himself was the last messenger and the Messiah himself. Abu ‘Isa claimed he was entrusted with the mission of delivering the Jews from the rule of the Gentiles, and of making them politically independent.

He and many followers among the Jews of Persia, and raised a revolt against the calif. Abu ‘Isa sent an army against him. The decisive battle was fought at Rai (the ancient Rhagæ), and resulted in the death of Abu ‘Isa and in the complete defeat of his adherents. One of Abu ‘Isa’s disciples narrates that when the battle resulted so disastrously Abu ‘Isa hid in a cave, and that his ultimate fate was never known.

Another account of the battle ascribes a miraculous victory to Abu ‘Isa. It is said that he surrounded his camp with a rope and assured his men that they would be safe from the enemy’s swords so long as they did not leave the enclosed space. The hostile army fled from the rope, and Abu ‘Isa’s followers pursued and completely destroyed the enemy. The prophet himself then wandered into the desert, to announce to the Jews the word of the Lord and his prophetic mission.

Abu ‘Isa became the founder of this first Jewish sect in the geonic period, the members of which were called, after him, ‘Isawites, “‘Iswanites,” or “‘Isuyites.” Their practices differed from rabbinic Judaism in dogma and ritual but little is know of them. It is known they abstained from wine and animal food, According to Harkavy, Abu ‘Isa, in imposing these restrictions, was influenced less by the custom of the Rechabites (comp. Jer. xxxv. 2-10) than by the Pharisaic view (B. B. 60b) that meat and wine ought not to be indulged in by the Jews so long as they live in exile (“galut”). Divorce was not allowed even in case of adultery—a prohibition which was also observed by the Sadducees. According to Maḳrizi, Abu ‘Isa had seen Jesus and Mohammed in heaven and were recognized by the sect as prophets, each of whom had been sent as a missionary to his nation. Al-Ḳirḳisani, the Karaite, held that Abu ‘Isa took this attitude merely for diplomatic reasons. (this too is similar to what Muhammad did) According to the passage in Psalms :

“Seven times a day do I praise thee,” Abu ‘Isa instituted seven daily prayers in place of the three rabbinical ones. In accordance with the rabbinical opinion, he declared the “Shemoneh ‘Esray,” the “Shema’,” and the two benedictions before and one after the “Shema'” to be obligatory by divine order. The ‘Isawites used the Rabbinite calendar, which at that time was a very essential point; for upon the strength of this the Rabbinites did not hesitate to associate and even intermarry with the followers of Abu ‘Isa.

  Jacob ben Ephraim al-Shami answered Al-Ḳirḳisani, who objected to the friendly attitude of the Rabbinites toward the ‘Isawites. Altogether, therefore, Shahrastani’s judgment that the customs of the ‘Isawites differed greatly in many essential points from the laws of the Torah does not seem to be well founded.

Abu ‘Isa and his disciple Yudghan greatly influenced the founder of the Karaites, Anan, who lived about seventy years later; for instance, Anan took from Abu ‘Isa the rule of abstinence from meat and wine.

At the time of Al-Ḳirḳisani (about 930) the sect survived in Damascus only, and numbered not more than twenty persons.

Another failed Messiah was Named Serene . His name is a Latin form of שריני , according to a responsum of Naṭronai Gaon (“Sha’are Ẓedeḳ,” p. 24a, b). Serene represented himself as the Messiah, establishing certain religious observances opposed to the rabbinical law, abolishing prayer, neglecting the laws of “ṭerefah,” not guarding the wine against “nesek,” working on the second holy day, and abolishing both the ketubah and certain incest laws established by the scribes.

The date of Serene’s appearance is given by Isidor Pacensis (“Chronicon,” in Florez’s “España Sagrada,” viii. 298) as 103 of the Hegira (c. 720 C.E.), which was during the reign of Yazid II. This same historian states that in Spain many Jews abandoned all their property and prepared to join the supposed Messiah. The latter, indeed, owing to his promise to put the Jews in possession of the Holy Land. He was finally captured and taken before Yazid II., who put some questions to him concerning his Messianic qualities which he was unable to answer. He declared that he had never had any serious design against the calif, and that he desired only to mock the Jews, whereupon he was handed to the latter for punishment. His adherents, having repented of their credulity, on the advice of Naṭronai Gaon were received again into their communities.

In the 12th century was a women who claimed to be the Messiah of the Jews, her name is no longer known. (or is much about her, this is all I could find). She was known to have sexual relationships with many of her followers. (Max Dimont “the indestructable Jews)

Yaakov Frank’s daughter Eve Frank (1754–1816/1817), In 1770 declared herself to be the incarnation of the Shekinah, the female aspect of God, as well as the reincarnation of the Virgin Mary and thus became the object of a devotional subcult herself in Częstochowa, with some followers keeping small statues of her in their homes. She finnaly claimed to be the messiah upon her father’s death.

The great Jewish teacher from Andalusia, Rabbi Moses ben Maimon of Córdoba (1135-1204), tells the story of an anonymous Messiah from Yemen, who was preaching repentance. Those who gave their worldly possessions to the poor would gain a treasure in heaven. Not everybody was impressed by his humane teachings, and in 1172 the Muslim authorities had him arrested. His interrogators wanted a sign that he was indeed the Messiah, He was brought in chains before the king of Yemen. He was asked by the king to proform a Miracle to prove he was the Messiah. The man told them to chop off his head and he would come to life again after he was beheaded. The authorities allowed the experiment, but unfortunately, the Yemenite Messiah was unable to live up to his claim.

