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HERE ARE THE NEW REVEALED WONDERS SECRETS OF THE TORAH !
November 4, 2019, 12:50 pm
Filed under: Archaeology, History, Mysteries, Origins, Abraham, Aviram, Babylon, Benjamin, Breastplate, Culture, Datan, Egypt, Elitzaphan, Ephraim, Ever, Family, Genesis, Golden Calf, Great Dispersion, Habiru, Heb, Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

have eternal aspirations

TORAH FROM

ירושלים JERUSALEM

THE HOME OF THE SHECHINAH !

From our perch above the abyss

of Jewish destruction

by assimilation and intermarriage,

a few determined Jews shout out loudly

“Moshe is true

and his Torah

is true.”

59

 

 

GOD created man in goodness, but he is OBLIGATED to guard himself from the external evil of which he is a part and reveal the goodness he has within !

AND INSTRUCTION :DISCREPANCIES IN TORAH, SCRIBES, TIME, Torah SEFIROT PARZUFIM PROVIDENCE | , ,, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

DEEP SPIRITUAL SECRETS ABOUT MUSICThere are 10 TYPES OF SONGאשרי Is the first type of song is Ketter2nd type of song is שיר (song) this is Chuchmah3rd third (type of song) is ברכה (blessing), this is the upper Shechinah (Binah) about this is said, “my soul will bless Hashem” (Psalms 103:1), from her a man is given his neshamah.The 4th (type of song) is מזמור psalm and this is the right arm, as it is written, “מזמור A psalm, sing to Hashem a new song because wonders he has done, let his right hand save us” (Psalms 98:1), about this is said, “your right hand saves us” (ibid. 60:7)5th type of song is נגון (melody)The 6th type of song is הללויה Halleluyah

Tags: , , , , , Bible codes, Gematriamathematical anomaly  , , amenDivine namesiborIbor yearKaddishLeap yearmeditationparzufimprayerShabotSmittahyichudimzivug

READ HERE https://godssecret.wordpress.com/2009/11/16/deep-spiritual-secrets/

 

 

2)ALL THE LIGHTS

The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.

The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly.

 

READ HERE https://godssecret.wordpress.com/2019/01/09/all-the-lights/

3)  The SECRET OF HOW PRESIDENT TRUMP GOT ELECTED IN DETAIL —

THE AMAZING MERIT OF “SADAKAH” (CHARITY) AND ACTS OF KINDNESS FOR RELIGIOUS JEWISH PEOPLE BY GENERATIONS OF THE TRUMP FAMILY  !

MORE https://godssecret.wordpress.com/2019/01/10/the-amazing-merit-of-sadakah-charity-and-acts-of-kindness/

4)THIS WILL BE THE MOST IMPORTANT LIFE CHANGING  LINK FOR ‘YOU’ OVER 30 YEARS WORK–***—My FREE BOOK GO BEYOND FAITH TO “KNOW” GOD^^^^^ BY EXPERIENCE GOD’S SECRET – YOU WILL BE AMAZED ! ! ! ”  

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5)Oldest known 10 Commandments are in America, in Ancient Hebrew Script-From time of king Solomon Tags: , earliest 10 Commandments in america, Archeology

 read here – https://godssecret.wordpress.com/2009/06/14/oldest-known-10-commandments-is-in-america-in-ancient-hebrew-script-from-time-of-king-solomon/

6)-  PARSHA Metzora- BIBLICAL LEPROSY IS NOT LEPROSY ,   Through a spiritual treatment to a physical ailment the Torah in our parsha alludes to the roots of illness and spiritual healing.  Physical well-being is linked to spiritual balance. When a person is out of balance spiritually the flow of God-given life force which sustains all of existence is restricted. This appears as physical illness. On the skin of the person with tzaraat is sores called a “nega.”, oneg (bliss) and nega (affliction) have the same letters.. We see from this that afflictions come by taking delight in forbidden things or not taking delight in those things that the God commands. As the sages teach in tractate Sotah all curses come only on account of a lack of hap­piness in Divine service.

Spiritual defects expresses themselves as physical illness, as in the case of tzaraat. With more serious illness (spiritual defects) treating the physical symptoms alone will not be enough and the illness can return, God forbid. One needs to treat the root of the problem.

Physical approaches to the treatment of illness are important but consciousness and lifestyle changes are needed for true tikkun (repair) to occur.

One must restore spiritual balance to “remove” the problem.

Know further spiritual imbalance leads to new growth of illness (at some time) God forbid. Unless one works to correct the problem. How much better that will be !

read MUCH more herehttps://godssecret.wordpress.com/2014/03/27/parsha-tazria-biblical-leprosy-is-not-leprosy/

 

, , , ,

 

7) YOU NEED TO STAY ALIVE TO DO TORAH – 15 Health Problems Linked to Monsanto’s Roundup

Monsanto invented the herbicide glyphosate and brought it to market under the trade name Roundup in 1974, after DDT was banned. But it wasn’t until the late 1990s that the use of Roundup surged, thanks to Monsanto’s ingenious marketing strategy. The strategy? Genetically engineer seeds to grow food crops that could tolerate high doses of Roundup. With the introduction of these new GE seeds, farmers could now easily control weeds on their corn, soy, cotton, canola, sugar beets and alfalfa crops—crops that thrived while the weeds around them were wiped out by Roundup.

In the nearly 20 years of intensifying exposure, scientists have been documenting the health consequences of Roundup and glyphosate in our food, in the water we drink, in the air we breathe and where our children play.

Eager to sell more of its flagship herbicide, Monsanto also encouraged farmers to use Roundup as a desiccant, to dry out all of their crops so they could harvest them faster. So Roundup is now routinely sprayed directly on a host of non-GMO crops, including wheat, barley, oats, canola, flax, peas, lentils, soybeans, dry beans and sugar cane.

Between 1996 – 2011, the widespread use of Roundup Ready GMO crops increased herbicide use in the U.S. by 527 million pounds—even though Monsanto claimed its GMO crops would reduce pesticide and herbicide use.

Monsanto has falsified data on Roundup’s safety, and marketed it to parks departments and consumers as “environmentally friendly” and “biodegradable, to encourage its use it on roadsides, playgrounds, golf courses, schoolyards, lawns and home gardens. A French court ruled those marketing claims amounted to false advertising.

In the nearly 20 years of intensifying exposure, scientists have been documenting the health consequences of Roundup and glyphosate in our food, in the water we drink, in the air we breathe and where our children play.

They’ve found that people who are sick have higher levels of glyphosate in their bodies than healthy people.

They’ve also found the following health problems which they attribute to exposure to Roundup and/or glyphosate:

ADHD: In farming communities, there’s a strong correlation between Roundup exposure and attention deficit disorder (ADHD), likely due to glyphosate’s capacity to disrupt thyroid hormone functions.

READ MORE HERE

https://godssecret.wordpress.com/2019/01/08/15-health-problems-linked-to-monsantos-roundup/

8) BE CAREFUL WITH THE “RAV” he may be “EREV RAV”, Tags: , , erev rav-mixed multitude,Rabbi Akiva.4 out of 5 who left Egypt with Yisrael  were not Jews 5 aspects “Erev Rav” Read here https://godssecret.wordpress.com/2012/06/17/be-careful-with-the-rav-he-may-be-erev-rav/

 

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WHAT YOU HAVE HERE IS 30 YEARS OF HARD WORK, DEEP RESEARCH INTO HOW TO ATTAIN THE HOLY SPIRIT, HOW TO ATTAIN “REAL” DIVINE EXPERIENCE, UNIQUE DIVINE PROVIDENCE.  ACCORDING TO THE ANCIENT METHODS OF THE BIBLICAL PROPHETS.

an overview of

everything

Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else

2) “The Definitive Biblical phenomena”

3)The Souls speak

4)”The Owner’s Manual to the Soul” Part 1 The Gate

5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

11)“The Divine structure of unfolding of Heaven and Earth”

12)”The book of “יהוה Yhv”h

13) “Markava”  The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

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https://godssecret.wordpress.com/2010/06/23/foods-you-want-to-eat-to-live-long-and-healthy-phytochemicals/

 

 

 

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Astrological signs arrangements for future study E”H
July 2, 2018, 2:42 pm
Filed under: Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Twelve Tribes with the twelve

bloom blooming blossom blur

Photo by Pixabay on Pexels.com

In Yalkut Shimoni (Shemot 418),

The tribe of Yehudah was in the East, together with Issachar and Zevulun, and corresponding to them above are Aries, Taurus, and Gemini… The flag of Reuben was in the South, together with Shimon and Gad, and corresponding to them above are Cancer, Leo, and Virgo… The flag of Ephraim was in the West, together with Menashe and Benjamin, and corresponding to them Libra, Scorpio, and Sagittarius. The flag of Dan was in the North, together with Asher and Naftali… corresponding to them are Capricorn, Aquarius, and Pisces…

Another version puts the tribes in order of birth as opposed to their encampments in the wilderness. Thus, Reuben is Aries, Shimon is Taurus, and so on. A third version follows the order of birth, but starting from Rosh Hashanah, so Reuben is Libra and Shimon is Scorpio, etc.



