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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”.

To begin with  Eve brought death into the world as it says in the Yalkut Shimoni, Bereshith. She was reincarnated as BatYah, the daughter of Pharaoh, thanks to her the world survived because she Moses] from the water (Exodus 2:10). She had the merit of having the name “bat Yah” (daughter of God), like Eve. who could also be called a “Daughter of God” as she had no Human parents. According to the Zohar, Eve also brought about Abel’s death (Tikkun Zohar 69:118b). BatYah, however, saved Mose’s life. We thus see it was the merit of BatYah, the reincarnation of Eve, that Moses who is a reincarnation of Abel who saved the Children of Israel from Egypt and gave them the Torah. Therefore BatYah completely atoned for the sin of Eve.

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 ………………………………………………

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THE SECRET OF GOD’S NAMES — PARSHA SHAMOT -SMOT (THE BOOK OF NAMES)
December 20, 2013, 1:38 pm
Filed under: Aharon, Parsha Shmot | Tags: , , , , ,

UPDATED January 15th 2017 BEFORE WE GO VERY DEEP, Here are some INTERESTING POINTS :

Miriam was named after the  Hebrew word “maror” (bitter), since when she was born, the exile became very bitter. Since Miriam was 86 during the time of the Exodus, we can thus know that final 86 years of exile were very bitter, while the previous 117 were were soft judgement., 117 -86=31 years. the two periods of 31 years and 86 years correspond to two Divine names א”ל – Gematria 31, and אלהי”ם – Gematria 86

 

PHAROE OF THE EXILE WAS MOST CRUEL 

Pharoe then commanded all his people saying: ‘Every boy who is born must be thrown into the river; but every girl shall be allowed to live.’”(Numbers 1:22)

Pharaoh’s astrologers told him. “Today the Hebrew’s savior was born, we do not know if he is a Egyptians or a Jew. According to Rashi, The Egyptians male children were also drowned, just like the Jewish children. Thus is is written

“Every son that will be born must be thrown into the water”

and it does not say: “Every son born to the Hebrews” Pharoe was really bad man one can not underestimate evil. Another important lesson :

In Pirkei Avot (Saying Of Our Fathers) we learn: In a place where there are no men, endeavor to be a man. This is telling us that when nobody stands up to care for the needs of the community then those who are capable must take that responsibility upon themselves and do what needs to be done.

We see this with Moses. In our parsha we read:

It was in those days when Moshe was grown that he began to go out to his brothers and he saw their burden. He saw an Egyptian beating one of his Israeli brothers. He looked all around and when he saw that no man was there, he killed the Egyptian and hid his body in the sand.”

  It says “He saw that no man was there”

There was nobody to turn to during this difficult time. There was nobody who would step up and save the man who was being beaten. Therefore Moshe took it upon himself to save the man who was being beaten by killing the Egyptian.

There comes a time when one must do the right thing

We see this also with Batya the daughter of Pharoe 

When Pharaoh’s daughter drew baby Moses from the water in the basket. By this she was rebelling against here father’s decree (to kill the baby boys) and adopted Moshe. The fact that Pharaoh’s daughter still wanted Moses twenty four months later show further that this action of saving Moses was not something she did impulsively. Looking deeper into Batyah Pharoes daughter we find her mentioned in Divrei Hayamim (Chronicles) we read.

: “And his wife, the Jewish woman, bore Yered, the father of Gador and Hever, the father of Sokho and Yekutiel, the father of Zanoach. And these are the sons of Batyah the daughter of Pharaoh whom Mered took.” (Chapter 4 : 18)

In Vayikra Raba 1:3, we learn that Mered is the same person as Calev. He’s called “Mered” (Rebel) Since Calev (along with Yehoshua ben Nun) rebelled against the spies and did not speak badly about the Land of Israel. Calev saved the “sheep”, the nation of Israel by his bravery and Pharaoh’s daughter saved the shepherd ,Moses. Calev, like Moses and Batyah when the time came to stand up and do the right thing went and did it.

 

 

PARSHA SMOT— THE BOOK OF “NAMES”

To get the most out of the Spiritual path taught here one needs to begin with the writings under the category called “The Guide”. The teachings there make a vessel so that one’s soul can ascend, and work with the meditative practices taught here. From learning “The Guide” one will become familiar with the terms also that are necessary to access this wisdom. So Enjoy and Grow ! https://godssecret.wordpress.com/category/the-guide/

Go ahead and learn !

Each (higher soul) Nashama reveals torah according to the source of its soul. These seventy faces of the Torah parallel the seventy children of Yaakov who entered Egypt. These souls express themselves as sixty myriad. Moses included all these source souls so he knew all 600,000 explanations to the Torah.1The Nashamot of Aaron and Moses originate in the Yesod of Abba in Z”a.The Torah Moses was given in ”pardes” (the orchard-variety of levels of Torah) He taught to all Yisrael. All ”chidushim” (new ideas) in the Torah are through the Nashama of Moses that illuminates in each and every Righteous person sadeek by Moses’s הודקרני (horns of light) in each and every generation.1 Dat (knowledge) is where Moses spreads out to the 600,000 root souls of Yisrael. One sees the Shechiniah Divine Presence according to their dat. The humility of Moses attained all levels of dat , by attaining all levels of humility. By recognizing he was only flesh and unable to do “avodat GOD” (service God) he came to be dependent on the “chayot” (angels of the ruach). This is how the merit of moses is earned.2 Moses was joined with mida (attribute) called by the name צור which is Malchut.3 Rabbi Yisrael Rozin teaches that one who serves GOD (God) and learns Torah by their own power will not have the help of GOD. In truth these things are ruled by the power of Holiness and when accomplished properly they are not doing the work at all, but GOD does. GOD walks before him giving him Dat and intellectual powers, He walks before him. GOD sanctifies him at all times more and more by him subduing himself and his humility. In truth he is nullified to GOD, he becoming טפל (himself being secondary).4 Moses did not tremble when he heard the sound of a angel or the Supernal King.5 Moses went up to the firmament and learned Torah from the angel Matto”t every day near sunset for 40 days. During that time Moses spent 1000 years learning the secret ot Matto”t . Matto”t showed him things of the depth תהום which he could not understand, such as how many letters are between א and מ ?.6 The 49 gates of Binna (understanding) are 49 faces of purity from Matto”t it is the vowel ”cholem”. Moses is Teferet (harmony-beauty) as it says ”a crown of Teferet on his head”. All light of Torah is revealed from Binna (Divine understanding) dressing in Teferet. This is the secret of Z’a (source of the emotional soul called Ruach) and Moses. The 50 gates illude to the 2 ”Yichudim” (unification of God in the worlds) of the ”sma”. At the 50th gate vessels turn to light, becouse of a lack of malchut of malchut of vessels and a lack of Ketter of ketter of lights.The 50th gate reveals complete tikun (fixing correction). The first ה of יהו”ה has 50 gates Bina. Matto”t in “Malachim” (angels) is the aspect of Moses among ”Nashamot”.(higher level of soul-Divine intellect)7 Before there was created the world all the “ruchot” (spirits) of Sadeekem were hidden in the ”Nashamot” of sadeekem.8 The soul of Moses goes out from its ark which is ”hachel Lavanot Hasaphir” (first palace in the world of Bria) which is ”chasmal” (Small still voice) called flesh. This ark is made to Imma (The source of your Nashama Divine intellect). The ark is the 248 limbs. בשר (flesh) is dinim (judgments), that are given measure for measure. The portion to Z’a cleansed is called chashmal, the portion not cleansed is called Noga. Chasmal and Noga are 2 separate parzufim. The aspect בשר is אלהים it is ”mochin” of ”yonika” which is only 6 corners of Bina that makes ג”ר of Ruach. בשר is ב– dat, ש– chuchmah and ר– bina. These being three ”Meloy” of אלהים , with י which is ”moch” ) brain) 6 corners of Chuchmah (Divine creative wisdom) is gematria ש .These are the ”chayot of consuming fire”. ”Meloy” ה “moch” Binna it has no chassadim and ”meloy” א is ”moch” Dat, it has chassadim and givurot . Chuchmah must be enclosed in Chuchmah to revealed. Achoryim of אלהים is gematria ר , it is inside Chasmal. From Z’a of Bria till the end of Malchut are 120 sarufim ”Elokim Kadoshim”. Outside these is Chasmal. Chasmal is names of אלהים.

The Ar”i teaches in Safer lekutim that there are seventy aspects of evil, corresponding to the seventy nations, and the Jews must be exiled through all of them in order gather all the souls that fell into each particular form of evil. So why do we speak of only four exiles. In fact the Jewish people were exiled amongst all seventy nations, as is known?

There are four letters in the Name Havayah, which are the source from which the 72 Names Havayah are manifest, as well as the 72 other Divine Names, which are branches from these roots. These four letters in the Name Havayah, are the four rivers of the Garden of Eden. Similarly, in the realm of evil, there are four rivers, by the same names the Pishon, the Gichon, (the Tigris, and the Euphrates). Which divide (flow) into seventy nations. Our sages say: Pishon refers to the Babylonian empire. The river name of the second river Gichon’— refers to the Medean empire or persia etc. Since all seventy nations are included within these four “rivers” therefore the entire Jewish people were exiled to each of these four nations Babylonia, Medea, Greece, and Rome. But the other seventy nations are just particulars and branches of these, and each of these other nations took only one type of soul When Yisrael will finish gathering all the souls from amongst the seventy nations, it will be the time when “His feet shall stand on Mount Zion,” as mentioned in the Zohar and then the verse, “Death will be swallowed up forever” will be fulfilled.

