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PARSHA BISHALACH – Beshalach

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PARSHA “BISHALACH” B”H   January 13th 2019

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

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

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

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

WARNING !

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

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

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

(Shaarey Orah 46b quoting Shaarey Kedusha).

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

ascended a degree , and the world was restored to its normal condition.

~

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

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

Exodus 14.19-21

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

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

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

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

 

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

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

Parsha Bishalach Bs”d

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

From אז comes forth the seventy two names.

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

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

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

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

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

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

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

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

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

The Israelites went up out of Egypt “chamushim”. Rashi cites two interpretations for the word “chamushim”. One, based on the root CHAMESH meaning five, because only one in five Jews agreed to leave Egypt; and the other from the root CHIMUSH, meaning armed with weapons.

There are Jews who distance themselves from Judaism by overlooking our unique history and our God-appointed mission.  From a overview of Jewish history one observes a ongoing process of winnowing out large portions of people – similar to a healthy body that rejects foreign organs and detrimental intruders. Of the many millions of Jewish men who were slaves in Egypt, only Yehoshua bin Nun (Joshua) and Calev ben Yefuneh (Caleb) entered the Land at the end of the 40-year sojourn in the desert. Perhaps millions, of Jews of the northern tribes were exiled to points east by King Shalmaneser of Assyria and were lost to the Jewish nation. Who can estimate the number of Jews who were cut off from our people by conscious assimilation? And the process is continuing in full strength to this day. The process cannot be denied or tempered,  it continues “full strength” to this very day. In our parsha we see this thinning out of the Jewish people “big time”  as  only one in five Jews were able to leave Egypt. These days assimilation has removed countless numbers of our people. This process is being accelerated through the conservative and reform movements which are busily undermining the basic framework of spirituality leading to assimilation. Also by  the Second World War many pure  tzaddikim were also murdered as the Gemara in Bava Kama states that when a decree is implemented in a specific place, all those who are there even the  righteous are victims. In such a place the angel of death does not choose between the righteous and the wicked . Also with the help of Islamic terror the Jewish population is being thinned out.  In Egypt 80% of the Jewish people had plans for their lives that ran contrary to the wishes of God; this  hastened their death in the plague of darkness.

 

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

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

It is said of Yesod, “The thousand are to you Solomon.” (Songs 8:12) Solomon, embodies Yesod, כתף= 500 )shoulder). However, each shoulder by itself only equals five hundred, the gematria of the concealed letters of the “meloy of שד”י like thisשין דלת יוד

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



THE DEEP SECRETS OF REINCARNATION ! read slowly a few times
January 19, 2014, 2:02 pm
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UPDATED OCT 23RD 2018

Attain the Heights of Spirituality —- NOW

PARSHA MISHPOTIM BS”D

The teachings concerning “Gilgul” (Reincarnation) are are so deep Chym Vital called all the chapters in Shar Gilgulim introductions, Introduction 1 introduction 2 etc,,, There is no pen that will prove sufficient to record all the details of “gilgul”  in a book. Nevertheless, an understanding person will comprehend and make the necessary inferences on his own  Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i (Shar HaGilgulim introduction 2 )

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.

When Adam and his wife Eve sinned, as well as Cain and Abel, their children, all the soul-sparks became mixed together. Accordingly, sparks of Adam combined with those of Cain and Abel, and sparks of Abel with Adam’s and Cain’s, etc. Therefore, sometimes the Nefesh of a person will be from Cain, but the Ruach comes from Adam. For once they mixed together, they bond. Sparks of Adam often come together with sparks of Cain, the Ruach from Adam and the Nefesh from Cain. It is the same matter with respect to the Neshama with the Ruach and the Nefesh . Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s  Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s . As is known, every soul has levels called “oar makif”  [surrounding light] and “oar penimi” [internal light]. (Shar HaGilgulim introduction 30,32)

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). As is well known, man includes all the worlds. Even though he may not presently merit all of them. Still, he can achieve all of them through his actions. The Talmud says, “Anyone who is greater than his friend, his evil inclination is accordingly greater.” (Sukka 52b).

The Degel Machaneh Ephraim (The Bal Shemtov’s Grandson) 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 minor Sparks. There are 613 Sparks in each and every one of the 613 major roots. Each Spark divides into a number of Sparks. There is a Major Spark that divides into a thousand Minor Sparks, and there are those that divide into a hundred, and so on. However, all the 613 Major Sparks, in their entirety, do not divide into more than 600,000 Minor Sparks. There are only 600,000 souls and the Torah itself is the source of all Jewish souls the place from which they are hewn.. Therefore, there are 600,000 explanations on the level of “Peshat” on the level of “Remez,” on the level of “Drash” and on the level of “Sod.” (Shar HaGilgulim introduction 17)

 

Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). The right shoulder of Adam divides first into three forefathers, then into twelve tribes, and after that into seventy souls. All of them together are the partzuf of a single person. After this, the seventy roots divide up to 600,000 soul-sparks.  The left shoulder of Adam is one main root, and it is a whole partzuf. The left shoulder divides into no more than 70 Minor Roots. Kayin consists of this one Major Root that includes 70 Minor Roots comprised of 600,000 Minor Sparks.  All the individual soul-sparks of the Heel of the parzuf of the Major Root called Kayin [Cain], which is the Left Shoulder of Adam, all together are called one, entire Major Soul. There are 613 major souls in each of the Major Roots, and this entire Heel is one of the 613 major souls in the Root of the Left Shoulder that is one Major Root. (Shar HaGilgulim introduction 11) In Shar gilgulim its written In the humble opinion of Chaim (Vital) The head of the heel is Hezekiah, and the end of this heel, that is the heel of the heel, is Rabbi Akiva and ben Mahalelel. (Shar HaGilgulim introduction 31)

Each one of the Minor Roots divides into 613 Sparks that are internal and essential. These are the Torah scholars in this Root. Around them are the branches, who are the householders and masses. These are without any specific number. (Shar HaGilgulim introduction 31)

Most souls are from Cain and Abel, the sons of Adam. Both Cain and Abel contain good and evil, good from the side of Adam and evil from the “zuhama” [filth] of the snake that went to Eve. However, since Cain is from the side of gevurah, evil adhered to him more than to Abel, who is from the side of chesed. Know that Cain is the level of the left arm of every parzuf in every world, whether in Arich Anpin, Abba  and Imma, or Zeir Anpin and Nukvah in Atzilut , or in BY»A Beriyah,Yetzira, and Asiyah. Abel is just the opposite, the level of the right arm of every parzuf in every world.  The three lower worlds of Bria, Yetzerah and Asiyah are called ‘arms’, whereas the world of Atzilut is called ‘wings’. Thus, Cain is the left wing of Atzilut and Abel is the right wing of Atzilut.  These levels of wings and arms have both “aor makif” and “Aor penim” as well. (Shar HaGilgulim introduction 35) The Nefesh of Atzilut removed from Adam by his sin was divided between Cain and 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. Amalek is from the evil side of Cain. 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 Chaim Vital. (Shar HaGilgulim introduction 31) Great souls from the source of Hevel included Aaron the Cohen. The root of Abel divided into many levels of roots, principally two soul-roots: The roots of Haran and Nahor, the brothers of Abram. Nahor reincarnated into Hur the son of Miriam  (Moses’ sister), while Haran reincarnated into Aaron also both Lot and Haran were from the Abel-root. From Lot later came King Rehoboam. Moshe Rabbeynu himself was from Abel, but Moshe includes both sides Cain and Abel. Also from Abel’s root are Hur ben Miriam and Ahab. Aaron was Haran the brother of Abram. Haran  came to the world rectify the sin of Adam who had performed idol-worship. However, not only did he not rectify, but he didn’t even believe in God until after Abraham came out of the fiery furnace, as the Sages say. Therefore Haran was burned in Ur Kasdim. After that, he reincarnated into Aaron to rectify the sin, but in the end he did just the opposite by making the  Golden Calf. Really he should have instead sacrificed himself when the Mixed Multitude came to him and said, “Arise and make a god for us.” (Ex. 32:1).This was not rectified until Uriah the Priest. Before this he reincarnated into Ya’abetz the Judge. He sinned then as well, constantly making vows, as the Sages say on the verse, “Ya’abetz called out to the God of Israel, saying, If you will bless me” (Chron. I 4:10) Therefore, he reincarnated into Tola the son of Pu’ah the Judge. He was called ‘Tola’ after ‘tola’a’ [worm], whose strength is in its mouth, to hint that he had come to rectify the vows that came forth from his mouth. He sinned in another way as well, as the Sages explain on the verse, “He dwelt in Shamir, in Mount Ephraim.” (Judges 10:1) For, he remained in a single location in one city, rather than traveling from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore he reincarnated into Samuel the Prophet, who rectified this sin by traveling from place to place to judge the people, as the verse says. Aaron was reincarnated into Uriah the Kohen of Kiryat Ye’arim, who was killed by King Yehoyakim. Through this, he was forgiven for the death for which he was culpable as a result of the Golden Calf. However, Nadab and Abihu also reincarnated with him into Uriah the Kohen as an actual gilgul, since they died because of him, as we said on the verse, “God became very angry with Aaron to destroy him.” (Deut. 9:20). (Shar HaGilgulim introduction 33) Hillel and Shammai, both were from the root of Abel. However, Hillel was from the side of chesed of Abel, and Shammai was from the side of gevurah of Abel. Know Rabbi Akiva and others like him, are from the root of Cain (Shar HaGilgulim introduction 34) , which is from  Gevurot of Hod of Dat — the fifth Gevurah  . Also, all the souls from Gevurot of Hod in the Dat of Leah are related to the root of Rabbi Akiva — they are considered one root. You can draw a parallel from this to the root of Abel, which is from the “chasadim”  of Dat. This is the issue of the Cain-root, and from it you can extrapolate and apply to the Abel-root . In Sefer HaTikunim, Tikun 69. we learn that the place of the soul-root Rabbi Akiva ben Yosef was the hands. In the secret of, “And his hand was holding the heel of Esau.” (Gen. 25:26). The hands have the ability to go down as far as the heel or as high up as the head, unlike the rest of the limbs. Therefore, these limbs fell to the depths of the kelipot, until the heel. Rabbi Akiva was able to understand more than Moses as he was from Cain and Moses was from Abel. (Shar HaGilgulim introduction 28) Moses went up, he found The Holy One blessed be He tying crowns to the letters. He said to Him, “Who is causing You to do this? He answered him, In the future a Sadeek will live named Akiva ben Yosef . And he will learn mounds and mounds of paths from each crown’ . “This is because someone who is from Abel can only understand until the crowns of the letters, called the “tagin”. Someone from the root of the second level of Cain can grasp even the “tamim” or more. As a result of his awesome deeds Moses was able to understand everything. The only the prophet Ezekiel used the term “Kohanim-Levi’im” because he was from the root of Cain, the firstborn. He prophesized in this way, as in the time of Mashiah, those who now Kohanim will then be Leviim, and those who have been Leviim will then be Kohanim. The entire root of Abel who are now  Kohanim will then be Leviim. (Shar HaGilgulim introduction 35)

The good of Cain, the firstborn, fell into the heel of the “kelipot”.. When Jacob fathered Issachar, he gave him the good portion of the firstborn of Cain that he had taken from Esau as an inheritance. Jacob himself is so called because of the heel.  Regarding (the birth of) Issachar Yakov gave this good to him through Leah when he lay with her, and from this came Issachar. This is the secret of Zohar Rut that: “From Issachar comes Rabbi Akiva” (Zohar Chadash 81a) because he is the secret of the heel. (Shar HaGilgulim introduction 36)

The good of Cain reincarnated into Nadab and Abihu, for the two of them are one, as it says in the Zohar in Acharei Mot and Pinchas, “The two of them are one body”. The good of Cain reincarnated into Nadab and Abihu. It went into Pinchas in the secret of “ibur”, who was Elijah the prophet. It remained there until the incident with the daughter of Jephtach, after which time it was removed from him. Later it reincarnated into Samuel the prophet, only to later return to Elijah the prophet in” ibur”, From there it went to Elisha the prophet, and then to Hezekiah the King of Judah. Then reincarnated into Yochanan High Priest Kohen Gadol the Chashmony, then into Akavia the son of Mehalelel, and after that into Rabbi Yochanan ben Zakkai Hakohen. From there it reincarnated into Rabbi Akiva ben Yosef, and this is the secret of what is written, “Three lived until 120 years of age: Moses, Rabbi Yochanan ben Zakkai, and Rabbi Akiva”. (Rosh Hashanah 31b). After that, it reincarnated into Rav Yaiba Saba, mentioned in the Zohar in the portion Mishpatim, and later into Abaye. This is the secret of what the Sages say, “Rabbi Yochanan did not overlook any verse, mishnah, etc., or question of Abaye and Rava”. (Succah 28a) (Shar HaGilgulim introduction 36)

 

Moses spent forty years in the house of Pharaoh, forty years in Midian, and forty years leading the Jewish people. Rabbi Yochanan ben Zakkai spent forty years in business, forty years learning, and forty years teaching. Rabbi Akiva was a simpleton for forty years. Then he learned for forty years, and then he taught for forty years. All these souls had a strong connection to Moses, for all souls are included in his, but particularly those of these  tzadikim. However, as explained elsewhere, it was only the level of the Nefesh that reincarnated into them — their level of Ruach and Neshama did not come from this root. A holy and special Nefesh entered Rabbi Akiva as the son of converts, it was one of the wasted drops that had gone out from Joseph when he was seduced by the wife of his master, a non-Jewess. The nefesh of Rabbi Akiva is not like the rest of the souls that are created by the “zivug” of tzadikim in the Garden of Eden, as mentioned in the Zohar. But is a very great and holy nefesh, but because of the sin of Adam and his son Cain, it fell down into the depths of the kelipot, and later caused the incident when the seed left Joseph. Therefore, it needed to enter the world at the time of intimacy into the body of a convert. The nefesh which enters the body of a convert after conversion is enclothed within another nefesh, which comes as the result of the  zivug of tzadikim in the Garden of Eden. It is this Nefesh that caused him to be a simpleton for the first forty years, in the secret of what the Sages say, “Converts are difficult for Israel like thorns”. (Yebamot 47b). (Shar HaGilgulim introduction 36)

Chym Vital writes  “my teacher told me at length about many of the people who came from this root of Cain.

