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FAR ABOVE AND OUT OF SIGHT
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Bs”d
PARSHA
VaYashev
When Ya’akov saw all these chiefs of Asev whose names are written shortly before enumerating the descendants of Yosef he said wonderingly: “Who can conquer all these?” What is written after is”These are the generations of Ya’akov – Yosef.” For it is written: “And the house of Ya’akov shall be a fire and the house of Yosef a flame” (Ovadya1:18). One spark issuing from Yosef will burn up all of these descendants of Esav (RashiYashan 37:1). Through the aspect of Yosef the illumination of the Holiness is drawn from the aspect of Ya’akov (Yisrael) to all the tribes and all the worlds. Rashi says: “Fire without a flame has no effect at a distance.” It is the way of fire to join and attach to everything, making it fire. This kind of flame is necessary this is why it’s written that “Their father loved him more than all his brothers.” Referring to Yosef, Yosef , represents the “tzadik”. A Sadeek by his Divine service raises up all Yisrael and their good deeds. The aspect of Yaakov (representing “Katnut”) is as a fire without a flame. The quality of flame was given to Yosef the “sadeek”. A fire without a flame is an abstract concept. First, let us try to reach a deep understanding of the idea of fire. Fire has several principal qualities. It illuminates, its aspires upwards, it spreads, it radiates warmth, and it consumes. Fire is also a common image in the Torah for Divine revelation. On the one hand, fire radiates warmth and illuminates, whereas on the other hand, it consumes: “For the Lord, your God, is a consuming fire” (Devarim 4:24). Rashi distinguishes between a fire and a flame. All the qualities listed above should therefore be seen as pertaining to a flame, and not to a flameless fire. The first thing that Rashi tells us is that a fire without a flame has no effect at a distance. Also Rashi shares with us is that fire itself does not spread to burn the stubble of Esav. The flame of Yosef is needed. What follows from these descriptions is that a fire without flame also does not radiate warmth, and perhaps also according to this its capacity to illuminate is extremely limited. A fire without flame is sort of an “internal fire” directed inwards and not outwards. Cold institutionalized religion is not enough to take our Asev out from ourselves and the world. But Divine service flaming with desire is required like that of a personal nature , as the service of a “sadeek” as Yosef.
A soul like Yosef what ever he does he succeeds in it. He becomes the favorite in Jacob’s home. he arrives as a slave in Egypt and rises to the top position in the home of a prominent Egyptian official, running his entire business. He organizes Potiphar’s house and later he manages the Prison where he is held and all this is but training to run the entire Egyptian infrastructure through seven famine years. In every situation Joseph shoots to the top with seeming effortless ease …
Most of Yosef’s life was spent in “galut” (exile). Yosef was forced by his brothers to leave the land of Israel and go into “galut”. Yosef, however, or so it would seem, assimilated in Egypt, while still holding on to his families Holy ways. Yosef goes deep into the “galut” he is found in the house of Potifar, afterwards in jail, and later in the house of Pharaoh. In all these places, Yosef acquires for himself the status of “member of the household.” In the house of Potifar, he is given all possible authorities. In prison, too, the chief jailer puts all the other prisoners under Yosef, and he becomes an attentive ear to all. So also in the house of Pharaoh,Yosef is appointed as viceroy, lacking only the royal crown. And in all these places Yosef cleave to God. The Name of Hashem is always on his lips, he take no credit for himself. The Saddeek like Yosef goes deep into “galut” faces many threats of complete assimilation but Yosef never assimilates. He never loses his connection to the God of his fathers. Whenever he is given the opportunity, the name of God is on his lips: “How then can I do this great wickedness, and sin against God” (39:9), in connection with the wife of Potifar; “Do not interpretations belong to God? Tell me them, I pray you” (40:8), in jail; and “It is not me; God shall give Pharaoh a favorable answer” (41:16), in the house of Pharaoh. The memories of his father’s house which find expression in the names he gives his sons, and the image of his father that stands before his eyes, turned Yosef into someone who successfully descends to the lowest depths and nevertheless remaining connected. Who in Yosef’s situation and spiritual state would not have forsaken his past? Who would not have allowed himself to be seduced by the wife of Potifar? Who would not have forgotten from where he came? Who would not have become totally assimilated in such a situation? Only Yosef the tzadik, foundation of the world, who was able to descend to the foundation of the world and still remain connected to the world of Holiness, was able to endure all this. Yosef was able to descend to the lowest rung of reality and still be joined with Holiness. This is why THE TZADIKIS THE FOUNDATION OF THE WORLD. As his holiness goes all the way from the top of creation to its lowest levels. Yosef said to his brothers concerning his future death: and that God will surely visit you, and bring you up out of this land to the land of which He swore to Avraham, to Yitzchak, and to Ya’akov. And Yosef took an oath of the children of Israel, saying, God will surely visit you, and you shall carry up my bones from here. So Yosef died, being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt (Bereishit 50:24-26)
“Your judgments are far above and out of sight” (Psalms 5:10). This is one of the things we can see in our parsha. Similarly its written “your footsteps are not known” (Psalms 20:77). The ways of The God are most mysterious, Blessed is His name.