Avodat Yisrael p.25 1. 2Maor Eniyim 1. 3Shoshan Sodot 1. 4Avodat Yisrael p.11 1. 5Sulam on Zohar Hazinu p.286b 1. 6safer ha paliyah 1. 7Sulam on Tikunim p.96,machashif halavon yaakov abuchizera p.250 1. 8Sulam on Zohar Chadash Achri mot p.26 1Aor Yakar 2. Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53 1Aor Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53



LIGHTS OF CHANUCAH ARE COMING DON’T MISS IT !
November 23, 2013, 5:15 pm
Filed under: Chanukah | Tags: , , , , , ,

fire45

Chanukah  בס”ד                        UPDATED January 24TH 2017


  Chanukah is about revolution. It is a reminder to stand up against the oppression. Especially when the nations values and politics have overcome the government of the Jewish people living in the land of Israel. It is a time to establish a truly Torah government. Israel has a mission to bring the world to awareness of God. Thus Israel is called a “Nation of Priests” in the Bible. This can only be accomplished when the Jewish people have sovereignty over the Land of Israel and they govern according to God’s will as found in the Torah.

The victory of Chanuka requires pride, sacrifice and resolve. You must live its virtues not just talk about them in prayer. They are not a thing of the past they are powers of Chanukah. Compromise is a weakness that victors cannot afford. Freedom is reserved for those who fight for it. Standing up against all the odds is the Macabee way. Standing up for the Divine truth. Chanuka is a time to remember the price of victory. It is not cheap!

We can light all the Chanuka lights that we want but we must remember that the purpose of light is to cancel out darkness. We will never cancel out darkness or defeat evil all the while that we lack the commitment and resolve and the sacrifice necessary to win the day. All our Chanuka lights will be nothing but hollow and empty shells if we fail to remember what it is that they are supposed to really be. Each generation has its Chanukah battles against the Greek secularism that tries to nullify the Jewish Torah life style. In each generation the multitudes of Yisrael hover at the brink of spiritual devistation, God forbid. So it is hard to understand how a person can consider himself serious in his relationship with God and his Jewish identity and yet one does not feel for the suffering of  the Shechinah (Divine Presence) and the state of “Klal Yisrael” (The Nation of Israel). How can one’s  relationship with God be limited to his own selfish interests ? It can’t be only about you?

Chanukah is a time of ever increasing light. This is seen and accomplished through the service of Chanukah which includes lighting of the “Menorah”. The main service of Chanukah is the illumination of the darkness of night with the manorah in increasing intensity from 1 to 9 lights including the ”shamash”. It was on the first night of Chanukah the 25th of kislev that Antiocos made the temple into a shrine for idolatry. On that day he placed a idol in the Temple’s Holy of Holies and did lewd sexual acts there. They defiled Holy things. This was the darkest moment when the house of GOD became a place unfit for his dwelling .This was the climax of the decent of the Jewish people led by their ”high society” as they slid down to the depth of spiritual depravity being absorbed in the ”upper class” (Greek) values of their day, which was called HELLenism. The enemy may have stimulated the decline of Yisrael from outside yet the real enemy was within, it was ourselves. We allowed non-Torah values to infect us to the point that a Cohen Gadol (High Priest) was placed in the temple who had values opposite that of the Torah.

The enemy was within but salvation came from without and within as only a small group of Cohaniem who were living in the hills were able to bring about the spiritual redemption of our people. Reclaiming the Holy Temple, with the miracle of the oil, and the physical miraculous victory where our enemies were concurred. On Chanukah we went from the darkest darkness of our souls, spiritually and physically captured under the dominion of strangers, yet we came to witness miracles and salvation. The Greeks deliberately and methodically defiled all the oil in the Temple. They purposefully wanted to stamp out the means for Yisrael to serve God. The existence and discovery of one undefiled cruse – despite the aggressive efforts of the Greeks – was a miracle in and of itself.

The ruling in Israel of the Hasmoneans began during the rein of Antiocus the 4th, who was also called אפיפנס the King of Syria and Talmy Philamtor King of Egypt. They ruled for 132 years till Herod, the Edomite slave . Tis was from 143-36 Bce.

The Megillat Antiochus tells us that the Hasmonean Kohanim “They found only one cruse of oil which was sealed with the insignia of the Holy Kohen from the time of Samuel the prophet.” Know, that just as this jar of Holy oil was hidden all those years, so to no Jew is ever lost from the collective entity called “Canneset Yisrael” (The Jewish supernal community). Though they may have strayed so far from the path and ways the God showed the nation of Israel so many years ago. As the hidden wisdom received at the Sinai experience when we received the Torah so many years ago is still deep inside every Jewish soul who stood at that fateful day at Sinai. Know, these deeps spiritual roots can never be blotted out though if one contaminates their soul enough by transgressing the Torah it takes a considerable effort to relight the lamp of their Jewish soul.

It was also a miracle in and of itself that this one cruse of oil was not seen by the Greeks and destroyed. Like the light of “Aor Ganuz” (the hidden light) radiated by by the lights of Chanukah which are only perceived by those who merit so and others cannot see it. So too the Greeks could not see this cruse of oil so could not destroy it !

We came to witness oil that burned miraculously. That which had the physical potential to burn for one day burned for eight. This infinite quality of oil represents the permutation of the spiritual quality of oil, which from kabalah we learn is ” chuchmah ” (creative inspiration), right into this physical world.

It is known that ”chuchmah” (Divine wisdom-creative power) is above space and time. Thus we see its revelation in this physical world “mamash”. The oil from the Manora allows us to Contemplate the surrounding lights and עליוןרצון (supernal will). We know rabbi Moshe Chym Lazatto says this light comes around every year for those who are there to receive it, blessed are those who reach this time. Now the ”Chuchmah” (Divine Wisdom-creativity) dresses itself in our dedication as Chanukah means dedication. Chanukah being the celebration of our dedication to Holiness, which is during the time of ”chanuc” (dedication) of the alter as described in the Torah in the book of ”Bamidbar” (Numbers), the dedication of the temple by King Salomon, the dedication of the temple by Yehuda Macabbe, and today our personal dedication to the Holy Blessed One NOW.

Our personal dedication to the Torah is the absolute fixing of the present exile of Edom (the west ), which is rooted in Yavan (greek culture ), which is the source of the hellinism that Yehuda Macabee rebelled against. Yavon is the same spelling as Zion, except for missing the letter צ ’sawde”. A sawdeek is represented by Yosef ha Sadeek. He represents the sefira yesod. As taught by rabbi Shimon bar Yochi yesod is 9th of the sefirot, it is as the 8 Chanukah lights and the ”shamash”. They are paralleled by the 7 lights of the manorah in the temple, and the bulb where the branches meet. Thus it is said by kindling the Chanukah manorah the manorah in the Holy Temple is lit. On Chanukah there shines the lights of ס”ג (light of Divine understanding) to Z’a (source of the Ruach, emotional soul). ס”ג =חנה and יהו”ה (is Z’a)=וכ together is חנוכה . Every aspect can be lit up by נר (lamps) of chanucah. Thus נר is gematria of the Yichudim (unifications) of אהי”ה אלהי”ם אדנ”י each with יהו”ה = נר.

There are 5 aspects of “Erev Rav” according to the Zohar, they are called “Nifalim, Geborim, Anakim. Rafiam and Amalakim” these correspond to the 5 times ביד in the prayer for Chanukah in the “Amida”. 1)The “geborim” correspond to were given ביד “chalshim”, 2)“The many” were given ביד “the few” corresponding to “Rafiam”, 3) “Rashiam” were given ביד “Sadeekem” corresponds to “Anakim”. 4) The inpure were given ביד “pure”, the impure correspond to the Nifalim. These include Azza and Uzzial5) “the strange ones were given ביד of those who occupy in your Torah” Strange ones referring to “Amalakim”. Also the יד cooresponds to the 14 evil time all 5 aspects the Erev rav want to bring upon Yisrael.

Shar Yoseph teaches that we talk in the Chanukah addition of the Amida about how the Hasmoneans stood up and fought the Greeks, but they never fought Greeks only Syrians. Antiocus was king of Syria and not of Greece. It says “You gave the impure into the hands of the pure”. Who were the “impure”. Impurity does not apply to gentiles. It says “you gave strangers (zarim) in hands of Jews”. If the impure mentioned before was referring to non-Jews this is double “lashon”. Also double “lushon” on תשועה and פרקן. Alsoדביר ביתך ,היכלך . מקשדך are triple “lushon”. And why also “lushon” חצרת קדשך it says we lit candles but they are lit in “hachel Kodesh” ? Why is the miracle of the oil not mentioned ? There is a lot of secrets hinted to in these words.

דביר ביתך corresponds to Nefesh, היכלך corresponds to Ruach. מקשדך corresponds to Nashama. The “kidusha” of Nashama is called “Bait haMikdash”.

The way to subdue “zarim” is by Torah.

Malchut HaRusha” refers to Malchut of the Klippa. The Hasmoneans fought the Syrians who nourished from the klippa of the Greeks. Yavan has many Holy sparks that fell into them. That is why they present a great danger to us.

