Godssecret's Weblog



UPDATED March  2017

Purim and Redemptionבס”ד

Purim is pretty important, it says in gemora Magilla that 48 prophets and 70 elders including Chagi, Zacharia and Malachi enacted the Holiday of Purim. The day of Purim is likened to the day we received the Torah. In Masechet Shabat it says the Jews experienced the miracle of Purim with such happiness and ecstasy that they took upon themselves to keep the Torah with a whole heart, as the verse says ”they received and established”, as though they were standing on Mt. Sinai. Supernal Purim is the idea of eating the Atz Dat (Tree of Knowledge) and its tikun (correction). Haman is in the Torah as it says ” המן האץ you have been commanded not to eat ” and ” “המן הסלה הזה ” Referring to the rock Moses hit. Ester is in the Torah as it says :

ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה כי פנה אל  אלהים אחרים

In Gemora Sanhedrin we learn that from Purim we begin to discuss the laws of Pessach as is stated by Rabba to Rabbi Nachman. Rabbi Nachman  of Bresslov teaches that Purim itself is a preparation for Pessach, and it protects us from Chumatz on Pessach. The Aor Ganuz teaches that in purim there changes עינוי (troubles) to עונג (pleasure) as פור is “Rachamim” and forgiveness which is made in Purim.

To understand this let us look at the mitzvot of Purim. The Mitzvot of Purim may seem less Mystical than waving the Lulov on Succoth or blowing the shofar on Rosh Hashanah, or the Seder of Pessach, but it must be understood that the Mitzvot of Purim such as Hearing the Maggilla, sending gifts to friends, sending gifts to the poor, Having a meal and getting drunk are like the nature of Purim itself, only disguised as something Natural, but being the will of Hakodesh Baruch Hu arise from a lofty place. These mitzvot which seem so common every day things as giving gifts like Purim itself come to remind us of the hidden face of GOD, that happens around us continually. It is known that there is no chance occurrences. GOD controls everything there is, and all that occurs. We see this when looking closely at each of the commandments. How blind are the eyes of men to the wonders of GOD. So much having to do with Purim seems to be hidden, from the absence of Hashem’s name in the Megilla, to the  costumes, the very name of Esther,  in Hebrew comes from the root “hidden”. Esther אסתר, when spelled backwards is “Rosha teva” [the initials of the words for] of “rosh” (head) , “toch” [middle], and “sof “ [end], together with the letter alef, spell Esther [backwards]. Purim is the holiday of hidden things, the invisible hand of God, whose light is hidden throughout the story but is recognized only by those who know to discern it. Like in our own lives ! The “Aor Ganuz” writes that in Machut is called Ester. Here is remembered “Brit Olam”. From this they quickly return to Hashem. The deliverance of Purim took place through a series of  seeming like accidents or coincidences, which were really the hidden working of the Divine hand. Mordecai, was moved by great piety , was very religious and felt a strong  sense of responsibility and caring for his community and people. And through all this, so had to  refuse to submit to flesh and blood whatever the consequences. God brought about a miraculous  redemption in the guise of nature. It seems  Purim reminds us of the subconscious subliminal spiritual  forces active  in the lives of  men that continually create, form, shape all that is.

There is a custom to dress up in a costume on Purim. There are those who say this costume appears like one’s “yetzer hora” (evil inclination). Hopefully by recognizing the evil in oneself one will then actively work to defeat it. Then Purim becomes what it’s meant to be a day of real “teshuva” (repentance). By recognizing the costume that our evil inclination hides in we can come back to our real self, which is the Godly soul that the costume conceals.





Chatam Sofer writes that the idea of drinking on Purim is to repair the drinking that was done by the Jews at the party of Achashverosh, which led to other sins. The Abuderhem writes that the reason we are commanded to drink wine on Purim is to remember all the miracles that were brought about through drinking at parties during the Purim story. Firstly, Vashti’s downfall came due to all the wine Achashverosh drank, then, when Esther replaced her, Achashverosh made another party. Most importantly , Haman’s downfall came during the party that Esther had prepared for him and Achashverosh. Another important lesson of the Purim story is the Memuchan (sages say is Haman) planned for his own daughter should become queen at the cost of Vashti’s demise. However like all the plans of men they can “back fire” and it did by Esther being placed on the throne of Persia instead of his daughter. Haman created the problem and its solution.

We need to shake off all of the accepted certainties that conceal the truth from us. The sages teach “when wine enters secrets emerge” (eiruvin). In our generation we very much need our inner secrets to come out and be revealed.

The Rebbe of Kotzk writes that drinking wine on Purim is a segulah for prayers to be accepted. The Yigael Ya’acov brings down from his rebbe, the Imre Yoseph of Spinka that by drinking wine on Purim we bring the Geula closer and the building of the Beit Hamikdash. The Yitav Lev says that drinking wine on Purim is a segulah for Parnasah, that they will not have to chase after their livelihood, but that rather, it will come easily to them.The holy Rebbe of Zidichov says that drinking on Purim is considered as great as fasting from Shabbat to Shabbat, an entire week without food or drink!