Raphael Hirsch brings out a very interesting point concerning dreams and Yosef’s dreams in particular saying that It is remarkable that he dreamed of binding sheaves. That are something with which they had no connection, the brothers never bound sheaves.. They were shepherds, they were sheep farmers. Not a agricultural people, that would only be their destiny in the distant future.
The midrash says that Yosef’s brothers put him on trial for capital punishment as they thought that his claim of dreaming their father and themselves all bowing down to him was not good. They thought hat Yosef was as Yishmoyal the bad seed of Avraham and Asev the bad seed of Yitzchak. So they planned to do away with him. They passed a verdict to kill Yosef however Reuven interceded and convinced his brothers instead that that they should leave it up to The God what would happen with Yosef so they Throw him in a pit. MIdrash also tells us that the 10 Martyrs, during the Roman period, were killed as an atonement for Yosef’s brothers sin against him. The 10 Martyrs were “gilgul” (reincarnations) of Yosef’s 10 brothers. Why did Hashem force them to sell their brother and then punished them for their mistake?
“R. Yehoshua ben Levi said: The ten martyrs were killed only because of the sin of the sale of Yosef.” (Midrash Mishlei 1) They were “gilgul” (reincarnations) of them.
Do not forget, no one ever said it would be easy. In Joseph’s own life we see, not only was he thrown into the pit with snakes and scorpions by his brothers and then sold as a slave but that eventually landed him in prison for 12 years. At the age of 17-18, Yosef was faced with the daily temptation by his master’s wife trying to lure him to have sex with her, but he didn’t give in to his hormones. Potiphar’s wife tried to seduce Yoseph, Yosef initially resisted. We know from midrash that its written ” In this day Yosef went to work”, as on this day Yosef had finally decided to give in to temptation and He and Potifera’s wife had planned to have have relations. But in the moment Yosef was to do the sin his father Yaakov’s image appeared in the window and said your name was going to be in the breast plate but if you continue with this sin you will only be remembered as a Shepard of harlots. Yoseph’s father warned him of the spiritual benefits he could loose if he were to give in to this temptation. He dug his fingernails into the ground in order to control himself, and miraculously, the flow of semen issued from his fingers into the ground.
We see Yosef inflicted by things that seem as tragedy. Yet we see it is these events which lead up to Yosef being put in charge of all Egypt. As Rabbi Akiva said my falling is my rising. One may start in a high place feeling they have all there is in the world. Yosef was most loved by Yaakov, he had the coat of many colors and dream visions. Then he found himself cast into the pit, sold into slavery and put in prison. Then he went on to become the savior of the Hebrew people in Egypt and from his descendants will eventually come Mashiach ben Yosef. May he come soon and not be killed. From this parsha we can see that certainly The God is the just judge. We see the justice of The God’s judgment to some degree from the life of Yosef in our parsha. The parsha starts out saying “Yosef brought an evil report to Yakov concerning his brothers”. Then Yosef finds himself getting into trouble when Yaakov sends him to bring a report concerning how his brothers are doing when tending the flocks. Likewise we see justice acting on Yaakov when his sons tell him about Yosef’s tragedy and show him Yosef’s garment. It was with a garment that Yaacov deceived His father Yitzchak to get his blessings. We should recognize The God’s justice in all that happens and accept all that happens to us properly. Even when something that appears as bad happens to us we must not allow it to make us depressed. As the wisdom of The God in fulfilling his goal of bringing our righteous Mashiach is “far above and out of sight”. The wisdom of the Holy One is certainly beyond our grasp, so are His ways to reach the desired goal. The main knowledge is knowledge of the work of The God (Divine providence). The main thing is revelation of The God within the worlds that He creates, or there is ”hester panim” (concielment from his Divine providence). During exile all אות (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. The God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of The God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)1 Rabbi Nachman of Breslov teaches that patience is associated with Keter. The source of the will of The God and delight. With a good eye one can see that all that happens as good, and with patience the ultimate good will come to be fulfilled. Know, The 70 nations , God forbid, nullify the nanhagot (divine providence) of Yisrael measure for measure (through Yisrael’s errors and lackings). Flow of הכל אדו”ן upon the creations is according to the arrangement of the stars and mazolot (constellations). Yisrael is above this level of Divine supervision by their Unity with The God through the will of The God in the Torah.2
Yosef is called “Yosef HaSadeek” (Yosef the Righteous) , a “sadeek” is one who does what the God wants of him and sets the example for others. One thing we can notice about “Yosef HaSadeek” is that he mentions God’s name more than any other person in the Bible. The first time we hear “Yosef HaSadeek” mention God’s name is with the story of Potiphar’s wife when he said :
“…and how can I do this great wickedness and sin against God? ” (Breishit 39:9) Even when “Yosef HaSadeek” was facing the worst temptation the first thing that came to his mind was God.