We see this by the success of the Erev Rav in our days, as they have uprooted judiasm from “Am Yisrael”. Which is what the nations were unable to do in 2000 years. Damages by the Greeks is greater than any other nation. Since the time of Noach many sparks of “kidusha” have went into the Greeks so it says “Yephet shall dwell in the Tents of Shem”. A Safer Torah written in Greek can be read on Shabot and YomTov. The sages say Greek is a beautiful language. But the sages says its forbidded to call something of the nations beautiful. But this beauty is from the sparks of holiness they have taken. Their philosophers came upon many true things, that are in the Kaballah we have today including the 4 “Yesodot” and “hyuli”. The greatest of them learned from the mouth of David HaMelech. Aristo converted through Shimon HaSadeek. If the war would have been with Syria alone there would not have been the miracles. The greeks desired to uproot the aspect of the nation of Yisreal so there would only be left the aspect of Yaakov. This is “katnut”. Then there would not exist in Yisreal the idea of “Am Segulah” or chosen people. This is why they specifically rulled against Shabot, chodesh and meilah as these are the foundations of the “chosen people”. The midrash teaches us The Greeks also made the Jews write, “God has forsaken you” on all of their ox horns (Berieshis Rabbah 2:4). In ancient times baby bottles were made out of ox horns as their funnel shape was good for this task. Thus, the Greeks tried to force the Jews to raise their children under the influence of denying Hashem. This is why the word “darkness” refers to Greece as they wished to darken the world for religious Jews. The Jews fought back and instead educated their youth to love and be committed to Torah. Some say that the “draidel” was played by children who were learning Torah and needed to fool the Greeks into thinking that they were simply gathered for game tournaments.

The “erev rav” in our days walks in the footsteps of the “Greeks” to nullify Chodesh and Shabot so Yisrael does not use a Jewish calander but keep Chodesh according to the nations, and to turn Shabot into a secular time. The God must help. But they were unable to get rid of “Brit melah”. But they were able to involve the people in “aryot” (sexual sins). It says in the Yerushalmi that “You will turn away from Me, but My Torah will return you to Me”. So they want the Torah forgotten. So Their will not be merited its light. So the “Chiloni haam” (Secular of the people) include Torah like the 5 books of Moses but the impression they make from it is not as before but its presented like Greek ideas. They learn Torah , Kaballah and philosophy but this Torah does not enliven and illuminate to cause the people to return to Hashem. They may fulfill “mitzvot” as Greeks only prohibited Shobot, Chodesh and Mikavah but not as statutes of Hashem. They can do them in the way thats commonly popular. Like the other nations. And they are דתי . They dont make a nice “succah” and the like. It is in this way that they want to make the Torah forgotten. To not have it Recognized as the Torah of Elokim Chyim. Not as the will of heaven but as patriotic and so to be popular people. This is what the “Erev Rav” and Zionists do today בדיוק (exactly). Mercy should not be shown towards these “Greeks”to appease them. The power of Kidusha will be aroused which will burn them like fire.

There is a verse in Ovadyah that says, “The house of Yaakov will be fire and it will burn the house of Asev which is  straw.” The two letters which comprise the word  קש (straw), are the first letters of the words קנאה (jealousy) and  ) שנאהhatred) the character traits of Asev. The first letters of אהבה and שלום, the character traits of Yaakov, spell the word אש (fire).

  Now we need to be against these “Greeks”, they are the Nashamot of the Erev Rav that are mixed in with the Jewish people. We must stand up Bina of Kidusha called שם , so to be שם הגדול (great name as mentioned in the Amida Chanukah insert). Chuchmah then called “Kodesh” will be שם הגדול subduing the evil. The miracle of Chanukah is caused by Bina called שם הגדול. Chuchmah and Bina in the Shechinah is called עולם The filling of the Shechinah called “Chanukah” (the 25 letter “Yichud” of נר ) this is his שם called the Shechinah. As it says “כה (thus) shall you bless the Children of Yisrael”. Then rises Malchut to Bina. So there are 8 days of Chanukah as Bina is the 8th sefirah from below to above. The Miracles and wonders of Chanukah are by Bina received from the 32 paths of Chuchmah that permeate to the 50 gates of Bina making נפלאות.

Rabbi Ashlag teaches that all 25 Parzufim (divine faces of revelation) come down to Prophets, they being attached to the highest powers.

This all shines on Chanukah. חן (favor) from the revelation of the 8 days of Chanukah is as a Temple offering or ”Brit Mealah” (circucision) which both must wait till the 8th day. We receive זאת (SHECHINAH) Chanukah by the revelation of the oil (Chuhmah) that illuminates making one’s face to Shine. This Shining is חן. This is what one must find in their wife (Shechinah) as said in the end of Gemora Gitten. The כלה (bride) being the Shechinah. This being revealed as the perfection of man. This is the ”Gadlut” (greatness) of Yaakov which is called Yisrael. This is the סלום (ladder) from heaven. This is the ו . In this time of Chanukah ”dedication”, this is accomplished by doing what Yehuda Ha Makaabe stood for rebelling against what Yavan represents which is striving for beauty alone without the discretion or recognition of GOD which, thus the pursuit of beauty becomes completely a reflection of the love of the body, and self love. Thus we see reason for their obsession with sports, the human body the main theme of their visual arts, and there obsession with abstract intellectual thought. All the things have only one end the glorification of one self, this is the ultimate product of the philosophy of the Greeks, but when the letter צ ’sawde’ is added to the word’ Yavan’ (Greek) it becomes Zion. Thus when one adds ’sawde’ representing yesod, the power of making the most complete revelation of GOD out of all things and places. Perfect uprightness ,acting as a sadeek. Then true perfect beauty is realized. So, on Chanukah we need to dedicate to GOD the beauty that which is unique to ourselves as we each have a different face. So our relationship to GOD is a personal thing . It is our personal expression of beauty in Divine service. We see in the writing of our sages so many things called “hadar mitzvah”, which is performing the mitzvah in a way which is more than is required by the letter of the law. This is why Chanukah is called holiday of the Oral Torah. 

When the early commentators discuss as to who should light the Chanukah lights. Tosfot on Gemore Shabbos 21a states that only one person per house should light the Menorah for everyone. Rambam states that each person in the house should light as well. What is so strange here is that normally Ashkenazim follow the tradition of the Tosfos and the Sefardim follow the opinion of the Rambam. However, here, we find the exact opposite. Shulchan Aruch, which is Safardi  follows Tosfos stating that in a Sefardi home only one person should light for everyone! The Rama the Ashkenazi authority  follows Rambam (Sefardi) in stating that each occupant should light their own Menorah. This is so strange.

All Yisrael are required to fulfill the 613 commandments of the Torah. Since we don’t have a temple now, may it be rebuilt soon some mitzvot involving temple service and other mitzvot due to our lackings can only be fulfilled by learning about them. All the mitzvot that we do bind us together. This is the fulfillment of the letter of the law but this is not enough, as it says in the Talmud “ if only the letter of the law was fulfilled, no one could exist ”. If one only does the least that is required what kind of love does this express ?.

A mitzvah is a vessel for the love of GOD. A pitcher holds water so has an intrinsic beauty to its form, yet with ornate engravings it becomes something to behold. If this thing is a mitzvah that has become beautified it is truly something to love. Each person needs to express themselves with in the mitzvot with the uniqueness of their Nashama, this is to discover ourselves, and GOD’s great source of light within each of us.

It is a time to manifest עזותהקושה (brazenness of Holiness) against the “sitra achra” (other side). By this is the perfection of the mitzvot. It is by this that we become Holy, which means separate. Each of us establishing our own personal relationship with GOD. As it say in Leviticus ”sanctify yourselves and be holy ”. This being sanctification in the permitted or separation. Such as cutting the bread slightly before blessing or doing a ”Tynet debor” (fast of speech). Not speaking is equal to many fasts of food. It is the uniqueness of the individual that makes the ultimate fixing for the creation. It is this individuality that is the complete fixing against the exile of Edom. As they want conformity, a lack of individuality , every one to conform to a certain standardization. As taught by Rabbi Kahana in Pesicta Edom the offspring of Yavan (Greek values) tries to push Yisrael off the Torah path to conform to its values ” be like every one else ”. The perfection of the commandments defeats the darkness of exile. It is this dedication that is required. Now lets look specifically at how the klipa (evil) of Yavan Edom attacks.

The Hellenists wanted to destroy our spiritually, and we commemorate this redemption. Yet, this victory does not guarantee our future. Each generation has to fight its own battles againt the other side,each in its own way.

In the era of Chanukah the Greek kings made the religion of the Jews illegal and took their money and their daughters. In 143 Antiocus אפיפנס went from Egypt to Syria by way of Jerusalem and stole the Temple vessels and appointed מנלאוס as Cohen Gadol so to change the religion of Isreal and to build אצטדען (stadium) of Jerusalem. He sent Cohaniam in the middle of their service in the Temple out to meet his friends. So that the service in the Temple would be discontiued. In 139 army messengers of “Antiocus” who made new rulings forbidding observance the Rosh Chodesh (new moon), Shabot ,and circumcision . Chodesh being sanctification in time, Shabot being sanctification in spirituality through action, and circumcision sanctification in the most physical our bodies. It is these institutions that Yavan chose to strike at as they are at the root of our service to GOD. by observance of rosh chodesh we make known our time belongs to GOD. With shabbot we realize the spiritual impact of our actions which we might have thought were in consequential, such as turning on a light. While the circumcision Yavan fought against actually represents the sanctification of GOD with our bodies. That the most physical things we are involved in should be dedicated to divine will.