He told me these souls are from Cain , Keinan, Mehalelel, Yuval, Yavel, Lemech, Issachar, Shelah ben Judah, Jethro, Nadab, Abihu, Nachshon ben Aminadav, Netanel ben Tzo’ar, Korach, Datan, Abiram, Pinchas, Otniel ben Kenaz, Karmi father of Achan, Shamgar ben Anat, Samson, Elkanah, Samuel the prophet, Aviah ben Shmuel, Chaver Hakini, Ya’el the wife of Chaver Hakini, Ephlal, Sismai the friend of the father of Sucho, Yishbach the father of Ish Tamua, Yashuv, Lechem, Jesse the father of David, Avishai ben Tzroya, Shima the brother of David, Do’eg, Achitophel, Aviah ben Rehoboam, Elijah the prophet, Elisha the prophet, Jonah ben Amitai, Chiel Beit Ha’eli, Navot Hayizraeli, Michah Hamorashti, Nachum Ha’elkoshi, Hezekiah the king of Judah, Menasha ben Hezekiah, Uriah the Kohen, Zechariah ben Yevarchihu, Ezekiel the prophet, Eliyahu ben Berachel Habuzi, Chananiah the friend of Daniel, Nedavia ben Yechaneyah the king, Aneni ben Eliyoani.

These Tanaim  are attached to the root of Cain, Matityahu ben Yochanan the Chashmonite High Priest, Yosi ben Yochanan of Jerusalem, Netai of the Arbel, Akavia ben Mehalelel, Rabbi Yochanan ben Zakkai, Rabbi Akiva ben Yosef, Rabbi Yosi Hagalili, Yonason ben Hyrcanus, Chananyah ben Chizkiah ben Gurion, Abba Shaul, Rabbi Yishmael ben Elisha High Priest, Rabban Gamliel, Rabbi Nehurai the Elder [mentioned] in the book of the Zohar in the portion Tetzave, Rabbi Yaiba the Elder [mentioned] in Mishpatim, Rabbi Chutzpit the Translator, Rabbi Yehudah ben Elai, Rabbi Yosi ben Meshulam Kehala Kadisha, Rabbi Achai bar Yeshaya, and one from Rabbi Shimon bar Yochai’s group mentioned in Idra Raba of Naso, but my teacher did not want to reveal to me who, and I don’t know why. (Shar haGilgulim intro 36)

There are a few other Tanaim who are attached to the root of Cain, though I don’t know in which way. They are: Rav Shamaya the Pious One of the portion of the Zohar of Balak, the Rav of that brilliant child mentioned there, Rav Tzadok the Kohen, Rav Kisma the father of Yosi ben Kisma, and Rabbi Kruspadai of the portion Shelach in the book of the Zohar and the book of Tikunim. Chyim also writes that The Holy Ar”I once told him that Rabbi Yosi Hagalili is from the left “peah” of the head, from the level of  א ל שד”י , which is in the parzuf of the left-shoulder, which is in the partzuf of the Cain-root.

These are from the Amoraim from Cain, Rav Huna, Reish Galuta [Leader of the Exile]of Babylon during the time of Rabeinu Hakadosh (Rabbi Yehudah the Prince) ,they brought him for burial in the Land of Israel to the cave of Rabbi Chiya, Yehudah and Chizkiah sons of Rabbi Chiya, Rabbi Levi ben Sissi, Rabbi Shimon ben Yehotzedek, Rabbi Tsadok the student of Rabeinu Hakadosh, Rav Yirmiyah bar Abba of Rav’s time, Ulla bar Koshav in the days of Rebbi Yehoshua ben Levi, Rabbi Shilo for whom the miracle occurred in the chapter ‘One Who Sees’ of Berachot.

Rav Yayvo Saba Amorai student of Rav, father of Rav Chana, and the father-in-law of Ashian ben Nidbach. Pinchas the brother of Shemuel. Rav Misha from the time of Rav Yochanan. Rav Yisa Amora, who was Rav Assi the Kohen. Rav Chilkia bar Abba, Rav Shamen bar Abba, Rav Akiva Amora, Mar Ukba, Rav Zrika, Rav Schorah, Abaye, Rav Bibi bar Abaye, Rami bar Chama, Rami bar Yechezkel, Rav Dimi from Neharde’a, Rav Nechumi, Rav Mesharshia, Nasan d’Tzutzisa Reish Galusa, Rav Shemuel ber Shilas, Rav Yamar, Rav Avin Nigra, Rav Tanchum from Noi.

Rav Yayvo father of Rav Samma, Rav Safra in the days of Ravina, Rami bar Tamari, Rafram bar Papa, Rav Zeira bar Hillel, Rav Zeiri from Dehavas, Ravin and Rav Dimi who went up from Babylon to the Land of Israel, Rav Chana from Bagdad, Rav Chiya from Difti, Rav Shisha the son of Rav Iddi, Iyo, Avdimi of Rebbi Yehudah HaNadua, Rav Malachav, Rav Chama bar Buzi, Yehoshua bar Zarnuki, who was called Chiya bar Zarnuki in the Talmud, a mistake. Shivchas son of Ravina, Rav Tiviyumi, Shabsai Otzar Piri, who was one of the kelipot from this root of Cain.

These are the Poskim are from the root of Cain, Rashba, Don Vidal dei Telusa, author of the Maggid Mishnah. Rav Yosef Karo, author of the Beit Yosef and the Shulchan Aruch. (Shar HaGilgulim introduction 36)

All those mentioned are from the second level of Cain, and only on the level of Nefesh. This is so as the sin of Adam caused the Ruach from the root of Adam to become mixed together with the Nefesh of Cain or Abel, and vice versa causing a Ruach from Abel to be with a Nefesh from Cain, or the opposite.

However, Abaye who was called Nachmaini — his Nefesh, Ruach, and Nashama were all from this second level of the root of Cain.

When sparks by necessity,  passes the way of Imma some light remains behind, one is very close to the root of Cain. The sparks of the root of Rabbi Chutzpit the Translator, whose beginning is Laban the son of Nachor.

Ezekiel the prophet is from the seed of Adam, before his son Cain was born. Ezekiel was the level of the legs of Cain.

King Hezekiah and Rav Mesharshia are both from the level of the head of the Cain-root. (Shar HaGilgulim introduction 36)

Cain and Abel committed their own sin in addition to that of their father Adam causing their sparks to become more deeply immersed in the kelipot. In each generation some of their sparks reincarnate into the world to become rectified. The level of of the souls of a particular generation can be either that of the sparks of the head, or the eyes or shoulder, feet or other limbs. (Shar HaGilgulim introduction 3) A limb is composed of Flesh, “Giddim” and Bones. All of the 248 limbs of the souls of Adam are comprised of  flesh, tendons, and bones, as is known. (Shar HaGilgulim introduction 11) The flesh and the bones are the positive “mitzvot” of that limb and the tendons are the negative “mitzvot”.  These tendons are not included in those that comprise the 365 Tendons.

These “giddim” of the limbs are not the same as the 365 “giddim” (Shar HaGilgulim introduction 11) , but are small “giddim” in each limb (Shar HaGilgulim introduction 31). The left heel of this parzuf divides into more than the 613 soul-sparks from which come the souls of Hezekiah the King of Judah, Rabbi Akiva ben Yosef, and Akavia ben Mehalelel. There is a link joining the souls of this root The left shoulder of Adam, which is called the Cain-root. It is considered only one limb, but as with all limbs, it incorporates flesh, tendons, and bones. The tendons in each of these limbs are not included in the 365 “giddim”  of the 248 Limb  If someone from the Left Heel of the partzuf that is the Left Shoulder, which is the Root called Kayin accomplishes “tikun”, then he causes a “tikun” for all the sparks of that Heel. If he causes a blemish, then he blemishes all of them. It is like this with souls of every limb. One defect by one’s sins does not blemish all the levels in all the worlds. There is a blemish that flaws his Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become defaced like him. It is the same in all the other worlds. There is a blemish that flaws a Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become blemished like him. It is the same in all the other worlds. (Shar HaGilgulim introduction 11)

  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. (Shar HaGilgulim introduction 27)  The “kelipot” themselves are actually called the level of death, Holiness is the Living God, King of the world. Therefore, the “kelipot” chase after Holiness which is called life in order to feed from them and survive. When the side of Holiness is among the “kelipot” they are able to derive sustenance and can survive. The moment the source of holiness leaves them, they die. So they pursue Holy sources to cause a Holy soul to sin. Sometimes the “klipa” fear that a “sadeek” will do an important mitzvah and cause a soul to be removed from among them. So be careful.  Souls are entrapped under the control of the klippot only by not elevating. Elevation is achieved through the energy work performed by the observance of the “mitzvot” (commandments), in all their details. (Shar HaGilgulim introduction 15,16)   In the Left Shoulder there are 11 positive mitzvot and 15 negative mitzvot that pertain to it. Everyone who is from this shoulder is obligated to fulfill these mitzvot more than all the other 613. (Shar HaGilgulim introduction 11)

 

Avraham’s soul was entrapped among 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. (Shar HaGilgulim introduction 15)

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. (Shar HaGilgulim introduction 10) Not only is one’s soul rectified by the Torah and “mitzvoth”, but even their father merits from the repentance of his son. We see this with Job who was a  “gilgul” of Terach, the father of Abraham who repented because of Abraham. God tricks the kelipot, in order to save those who stray from being pushed off completely.  (Shar HaGilgulim introduction 15)

 

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 level of Arich Anpin is quite hidden and not referred to. Neshamot come from the level of Atzilut, “Ruchin kadishin”  from the level of Beriyah, “malachim” from the level of Yetzirah, and ofanim come from the level of Asiyah. The difference between the souls of angels and that of man is that these angels come from the zivug of ‘haneshikin ha’elyonim’ [ supernal kisses; unification of chochmah and binah) whereas souls of men come from the lower “zivug” which occurs in Yesod. There are countless levels of soul roots in between.  The souls of Beriyah are greater than the angels of Beriyah itself and how much more so than the angels of Yetzira. The same is true of Yetzirah and Asiyah. The souls from the Keter of Beriyah are greater than the angels from the Keter of Beriyah (Sarafim). However, the angels from the Keter of Beriya are greater than the souls from the Chochmah of Beriya and this is the way it is throughout. (Shar HaGilgulim introduction 18,19)

  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. The Neshamot from Arich Anpin of Beriya are called the “Yechida of Beriya”. Those from Abba are called soul levels called “Chaya”. Those from Imma are called “Neshamah”. Those from Zeir Anpin are called “Ruach”. Souls from Nukvah of Beriyah are called the “Nefesh” of the “Neshama” that is from Beriyah All these five categories that are from the five partzufim of Beriya are called the Neshama that is from Beriyah. All five of them equal the five categories of Neshama of Atzilut. Similarly, the souls from the five partzufim of Yetzira divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Ruach that is from Yetzira. All these levels of Souls that we  mentioned is composed of 248 limbs and 365 sinews. Every limb from the 248 limbs of the soul of Adam includes its own set of 248 limbs. Someone who comes from the shoulder includes 248 limbs from head to heel (of the shoulder limb). Thus someone whose soul is specifically from the heel of the shoulder does not have to rectify the entire shoulder and all its defect,  just the level of the heel itself. However, if a soul-spark from the level of the heel caused a defect, then all the sparks of the heel do have to rectify this blemish, since all of the sparks of the heel are interdependent. When the entire heel is rectified, then not one spark will have to reincarnate to rectify any defects for the rest of the sparks of the shoulder. (Shar HaGilgulim introduction 11.29)

 

The souls from the five partzufim of Asiyah divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Nefesh that is from Asiyah. Behold, souls have been explained in general and in particular.

