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SECRET OF THE 72 NAMES OF GOD ! Erev Rav , Amalak, getting water from a rock and alot more!
February 6, 2017, 1:38 pm
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mover UPDATED 7TH DEC  2017 PARSHA “BISHALACH” B”H

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

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

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

WARNING !

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

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

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

(Shaarey Orah 46b quoting Shaarey Kedusha).

 

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

~

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

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

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

Meditation on the 72 Names can repair you on the soul level and the world in general according to you actions and by passing the demanding tests of life. accordingly the names will be effective.

 

 

Parsha Bishalach Bs”d

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

From  אז comes forth the seventy two names.

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

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

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

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

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

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

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

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

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

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



MORE REAL SECRETS

UPDATED April 30 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.

R. Yitzchak  the Blind said in his l e t t e r t o Gerona, that Elisha ben Abuya’s  error of “uprooting the plantings ”  meant that he separated  the sefirot from The Ayn- Sof and from each other .

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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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



Parsha Tsav, Tzav— INSIDE HOLINESS
March 13, 2014, 1:58 pm
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Parsha Tsav

The Parsha talks all about sacrifice. Why does the Torah spend to much time and give so much detail of the Laws of Sacrifices, especially now that there’s no Temple? How is this relevant ? It’s written: (Behold, hear from sacrifice) (1S 15:22).We all are a Sanctuary for the Divine Presence as the verse says: “Make me a Sanctuary and I shall dwell within them” (Ex 25:8; Terumah). By learning how to bring the sacrifices, as the verse says we will “hear”, we will be able to hear Divine truth.

  During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them.1 Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 2 Now Torah is from Z’a (Source of Ruach-Emotional Soul), but with complete self sacrifice one can taste the Torah of the future. This is the Torah of “Atik” (The ancient of Days source of Delight) or “aor ganuz” (hidden light). This is acquired by one who never prays for his personal benefit, it is as if he is not part of this world.3 Fire is Binna (Divine Understanding). The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.4 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power to burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim (Mercy) that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד (Glory) of the Shechinah, by it we are sustained. It is יאהדונה”י. When this light stands on ones head all lights shine on it. יאהדונה”י makes all אחד (one). The “ו “ in the middle is the hand of God, which is between 2 “ י “ . By “yichud” the Shechina (Divine Presence) rises to the Ayn Soff (infinateness) and decends to את .5

Like a sacrifice, Torah is offered as a gift to God. He is at his own table.6 The sages teach in the Talmud that at one time, the sacrificial altar atoned for Israel. Now one’s table, through the spiritual elevation of his food, accomplishes it.7 We learn from Rabbenu Bachyah that once a person con­fesses his sins to God, no angel is permitted to harm him. Confession atones for the wicked; once they accept the judgment, they merit life in Olam HaBa. The words of confes­sion stand in the place of sacrifice. Thus, to avoid grievous Judgment one must confess even for inadvertent sins, as these require a guilt offering. Many have been saved from death by confession. 8 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvoth (commandment-attachment) in a way of כבוד (honor) due to the Holy king. Don’t enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.9

In Talmud Bavli Chulin 17b it says that “chulin” (secular meat) was prohibited in the desert because all of the Israelites were relatively close to the “Mishkan” as the encampment was but three “parsoh” square, approximately 9 miles square.So inorder to eat meat while in the desert they had to bring animals to the “Mishcon” to eat them.

In Eretz Yisroel, God does not burden them to travel great distances to the Bet Hamikdash to have their animals slaughtered as sacrifices. He therefore allowed them to slaughter non-sacrificial animals at there homes and eat them there



SIGNS in the firmament of the heavens- What the pattern of eclipses this year prognosticate

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ALL THINGS BRING US TO THE TIME

.   The “Mishkan” (Tabernacle) was completed during the month of Kislev its dedication was in Nissan. The construction of the first “Beit HaMikdash” (Temple) by  King Solomon began in the month of Iyar, and was completed in the month of Cheshvan.  The dedication of the Temple was nearly a year after the end of its construction in the month of Tishrei. The Bnei Yissaschar teaches that the future dedication of the third Temple will take place during Cheshvan.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night;

and let them be for signs, and for seasons, and for days, and years.”

(Genesis 1:14)

  For the third time in less than a year on this coming Passover of 2015, the moon will dip into Earth’s shadow, turning its bright white globe a coppery red in a matter of minutes.

The total phase of the lunar eclipse will only last about 5 minutes, making it the shortest lunar eclipse of the century.

The action begins at 3:16 a.m. PST on the morning of April 4 when the edge of the moon first enters the amber core of Earth’s shadow.

For the next hour and 45 minutes, Earth’s shadow will move across the lunar disk, ultimately covering the entire moon at 4:58 a.m. PST.

Some total eclipses last for more than an hour, in this case, totality spans just 4 minutes and 43 seconds since the moon will be skimming the outskirts of the Earth’s shadow, rather than passing centrally through it.

The pattern of eclipses on Jewish Holy Days correspond with significant events in history.

There will be a string of four “blood moons” in the year 5775, and one of them will shine over the Passover seder. Whenever this happened in the past, enormous events took place in Jewish history.

LUNAR ECLIPSES OF THE 20TH CENTURY

DURING THE MONTH OF MARCH (22 Total)

EVERY PURIM HAD AN ECLIPSE!!!

