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PARSHA Titzaveh – FLOWING THE DIVINE ENERGY

Titzaveh Bs”d

It says in Psalms “your word is a lamp to my feet and a light to my path”.David ha Melach (KING DAVID), peace unto him tells us that by the word of the Torah we have a lamp to direct our feet. This refers to the exact spots our feet touch, the minute details in our life. It’s light will also illuminate our path. We learn in the Zohar that oil refers to the power of Chuchmah (Divine creative wisdom). With the light of Chuchmah itself which is the level of secrets of the Torah, the inner aspect of the Torah which come to one as “flashes” of Divine inspiration yielding understanding, new understanding in the Torah. This same light of revelation, with the mercy of Hashem (GOD) will shine with Godliness at all times. So we may see the Godliness in all things as David said “a lamp unto my feet”. So we can see what thoughts, words and actions at all times will place us in the Holiest place. In our parsha we can get some illumination concerning this lamp as it is written “ You shall command the children of Yisrael to bring pure beaten olive oil for the light, to cause the lamp to burn always.” From this we can see that that the oil to illuminate our path and guide our feet must be of high quality, as it says “pure”. Rav Dov Bear of Mezerich explains that “ Sin contains repentance as a olive contains oil”. At the time one returns to Hashem’s way the sparks of Holiness that gave vitality to the forces of separation (to evil) are raised up to the heavenly regions away from the “other side”.

Holy sparks are in every thing, a soul is a spark of The Divine similarly, every angel. Some sparks are not souls nor angels, they are all spiritual energy.

By Adam and Chava sinning with the Tree of Knowlege, their souls shattered into the sparks that fell below. Here is a analogy that will help explain this concept. A glass vessel falls to the floor and shatters into many pieces, all over the place. This is so with the sparks of Holiness. Currently, these sparks are trapped, surrounded by klipot (husks; shells) of the other side nourishing because of the sin of Adam and Chava with the Tree of Knowlege and our transgressions. Adam and Eve’s souls were huge their souls shattered into millions and millions of sparks. When there is sin, the soul falls, each time we are guilty of the sins the soul falls drops down falling even further as more sparks get dispersed.

Currently many of these sparks surrounded by klipot (husks; shells) are waiting for their tikkun (fixing). They are waiting to be liberated. Each person’s soul is connected to specific sparks in the world, others not so much. Do the will of God and liberate these sparks from these places. As we see when it says,

God establishes the footsteps of man, and He will favor his way” (Psalms, 37:23). This teaches us that God decides where our feet are going to take us. We then only need to do at these places whats is expected of us and then will the sparks get liberated and elevated to their source in Holiness. Right now, these trapped sparks are nourishing all the “klipot” which are the bad “middot” (character) traits and evil forces. We need to break these “klipot” and rescue their sparks taking them from the dominion of the “klipot” and putting them back again involved in Holiness. These sparks become one with our souls which strengthens us spiritually and the worlds also according to the system of unfolding called “histashalut”. By turning away from transgression and doing “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire) is released and raised up to its source as the “klipa” is shattered by the separation from the Divine spark it had swallowed which did sustain it. Thus is fulfilled the words of Rabbi Akiva “my falling is my rising”. As the spark by rising up to its source provides extra power to our soul instead of the “klipot” (forces of evil). By this a new light shines upon us. To make this clearer the Gerer Rebbe said “ We see that a candle and a wick give light by diminishing , likewise a man who dominishes his physical desires may give out spiritual light. This is suggested by the name of the source of physical desires, the soul in the blood called “Nefesh”. Its first letter “N” stands for “ner” (lamp), “f” for petilah (wick) and it last letter “sh” for shemen (oil). We are all lost in our individual exiles, we need to see the bars of our imprisonment and try to take ourselves out of our personal exiles, Then God shall do the rest.

Just as the olive must be crushed to give its oil, so must we crush our animal souls so that it may become as oil to illuminate our paths in the service of Hashem. As the olive oil is fine and pure so must we be of a most developed character to ascend to give light, so to ascend into Holiness beholding the Torah’s secrets.