Make no mistake though Purim is not just a drinking party. The Mitzvah is to drink wine. The Gr”a in his Safer Hachalot teaches. There is wine that is called “guarded”, it being wine that brings the drunkenness  of “Olam Haba” (the world to come). It being wine of Bina  (Divine understanding). This is a unique kind of drinking. We are describing being drunk on Bina  (Divine understanding). Rabbi Shabatto teaches  that Mordichy is the Yesod of Chuchmah therefore on Purim it descends to the world. Dat does not have power to receive this light. For this reason we drink wine to remove this blockage of Dat so it is a obligation to לבסמי on Purim till one “Does not Know”. Only then can the light of this chuchmah enter intellect (and wont be blocked by your current level of Dat. We are obligated to לבסמי פוריה   This is the secret of love between Yisrael and their Father in Heaven. As love comes forth from Chuchmah and fear from Bina. From understanding one comes to fear and he who is a “Chuchum” (from Chuchmah) will love the God. YomKiPurim is in Bina. On the day of Purim illuminates Chuchmah, even if wine is the aspect of Bina. As the wine of Purim reaches up to the level of Chuchmah and even higher till the aspect דלא ידע  which is the source of Bria. Even if Purim is a day of Chuchmah which is usually connected to oil, we drink wine. As we don’t have the power to comprehend this Chuchmah except by Bina which corresponds to Wine. In Purim from the Magilla and wine we are connected to Bina in the sefira of Chuchmah where Bina and Chuchmah are joined in the secret of אהבה (Love). In the future all the books of the prophets will be nullified except Migillat Ester. As the books of the prophets are in the aspect of fear but the future will be in the aspect of love. So then we will still read from Ester and the Song of Songs. Purim is on a very high level. Purim is unique as it is of the time of the future redemption. As we have said after All the books of the Prophets and Writings except the “Song of Songs” will become obsolete because the troubles which they speak of will no longer be relevant in the time of the Messiah but the Megilat Ester we will still read… as it says “and the days of Purim shall not depart from among the Jews and their memory shall not cease from their descendants.'” (Ester 9:28)

The Jews of ancient Persia celebrated their stunning victory over their enemies who the very next day had legal authority to kill them all. This victory did not come about through the Hands of Heaven. No, every Jew had to get his hands “dirty” and fight and kill those who sought to fight and kill them. The real miracle was two-fold. The first miracle was that a new law was instituted that gave the Jews first crack at their enemies. However, this first miracle alone would not have saved anyone. The second miracle required the Jews of those days and in those lands to actually rise up, arm themselves and physically seek out, fight with and kill those who wanted to kill them. If any of their enemies were to survive and live to see the day of the 14th of Adar, then the law would have been of their side to kill Jews with impunity. Therefore the Jews of the time had to be very thorough to make a quick finish of all their enemies. For the Jews of those days to rise up, pick up arms and actually shed blood, even the blood of those who so clearly wanted to kill them, was a great miracle. An ever greater and often over looked miracle is that Achashveirosh hated the Jews as much as Haman did for the king, Achashveirosh to change his mind and not kill the Jews is very unusual miracle . For a number of reasons. Achashveirosh loved money. He held his 180 day party because he wanted to show off his great wealth, which was something new to King Achashveirosh  as he inherited all his wealth by marrying Vashti who was the daughter of the king of Bavel, Nebuchadnezzar. For Achashveirosh to change his mind and not take Haman’s money and not kill the Jew who he did hate is rather strange. Sometimes man’s free will is taken. Esther had seen what had been done to Vashti and so she knew king, Achashveirosh was an unpredictable fool and that her life therefore constantly hung by a thread, so she was not with him willingly. Mordechai was told his remembrance in the Kings book of Chronicles had been erased. Haman had already endeavored to have it erased, but afterwards the angel Gavriel rewrote it.The angel Gabriel has “ inkwell of the scribe at his waist.”

The “Aor Ganuz” writes that Easter is described as going in to the king not according to “dat”, meaning not at the time she was invited and the penalty for this is death. But Ester put the life of all the Jewish people before her own. She entered before King Achasvarosh not according to “dat”, meaning She entered without Her Husband Teferet “In your right hand is אש דת to your people. The intent of the force of “gulut” is to nullify the Torah. This caused the destruction of the first and 2nd Temple. Ester alludes to the Shechinah in “galut”. The “emuna” of Malchut the nations do not come upon. So Achashvarosh could not come near Ester. One must guard themselves from the nations in “galut”, guarding the Shechinah in “galut”, with her children, the House of Yisrael. This is the secret of ” I am with my people in their sufferings. The nations can not come close to this “kavanah”, of the Malchut. So in the place of Ester a Demon would come and visit Achashvarosh in the place of Ester, it had the appearance of Ester. In Isiah it says ” I will not give my Glory to another”. Mordichy knew by “Ruach Hakodesh that God was guarding Ester from Haman and King Achashvarosh.

  Rav Shabato teaches Purim is not called day of the miracle but it is a holiday named after the lot, the גורל. of Haman. Purim in not celebrated on the day of its miracle as that began on the 16th of Nisson when Haman was hung. The main thing was on the 23 of Sivan when the king’s command to kill all the Jews was nullified, by giving the Jews permission to kill their enemies. On the 13th and 14th of Adar was made the holiday of Purim. If the miracle was the main thing the Holiday would would have been set for the 23rd of Sivan, but we celebrate Purim on the 13th and 14th of Adar to commemorate the victory over Amalak. The “Aor Ganuz” writes that in the Book of Ester is the secret of who causes the poverty of the Shechinah during exile. Haman was hung on the scaffold he himself had built (they do it to themselves or we built him up by our sins and then by “teshuva” destroyed him. depends how you look at it.).