To help gain this level of conciousness observe that our ancestors were shepherds. The Torah tells us that our forefathers, Joseph and his brothers, Moshe Rebbeinu, Rachel Immeinu and King David all herded goats and sheep. The greatest early Jewish leaders were a shephards. Rabbi Abraham Isaac Kook, explains shepherding offers a secluded lifestyle. While engaged with the flocks, the shepherd is removed from the noisy distractions of society and has time for inner reflection. And the work is not too physically demanding . Unlike farming, shepherding does not require one to exert a great deal of energy in mundane matters. While engaged with flocks, ambling through the hills and valleys, the shepherd is cut off from the noisy distractions of society, thus enabling ample time for inner reflection.. The silence of the shepherd is a apace for flowing outpourings of the soul. The silence of the shepherd is a vehicle of “Ruach haKodesh” (HOLY SPIRIT).that reveals treasures from the beauty of wisdom. For many today’s hi-tech, iphone world does not allow one to hear silence.
This all reminds us of Gods mysterious ways. But for those who seek Him, He shows “signs” and gives clues as He did for Yosef. His sign was given in by his dreams. Yaakov knew about Divine communication in dreams so it says “He kept the matter in mind “. Know, when a dream is repeated, this is a sign from God, it is 1/60 th of prophesy. The mysterious ways of The God governing His worlds again are shown by the leverite marriage of Tamar to Yehuda. As Yehuda at first did not even know what really occurred. Tamar is the aspect of a rose among thorns , the Shechinah trapped in the “Klipot”. Yuhuda took Tamar out from the klipot to a holy place. For the same reason “aretz Cannan” was first settled by the “Canani”. If Yisrael merits they can raise the Shechina from the klipot by “Misim tovin”. Then there will go out the “canani” from the land, and we inherit it. In this way it happens. 3 When We hear the stories of our ancestors family problems as in the life of Yosef in the Bible it appears like we come from what one might call today a broken home yet the time is coming when our family will finally become whole. It may appear that since we live in a physical world we must have been created so to engage in things of this world. But this is not the reason we were created in the physical world but so that we could recognize the unity of God in the whole and every part of the creation. The entire history of King David and his offspring who will be Mashiach is wrapped in enigma including the incident of Yehudah’s marriage, his children, and then his “Yibum” (Leverite marriage) with Tamar and the twins birth, is a riddle, shrouded in mystery. In this Parsha is hidden the secrets of Moshiach, but requires tremendous effort to unearth it. We can see that Tamar the daughter-in-law of Yehudah. When Er and Onan are punished and die. Tamar wants to perform “Yibum” with Shelah. Since Yehudah does not allow this, she deceives Yehudah, becomes pregnant from him, which the Ramban explains is “Yibum”. The twins Zerach and Peretz, are the offspring of Yehudah and Tamar. The birth of Peretz and Zerach is quite bizarre in and of itself. The Torah tells us “When she gave birth, one stretched forth his hand, and the midwife took his hand and tied a red string on it, saying,” This one was born first.” Then he pulled his hand back, and his brother exited the womb first; and she said, “Why are you pushing your way into the breach?”; and called his name Peretz. And after came his brother upon whose hand was the red string, and he was called Zerach. ” What is all this ? Peretz is the forefather of the dynasty of David, as is described at the end of Ruth. But why does Zerach’s hand to come forth first, and after it is withdrawn ? Rashi brings a Midrash that Zerach is the forefather of Achan, who breaks the ban on taking from the spoils of Jericho, and is stoned to death. The hand of Zerach which reaches out to grab what is not his.