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. When Adam HaRishon sinned he blemished all the sparks of his Nefesh, Ruach, and Neshama. throughout their 248 Limbs and 365 Tendons. Thus causing there to be many sparks in his head, in his eyes, and in every limb needing refinement. (Shar HaGilgulim introduction 11,29) 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. (Shar HaGilgulim introduction 11)

Each aspect of the five levels of the soul is completed  through the 3 levels of  “Ibur”, “Yenika”, and “Mochin”, alluded to in the verse, “His mother would make him a small robe, etc. ” (Samuel I 2:19) (Shar HaGilgulim introduction 1) Even if  one  ascends their Nefesh to keter of Asiyah,  it remains on the level of the Malchut of the keter of Asiyah, if the  root of the Nefesh  is from the level of Malchut. if the  root of the Nefesh  is on the level of Teferet, it remains on the level of Teferet. But a nefesh rooted in Malchut of Asiyah can ascends upward according to the person’s actions, up until the level of the keter of Asiyah.  This is true regarding any of the levels of Asiyah. But in Yetzira, Beriya, and Atzilut, its different. The reason for this difference is that in Asiyah many kelipot are nourishing much more that from the worlds above.  A person whose soul-root is malchut of Yetzira, who has rectified and completed that level, also receives a ruach from the yesod of Yetzira after he has also purified and rectified the yesod of Yetzira. The first ruach that he had from the Malchut of Yetzira remains below  in  Malchut of Yetzira, since that is where it belongs. Likewise, when he completes the hod of Yetzira, he leaves the second ruach that he had from yesod in yesod of Yetzira, and instead he receives a ruach from the hod of Yetzira. And this is the way it continues up to the keter of Yetzira. , Even though a person has already rectified t his Nefesh in Asiyah, still, he must fear that the kelipot there will sieze upon it. (Shar HaGilgulim introduction 1)

The rectification of the Ruach  from the world of Yetzirah is through involvement with Torah according to Mishnah and Talmud, for its own sake. The rectification of the Neshama that is from Beriyah is through knowledge of the Inner Torah, its secrets, which are contained in the wisdom of the Zohar. (Shar HaGilgulim intro 11) One who occupies in secrets of the Torah can merit a Nashamah and can merit to draw flow from the name אהי”ה And join together the 3 names that rise up (yichud) יב”ק .   The 12 Permutations combine to 60 myriad from the combinations of the “nikud”. They are aspects of the 4 “yesodot”. In each of the 4 “yesodot” in all the purmutations of יהו”ה . So the Nashamah is divided into many parts according to the permutations, in this is the secret of “gilgul”. Portions are reincarnated each goes in in its proper time. (Shar HaGilgulim intro 19)

There are some roots of souls of men and their feminine soul-mates, who have fallen  into the kelipot. It is possible that the males will be able to leave the kelipot  but their female consorts cannot go out at all until Mashiach comes. (Shar HaGilgulim intro 8 ) In reference to the verse “God settles the individuals into a house, He releases those bound in fetters” (Psalms 68:7), the Sages of speak of a first and second soul-mate. The sages say, “pairing soul mates is as difficult as the splitting of the Red Sea”  refers to the second soul-mate.  as when a person is a new soul, in the world for the first time, then his soul-mate is born with him, and when it comes time to marry, they arrange the moment, making it simple for them to meet. Know, in many instances we see that the second marriage is better than the first. (Shar HaGilgulim intro 20)

If a man sins and needs to reincarnate, then the verse “His wife will go out with him” applies to him, as says the Saba in parsha Mishpatim of the Zohar. She will reincarnate into the world for his good. When the time comes to get married, heaven will not assist them and he will only succeed after great effort. Since he was forced to reincarnate as a result of his sin there will be those who will accuse him and want to prevent her from being available to him and they will cause fighting among them.  The generation of the desert along with the “Erev Rav” (Mixed Multitude) will reincarnate in the final generation. This is hinted to by the verse “as in the days of leaving Egypt” (Michah 7:15). Moses as well will arise among them, since they are all from the secret of Dat:  In that generation every Torah scholar will be dominated by his wife. As in the generation of the desert, the wives did not give their earrings for the golden calf while the men did. (Shar HaGilgulim intro 20)

“Behold, God does all these things with man two or three times”(Job 33:29);  is the secret of “gilgul”. It says “with man” and not with woman as generally women go to Gehenom after incarnation and are cleansed and do not require “gilgul” but only come back to this world to help a man.  But there are exceptions,  A community leader who lords himself over others reincarnates into a bee, as Rabbi Nachman bar Yitzchak said: “Pride does not suit women. Two women were proud, and the names of both were not positive: one was called ‘bee’ and the other was called ‘weasel’”. (Megila14b) He was referring to Deborah the prophetess, who lorded herself over Barak when she sent for him and did not go to him herself (Judges 4:6). (Shar HaGilgulim intro 22)
The other was Chuldah the prophetess, who insulted Zedekiah the king when she said, “Speak to the man” (Kings II 22:15), as opposed to “Speak to the king,” as the Sages say. From their words you can see that Deborah was a proud woman, and therefore she didn’t perform any work and was very talkative, never remaining silent. Therefore, a leader who lords himself over the community, and one who speaks improperly, comes back as a bee who have these two traits. (Shar HaGilgulim intro 22)
“Sadeekem” and Torah scholars can not enter the fires of “Genenom”, because of their involvement with Torah, which prevents their entry. Therefore, they need to reincarnate in this world to cleanse their sins for, “There is no righteous person in the world who does good and does not sin” (Eccl. 7:20). As they made repentance for their errors.  Completely righteous people like King David or the Prophet Daniel, God wanted to make known that they were in the world-to-come and that they would not require neither refinement of “Gehenom” nor “gilgul”. As it says, “Had I not trusted that I would see the goodness of God in the land of life!” (Psalms 27:13), and, “One thing I asked from God, this that I shall seek. That I dwell in the House of God all the days of my life.” (Psalms 27:4). This was also stated by Abigail the prophetess when she said, “The nefesh of my master is bound up in the bundle of life” (Samuel I 25:29). Of Daniel it was said, “As for you, go to your end where you will rest.” (Daniel 12:13). We see stated in Midrash Ne’elam of the Zohar on the verse, “For all the good that God did for David and Israel his people” (Kings I 8:66), that King David stayed in the world-to-come seven years after his death before they allowed him to enter the upper Jerusalem. (Shar HaGilgulim intro 22)

Every  person if he is willing to perfect his actions can acquire higher levels of Ruach Similarly, this advancement continues, and a person can ultimately obtain a Neshama from the uppermost part of Beriyah,  The Ar”i writes that Ruchot or Neshamot of the righteous are joined to a soul by “ibur,” to assist a person in his service of G‑d. When a Nefesh is “ibor” in a body that it has “yichus” to it shares in the reward and punishment but portions of the Nefesh that do not have “yichus” to the host body get reward for the Holy work the body they occupy does but they do not share in punishments for its sins. Sometimes it is possible, even in this late period of history, for the Ruach of a righteous tzadik, even from one of the Forefathers, to come as an ibur. It will all depend upon the level of the mitzvot being performed by the person. Some mitzvot have the power to draw down the Nefesh of a righteous tzadik into ibur, whereas others can draw down the Ruach of the tzadik. One can even recieve “ibor” of Moshe Rebennu. There is no generation where there is not the Ruach of Avraham, Yitchak, Yaakov and Smual. The righteous soul which enters a person and assists him during his life, as an ibur and not as a gilgul, “easily attains reward and is distant from loss.” Every time the person does a mitzvah, the righteous soul receives reward. This is the secret of what is written, “A righteous person receives his reward and the reward of his friend in Gan Eden: (Chagiga 15a). Understand this deep secret well.  A person can perform a  mitzvah or mitzvot relevant to a “sadeek” then the Nefesh of that “sadeek” can enter the person, even while they are both alive at the same time. This is the secret meaning of the verse, “The Nefesh of Jonathan became attached to the Nefesh of David” (I Samuel 18:1). The souls of “Sadeekem” who have already died and are in “Gan Aden” greatly desire to rectify and bring completion to the souls of people living in this world who come from their root as there is great benefit for these “Sadeekem”  by the good deeds performed by living people who share their root. When one leaves this world they can rise up to the level of the “sadeek” who was “ibor” in them, if they share the same level. (Shar HaGilgulim intro 2, 3)

Earlier souls that were already rectified and elevated, descend to direct and correct the lower souls in order to rectify them. It is possible to become rectified and purified to the point that one’s Nefesh will actually become refined onto the same level as that of the righteous tzadik. Afterwards, the person will have to rectify his Ruach and Neshama to such an extent of purity that they will be worthy to be clothed by the Nefesh of the sadeek. Then he will actually become transposed in his entirety onto the level of the righteous tzadik, having ascended beyond the original root-level of his Nefesh from whence he came. All of this is the reason for the help and assistance of the righteous soul. Because of things as this its possible to  have a Nefesh from Asiyah, and the Ruach and Neshama from Yetzirah. Or, the Nefesh can be from Yetzirah and the Ruach and Neshama from Briah. Alternatively, the Nefesh can be from Briah while the Ruach and Neshama are from Atzilut. However, when we say that sometimes the Nefesh and Ruach  from Yetzira, or from Beriah, it does not mean that he lacks a Nefesh from Asiyah. If a person merits Ruach from yesod of Atzilut then he will be called “Ish Elokim” (Psalms 90:1) husband of the “Matronitah” (Zohar). Regarding him it says, “A Tzadik rules upon the fear of the Lord”. (Samuel II 23:3). (Shar HaGilgulim intro 2,5)

The secret of the verse “two or three times with a man” (Job 33:29) is that 3 Nefashot are able to reincarnate with a man at a time. However, it is not possible for more than this to reincarnate at one time in one body. As far as “ibor” Nefashot go there are “Nefashot” in a persons root that are higher than himself. If he merits it, he can cause  a “ibor” of a Nefesh  that is higher than his own to enter him and help him to achieve tikun. If he increases his merit then he will receive another even higher Nefesh as an ibur from his own root of his Nefesh, and if he merits more, then then a even higher Nefesh from the source of his Nefesh will enter him. And this this can continue as the man gets higher and higher Nefashot from his own source but with all these “ibor”  he will have only 3 Nefashot, and, including his own, there will be 4 in total. More than this is not possible. But what happens is that as he increases his merits, then he can even receive higher “ibor Nefeshot” as well, as a higher “ibor nefesh ” enters it replaces a lower one so he will never have more that 3 “Nefashot” at one time, plus his own. (Shar HaGilgulim intro 5)

If a person merits obtaining his Nefesh, Ruach, and Neshama, and then blemishes them through sin, and does not make “tikun” of his blemish 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. (Shar HaGilgulim intro 1)

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 Chazal say: “Righteous people are greater in death than during their lifetimes “(Sanhedrin 47a). One’s Ruach and Nashamah can not join together in one body except with their original Nefesh.(Shar HaGilgulim intro 1)

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. When his own Ruach, which joined with the Nefesh of a convert, becomes completely rectified, then his original Nefesh will say, “I will go and return to my first husband,” since it has been rectified. 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.  (Shar HaGilgulim intro 1)

If a person rectified his Nefesh, and came back to receive and complete his Ruach, but during that gilgul he sinned, then his Nefesh will not be affected in such a way that it would be forced to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach. (Shar HaGilgulim intro 2)

Once the Nefesh is rectified, he will not receive his Ruach until after he dies. Then the Nefesh can reincarnate with the Ruach. Once they become rectified and they are ready for their Neshama, they cannot receive her until they reincarnate again. Then they can merit their Neshama., There are exceptions to this.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”. The Sefer HaBahir insists that a person pursue the wicked in order to find merit for them, like one who runs after saving his own life. This is because the evil person, whom the “sadeek” pursues to find merit, may possess good sparks that the righteous person lacks, while he himself may have received the evil person’s bad sparks. However, through a loving relationship, he the “sadeek” can extract the good sparks from him and achieve completion, while giving away the bad sparks and completing the other’s evil. This is the secret meaning of, “The righteous person takes his portion and that of his friend in the Garden of Eden; the wicked one takes his portion and that of his friend in Purgatory” (Chagigah 15a) (Shar HaGilgulim intro 20)

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 who does not learn Torah blemishes the  sefirah of Tiferet,  in each of the Four Worlds of ABY”A Torah is on the level of Tiferet. 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. (Shar HaGilgulim intro 20)

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. (Shar HaGilgulim intro 2)

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. (Shar HaGilgulim intro 2)

The father gives an exterior garment to the soul of the son , his surrounding lights which helps him and guides him down the proper path. The Internal Light of one’s soul is drawn from the energy of their mother. If there is less than five hundred levels difference between the soul of the father and that of the son, then the portion of the father’s soul will remain with the son’s even in the time of Mashiach., but in the time of Resurrection of the Dead or in the World-to-Come everything returns back to its root. They will separate completely.  (Shar HaGilgulim intro 10)

On the other hand, if there is a difference between them of five hundred levels, or more than five hundred levels, then the lesser will be nullified within the greater. They will permanently unite forever, and they will never separate. The two of them will become one root. This is in regards of a father with a son. (Shar HaGilgulim intro 10)

Regarding a teacher and his student, a teacher gives some of his spirit to his student, like a father does to a son. However, it is a more forceful connection. The spirit stays with the student forever, and they never separate. (Shar HaGilgulim intro 10)

If the father’s intentions were for good during the time they conceive the child, but that of the mother was bad, then the Surrounding Light of the child will be righteous, but the Internal Light will be wicked. With the passage of time the Surrounding Light will overcome the Internal Light, and he will be completely righteous. This is because the Surrounding Light includes the Internal Light, and it ,the Surrounding Light, will overturn it to purify it. If you see a person who is light like an eagle and runs like a deer in all his activities and quick in all his work, it is because the Surrounding Light that comes from the energy of the father dominates over him and propels a person to the place that it wants. If the father’s intention at the time of conception was for the sake of the mitzvah, then this child will be quick to do the work of Heaven, and he will be very great in Torah. However, if his father’s intentions were one for his own enjoyment and not the “mitzvah”, then he will be quick in the tasks of this world. If his mother’s intention was for the “mitzvah”, then he will be lazy to do the work of this world. However, if her concentration was not upon the “mitzvah”, then the son will be lazy in the work of Heaven.  (Shar HaGilgulim intro 10)

If the father’s intentions are for evil, but the mother’s is for good, then the Surrounding Light will be bad and the Internal Light good. However, after a time the Surrounding Light that is bad will overcome the good Internal Light and it will also become bad.