  The Magilla was given by “Ruach HaKodesh” (the Holy Spirit), Purim does not commemorate a miracle but divine providence and “teshuva” from love. The miracle was made in Sivan and on that day there is no holiday at all. They killed Amalak and took no spoil as one cannot benefit from Amalak. Amalak says “There is no individual providence in the world”. That why its written by the incident with Amalak when the Hebrews left Egypt              “אשר קרך בדרך” (by chance on the way). This is the “klippa” of Amalak. SO THEY NEED TO BE BLOTTED OUT !.

  On Purim we do the mitzvah of sadakah of giving gifts to the poor. And we have the mitzvah of sending “shalach manot” (small packages of Food). These may be small offerings, but they do have a great effect. Similar is the mitzvah of the 1/2 Shekel every Jew has to contribute to the Temple in Adar. This seems to be the idea that a little can go a long way. The Oar Hachyim tells us that the 1/2 Shekal is not a Physical transaction but works in the Spiritual worlds. It removes the rule of the stars and constellations from upon Yisrael.

The numerical value, Gematria, of shekalim is 480, the same as the number for lilly ‘wife’ of the Samech Mem (Devil). We conclude the ’weeks of shovavim’, which is a tikun (repair) for the sin of  the brit milah. (Holy covenant) This repair, subdues the negative forces, and the completion of the fixing is through the giving of the Half Shekel. The “Aor Ganuz” writes that in all places one guards the “Brit Kodesh” the God guards them, as Moshe was in צל שד”י and as Ester was protected from Achashvarosh by God.

Concerning giving gifts to the poor “Sadakah” its effects are so far reaching as R. Yeshua Ben Lavi teaches that He who continually gives sadakah will have wise wealthy children well versed in “Agada”. R. Eleazer Ben Yosi Teaches sadakah and deeds of kindness bring peace and good understanding between Yisrael and there father in heaven. R. Yuhuda teaches that sadakah delivers from death. Who can list the merits of a single mitzvah ? In conclusion R. Yochanan says in the name of R. Shimon Bar Yochi that great is the merit of supporting the needy, it brings the resurrection before its time. Charity ”Sadakah” in Hebrew ”the holy tongue” comes from the root ”sedek” (righteousness). The Zohar teaches that in Aramaic, language of the Talmud, Charity is ”zchuta” which is the same word for ”merit”. Its degree of merit is according to the needs of the recipients of the charity. Charity is a greater Mitzvah when given where its needed to the needy. Instead of giving Charity to a institution where the majority of the money donated goes into an administrator’s pocket, and only a very small amount of the donation actually helps anyone. Its better to give charity to the needy where its needed, and this truly has great merit before heaven. This is why it is a obligation to send gifts specifically to 2 poor people on Purim. We see here a little of how far reaching the effects of giving to a poor person goes.

The king Achashvarosh made a huge feast for his subjects 30,000 Jewish people attended, even if Mordichy warned them not to go. This meal angered GOD greatly. The sages say this meal got the Jews closer to the gentiles and their ways and farther from GOD. It was shortly after this that there arose Haman with his evil plans. Easter’s meal with Haman and King Achasvarosh Was direct atonement for the evil meal. So to we are commanded to make a feast during the day specifically on Purim. For no other holiday are we given a special command concerning only its day meal. This draws attention to the correction in the world made by the afternoon ”sudah” (meal) of Purim. This mitzvah atones for the sins that lead to the evil decree almost causing us to be annihilated by Haman. This meal joins body to soul. Only then is there the special mitzvah of getting of drunk. ”till the point of not being able to tell ”cursed Haman from Blessed Mordichy”. At other times such behavior is seen as deplorable. But on Purim we get drunk. Purim comes to remind us of the miraculous nature of nature itself. The Magid of Koznitz teaches that by “sacrit” of Purim we raise those who are fallen. Illuminating the eyes of the sons of Human to learn Torah. Purifying sparks in them by the sanctification of the Divine name. Raising those fallen sparks. Each Purim more are purified. Not purified by merit, but by “Kidusha” of “nachat Ruach” over the miracle of Purim.  The Magilla gives great detail of the Purim story so to make clear that Yisrael had transgressed the command of the Chuchmim. So the Magilla brings that they drank from the Temple vessels, defiling them. Ester and Mordichy were both from the seed of Shaul HaMelch who sinned by letting  the sheep and the king of Amalak live so they needed to do the mitzvah of blotting out Amalak so to make “tikun” of the sin of Shaul. as they were from his seed so the “tikun” fell on them. Killing Haman and his 10 sons who each nourished from  the 10 sefirot of the source of the Klippot (Amalak) and they expressed it by spreading out “kafira” (heresy).

The meal of Achashvarosh was Kosher Mehedrin under the “hashgacha” (supervision) of Mordichy, but the meal was forbidden as Mordichy and the Sanhedrin had ruled that  one could not eat with the wicked and they brought out the vessels that had been used in the Holy service of the Temple to drink in and defiled them. By attending  the kings feast the Jews defied Mordichy’s ruling. This is what brought the Divine ruling against them. It came to fruition because Mordichy would not bow to Haman. So Haman ordered his anger against all the Jewish people. Haman though fell by the 3 day fast Mordichy had ordained. “Mordechi the Jew was the משנה “Mishnah” (viceroy) of the king” (Ester 10:3). From him shine the masters of the Mishnah.  (Zohar Tikunim). The “Aor Ganuz” teaches that the 3 day fast of Ester rose Machut in to the Avot, into Chaga”t. Yisrael is Teferet, the Master of Malchut.