ALL BUT ONE OF THE 22 LUNAR ECLIPSES THAT OCCURRED IN MARCH IN THE 20TH CENTURY

OCCURRED ON THE EVE OF OR ON PURIM. [2]

THE ONE MARCH ECLIPSE

THAT DID NOT OCCUR ON PURIM OCCURRED ON PASSOVER INSTEAD.

DATE TYPE ECLIPSE NOTES

1904 March 02 Penumbral Purim 1: The 14th of Adar.

1904 March 31 Penumbral Passover: The 14th of Nissan.

On Sept. 24, the 1st day of Tabernacles, there was another Penumbral eclipse (The 1st & last of the 7 feasts).

1913 March 22 Total (North) [3] Purim 1 (Eve):

1914 March 12 Partial Purim 1:

1915 March 01 Penumbral Purim 2:

1922 March 13 Penumbral Purim 1 (Eve)

1923 March 03 Partial Purim 2 (Eve): Observed on the 16th of Adar as the day of rejoicing, because the 15th was the Sabbath day in 1923.

1932 March 22 Partial Purim 1: The 14th of Adar day of rejoicing.

1933 March 12 Penumbral Purim 1: The 14th of Adar. (Hitler rose to power as chancellor of Germany in 1933.)

1940 March 23 Penumbral Purim 1 (Eve):

1941 March 13 Partial Purim 1: The 14th of Adar. [4]

1942 March 03 Total (South) Purim 1: The 14th of Adar. (The Nazis hanged 10 Jews in Zduńska Wola, Poland to avenge the hanging of Haman’s 10 sons.)

1951 March 23 Penumbral Purim 2: The 15th of Adar. [4]

1959 March 24 Partial Purim 1: The 14th of Adar.

1960 March 13 Total (South) Purim 1: The 14th of Adar. U. S. Secretary of State, Christian Herter, stated desire to aid Israel in a 13 March 1960 meeting with Ben-Gurion. [5]

1961 March 02 Partial Purim 1: The 14th of Adar.

1978 March 24 Total (South) Purim 2: The 15th of Adar.

1979 March 13 Partial Purim 1: The 14th of Adar.

1980 March 01 Penumbral Purim 1 (Eve): The 13th of Adar when the Jews were fighting for their lives.

1988 March 03 Total Penumbral Purim 1: The 14th of Adar.

1997 March 24 Partial Purim 2: The 15th of Adar.

1998 March 13 Penumbral Purim 1: The 14th of Adar.

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The first and last of the Holidays Passover and Tabernacles, have had

lunar eclipses on historic dates such as when Israel was reestablished and when they

captured Jerusalem in 1967. We see a similar phenomenon occurring on Purim.

About Those Blood Moon Tetrads

Now it turns out there will be a group of total lunar eclipses, each one falling on a Jewish holiday. Typically there are two lunar eclipses a year, spaced about six months apart; you will see them if your side of the earth is turned toward the moon when they happen. Here is the schedule for this year and next year:

4/15/2014 (Passover)

10/8/2014 (Sukkot)

4/4/2015 (Passover)

9/28/2015 (Sukkot)

Blood Red Moons will occur like this ..

Passover of 5774 (April 15th 2014);

Tabernacles 5775 (Oct 8th 2014);

Passover of 5775 (April 5th 2015)

Tabernacles 5776 (Sept 28th 2015).

Intersperses within those dates are two solar eclipses :

Rosh Chodesh Nissan (March 20th 2015)

A hybrid solar eclipse” on Nisan 1 on 3/20/71 followed by another hybrid solar eclipse on Rosh Hashanah on 9/12/71 happened around the destruction of the Temple,”

Sunday’s early morning event – an annular solar eclipse that changes into a total solar eclipse – will be visible on the eastern coast of North America, although those living in Africa will experience it best.

Sunday’s eclipse (March 20th 2015) will become total, completely blocking out the sun and allowing those in its shadow to see stars during the day time. It is this shift from annular to total along its path that makes this a “hybrid” eclipse.

Rosh Hashanah Sept 13th 2015

Three Jewish holidays always happen when there is a full moon: Purim, Passover, and Sukkot (Feast of Tabernacles). Therefore, it is not strange to have an eclipse on one of those holidays, and because Passover and Sukkot are exactly six months apart, when Passover gets an eclipse, Sukkot will probably get one, too. Of the 230 eclipses that occurred in the twentieth century, 37 were on Jewish holidays.

However, it is very rare for both eclipses to fall on Jewish holidays for two years in a row, and for all of them to be total not Eclipses.

The Book of Joel when speaking about end-time Biblical prophecies, mentions that in the last days, “the moon will turn to blood.”

They also point to the seven tetrads that have happened over the past two thousand years, Here are the dates for these tetrads:

162-163

795-796

842-843

860-861

1493-1494

1949-1950

1967-1968

Around eight months before the Temple was destroyed we find on 10/18/69 there was a partial lunar eclipse on the Feast of Sukkot.

A total solar eclipse followed this on Nisan 1-3/30/70, the beginning of the religious year.

Two weeks later there was a penumbral lunar eclipse on Passover on 4/14/70.

An annular solar eclipse followed this on Rosh Hashanah on 9/23/70.

Then another penumbral lunar eclipse on Sukkot on 10/8/70,”

In the blood moons of 1493 and 1494, the Jews were expelled from Spain.