Avraham Abulafia teaches desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י . By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he receives anything from Chuchmah Elyonah So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון (will) rises up in all levels till reaching the level called חשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח (power). The giving of חשק (desire) is a אות (spiritual sign) it is צבאו”ת אלהי”ם יהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).1

The Hebrew people at Mount Sinai when they received the Torah were raised by this to a very high level of revelation. They were free, refined of the sin of Adam and Eve in Gan Aden and because of this the Divine presence could be drawn in them. They could have lived for ever. If they had not sinned with the Golden calf. Once they sinned this level of Divinity could no longer rest upon the children of Israel so a “Miscon”, (Tabernacle) and Temple were needed. Moses stayed on this Holy higher level, he had to wear a vail. He was too much for people to behold. Looking at Moses must have been like looking at a “Miscon” condensed in one person, that would be very bright.

May this Divine desire bring Mashiach soon in Mercy.

 



BIG SECRETS IN Va’etchanan-Vaetchanan
flock of white birds photo during sunset

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Updated                                  July 22th                                              2018

The word VA’ET’CHANAN (and I implored) is numerical value 515. Midrash Rabbah teaches that Moshe implored God 515 times to be permitted to enter “Eretz Yisrae”l (The land of Isreal). God commanded him to stop, because had Moses implored one more time, he would have elevated himself to a new spiritual height that would have permitted him to cross the Jordan River. SOME MORE ABOUT NUMBERS OF PRAYER

Moses says in the parsha “But YHV’H became angry with me because of you, and he did not listen to me” LETS NOT MAKE GOD ANGRY AT ALL OF US PUSHING OFF THE COMING OF THE MESSIAH AGAIN.

In our Parsha God tells Moses to look not only westward but also northward, southward and eastward at the Land of Israel, implying that “Eretz Yisrael” (The Land of Israel) already surrounds him. As the true borders of the Promised Land are not merely west of the Jordan River but actually stretch from the Nile to the Euphrates.