     We fell by not following Rabbinic rules and were thus saved by following a Rabbinic decree. This occurred during the days of the “Omer” when we prepare to receive the Torah including the rulings of the Rabbis. The full Moon is symbolic of Yisrael. On the 15th of Adar the Jews rose to a level of Godliness higher than when they received the Torah at mount Sinai. As on Purim the Jews accepted the Torah of their own free will and not because a mountain was suspended over their heads. As the Jews of Shushon had reached the real level of “teshuva” from love of Heaven, at the level of Pessach and Succot which are also on the 15th, Shavout is not. As they were not on that level of comprehension when they received the Torah.

 The food at the feast of King Achashvarosh was of the Arz HaDat dressing in common food. Then Haman complained to Achashvarosh who is as the serpent. Who tempted “Chava” (Eve). Ester is “Chava”. This complaint dressed in Haman as a ruling of death against Yisrael. Nashama is a aspect of אסתר ,
. Mordichy is the “Yetzer Tov” and made “tikun” on the forbidden meal by ordaining the 3 day fast.

The Aor Ganuz teaches that Ester is “nikud penimi” the upper Shechinah. We learn in Atz Chym from the Ari Hakodesh That Ester is called השחראילת (doe of the morning). She is described green being the aspect of the “green Kav” which is Bina that surrounds the world. Its from this green kav nature’s nature is created. By this level of revelation we can understand what must be done as never before. This revelation of the shechinah is of such great beauty the Ar’i compares it to a virgin. The Kamarna Rebbe teaches Ester was like a green “etrog”, as She was green. Ester dressed in Malchut. Rabbi Aslag explains concerning this That the color of the illumination of Chuchmah in Malchut is called Ester. It is as gold-green, the color of the Etrog. Green like Gold is Chuchmah in “Chassadim”. Mordichy is such a level that His power nullifies power of מרדכי=בלעם+בלק =לאה+רחל +2 This is a very high level such that the Ar’i teaches in Mavua Sharim that in “gan aden” souls have a garment described as זך (shinny). Mordicy and Ester merited this garment while still in this world. This is what it means when it says, they had garments of “Malchut”. This is the aspect of אפר (dust of the earth), but as before the sin of Adam. By this “malchut” one certainly takes part in governance, providence of the world. The Aor Enyim reveals that on Purim the Yesod of Abba is revealed going out of the Yesod of “Parzuf” Rachel which is the “magilla”. Purim has the “ateret” (crown) of great gold of Chuchmah, and chesed. It Spreads out Chesed of Arich which dresses in Aba, from the side of “din” of Imma. Concerning this Chesed the Ar”i teaches in Lecutim that light is revealed in the Yesod from “Chesed Elyon”, this is the “leviyaton”. This is the “cord of Chesed” that illuminates in Malchut that is Ester. It is hidden in Abba and Imma in the secret of “ד”.

The Rashas”h teaches that during the exile of Bavel Zu”n stood back to back in “mochin gadlut” (developed consciousness) of Abba and Imma. After 70 years the “mochin” left Z”a. Then came Mordichy and Ester and the light was renewed. From Shar Cavanot we learn Purim is the time, and preperation right before redemption. It was for Pasach that Ester declared a 3 day fast . No Matzoth was eaten that Pasach. This was unbearable before heaven and evoked mercy that caused the sleep of king Achasvarosh to become disturbed. This disturbed sleep of king Achasvarosh occured on the night following Esters first feast and Haman setting up his Gallows to hang Mordichy, which was the 15th of Nisson. This resulted in him searching His Chronicles and remembering that Mordichy had saved his life but has not been rewarded. This led to the raising of Mordichy and the downfall of Haman and his evil plans. The Yalkut Shimoni teaches that it was the merit of eating of the Corban Passach of previous years’ merit which stood up to protect the Jewish people in the time of Haman. This brings us back to our original question of how it is that Purim protects us from “chumatz” on Pessach? In the simplest sense R. Shimon teaches “chumatz” is the evil imagination, like a haughty man it rises up. Arrogance can only occur when one does not know who it is they stand before. As Pharoe who represents the evil inclination said “ Who is GOD ? “ Purim reminds us to see GOD in all things, especially those things people take for granted as being mundane, coincidence and by “ chance “. This is essential as if we forget, then GOD has to remind us. As Rashi teaches us that Amalack is the dog GOD sends to bite us ש “חו when we forget where GOD is. To clarify this further we see in Pesicta of R. Kahana that Edom tries to make Yisrael go out side of the Torah path, but beyond the path’s borders GOD has placed the dogs. We see this idea reflected in the verse from Tihilim “ flatten it flatten it to its very יסוד ( foundation ) “ The sefira Yesod is sometimes call צדק (righteousness), the proper path. Edom would like to push Yisrael off the proper path to the dogs. How important is it to practice righteousness in one’s supposed mundane activities. Their give and take in the physical world. As R. Kahana teaches that you may be certain in a generation whose weights and measures are false will have a wicked kingdom wage war against them. So why does it appear in this world that the wicked seem to prosper ? One’s whose business practices exploit the poor. We can understand this by looking at the relationship between Yomkippurim and Purim.