1949-1950: This has been linked to modern Israel becoming independent in 1948. However, the first blood moon comes eleven months AFTER independence, and even the 1948 war was over by then.

The blood moons in 1949 and 1950 came right after the nation of Israel was born, giving the Jews a homeland for the first time in thousands of years.

And in 1967 and 1968 it was linked to the Six-Day War.

1967-1968: Well, maybe. The Six Day War happened between the first and second blood moons, and Israel took East Jerusalem, reuniting the city.

This would be totally unbelievable, if it wasn’t verified by the NASA.

Only one of these 4 lunar eclipses will be visible from Israel.

According to NASA data, there was a tetrad from 1493 to 1494 (there were three preceding tetrads that century as well, but they did not fall on Jewish holidays).

And that’s not the only series of blood moons linked to Israel, as NASA data shows that yet another tetrad unfolded between 1949 and 1950, a key time for Israel’s modern-day manifestation.

“In 1948, that’s the year Israel became a state,” he explained. “The thing that happened prior to that was the tragedy of the Holocaust, which ended in the rejoicing of statehood.”

Another tetrad happened between 1967 and 1968, a period which saw the Six-Day War — a moment of “triumph” when Jerusalem was reunified and became the eternal capital of the Jewish people once again.

NASA data also shows that four blood moons emerged between the years 1909-1910, 1927-1928 and 1985-1986, but these also did not fall on the Jewish holidays.

NASA says the current tetrad of blood moons that started in April 2014 will last through Sept. 28, 2015. The last tetrad to occur happened between 2003 and 2004, though it did not fall on Jewish holidays.

NASA data does appear to show six others will happen this century, but none appear to have all four blood moons fall on both Passover and Sukkot as they do in 2014 and 2015.

All four can be seen from the western hemisphere.

Therefore God has a message of judgement in the eclipses directed at the Americas, not at Israel. Know, 

The redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. 

More here

http://eclipse.gsfc.nasa.gov/OH/OH2014.html#LE2014Apr15



Connection of the “Mishcon” (tabernacle) to Purim
January 27, 2014, 10:45 am
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Trumah Bs”d

Its the same story over and over again. GOD raises up Amalak (negative destructive force) when the Jews forget where GOD is , as Rabbi Kahana says in Pesicta. Amalak is the dog that bites them to remind them of Hashem. As when there is no where else to turn almost everyone returns to GOD with tefilla (prayer) with their heart. Tefila from ones heart is the opposite of Amalack as Yosef Yitzchak Shneerson explains that Amalak is the power opposite that of Teferet (balance and harmony). It creates situations so that one cannot turn to GOD with their heart. Now is the time of year we remember Amalak, and our victory over them during the time of Mordichy and Ester. In our parsha it written

 

This is the offering you shall take of them Gold, silver, brass, blue, purple, scarlet and linen”. On purim we read in the Magilla

 

 

 

There were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble; the beds were of gold and silver, upon a pavement of alabaster, marble, mother of pearl, and precious stones.”

 

It is no coincidence that verses containing gold, silver, blue, purple and linen are mentioned in both places. This is to remind us that the triumph over Amalack, who is the manifestation of the essence of the negative spiritual force opposite Yisrael, is only by Torah. By absolute dedication to GOD in all things. Then GOD will enable us to do what is right. As the Jews did in the time of Mordichy and Ester, saying “We are with Mordichy and the Torah or death”. At that time all the people decided to fast against the threat Haman had made against the Jews so to push off its judgment. We were willing to Give our lives because of our belief in GOD . Easter instead of hiding her identity as a Jew from the King so to guard her own life stood up for her people. Putting the needs of the nation of Yisrael above her own.

 

This brings us back to our parsha Truma as the “Mishcon” (Tabernacle) represents the spiritualization of the worlds. The GR”A in Aderes Eliyahu (36:8) writes that the building of the “Mishcon” is described seven times. The Tabernacle alludes to the deepest secrets.  The sages say that each component of the “Mishcon” corresponds to something in the spiritual worlds which manifest this world. Its boards are the Angels called Sarafim as stated in the Zohar. The rings that hold up the curtains are as the stars in the heavens. The 12 elements involved in construction of the “mishcon” coorespond to the 12 tribes, 12 constellations. The part of the parsha dealing with the ark, has exactly 12 verses Each parsha lists Linen-silver- gold- purple and blue. Silver is white which corresponds to the sefira keter and the level of the soul called Yechida. This is the dedication of our delight and will to the will of GOD . Linen can be dyed any color as the sefira Chuchmah is the color containing all colors corresponding to the soul level called Chayah. This is the dedication of our creative powers to Divine activities. Gold the Ar”i tells us corresponds to Binna, Which corresponds to Divine understanding and one’s Nashama. Their intellectual soul being dedicated to the search for GOD and using ones intellect in their Divine service. Purple is Teferet corresponding to our Ruach, emotional soul. We must be filled with love and fear over Divine will. And finally the Ar’i tells us that Blue corresponds to the Nefesh, our physical existence. We must use our bodies to only do that which GOD wants. With all these powers we can fulfill the verse.