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. It is written “Behold, God does all these things, two or three times with a man” (Job 33:29). There is also the verses, “For three sins of Israel, but for the fourth I will not return…”(Amos 2:6), and “Who visits the sins of the fathers on the children unto the third [generation] and unto the fourth generation” (Ex. 20:5). Yet, it says in Sefer HaTikunim (69) that a righteous person can reincarnate up to one thousand generations. The answer to this is that  the verse referring to “four generations”  of “gilgul” is referring to evil people, as it says “Who visits the sins of the fathers… to those who hate Me.” In contrast, to the righteous with whom He is “doing kindness for a thousand generations” (ibid. 6) Those who hate God are the evil people, they have a four generation limit on reincarnations if they do not produce merit in their lives. Those who love God are the righteous people, to whom “a thousand generations” of reincarnations applies. When the Nefesh of a person comes into the world and sins, it can return in 3 reincarnations. But if all 3 of these incarnation the soul made no “tikun”  from then onward the soul will not be able to reincarnate again. It is then said about this Nefesh that  “The Nefesh will be cut off from his people” (Gen.17:14). This soul is called a “rushah” (wicked person). The Holy Ar”I said that this is only true regarding the Nefesh, which is from the world of Asiyah which is immersed in the kelipot. That is why “karet” (excision- being cut off) is only mentioned with respect to the Nefesh, because only it can be cut off from holiness. This is all so as Chym Vital explains in Shar Gilgulim that The Holy One, blessed is He, is Omniscient and knows that if an evil person reincarnates he will only add to his sins and the abundance of his transgressions will outweigh his merits. Since it is known that he has already completed the few mitzvot that are absolutely vital to the root of his Nefesh, it is better for him to be removed from the world. God removes him from the world, sends him into Gehinom to cleanse his sins, while the merit of his mitzvot remains intact. “God desires kindness!” However, with respect to a righteous person whose sins are less than his mitzvot, the suffering during gilgulim can cleanse them. His many merits will remain intact even while he is increasing them with each gilgul. His reward will be tremendous, without limit. (Shar HaGilgulim intro 4)

 

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. Reincarnation to someone incarnated in a stone or into a plant happens at specific times of the year. Someone who reincarnated into something inanimate for a few years, when the time arrives for him to ascend to the higher level of plant, he can only do so during the four middle months of the year: Av, Elul, Tishrei, and Cheshvan. If the time to ascend occurs during these four months then he will ascend. If not, he will have to wait until these four middle months come around again. The time to be elevated from plant to animal is the first four months: Nissan, Iyar, Sivan, and Tammuz. The time to be elevated from chai to midabair is the last four months: Kislev, Tevet, Shevat, and Adar. The order of ascension for soul incarnation is in steps from the mineral to Plant, then to animal, and finally to human, sometimes a person can climb two levels at once. Someone who has reincarnated into water and salt is not considered to be part of domaim, rather tsome’ach, since water is life-giving — it flows and it is not stationary like dust. Salt itself is made from water and therefore is it considered part of plant. This is what the Sages say : One who takes salt from his quarry is guilty of ‘cutting’, and as it is well known [in the laws of Shabbat that] such cutting only applies to things belonging to the plant kingdom. (Shabbat, Chap. 7). Some people reincarnate into water, which is considered on the level of vegetation, as we mentioned previously. This can happen to a person who spills blood in this world, and you can remember this from «you will spill blood on the ground like water (Deut. 12:16). Any soul that is judged in the heavenly court, someone goes before him continuously announcing his “gilgul” or punishment, never leaving him. There is also one ‘enforcer’ assigned to him, punishing him as is fitting. For example, in the case of one who reincarnates into water, the enforcer stands over him continuously, constantly lowering him into the water for the duration of allotted time. (Shar HaGilgulim intro 22)

 

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. These souls are all from the same source. 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. (Shar HaGilgulim intro 2)

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. These souls that were not part of Adam’s soul when he was first created. These are truly completely new souls 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. Other than “new souls” All other souls that come into the world are old souls. They are all born from the Unification of Back to Back. A person who came into the world for the first time (a New soul), the Sabba of Zohar Mishpatim explains, If he merits  they bring him a Ruach; if he merits more, they bring him a Neshama,. This is not the case, as we have explained, for someone who reincarnates and usually must return in “gilgul” to receive the next level of soul if they merit to it in a life time. There are special cases when the need is great that one with only a Nefesh can attain Ruach— and even Neshama— in the same gilgul in which his Nefesh has been completed. This is possible even though it is not the first gilgul of the Nefesh but this is not the norm. It does happen at times that when a person sleeps at night and deposits his Nefesh with God, When he awakens in the morning, his Ruach will then enter him. After a Nefesh has become completely rectified, it leaves a person at night while he sleeps, and the Nefesh of a convert enters him in its place in the morning together with the Ruach of the man himself. The Ruach will be clothed within this Nefesh until it is completely rectified. At that point the first Nefesh will return to the body, and they remain together. If the person merits even more afterwards, in the morning his Neshama will enter him and remain there until completely rectified. , The main “tikun” is when one sleeps and deposits their soul by saying upon lying down, “In Your hand I entrust my spirit” (Psalms 31:6). At that time, the soul is elevated through a higher level of “zivug” and then returns as a new creation, in the secret of “They are new every morning” (Lamentations 3:23). This can similarly occur in the secret of “nefilat apayim”. (Shar HaGilgulim intro 19, 35)

Souls that leave the Kelipot and which are elevated into the world of holiness in secret of “ibur” only happens as a result of the prayers of the Jewish people through “yichudim” (supernal unifications) a “Sadeek” makes in this world, as discussed in Sha’ar Ruach HaKodesh. These souls from a transgression while they were in this world, descended into the depths of Kelipot.  If a particular soul is elevated from the Kelipot enters the Malchut for rectification, then that soul in the Malchut has the ability to seize blemished souls and bring them up in secret of ibur. Through the meditation of Falling on the Face prayer called “Tachnun”, only the Ruach can be withdrawn from the “kelipa” before the rectification of the Nefesh is completed. This process of drawing out a higher level of soul before the Nefesh has completed its tikun only applies to the level of Ruach. Under no circumstances can the Neshamah be drawn from the depths of the” kelipot” until the Nefesh and the Ruach have been completely rectified. A soul in the Malchut, it is constantly elevating “mym nukvin”,as a result of this it is elevated and it is able to elevate souls as well. A in the Malchut gives ability to  blemished souls to becomes enclothed in their souls and become rectified. This soul that they raise from the “klippa” remains with them until the time of resurrection, at which time it is separated from them. There is no “Sadeek” in the entire world who does not have two souls, as mentioned in the Zohar  with respect to the verse, “These are the generations of Noach,  Noach”, and likewise, Moses, Moses, and, Samuel, Samuel. For this reason the name is mentioned twice. Each “Sadeek” has 2 Ruach one in Heaven and one on earth. (Shar HaGilgulim 13,14)

There is also the case of a man born with 2 Nefesh in his body, this is called a double “Gilgul”. They are called one soul. It can handle all the trouble and difficulties it faces ((Shar HaGilgulim 4-6)

 

The Zohar states at the beginning of the portion Noach in the Tosefta on the verse “Noach, Noach” (Gen. 6:9) that every righteous person has two Ruach, one on earth below and one in Heaven above. Understand this, it is the secret of, “Behold My witness is in Heaven ”  (Job 16:19) which refers to Chanoch, and Elijah to because he too is a heavenly angel. This is the secret of “He appointed it as an testimony to Joseph …”(Psalms 81:6) — since Joseph merited to receive the Neshama of Chanoch. “Joseph was handsome” (Gen. 39:6)  because he merited Adam’s beauty, which came to him from the edge of the Neshama of supernal Atzilut. However, Joseph did not merit this until the night of the “end of the two years,” (Gen. 41:1) when it was decreed that he should leave jail, that very day he rose to greatness. So is it written, “He appointed it as a testimony to Joseph  when He went out over the land of Egypt.”  (Psalms 81:6) This becomes understandable when you recall  that the Ruach or the Neshama enters a person at night while they are sleeping.  (Shar HaGilgulim 32)

Moses merited the Dat of Atzilut. The three forefathers Abraham, Isaac, and Jacob merited to Chesed, Gevurah, and Tiferet of Atzilut. (Shar HaGilgulim 31)

A man who only performs  mitzvah’s minimal physical requirements merits only to the Nefesh called Asiyah. However, he is similar to a woman whose husband has gone overseas and has left her without clothing, food, or drink. He is like the Shechinah that sits in exile and darkness while her house lays in ruin. That is what a Nefesh of a person is like without a Ruach, they are without light and intelligence for understanding. Know. the majority of people only have the soul level Nefesh. (Shar HaGilgulim introduction 1) And only a small amount in these later generations ever merit to their Ruach and Neshama. Yet, we know that the son of David will not come until all the Ruchot and Neshamot are rectified (Talmud Yebamot 62a). (Shar HaGilgulim 18)

Now we understand that the Ruach and Neshama can reincarnate into other bodies on top of the Nefesh of a convert, and they, too, become rectified.

This is the order of the five levels of souls

When Adam sinned some of the souls in him were removed and returned to their holy places. They are called level one souls.

1) Truly new souls can remain within the Malchut within the secret of the fetal stage for a period of twelve months, after which time they will descend into a body in this world. Thus, we find women whose term of pregnancy is twelve months, as mentioned in the Talmud. (Shar HaGilgulim 13)

2nd Level Two souls are those who remained with Adam and which are considered new to some degree have the ability to remain within the Malchut for nine months before coming into the world. Souls that remained with Adam, but the kelipot have no effect over them are level two souls. They can only merit to reach in this world the wings of malchut of Atzilut, called the nefesh of Atzilut the first time of incarnation. Higher than this they cannot reach the first time, only after they come back another time. Since those from this level can reach the  Nefesh of Atzilut the first time, these righteous people are called ‘angels’. Any time you find the term angel used for a righteous individual they will be from this root. Rabbi Yehudah bar Illoy was from this second level. Our Sages hinted to this in the Talmud by writing that every Friday he used to wash his face and feet in honor of Shabbat and was similar to an angel of the legions of God. (Shabbat  25b). Yehudah and Chizkiah, the sons of Rebbi Chiya, are also called angels, also being from the root of the second level of soul. Our Sages alluded to this when they taught, «In Heaven two angels, Gabriel and Michael argued — and some say two Amoraim in the west. Who were they? Yehudah and Chizkiah, the sons of Chiya. (Baba Batra 75a). But Chanoch, who received the “zihara illah” a neshama of Atzilut, those from the world of Atzilut are called an angel, and can rise to the level of an angel. The nefesh-spark of the Rashba, and that of Rabbi Yosef Karo, the author of the Beit Yosef and the Shulchan Aruch of the previous generation, were from the feather of Rabbi Yehudah bar Elai. (Shar HaGilgulim 35)

3rd Level souls are of Cain and Abel and are also considered new on some level, but they have two blemishes. As a result, they can only remain in the stomach of Malchut for a seven month period of time. Souls that remained with Adam and fell within the kelipot  are level three souls, some are male souls in male “klipa” some are female souls in female klippa. (Shar HaGilgulim 13)

The 4th Level of souls are the souls that fell off Adam into the kelipot. These now  have left the kelipot and descend into this world for the first time. Nevertheless they are like the rest of the previous levels that have come a second time. They are considered to be old and reincarnated souls. Therefore, whether from Level Four which have come for the first time, or from the previous levels that have come for the second time or more, they only remain in the stomach of the Malchut for forty days, the time it takes to form the fetus. After that, they descend into this world.