The Greeks were great astrologers, they worshiped the stars. So they ruled specifically against Shabot , Chodesh and Brit Meilah so that Jupiter would rule through mars and saturn in Kislev. For this reason they occupied the Temple on the 15 of Kislev. And on the 25th of Kislev they put the Idol of Zeus Olympus in the Holy of Holies as he corresponds to Jupiter and they offered up a pig which corresponds to mars, which is the planet of the Greeks. It was by this flow they thought to war against Yisrael. Mars is the planet of Asev, Pig is in the “mazel” of mars. Mars is over wars and spilling of blood by preventing “brit meilah” the Greeks hoped to preventing Yisrael from taking power from Mars. They sought to prevent Rosh Chodesh thereby preventing Yisreal’s connection with the “memunah” over set days which is the Moon. The moon rules over sickness of the body. During the month of Kislev there is a overpowering of Chesed of Hashem by Jupiter whose light shines making these days of Joy.

It’s said by Rashi that Yaakov went back across the river to pick up the small bottles that were filled with oil for Chanukah that he had left there. This oil was oil made from the olives of the olive branch brought back to Noah by the dove after the flood. It was when doing this that Yaakov came across the supernal angel of Edom (the west ), and he wrestled with him and won at Bait Ael which illudes to the place of the Holy temple. This shows us by the power of Chanukah we can concur the exile of Edom. As yaakov did fulfilling the verse “ I will punish the Hosts on high “. The threat of Yaakov getting the Chanukah oil was enough to arouse the angel of Asev, Edom to attack him.  It is interesting that a verse there states: “When the angel saw that he could not win, he hit Yaakov in his כף ירחו” (hollow of his thigh”. (Berieshis 22:26) It is to say the least interesting that the words “כף ירחו” (his thigh)  ties directly into Chanukah. The word כף with its letters reversed spells פך, (jug). This is the exact word used in the Gemara Shabbos 21b when describing the Chanukah miracle. “The Jew defeated the Greeks and found one פך (jug) of pure  of oil, that was still intact and sealed by the Kohen Gadol. This again seems to hint that the damage the angel of Asev did to Yaakov can be fixed completely on Chanukah.

Its also written concerning Yakov and containers of oil that Yakov after his vision of the ladder on Mount Moria built a monument in honor of the event. He sanctified it by anointing it with oil. This oil Yaakov found in a small container he found inside one of the stones he put together as a pillow when he had his ladder dream. This container of oil Yaakov took with him. It has the power of not diminishing in quantity even if it is used it says in the Yalkut Ruvaini. This seems very similar to the oil of the Chanukah miracles. Which also burned for 8 days when there was only enough for one day.

A total of 36 candles are burned on Chanukah. “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.

 Chanukah itself first happened 36 centuries ago, in 3622 or 138 bce, the beginning of the 37th century. 36 centuries had all ready passed. Moses was born 36 years after the slavery in Egypt began. 36 seems to have alot to do with Chanukah. לאה is gematria 36. Rachel Yaakov’s wife was 36 when she died.

There are 36 offenses in the Torah for which one incurs “corait” (cut off).

Sni luchot ha brit teaches that on Chanukah if one lights the Manorah outside His door and a spark flies to the street burning hay on a wagon. The owner of the Manorah is not liable to damages. It is the function of the Jewish people to destroy the decendents of Asev. The sparks flying out into the public domain do this. But such is only permitted in its proper time, sparks flying into the street and damaging not on “chanukah” is a crime and one must then pay damages. Hastening the redemption led to the premature death of 20,000 of the tribe of Efriam, when they left Egypt early.

Also know, in Gemara  Shabbos page 22a we find  the story and laws of Chanukah right next to the story of the throwing of Yosef into the pit before his sale by his brothers!

Another matter we need to look at is what it means to us that on Chanukah that Asev can only be defeated when Yosef is with Yehuda. Yehuda alone cannot defeat Asev. This brings us to explain Masiach ben Yosef and David. Yuhudah is the fulfillment of the letter of the law. Yosef is service of a personal nature, above that which is required. The god of the Greeks was a impersonal unreachable god. To them god was the unapproachable authority. By the service of Yosef one fulfills the words of the Torah ”I shall dwell in your midst ” . This is how Yavan the exile of Edom is defeated. One must fulfill the mitzvot regularly this is Yehuda, but not only this but in a beautiful way by this we will overcome the present exile. We see the blending of these two aspects in the mitzvah of the Chanukah manora. As almost every one in Isreal fulfills the letter of the law of this mitzvah, being the aspect of Yehuda, yet in many homes even of those who claim to not be religious we find more than one manora lit this being the ”hadar” above the letter of the law being the aspect of Yosef.

In the Chanukah story the enemy of the Jews were not only the Greeks – but the ”reform” Jews who betrayed the Torah, abandoned the Commandments and accepted Greek ways. This was an internal national struggle for the soul of the Jew – the two sides were the ”Sages” and “Hellenists.”. The true story of the Festival of Light is one of a particularly bloody Jewish civil war.As a matter of fact, civil war continued in Judea for twenty years after the first Chanukah. Hanukkah is a festival built upon a mound of suppressed memories and censored texts, a celebration of light that in fact commemorates a Jewish civil war.

The true fight on Chanukah is about. Between Jews and Greeks? No, it was a civil war between Jews and Jews! So that’s the primary thing. Mattatiyahu Maccabe started the war by killing a Jewish traitor and a Greek official present. What was his sin? He made a sacrifice according to Greek customs. Then Mattatyahu turned to the crowd and announces: “Follow me, all of you who are for God’s law and stand by the covenant.” (1 Maccabees 2:27)

The Hanukkah story is really about a revolt against the Hellenized Jews who had fallen madly in love with the sophisticated, globalizing superculture of their day. The Apocrypha’s texts make it clear that the battle against Hellenization was in fact a civil war among the Jews themselves. Here is how the first Book of the Maccabees describes Jerusalem on the eve of civil war and revolt in the time of Antiochus :

At that time there were some evil-doers in Israel who tried to win popularity for a policy of integration with the surrounding nations. It was because the Jews had kept themselves aloof for so long, they claimed, that so many hardships had befallen them. They acquired a following and applied to Antiochus, who authorized them to introduce the Greek way of life. They built a Greek gymnasium in Jerusalem and even had themselves uncircumcised.

Uncircumcision was the price of admission to the Jerusalem gym ! Josephus, tells us, in “History of the Jews”, that one of the most popular plastic surgery operations, in Jerusalem, at that time was replacing the foreskin because Jewish men were embarrassed not to have a foreskin for the race. So, Josephus says that a lot of doctors got rich putting back the foreskins. It was a Jewish problem at Chanukah. Not Jews and non-Jews. The problem was Jews who wanted to adopt a Greek way of life. We don’t have a problem with Greeks adopting a Greek way of life.

Only when the Greeks saw that many Jews were prepared to betray their way of life, did Antiochus find the courage to prohibit ”on pain of death,” the study of Torah, the practice of Circumcision, the observance of Shabbat and Divine worship,and the rest of his injunctions against Torah observance. On the 15th of Kislev he defiled the Temple and on the 25 of Kislev he put a statue of Zeus in the Temple and מנלאוס the High priest offered a pig on the alter to Zeus Olympus and at that point was ended the Holy service of the Temple. The Greeks wanted a pig offered on the alter to Zeus Olympus so to effect the “gilgul Makiff” which causes the whole of the “seder” of the cosmos to its conclusion. As pigs receive their flow from the first face of mars close to Jupiter. They are Tami and send flow of Lilly upon Jews who eat them. The flow of the sefirot is above the planets. The planets receive flow from the sefirot through the Torah’s commandments. The sefirot adjust the flow of “din” and “Givurah” coming to a man from the stars, this is why Yisrael is called “Am Segulah”. The Miracles of Chanukah was made through the sefirot of the “Gilgul Makiff” that made flow of Saturn and mars on Jupiter becouse of “misrat Nefesh” of the Hasmoneans for Torah and Mitzvot. 8 days of Chanukah alludes to its source which is above nature, the stars but from Bina.

The Greeks ruled against family purity laws. The violation of Needah brings rulings of Mars and sefirot of “din”. By טהרה is rule of Jupiter with midot of chesed and Rachamim on one. The purity of women from blood niddah is only after 7 days. The water She immerses in purifies by sefirot of Bina. Yisrael is separated from the nations by “milah” of the 8th day. The return of the rulership of Malchut is by Bina.

Jason’s time as High Priest was brought to an abrupt end in 172 BCE when he sent Menelaus, the brother of Simon the Benjaminite, to deliver money to Antiochus. Menelaus took this opportunity to ”outbid” Jason for the priesthood, resulting in Antiochus confirming Menelaus as the High Priest. Although during the three years As High Priest Jason had given many proofs of his attachment to the Hellenistic party (by building a gymnasium in Jerusalem and by introducing many Greek customs) the zealous Hellenists of the stamp of the Tobiads plotted his overthrow, suspecting him of partiality to traditional Judaism. At their head stood Menelaus.

Hasmonean Dynasty ruled from 142-63 BCE During that time, there was a great deal of tension between the Hasmoneans and the sages. As a result, the sages were not particularly interested in maintaining a holiday that commemorated the dedication declared by the Hasmonean family. There is not 1 Mishna on Chanukah.

The Maccabees became the Hasmoneans; the Hasmoneans, who were Cohanim, became kings of Israel. But according to Torah Law the King of Yisrael must be only from the House of David. This set them in conflict with the Rabbis, and led to the deep split between the Sadducees (the priestly faction) and the Pharisees (the Rabbinic faction), leading ultimately to much strife and sorrow. It is small wonder then that There is not 1 Mishna on Chanukah.

Sadducees represented the aristocratic group of the Hasmonean High Priests, who replaced the previous High Priestly lineage. The earlier Priestly lineage had been blamed for allowing the Syrian Emperor Antiochus IV Epiphanes to desecrate the Temple of Jerusalem with idolatrous sacrifices and to martyr monotheistic Jews.