   Why is Yom Kipurim כ (like) Purim ? Just as on YomKipurim a lot is drawn and from it is chosen a goat to be given to distract the accusers on high. Like throwing a dog a bone. Then Yisrael is judged favorably. So too is the story of Purim. The wicked one drew lots trying to find when according to astrology would be the best time to attack Yisrael, Yet this too is only a distraction as there is no such time. As GOD rules within Nature. From The Ner Yisrael we learn פור (lot)=(2)קמ”ג . GOD controls the “lot”. The wicked think they are prospering in their evil way , but the truth is as Adam Ha Reshon Said “ The wicked thrive as grass, all the evildoers flourish in order that they may be destroyed for ever “. This will be when their cup of inequity is full and they inherit their lot. The “Aor Ganuz” writes that YomKipurim is like Purim becouse in the future at this time (Yom Kipporim) they shall rejoice. On Yom Kippor its forbidden to wear sandels but of the time of redemption it is written “How beautiful are your feet with shoes”. As by the Malchut shall be delight and pleasure in the time of redemption.

On a certain level, The Gemora seems to portray Purim as the flip side of Tisha b’Av (the day of fasting and mourning for the destruction of the Temple). Av we are commanded to diminish joy with the beginning of the month of Av and with the beginning of the month of Adar we are commanded to increase our Joy, in a sense, these 2 are diametrically opposed days. By  Purim we witness the  “happy end,” of  the Divine Providence called ” hester panim” (God’s hidden face) but Tisha B’Av bemoans the tragic events that can  result from the Divine Providence called  “hester panim”.

After Masiach comes there will be no longer Pasach, Rosh Hasanah or Yom Kippor but Purim will continue to be celebrated. This is a celebration of the absolute and complete destruction of Amalack.

   The “Aor Ganuz” writes that the world is heading to a time when it will be only all Shabot. At that time the Zohar says Then will be nullified the “Yom Tovim”, then the moon will be in its completeness. But the days of Purim will not be nullified with the coming of Mashiach, may He come quickly in our days. Then there will be face to face revelation which has been missing all the days since the Holy Temple has been destroyed. except sometimes during “Tefilla”.

  It is good to have in mind before the reading of the megila that in the merit of this mitzva, God should exterminate all the evil powers of this world, which is related in “Rosh ha Teva”  (the first letters) of the verse, ’to remove the filth from the land.’ Please note, that the God always helps, but it is we who are commanded to wipe out Amalak. If Shaul would have killed the King of Amalak Agog who was the last of Amalak left alive instead of letting him live long enough to impregnate a women there would have been no more Amalak and Haman would then never have lived and maybe there would have been the complete redemption at that time with the complete blotting out of Amalak, by no means should we show mercy to Amalak.

  Rav Shaboto teaches Purim is separate from all other holidays as its light is so great that we are not on the level to receive it but it descends unto us. Unlike on Shabbot where there illuminates in it light of Chuchmah and in the 3rd meal is aroused mercy of Keter and here we have to rise above to receive this light. But by Purim the Light descends to us below ! Other Yom Tovim the we rise a little and the light descends a little and this is why work is permitted. The time of Purim is time of the “Anshey Kanesset Hagadolah”, (The Great Assembly). The holidays enacted by the sages are greater than those from the Torah itself. They are as Jewelry sent by the bride to the groom so to make him more desirable to her,

The holiday of Purim is from sefirah of Chochmah. After the Messiah comes it will be the last holiday to go. Even after we no longer need Yom Kippur to access its holy light in the eighth millennium, Purim will still be a unique time. Only in the ninth millennium will the light of Purim shine everyday, at a very advance stage of Olam HaBah (the World-to-Come). Purim now, opens up access to light of the ninth millennium, the light of the sefirah of Chochmah. Shabbot gives us access to the light of the seventh millennium and Yom Kippur to the light of the eighth millennium. Purim is higher than all of these !

  Rav Shabatto teaches that there are 2 “yichudim” of Hashem one is in fear and the other is in love. Kahalet ends his book saying “The end of the matter is to fear Hashem”. While the Song of Songs is “yichud” in the aspect of love. Cooresponding to these are the 2 days Yom CiPurim which is “teshuva” out of fear and Purim which is “teshuva” out of love. On Yom KiPurim we receive the Torah out of fear on Purim we receive the Torah out of Love. As it says in the Song of Songs “Bring me to the house of wine, your banner is over me for love.” In the Magilla its written יכתב להשיב את הספרים (8:5) becouse out of “teshuva” from love on Purim there will be nullified the evil that has been written in the book and sealed as his judgment on YomkPurim. So its written in Magillat Ester יכתב להשיב את הספרים (8:5) referring to the books that were sealed on YomkPurim. This is according to the Chida.
Purim brings the physical and the spiritual closer this is as God’s hidden presence in the seemingly chance events of the Purim story. Also  the repeated use of the word Ha-Melekh, “the King,” in the Magilla   alluding to simultaneously to Ahasuerus and to the Almighty King of Kings (Esther Rabbah). Many Magilla have the word Hamelekh  as the first word in each column.

Rabbi Chaim Vital immersed in a mikva erev Purim as was his custom before every Shabbat and festival. Shabbat clothing is worn on Purim, and if women have gold jewelry, Rabbi Yoseph Haim writes in ’Ateret Tiferet’, they should adorn themselves with such Jewelry to honor the festival. The custom is to say, ’Cursed is Haman’ three times, and intend to bring down the Samech Mem and his legions, and so to say three times, ’Blessed is Mordechai’, as was the custom in the Holy Yeshiva, Beit El. During the morning reading of The Megila, when the words, ’for the Jews was light and joy, happiness and riches,’ the custom is to touch and kiss one’s tefilin. Before making the festive meal, after reading the Megila and concluding the morning prayers, a person should immediately perform the ’mitzvot hayom’, by gifting gifts to the poor (matonot l’evyonim’) and afterward, ’sending food to one’s friends’, ’mishloach manot’, and then begin his personal festive meal, so too was the custom of the Ari’zal, and the Ra’shash.