It says in the parsha “You who cleave in YHV”H Elohech”a are alive this day”. So we see it is by cleaving in GOD that we are given, draw life force. To recieve this life force by cleaving we make attachment to GOD through the mitzvot. As the root of the word mitzvah means attachment. Yisrael are born from the ”house of GOD”. Here they cleave in ” the portion of יהו”ה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of GOD this is their crown. This treasury is from the 32 paths Chuchmah. 1 Serve from the love of GOD in your Teffila with all your heart and all your soul. Spill out your soul in teffila and cleave to him. This is all to your good love the “midah” called מ”ה. In it are hidden the 100 blessings. Walk in all yours way so to invite to receive flow of the way. These are then supernal days.2 Rabbi Avraham Abulafia teaches in Aor haSachel that the חושק (desire) that is given in the heart of desire is a witness to the love of הו”א . If from between 2 loves she (the soul) has within one being the intellect from partnership with GOD, and the intellect of man. They are one as the Name is one. Becouse of the חבור (union) in the existence of the nature of man with the existence of אלהו (his God) in time he has comprehension in intellect. In this power man is able to connect below and cleave in the עליון (supernal) and bring it down. The thing he raises up calling out recieves a kiss. As the groom kisses the bride in much great desire. And He is delighted both by the desire and the power of the name.3 If a man gives his heart and dat to the fear of GOD, behold the letters of יהו”ה cleave in his heart. One who merits this has no lack. But if his heart lacks fear of GOD, the letters of יהו”ה are far from him. This is the greatest possible lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”. One sanctifies their heart so as to have dwell in it יהו”ה.4 All the power GOD gives to man by his Dat, his power of speech and intellect, this is GOD’s place in the world.5 Its also written in the parsha “Guard and do the commandments this is you wisdom in the eyes of the nations.” This reminds us that their ways are not our ways our wisdom is prescribed in the Torah. We sanctify GOD’s name by being a light to the nations by acting according to the Torah. We must not be like a dog who looks to the nations as its master and is always trying to find favor before them. As the Israeli government does when killing the people of Sderot by Hamas hands to continue appeasing the Quartet. (only after responding with strong military force in Gazza did the rocket assault stop) Or their abandoning the Grave of our forefather Yosef to the Arabs. Or refusing to let Jews live on our holy Land ,or even worse kicking jews out of there homes and giving the land over to arab terrorists. Surely these disgusting things are only a desecration of our Holy Torah. We can not have leaders in this country that act as such. If we cleave to GOD and we work to have leaders of our nation that are true to GOD we shall see as the Prophet Michah describes this time ” I will make her the remnant halted, daughter of Zion, to you shall it come. There will come the first government, the kingdom to the daughter of Jerusalem. Now why does she cry badly, because she has no king, and her counselor has perished? For pangs have taken you as a woman in labor. Be in pain and labor to bring forth, oh daughter of Zion ”. (4:7 – 10) The Maharol of Prague Wrote that in the future the messianic king will establish a new kingdom which will emerge from the first kingdom which will precede it. It is as a unripe fruit grows in a peel till the fruit is ripe, then the peel decays. And as it says in our parsha “you will be a Holy people am segulah” (Nation treasured by God). With the arrival of our Mashiach Quickly. 1.Marachot Elokim 2.Safer HaKanah 3.Aor HaSachel 4.Alp Bet p.161 5.Avodat Yisrael p.11 I noticed this verse :The punishment of your iniquity is accomplished, daughter of Zion; he will no more carry you away into exile; he will visit your iniquity, O daughter of Edom; he will uncover your sins.” (lamentations 4:22) There shall be no more exile of the Nation of Israel from their land. This verse affirms this. Another interesting thoughtThe Lord your God will raise to you a Prophet from your midst, from your brothers, like me; to him you shall listen” In this verse the Hebrew word for “like me” is כמני. It has a numerical value of of 120. This is exactly the years in the life of Moses. (Deuteronomy 18:15)I will raise them a Prophet from among their brothers, like you, and will put my words in his mouth; and he shall speak to them all that I shall command him.” (Deuteronomy 18:18) In this verse the Hebrew word for “like you” is כמוך =86 86 is the numerical value of אלהים (God) As in the verse “And this is the blessing, with which Moses the man of God blessed the people of Israel before his death.” (Deut. 33) And alsoA Prayer of Moses the man of God,. Lord you have been our dwelling place in all generations.” (Psalm 90) These passages in Deuteronomy predict the Messiah,. By these verses we know about the similarities between Moses and the prophet who was to be like him. Who is the Messiah..The Messiah will be aman of God”, the Messiah will be a “man”. Not God as some may think. Our HaphTorah offers us great comforting words. The Prophet Isaiah addresses the prophets and sages in every generation and says “Comfort , comfort you My people! Bid Jerusalem take heart” (verse 1). Today, with our own eyes we see Isaiah’s words being fulfilled in our day. After two thousand years of exile millions of Jews are being gathered in Israel, as Isaiah said, “Even as a shepherd who feeds his flock, who gathers the lambs into his arm, carrying them in his bosom, gently leading nurslings” (verse11). We can see with our own eyes how the land is developing with great strides.  And what other consolation does Isaiah offers? “Proclaim unto her that her time of service is accomplished, that her guilt is paid off; that she hath received of the Lord’s hand double for all her sins” (verse 2). In other words, the time earmarked for her in the exile has passed. The end of the exile has arrived, for she has received twice the punishment coming to her in the Babylonian exile and in the 2,000 year long exile. The atonement for her sin has been completed. Those nations that fight us will be like a drop in the bucket, like dust on a scale, as it says, “Behold, the nations are as a drop in the bucket, as the small dust of the balance. Behold the isles are as a mote in weight. Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burnt-offerings. All the nations are as nothing before Him; they are accounted by Him as things of nought, and vanity” (verses 15-17). In the exile were a lamb among 70 wolves. Now with the establishment of the State Yirsael has returned to their stature as a lion among the nations.