Jose ben Joezer was a rabbi of the early Maccabean period 191 BCE, a disciple of Antigonus of Soko and member of the ascetic group known as the Chasidim. Yose belonged to the party of the Ḥasidim, and was a decided adversary of Hellenism. One of Yosi’s ideas was: Let your house be a meeting place for the wise; sit in the dust of their feet; and drink in their words with thirst (Avot 1:4). He belonged to a priestly family. Jose ben Johanan of Jerusalem was his colleague. ) was Nasi (president) of the Sanhedrin in the second century BCE. He was a native of Jerusalem. He and Jose ben Joezer were the successors and, it is said, the disciples of Antigonus of Sokho and the two together formed the first of a series of pairs that transmitted the traditional law; in each pair one, according to tradition, was a prince and a president (“nasi”), and the other vice-president, of the Sanhedrin (Av Beth Din)begins the period known in Jewish history as that of the zugot (pairs), which ended with Hillel and Shammai. According to an old tradition, the member of the “zugot” mentioned first occupied the office of Nasi (president) of the Sanhedrin, while the one mentioned second served in the capacity of vice-president.

The Syrian general Bacchides had Yosi ben Joezer placed on a horse to be hanged. His nephew, an important Hellenist, came to taunt his uncle.

The first pair consisted of Yose ben Yo’ezer as Nasi, and Yose ben Yochanan as the Av Beis Din. They received the Oral Law from Antigonos, as did their contemporary Yochanan, whose son Mattisyahu started the Hasmonean revolt. Yochanon The Kohen Gadol father of Mattisyahu was a great “sadeek”. In his days not a hammer was heard in Yerushalyn during the intermediate days of the festivals. The people were sanctified in their Nefesh Ruach and Nashama so they had the power to stand up against the evil decrees of their enemies. Their Nashamot were from the aspect of Bina. As their fathers drew down Nashamot from there. Bina is the 8th sefira from below to above. The famous “Yehudah HaMaccabee” (Judah the Maccabee) from the story of Chanukah was Mattisyahu’s son.

Jonathan Apphus, High priest 153-143 BCE. Yonathan Maccabee was leader of the Hasmonean Dynasty of Judea from 161 to 143 BCE. He is called also Apphus.

Mattisyahu called for a revolt against the Greeks and Jews who had placed idols in the Temple.

Jewish priest Mattatiyahu ben Yochanon led the Maccabean revolt against the Seleucid Empire (167 BC-160 BC) with his sons Yuhudah, Yochanon, Eleazer, Yonaton and Shimon. He is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon and David. Led by Mattatiyahu Jews entered Jerusalem and purified the Temple (164 BCE), these events are commemorated each year by the festival of Hannuka. They were called the Hasmoneans as they lived in חשמון in Yuhudah. Later they moved to “Modian” which is near ben Shemon where they killed the greek kings messenger who commanded them to worship idols.

In the year 138 the Makabees killed אפולציוס and the people with him. In 137 Antiocus sent 48,000 men and 7000 פרשים (men on horses) to fight against the Makabbees who had only3800 men and not enough weapons. With these he killed 30,000 greek soldiers. In 136 לוסיאס sent 60,000 men and 5000 horse men to fight the Makabees who had 18,000 men at בית צור which is 1 km. From חלחול on the way to Chevron. Here in the beginning of Kislev Yehuda destroyed the Syrian Greek army. Then Yuhudah returned to Yerushayim and purified the Holy Temple and made the miracle with the oil.

In 135 died Antiocus the 4th called אפיפנס and there ruled after him Antiocus אפבטור he warred with Yuhudah with 100,000 foot soldiers, 28,000 horseman and 32 elephants. The battle went to the small town of “gufna” which is between Ramallah an Shechem. It was a “shittah” Year and not enough food could be found to feed his army so Antiocus became afraid and there army returned to אנטוכיה.

In 133 Demetrious son of Doro killed אפבטור and took over. He sent נקנור to fight Yuhudah in “Kafar Slomo”, which is near “kafar Saba”. Here the Makabees killed 500 men. The Battle continued in “Bait Chorin” on the 13th of Adar they killed נקנור.

In 132 Demetrious sent his army to “Arbel” near “Tevariyah” and they killed many people. They came to Yerushalym with 20,000 men, 2000 horseman Yuhudah had only 800 men they fought near Ramallah. Many died in this battle including Yuhudah Makabbee in this year they destroyed the Temple walls. Then Yonaton and Shimon Makabbee fought them by the Jordan River killing 1000 men on the other side of the jordan.

In 129 Demetrious’ army fought Shimon and Yonaton in ביצי which is east of “Tekoa” close to “Bait Lechem”. Yonaton finnished them off and took Booty.

In 125 Alexander fought for the thrown against Demetrious. Yonaton fought for Alexander in Yuhudah and Shamron against Demetrious. He was killed sitting on his throne. After this Alexander married Cleopatra the daughter of the king of Egypt. Alexander trusted Yonaton.

In 120 rose Demetrious son of Demetrious with a huge army to fight Yonaton because of his Allegiance with Alexander. He fell and did not even get close to Yonaton. They fought in “Ashdod”. Not one man from Yisrael was killed. Demetrious lost 8000 men.

In 118 Antiocus the young son of Alexander conquered Syria from Demetrious. He gave Yonaton the eastern “Galil” till “Sulam Sor” which is “ Rosh HaNikra” and the south till the river of Egypt at “Al Harish”. Yonaton went to “Acco” to meet טריפון the general of Antiocus to rebell against him so to take control for himself of all of Aretz Yisrael. טריפון killed all of them except Yonaton. Shimon went out against טריפון. טריפון fled to the “Galil” perplexed but not before he killed Yonaton near Chevron.

In 117 Shimon Makabbee was Ruler of all Yuhuda, He occupied it and ruled. There was quiet for 7 years. In 110 Shimon was killed by Talmi ben Chavuvo near Jericho who wanted to rule but Yonaton ben Shimon took the throne.

In 106 the Syrians warred against Yonaton ben Shimon of the Hashmoniam they wanted to take all of Aretz Yisrael Specifically Yerushalyim and its suburbs. Yonaton won and strengthened his hold on the land. He went to “Shechem” and destroyed the temple of the “Shamroni” on Mount Garazim and he conquered Edom and forced them to convert. It was in his day that the Jews divided to 3 groups Pharisees they followed the tradition of the sages, Saduccem a small group who did not and a very small group called Essene who lived in the desert and were very exacting holding by the most severe ways of Torah law.

In 92 Yonaton died, his son Yuhudah Astrobulus became ruler the “Sultan”. Shalomzion was his wife and Queen. Yuhudah died within a year his wife did “Yovum” and married his younger brother Yonaton, who is called Alexander Yannia.

From 91 to 64 Alexander Yannia was king and Kohen Gadol the Talmud calls him Yonaton the the Kohen Gadol who became a Sadukee at the end of his days. He was strong and captured all of Aretz Yisrael

In 54 ShalomZion died and 2 of her sons had contempt for one another as each wanted to rule. The firstborn was Horkinas, the younger brothers name was Astrobulus. Astrobulus called Pompus of Rome who was in Syria to choose between them. He Choose Horkinus to rule over Yuhudah and Yerushalym. He was advised by the Edomite אנטפיטר until the “פרתים” captured Syria and Aretz Yisrael and gave them to Antigonus son of Astrobulus. At the end of this (period) there came Herod son of אנטפיטר who went to Rome and the Romans made him king of Yuhudah under אפוטרופוסותם Harod returned to Yuhudah and in 36 killed all the house of the Hasmoneans even his wife Myriam and all his children. So there were left no Hasmoneans. (from Sharey Yosef of R. Shabato)

Yuhudah Maccabee removed the idols from the Temple. In 140 B.C. The Hasmonean Dynasty began under the leadership of Simon Maccabee, who served as ruler, high priest, and commander in chief. Simon, who was assassinated a few years later, formalized what Yudah had begun, the establishment of a theocracy ruled by a Kohen Gadol, something not found in the Torah

After the Hellenists killed Yosi ben Joezer the new Nasi became Yehoshua ben Perachyah and the Av Beis Din Nittai haArbeli they were the next of the pairs. According to Rambam, one of the other great Sages who transmitted the Oral Law during this generation was Yochanan, son of Shimon—who was one of the four brothers of Yehudah , known as the Maccabee. Judah and his brothers led the military revolt against the Greeks and Hellenized Jews that led to the miracles of Chanukah.

The third generation of “pairs” consisted of the Nasi Yehudah ben Tabbai and the Av Beis Din Shimon ben Shetach. Shimon ben Shetach defied the evil King Alexander Yannai, ensuring the survival of Torah.

Alexander Yannai was a King from the Hasmonean line. One of the sad postscripts of the Chanukah story is that although the sons of Mattisyahu were Kohanim (Priests, from the tribe of Levi), they took it upon themselves to rule over Israel following their successful revolt. This was a tragic error, because the right to be King of Israel was granted by God to the descendants of King David, who is from the tribe of Yehudah, for eternity.

During the following generations, the Hasmonean leaders were corrupted by their power, both taking upon themselves the title of “King” and also acting with increasing hostility toward the Torah Sages. Alexander Yannai was influenced by an evil advisor to have the Sages killed—but his wife, Shlomis Alexandra, ensured that her brother Shimon ben Shetach was spared.

Hasmonean dynasty ruled Between c. 140 and c. 116 BCE,

Yehoshua ben Perachyah and his colleague Nittai of Arbela were the second of the five pairs (Zugot) of scholars who received and transmitted Jewish tradition (Avot i.6; Haggigah 16a).