The 5th Level of souls, those of converts, only remain in the stomach, the Malchut, for three days. The time it takes for the seed to fertilize. After that, they come into this world. (Shar HaGilgulim 7,13)

There is a type of soul that is a result of Adam’s sin, after which his limbs fell off and he was reduced until he was no higher than one hundred cubits

These sparks of his soul that left him at the time of the sin returned to the depths of the kelipot.  It was from this level that the soul of Seth, the son of Adam was taken. These souls that fell amongst the kelipot after Adam sinned, from which came his son Seth and others. Are called old souls and the lowest of all of the types, because they fell from Adam and splintered into many sparks and pieces as a result of his sin. They are called old, meaning from a previous gilgul. (Shar HaGilgulim 7)

Abel’s  Nefesh and Ruach were damaged and mixed together with evil, his  Neshama remained completely good. His nefesh reincarnated, it first went to Seth the son of Adam. The evil was separated out and was later given to Balaam the wicked. The little amount of good that was in Balaam reincarnated into Nabal the Carmelite, which was the beginning of the tikun. Balaam’s only power was in his mouth, by speaking “loshon hara ”  and cursing. Therefore, after Pinchas killed him he reincarnated into a rock that could not speak, to rectify the “loshon hara” that came from his mouth. However, when Nabal followed in his ways and  spoke loshon hara about King David saying, “Who is David and who is Ben Yishai?” (Samuel I 25:10), he reversed the tikun. Not only did he not rectify the previous sin but he added to the damage. Therefore it says, “and he was a rock,” (Samuel I 25:37) since his mazel saw how previously he had reincarnated into a silent stone, its written “His heart died within him.”  (Shar HaGilgulim 29)

The Ruach of Abel reincarnated into Noah. The Ruach of Abel was not rectified since the evil within it was not being completely separated out, there remained a combination of good and evil. Tevi the servant of Rabban Gamliel was born into Ham, Noah’s son.

The Nashama of Abel reincarnated into ,  it never contained an element of evil. So it says concerning it, “She saw that it good” (Ex. 2:2)

 

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. Sparks of Adam’s soul that remained within him after the sin. The Zohar teaches that  it was from these sparks that Kyn and Hevel came from. 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. (Shar HaGilgulim 9)

A man takes his “Zivug” (soulmate) from the source of his mothers soul. One who sins with a women who is not his “zivug” can need to be “gilgul” with him because of this.

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.  (Shar HaGilgulim 1)

Neshamot that The Blessed Holy One wants to send to go down below into this world. Can go at times to  Gan Aden. There they meet the souls of converts and can take hold of one of these souls, and unite with it and dress itself within it, and go out of Gan Aden  incarnate with the soul of the Convert in this world. These Neshamot come down into this world to inspire others in the service of Hashem . When these Neshamot come they dress in those souls of converts, and that is how a gentile enters into the Holy seed. But it is only within these garments, the souls of converts, that these higher souls in Gan Aden are able to exist and effect the things in this world. These higher souls from Gan Aden don’t need to come down to this world as they have completed themselves but come down here to help others and to enjoy doing the Divine service dressing in the soul of the convert who finds doing the “mitzvot” of the Torah exiting as its so new to them. The Nefesh of the convert is a garment that dresses these higher souls that were in Gan Aden. The Nefesh (animal soul) of a convert can be a garment for the soul levels of Neshama (Soul of Divine intellect) and Ruach (Emotional soul) of these higher souls in Gan Aden. It is through this exterior garment of the Nefesh of the convert  that these higher souls in Gan Aden can dress into and enter into the physical world. Thus, the Nefesh of the convert is used as a platform bringing VERY high souls in Gan Aden to enter into this  physical world.

There are other Nefashot [plural form of Nefesh] of converts that fall out from the Kelipah of Nogah, which is composed of good and evil, as mentioned in Parshat Vayakhel, p. 203. They are from the marital intercourse of the souls of the tzadikim [righteous ones] that take place every night in the earthly Garden of Paradise, as mentioned in Beshalach, p.188

The are 3 kinds of souls of Isrealites,  new souls, intermediate ones, which are the souls of Kayin and Hevel, and old ones, which fell from Adam Harishon when he sinned and they fell into the Kelipot.  (Shar HaGilgulim 1)

 

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.

At the time of the destruction of the Second Temple sin was so prevalent the nation did not have the power to purify the sparks through prayer and to raise them up. So sparks could only be refined by the death of the Ten Martyrs. From the time of Adam until the arrival of Mashiach, the tikun is to renew souls that are Back to Back, returning them Face to Face. Sometimes a person will commit a light sin, but they will be very strict and very exacting with him, punishing him as if he committed a severe sin. Therefore, A ‘light’ sin by complete “sadeek” and pious people, such as Rabbi Yochanan ben Zakkai, is considered as severe as many sins by another person. One who only possesses a nefesh of Asiyah can only cause damage to Asiyah. A “Sadeek” damages many levels and worlds if they sin. One cannot fully fathom the ways of God when he sees someone experiencing this. One cannot grasp such matters, but he must trust that all God does is righteous and with justice.  (Shar HaGilgulim 21)

Nadab and Abihu were reincarnate  many times. When Nadav and Abihu were born into this world, the primary “tikun” for the root of Cain began, the second and superior level of root from Adam. All the souls of this root came from the “tzelem” [image] of Nadav and Abihu, on the level of the “aor makif” which rests on them In the beginning Nadab and Abihu were in Eliyahu, and after that in Elisha, aside from the other “gilgulim”. Nadab and Abihu are from the same root and many sparks are affected by them. Thus, as a result of each “gilgul”, many sparks and portions of their root were rectified. However, the sparks that were not rectified were the ones that Elisha asked of Elijah; those that were already rectified ascended to their fitting place. Therefore, Elisha was a combination of two levels. The main spark of his soul came from Joseph, as is known and he also possessed part of the root of Nadab and Abihu, from the side of Cain. Elisha rectified the sin of Cain. Since he originated from the spark of the Cain root, he also wanted the sparks of Nadab and Abihu to join him. This is what caused The ibur of Nadab and Abihu  were from the root of the soul of Korach who was from the nefesh of Cain. After that Cain reincarnated into Hezekiah/Chizkiyahu King of Judah. to hint to that after the nefesh of Cain was rectified he was called ‘Chizkiah’, because through him Cain was strengthened from his weakness. When Jethro the father-in-law of Moses converted, he merited the Nefesh of Atzilut that had been given to Cain, but just on the level of “aor penimi”. Abihu took the “aor makif” of the Nefesh of Atzilut of Adam, which had been given to his son Cain. Regarding Pinchas  it says, “Elazar the son of Aaron took a daughter of Potial for a wife and she bore him Pinchas.” (Ex. 6:25)  The Sages say, ‘Potial’ is Joseph, also this is Jethro. This is the secret: When Pinchas was born, he incorporated two soul-sparks. This is the meaning of “Potiel”, which is similar to “tipin” [drops], for he was from two soul-drops, one spark from the root of Joseph and the second spark from the side of Jethro. This level that incorporates these two souls is called Pinchas. Pinchas was born with the combination of two sparks, a spark of Joseph and a spark from Jethro. However, in the case of a soul that comes called  “ibur” came the Nefesh of Nadab and Abihu to Pinchas,  and another spark must accompany it. Furthermore, this spark must be new to the world and not a reincarnation. Such a spark joined with the Nefesh of Nadab and Abihu that came in “ibur” to unify it with the Nefesh of Pinchas. Also a new soul came in “ibur” in Pinchas called “Elijah the Tishbi” from the inhabitants of Gilad, and from the root of Gad, which was a new soul at that time. This was in order to combine the Nefesh of Nadab and Abihu with the Nefesh of Pinchas itself. Pinchas also required an additional new soul in order to unite the new soul called “Elijah the Tishbi” with the rest of the older souls, that is the Nefesh of Pinchas and that of Nadab and Abihu.  It was Elijah the Tishbite from the tribe of Gad who ascended to Heaven and he did not descend again. However, Elijah from the tribe of Benjamin reincarnated into the one mentioned in the verse, “And Jaareshiah, and Elijah, and Zichri were the sons of Jeroham.” (Chron. I 8:27) Later when he died, he ascended to join Elijah who had ascended. It is Elijah from the tribe of Benjamin who ascends and descends constantly to perform miracles for the righteous and to speak with them He received an additional soul called “Elijah” from the root of Benjamin, mentioned in the verse, “and Jaareshiah, and Elijah, and Zichri, were the sons of Jeroham.”(Chronicles I 8:27), as Elijah himself wrote to the Sages that he is “from the children of the children of ” (Bereishit Raba 71:12) Chyim Vital says in Shar Gilgulim Elijah is a combination of souls, his Nefesh comes from the level of Nadab and Abihu of Cain. His Ruach came from another level, although I did not learn from my teacher from where. When Pinchas killed Zimri, he merited to receive the Nefesh of Atzilut, which was previously in Nadab and Abihu. After the Nefesh of Nadab and Abihu that had been “ibur” in him was removed, it later reincarnated into Samuel the prophet. Elijah gave the level called the drop of Joseph to the prophet Jonah, son of Amitai the Tsarafite when he revived him. (Kings I 17:17-23) This is the secret of what is written in the Zohar, «It was taught: Jonah came from the legion of Elijah, which is why he is called, “son of Amitai” [son of Truth]. This is also the secret of what the Sages write, «It was taught in the school of Elijah, “The lad that I revived was  Mashiach son of Joseph.” Since he came from a drop of Joseph he will therefore be Mashiach ben Joseph, may it happen speedily in our time! (Shar HaGilgulim 32)

The prophet Elijah took the ruach of Atzilut of Adam, and therefore he went up to Heaven and did not die like the rest of people. For he is as an angel from the hosts of God, and after that he literally became a heavenly angel.  There are many other issues regarding this matter. After Eliyahu was “gilgul” in Chizkyahu Ha Melech he was “gilgul” in Mattiyahu ben Yochanon the Maccabee after that Akiva ben Mehallal after that in Rabbi Yochanon ben Zaki ha Kohen and after that Rabbi Akiva. This is concerning the Nefesh only. The source of their Nashamah was from Moshe Rebenu. Rabbi Akiva and  Rabbi Yochanon ben Zaki are the Right and left shoulders of Moshe Rebennu who is mixed in the source of Kayin.

From a view point as this you can make the necessary connections and understand all reinincarnations throughout history.

A portion of the Neshama of Atzilut was received by Chanoch (Enoch) son of Jared, (Gen. 5:18) and therefore, he was a heavenly angel called Matto”t, as is known. Therefore he also did not die in the way of men. Enoch,  merited his Adam’s Nefesh, Ruach, and Neshama of Beriya, Yetzira, and Asiyah] also merited the level of Neshama of Atzilut which was removed from Adam when he sinned. (Shar HaGilgulim 31)

Naval HaCarmeli reincarnated into something inanimate, and thus it says, “His heart died within him and he was a rock” (I Samuel 25:37). The secret of this is understood from knowing that Laban reincarnated into Balaam, and later into Naval HaCarmeli. Balaam, who was a snake-charmer, had power only in his mouth to curse people, and when Balaam was killed it was with a single rock something domem [literally meaning ‘silent’] — to atone for the charming he did with his mouth. (Shar HaGilgulim 22)

From Shar Gilgulim we learn, Baba ben Buta the Chasid was a student of the elder Shammai. All of his life he daily brought a Doubtful Transgression Offering. Rav Sheshet was blind. When he studied Torah he was joyous and he would say, “Rejoice my Nefesh! Rejoice my Nefesh!”, Baba ben Buta  returned as the reincarnation of Rav Sheshet in order to complete some tikun that was required of him. Since King Herod had taken out the eyes of Baba ben Buta, therefore he Rav Sheshet was also blind, as is known. In Atbas”h the letters that spell Baba change into the letters that spell Sheshet. A person cannot do complete teshuva as it should be done until they know their Soul Root and previous gilgulim of their soul. The Zohar, when discussing the verse, “Tell me, you whom my soul loves” (Song of Songs 1:7) is adamant about this. It discusses there at length that a person needs to know the identity of their soul, why it has come into this world, and what it needs to rectify. A person’s “tikun” depends upon performance of all the positive mitzvot and occupation with Torah. As he increases these things, his “tikun” becomes complete, and he merits to achieve all the parts of his soul. What one does and the amount and level of mitzvahs he performs determines how many sparks will be revealed to him. The level of the sin or the amount of sins determines how many sparks will be withdrawn from him. Blemish is a result of mitzvot that were not fulfilled and by of transgression of the 365 prohibitions of the Torah. Occupation with Torah acquires Ruach from Yetzirah. Mitzvot that one can perform, such as tzitzit, tefillin and the like. A person must go out of his way to occupy himself with all the “mitzvoth” as much as his intellect is capable of grasping. He must seek out a rabbi to teach it to him. If God creates the circumstances to fulfill any of the commandments and one did not fulfill them, then they will have to reincarnate to fulfill which ever one they could have fulfilled but did not. If he does not do them, then he must necessarily return to reincarnate many times, until he fulfills all of them. With a few exceptions as one is not obligated to divorce his wife, as everyone knows, for this the altar sheds tears. (Shar HaGilgulim  4, 11)

When a man must reincarnate and dies, and after that a son is born to him, since his wife was expecting when he died, the man himself reincarnates into the body of the son, this is the secret of yibum. This is the secret of Abaye the amora who was born after his father died. His father reincarnated into his son’s body, which is why he is called Abaye meaning his father, since his father reincarnated into him. (Shar HaGilgulim  29)