July 1, 2018, 12:51 pm
Filed under: Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

lets

In The Torah written in “black fire on white fire”: Within the “black fire”

a number of texts say that the Torah of White Fire is The Primordial Torah the Torah of Black Fire is its outward expression, as a “commentary” on the White Fire. Here we read how the primordial Torah was beheld by Adam in the Garden of Eden, but because of his sin, the Torah was jumbled—its letters rearranged, more prohibitions added, and mystical secrets removed. Mashiach will restore the world to a state of Eden, and with that reveal the original Torah of Creation, the Torah of White Fire.

 



SECRET OF THE 72 NAMES OF GOD ! Erev Rav , Amalak, getting water from a rock and alot more!
February 6, 2017, 1:38 pm
Filed under: 72 Divine names, Amalak, Divine names, PARSHA BISHALACH | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

mover UPDATED 26TH jan  2018

PARSHA “BISHALACH” B”H

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 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.

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.

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THE MESSIAH and Messianic figures that did not come through

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

.It says in The prophets show us that the miracles of the Moshiach will be greater than those of Moshe. 

There is a discussion about the name of Mashiach in Talmud Yerushalmi Tractate Brachot (2:4)

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

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


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

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

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

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

She said to him, ‘I have no money.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

More at www.jewishencyclopedia.com



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

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

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

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

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

    These are the methods of refinement of the Souls in the time the Holy Temple is Standing and may it be rebuilt quickly in our days !

The sacrifice “korban Olah” (Burnt Offering) is completely burnt on the altar.

The “korban Todah”  (Thanksgiving Offering) is brought to recognize the gratitude one owes God and could be brought when recovering from a illness of from crossing the sea or for other reasons of thanks giving.

The “Korban Chatat”  ( Sin Offering) is brought for a sin one did accidentally or was unaware that such a act was a transgression when they did it.

A ” Korban Asham (Guilt Offering) are brought for guilt over possible transgression. One thinks they may have sinned but are not sure. For this one could bring a “Asham”. A guilt offering is brought if one uses Holy things for their own secular use, misappropriation of the Holy. There were many other reasons also for bringing a “Asham”,

The “korban  shlamim” (peace offering) the midrash explains “Great is the Peace offering as they bring peace between Israel and their Father in Heaven.” (Tanchuma Tzav, 10). One could bring this “free will offering” for any purpose when one so desired.


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



ARE WE RUNNING OUT OF TIME– WILL YOU BE READY ?

UPDATED MAY 24TH 2018 ark1

The phrase  “The Secret”  appears 26 times in in the Talmud

In Talmud Katuvot 111a   we learn “THE SECRET “   CONCERNS THE CALANDER !

According to Torah sources, the Hebrew year 6000  marks the latest time for the initiation of the Messianic Age.

משיח=קוראנא =358

There is a 164 year  chronological discrepancy between the rabbinic dating for the destruction of the First Temple in and the academic dating

The  discrepancy between the traditional and academic dating arises over the date of the destruction of the First Temple arising as a result of Jewish sages missing out the reign lengths of several Persian kings during the Persian Empire’s rule over Israel.

Modern scholars tally ten Persian kings whose combined reigns total 208 years. By contrast, the ancient Jewish sages only mention four Persian kings totaling 52 years.

You should know, that the kingdom of Persia ruled 200 years during the time of the Temple and not 52 as Chazal have it. The names of the kings are as follows: Cyrus, his son Cambyses, Darius I, then Xerxes, the son of Darius of whom it is said that he is Achashverus, Artaxerxes I who ruled until 424 BCE, and so on for the kings of Persia until the year 334 BCE when Alexander of Macedon conquered them.]. Ezra’s emigrated to the land of Israel in the time of King Artaxerxes which was some 80 years after King Cyrus of Persia’s declaration.

This is even more bizarre, the sages say in Tractate Rosh Hashanah 3b that “Cyrus was Darius was Artaxerxes. Cyrus [Koresh] for he was a kosher king, Artaxerxes for the name of his kingdom, and his name was Darius.” With this they turned three kings, who reigned over a period of more than 100 years, into one king! Don’t wonder about it; in many places Chazal made several people into one. We will bring two examples. “Sheshbatzar is Danniel, and why was he called Sheshbatzar? For he withstood six (shesh) troubles (tzarot)” (Rashi on Ezra 1:8). About this did Ibn Ezra say (Daniel 1:4), “Daniel is not Sheshbatzar, with absolute proof.” Similarly, “Keturah is Hagar,” and the Rashbam wrote, “According to the plain meaning this is not Hagar” (Genesis 25:1).

The reigns of several Persian kings appear to be missing from the traditional calculations. !

It seems that for some  reason 156 year of Persian rule over the Holyland the Sages did not include in the calander ?

The words

 “seal the words and close the book”

In the book of Daniel as a positive commandment to obscure the calculations for the Messiah mentioned within, so that the true date of the Messiah’s arrival would not be known

Ketubot 111a-b: Oaths That Bind

Based on passages in Shir HaShirim (2:7, 3:5, 8:4), Rabbi Yosei bar Hanina understands that there are three oaths that bind the Jewish people in their relationship with the non-Jewish world:

  1. That the Jews should not return to the Land of Israel be-homah – “like a wall”;
  2. That the Jews should not rebel against the nations of the world;
  3. That the nations of the world should not oppress the Jewish people overmuch.

Rashi interprets the first oath to mean that the Jewish people should not return to Israel by force, all together (in fact, some manuscripts have ka-homah, which would indicate “all together”). The Maharsha argues that it refers to the actual building of a wall – which would indicate a rebellion against the ruling nation. Such building could not be done without the permission of the nations that ruled over the land, as took place with the return of Ezra and Nehemia at the beginning of the Second Temple era.

Based on his reading of the pesukim in Shir HaShirim, Rabbi Levi believed that each passage implied a double oath. Aside from the three mentioned above, he adds three more:

  1. That the end (ketz) should not be revealed;
  2. That the end should not be pushed off;
  3. That the secret should not be shared with the non-Jews.

Rashi understands that the fifth oath is a warning that sins and transgressions will delay the Messianic end of days, while the Maharsha suggests that it means that the people should not push off the ends of days in their hearts, but that they should believe that the Messiah will come swiftly.

There are also a wide variety of opinions regarding the secret that cannot be shared with non-Jews. While Rabbeinu Tam believes that it is the secret of the Jewish calendar and Rabbi Avraham Ya’akov Neimark in his Eshel Avraham suggests that it refers to the oaths that are under discussion, it may not be connected with a religious issue at all. In a mosaic floor that was found in Ein Gedi, a curse is placed on the person who reveals the secret of the city to non-Jews. It is an apparent reference to a security secret; a way to enter the city.

 “They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.

ורב יהודה כתיב קרא אחרינא (שיר השירים ב, ז) השבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו’

The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption.

ורבי זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא

And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which “I adjure you” (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses?

ההוא מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג’ שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי

The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi Ḥanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.

ורב יהודה (שיר השירים ב, ז) אם תעירו ואם תעוררו כתיב ורבי זירא

And how does Rav Yehuda respond? It is written: “That you not awaken or stir up love” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase?

מיבעי ליה לכדרבי לוי דאמר שש שבועות הללו למה תלתא הני דאמרן אינך שלא יגלו את הקץ ושלא ירחקו את הקץ ושלא יגלו הסוד לעובדי כוכבים

The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.

(שיר השירים ב, ז) בצבאות או באילות השדה אמר רבי אלעזר אמר להם הקב”ה לישראל אם אתם מקיימין את השבועה מוטב ואם לאו אני מתיר את בשרכם כצבאות וכאילות השדה

  • The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field” (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh and all will devour you like the gazelles and like the hinds of the field.

אמר רבי אלעזר כל הדר בארץ ישראל שרוי בלא עון שנאמר (ישעיהו לג, כד) ובל יאמר שכן חליתי העם היושב בה נשוא עון א”ל רבא לרב אשי אנן בסובלי חלאים מתנינן לה

Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity” (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase “I am sick” indicates that they are the ones who are forgiven their sins.

אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח כתיב הכא (שמות כ, כד) מזבח אדמה תעשה לי וכתיב התם (דברים לב, מג) וכפר אדמתו עמו

Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: “An altar of earth [adama] you shall make for Me” (Exodus 20:21), and it is stated there: “For He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His people” (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.

עולא הוה רגיל דהוה סליק לארץ ישראל נח נפשיה בחוץ לארץ אתו אמרו ליה לרבי אלעזר אמר אנת עולא (עמוס ז, יז) על אדמה טמאה תמות אמרו לו ארונו בא אמר להם אינו דומה קולטתו מחיים לקולטתו לאחר מיתה

  • The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: “You shall die in an unclean land” (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death.

ההוא גברא דנפלה ליה יבמה בי חוזאה אתא לקמיה דר’ חנינא א”ל מהו למיחת וליבמה

The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei Ḥoza’a, far away in southeast Babylonia. The man came before Rabbi Ḥanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman?

א”ל אחיו נשא כותית ומת ברוך המקום שהרגו והוא ירד אחריו

Rabbi Ḥanina said to him: His brother married a Samaritan woman [kutit] and died. Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael.

אמר רב יהודה אמר שמואל כשם שאסור לצאת מארץ ישראל לבבל כך אסור לצאת מבבל לשאר ארצות רבה ורב יוסף דאמרי תרוייהו אפילו מפומבדיתא לבי כובי ההוא דנפק מפומבדיתא לבי כובי שמתיה רב יוסף ההוא דנפק מפומבדיתא לאסתוניא שכיב אמר אביי אי בעי האי צורבא מרבנן הוה חיי

  • Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.

רבה ורב יוסף דאמרי תרוייהו כשרין שבבבל א”י קולטתן כשרין שבשאר ארצות בבל קולטתן למאי אילימא ליוחסין והאמר מר כל הארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל אלא לענין קבורה

Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didn’t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.

אמר רב יהודה כל הדר בבבל כאילו דר בארץ ישראל שנאמר (זכריה ב, יא) הוי ציון המלטי יושבת בת בבל אמר אביי נקטינן בבל לא חזיא חבלי דמשיח תרגמה אהוצל דבנימין וקרו ליה קרנא דשיזבתא

Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon” (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.

א”ר אלעזר מתים שבחוץ לארץ אינם חיים שנאמר (יחזקאל כו, כ) ונתתי צבי בארץ חיים ארץ שצביוני בה מתיה חיים שאין צביוני בה אין מתיה חיים

  • Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: “And I will set glory [tzvi] in the land of the living” (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive.

מתיב ר’ אבא בר ממל (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון מאי לאו יחיו מתיך מתים שבא”י נבלתי יקומון מתים שבחוץ לארץ ומאי ונתתי צבי בארץ חיים אנבוכד נצר הוא דכתיב דאמר רחמנא מייתינא עלייהו מלכא דקליל כי טביא

Rabbi Abba bar Memel raised an objection from a different verse: “Your dead shall live; my dead bodies shall arise” (Isaiah 26:19). What, is it not the case that the phrase “Your dead shall live” is referring to the dead of Eretz Yisrael, whereas the subsequent phrase “My dead bodies shall arise” is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse “And I will set glory [tzvi] in the land of the living”? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].

א”ל רבי מקרא אחר אני דורש (ישעיהו מב, ה) נותן נשמה לעם עליה ורוח להולכים בה ואלא הכתיב נבלתי יקומון ההוא בנפלים הוא דכתיב

Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: “He gives breath to the people upon it, and spirit to they who walk there” (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isn’t it written: “My dead bodies shall arise”? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection.

ורבי אבא בר ממל האי נותן נשמה לעם עליה מאי עביד ליה מיבעי ליה לכדרבי אבהו דאמר ר’ אבהו אפילו שפחה כנענית שבא”י מובטח לה שהיא בת העולם הבא כתיב הכא לעם עליה וכתיב התם (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור

The Gemara asks: And what does Rabbi Abba bar Memel do with this verse “He gives breath to the people upon it”? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: “To the people [la’am] upon it,” and it is written there: “Abide you here with [im] the donkey” (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, from which it may be inferred that even the members of this people merit a share in the world to come.

ורוח להולכים בה א”ר ירמיה בר אבא א”ר יוחנן כל המהלך ארבע אמות בארץ ישראל מובטח לו שהוא בן העולם הבא

With regard to the aforementioned verse “And spirit to they who walk there” (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoḥanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come.

ולר’ אלעזר צדיקים שבחוץ לארץ אינם חיים אמר רבי אילעא ע”י גלגול מתקיף לה ר’ אבא סלא רבא גלגול לצדיקים צער הוא אמר אביי מחילות נעשות להם בקרקע

The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.

(בראשית מז, ל) ונשאתני ממצרים וקברתני בקבורתם אמר קרנא דברים בגו יודע היה יעקב אבינו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את בניו שמא לא יזכה למחילות

  • The verse states that Jacob commanded Joseph: “You shall carry me out of Egypt and bury me in their burying-place” (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

כיוצא בדבר אתה אומר (בראשית נ, כה) וישבע יוסף את בני ישראל וגו’ א”ר חנינא דברים בגו יודע היה יוסף בעצמו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את אחיו ארבע מאות פרסה שמא לא יזכה למחילות

On a similar note, you say: “And Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). Rabbi Ḥanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

שלחו ליה אחוהי לרבה יודע היה יעקב שצדיק גמור היה וכו’ אילפא מוסיף בה דברים מעשה באחד שהיה מצטער על אשה אחת וביקש לירד כיון ששמע כזאת גלגל בעצמו עד יום מותו

  • Rabba’s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died.

אף על פי שחכם גדול אתה אינו דומה לומד מעצמו ללומד מרבו וא”ת אין לך רב יש לך רב ומנו רבי יוחנן

Rabba’s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoḥanan.

ואם אין אתה עולה הזהר בשלשה דברים אל תרבה בישיבה שישיבה קשה לתחתוניות ואל תרבה בעמידה שעמידה קשה ללב ואל תרבה בהליכה שהליכה קשה לעינים אלא שליש בישיבה שליש בעמידה שליש בהילוך

And if you do not ascend to Eretz Yisrael, be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking.

כל ישיבה שאין עמה סמיכה עמידה נוחה הימנה עמידה ס”ד והאמרת עמידה קשה ללב אלא ישיבה

Rabba’s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didn’t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting

Its erev shabot. With a simple arithmetical calculation one can see that we are now in the period of Erev Shabbot afternoon. Just as every week has an erev Shabbos when we prepare for Shabbos, so does the world have its Erev Shabbot when the world prepares for it’s own Shabbot. Just as the world was created in six days, with the seventh day being Shabbot. so this world exists for six thousand years, with the seventh thousandth year (called the seventh millennia) being the Shabbot of the world. With a simple arithmetical calculation one can see that we are now in the period of Erev Shabbot afternoon. The sixth day started in 1240 C.E. with the first 500 years being the night time period, since in Judaism the evening precedes the morning. The morning started in 1740 c.e. and noon time was 1990 C.E. The secular year 1740 and there about marks the introduction of new philosophies of equality. 1740 C.E. corresponds to the year 5500 from creation, which is actually the dawn of the Erev Shabbot of the world. What does this mean? We Know, Moshiach ben David will not come until all the measurements are equal (Sanhedrin 98). The Vilna Gaon explained this to mean that before Moshiach ben David will come there must be both economic and social equality (see Kol HaTor pp. 34-35). In other words, equality, is a prerequisite for the coming of Moshiach ben David, and it must be in the world before Moshiach ben David comes. Hashem therefore brought these emanations of the redemptive powers, amongst them liberty and equality, into the world. They are meant to be used to make a perfected society as portrayed by shmittah and yovel which alleviate poverty and homelessness. Just as weekly we must prepare for Shabbot, so the Zohar (Parshas VeYera p.117) says that in the world’s Erev Shabbot, the world is also preparing for it’s Shabbot, which is in the Seventh Millenia. There is a lot to do before Shobot. According to Targum Yonoson, Yeshayahu informs us that if we are meritorious we will be the ones to welcome Moshiach who will only afterwards appear to the rest of the world. If, however, we are not deserving, then Moshiach will appear first to the gentiles, who will then inform us of his arrival, as it says, “Behold, your salvation has come”   In the Talmud tractate Sanhedrin on page 97a it is written that “The world will exist for 6000 years, and then will be desolation for 1000 years”. We are now in the Biblical year 5778, that’s only 222 years before 6000. It is written in the midrash there shell be many resurrections of the Dead. The sadeekem in Arerz Yisrael will resurrect first. The first of these resurrections shall occur 40 years after the “exiles have been gathered”. The sages say all of these resurrections shall occur over a period of between 210-214 years.  It is know that the Messiah will be revealed before these resurrections and this must be well before 6000 so His revelation can not be that far away. For another perspective know :

History, according to the Talmud, will only last 6,000 years.