After the Hellenists killed Yosi ben Yoeser, Yehoshua b. Perachya became the Nasi in the year 140 At the time of the persecution of the Pharisees by John Hyrcanus (c. 134-104 BC), Joshua was deposed — a disgrace to which his words in Men. 109b apparently allude. However in Sanhedrin 107b and Sotah 47a it was during the persecutions of Pharisees 88-76 BCE by Alexander Jannaeus, not John Hyrcanus whose persecution he fled. He fled to Alexandria, Egypt, but was recalled to Jerusalem when the persecutions ceased and the Pharisees again triumphed over the Sadducees (Sotah 47a). John Hyrcanus was a Hasmonean (Maccabee) leader and High Priest. He was the son of Simon Maccabee and thus the nephew of Judah Maccabee, Jonathan Maccabee and their siblings. In the Talmud, and in Josephus. John was not present at a banquet at which his father and his two brothers were murdered, purportedly by his brother-in-law, Ptolemy, son of Abubus. He attained to his father’s former offices, that of high priest and national leader . Josephus said that John Hyrcanus had five sons but only named four in his histories–Judah Aristobulus I, Antigonus I, Alexander Jannai, and Absalom. During the first year of Hyrcanus’ reign, he faced a serious challenge to independent Judean rule from the Seleucid Empire. Antiochus VII Sidetes who marched into Judea, pillaged the countryside and laid a year long siege on Jerusalem. Hyrcanus negotiated a truce with Antiochus by giving him three thousand talents of silver, which he obtained by Robbing the tomb of King David to pay the 3000 talents. in 128 BCE Antiochus VII was killed in battle against Parthia. What followed was an era of conquest led by Hyrcanus that marked the high point of Judea as the most significant power in the area. He did this by a new mercenary army supported by more funds that Hyrcanus removed from the Tomb of David. By this army the greek occupation of Samaria was overrun and totally destroyed. John Hyrcanus embarked on a policy of forcing the non-Jewish populations to adopt Jewish customs. John Hyrcanus also destroyed the Samaritan Temple on Mount Gerizim. John Hyrcanus also initiated a military campaign against the Edom. During this campaign Hyrcanus conquered Adora, Maresha and other towns (Ant.13.257). Hyrcanus then instituted forced conversions on the people of Edom to Judaism. Criticism of John Hyrcanus  as High Priest and Ruler by the Pharisees led to a falling out. Thus, this conflict between John Hyrcanus and the Pharisees elevated the status of the Sadducees by John Hyrcanus. One of the final acts of John Hyrcanus  was an act that solved any kind of dispute over his role as High Priest and Ruler. In the will of John Hyrcanus, he provisioned for the division of the high priesthood from secular authority. John Hyrcanus’ wife was given control of civil authority after his death, and his son Judas Aristobulus was given the role of High Priest. This action represented Hyrcanus’ willingness to compromise over the issue of secular and religious authority. (However, Aristobulus was not satisfied with this arrangement, so he cast his mother into prison and let her starve. Before John Hyrcanus officiated as Israel’s High Priest, the people had it as a practice to do manual work on the intermediate days of the Jewish holidays, and one could hear in Jerusalem the hammer pounding against the anvil. The High Priest passed an edict restricting such labours on those days, thinking it inappropriate to do servile work on the Hol ha-Moed, until after the Feast (Yom Tov). It had also been a custom in Israel, since the days that the Hasmoneans defeated the Grecians who prevented them from mentioning the name of God in heaven, to inscribe the name of God in their ordinary contracts, bills of sale and promissory notes. They would write, for example, “In the year such and such of Yohanan, the High Priest of the Most High God.” But when the Sages of Israel became sensible of the fact that such ordinary contracts were often discarded in the rubbish after reimbursement, it was deemed improper to show disrespect to God’s name by doing so. Therefore, on the 3rd day of the lunar month Tishri, the practice of writing God’s name in ordinary contracts was cancelled altogether, while the date of such cancellation was declared a day of rejoicing, and inscribed in the Scroll of Fasting. The Mishnah (Parah 3:4[5])  relates that during the time of John Hyrcanus, he had prepared the ashes of two Red heifers used in purifying those who had contracted corpse uncleanness. Also during the time of John Hyrcanus any “am haAretz could be trusted in what concerns Demai-produce. John Hyrcanus in the later years of his life, abandoned the sect of the Pharisees, and joined himself to the Sadducees. This prompted the famous rabbinic dictum: “Do not believe in yourself until your dying day.” The Chanukah events happened in 167 bce, we see it seems by the end of the life of John Hyrcanus in 104 BCE things had taken a turn for the worst as far as the leaders of the kingdom of Yisrael following in God’s ways is concerned.

The Pharisees opposed the wars of expansion of the Hasmoneans and the forced conversions of Edom. The political rift between them became wider when Pharisees demanded that the Hasmonean king Alexander Jannaeus choose between being king and being High Priest. In response, the king openly sided with the Sadducees by adopting their rites in the Temple. His actions caused a riot in the Temple and led to a brief civil war that ended with a bloody repression of the Pharisees. The split came through a tragic event in the Beth Hamikdosh during Succoth.

Yannai, as Kohen Gadol (High Priest), conducted the Service in the Beth Hamikdosh. One of the special services on Succoth was the “Nisuch Hamayim” (Pouring of the Water) on the Altar. According to tradition, together with the pouring of wine which took place during the whole year, a pitcher of water, which had been joyfully drawn from the Spring of Shiloah, was additionally poured over the Altar on each day of Succoth.

This service was, connected with the ceremony of the Drawing of the Water, known as ”Simchath Beth Hashoevah,” and was an annual event during Succoth, which was carried out with great celebration.

When the High Priest was handed the pitcher of water to pour over the Altar, he poured it out on the ground instead, as the Sadducees bad refused to accept this tradition.

Seeing what he had done, the assembled worshippers in the Beth Hamikdosh were infuriated, and began showering him with their Ethrogim.

King Yannai became so frightened at such open rebellion, that he ordered his non-Jewish soldiers to attack the people. This they did, killing six thousand Jews in the court of the Beth Hamikdosh.

After this happening, the people began to hate King Yannai more than ever. There were many uprisings against the King, and he mercilessly crushed the rebels with the help of his paid army. This, in turn, led to further rebellion and bitterness among the people, resulting in six years of bloody civil warfare.

At his deathbed, King Yannai called for a reconciliation between the two parties. Alexander was succeeded by his widow, Salome Alexandra, whose brother was Shimon ben Shetach, a leading Pharisee. Upon her death her elder son, Hyrcanus, sought Pharisee support, and her younger son, Aristobulus, sought the support of the Sadducees. The conflict between Hyrcanus and Aristobulus culminated in a civil war that ended when the Roman general Pompey captured Jerusalem in 63 BCE and inaugurated the Roman period of Jewish history.

Its ironic the the Makabees fought to keep the Jews into the Torah and keep out Greek thought and now under the structure of the Olympic games Israel has the Makabees games.

  The Tabernacle’s construction was finished  during the month of Kislev, but being its dedication did not take place till Nissan.  Hashem made it up for this with the future holiday of Chanuka in Kislev.  The Bnei Yissaschar explains that the future dedication of the third  Temple will take place during Cheshvan.



INTRO TO KABBALLAH

UPDATED APRIL 28 2015

Rabbi Yitzchak Luria ben Shlomo Ashkenaz’s father was related to the famous Maharshal, was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572.

Rabbi Yitzchak Luria  known as the Ar”i, a acronym standing for Eloki Rabbi Yitzchak, “the G‑dly Rabbi Isaac”; Ar”i is also the Hebrew word for “lion.” No other master or sage ever had this extra letter aleph, an abbreviation for Eloki (G‑dly), prefixed to his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, explained the aleph as standing for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for adoneinu, “our master.” To this day, among Kabbalists, Rabbi Yitzchak Luria is referred to as “Rabbeinu HaAri” , “HaAri HaKadosh” (the holy Ari), “the Ari,” or “the Arizal”.

The following story is told about the birth of the Arizal:

Rabbi Shlomo Luria lived in Israel…One day  in the study hall alone learning Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzchak (Isaac). He shall begin to deliver Israel from the kelipot (“husks,” forces of evil). Through him, numerous souls will receive their tikkun (rectification). He is also destined to reveal many hidden mysteries in the Torah, and to expound on the Zohar. His fame will spread throughout the world. Take care, therefore, that you not circumcise him before I come to be the sandek (the one who holds the child during the circumcision ceremony).”

He finished speaking and disappeared. Rabbi Shlomo Luria went home, but did not reveal this secret to anyone, even to his wife. When the Ari was born, the house was filled with light, and on the eighth day he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.

An hour went by, but Elijah still did not come.

An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of God. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair, and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands, and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.

Rabbi Shlomo passed away when the Ari was still a child. In 1541, unable to support the family, the Ari’s mother traveled to Egypt with her children, where they lived with her brother, Mordechai Francis, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul (Talmudic dialectic) and logic. Rabbi David ibn Zimra (the Radbaz) taught the Ari both the revealed and the concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shitah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in a house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then only in the holy language —-Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of divine inspiration (ruach hakodesh). On numerous occasions Elijah the Prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.

Elijah told him the time had come to move to Safed…

In 5330 (1570), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.

When he first arrived in Safed, the Ari joined the circle of students who studied Kabbalah under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived, for the Ramak passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbalah. The Radbaz, who had also settled in Safed, warned him not to teach Kabbalah in public. However, later the Radbaz recanted after receiving a sign from heaven that he had erred in his ruling. (Some say that Elijah the Prophet himself visited the Radbaz and revealed to him that he had erred.) Soon a group of the leading Kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.