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. When a Nefesh that was in the first body must return in “gilgul” to fix damages for its own sake. Then its  second body becomes the main one. After death in this world this Nefesh will resurrect only in its second body. At the time for resurrection , each body will take its portion of soul according to the level that was rectified. In the time of the Resurrection of the Dead a body will be wiped out from the world.  if she did not complete all the 248 positive mitzvot with this body and the soul will be resurrection in the body of its last incarnation.  By transgressing a positive mitzvah one causes ה ,  the Malchut of Asiyah to descend and separate from  Tiferet, making it to only descend to the first three of the “kelipot”. So by repentance this can become easy immediately rectified. As the first three sefirot of the “kelipot” can transform to Holiness. A deeper level of transgression causes Tiferet to become disconnected from Bina as well. A even deeper level of transgression is caused  when a person transgresses a positive mitzvah in such a way as to damage bina and cause it to descend to the last three sefirot of the “kelipot”. Even worse than this is when a person transgresses a positive mitzvah in such a way as to damage chochmah, separating it from keter. But even when this happens by “Teshuvah” the  cause the upper ה ,  Bina, to return to  keter, at which time chochmah will ascend with it. Non-believers and those who deny the prophetic authority of the Torah. When a person violates a negative mitzvah, prohibition of the Torah, his “teshuvah” does not evoke immediate forgiveness., but he must wait for Yom Kippur for atonement. This is because this type of sin damages Yetzirah, specifically the level of Tiferet, causing Malchut to separate from Teferet, as well as the six sefirot of Yetzira to also separate from Teferet.. In this class, their Nefesh must reincarnate to rectify this sin and their body is destroyed and lost and it does not arise in the time of the Resurrection of the Dead After the Resurrection of the Dead, higher new souls will descend from the world of Atzilut.   They are the soul of Adam called “Zehira Ila’a”. This is the secret of what is written in the Zohar, (Pekudei 253a) that from the time the Temple was destroyed, souls have not entered “Heichel Ahava”. When Adam sinned, he lost the “Zehira Ila’ah” which is the levels of Ruach Nashama Chayah and Yechida of the world of Atzilut.  Rather than fall into the kelipot, which are only in the three worlds of BY”A, they were taken up to their places. Thus, only the Nefesh of Atzilut remained with Adam after the sin.  Adam’s sinned  caused the “moach” of dat to descend between the two shoulders of Zeir Anpin, into the upper third of Tiferet, until the chest. There, the “chasadim” separated and went into the right shoulder and the gevurot went into the left shoulder.

The four worlds of ABY”A are identified with, Abba-Atzilut, Imma-Briah, Zeir Anpin-Yetzerah, and Nukvah-Asiyah. There are no kelipot on the level of Aba and Ima, the first three sefirot of Imma , and the levels of keter within Zu”N. With respect to the rest of the levels, the kelipot do attach to and nourish from when people sin. The levels the “kelipot” do not attach to and nourish from are called “Zahira illah” (upper illumination) of “Adam HaRishon”. Except for the Nefesh part of each level there is no nourishment by the “klippot” in the levels of Yechida, Chaya, Neshama, and Ruach of the world of Atzilut;  Abba and Imma of Beriyah; the twenty aspects of keter in the Zu”N of Beriyah, the aspects of keter in Abba, Imma, and Zu”N of Yetzirah and the Abba, Imma, and Zu”N of Asiyah. This is altogether ten partzufim. Each partzuf contains ten sefirot and each sefira itself has ten, making one hundred ketarim of ten partzufim. In turn, each keter has ten sefirot and four upper levels of yechida, chaya, neshama, and ruach. All of this is called “Zihara Illah”, and it is part of that which was completely removed from Adam and ascended to its holy place. There are two levels of “zihara”. The first is “Zihara Illah” of Atzilut, composed of yechida, chaya, neshama, and ruach of the world of Atzilut. The second level is is “Zihara Illah” of BY”A, which incorporates the entire two partzufim of Abba and Imma, that is, the chaya and neshama of the world of  Beriya, and Arich Anpin, or the yechida of Beriya; the four levels of yechida, chaya, neshama, and ruach of each keter from the one hundred ketarim of the ten partzufim from the Zu»N of Beriyah through the Nukvah of Asiyah. All of these are called is “Zihara Illah” of the three worlds of BY»A, as mentioned. These two types of  “Zihara Illah” were completely removed from Adam when he sinned and are called level one. Souls from the “Zihara Illah” include Chanuch, Yosef ha Sadeek, Yoshua ben Nun, Achiya haShalomi, Elishah, Yoshua ben Parachiyah, Yoshua ben Chanina, Yishmoyal ben Elisha, Yosi ben Kisma, Rav Hoshia and Rav Chaninah Saba.

The Prophet Amos was from “Olam Nikudim” from the aspect of the kings who died. They are the 5 Givurot. Rav Tarphon was from the 288 sparks. They are the 5 “givurot” of מנצפ”ך  and “mym nukvin”.

The Rambam was from the left “peah” so he did not merit to the Zohar. While the Ramban was from the right “peah” so he had this merit.

In Moshe are a few sparks from the source of Kayin but his source is Hevel.

Chym Vital writes in Shar gilgulim After Adam sinned the level of Ruach and Neshama of Atzilut were removed from him and flew upward. The Nefesh of Atzilut flew above him, but it did not completely leave him.  Enoch took the “zihara” of Arich, Adam the zihara of Abba, Eve of Imma, Abel of Zeir Anpin, and Cain of Nukvah. I do not know if all of these are considered to be sections of Atzilut, or of BY»A. Further investigation is required.

Not all the souls were equal, since, the limbs that were most affected by the sin of Adam fell deeper into the kelipot than other limbs more distant from the blemish. As a result, some souls pursue sin more than others. The limbs used by Adam to commit the sin fell from him to the corresponding level within “Adam Belial”. There they were enveloped and enclothed by the “kelipot”. Thus, the impact of the sin on a limb determined how deep it fell into the kelipot, since God made them correspond to each other, Adam Bliya’al  also has 248 limbs and 365 tendons. Once  all the souls are separated from “Adam d’kelipa – Adam Belial”, removed through good deeds, “Adam d’kelipa – Adam Belial”will collapse .The souls fallen into the depths of the “kelipot”, into “Adam Belial”, became hidden. Now, when it comes time for one of these soul to come into this world, it cannot immediately leave the depths of the kelipot through some merit of a person in this world. But it must first be included in the level of the “Tzelem” and “Ohr makif”  of three different people from the same root, one after the other. After that, it can enter a body that is born and become a soul on the level of “Ohr pnimi”, which is considered to be its first actual reincarnation. After that, it will reincarnate as many times as it needs to.  As Holiness is the life energy that results from separating from spiritual impurity which is called death. Until all the souls that fell among the kelipot of “Adam Belial” [the despicable man] that are intermixed there from the head unto the feet have been gathered. Mashiach will not be revealed nor will the Jewish people be redeemed. This is what the Zohar says: (Pekudei 258) “Until the feet come to the feet” as it says, “They stood on their legs on that day on the Mount of Olives”. (Zechariah 14:4). All the souls of Kayin are from the 5 givurot of Ima, so they seize in the “klippot” of “Adam Balieal” which is  סיסרא

 

 

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. 

  There are wicked people of whom the verse says, “And may He hurl away the soul of you enemies as one shoots a stone from a slingshot” (Samuel I 25:29); they don’t yet merit to enter  “Gehennom”.  after their deaths to cleanse their sins. Rather, their souls are tossed about as a “stone in a sling” until their sins have been cleansed enough to allow them to enter “Gehenom” for NO MORE THAN twelve months to atone. But by “Kuf Ha Kelah” (stone in a sling) there is no set time for this, sometimes it takes  ten, one hundred, or even one thousand years, depending on to the extent they sinned 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.4 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.5 Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal6. When a person sins, he draws the “sitra achra”, called death, towards him. Therefore the “kelipa” cannot leave him until he dies, when the flesh rots in the soil. Then the kelipa that was tied to him leaves along with the “kelipa” from the “zuhama” that was imparted to Adam and Eve.
Now you can understand the concept of “chibut hakever” [torments of the grave]. After a person dies and is buried in the dust of the earth, four angels immediately arrive and deepen his grave to the height of the man, as it says in treatise Perek Chibut Hakever. Then they restore his soul to his body just like during his lifetime, since the kelipa remains connected to both.
Then these angels take him by the corners and shake and beat him with fire. Just as a garment is held from the ends and shaken to remove dust, until the “kelipa” leaves him completely. This is called “chibut hakever”, which is like the beating and shaking of a garment. They deepen the grave in order to create an area within which to shake and beat him. If one is jealous regarding spiritual matters, he will not require much of “chibut HaKever”. However, if one is jealous regarding worldly matters his bones will have to rot to be cleansed of their attachment to the “kelipot”. 
One who leaves this world and does not require any punishment. The first is that from the moment he dies he ascends in the secret of “mym nukvin”  through the Yesod of Imma, which is called Olam Habah. This  group is called “Benei Olam Habah”. In other words, he is like Zeir Anpin, who is called Ben [a son of] Imma. For this reason a righteous person is called a “Benei Olam Habah”. There are other Righteous people who are not fitting to ascend by themselves and they must combine with a soul more righteous than their own and this is why the Sages say “Every Jew has a portion in the world-to-come”. (Sanhedrin 91a). The “mochin” (consciousness)  called “life of the world-to-come”, are the source of one’s existence in the world to come. It is also called “chayei hamelech” [life of the King]. In the secret of what the Sages say, “All those who wear Tefilin live”. As Tefillin draw this consciousness called  “Chayay hamelech”.They draw the life source that flows to the world-to-come while even in this world, which is Imma.

Chym Vital writes in “Shar Gigullim” that I heard from my teacher that all who are buried on Friday from the fifth hour onward do not have to undergo “chibut hakever” torments of the grave. This is because the holiness of Shabbat itself separates the “kelipa” from these people without any pain. This is the secret of ‘something extra’ on the sixth day (Ex. 16:22) — for from the fifth hour onward the holiness of Shabbat begins to shine. Every soul has a specific name based upon its level within the limb from which it was hewn. Likewise, each spark from the side of the “kelipot” has its own name. And so the “yetzer hara” of one person is not like the “yetzer hara” of another person. After someone is born and named by his father and mother, their name is not by chance the name is given by God. This name itself is imprinted above on the holy throne, as is known. Just as there is for a person a pre-determined name from the side of Holiness, likewise there is an established name from the side of the “kelipot”, the “yetzer hara” that enters the person at birth. There are people who have only a Nefesh from Malchut of Asiyah of the “kelipot”, and there are people who have an entire NR”N from the “kelipot”.

 

 

 

 

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

With respect to the chasadim of Abba, they do not stand in the yesod of Abba, since it is a very narrow place. Therefore, they go out and surround yesod from without, which means that the chasadim of  Abba stand within yesod of Imma and clothe the yesod of Abba. Unlike the gevurot, which lack unification, whether in yesod of Abba or Imma. Therefore, it was not possible to establish one teacher for all of them, for there is no one yesod unique to all of them who could teach them.

From what my teacher once answered, I could see that this is not really the reason. For I once asked him regarding this, suggesting that two teachers could have existed corresponding to the two  yesodot, but he wouldn’t answer me — seemingly because he did not want to reveal everything regarding this matter, though I don’t know why.

 

From another world-for real !

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 ………………………………………………



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 shows further that this action of saving Moses was not something she did impulsively. Looking deeper into Batyah Pharoe’s 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. This brings us to another issue. The story of God seemingly wanting to kill Moses because he had not yet circumcised  his son  is one of the the most difficult stories to understand in the Torah. How could God threaten the life of Moses who He had just chosen to lead the Jewish people out of Egypt ? Its written  “And God encountered him and sought to kill him.” It is interesting that Moshe’s name does not appear in this verse.  Who did God want to kill ?

It is strange that nowhere in the Torah does it say the name that Moshe received from his parents at birth ? Why was Moses mostly called by the name he received from the daughter of Israel’s tormentor: “And the child grew and they brought him to Pharaoh’s daughter, and he was a son to her, and she called him Moses for from the water I drew him” (Shmot 2:10). Not only this.  The Torah also omits Moshe’s original name.  The Torah also does not tell us the names of his parents, Amram and Yocheved, at first only telling us “a man of the house of Levi” and “a daughter of Levi” (Shmot 2:1)  They are introduced to us with striking anonymity. A similar anomaly is found with Moses’s family. Moses’s brother is not known at all until Exodus 4:14. Moses’s sister also remains nameless for another fourteen chapters (15:1) Whats this all about ?

 

 

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: , , , , , ,

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Chanukah  בס”ד                        UPDATED December 2TH 2018

 

  Chanukah represents a pattern, a cycle where the Jews are subjected to  gentile government influences who hope that the Jews will forget the Torah. However, at the end they are victorious over those who wish to make them forget the Torah and there is then given birth to a renewed Yisrael. 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 Makabees’ decision to fight against the mighty Greeks was irrational, sometimes we are dependent on irrational and illogical moves. As Gods “Ways are not our ways and His thoughts are not our thoughts”. Heading out to seemingly-unbeatable wars, must have looked to others like suicide missions but The God’s miracles transcend the bounds of nature and shows that by our connection and faith in the Creator of the Universe that even in situations that seem hopeless as Chanukah our faith in The God will lead us to the ultimate victory, please God. 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 Ben Ish Chai says that in the month of Kislev and especially on Chanuka we can pray for miracles.

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 . This 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.