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

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

of period called “Kibbutz Goliot” (ingathering of exiles), according to Rebi Yitzchak, in 1986, and according to Rebi Yehudah, 1990—and part of the Messianic Era.

The question is, if this is true, then why doesn’t history already look and act this way?

The truth is, Moshe Rabbeinu asked God the same question in his time. After demanding the release of the Jewish people and causing the slavery to get worse and not better, he took the issue up with God:

God! Why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your Name he has harmed this people, and You have not saved Your people.”

Not much different then today. It looked bad in Egypt too, so bad to so many that 80 percent of the Jews in Egypt did not want to go out of Exile to the Holy land with Moses. They chose to remain in Egypt, they thought that would be better. That did not work out well those 80 percent died in the plague of Darkness ! I hope they get it right this time

BEFORE THE REDEMPTION !

The Ramchal teaches us in Mimor HaIkarim that Israel is designated and destined to attach unto God and to be crowned with holiness. There will come a time when “The Shechinah” (The Divine Presence ) will dwell upon the Jewish people and attach itself unto them. That is what the prophet Isaiah refers to when he says, “And they will say on that day, ‘Behold, this is our God whom we hoped for ! …. Let us rejoice and be happy with His deliverance!’” (Isaiah 25:9). It begins with the Messianic Era, followed by The Resurrection of the Dead, which begins the World to Come . We will achieve all this the Ramchal assures us, sometime before the year 6,000 this will all unfold for sure. This means sometime within the next 224 years! The world will then be transformed as spoken of above, into a new reality. In this reality the deserving will delight in God’s presence with absolute delight that there are not even words to describe now !.This is how it will all come to pass : In the time to come a descendant of King David will be seen to be the true Moshiach (Messiah). The prophet discribes this as, “A shoot will spring forth from the stem of Jesse, and a twig will sprout from his roots. And the spirit of YHV”H will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and the fear of YHV”H . He will be animated by the fear of YHV”H, and neither with the sight of his eyes will he judge, nor with the hearing of his ears will he chastise. He will judge the poor justly, chastise with fairness the humble of the earth, he will smite the earth with the rod of his mouth, and with the breath of his lips he will put the wrongful to death…. The land will be full of knowledge of  YHV”H as water covers the sea bed. And it will come to pass on that day, that the root of Jesse, which stands as a banner for all peoples, to him shall the nations inquire, and his peace shall be with honor” (Isaiah 11:1-4, 9-10).

 

Rabbi Judah Ben Samuel of the 12th century who made some astonishing and specific predictions about the future of Jerusalem and Israel that came true.

Judah Ben Samuel, also known as Judah he-Hasid (Judah the Pious), Said that : “When the Ottomans (Turks) conquer Jerusalem they will rule over Jerusalem for eight jubilees. Afterwards Jerusalem will become no-man’s land for one jubilee, and then in the ninth jubilee it will once again come back into the possession of the Jewish nation – which would signify the beginning of the Messianic end time.”

One jubilee is 50 years (Leviticus 25). It is the 50th year after seven times seven years, the year in which each person should regain ownership of his or her land. Ben Samuel’s calculations were purely theoretical; there was absolutely no sign at that time of their being fulfilled. He himself was not able to experience their fulfillment, for it was only 300 years after his death that the first of his predictions were to come true.

The Mamluks, who had been reigning in Jerusalem since 1250, were conquered in 1517 by the Ottoman Turks. They remained for eight jubilees (8 x 50 = 400 years), that is to say they were in Jerusalem for 400 years. Exactly 400 years later, in 1917, the Ottoman Turks were conquered by the British. The League of Nations conferred the Mandate for the Holy Land and Jerusalem to the British. Thus, from 1917, under international law, Jerusalem was no-man’s land.

Then, when Israel captured Jerusalem in the Six Day War of 1967, exactly one jubilee (50 years) after 1917, Jerusalem reverted to Jewish-Israeli ownership once again. Thereby, according to the prophecies of Judah Ben Samuel, the Messianic End Times began.

Ben Samuel was often called “Light of Israel.” Even bishops came to him for advice. If anyone asked him where his wisdom came from he would answer, “The prophet Elijah, who will precede the Messiah, appeared to me and revealed many things to me and emphasized that the precondition for answered prayer is that it is fueled by enthusiasm and joy for the greatness and holiness of God.”

The rabbi also prophesied that during the ninth Jubilee Jerusalem would be a “no-man’s land.” This is exactly what happened from 1917 to 1967, due to the fact that the Holy Land was placed under British Mandate in 1917 by the League of Nations and literally “belonged” to no nation.

Even after Israel’s war of independence in 1948-49, Jerusalem was still divided by a strip of land running right through the heart of the city, with Jordan controlling the eastern part of the city and Israel controlling the western part of the city. That strip of land was considered and even called “no-man’s land” by both the Israelis and the Jordanians.

It was not until the Six Day War in 1967 when the entire West Bank of the Holy Land was conquered by the Israeli army that the whole city of Jerusalem passed back into the possession of Israel. So once again the prophecy made by the rabbi 750 years previously was fulfilled to the letter.

It certainly would be significant if both 1917 and 1967 were Jubilee years, considering the significance of what happened in Jerusalem on those years. But it gets even more interesting, because Judah Ben Samuel also prophesied that during the 10th Jubilee Jerusalem would be under the control of the Jews and the Messianic “end times” would begin. If he’s right, the 10th Jubilee began in 1967 and will be concluded in 2017

PROPHESY IN THE MAKING NOW !  “Even though I am careful not to share the mysteries, I feel that this is something I am permitted to reveal.This was something Rabbi Isaac had received directly from those who heard it from the mouth of the Vilna Gaon, who said, shortly before his passing: Rabbi Moshe Sternbuch surprised the students on Purim when revealed to them the secret tradition received from the Gaon of Vilna in the context of the event occupation Crimea by Russia , disturbing today the international community. ” Purim is a time for discovering secrets, and I have many secrets I can not reveal them ,” said the disciples , as quoted in a ‘family ‘ , ” but despite what I said I would not reveal secrets , however I must reveal one secret , and that because it is not my secret since been revealed that Rabbi Yitzchak zt member , a student of Rabbi Chaim of Volozhin zt hearing from Gra Zia”a discovered this secret close to his passing , “Rabbi Sternbuch , himself a descendant of the Vilna Gaon . ” When you hear the Russians captured the city cold , you know that start in the time of redemption , and when you hear the Russians came to the city of Constantinople ( Istanbul ) then I wear Shabbat clothes , and you raid them because at any moment the messiah is going to come .” Rabbi went on to explain that ” last week the Russians conquered the Crimea and the whole world raging around this occupation , and by tradition we have Vilna Gaon This is a clear sign of Messiah  .”  More at  http://www.hidabroot.org/ARDetail.asp?BlogID=116114 

I just got this in a E-mail from one of the

kabbalists in Israel

> >>> IMPORTANT NEWS: >>> We have received this notice with instructions to pass on to our contacts and to share with as much people as possible. The Rav hamekoubal Nissim Shalom declared that his grandfather ZT”L appeared to him in a dream Oh oh, remember what happened to Martin Luther King after his “I had a dream”, he ended up 6 ft. under shortly thereafter ….. > >>> and revealed to him that the Machiach is at his door What, and he didn’t open the door???? Ezo averah ! ( what a huge mistake ) >>> , and ordered him to let as many Jewish people as possible know about it as well as many people as possible. The Rav insisted upon the fact that whoever will send this message will be saved from the suffering which are supposed to occur with the coming of Machiach and that whoever won’t do it will sustain a substantial loss of money. The Rav asked to send this message to at least 12 people, a number corresponding to the number of the tribes of Israel. > >>> It is a very favorable moment now in heaven , and to those who might be skeptical and not believe in the words of the Rav should know that the Rav would never make such a declaration without serious reasons to do so because it is forbidden to give false hopes . From the Rav Yoel Benharoushe. Thank you to forward to all your contacts. And now let us move beyond dream land, to something a bit more substantial: Just last week, the first moshiach was decided upon, upstairs, the one that could die at the hands of our enemies. He knows who he is and has been working long and hard to reach this, his starting point. In due course if you see such a fellow and he wears glasses, is a bit thin, knows English well enough to get by well, has a mikvah in his home, uses a dual monitor computer to write on Torah ( ohy, what would the so called gadoyleem say, heaven forfend he even sends out his Torah via internet – have you “religious” fainted yet? ) then you won’t need dreams, nor gadoyleem, pretend, invented or otherwise ….. Important, re-examine the events following the kidnapping of the 3 boys. See for yourselves just what hints ( or perhaps the last chance ) Hashem has provided us, even those beyond the equivalent of dreams. Including of course sabras who are born with all the answers even though they don’t even have the appropriate questions, local military sabras included. Even the Israel military brass were astonished to find so many tunnels into Israel, so extensive and sophisticated is the network of same, and the weapons at the ready therein. More than that, that these “peace partners” and their liter mates had plans to invade Israel in force during this coming Rosh Hashanna, with hundreds of terrorists coming out of each of their 39 holes, with their terrorists wearing Israel army uniforms. All this following the kidnapping of the 3, and as a consequence there of. The time ahead via the Lebanon and Nasralla could be quite difficult indeed. Thus before last Shabbat on the Hebrew news it was reported that the government here is beginning to provide underground protection for the masses starting with underground parking lots being used in time of need as protection. The powers that be know that Nasrallas rockets are large enough such that if one lands between 2 apartment buildings, it has enough power to bring both those buildings down. In other words, the built in bomb shelters are not up the task of defending against such attacks. Nasralla has been making noises of late that he is itching and anxious to get in on the fighting with his 350,000 rockets. In the past his way was to kidnap Israeli soldiers forcing Israel to respond. A word to the wise …..