R. Moshe Cordevero in Shur Kumah teaches that from the מאמר (creative utterance) that were made by Mordichy and Ester there was a מאמר by GOD added to their אמירה (loving type of speech). Becouse a מאמר by GOD joined to their אמירה the power of Malchut extended to include all the people. Such a מאמר has the power of a ruling of the King. Concering this its tought if you want a ruling of the King call the sefirot of the מאמר that is needed. By this there will be a arrousing of the king without doubt. The Ramcha”l in his safer Tefilot in # 515 says that by אהי”ה Haman was given into Esters hand’s (אהי”ה is a name of the כסא). כסא=אף(anger)

Haman and Mordechai both set out for Persia, Moedechai to plead for building the Holy Temple in Jerusalem and Haman against building the Holy Temple in Jerusalem. Haman who was greedy, ate all his food at once, while Mordechai allowed enough to remain for the whole journey. Soon Haman became very hungry and begged Mordechai to share the remainder of his fare with him. At first, Mordechai refused his request, but later, he relented on the condition that Haman agree to become Mordechai’s slave. As they had no paper to upon which to write a contract, Haman wrote the following pledge upon the sole of Mordechai’s shoe: “I, Haman the Agagite, have sold myself to Mordechai as his slave in consideration of bread.” Since then Haman could never forgive Mordechai for his humiliation, and he was in constant dread lest Mordechai enforce his slave claim over him. Even more that this :

The son of a Jewish slave owner of his gentile slave is his property. So Yishmoyal and all his offspring are truly slaves to the Jewish people. Thus there is no need to promise to give us the lands of Yishmoyal for they belong to us as a slave does not own land but it belongs to the slave’s owner, the Jewish people.

The servants of the king did not know about the hidden hatred that there was between Mordechai and Haman, because they did not know that Mordechai was a Jew. (Mordechai was not Charadi).

The Temple is a place of unity, on both the territories of Yehuda, son of Leah, and Binyamin, son of Rachel. Here, brothers are united.

Like the Beit HaMikdash itself, Mordechai is both of Yehuda and of Binyamin. Mordechai represents unity and harmony, reconciliation and clarity. There was a man of Yehuda in Shushan the capital, and his name was Mordechai, son of Yair, son of Shim’i, son of Kish, a Benjaminite. (Esther 2:5)

 “Achashverosh” is always written in the Megillah in full, with two vavs, except here :

 “And King Achashverosh imposed a tax on the land and on theisles of the sea.”  (10,1) Tax מס is ס”ם backwards.

Sni Luchot ha Brit Lech Licha teaches to Chant the 4 verses of the Magilla of Ester : 2:5, 6:1, 8:15, 8:16 (verses of redemption). Rav Shabbato teaches that Magilla is on a level higher then “Halacha Moshe Mi Sinai”

Say Melech loud on 6:1 , some also do on 10:13. Make a bean dish for meal as Danial would not eat Nebchanezer’s unKosher meat. Make fritters filled with beans and meat. At the meal write Amalak and Haman on a piece of paper and soak it in beer to fulfill the verse “Give beer to the wretched” (Mishle 21:6)

The Midrash Rabba writes that Mordechai ha Yehudi, after he had heard the decree of Haman, gathered together all the children who learned Torah, who were pure of soul, and began to teach them Torah. While he was teaching them, Haman entered the Beit Midrash in order to take him according to the command of the king, to lead him on the horse of the king in the king’s garments.

Mordechai thought Haman came to kill him, however Haman came over to him and asked him, ‘What are you teaching the children?’ Mordechai answered him that he was teaching the portion of the grain offerings brought in the Beit HaMikdash. Haman said, The ‘kometz’ or portion of your hand, ie; the learning of Torah you perform now, is worth more than the 10,000 shekels silver I gave to Achashverosh. It should be noted that 10,000 shekels silver was a tremendous amount of money and Haman who was not born rich but was a barber by trade most of his life and part of his life he sold himself into slavery to Mordichy as he became so poor. For him to give up so much money to kill the Jews shows just how much Amalek hates Jews. More than their desire for money. Which is one of the strongest drives to most people in this world. There is a important message here that needs to be understood most people are primarily motivated to spend almost all of his time and energy seeking wealth and power so to satisfy their appetites for bodily pleasures and  insatiable desire for honor.  Like the king Achashvarosh banqueting all day long, and sampling a different virgin in bed each night.  But Haman is not like this, he is motivated primarily by his hatred and anger against the Jews, this is whats moving Haman, unlike “normal people”.  There is something in this concerning the origins and nature of anti-Semitism. Haman spends his time when at home boasting of his importance and honor to his family and friends (Magilla 5:10-12), despite all the honors given by King Achashvarosh to Haman, this does not make Haman happy as he said   ”All this is worthless to me  so long as  Mordecai is at the kings gate” (alive) (5:13). When summoned to the king in (6:5-6) and asked to suggest a suitable ceremony of honor for someone deserving, Haman’s first thought is “Who could the king possibly wish to honor more than me?” It is this obsession with honor that gives birth to his insane, murderous jealousy, and to his ultimate downfall.