The Holy Ar”i teaches that the light of Chanuka has the power to illuminate the lowest and darkest places. Therefore the law concerning the Chanukah “Manorah” states that it can be lit as low as ten tefachim (handsbreadth) from the ground.

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.

The reason for the commandment of  lighting Chanukah candles is hinted at by the fact that, the mitzvah of  lighting Chanukah candles is fulfilled by the act of lighting itself. One is “halachically” obligated to recite the blessings over the Chanukah candles even if the candles will not be seen by anyone. Even if there is also a “mitvah” of lighting the Chanukah candles so to publicize the miracle. But, by lighting the Chanukah candles themselves the commandment is fulfilled.

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 explained that these small jars of oil that Yaakov went back to get represent the last sparks that we need to refine and elevate  in fulfilling our Divine mission of fixing the vessels that shattered thus revealing God in the material world. Each person is allocated ‘Divine ‘sparks’ (spiritual energy) they need to fix that are embedded in our material possessions and everything else that comes our  lifes such as our homes, relationships, furniture, work, car, food, entertainment, activities, travel destinations, our thoughts, speech and actions. You are responsible to discover these sparks and their “tikun” so to refine and reveal these sparks uniting them in Holiness. This is done by directing all your activities to a higher, spiritual purpose. It is this that the “other side” found threatening !

 

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.

The story of Chanukah happens during the time of the “Zugos”,  between the leadership of Yossi ben Yoezer & Yossi ben Yochanan  and Yehoshua Ben Parchia & Nitay Ha’Arbeli. These Sages where not the leaders of the revolt.

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). The Ramban writes that the Chashmonaim were wiped out because they took the kingship which was forbidden to them and belonging to the tribe of Yehuda.

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 son of John Hyrcanus is Alexander Yanai.

THERE SEEMS TO BE A DIFFERENCE OF OPINION WHEN CHANUKAH HAPPENED IN PLACES IT SAYS 138BCE WHICH IS 3622 , IN ANOTHER PLACE IT SAYS THE CHANUKAH MIRACLES HAPPENED IN 167BCE

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.

Today, We are in dark times, it is precisely at these times we have the Chanukah candles, in the darkest days of the year, the days with the longest nights. This is to remind us that there is light in the darkness. The darkness comes before the dawn. Then we will experience the Ultimate Redemption. God-willing, Mashiach will come very soon . DO WHAT YOU CAN the current exile is a crucial part of our future.

  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

lets

UPDATED JULY 16TH 2018

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. It says in “Shar Gilgullim” : On many occasions I walked with my teacher through a field, and he would say to me, “This person was called such-and-such, and though he was a “Sadeek” and Torah scholar, because of a certain sin he committed he was reincarnated into this rock, or this plant” Even though he never knew the person nor inquired about him after his death,  when we inquired concerning these people we always found that he was right.

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.



32 PATHS, THE WORLDS AND THE HUMAN BODY

NEW1This blog 

teaches 

GOD’S SECRETS

There are

over 1000 articles

That is a

lot of pages

look in the

CATAGORIES 

CLICK AND ENLARGE THE IMAGE

TO SEE AND READ IT CLEARLY

I have been very busy writing books ,

Building the Markava

and working the Divine Names

For the sake of Posterity I am

 going to put a lot

of scanned  “SECRETS” here what

we have below is “SECRETS” from the

Safer Yetzera written by aBraham

in the Bible. There are revealed the

connection of the letters of creative

power with organs in the body.

This is really good for healing works.

The verses of creation that

encode the powers and divine names.

Their secrets in olam shanah

and nefesh (qualities, planets

constellations, times, body organs and points)

Also is a page on the 32 paths

with organ path correspondence.

The Three Pillars are ש for Fire, מ for Water, and א for Air. We are not talking about physical elements, but spiritual one’s. The Three Mother letters thus take their place standing over the Three Pillars, they best exemplify the first three sefirot (Keter, Chochman and Binah; and alternatively in different instances Chochmah, Binah, and Daat). These three do not directly touch this world, as it cannot contain them; they are transcendent.

The Three Mother give birth to the creation of this physical world. The Lower Seven Lower sefirot thus become expressed by Seven double Letters (ב, ג, ד, כ, פ, ר, ת) have 2 sounds each and correspond in the physical world to shift sin reality to a consciousness of space and time. These Seven Letters also correspond to the seven days of the week, and seven planets (Moon, Mercury, Venus, Mars, Jupiter and Saturn).

The Three Mothers are the “mochin” (the brains), and the Seven Lower are the “middot” (characteristics) in which we manifest these thoughts and impulses through (such as emotions)

In the mystical Tree of Life, the three mothers are the three horizontal lines, the seven doubles are the seven vertical lines, and the twelve elementals are the twelve horizontal lines,

 

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THIS ALL WORKS WITH THIS:

https://godssecret.files.wordpress.com/2010/05/scan0001.jpg?w=420&h=538

NEW SAFER YETZERA COMMENTARY

The Meditation upon the letters of the Hebrew alphabet, in combination with themselves and Divine Names, can produce ecstatic experiences.

Knowledge of Language does not apprehend that which comes from it, for man does not apprehend the dimension of speech and letters. Rather apart from it, the letters ,there is no world . All the awesome worlds are given to comprehend, for every world is from a world that is above it , and they are given to Israel to comprehend. From comprehending the worlds that appears in the heart one may reach up until Ayn Sof. For there is no way to pray other than by the finite beings, a person . receives and elevates in thought unto Ayn Sof. The holy is the power of elevation.

R. Judah Barzilai in his commentary on Safer Yetzera said God ” created light and great fire for glory , that is called “Ruach HaKodesh” and is also called “Shechinah”, the dwelling of His Glory . Neither angel nor seraph nor prophet can gaze at all at the beginning of that great light . . . But from the end of that light the Creator , when He wishes , shows lights and sparks to His angels , seraphs and prophets .Sometimes from the end of the light there goes forth sparks and lights to his angels , seraphs and prophets; sometimes from the end of that light there is shown to them certain forms and visions and dreams or a visual image to whomever God wishes.

First is The breath of the living God. From this breath is all. Voice is by breath. By the voice is the carved out (powers), as the drawing forth of the voice is “penimi” By breath He engraves engraving is by voice and carving out is by breath by way of voice. Voice has substance and is אין A vessel Is carved out by breath itself. By breath are the 22 letters inscribed. The letters are some thing of breath, for from the breath itself the letters are are carved out. R. Judah b . Barzilai explains that letters are shaped in the breath. The letters are engraved and erected and overhung: there is that letter which is engraved as a kind of furrow there is that which is erected as a kind of wall. Engraving is the degree of carving of form that occurs at the level of the sefirah Binah. The forms that are engraved are the letters . The tongue is a חוק Tiferet is called חוק , חוק it is written : “It is a חוק for Israel (Ps. 81 : 5 ) . א is חוק elevating the rule and the exalting of Its crown.

Breath from breath, the second breath , called ‘Ruach from Ruach’ corresponds to Binah in which the letters are engraved . This Bina is the quarry and storehouse of the engraved letters. The power of all of them is in Binah. One should not say that they are something distinct from Binah as they are Binah. And breath is one with then. Water corresponds to the sefirah which emanates after Binah. Sefer Yetzirah lists the sefirot corresponding to breath , breath from breath , water and air , began from the second sefirah, Chuchmah, but sometimes we say Keter.

The letters and sefirot are one unified structure of multiple aspects , which he calls faces within faces , הוית from within הוית . The structure is sustained by the action of ” sealing , ” which effects the delimiting the nature of divine abundance being drawn to the world. The Divine structure of the world is arranged in successive layers of being , one after another and influencing each other as “Twenty faces within four faces . . . it has 24 faces with in seven faces and it has wings within wings nested within the other , influencing each other. Voice comes out of the throat and vapor comes from the mouth and carves out the shape of letters.

In voice is the drawing out of the tone of the letters that are emanated and engraved , as it is written , ” The voice of God engraves flames of fire ( Ps 2 9 : 7 ) , ” the voice divides one letter into many letters through drawing out its pronunciation. Voice is inner , for its nature is very subtle , and not apprehend. Voice is the power of “Teshuvah” with it the letters are hewn. The letters have a body and a soul they are set in a fixed way in the head . In the breath are all the letters , and the breath is fixed in the mouth . For there is a distinction between the movements of the tongue and the movements of the mouth. for the vessel of the breath is the movement of the organs of speech that move with them ,and they have a fixed place , from which place it is impossible to move.

When the voice issues from the throat vapor issues from the mouth and hews the shapes of the letters , bent and straight ,speaking of the variable vocalizations of voice that composes speech. These variations are formed by fluctuations in a single letter to bring forth from it resultant creative variances in the letters. The voice is the foundation of the letters of speech which you bend in several ways many of which are included in a subtle voice that is not perceived by most people. Concerning this subtle voice that is not perceived Sadia Goan says “ There is no speech , no words , their voice is not heard ” (Ps.19:4 ) Voices travel from one end of the world to the other, yet the people in between do not perceive them. For R. Isaac the blind voice is not just physical sound, but the vessel of the underlying agency or intention of Divine aspects of creative expression. Similar to as the Rambam in Moreh Nevukhim describes the voices of the celestial spheres in praise of the Creator as non – verbal and says that the voices of the spheres are a higher level of intellectual activity than articulated speech.

Judah Ha levi in the Kuzari teaches that regarding the four letters , א ה ו ״ י., that these letters are as vowels to the rest of the letters and are as spirits , and the rest of the letters are like bodies.

The 5 organs of speech are according to Abraham Ibn Ezra in his Torah Commentary are the throat , the palate , the tongue , the teeth and the lips. Dunash Ibn Taeia teaches that the 5 organs of speech are the lungs , the throat , the palate , the tongue , the teeth and the mouth. R. Judah b. Barzilai identifies the 5 organs of speech as the lungs with the throat , 2) the lips , 3) the palate , 4)the tip of the tongue against the teeth , and the

middle of the tongue.

Rav Judah ben Barzilai teaches that The Holy One, blessed be He, created ten unique things , numbered in correspondence to the ten sefirot, and the measure of these ten unique things that have no limit . The meaning of ” their measure ” is from the term ” measurement ,” which is to say that the measure of these ten things has no end, and these a r e the depth of beginning and the depth of end.

Know that the sefirot are powers emanated by God and not God Himself. Within them various creative acts can be preformed. God acts within them as an artisan, forming and shaping and making all. The sefirot are in the letters. As the Ramban explains they are not the letters themselves, but their inner aspect. The sefirot and letters are as Categories of divine activity , activated through human cognition . They are Categories of divine activity humans can become involved with. Only some of the הוית (existances) in the sefirah of Chuchmah are are given over to contemplation, others are not. The beginning of הוית are the wonders with in Chuchmah. The 32 paths contained in Chuchmah, are the primary Categories of comprehension perceived as differentiates forms. From Keter are whats c a l l e d “Nativot” (pathways) . From Chuchmah, whats called sefirot, and from Bina are letters . The term describing the 32 paths as פ ל י א ו ת is describing them as wonder – inducing. from secrets hidden in Chuchmah come forth “nativot” pathways. The main road are these “netivot” from them radiate דרך (smaller pathways). The 32 “Nativot Chuchmah” are “wonders which cause wonder”. they are like strands of flame , which are the bodies of the f lames , that are pathways to the embers . The 32 paths are contained in the sefirah Chuchmah. They are the primary first perceived categories of comprehension that are as differentiated. These pathways of wonders are like veins with in the trunk of a tree , and Chuchmah is the r o o t . They are inner and subtle הוית which no creature can contemplate except that which suckles from it. R. Judah b. Barzilai teaches that The letters are the foundations of the creation they comprise the foundation of a building . The structure of sefirot called בנין , is the seven lower sefirot sometimes including Binah. The idea is the lower sefirot are contained in the sefirah Chesed , like “fire from water , they unfold from chesed. The stones themselves are quarried from an even more fundamental source , the mountain to which the sefirot are likened. 6 of the 10 sefirot are called the dimensions of the Holy One, blessed is He, by which all actions are effected that were prepared in potential from the six days of creation . The “measurer ” refers to Binah, which presides over the lower , measured sefirot. The essentiality of dimension refers to Chuchmah, the interior essence of Binah. R. Azriel of Gerona associates the term הוית (existences) , with the sefirah Chuchmah, in which the הוית begin. These הוית are the beginning of the causes of the separate entities. Rabbi Yitzchak the Blind quotes the Bahir saying “The quarry of the Torah, the storehouse of Chuchmah its quarry is the Holy Spirit , which teaches that the Holy One, bl essed be He, hewed all the letters of the Torah and engraved them in spirit and made His forms.” Binah corresponds with “חומר” Chuchmah with צורה. Binah is not itself “חומר” . It’s engraving letters within “Teshuvah” creates “חומר“. Carving is done by Sefirah Chuchmah. Even though the verse Dan. 10: 21 seems to imply that the forms of the letters apply to Chuchmah, that is , they are inscribed , none the less they remain hidden until they are engraved in Bina.

in Binah.