this next Article is not connected directly to what is written above

” Who is this that comes from Edom with dyed garments of Bazrah ” (Isaiah 63:1)1.

The Zohar says concerning this verse that it describes what is equivalent to the killing of the first born in Egypt. Hashem will come from Bazrah. Just like the world’s hosts went to war against Yerushalym from Bazrah (1st Temple). The children of Edom threw down the walls of the (2nd) Temple. Hashem will put on robes of Vengeance to punish Edom. The mountains will be filled with the dead of the nations. 2 In Pesicta, Rabbi Brachyah tells us this verse refers to the fate of Edom’s (Rome’s) heavenly counterpart, God will one day put on garments of vengeance to chastise Edom for having destroyed his house and burnt his temple and driven the community of Israel into the exile of the nations. Beasts shall feed on the bodies of the slain of the nations on the mountains of Israel for twelve months, and the birds shall feed for seven years.3

” Who is this that comes from Edom with dyed garments of Bazrah ”

The sages say this verse brings the conclusion of the war of Gog and Magog and the coming of Mashiach.

As at this time almost all of Iraq has been taken over by the Islamics calling them self IS (the Islamic State) (NOT IS REAL), except Bagdad. If Bagdad falls Hundreds of American military brass will be killed by the hands of Islamic militants. And america will lose controll of their vested oil interest in Iraq.

The US will not let this happen , this situation may invoke the verse ,” Who is this that comes from Edom with dyed garments of Bazrah “

Botzra is the main oil port of Iraq

read the whole article here

https://godssecret.wordpress.com/category/prophesy-now/

1 ” ” 30

2Zohar Barashit p211b,Vayikra 89a

3Pesicta dR. Kahana231a

http://www.youtube.com/watch?v=byAoFbA6cr8

When we check dating of events of Galut (exile) of Bavel in Jewish chronology against secular dating,

we find a striking discrepancy

of 163 years (We are 163 years

beyond the given Hebrew date):

Destruction of the 1st Beit HaMikdash Temple

Secular Dating: 3338 (423BCE)

Jewish Dating: 3175 (586BCE)

According to the rabbinic chronology of Rabbi Yose b. halafta in his work, Seder Olam Rabbah, Nebuchadnezzar destroyed the temple of Solomon in the year 421 BCE instead of 586 BCE by western academic chronology. Cyrus (Koresh) the Great conquered Babylon in 539 BCE and by the Jewish calendar it was the year 368 BCE. Two years later, according to the rabbis, Xerses (aka Ahashverosh / Ahasuerus) who ruled over Persia between 366 – 352 BCE married and ruled with Esther as his queen, while western academic chronology gives the reign of Xerses as 486-465 BCE.

Thus according to the secular dating we are less than 63 years from the 1000 years of desolation. Which is referring to a completely different kind of word, it will make this world a desolation compared to what will be then. Maybe the Prophets and sages wanted to hide the true date so people would make repentance out of free will and not because they were running out of time ! BUT THERE IS MORE

The Supernal Bride is the Shechinah and is called Shanah” [ Year]. The Solar year consists of 365 days, the Lunar year consists of 354 days, the same amount as the numerical value of the word “שנה” ( if we add a “collel”). ]The repair of the supernal bride is  through  12 angels. The Supernal Bride  is Malchut , the Bride has no happiness except when Z”A, her husband gladdens Her body in the secret of Yichud [unification], and her ‘repairs’ The Tzaddik is the one who gladdens Her. He is Yesod, through him, Her body and face are repaired. The Yesod is called נק”י  [clean] .The “sadeek” is the groom if he is נק”י  he will not to have to toil in worldly matters  things that wouldl take him away from gladdening her but he will occupy in Torah so to gladden her, and he will be free of every pressure so they will find happiness above and below, and  awaken happiness above. Through the happiness of the Bride below there will be happiness to the Bride above. Happy are those in this world, and happy are those in the world to come.

We add a extra month of Adar on some years , Adar is the last month of the year according to the Torah. The God kindly gives us a month of more time when the months of the year are coming to a end. According to the rules of the calendar, and Torah law all holidays, birthdays and anniversaries of deaths that take place in Adar are celebrated during a leap year in Adar 2, except we celebrate in Adar I the births and deaths of people who were actually born or died during Adar I when it was a leap year. The extra month of Adar in a leap year is outside of our normal time frame, mostly being additional in quality. It is the God giving us more time, use it wisely.



Connection of the “Mishcon” (tabernacle) to Purim
January 27, 2014, 10:45 am
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tabernacle1enlargement

 

 

 

 

tabernacle2

 

 

Trumah Bs”d

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

 

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

 

 

 

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

 

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

 

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

 

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

 

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

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



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



CONSUMING FIRE AND GETTING CLOSE
January 16, 2014, 8:25 am
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disco_ball

PARSHA YITRO Bs”d

Updated Feb 25th 2018

  The “parzuf” (source of soul) of a person is recognized through the face of a person. This “recognition of their face testifies about them” (Isa. 3:9). This is like the shining of their Neshamah. The one who does righteousness for the multitude. Their “mazal” will be shining like the stars forever.

In the Zohar in Parsha Yitro is revealed how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. Yet to really read things like this one needs Divine inspiration to discern what they see. We can understand this by this story :

In the days of Moshe Rabbeinu, a gentile king, having heard of his leading the Jewish nation out of Egypt, splitting the sea, receiving the Torah. Desired to see how Moshe looked. He hired a skilled artist to study Moshe and ultimately paint his portrait. The artist presented it to its commissioner. The king took one look at the picture and gave the artist a slap across his face. “How dare you try to fool me! I am well versed in the reading of faces, and the picture you’ve painted is of a man who is of very poor character. Not only does he desire women, he desires to steal whatever does not belong to him. He also has the strongest desire for everything physical that I have ever seen in any one’s face. Am I to believe this is the great Moshe. This man who has the lowest morals I have ever seen. This man who has the morals of a pig. How can people utter His Name with such reverence?”

The King commissioned three artists and sent them into the desert to “see” Moshe and draw his picture. All of them sent back pictures with the same visage. One of a criminal and that is the best word to describe his face.

Finally the king intrigued, journeyed into the desert to behold Moshe’s countenance with his own eyes. To his shock Moshe looked exactly as the artists had depicted him. He approached the great leader and expressed his surprise based on his understanding of face-reading. “Why are you surprised?” asked Moshe simply. “Is this not the true test of man – to overcome his poor character and strive for greatness – not to be born into greatness?” From Tiferes Yisrael on Talmud Kiddushin 4:77. Many times things are not as they appear. Also know that Faces change slower than Hands. Other parts of the body change also. Some places change faster than lines on one’s face and some slower than faces, some faster then lines on one’s  hands and some slower than hands. Always consider that the person may have made repentance over their errors, but this is not yet reflected in the lines on their face or hands yet.

   Who is Yitro or Hovav ? this man has at least 7 names in  Torah and what has become of his people ?

It is written in the book of Judges, when Judah conquered its territory, we are told that  the sons of Keni (the Kenites) came along with them, explicitly called the clan of Moses’ father-in-law

“And the descendants of Keini, Moses’ father-in-law, went up from the city of palm trees with the sons of Judah into the wilderness of Judah, which lies in the south of Arad; and they went and lived among the people.”
(Judg. 1:16).