In our parsha is also the 2nd version of the 10 commandments. Maybe great secrets can be learned from the differences in the 2 texts in the Torah of the Ten commandments 

Different Decalogues?

The 10 commandments as they appear in both of the Torah’s original account of the Revelation at Sinai in Shemot 20 and in Moshe’s later retelling of the event in Devarim 5. The two versions contain differences,  additions, omissions, and substitutions. They are as follows:

  • Reason for Shabbat – The reason given for keeping Shabbat is different in each set of commandments. Shemot 20:10 speaks of the creation of the world, while Devarim 5:14 mentions the enslavement and Exodus from Egypt. This is the only distinction which encompasses a full verse.
  • Additional phrases – “כַּאֲשֶׁר צִוְּךָ ה’ אֱלֹהֶיךָ” (Devarim 5:11, 15), “וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל” (Devarim 5:13), “לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ” (Devarim 5:13), “וּלְמַעַן יִיטַב לָךְ” (Devarim 5:15), and “שָׂדֵהוּ” (Devarim 5:17).
  • Word substitutions – “שָׁמוֹר” / “זָכוֹר” (Shemot 20:7, Devarim 5:11), “עֵד שָׁוְא” / “עֵד שָׁקֶר” (Shemot 20:12, Devarim 5:16), and “וְלֹא תִתְאַוֶּה” / “לֹא תַחְמֹד” (Shemot 20:13, Devarim 5:17).
  • Ordering – The order of the list of objects not to be coveted varies between the two versions (Shemot 20:13, Devarim 5:17).
  • Single letter variations – There are thirteen small discrepancies related to extra / missing וי”ו  ( written חסר) /  (מלא) full spellings.
  • Masoretic divisions – In two places (after “שְׁמוֹ לַשָּׁוְא” and “אֲשֶׁר לְרֵעֶךָ”), Masoretic manuscripts like Codex Leningrad display an open section in Shemot 20 but a closed section in Devarim 5.
  • MAY WE MERIT TO SEARCH OUT THE DEPTH OF THE MATTER AND MERIT REVELATION OF “MASHIACH” QUICKLY IN OUR DAYS !

 



The Essence of God
March 16, 2010, 10:45 am
Filed under: ayn sof, delight, divine thought, Light | Tags:

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We do not speak of “Atzmut” (Essence of God) at all. This is because the root and the place of the creatures begin in the thought of creation. Ein Sof  (the Infiniteness of God) pertains to the Thought of Creation, which is “His desire to do good to His creations.” This is considered Ein Sof, and it is the connection  between the Essence of God and the souls. This is God’s “desire to give delight to the creatures.”

Ein Sof is the beginning. It is called “a Light without a vessel,” yet here is the root of the creatures, meaning the connection between the Creator and the creatures, called “His desire to do good to His creations.” This desire begins in the world of Ein Sof and extends through the world of Assiyah, which is our physical world. We can only relate to Ayn Sof as “the desire to enjoy”. Here is the beginning of the engagement with God at the highest levels. it is called “Light without a vessel.”

God’s desire is to do good to His creations.” This desire begins in the Highest worlds and extends through the lowest world. Souls can receive Lights according to what they have corrected and arranged. Thus, the souls can receive light, each according to its ability and nature. Thus there are all these attributes in different souls.

Ein Sof.  is the root of the creatures, which wants to impart them delight and pleasure. It is called “His desire to do good to His creations.”

There is no change in Godliness. This is the meaning of “I the Lord do not change.” There are no Sefirot and aspects in Godliness. The will to receive defines the  “creature” and a “new aspects” they may acquire. Change and growth begins from the place where the will to receive begins to receive “impressions”. One’s speech is aspects, parts of  these impressions. Here with these “impressions” is  begins a  correlation between the Light and the will to receive.