 

Make me a Mishcon and I will dwell in them” Then we will be fitting vessels for the Divine presence to dwell in us like at Mount Sinai. The Rambam writes that “the secret of the Tabernacle in the desert was that the glory of God which came down on Mount Sinai openly should dwell upon it in a more concealed manner. The name “Ohel Mo’ed,” which is repeated many times, means “the Tent of Meeting” – in this tent God would meet with Moshe and give him commandments for Yisrael. The Torah specifies many  times that the purpose of the Mishcon is to serve as a place for continued revelation to Moses in order to complete the giving of the Torah. (25:22, 29:42-43, 30:6, 30:36). One thing we can learn from the construction of the mischon is that we have to do something to have a revealed presence of God be with us. By fulfilling the commandments of the Torah we make ourselves into a dwelling place for the God.

 

” The Tabernacle in the desert was or is (its now hidden in a hidden cave by the dead sea they say) a portable, internalized Sinai. That moved with the Hebrews in their wanderings.

As we make ourselves a Mishcon to GOD from the powers of our soul as shown above. Also there are 18 commands in the building of the mishcon corresponding to the 18 vertebrae in the spine of man which correspond to the 18 blessings of the Amida. When we make ourselves a Mishcon to GOD then the story of Purim, of Amalak will have reached its conclusion. As they will have no place to exist. By being nullified to Divine will with in ourselves our lives. Likewise will Amalak be nullifed outside also depending on our merit. Our success at nullifying Amalak’s powers of doubt and coldness to GOD in our Divine service. Then we shall see the Temple built, The glory of GOD revealed with the coming of The Messiah Quickly in our days.



THE DEEP SECRETS OF REINCARNATION ! read slowly a few times
January 19, 2014, 2:02 pm
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UPDATED FEBUARY 12TH 2015

Attain the Heights of Spirituality —- NOW

PARSHA MISHPOTIM BS”D

Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i

Parsha Mishpotim begins “and these are the judgments that you shall set before them”.

R. Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better “upstairs”.

Each individual receives the appropriate gilgul (incarnation) in accordance to the sins that they have performed. Those who enjoyed sin just a little died an easier death; quickly [and without suffering]. Those who had greatly enjoyed sin and had blemished greatly, this type of person would suffer through days of famine and want, and would live to see his children murdered before his eyes (G-d forbid).

The Degel Machaneh Ephraim teaches us that at times one person takes another to court, and he knows that he is in the right. However, the case in Torah law judges him guilty rather than innocent. This has happened becouse he is liable to the other person from a previous reincarnation.He who takes money dishonestly will also pay for it in the future in this incarnation or another. Thus there are so many laws of money and damages.

 

All aspects of all souls were included in Adam. Adam’s body was made up of 248 organs and 365 sinews. Each organ and sinew is a Primary Source of souls. Adam was the father of all. Adam included all souls within himself. Afterward, all were included within the three Patriarchs: Avraham, Yitzhak, and Yaakov. After this, all were included within the twelve sons of Yaakov, who fathered the twelve tribes. After this, all were included within the seventy souls who went down to the land of Egypt with Yaakov. After this the seventy subdivided into 600,000 main Sparks. Each a complete Partzuf, containing 248 organs and 365 sinews. This further subdivided into 600,000 Secondary Sparks.

Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). Thought it is always correct to say that the right precedes the left in importance and stature, here it is different. For the manifestation of Kayin and Hevel were as a result of the sin of Adam. Kayin is still the first born, and as such the more important. Those souls of the Kayin source have included some of the greatest of the Prophets and Sages, among them King Hezekiah, Rabbi Akiba, and the author, HaRav Haim Vital. Great souls from the source of Hebel included Moshe Rabbeynu himself, but Moshe includes both sides.

Adam’s left shoulder is one great main Source. This is the source of the soul of Kayin (Cain, son of Adam). It is a complete Parzuf, that is divided into 70 Secondary Sources. These 70 Secondary Sources in turn subdivide into 600,000 Secondary Sparks. The sin of Adam caused all souls to fall into the depths of the klipot (evil forces). The klipot are nourished by the light of souls they capture. Thus the klipot greatly endeavor to cause people to sin, in the same way people pursue their food. For when a person sins, this causes his soul to enter into their domain, and they are thus sustained by it. They hope the entrapped soul will be theirs for a very long time. Souls are entrapped under the control of the klippt only by not elevating. Elevation is achieved through the energy work performed by the observance of the mitzvoth (commandments), in all their details.

Avraham’s soul was entrapped amongst them. So he is called a “righteous convert”, for his soul had come forth from the klipot and uncleanliness. As he was born to Terach the idol worshipper. Avraham, through his submission to God, was able to convert the evil that was attached to himself and turn it to good. Thus making the tikun (fixing) he made,he freed many sparks, trapped souls. Souls incarnate as families. Evil souls still have a connection to the righteous soul family members. Each soul family has the obligation to rectify all of its members. So it was Avraham’s job to rectify Terah’s soul because they were of the same Source. Don’t be surprised that the higher soul of Avraham could have been born as the son of a lower soul. The relationship of

father and son enabled Avraham to do what he needed to do. Terah was the refuse of the holiness of Avraham’s soul.

The child receive makiff lights from their father and penimi lights from their mother. These makiff lights are from Chuchmah of Abba and the penimi lights are of Imma. The father gives a portion to his soul to his child. It becomes a external garment of his soul. It guards and guides the sons soul. If there are less then 500 levels of difference between the soul of the father and his child the portion of the father’s soul that he gave to his son will stay with the child, even in the time of the Messiah.