The descendants of the father in law of Moses, went up with the tribe of Yuhuda from the City of Palms to the wilderness of Judah; and they went and settled in the portion of land were there would stand the Bait-HaMikdash (The Holy Temple) four hundred twenty-six years after Yisrael entered the Land of Israel. 426 is also the numerical value of the word “וישמע” (and heard) which begins our parsha. Others among them settled in the Negev of Arad. The second Temple stood for 420 years.

In the book of Numbers, Moses’ father-in-law Hovav is identified as a Midianite. like the description of Moses’ father-in-law Reuel in Exodus 2:16, 18, and the references to Jethro in Exodus (3:1 and 18:1) But in the book of Judges is Moses’ father-in-law a Kenite,

That this Kenite father-in-law is the very same person described in Numbers as a Midianite is confirmed in the story of Deborah , which introduces us to a character named Hever, who is said to be a descendent of Moses’ father-in-law, Hovav:

“Now Heber the Kenite had separated from the other Kenites, descendants of Hovav, father-in-law of Moses, and had pitched his tent at Elon-betzaanannim, which is near Kedesh.”(Judg 4:11)

The description of Hever’s ancestor Hovav, identified explicitly as Moses’ father-in-law, as a Kenite.

The Sages in the midrash actually identify more possible names for him, adding Hever (from the Deborah story) and Putiel (Elazar the priest’s father-in-law in Exod 6:25) to the above five (Reuel, Jethro, Yeter, Hovav, Keni) to make seven, and attempt to explain them all.These different descriptions as Yitro’s descendents being Midianite or Kenite describe where they were from and where they were living as we find in midrash the the descendents of Yitro are called Kenite because the made a “ken” (nest) in the land. It should also be noted that there is also a people called Kenites who Yitro’s descendents lived amongst of them its written twice in the Torah concerning the Kenites are the descendants of Kain (Num 24:22), and, according to Genesis (15:19), they were already occupying the land of Canaan even before the time Avraham came to the Holy land.

The clan of Moses’ father-in-law Yetro, the Kenites and the Israelites were allies. As a descendant of Moses’ father-in-law Hovav, broke off from the rest of his clan and moved near Kedesh of Naftali, becoming an ally of Jabin, king of Hazor. Hever by making peace with Jabin King of Hazor, seems to be betraying his allegiance with Israel. The origins of this allegiance is based on the ancient relationship of Yitro (Hovav) the Kenite and Moses. A verse goes out of its way to mention this.This situations forces his wife Yael to take matters into her own hands and correct her husband’s bad behavior by killing Sisera herself.

teaches us that when HaShem spoke, the entire world heard His voice, Yitro too heard HaShem directly.

In our Parsha is the Ten commandments. The Ten Commandments begin with the Hebrew word  “Anochi” , which is a unusual word for “I”  Saying ” I am the Yhv”h Elohecha who took you out of Egypt”. This is to always remind us that the real “I” within us is the God , at least when we are nullified to Him, when his will is our will.  “Anochi” occurs 293 times in the Torah. The normal word for “I” in Hebrew is אני , this world occurs 698 times. All 293  “Anochi” should be learned out. When a person in the Torah is referred to as אנכי  with this we find “Bitul” (complete nullification to the Gods will). This “I” is a spiritual entity that was once sitting under HASHEM’s throne up in heaven, as that is from where your Nashama came from.

Yisrael camped at the East side of Mount Sinai. Yisrael were in total unity, as one person, as the Torah uses the word “Va-Yichan” (“ויחן”), meaning “camped”,  singular. They were one. Moshe went up on Mount Sinai in the early hours of the morning on the second day of Sivan.

In Devarim (Deuteronomy) it is written “ Yhv”h is a consuming fire ”. In this parsha we see some evidence of this as when Moshe was to go up to mount Sinai, Hashem had him tell the people not to touch the mountain, or go up upon it or gaze on GOD. We even see here the people asking Moshe to receive the revelation of the torah for all Yisrael as they say “lest we die”

On Yom kippor a goat is given to the other side to appease and occupy it so that the accuser on high does not bring accusations against Yisrael thus allowing Yisrael to do well. The Torah also tells us that one should not go to extreme Holiness discarding all physical pleasures, at least for most people. We are told by our sages of blessed memory that one should always leave a little something to keep the evil inclination occupied and then it will leave them alone so they may succeed in their goal of serving Hashem with their heart and all their soul. For as like with any animal, the “yetzer hora” (evil inclination), the animal soul will if backed into a corner will attack. For this reason we are told to leave something to keep it occupied, as we ascend into Holiness. This does not mean that we should, Heaven forbid, intentionally sin. But it means that by engaging in worldly matters we keep the animal soul occupied enough so that we can cleave to Hashem, ever so close. This is much like we read in the Book of Job when the adversary appears before Hashem on Rosh Hashanah. The Zohar tells us that as a dog is thrown a bone, so Hashem threw Job to the adversary. By this preventing judgment from resting on Yisrael.

The point of this all being that one should always in all their ways cleave to Hashem, but one must be aware as the Holy One is truly a consuming fire. One must approach at the proper pace. Now is a time that the lights are “closed”. During exile revelation of the Shechina from “yichud” (unification) guards and dresses the Shechina in fire. “Hashem is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.[1] The sitra achra (other side) can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.[2] Yhv”h spoke to you face to face “out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar at Sinai. It contained them all.[3] Now we will behold from the Zohar, as mentioned before how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. KNOW, That it does REQUIRE “Ruach HaKodesh” to clearly discern these things spoken of in the following words.

180) And you will behold and observe. “And you,” Divinity, “Will behold and observe it.” You and none other, to know and to look in 600,000. We should look at the forms of people in six discernments, and to know wisdom thoroughly. Those are the hair, eyes, nose, lips, face, and hands, meaning the lines in the hands. It is written about these six discernments, “You will behold.”

181) “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” “You shall behold” means in the hair, in the wrinkles in the forehead, in those eyebrows over the eyes.

“Out of the whole people” means in the eyes, in the corneas of the eye and in the folds under the eye.

“Brave men” are those who have the strength to stand in the King’s palace. They are recognized by the yellow in the face, in the face and in the wrinkles in the face, and in the inscription in them, in the beard.

“Who hate greed” means in the hands and in the lines in the hands, and in the inscriptions in them.

All six discernments are implied here in the verse, and they were given to Moses to observe and to know the hidden wisdom. The righteous of truth, as they should be, inherit this truth, happy are they.

182) “Clothe me with skin and flesh, and knit me together with bones and tendons.” Similarly, the Creator made degrees atop degrees above, hidden ones within hidden ones, and hosts and Merkavot [plural of Merkava (chariot/structure)] one atop the other. So He did in all those veins and tendons in which He made degrees over degrees.

These are the bones that stand in the sustenance of high degrees. And those of the degrees that are called “flesh” are the degrees and the domination of the end of all flesh. And all those who enjoy the smoke of the meat and the scent of the offerings, and others who dominate the meat. And above them all is the skin, the skin that covers everything.

183) As the Creator made stars and signs in the skin of the firmament to gaze at, meaning the signs of the heaven, to know wisdom in them, so the Creator made inscriptions and wrinkles in people, in the skin of a man’s face. They are as those stars and signs in the firmament, to know and to observe great wisdom in them, and to conduct the body in them.

184) As the appearance of the stars and signs change in the skin of the firmament according to the actions of the world, the vision of the inscriptions and the wrinkles change in a man’s skin according to his actions from time to time. These words were given only to the true righteous, to know and to learn much wisdom.

185) “This is the book of the generations of Adam.” From time to time, according to one’s actions, the inscriptions are born, inscribed, and change in him from time to time. This is so because when the holy spirit is within him, he makes offspring and shows the inscriptions of that spirit on the outside.

186) And when the spirit of holiness has passed and moved away from him, and the spirit of impurity has arrived, that spirit of impurity knocks within him and shows certain visions and inscriptions to the outside. They are apparent in him in wrinkles on the skin on the outside, even though the hair, the forehead, and the nose and all those signs remain existing.

187) ZayinReishHey PehSamechTzadi are essentially the five letters ZayinReishHey PehSamech, which are the letters of Ze Sefer [This is the book], and the Tzadi joins them because it is always interchangeable with those letters. The letter Zayin is something that stands in one’s hair. Zayin means Klei Zayin [weapons/arms], and Samson’s Klei Zayin were in his hairs, for in them was all his might. This is the crown of God over him.

188) Hair that is about to be recognized and hangs from above to below stands in the letter Zayin, and the letter Tzadi connects to it. It enters and brings out the letter Samech.