Rabbi Chaim Vital writes in the introduction to his Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, pilpul, Midrash, aggadah (the non-legal portions of the Talmud), maaseh bereishit and maaseh merkavah (esoteric disciplines). He was expert in the language of trees, the language of birds and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. 2, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, and was aware of everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul (reincarnation)—who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times. Together with, and from, these departed souls, he studied the true mysteries.

From a person’s scent, he was able to know all that he had done. (See Zohar, vol. 3, p. 188a.) It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts. Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets.

The Ari’s Writings

The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s Shitah Mekubetzet. His writings in Kabbalah were included in Rabbi Chaim Vital’s Eitz Chaim, and are marked by Rabbi Chaim with the preface, “Found written in manuscript.” There is also a commentary on a small section of the Zohar, and a few hymns for the Sabbath, from the master himself. The bulk of his teachings were recorded by his disciples in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as Shulchan Aruch HaAri, published in Venice in 5440 (1680).

Every custom of the Ari was scrutinized, and many were accepted…

The teachings of the Ari were afforded the status of a rishon (primary authority). Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395–5443 (1635–1683)) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.

Main Students

Included among the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel de Uceda (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masoud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.

After Chyim Vital died, Rabbi Avraham Azulai and Rabbi Yaakov Semach dug up the notes Chyim had took from learning from the Ar”i which he asked to be buried with. after permission was given from Heaven in a dream.

WHO WAS THE SPIRITUAL MASTER THEY CALL THE HOLY AR”I (LION) WELL HERE IS WHAT IS MOST WELL KNOW STUDENT HAD TO SAY ABOUT HIM :

A few times that I was walking in the field with my teacher, the Holy Ar”i, may his memory be for a blessing, and he said to me: Behold, there was a certain person, named so-and-so, who was a tzadik and a Torah scholar, but because he committed such-and-such a sin during his lifetime, he is now incarnated into this stone, or this plant, or animal. My teacher, of blessed memory, never knew these people, and we ,his students would investigate the history of these departed souls, and we would find that the facts about the deceaced person to be in accordance with his words. I am not going to go into this at length, because I could never recount all the times this happened. Other times he would gaze at a grave five hundred cubits away, amongst twenty-thousand other graves, and he would see the soul of the person buried there standing on the grave. He would tell us that so-and-so is buried in that grave, and he is undergoing such-and-such a punishment for having committed such and such a sin. We would inquire after this person, and always find it to be as my teacher said. We were witness to many amazing things like this.

The Ar”i said that every commandment is associated with one of the twenty-two letters of the Hebrew alphabet, and that when someone performs a commandment, the letter associated with that commandment shines on his forehead, replacing the letter shining on his forehead from the previous commandment he performed. But If he performs the commandment of charity, the letter associated with it does not disappear as fast as the letters associated with other commandments, but rather continues to shine on his forehead the whole week.

 

I rarely copy other peoples work,

but this is something special,

Great merit from this to the  Government of Israel for

publishing this teaching.

BY

Motti Ephrati

 

CHAZAK UBARUCH

Studying the literature of the Kabbalah and turning to the teachings of mysticism and the Zohar puts off many excellent people. This distrust is quite understandable, in light of the generation and particularly the academic society in which we live, where rationalism and a scientific approach predicated upon the five senses prevail; hence anyone who delves into another dimension is viewed askance.,

In addition to this point there are other arguments to justify the negation of the Kabbalah. Below I shall present the major ones, along with the counter-arguments that justify the study of Kabbalah in our time.

The first argument asks, “Why Kabbalah?” Is there any halakhic obligation to study the mystical?

Rabbi Moses Cordovero (Remak), in Or Ne’erav (p. 17ff.) bases this halakhic obligation on Maimonides’ understanding of the mitzvah implicit in the First Commandment, “I, the Lord, am your G-d.” These are Cordovero’s words:

One of the things commanded by the Torah is that a person apprehend his Maker to the best of his intellectual ability, as it is said, “I, the Lord, am your G-d…” (Ex. 20:2). Maimonides explains this commandment at the beginning of his book [Mishne Torah, Book of Knowledge, I, 1] as follows: “The foundation of foundations and firmest pillar of wisdom is to know that there is a First Being, that He caused all beings to be.” Maimonides undoubtedly meant that this commandment includes apprehending the order of the beings that stem from Him… And so he included this in his concise language: “to know that there exists a first cause and that He brings into being all else that exists.” Thus he meant to include in this commandment the need to know also how He causes all things to be.

Remak maintains that the commandment means actual knowledge and apprehension of the Deity to the extent that one’s subjective intellectual ability allows, for otherwise how are we to interpret Maimonides’ words “to know” and the positive obligation that follows from the commandment, “I, the Lord, am your G-d”? It turns out, however, that one need not go so far. In the opinion of R. Hayyim Vital, in his introduction to his work, Etz Hayyim, the obligation to study Kabbalah stems from the commandment to study Torah:

In the plain sense of the Torah [peshat], its narratives, laws and commandments as plainly written, there is no recognition of any obligation to apprehend their Creator, may He be blessed. Moreover, there are commandments and injunctions that the intellect cannot countenance … and nearly most of the Torah’s commandments, especially their detailed laws, the rational mind does not tolerate; so, wherein lies the glory of the Torah, its beauty and greatness?

Elsewhere (Sha’ar ha-Gilgulim, preface 11), R. Hayyim Vital says quite clearly and explicitly: “‘Studying Torah counterbalances them all,’ and it has four interpretations, their anagram being PaRDeS: peshat, the plain sense; remez, allusion; derash, homiletical interpretation; and sod, the mystical; all of them must be studied,… and if one of these four is lacking to the best of a person’s ability, his soul will transmigrate on account of this.”

These words are perhaps based on the particular way the Zohar views the Torah in its entirety. The Zohar (Be-Ha’alotkha 152) perceives the Torah on several levels, just as one could see and relate to a person only superficially, on the level of his clothes, or one could look deeper at the person’s body, or even deeper at his character, into his soul. With the Torah, the superficial vision, of the clothes alone, is the narrative aspect. Looking deeper, at the body, reveals the commandments and precepts. Looking deeper still, one reaches the soul-the mystical. Thus studying the mystical is an integral part of studying Torah, hence the basis for this obligation and its importance.

The second argument is: Danger, Kabbalah!

The Sages were notedly dubious about studying Kabbalah, saying among other things, ” ‘Do not delve into that which is too wondrous for you’ (Ben Sira)– You have no business dealing with hidden secrets” (Hagigah 13a).

Rabbi Isaac De Latash responds to this argument in his preface to the Zohar (pp. 1-4):

To resolve this difficulty, let me inform you that there is no contradiction in what has been said. For the kabbalistic study of the Torah is the quest for true knowledge of the Creator, known through his deeds, and the knowledge of how He created the world through His glory-and this is the study of the ten spheres [sefirot], except that we have no business looking into the highest sphere, the supreme crown (keter) and that which is above it, which is the highest of high, called the En Sof … but investigating the other spheres, … that which has been revealed to us of Him, … is for us and our offspring, … for here contemplation and education were permitted.

In other words, “that which is too wondrous for you”-the essence of the Creator-is not for us to investigate, but His actions-His impact on the world through the angels and the sefirot-are permissible, indeed are our duty to study and try to understand.

The third argument is: Kabbalah, only after all else! It has been ruled on the basis of the words of the Sages (Hayyei Adam, 10.12; Rema, Yore De’ah 246.4), that a person should not study Kabbalah until he has filled himself with the study of gemara and the posekim, as Rema said: “Until he has filled himself with meat and wine … prohibitions and waivers, and the laws on the commandments.” In addition, Kabbalists wrote that one should not study Kabbalah until one has reached the age of forty, for it says, “By age forty one acquires wisdom” (Ethics of the Fathers 5, 21).

These contentions, as well, can reasonably be rebutted. To begin with, R. Hayyim Vital (in his preface to Etz Hayyim) cited the Ari, R. Isaac Luria, to the effect that one should not learn from or rely on kabbalistic works written after the time of Nahmanides (except for: Etz Hayyim, Mavo She’arim, and Shemona She’arim), which apparently include the source prohibiting the study of Kabbalah before age forty. Furthermore, the Ari, the greatest of all Kabbalists, did not impose such a restriction nor did he set any time limit or quota on studying Kabbalah. With regard to the argument about “filling oneself with the study of gemara” before entering the world of Kabbalah, we cite the response of Rabbi Yitzhak Isaac of Ziditchov, (mentioned in the essay, “Kol Omer Kera” by R. Isaiah Zelig Margalit):

Did not the Sages say (Kiddushin 30a), “A person should always divide his years in three, one third to Bible, one third to Mishnah, and one third to Talmud?” The gemara raises the question, “But does a person know how many years he will live?” … Therefore, it appears that this should be interpreted as applying to one’s days, dividing one’s time each day in three. This is what we do when we study Kabbalah: each day we fill ourselves with Mishnah and posekim, and then we devote ourselves to Kabbalah. For if one has to wait until one is filled with Mishnah and posekim, who knows if one will live that long? Thus it can mean nothing other than each day, individually, as interpreted by Tosafot (Gittin 9).

In other words, each day one is to fill oneself with Mishnah and posekim, in a relative, not absolute, way. This seems quite reasonable, in my humble opinion, since the definition of “filling oneself” is not quantifiable; and even if so, that is only for the very privileged few. It is inconceivable that such a considerable portion of the Torah–the mystical side– of which it is said, “Let all who wish come and partake” (Mekhilta de-Rabbi Simeon bar Yohai 19,2), should be reserved only for the few and not for the entire people.