There are many levels of souls. The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of the worlds of Bria, Yetzera and Asiyah, being the Nashama (Intellectual soul), Ruach (Emotional soul) and the Nefesh (Animal soul) respectfully. There are five names for levels of the soul. This then is their order from below to above: Nefesh, Ruach, Nashama, Chayah, and Yachida. A man does not get all these aspects, all at one time, but only according to one’s merits. The main Nefesh is that of the world of Asiyah, Ruach of Yetzirah and Nashama of the world of Briah. Yet there are these levels of soul in each world also. And from even each of the 5 parzufim.

There are four worlds called Atzilut, Briah, Yetzirah, and Asiyah. Each world has within it Five Partzufim (faces of Divine emination). They are Arich Anpin Abba, Imma, Zeir Anpin and Nakavah. It is also known that from every aspect

within the four worlds there comes forth the souls of mankind. Souls that come forth from each of the 4 worlds

are of 1 of 5 aspects, corresponding to the five Partzufim in that world which is their source. The level of soul that comes forth from Arich Anpin is called Yachida, from Abba is called Chayah, from Imma is called Nashama, from Zeir Anpin is called Ruach, and from Nakavah is called Nefesh. Accordingly are their 5 levels of souls in each world from its parzufim. Each of the 5 levels of soul contains in itself these 5 levels. Each level also is made of 613 organs and sinews. For example, the Yechida of Atzilut is divided into the 613 organs and sinews. The sin of Adam caused Each of these 613 aspects further subdivide to 613 aspects. Each of these sources contains no less than 613 main sparks, each is an

individual soul. These are called the 613 main Sparks. Due to the sin of the Atz Dat (tree of knowledge), they were blemished, and they divided into even greater numbers. Now each of the 613 main Sources is divided up into up to 600,000 Secondary Sources, but there can be less . The 613 main Sources are not required to subdivide equally but All depends, all division is according to the level of blemish. There are those main sources that are subdivided into only one hundred and others into more than 600,000 Secondary Sources. This is also what happened with the 613 main Sparks within each and every one of the 613 Sources. Each spark subdivided into many Secondary sparks. As a result of the sin of Adam, instead of having 613 main Souls which subdivide into 613 main Sparks, we now have 600,000 Secondary Sources, that can subdivide into 600,000 Secondary Sparks for a total of 360,000,000,000 sparks.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls). According to the actions of man, “gilgul” is given for his tikun (correction). Souls need to work hard to fill lackings, and make a complete “tikun” (repairs). To each is a different “nanhaga” (Divine guidance-Providence). A soul may gilgul within a man at any time after birth and there are Souls that gilgul in a man’s body from the time of birth.

When a person is born, his Nefesh (Animal soul) enters him. Ideally at the age of 13 one receives revelation of their Ruach, If they do the work required. At 20 their Nashama becomes revealed to them. If they do what is required of them. Such a person successfully completes the rectification of all three levels of soul in a single lifetime. Such a person would not need to reincarnate ever again, at least not for the sake of personal rectification. However, few people ever achieve such. Most People because of sins must go through all their lives with only their Nefesh that they received at birth. If one does not act with proper righteousness, one never finishes building and completing their Nefesh, thus not being able to advance to the next steps of building and rectifying their Ruach and Nashama. Therefore they may require to reincarnate many lifetimes. If one does not completely rectify his Ruach, then his Nashamah will not enter him and he will remain with only his Nefesh and Ruach. Only the part of any level of soul that has yet to be rectified is vulnerable to damage from the impact of sin. If in one gilgul one aquires both levels of his Nefesh and Ruach and he damages both. Only his Nefesh must return in gilgul. But because he did damage in Yetzera (his Ruach) in this lifetime he may be punished severely. If one has a opportunity to do mitzvot (commandments) and does not, they may have to return in gilgul to do so. One who does not learn all 4 levels of Torah will require gilgul. A person is not complete until that he fixes and merits to take the level of soul “Yachida of Arich of Atzilut”. A person can blemish or fix sparks that are from their same source such as the left heel or left shoulder by his actions. But he does not effect soul sparks from other sources. One does not effect damage in all levels in all worlds, but damages done are very specific.

At times a Nefesh becomes rectified and purified to such an extent that it need not come back again with the Ruach for its rectification. Instead it remains above in a place fitting for it, “bound up with the Bundle of Life” (Shmuel 1:25:29). The Ruach then has to come back and reincarnate with the Nefesh of another person.

If a person rectified his Nefesh and came back to receive and complete his Ruach but sinned, it will not affect his Nefesh. For, this would force the Nefesh to have to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach, and only this will require rectification. In other words, once the Nefesh has been completely rectified and he has reincarnated to work on his Ruach. He does not start from Square One once again. Rather, the Nefesh is protected against any further damage for otherwise, the rectification process would go on forever for some people. They will reincarnate together until the Ruach is rectified. Then the first Nefesh will come back with the Ruach in order to receive and rectify the Nashamah. Or, the Ruach may come back by itself with the Nashamah until the Nashamah is rectified, after which time all three of them no longer need to return and are instead “bound up with the Bundle of Life,” as is fitting for them.

A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.

One can even reincarnate from one species into another. Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal. In Sefer Haredim it is written that when a person reincarnates into an animal, beast, or bird they remember their past life. This (memory) causes much sorrow and pain, seeing how they have fallen from heaven, from the image of man to the image of a beast. Reincarnation also occurs in food. A food that was defiled, or which did not attain the goal that God prescribed for it, must be rectified. Thus vegetable matter is incarnated as a animal which in turn  a human being makes the tikun for it by eating it.