189) If these are hanging, black hairs, and there are three lines in the forehead on the right and two on the left, and they do not join one another (On the right are three thin inscriptions that pass over them, which are trails to go over those other lines. On the left are five lines, one of which is short), it stands within the letter Zayin and the letter Tzadi. Then you find strong eyebrows over the holes of his eyes, connected to each other.

190) This is an angry man, but not quickly. He detains his state of rest, pretends to be wise when he is not, and always raises his head to look. Outside, he is quarrelsome, but in his home, he is not. He does not regard the Torah, to observe it. People’s words are a burden to him and he responds to them vigorously.

191) But if the eyebrows are apart, touching and not touching, then you will find two big lines and one small one on the right side of the forehead, and two small inscriptions among them to their width. Also, there are two to the left, one big and one small, and one small inscription entering one and not reaching the other.

192) This one is angry. At times he is full of anger, and at times his anger subsides. He is quarrelsome in this home and is ill spirited. Once in his life, he responds vigorously to people. He looks down, his forehead is wrinkled when he is angry, and he is similar to a dog, then his anger quickly subsides and he responds softly. This is a man whose spirit and will are to engage in trade and to give all kinds of taxes to the king. In his efforts in trade he obtains wealth, for the letter Tzadi has been replaced with the letter Samech.

193) If the eyebrows are separated from each other and other hairs come between them, this one is always very vengeful. He is good at home and he is happy and sad with people. This one stands between the Tzadi and the Samech. He hides his money and does not want to be revealed or that his actions will be disclosed. He is stingy and his hairs are equal to each other and are hanging down. He does not regard himself so as to dress properly, what he wears does not fit him, his forehead is big, three lines on the right, four on the left, and two inscriptions come between them.

194) When this one speaks, he stretches the skin of his forehead and those lines are not very visible. He bends his head and walks. His right serves as left, and his left serves as right. He is always sad, gossips, considers himself smart in all his actions, and hateful toward those who engage in Torah.

195) If he has a black inscription on the left arm and two red, big hairs hanging in it, with four small hairs in it, straight and hanging, and they are neither red nor black, his forehead is neither big nor small. This one stands between the letter Samech and the letter Tzadi, included in the letter Zayin.

196) One big line in his forehead stretches across from one side to the other. There are two other lines but they are not so inscribed because they do not continue from one side to the other like that one line. Four small wrinkles stand between the two brows at the top of the nose.

197) This is a happy man. He is wise, clever, and generous with his money. He is savvy in everything he tries to learn, at times he is angry, at times his anger subsides, and he never holds a grudge. At times he is good and at times not so good. Rather, he is balanced—not the best and not the worst. When he repents before his Master, his Master holds him in His hand and he rises to great honors. Everyone needs him.

The letter Samech always goes to him more than the letter Zayin. All those who advise against him do not succeed, their advice fails, and they cannot harm him. It seems as though he is deceitful but he is not. The letter Samech and the letter Tzadi struggle over him, hence at times he ascends and at times descends. When he returns to his Master, the letter Samech wins and any wish of his is fulfilled. He is merciful and cries when filled with mercy.

198) He has one inscription on the right arm and his face stands without any hair on it. And if the hair is curly and does not hang below his ears, and they stand curly above his ears, this one keeps his word.

199) His forehead is big but not so much, its lines are five—three across from one side of the forehead to the other, and two are not across. He is confrontational, especially in his home, all his actions are quick, he seems good but he is not so. He praises himself with what is not in him. This one stands only in the letter Zayin and rises afar only in the letter Tzadi. He reaches and does not reach, and he has none of the letter Samech. He is lenient in his speech, but nothing more, pushes himself where he does not belong, and one who collaborates with him should be careful of his greed, but will succeed with him.

200) The hairs are hanging and are not smooth, and his hairs are many, with five lines in it that reach and do not reach one another. His eyes are yellow and open. He bows his head, seems good but he is not so, and if he engages in Torah, he is as a great man. He prevails over his inclination when he speaks, he wrinkles his nose and stretches the skin of his forehead, and all his actions are for people to see. He succeeds in wealth, he is deceitful in all his ways, he is a gossip and knows how to be watchful of people in everything. There is madness in him and he covers what he does so it is not apparent. He secretly brings disputes between people.

201) His ears are big and stand under the hair. This one stands in the letter Tzadi and the letter Zayin. For this reason, his actions are for people to see. If three hairs hang between his shoulders, without any inscription, anyone who collaborates with him does not succeed, and he succeeds with his deceit. He seems righteous toward others, who think that he acts truthfully with them.

202) If the hairs are wrinkled and hang under his ears, if he is without a woman, with one line in his forehead and three wrinkles at the top of the nose between his brows, he is a happy man, clever in all his ways. He is deceitful, lenient, and lenient toward those who come near him. This one stands in the letter Samech and in the letter Zayin. When he grows old, the letters will be replaced, the letter Zayin first, and the letter Samech with it. He is lenient only at home, successful with wealth, not deceitful, and strays from that way.

203) There is one small inscription on the left brow, which a man struck him in his youth. His right eye is blind, five wrinkles at the top of his nose to its width between his brows. His hair is a little curly, and he narrows his eyes. This one is only in the letter Zayin. He is unintelligent, there is madness in his heart, and his actions are with panic.

204) There is one line on his forehead and four other small ones. There is no faith in him, and he does not partner with people because he will not succeed. He is wicked toward his Master in all his deeds, and there is one upshot on his left thigh—at times erased and at times reappears. If there are four lines on his forehead, he has all that, but he has no upshot on his left thigh. If there are three big lines and three small lines on his forehead, in the middle of the forehead, then he has beautiful hair.

205) The forehead is clarified in the hair, and the hair is clarified in the eyes. The eyes are clarified in the hair to four sides: the pupil of the eye, the colors in the eye, the white in the eye, and the black in the eye. Each observation, to observe all those six signs in the forehead hair are only from thirteen years of age and on, when the spirit of Kedusha [holiness] has already been separated in the person from the spirit of Tuma’a [impurity], except in lines, since the lines, whether small or great, always interchange. They can be tested as to whether they are from Tuma’a or from Kedusha.

206) “Moses chose strong men out of all Israel,” since he searched for the other signs besides strong men but did not find any. Also, “Choose wise … and known men from your tribes.” “Known” means known by those signs. And find, he did not find any but the intelligent. This means that the merits of strong and wise men are close to one another, for here it writes, “Moses chose strong men,” and in Deuteronomy it writes, “And I took the heads of your tribes, wise … men.”

207) The eye is the letter Reish and the letter Peh where the brows are white and the hair is red. If his eyebrows are white it is a person of whom people should be wary. All his words are deceit, and he is shrewd and vengeful. This is only in the letter Reish. The letter Peh did not connect with him but goes and roams over him and does not sit in him. His eyes are sunken, he is quick in action, and anyone whose eyes are sunken should be watched in every deed. He is deceitful and with deceit he reasons his words.

208) If his forehead is big and not round, two big inscriptions stretch across the forehead from side to side and four little ones. His hairs are hanging. His mind is cool, hence he is clever. His ears are small, with much hair in his arms, spotted with spots of black inscriptions. If there are red inscriptions, he sometimes comes back to doing good and stays in it for a short while, and sometimes he reverts to his bad ways. He is greedy.

209) David’s seed is to the contrary. King David inherited this red, handsome thing to pass judgment and to do worthy deeds. His eyes are eyes of mercy, dwelling on plenty, raising grace and mercy, and one green thread goes between them. When he wages war, that thread becomes as red as a rose. When his anger of war subsides, that thread becomes as before. Great miracles were in his eyes: they were glad, they were craving to see them. There were points in three colors in them; there was joy of heart throughout the heart. The wicked that were looking at them trembled with fear and dread came to their hearts.

210) If his forehead is big and round with beauty, and all the letters are visible and rise in him, some rise and some fall, those that came down come up, giving room to these and to those. Hence, his inscriptions rise to the length above in his forehead. His eyebrows are mercy of mercies. They are neither black nor red, but rather in between those two colors. The pupil within shows all the shapes in the world, a red thread surrounds it and joy around everything.

211) In the beginning, when these wicked draw near to see the eyes, when those wicked see them they laugh, and there is compassion, grace, and mercy in them. Afterwards they see in them courage and fear, terror and anger. His eyes are as doves toward them. “Doves” means that they deceive the wicked, as it is written, “And you shall not deceive one another.”

It is also written, “Your eyes are as doves,” attracting those who look in them, and push them away. All the shapes in the world are included in his face. The hairs in his head were inscribed in colors of seven kinds of gold.