The Ari’zal writes in Sha’ar HaGilgulim that the power of Haman HaRasha which had enabled him to succeed in bringing such a difficult decree against the Jews was actually from the power of the holy sparks that had been hidden in the soul of Haman. And with this holy power, He had come to attack to the Jews. But from where did he derive this power? From the spark of the soul of the holy sage of the Talmud, Rabbi Shmuel bar Shilat, that was embedded in his soul.

The Gemara writes about Rabbi Shmuel bar Shilat that he had been a school teacher who was completely dedicated to imbuing his students with the holiness of Torah and mitzvot. And this is why Mordechai’s first response to Haman’s decree was to gather the school children together to learn Torah. Because that was Rabbi Shmuel bar Shilat’s mitzvah, and it was the power of this mitzvah that extracted the sparks from the soul of Haman. And because of this, Haman lost the power of holiness hidden in his soul, and from this point on, Haman’s downfall continued until his death, and the fall of all the enemies of the Jews. As it was in those days, so shall it be in our days as well. The sages explain that Saul’s “mercy” on the king of Amalek had severe consequences: Haman, the murderous villain of the Book of Esther, is called the “Agagite,” he was a descendant of the Amalekite King Agag.

R. Manachem Mendal of Chabad taught that when Queen Ester called on Mordichy to gather all the Jews and fast that Mordichy gathered thousands of children and taught them Torah until they became inspired to the point that they proclaimed “ we will stand with Mordichy and the Torah for life or death “ In the same day the decree against the Jews was made null and void, even if it only became known later. It is this type of devotion we must strive for in our divine service. Then evil has no leg to stand upon ! This can be seen in the teaching in Perke d Rebbi Eleazer as there we learn “ with the 4th from the little finger of the right hand GOD showed Moshe the ½ shekel, this is the finger of redemption.” It taught in Safer Ha Brit, also by Cyim Vetal and many other places that this finger corresponds to the flow of the sefira Chuchmah ( Divine Creative inspiration ). The wisdom of GOD above understanding. At this level there is no free will, only truth. The Holy Ar”i reveals that on the day of the miracle of Purim, God shined upon the Jews a great divine light, through which they were saved from their enemies in both a spiritual and physical sense. And thus every year, on that day, a great saving light comes to the Jews and shines upon them.

So what is Purim anyway, it is named after the ”pur” (lot) drawn by Haman. By definition, a lot is an object used in deciding something by chance. Therefore, in a lot, all possibilities are essentially equivalent. For the lot, ”yes” and ”no” are equal. This is alluded to in the two words for ”yes” and ”no” in  Aramaic  quoted above:

The word for ”yes” is hen, which is numerically equivalent to the word ha’kol (55), meaning ”all” in Hebrew. Furthermore, the word for ”no” in Aramaic, lav, is numerically equivalent to the Hebrew word hevel (37), which means “vanity”. These two words form together the central phrase of Ecclesiastes ” (1:2): “all is vanity,”–ha’kol hevel. This is the meaning of a lot. Rabbi Shabato teaches that Haman thought from his “goral” (lottery) the פור (lot) that went out for destroying Yisrael in Adar which is the Yesod of water, showed him he could extinguish the fire of Yisrael, and blot out the עפר (earth) of Yisrael (as during the flood). But the opposite happened. Yisrael did “teshuva” and this caused Haman to fall in Nisson which is the Yesod of fire.

The meal Lot had with the angels in Sodom was matza. Yet the meal was called “mishteh”. This word is also used in the Magilla of Easter for the meal of purim. Purim is redemption without miracles in a revealed way. Passach redemption was one of many obvious miracles. Together Passach and purim include all aspects of redemption. Lot was conducting the Passach Sader and the purim “Sudah” all as one.

The name Ester comes from the Hebrew word “str” meaning hidden or secret. Some of the most important commandments are performed secretly. Over so much we just don’t have a clue. All history is really a extended version of the Magilla, until Mashiach (The Messiah) will be revealed. Then everything will be different.

 Purim we can even see in this world is not only a thing from the ancient past but it was on the holiday of Purim in 1991 that the 1991 Gulf War ended and was a good day for the Jewish people.With the reading of the megillah came the first occasion in a month and a half when people were able to leave their homes without gas masks. 

   The  Massiah comes from Ruth a righteous convert. She came from the nation of Moab. Moab was the son of an incestuous father-daughter relationship. Why would the seed of the Messiah come from such a place ?. God hates incestuous relationships This is hard to understand

Purim is one of the most family-oriented holidays. But, the story centers around Esther, who intercedes to save all the Jews. Esther,a Jewish women in a relationship with a gentile king, a forbidden relationship. There are those who also say that Mordechai and Esther were really husband and wife. This is all VERY difficult to understand, and none of this seems very appropriate for the the “most family-oriented holiday”. It is all to say the least very strange. So what is really going on in the story of Purim ? The truth of the matter is We don’t know. The sages have left us some clues, pieces to the puzzle that they had, and this helps but we do not have whole picture. We are missing pieces, The fact of the matter is “God’s thoughts are not as our thoughts”. The God is infinite and we are finite. There are some things one just cannot KNOW ?

May it be that we all see this fulfilled as the sages say “ till one does not know the difference between cursed is Haman and Blessed is Mordichy “, but all only the revealed will of GOD, as there is no other ! With the gathering of the exiles and the building of the Bait Hamigdash with our Righteous Maschiach in Rachamim quickly in our days AMEN SELAH !