The י ו ד ה ״ א in the beginning of “Sefer Yerzera” Ramban says refers to the sefirot chuchmah and Binah.Keter brings forth the thirty – two paths. the letters , are divided in to 3 divisions :3 Mothers , 7 double letters and 12 simple letters . According to R. Asher b. David these 3 letter groups are associated with 3 names יה יהוה צנאות . Ramban also associates the categories with chuchmah, Binah, and the lower seven sefirot. Rabbi Yitzchak the Blind teaches that in Binah the הוית are engraved and by this is the power to comprehend Chuchmah.

By virtue of the הוית (existences) which are permanent essences engraved in one there is within them power to contemplate the subtle permanent essences which have no limit . הוית of permanence , on what ever level of “histasholut” they appear are the source from which all originate. הוית have a simple unchanging nature and never change. הוית (existences) R. Ezra and the Gerona kabbalists said the הוית were , the emanation came into being .

The reading of the 3 ספר ספר סיפור is writing , counting and speaking. According to R. Asher b. David the 3 letters of יהוה correspond to the the 3 “sefarim” in their entirety which is the full set of sefirot but as they appear engraved in the sefirah chuchmah. “Sefer” includes “sapir” and- “sapir” includes “sipor”. In R. Yitzchak the Blind’s Commentary. he associates writing with Chuchmah, counting with Binah, and speaking with the lower sefirot . R. Yitzchak of Acre adds that writing is Keter, counting is Chuchmah, speaking is Binah

The “tohu” (chaos) that existed before the creation of this world came from, was created out of the Spiritual element of Water. God “spoke” and the world came into being. God’s “speech” consisted of Him emanating creating forming letters from Spiritual Air and working with them, as an artisan, to build the world. Before “this- our Creation” God created other realms, the tools for, and the boundaries of Creation. The angels come from the element of Spiritual Fire.When we consider the substance of the separate intellects (angels) . There are angels which have more purity and radiance and splendor and cleanliness and completeness of intellect than other angels , which are exalted over their exaltation more than fire over the earth , until they are absorbed in the perfect light. The distinction between ” face ” and ” back . ” “Face ” refers to that which is close to its source or emanation , “back” to that which is far away from it.

God said “And you shall see My back, which is to say the beings from which I have turned away, which , in manner of speaking , I have cast aside , due to their remoteness from His exalted existence. The separate entities are affected by the extension of the letters that when Combined, coupled many times and weighed according to their “penimi” (innerness). Carving is more interior than engraving , and engraving is more interior than hewing . So, too , weighing is more interior than exchange , and exchange than combinations. Engraving is done in voice, drawing out of the tone of the voice the letters are emanated and engraved , as it is written , ” The voice of God engraves flames of fire ( P s .2 9 : 7 ) , Hewn in breath. The voice issues from the throat vapor issues from the mouth and hews the shapes of the letters. The position of the tongue, shape of the mouth, and the proportion of inhalation and exhalation shapes letters into “vessels.” Rav Eleazar of Worms describes how to permeate 221 gates, instead of 231, most widely used. He also says to “ always put the letter of the Divine name with the alphabet..” He also designates six of the vowels to a human limb of the Body. R. Eleazar mentions one method is permutation where only the first eleven letters from א to ל is permeated with each of the 22 letters. This is often referred to in the creation of a “golem”. To make a “Golam” one takes virgin earth, shape it into a golem, bury the golem made from clay in the earth, and bring it to life by walking around it while reciting the proper combinations of letters and mystical names of God. Walking and reciting in the opposite direction, in reversed order. The golem would become lifeless.

Rav Eleazar lists the combinations of 21 letters with each of 22 letters and their various positions. This gives 462 combinations or 231 (when halved). He says to obtain the proper combination, only eleven letters are doubled. Each pair of letters is called a “Gate.” Through these “gates” the creative Holy power goes out into the universe !The Divine names in the Holy Tongue are the “letters of speech” which descend degree by degree from the 10 utterances of creation by means of substitutions and transpositions of the letters through the 231 gates until they reach and become invested in that particular created thing to give it life. The most extensive version of the 231 gates is in Rav Naphtali ben Jacob Bacharach’s “Emek ha-Melek” it contains the tables without instructions. The main thing is the combinations of each of letters with each consonant of the יהוה, according to every possible vocalization. One needs to return the letters to their original creative state and give them power of intellect that issues forms in this world.

Also this method of permeating letters uses language to cut through its own structure and enables the meditater to enter a super rational state of consciousness quickly. By meditation on a biblical phrase through its transpositions the rational meaning is lost, and in the disorientation following the repeating of new meaningless phrase. one comes to see meanings beyond the surface. R. Azriel of Gerona “Commentary on Sefer Yetzirah” teaches that the forward combinations of the letters create and build. This relates to grace, face and “rahamim” and the backward combinations relate to judgment, back and “din” in the creation Half of the combinations of the letters of the wheel, are the 231 forward , and the remaining half, which are 231 reverse are above their wheel, since there are 462 alphabets and two of them are called a gate [sha’ar]…

Lessons from Safer Yetzera :

Hebrew letters and numbers are not just signs or symbols. They have a real “active” existence outside our minds and they are Holy. The structure of the letters can influence the structure of the world. The Letters are the basis of the power of the extended Divine Name of which the Torah is composed of..

The Hebrew alphabet has 22 letters, including seven pairs of the letters have the same shape but 2 different sounds determined by one member of each pair having a “Degash” (dot) in the middle. The dot changes the pronunciation, sound of the letter. These are the called the “seven doubles.” Twelve letters only have 1 sound, though a “Degash” (dot) does not change the sound of these letters but it does distinguish a hard of soft sound to the letter. There are called “Simple Letters”. 3 letters are called “Mothers” אמש. Three mothers are sealed with the letter “yod”, and those that are sealed are sealed in the “kotz” (tip)of the letter “Yod” When they are sealed with the letter “yod” they are placed in His great Name and compose a single structure. Elevation is sealed in “yod”. Sealing by letters of the Divine Name secure and protect the created world through contact with heavenly fire aroused through the letter contemplation. We find this in the ancient “Hachalot” writings. The 3 mothers are identified with the 3 sefirot Binah, Chesed, Pachad in the sefirah of Chuchmah represented by the letter yod of the Divine Name.

Covenants are made between God and man by the actions of his sex organ and speech of his lips. As these are tools of the creative process. To both of these is a type of circumcision. We combine letters according to the secrets of “Safer Yetzera” to “create”. The “combinations” of letters are formed by combining each letter with all the other letters in the alphabet. This yields 462 “combinations” (22 letters x 21 other letters). By eliminating all the mirror images (e.g., AB, BA), one arrives at the required 231 “combinations.” These are called in Safer Yetzera the 231 gates.

From “Safer Yetzera” we learn the physical dimension is bound by the six directions of the world. The spiritual dimension is bound by beginning and end by the moral dimension of reality. Know the Spiritual realms precede the moral (this refers to Torah Law), and both of these realms precede the physical. רום (height) is that which supports all. R. Judah b. Barzilai’s comentary points out that despite being lighter and higher רום (height) supports the world. רום is Keter. Chuchmah mediates the flow of abundance from the Ayn Sof and keter to all the other sefirot. Rabbi Yitzchak the blind in his commentary writes Chuchmah has a special role being “in all” and ” surrounding all” by which Chuchmah mediates and controls the ascents and descents of Divine abundance from above to below and from below to above. Also that which is sealed, that is limited from below by each sefirah, and elevated to Keter and Ein Sof is through the power of the sefirah Chuchmah. According to R. Yitchak the Blind Below is “Zaddik”, east is Teferet, expressing its middle position among the sefirot. West is Netzach, Netzauch transmits flow from the upper sefirot. West is that which is received. north is of Gevurah, south is Hod. South is Tiferet that is received in prayer and activates that which was given to it’s custody . North is that which is hidden from one who turns toward it. North is the dimension that has within it the hidden satisfaction of the will of those things which turn toward it . The “showbread” table is in the north , an allusion to the fact that it is “The table that is before Hashem”, blessed, is He. Who gives to each and every thing its need. And Hashem alone Unique and unified rules over all. North צפון is “loshon” hidden being (potential) beneficence presently hidden. North has the good of this world that is hidden because man has not the ability to grasp, work that will at the present time , but only when willed by the creator. Thus the good is withheld from one, as if it is hidden. A dimension draws from another dimension that is carved, and the carved from the engraved, and the engraved from the inscribed , and the inscribed from the hidden. North comes to South.

According to the nearness or distance from the root is its purity or coarseness.

For the nearer to the root and source, the greater its power and will and radiance, its purity and its truth in “Ruach HaKodesh” than that which is far from that place . The more the distance is increased , the weaker and darker it is , and the further it is from the spirit of intellect and the closer to complete corporeality .

The God sets boundaries to space by the 3 letters of יהו . He by them “seals” and sets limits in the six dimensions of space. These three letters of His great Name יהו build six extremities . For each side is sealed with them , and each side is sustained with the flow of blessing in them . Regarding this it is said I shall seal , like a person who carries the seal of the king in his hand , such that no one can harm him . So, too , each extremity stands and its sustained by the power of the blessing that is in these 3 letters.

The rava”d writes “I say that the Name אהיה and the Name יהוה, are all one Name. This means that the י of the יהוה corresponds to the א of אהיה , and ה of יהוה corresponds to the ה and the vav of יהוה corresponds to the י of אהיה for the י was upright and became bent , to inform that he who is bent in this world will be upright in the world to come. The Name אהיה refers to Keter, which is hidden in Chuchmah, and in all sefirot. In a similar way, Chuchmah is counted with all sefirot. Hokhaah and Keter are counted with all the sefirot.

In Job : ת ו ל ד א ר ץ על בלימה (He suspends the earth on nothing) . This is to say that the sefirot are all suspended in a manner in the word that is negligible בלימה

“They are all suspended on בלימה. The lamed is a letter in Chuchmah. י is in all . The מ and the ה become spirit from which comes the governance of their offspring. The letter lamed alludes to sefirah Binah, which is in the sefirah

Chuchmah, represented by the letter בלימה . ב all included in Chuchmah, which is the letter י , and י is in all , and the מ and ה become a power from which issues the governance of their offspring . R. Azriel teaches that, “ten and not nine” sefirot “Safer Yetzera” means not to exclude Keter from the sefirot when counting upwards and also means not to exclude Malchut when counting downwards. For both , “ten and not eleven” means do not include Ein Sof in the count of sefirot. The sefirah Malchut is sometimes called “Atarah” or “Ateret Yesod”. Rabbi Yitchak the Blind calls Malchut “Memshallah” (rulership), it gathers and includes all the sefirot above it, ultimately it being the rule of The “Ayn Sof”. draw forth the

flow of existence from nothingness.

Rabbi Yitzchak the Blind writes that Sadeekem in Israel , when they raise their hands in prayer , they raise their hands to the heights of heaven and their ten fingers draw flow from the ten sefirot, to bestow blessing upon us.

R. Yehudah Albotini teaches that all combinations of the letters are combined and permuted with the יהוה by this the whole of creation and all of language emanates. The letters of the יהוה are said to be the vowels of the alphabet. The letters יהו are the souls of all other letters as taught by members of the circle of the Special Cherubim, esp. R. Elhanan ben Yaker. Elahana.

For a fuller explanation of these charts, see The Creator and The Computer

More info -Isaac of Ako , R. Yitzchak the Blind’s Commentary called Kiryat Sefer,, R. Judah b. Barzilai, M. Ibn Ez r a , Arugat ha-Bosem,Ibn Gabirol , Mekor Hayyim,Saadiah b. Jo sep h Sefer ha-3Emunot we-ha-Deeot,Soloaon Ibn Gabi rol Keter Malkhut,R. Asher b. David, Sefer ha-Yidhud, Kabbala, R. Abraham Ibn Ezra , Perush hat-Torah,Solomon Ibn Gabireal , Tikkun Middot ha-Nefesh, Sefer ha-Yibud, Rabba lat R. Asber b. David, Solomon I b n Ga b i r o l , Keter Malkhut, Ibn Shuib time R. Yitzchak, Kabbaiat R. Asher b. David,Moses Ibn Ezra in the name of Hermes Trismegistus in Arugat ha-Bosem,Saadiah b. Joseph Sefer Yezirah.Abraham Ibn Ezra , Sefer haa-Mispar,Saadiah Gaon, Ha- Emunot-vha-Deaot,So l o s o n Ibn Gabirol , Keter Malchut,H. Padaya Pugam v-Tikkun,Asher b. Davi d , “Perush shem hamforash”, David Kiahi , Sefer has-gorasla, Yitzchak of Ako , “Meirat Enyim”, Abrham Bar Hiyah , Hegyoan haNefesh, Saadiah b. Joseph “Torat ha-Nefesh”, Abraham Ibn Hasdai , Ben ha-Malach we-ha-Nazir, R. Azriel of Gerona “Perush ha Kaddish” and “Perush Yihud Hashem”, action of Divine Names in Sefer ha-Azamim,Saadiah b. Joseph Sefer Yezirah,Dunash Ibn Ta a i a Persush S.Y., Solomon Ibn Gabirol

Keter Malkhut – girei haKodeSh, Eleazar of Worms Sodei Razaya,Seder Rabbah deBareshith, Abraham bar Hiyya Hegyon hNefesh, R. Azriel of Gerona “Commentary on Sefer Yetzirah”