212) It is written in the book of Adam HaRishon, “The forms of the first Messiah, to the moon, which is Malchut, from David’s seed,” since the second Messiah is Messiah Son of Joseph. “His appearance is greenish gold in his face. His appearance is gold of Ophir in his beard. His appearance is gold of Sheba in his eyebrows. His appearance is gold of Parvaim in the eyelids. His appearance is pure gold in the hair on his head. His appearance is refined gold over his chest, in the plate over his heart. His appearance is gold of Tarshish on both arms. All those seven appearances were inscribed on all those places of the hairs.

213) On his right arm one inscription, hidden from people, was engraved and registered. It is a tower in which a lion is engraved, and a small Aleph is inscribed within it, as it is written, “On which a thousand shields are hung.” As long as he wages war, that inscription rises and protrudes, and this Aleph knocks on that tower. At that time, he grows stronger, to wage war. And when he engages in war, the lion knocks, and then he grows as strong as a lion and wins the wars, and that tower causes to run, as it is written, “The righteous, who is set up on high, shall run in it.” David was higher than his enemies, who could not defeat him. And these marks and those inscriptions were inscribed on the left arm. The inscription of another person is not like that. It is not as the seed of David.

214) If the eyes are yellow and protruding, there is madness in his heart. His forehead is big, his hair is plentiful and hangs down far from the skin of the head. He is intelligent, with a mouth that speaks great things. His lips are worn out and he gossips.

215) There are three lines in his forehead. If there are two red tendons in his eye, he is only in the letter Reish and there is an illuminating tendon with them. He had a chance to transgress but he was saved from it.

216) If there is one red tendon inside the eye, positioned to the length, with two small tendons underneath it, one crossing through his eyes, he has an ill intention about a woman who is forbidden to him, and the intention still exists. Then you will find a single line to the length of his forehead. A single hair comes out of the right eyebrow and four small black hairs below it, with one passing in between them across.

217) Should he retire from that sin, there will be two fine tendons in his eyes going across the eye, and another does not pass between them. It is similar in the forehead. And the time that was separated from that sin is regarded as up to nine days, since from then on these inscriptions will be erased and others will be born.

218) When the eyes are thin and become a little reddish, he is intelligent and all his words are in repentance. You will find three inscriptions in his forehead, one big, crossing from side to side, and two others that are not crossing. His eyebrows are big, he is stubborn, when he speaks he wrinkles his nose in his anger, or when he is cruel. He has a bad name, he is mean in everyone’s eyes, and everyone hates him. At times he succeeds and at times he does not.

219) There are three big hairs in his chest, over his heart. His lips are worn out, he is pride to the point of madness, and he is a gossip.

220) His hair is smooth, long, and plentiful. His face is a little long and a little round. At times he regrets all that he has done, then reverts to his bad ways. You will find two tendons in his right eye and one in the left eye. His ears are small and standing.

221) David’s arms are to the contrary: In David’s arms, all these signs are to the best, and to do good, except for the big lips, for anyone whose lips are big gossips, whether he is righteous or wicked, except if he is a complete righteous, for by his merit he triumphs and keeps himself from gossip.

222) If the eyes are green with a little bit of red color between them, there are two inscriptions in his forehead from this side to that, and one small one above and one small one below, he is in the letter Peh and the letter Reish. This one, his forehead is big, in a circle, he is good to all, gives of what he has to every person, he is lenient, his hair is smooth and hanging. On the right side, he has white hair from the day he was born.

223) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those that the spirit of holy God is in them, should rise and know that when the white head—Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.

224) Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that the receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.

225) Sections were made in that spirit—the twelve boundaries of the diagonal that it receives from ZA. It takes one green color from the sun, ZA, descends below, and takes one color from the moon, Malchut, a color that receives from all the colors. It receives from the four animals—ox, eagle, lion, and man—in the lower Merkava [chariot/assembly].

It moves to the right and takes the color of water, white, included in the lion’s mouth, Hesed. It moves to the left and takes the color of fire, red, included in the mouth of one ox that is as red as a rose, Gevura. It moves forward and takes the color of the wind, green, included in the mouth of a great, big-winged and feathered eagle. All the colors appear in it. This is the color crimson, which includes all the colors, which is Tifferet.

It moves to the back and takes the color of dust, which receives from all the colors, included in the four directions of the world, HG TM, receiving from the mouth of a man’s face, to which all forms look, and it is Malchut.

226) That spirit settles in the dust and dresses in it, since the dust, Malchut, is the Nefesh of Adam HaRishon, and the Ruach dressed in Nefesh. Then that dust, Nefesh, shook, came down, and gathered dust from the four directions of the world, becoming one form and a Partzuf—the body of Adam HaRishon. The Ruach was concealed deep within it, and that dust that was gathered from the four directions, the body, the Nefesh bestowed in it when it was included in Ruach.

227) That Nefesh is a Yesod [foundation] for the actions of the body, as are the actions of that Nefesh [soul] in the Guf [body], so it appears on the skin from the outside. The Ruach [spirit] is hidden within and the Nefesh is seen without, rising, falling, and striking his face, showing forms and inscriptions; striking his forehead and showing forms and inscriptions; striking his eyes and showing forms and inscriptions, as it is written, “The expression of their faces bore witness against them.”

228) The light from which the measurement extended is the Masach de Hirik, which measures the level of one green thread, a middle line, which has a green color. It receives this Masach from the Malchut, the flame of Tohu—the fire of Malchut de Midat of Din [quality of judgment], which is called Tohu.

The light strikes the hands of a person when he is asleep, registering inscriptions and lines in his hands. And according to one’s hands, so it is written. Those letters invert in him from below upward, and those friends—the true righteous—know in the inscription of the letters of the light, Malchut, and all the forces in man’s face make inscriptions and lines and the letters invert.

One who writes it writes at the end of the tabernacle. Also, Malchut is called “tabernacle,” as it is written, “I was … wrought in the depths of the earth,” at the bottom of Malchut, called “earth.” She, too, is wrought by the power of the flame of Malchut de Midat ha Din, like man’s hands.

229) Eyes that are white and red pieces of flesh in the place where the eyes come out, in the holes of the eyes, and when he turns his eyes they are seen—this one is in the letter Peh and the letter Reish included together.

230) His forehead is big, three lines climb up his forehead, and six other small ones. He is red and not red, standing between two colors, and so does his hair. His face is big, his hair wrinkled, curly, and not so. They hang slightly below his ears. This one is good, one of faith, and with wrath when he is angry.

231) If that red beneath his eyes, in the holes of his eyes, spreads through his eye, his anger is evil. When he speaks during his anger, he shuts his mouth and smoke comes out of his nostrils. His anger subsides for a short while, but not all his anger for another day or two. This one sometimes succeeds and sometimes not. However, he always stands successfully, whether much or little.

232) If the red in the corner of his eye is as little as a thread and does not spread through the eye during his anger, and he has all those signs, he is of a faint heart, afraid of everything. Sleep does not settle in him, he always thinks thoughts, and is afraid of everything. He succeeds for all who collaborate with him; he is a corrupt man and does not refrain from adultery.

233) Sometimes he repents and fears, and out of the fear, that red in the corner of the eye will be at the very edge of the eye, and one fine red tendon in the left eye. If what is on the right and what is on the left exchange places, he still remains corrupt, meaning he has not repented. He breaks once more the piece of ice that parted between him and the transgression to commit the transgression.

234) There are two wrinkles at the top of his eye and three below. In the middle finger of the left leg are six hairs, and five at other times. Now there are six in him because there is one small hair between them. The eyes are black and his eyebrows are big, and there are many hairs in them, one atop the other. And those black and green eyes go within them, and the green are more sunken. This one has five lines in the forehead—two crossing from side to side, and three that do not.

  Before Rabbi Nachman of Bresslov went to Aretz Yisrael he went through a great preparation as is necessary for any ascent into Holiness. As it says in the parsa “Hashem took us out of Egypt on eagles wings”. So too we when doing mitzvot in order to attach to Hashem we must do them with great inner devotion which is brought about by great preparation. The sages say this preparation gives our mitzvot wings. Wings that bring us ever closer to Hashem. Ultimately preparing ourselves for the ascent from our course physical existence, to a brighter light. The desires that we create while we are in this world are what we take with us when we leave. So may it be that we will all look closer at our parsha seeing His holy name in purity and become the “am segulah” (wondrous people), the particular nation precious to Hashem above all peoples as it says “a nation of priests”, a “Holy nation” Seeing the crown of His Kingship resting in His Kingship over all mankind with our righteous Mashiach, the Holy Temple and a New song quickly in our days.

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a