1. The fattest knight at King Arthur’s Round Table was Sir Cumference.

> >>>>>>> He acquired his size from too much pi.

> >>>>>>>

> >>>>>>> 2. I thought I saw an eye doctor on an Alaskan island.

> >>>>>>> It turned out to be an optical Aleutian.

> >>>>>>>

> >>>>>>> 3. She was only a whiskey maker, but he loved her still.

> >>>>>>>

> >>>>>>> 4. A rubber band pistol was confiscated from algebra class, because it was a weapon of math disruption.

> >>>>>>>

> >>>>>>> 5. No matter how much you push the envelope, it’ll still be stationery.

> >>>>>>>

> >>>>>>> 6. A dog gave birth to puppies near the road .. . . and was cited for littering.

> >>>>>>>

> >>>>>>> 7. A grenade thrown into a kitchen in France would result in Linoleum Blownapart.

> >>>>>>>

> >>>>>>> 8. Two silk worms had a race. They ended up in a tie.

> >>>>>>>

> >>>>>>> 9. A hole has been found in the nudist camp wall.

> >>>>>>> The police are looking into it.

> >>>>>>>

> >>>>>>> 10. Time flies like an arrow. Fruit flies like a banana.

> >>>>>>>

> >>>>>>> 11. Atheism is a non-prophet organization.

> >>>>>>>

> >>>>>>> 12. Two hats were hanging on a hat rack in the hallway.

> >>>>>>> One hat said to the other: ‘You stay here; I’ll go on a head.’

> >>>>>>>

> >>>>>>> 13. I wondered why the baseball kept getting bigger.

> >>>>>>> Then it hit me.

> >>>>>>>

> >>>>>>> 14. A sign on the lawn at a drug rehab center said: ‘Keep off the Grass.’

> >>>>>>>

> >>>>>>> 15. The midget fortune-teller who escaped from prison was a small medium at large.

> >>>>>>>

> >>>>>>> 16. The soldier who survived mustard gas and pepper spray is now a seasoned veteran.

> >>>>>>>

> >>>>>>> 17. A backward poet writes inverse.

> >>>>>>>

> >>>>>>> 18. In a democracy it’s your vote that counts.

> >>>>>>> In feudalism it’s your count that votes.

> >>>>>>>

> >>>>>>> 19. When cannibals ate a missionary, they got a taste of religion.

> >>>>>>>

> >>>>>>> 20. If you jumped off the bridge in Paris, you’d be in Seine.

> >>>>>>>

> >>>>>>> 21. A vulture boards an airplane, carrying two dead raccoons.

> >>>>>>> The stewardess looks at him and says, ‘I’m sorry, sir, only one carrion allowed per passenger.’

> >>>>>>>

> >>>>>>> 22. Two fish swim into a concrete wall.

> >>>>>>> One turns to the other and says ‘Dam!’

> >>>>>>>

> >>>>>>> 23. Two Eskimos sitting in a kayak were chilly, so they lit a fire in the craft.

> >>>>>>> Unsurprisingly it sank, proving once again that you can’t have your kayak and heat it too.

> >>>>>>>

> >>>>>>> 24. Two hydrogen atoms meet. One says, ‘I’ve lost my electron.’

The other says ‘Are you sure?’

The first replies, ‘Yes, I’m positive.’

25. Did you hear about the Buddhist who refused Novocain during a root canal? His goal: transcend dental medication.

26. There was the person who sent ten puns to friends, with the hope that at least one of the puns would make them laugh.

No pun in ten did.

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: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,


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

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

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


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).


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

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

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

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



Parsha Bishalach Bs”d

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

From  אז comes forth the seventy two names.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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




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

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

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

(Genesis 1:14)

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

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

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

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

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

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

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









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

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

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

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

1914 March 12 Partial Purim 1:

1915 March 01 Penumbral Purim 2:

1922 March 13 Penumbral Purim 1 (Eve)

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

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

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

1940 March 23 Penumbral Purim 1 (Eve):

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

About Those Blood Moon Tetrads

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

4/15/2014 (Passover)

10/8/2014 (Sukkot)

4/4/2015 (Passover)

9/28/2015 (Sukkot)

Blood Red Moons will occur like this ..

Passover of 5774 (April 15th 2014);

Tabernacles 5775 (Oct 8th 2014);

Passover of 5775 (April 5th 2015)

Tabernacles 5776 (Sept 28th 2015).

Intersperses within those dates are two solar eclipses :

Rosh Chodesh Nissan (March 20th 2015)

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

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

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

Rosh Hashanah Sept 13th 2015

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

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

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

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








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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All four can be seen from the western hemisphere.

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

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

More here


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

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


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




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


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


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


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


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

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

THE DEEP SECRETS OF REINCARNATION ! read slowly a few times
January 19, 2014, 2:02 pm
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Attain the Heights of Spirituality —- NOW


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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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



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

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

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

(most incarnations are like this)

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

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

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

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

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

gilgulim” (Reincarnation)

Mishpotim Bs”d

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

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

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

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

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

1. 1Safer Bahir p.78

1. 2safer lecutim-ar’i p.427

1. 3Midrash on Zohar Mishley p.138

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

1. 5Midrash on Zohar Mishle p.137

1. 6safer ha paliyah

1. 7Aor Yakar Barashit p.78

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From another world-for real !

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

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


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 ………………………………………………

January 16, 2014, 8:25 am
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Updated Feb 15th 2017

  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 faster than faces and some slower than faces, some faster than 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 among the people in the Negev of Arad.

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.

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