 

The Arizal explains that there are more than one type of gilgul (incarnation). Gilgulim that occur during the lifetime of a person are called ibur (pregnancy). These souls can enter one at any time after birth and the soul may stay with them for a moment or the remainder of a lifetime. Some mitzvos have the power to draw down the Nefesh of a righteous person whereas others can draw down the Ruach. The Arizal explained, a person can have up to four souls in his body at one time. Ibur can benefit both the host body and the guest soul. If the person maintains the appropriate level of righteousness the extra soul will stay with him. This could be for the rest of the host person’s life. If so the connection will remain even after death. And, that can help a person to achieve a much higher level of reward in the World-to-Come than he otherwise might have received on his own.

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. They will receive their Ruach at 13 and their Nashama at 20. They are able to change their evil inclination to become like a angel. There are other souls which are still considered new, but they are not like those first mentioned. These souls are in no way bound by time in their ability to gain new levels. The only thing it depends on is merit. They are able to get a Nefesh of Atzilut before they are 13. This type of soul was in Kain and Abel. It cannot ascend to the level of Chayah and Yachida of Atzilut, but only Nefesh of Atzilut. These souls were in the body of Adam at the time of the sin, but did not descend to the klippot. There is another type of soul which did fall when Adam sinned. When parzufim were formed within adam these souls were placed back to back. Once they enter hachel Ahava of Bria they are then created anew face to face. In order to turn from back to back to face to face this is by “nesira”. Z”a must receive sufficient light so to enable the “shared” back to double. One for him and one for her. They are separated Sefirah by Sefirah till they are 2 separate parzufim (Z’a and Nakavah). This is the last step of the Nesira. Then they become as “New souls”. These souls do not easily come to sin. And in time they grow and add levels. According to the level of “lavush” (makiff) one can receive new levels of Soul. Lavush is a level between light and vessel. It is pennimi to vessels and chitzon to lights. It covers and dims lights preventing the vessels from shattering. The “levush” is Nh”y of a higher parzuf. 2 or 3 “nefashot” (souls) can incarnate in one man who is a “New soul”, but all the “nefashot” must be in a single bond together. 3 “ibor” incarnations can enter into the body of man to help him at a time. Including the host soul this is 4 souls in one body. Later he can acquire more ibor souls of a lower level and they become absorbed in his higher level souls from his root. The higher levels help the lower level souls make tikun, as their levels are interconnected. But he never has more than 3 “ibor”. After a man has made 3 gilgul and if he has not made tikun a sadeek will become ibor in him to help him complete his tikun.

A man who is gilgul as a woman because of sin cannot give birth to children with out great difficulty. To have children a female soul must enter her as a “ibor”, and then she can only give birth to girls. Only by great merit can a male soul enter the fetus.

The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh. Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

In these later generations the Shechinah has descended to the souls at the level of the Legs of Adam. The souls of these later generations are from the Legs of Adam. These souls are exiled in the klipot, earlier (higher) souls have already been fixed. There are some men who cannot marry their soul mate as their female side is from חור the son of Miriam. These souls are sunk in the klipot and will not come out from there until the Messiah comes.

All the souls were originally within the body of Adam. Every one now must correct and establish their portion in the Body of Adam. Mashiah’s soul is from the sefira Keter it is the Source soul of all Yisrael’s souls. The soul of the Messiah will include all the souls of Yisrael, all 600,000, as they were prior to the sin of Adam HaRishon. A part of the soul of the Messiah directly corresponds to each individual’s soul. So every Jew must prepare that portion of the Messiah’s soul that corresponds to his own soul. This must be done until all has been rectified and His entire stature is complete.

The name Adam (Alf, Dalet, Mem) contains the first letters of the names Adam, David, and Mashiah. According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alp, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

DEEP TEACHING ON REINCARNATION (GIGUL)

THIS IS TRANSLATED FROM THE WRITINGS OF MOSHE CHAYIM LAZATTO (HE WAS A INCARNATION OF MOSES)

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls).

1) According to the actions of man, “gilgul” is given for his tikun (correction)

Souls need to work hard to fill lackings, and make a complete “tikun”. To each is a different “nanhaga”. These are the “gillgulim” of (within) Mattatro”n. The garment of the Shechinah (Divine Presence). All these gillgulim in Matto”t need to fix their six corners (emotional sefirot-Ruach). To do this they must become the aspect of a “servant or slave of God”.

(most incarnations are like this)

2) There are Nashamot (Intellectual souls) that gilgul to refine the Malchut (The Divine Presence in the earth). This is as the Avot (Abraham, Issac and Jacob), Noach and his sons. These are gillgulim for nanhaga, not to fix themselves, but the whole world. This is gilgul in the aspect of the Shechinah.

There are gilgul of and from the upper source (Moch Stima) of Adam and from the 2nd brain (avir and skull). Moshe and the Avot go out from here. From here is “chuk” (rulings) of gilgul involving all aspects, what will be born, according to the needs of the time.