The fourth argument is: Kabbalah is only for the genius! The Kabbalah deals with things that are beyond the intellectual capabilities of the average person, and any attempt to study it can only lead to error and heresy.

The first part of this argument stems from ignorance, for anyone who has hasome exposure to Kabbalah knows that one need not be a genius in order to have the intellectual level required to understand it. Quite the contrary, studying gemara, and especially understanding its logic, is far more difficult and demands greater analytical ability and power of concentration.

As for the danger of mistaken perceptions, Hida (Hayyim Joseph David Azulai) wrote (Etzba Moreh 44): “Studying the Zohar is the most elevated of studies, even when one does not comprehend what it says and even if one reads it wrong.” This is apparently based on the Zohar (3.85), freely translated as follows: “A person who wishes to study Torah and has found no one to teach him, yet nevertheless studies Torah out of love for the Torah but mumbles it for lack of knowledge-each and every word of his ascends on high, and the Holy One, blessed be He rejoices in each word … and they are called arvei nahal [lit. willows; a pun on arev, meaning pleasing” (cf. Remak [R. Moses Cordovero], Be-Or Ne’erav, p. 14, for further explanation).

The fifth argument is: Why Kabbalah in our generation? Our parents and grandparents managed without Kabbalah, so who are we in an era that is based primarily on material achievement to enter the deep spiritual dimension of the Torah?

That is precisely the reason. Many of the things said in the Zohar and in kabbalistic literature stress that precisely as the messianic era approaches one has more need of studying Kabbalah, and that only this study will “hasten the redemption of Israel.” The best known are the words of the prophet Elijah to R. Simeon bar Yohai (cited in Tikkunei ha-Zohar, at the end of the sixth tikkun): “How many people will be nurtured from your work, when it becomes clear in the last generation at the End of Days; and by virtue of it ‘you shall proclaim liberty throughout the land’ (Lev. 25:10).” Liberty, or Redemption, will come about in the land by virtue of the Zohar.

A broad explanation of this approach is provided by the words of Tel Aviv’s former Chief Rabbi, R. Hayyim David Halevi (in his preface to his work, Maftehot ha-Zohar ve-Ra’ayonotav):

Apparently ideas based on plain sense and exegesis will not suffice to nurture “the last generation” [based on Deut.29:21] and occupy their minds… Precisely this last generation, that will reach the greatest heights in its scientific education, soaring to the heavens in its wisdom, is likely to become giddy and lose its spiritual balance… In a time when the plain sense of the Torah and its commandments do not suffice, then the secrets of the Torah will come to nurture one’s thoughts. If one thinks that one’s ostensibly “great” intelligence cannot fathom the commandments of levirate marriage and halizah in their plain sense, then the teachings of the mystical will come and disclose before him mysterious worlds, remote and obscure realms, that no living person will ever be able to comprehend without these disclosures… and hidden inner worlds within one’s own soul, vast spiritual resources that include the living and the dead, and only then one will understand.

In the light of this we can now understand the words of Rabbi Kook (Orot ha-Kodesh, I, p. 141):

Revealing the mystical in “the last generations” to purify the hearts and occupy the minds with sublime thoughts whose origins are in the secrets of the Torah, will become, in the last generation, utterly essential to the preservation of Judaism. The descent of the generation, which led to the necessity of employing this lofty means, is itself the ascent.

FROM

Rabbi Moshe Miller

and

http://www.biu.ac.il/JH/Parasha/eng/lagba/eph.html



DON’T YOU FEAR ME SAYS THE LORD-LOVE GOD

 

Devarim בס”ד

Near the beginning of our parsha We are reminded of the generation that all died in the desert because of the affair of the spies as it’s written ”And you came near me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by which way we must go up, and to what cities we shall come.” But after the spies brought back the evil report our parsha tells us concerning the people. “And you murmured in your tents, and said, Because the Lord hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites. Where shall we go? our brothers have discouraged our heart”. For this sin of fearing the nations and not believing in GOD the whole generation was forbidden to enter the land, and as it says in Bamidbar “Your carcasses shall fall in this wilderness; and all who were counted of you, according to your whole number, from twenty years old and upward, all of you shall not come into the land, concerning which I swore to make you live in it, except Caleb the son of Jephunneh, and Joshua the son of Nun”. We should have learned this lesson by now.

Fear only GOD.

The beginning of the mitzvah of fearing GOD is to know that ”Elokenu” is the ד“ו parzufim (masculine and feminine aspects of GOD). These are the Written and Oral Torah by whose ruling we were taken out of Egypt.1 Fear embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities.2 All the time one is only occupied only in the simple meaning of the Torah they see themselves as poor and dead. The main part of the Torah is its secrets. One who has the fear of GOD without Chuchmah (Kabbalah) will not reach the ”midot” (attributes) of ”chassidut” (piety). Fear of GOD is Chuchmah, turning away from evil is Bina.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 The level of soul called ”Chayah” does not go out to a man except by receiving chuchmah. One who merits Chuchmah and dat their goes to him the fear of GOD.5 Growing in fear and ”Kidusha” as is proper this causes ”zivug” of Zu”n, and Abba with Imma to become complete as is proper. Through this is complete purification to man.6 When chuchmah is united to bina, the fear and awe of GOD can arise from the level of keter. Bina is called love but from chuchmah is complete love.7

Last weeks parsha said “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live. Moreover it shall come to pass, that I shall do to you, as I thought to do to them.”

So it is about time we stop this foolishness such as releasing terrorists as good will gestures. What could be a worse desecration of graves of Jewish martyrs who died in the Arab terrorist attacks than releasing terrorists as “good will gestures”? What could be a worse slap in the face of their grieving friends and relatives? The government spits upon the thousands of murdered and maimed Jewish women, children, civilians in order to stage a ”peace process show”

American President Obama throughout his term has wanted to force Isreal to give their land settled cities to their enemies who wish to send rockets upon central Israel and kill all the Jews. We must stop this government’s evil cowardly retreat from Yuhuda and Shamron. The disengagement from Gaza and the destruction of the Gush Katif Jewish settlements has created a pure terrorist state at Israel’s border. How many more such enclaves do we need ? The Israeli establishment plans to demolish more Jewish settlements and evict more Jews from their homes before transferring the territories to Arab rule. International law doesn’t justify such moves. Forced population transfer is a war crime. Forcible transfer is a form of ethnic cleansing. The International Criminal Tribunal convicted Yugoslavian officials for exactly the crime Israelis committed in Gush Katif. Instead lets get rid of the terrorists not nurture them. It by no means is our responsibility to provide the Palestinians with water, electricity and humanitarian aid. But it is the primary responsibility of the government to protect it citizens. So we must as it says in the verse “drive out the inhabitants of the land”, we must deal with the terrorists as enemies as is proper. Not with ”good will gestures”, and only receiving evil in return. Remember as it says in our parsha ”GOD Elohecha gives you this land as inheritance”. Then we can come to see the fullness of our inheritance with the Bait HaMikdash built and our righteous Mashiach (Messiah) quickly in our days.
Amen !
 
The Vilna Gaon teaches that the last ten Parsah of the Torah hint to what will happen during the last one thousand years of history. The Vilna Gaon explains that the spiritual root of the ten Torah portions of Devarim is in the ten Sefirot of the world of Asiyah. The history of the last ten centuries can be viewed according to understanding of ten Sefirot that direct Hanhaga (God’s providence) over the universe, in its corresponding century.Keser – Crown, Chochma – Wisdom, Bina – Understanding, Chesed – Kindness, Gevurah – Strength, Tiferes – Harmony, Netzach – Perseverance, Hod – Splendor, Yesod – Foundation, Malchus – Royalty.The projections of these Sefiros are in everything including the human body. Even though some knowledge of Kabala will enhance the understanding of this booklet, such knowledge is not required. One can learn a lot from this article even without it.

Let us study the history starting with year 5000, i.e. 1240 by secular calendar. According to the Gaon’s arrangement we have the following correspondence:

Parsha Sefira  Jewish year  Secular year

Devarim  Keter 5000    1240-1340

Vaeschanan Chochma  5100-5200  1340-1440

Ekev Bina 5200-5300   1440-1540

Reay Chesed   5300-5400  1540-1640

Shoftim Gevurah 5400-5500 1640-1740

Ki Setze Tiferes   5500-5600   1740-1840

Ki Savo Netzach     5600-5700 1840-1940

Nitzavim-Vayelech Hod    5700-5800 1940-2040

Haazinu Yesod             5800-5900 2040-2140

VeZot HaBrachah Malchus    5900-6000 2140-2240

Nitzavim and Vayelech are considered one Parsha thus, there are 53 Parsha in the Torah, like the gematria of the word “Gan” – garden. If we were to consider Nitzavim and Vayelech separately, we have a total of 54 Parsha.

Parsha Nitzavim and Vayelech.

Terrible curses continue being described in the beginning of this Parsha. Such expressions as “Sulfur and salt burned all the soil … like the destruction of Sodom and Gomorrah …” may well be hinting also to the devastation caused by the continuation of World War II.

After the terrible curses are described, the Torah predicts our return to Hashem and renewal of the observance of commandments. This passage is speaking to our generation. In the previous generations some people left traditional Judaism, and their descendants continued the downhill slide and assimilated even further. The concept of return to Torah observance was virtually unknown. In our day this is quite common. People who were born into families with completely irreligious backgrounds come back to Halachic Judaism and they often succeed in bringing their parents along with them.