This is called “Light and vessel.” , There is no utterance of action made by  the Light of God  without a vessel,  since a Light that is not attained except in a vessel. Which is prompted by these “impressions” of desire which are Ayn Soff (Infiniteness of God). The Light that expands into our vessels, meaning into our will to receive is what we call Ein Sof. This is the connection of the Creator with the creatures, it being “His desire to do good to His creations.”

Our will to receive receives the expanding infinite Light, the expanding Light is then called Ein Sof. It comes to the receivers through many covering and vessels so that the beings below one will be able to receive it. All the varying aspects and the changes to the Light are made only according to the receiver. Their ability to receive the infinite light defines the nature of the light they receive.  When we speak of different aspects of lights in the many worlds, these lights are in potential for revelation below. And when the receiver attains these aspects in this world here below, they are called “actual.”

Spiritual manifestation is when the “impression” of desire and the attained will come together, as without the “impression” of desire there is no way for  the light to be  attained, since there is no desire to obtain the aspect  of the Light.

This is Based on the Teaching of Rabbi Baruch Ashlag



AFTER DEATH
May 1, 2009, 12:48 pm
Filed under: aretz israel, Divine names, Ruach haKodesh-The Holy spirit | Tags: , ,

Achrey Mot   (After Death)                          Bs”d

Our parsha begins speaking concerning Aharon’s sons who went to far spiritually, and this resulted in their death. If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael, who die by a angel of mercy. They ascend into “Kodesh Elyon”1 All buried in artz yisreal are as buried under the alter and are thus atoned for.2 When a gentile dies in “Aretz Yisrael” his Nashama is pushed out and forced to roam in many wanderings until they leave “Aretz Yisrael”, and reach the impure region where they belong. As they have not prepared themselves by Torah and mitzvot. One who lives outside “Aretz Yisrael” draws upon themselves a strange “ruach”,one of impurity.When they die if their body is brought to  “Aretz Yisrael” this is a abomination. They defile the land.3 The day of one’s death is called “יום יהו”ה” (day of Hashem).4 When the Nashama goes out of its body it sees the face of the Shechinah. This “segulah” is specifically according to their actions while living, thus they merit to “devacut” (cleaving to Hashem).5

Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י (your go-d). By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he recieves anything from Chuchmah Elyonah (supernal wisdom) So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah (Divine wisdom) of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of  Keter is to them all. It is the first cause close to thought that arrouses the movement to ask, arrouse will and thought. These are one thing and are not separated. רצון (will) rises up in all levels till reaching the level called חשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleves in חשק (desire). All this goes out from thought to actuality, then there is כח (power). The giving of חשק (desire) is a אות (spiritual sign) it is צבאו”ת אלהי”ם יהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).6

Rise to the level of Navua (prophesy) by making a markava (chariot) to Teferet (divine harmony-balance). There are 3 levels of navua. First level is from chitzonim (the otherside). This is when one’s thoughts are not their own but those of the otherside. This level is tuma (impurity) as Billam and Lavan. They go into pardes (upper world) peek and  tread on the shoots and blemish there. They peek and die. There are those who go in peek tread on the shoots blemishing them and go out. One must be careful not to do this. 2nd is returning to the land. Then one can begin eating the herbs of the field. All the prayers of man his actions and tikun are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot. All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper navua. With the herb of the field they can enter in peace and go out in peace.  This is secret of the Nefesh. There is a level above this. It is the supernal bread of Binna. This is secret of the Ruach (spirit). This is Hidden in the sefirot. In the shadow of Yisrael is nourished Sucat shalom for us. This is as it is said “By the sweat of your brow you will eat your bread”. A level above this is Trumah (holy portion) it is of Nashama. This is the secret of navua braking forth, until the navua of Moshe. 7

  1. 1Sulam on Zohar Trumah p.121a
  2. 2Shoshon Sodot
  3. 3Sulam on Zohar Achray Mot p.72b,Trumah p.141b
  4. 4Zohar Vayikra p.217a
  5. 5Avodat Yisrael p.26
  6. 6Safer haCheshek-Abulafia