There are times when things are not in tikun. When there is not merit to Yisrael, and their sadeek (Holy men) does not rule. It is like the connection is broken, God forbid. Then by the mercy of Heaven there is another connection made in a hidden way to help Yisrael. Then Z”a and Nakavah both descend to dress in Matto”t who is their servant. This is hidden below in a angel that includes all powers of angels. He is the sar (prince) of all angels. To him is all nanhaga of the world, he is called “Sar Olam” (prince of the world). This is the first and ancient Matto”t servant of Hashem. He is in the form of the likeness above. All that there is in the sefirot, there is in his powers. To him are all orders of the markava, but they are all disconnected. As there is not Godliness (below). He works for the needs to sustain the world, and recieves flow from Zu”n. By Zu”n in zivug dressing in him. Then his Markava is assembled, and he can provide for the needs of the world. For its minimal maintainance. But there is not seen there “ahavat Yisrael” or God (with this flow, providence). There is only what is needed of God’s concealed guiding of the world. God descends in hideness. This is like Matto”t is like the name of his Master, the name Sd”y. The secret of covenant of assembly. In the secret of connecting Israel, in this he does not (cannot) rule. Matto”t is completed in his own place, he takes power of the upper sadeek, to make zivug of Hashem. But this is all in hiddeness.

The upper yesod (foundation, gateway of energy) includes many supernal Hvyh in great power. For making zivig of Hashem. They are the secret of flow going in great love, all in the secret of supernal names. The orders of the powers and guidance of Matto”t includes many names of “temurah” ( letter exchanges) they all dress in their markava of Adon”y. This is the Markava of Yhv”h, to this markava the other side has no portion in. It is for Yisrael to build, assemble supernal construction. The world was only made to flow Kidusha, spreading out the Shechinah below. But the otherside rules by yetzer hora in the world, its damage and (control of ) the nations, and all that is enjoined in the Markava of Matto”t. As it guides nahaga in Klipot noga, which is “chol” (non Holy), sending flow to the stars then to this world. Even if in Matto”t klipot inhibit flow, a Sadeek does rule by it in minuchah (Shabot rest), without having to dress in klippa. or difficulty. On Shabot the sadeek rules, He is malchut (and he is from the Malchut). All Nanhaga below is the malchut. The refined Malchut is “minuchah” (Shabot Rest), as it needs no work. She actualizes the Yh”v. But the Nanhaga of Matto”t is called here “work”. It is nanhaga that is only as this world (appropriate providence), but all is for tikun of Yisrael (to achieve God’s ultimate purpose of creation). Matto”t was created for nanhaga of the slave Hashem put to do the work of this world. It is in the Malchut (sadeekem). This is the difference between God’s children and his slaves. This is as sadeekem and angels. Sadeekem by love cleave in the shechinah in “zivug” (union) in all their actions. But with Matto”t and the rest of the angels there is no devekut (cleaving) or zivug (joining) at all. They are called standing under the Shechinah raising her. Ruach Hakodesh is the aspect of Nashama, mammash of malchut. It is aspect called Nashama of Sadeek that is involved in all nanhaga. This Malchut joins in the Nashamot of men. Nishmat (souls) of Sadeekem are Ruach HaKodesh and Revelation of Elohut (Godliness). To Nashamot this is the “crowns in the heads”, “delight from ray of the Shechinah”. Without this it is impossible to comprehend Elohut. There are many ways to reach Ruach HaKodesh. There are those who have much and those with little, and to those to whom it is completely hidden. But it is always there to guide Yisrael. All who are fit to have rest upon them as in Tanna DbeEliyahu “Even a slave can have rest upon him Ruach haKodesh. So it is always written “do not work as a slave (he is the lowest level). Ruach HaKodesh is received according to one’s yichus (relationship) to Malchut . Yichus to the Malchut (above) by the sadeek is according to how refined the Sadeek is in their 6 corners (Ruach, emotional soul). Because of din of Tuma there is not found ruach ha kodesh. It is only found in Nashamot Gadolot (Big Nashamot). But at times for the needs of nanhaga it can descend into lowly Nashamot, as a slave. But not the Nashama of a Sadeek as they have Ruach HaKodesh. Because of this their Nashama is free from having to occupy in such work.

The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of Bria, Yetzera and Asiyah. At times a Nashama is sent without a garment in the secret of “Yhv”h is a man of war”. Whether a Nashama is a mother or hand maid the source that is sending this nashama dresses it in angels. This is the secret of the “man Gavrial”, as the source of his (the mans) garment, is in him (this Angel). It, his source is from the side of Givurah so to subdue the other side so that it cannot overcome him. But their Nashama are uniquely from the givurah even before being sent in garment of the angel, so the other side is subdued by him much more than by other souls. But the body of this Nashamah is from the right side. These bodies of the right side illuminate with the light of their nashamot. This is their tikun. While bodies from the left side find tikun in being subdued by their Nashamot.

gilgulim” (Reincarnation)