Abraham Abulafia (ca. 1240–1291) was a self-proclaimed Messiah and founder of a school of ecstatic Kabbalah. He was native of Spain and he set out towards the Middle East at the age of twenty in search of the fabled Sambation river so to return of the ten lost tribes of Israel. When this project failed, he continued his travels in Greece and Italy. He taught and had many followers in southern Italy and Sicily. Rabbi Abulafia believed the end of days were approaching and he saw himself as chosen by God to reveal the Divine truth. His messianic claims were a result of his revelations and experiences. In Rabbi Abulafia’s writings, he he teachs that any Hebrew can become a messiah insofar as they can bring about a spiritual liberation of their own souls.

The night of Rosh Hashanah, in the year 5040 (1280) Rabbi Abraham Abulafia found the perfect time to pay a visit on the Pope. Pope Martin to received word of Rabbi Abraham Abulafia coming. The Pope gave orders to the Vatican staff that they should arrest Rabbi Abulafia immediately and send him to a place outside the city where firewood was already prepared for quick execution. Though Abulafia was notified in advanced of the Pope’s intentions, he remained determined nonetheless to keep his appointment.

At that moment, the pope made this announcement, Pope Martin passed away Rabbi Abulafia’s life was saved. Needless to say, the good rabbi saw this development as divine intervention and as irrefutable proof of the authenticity of his mission–notwithstanding the fact that he was imprisoned for a month by Franciscan monks.

David Reubeni, a mysterious adventurer who claimed to be the brother of the monarch of an independent Jewish kingdom in Arabia.

Masquerading as a descendent of the of Islamic prophet, he wandered through Ethiopia, Egypt and Israel. It was while sojourning in Alexandria in 5284 (1523) that he Rosh Hashanah in a small synagogue awaiting the next available ship to Italy.

It would take more than two months to find a galley sailing to Venice, and more than a year before he would enter the Papal palace on a white steed. Pope Clement greeted David with full diplomatic honours when the Hebrew emissary proposed a diplomatic alliance between his kingdom, Rome and Portugal, such that a Jewish army would expel the Turks from the Holy Land. Clement even provided David with letters of reference to several European rulers. With these documents in hand, he came close to finalizing a pact with the Portuguese king for the transporting of armaments to Reubeni’s fictitious regiments.

David Reubeni’s teachings inspired a young Marrano named Diego Pires to return openly to Judaism, he took the name Solomon Molkho.

Convincing himself that he was the Messiah, Solomon journeyed to Turkey, Israel and Italy, and of course he eventually arrived in Rome for the obligatory confrontation with the Pope. The pontiff extended to him hospitality and protection.

When it became impossible to resist the Inquisition’s persistent calls for Molkho’s death, it is stated that Pope Clement saved his life by substituting a condemned criminal to be executed in his stead. Eventually however, Solomon became unable to fend off his accusers. He was arrested by the Holy Roman Emperor Charles V and perished as a martyr proudly proclaiming his Judaism to the end.

David Reubeni, who was imprisoned along with his disciple, managed somehow to escape death, and lived out the rest of his days in a Spanish prison under Imperial protection.

A Jewish chronicler reports that even after Molkho’s demise there remained many Jews who were convinced that the aspiring messiah had miraculously cheated death, and that eight days after the auto-da-fé he had been seen at his home.

Moses Botarel was a Spanish scholar who lived in the fourteenth and fifteenth centuries. He learned Kabbala from Jacob Sefardi (the Spaniard). He made amulets , and declared that he was able to combine the names of God for working miracles. He stated that by means of fasting, ablution, and invocation of the names of God and of the angels one can attain prophetic dreams. He stated that the prophet Elijah had appeared to him and appointed him as Messiah.

After this he addressed a letter sent to many great rabbis of his time, asserting that he was able to solve all perplexities, and asking them to send all doubtful questions to him. In this letter (printed by Dukes in Orient, Lit. 1850, p. 825) Botarel refers to himself as a well-known and prominent rabbi, a saint, and the most pious of the pious. Many believed in his miracles, including the philosopher Hasdai Crescas.

Rav Botarel composed a commentary on the Sefer Yezirah. In his commentary, he quotes earlier cabalistic works, including some ascribed to the old authorities, such as the amora Rav Ashi. Rav Botarel’s commentary on the Sefer Yeẓirah was printed at Mantua in 1562, with the text and with other commentaries; it was republished at Zolkiev, 1745; Grodno, 1806; and Wilna, 1820.

Rav Botarel told the king of Spain he could prove he was the Messiah. He told the king to cast him into a flaming furnice and he would walk out from it unharmed. The king did comply with his request but there is no record of what happened after that.

It is said by the sages that the tribe of Efriam ben Yosef wanted left Egypt early, before the time of Redmption. Concerning them the Yalkut Shimoni says many  were killed. According to the Pesikta of Rav Kahana 180,00 soldiers from Efrayim were killed, according to Targum Yonatan on Divrei Ha’Yamim  200,000 were killed, and according to Shemot Raba the number is 300,000! We see from this , things are better in their correct time.

 

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