Mishpotim Bs”d

Our parsha begins “and these are the judgments that you shall set before them”. Concerning this R. Shimon in the Holy Zohar begins to reveal the secrets of “gilgulim” (reincarnation). Most of this parsha in the Zohar concerns “gilgulim”. Evidently this is a good time to delve into “gilgulim” so let us learn. R. Shimon begins by informing us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. In general its better not to have to come down here, its better “upstairs”. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.1 The Ar”i teaches that Torah is the source and root of the essence of light of the Nefesh, Ruach, Nashama, Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).2 In commentary on Zohar on proverbs its taught Man will be forced into ”gilgul” (reincarnation) if he does not learn Kaballah. Not every man has a ”segulah” (help from above) to learn the Kaballah of the Ar”i. One can loose their reward over this. But there is no danger in learning the Kaballah of Rama”k. Every one is obligated to this.3 The Zohar explains that actions of Holiness produce a breath for the soul that is an intercessor for him above. The Holy breath after the body is disposed of becomes a breath giving life. It becomes his ”Yesod”, the gateway to the quality and quantity of the light which his soul lives by and delights. Like a seed sown it guides the departed soul to be bound in the supernal glory of the bundle of life. A secular profane action causes the soul to be cast as a ”stone in a sling” when it leaves this world. (it becomes a ghost) Preventing its accent to Gan Aden. This soul cast as a ”stone in a sling” has no rest. This is the worst punishment. There is a Nefesh that is cut off with its body. There is also a Nefesh that is cut off, but not its body. A Nefesh that has “corait” (cut off) cannot return to its place above that it would of had if it would have been a worthy person in this “gilgul” (incarnation). Its Ruach also has no rest. Its Nefesh also has no Divine pleasure. Its only as any animal.4A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.5 Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal6

The Aor Yakar teaches that the names of men show concerning their eternal qualities. It also shows concerning one’s magidim (angelic teachers). From names it possible to determine the number of ones gilgulim. By arousal there is raised mym nukvin (lower arousal) and there descends mym duchrin (upper arousal) and accordingly is their magid . It was like this Rebbe Shimon saw Rav Hamnuna. He came down to teach R. Shimon secrets of gilgulim in our parsha.7

Many books have been written explaining the teachings on the subject of ”reincarnation” or gilgul (גִלְגוּל). These books explain when and how reincarnation takes place and give details regarding many soul-roots and how we find them reincarnated in the Bible and afterwards in the time of the sages, and even in latter generations. The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh. Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alef, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

1. 1Safer Bahir p.78

1. 2safer lecutim-ar’i p.427

1. 3Midrash on Zohar Mishley p.138

1. 4zohar smot 59a, Trumah p.142b

1. 5Midrash on Zohar Mishle p.137

1. 6safer ha paliyah

1. 7Aor Yakar Barashit p.78

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From another world-for real !

September 13, 2009, 9:46 am | Edit this

Filed under: Garden of Eden, Riencarnation, spirits, worlds, Zohar

THE BEGINNING OF manuscript IS MISSING.

What we have here is all that we merit, the rest of the ancient text has been concealed from this generation

They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed (a supernal Holy spirit) came and woke them up. He told them to get up and go into the orchard outside. They went out. They noticed the scholars of the word of GOD, who talked of this verse: ”In this wilderness shall they be consumed” (Numbers 14:35), but not in another place, THAT IS THAT THEY WILL MERIT THE WORLD TO COME. ”And there they shall die” , but not in another place, MEANING THAT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies – THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY – but not their souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.

As there are souls which as its written in the bible are “cut off” :

For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off.” (lev 17)

This is referring to even in the upper world. The merit of the soul is given to another and it as a individual soul ceases to exist. It will not be given a chance at another incarnation. It has wasted all its chances.

The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila’i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.

That child, his son, stands daily in front of Betzalel (the man who by the Holy spirit made the tabernacle in the desert), when he descends from his high School, and said to him three things, prior to Betzalel’s divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since ”neither has the eye seen, that Elohim, beside You” (Isaiah 64:3). That is what is said: Whoever stops, shall be stopped means whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. Whoever curtails shall be curtailed means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. ’One’) must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended. (this is referring to the mediation on the oneness of God in all creation)

THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a rose, WHICH IS THE SECRET OF manifestation of the Divine presence IN THE ASPECT OF Divine creativity and inspiration. When they left, the opening of the cave was concealed and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE in the Divine Chariot (see the vision of Ezekial) from which souls are emanated and other energy, which descended from a tree and entered into a different cave. They inhaled the scent of the rose, AS THE ILLUMINATION OF Divine wisdom IS CALLED SCENT, and entered there. (certain scents can effect your mind) They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.

They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them,. When they arrived at those scholars of the Mishnah (a compilation of ancient oral teaching explaining the Bible) , the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a glowing robe like them, and sat together with them. He said to the MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two roses and smelled them, THEREBY ALLUDING TO their Holy actions AND Divine understanding they possessed THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO ROSES. They said, Be seated, deans of the school. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Divine ’laws’ that they did not know of before, and other secret meanings in the Torah.

They then returned to the sages, and they found them studying and saying: ”I had said, ’You are angels (Heb. Elohim), all of you sons of the most High, Nevertheless, you shall die like men, and fall like any prince ’” (Psalms 82:6), MEANING ”I had said” during the time when you acted before listening, for “You are Elohim…” However, since you were drawn after your bad inclination, “nevertheless, you shall die like a man…” (Ibid. 7), just like the death of man brings him to dust in order to erase the bad inclination in his corpse. It is that bad inclination that dies and decays within.

Rabbi Ila’i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of secrets, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.

Rabbi Ila’i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies – MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: ”And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb” (exudus 33:6).

The souls that heard the voice of God on Mount Sinai became refined to a tremendous level , but when they sinned by the golden calf , which is a mystery in of itself they fell from that level. They lost their spiritual “ornaments” they got at Mount Sinai. It is possible to attain these “ornaments” once again while in this world through great spiritual works, and behavior of selflessness and self sacrifice.

A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.

To be continued ………………………………………………