This week we enter the riveting story of Joseph. These parshiot are full of drama, tension and intrigue as a a modern best selling fast moving mystery, action novel. Every parsha is a cliffhanger jam-packed with touching emotion. A Tale of family jealousy, hatred, conspiracy, power struggles, fear and reconciliation. Behind this story, the entire destiny of the future “Children of Israel” lies in the balance. This story will take them into Egypt, “the house of bondage” and will transform them from a family to a nation. With the conclusion of the story we will see the fulfillment of the blessings of Abraham; “To your seed will I give this land.”
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4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
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From Tamar and Yuhuda’s descendants comes David haMelech and will come Mashiach and may that be in mercy quickly in our days.
Filed under: PARSHA Tetzaveh | Tags: dESIRE, Gerer Rebbe, HOLINESS, keter, King David, klipot, Love, navua, PROPHESY, Rabbi Akiva, Rav Dov Bear of Mezerich, teshuva, Yisrael, ZOHAR
Titzaveh Bs”d
It says in Psalms “your word is a lamp to my feet and a light to my path”.David ha Melach (KING DAVID), peace unto him tells us that by the word of the Torah we have a lamp to direct our feet. This refers to the exact spots our feet touch, the minute details in our life. It’s light will also illuminate our path. We learn in the Zohar that oil refers to the power of Chuchmah (Divine creative wisdom). With the light of Chuchmah itself which is the level of secrets of the Torah, the inner aspect of the Torah which come to one as “flashes” of Divine inspiration yielding understanding, new understanding in the Torah. This same light of revelation, with the mercy of Hashem (GOD) will shine with Godliness at all times. So we may see the Godliness in all things as David said “a lamp unto my feet”. So we can see what thoughts, words and actions at all times will place us in the Holiest place. In our parsha we can get some illumination concerning this lamp as it is written “ You shall command the children of Yisrael to bring pure beaten olive oil for the light, to cause the lamp to burn always.” From this we can see that that the oil to illuminate our path and guide our feet must be of high quality, as it says “pure”. Rav Dov Bear of Mezerich explains that “ Sin contains repentance as a olive contains oil”. At the time one returns to Hashem’s way the sparks of Holiness that gave vitality to the forces of separation (to evil) are raised up to the heavenly regions away from the “other side”.
Holy sparks are in every thing, a soul is a spark of The Divine similarly, every angel. Some sparks are not souls nor angels, they are all spiritual energy.
By Adam and Chava sinning with the Tree of Knowlege, their souls shattered into the sparks that fell below. Here is a analogy that will help explain this concept. A glass vessel falls to the floor and shatters into many pieces, all over the place. This is so with the sparks of Holiness. Currently, these sparks are trapped, surrounded by klipot (husks; shells) of the other side nourishing because of the sin of Adam and Chava with the Tree of Knowlege and our transgressions. Adam and Eve’s souls were huge their souls shattered into millions and millions of sparks. When there is sin, the soul falls, each time we are guilty of the sins the soul falls drops down falling even further as more sparks get dispersed.
Currently many of these sparks surrounded by klipot (husks; shells) are waiting for their tikkun (fixing). They are waiting to be liberated. Each person’s soul is connected to specific sparks in the world, others not so much. Do the will of God and liberate these sparks from these places. As we see when it says,
“God establishes the footsteps of man, and He will favor his way” (Psalms, 37:23). This teaches us that God decides where our feet are going to take us. We then only need to do at these places whats is expected of us and then will the sparks get liberated and elevated to their source in Holiness. Right now, these trapped sparks are nourishing all the “klipot” which are the bad “middot” (character) traits and evil forces. We need to break these “klipot” and rescue their sparks taking them from the dominion of the “klipot” and putting them back again involved in Holiness. These sparks become one with our souls which strengthens us spiritually and the worlds also according to the system of unfolding called “histashalut”. By turning away from transgression and doing “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire) is released and raised up to its source as the “klipa” is shattered by the separation from the Divine spark it had swallowed which did sustain it. Thus is fulfilled the words of Rabbi Akiva “my falling is my rising”. As the spark by rising up to its source provides extra power to our soul instead of the “klipot” (forces of evil). By this a new light shines upon us. To make this clearer the Gerer Rebbe said “ We see that a candle and a wick give light by diminishing , likewise a man who dominishes his physical desires may give out spiritual light. This is suggested by the name of the source of physical desires, the soul in the blood called “Nefesh”. Its first letter “N” stands for “ner” (lamp), “f” for petilah (wick) and it last letter “sh” for shemen (oil). We are all lost in our individual exiles, we need to see the bars of our imprisonment and try to take ourselves out of our personal exiles, Then God shall do the rest.
Just as the olive must be crushed to give its oil, so must we crush our animal souls so that it may become as oil to illuminate our paths in the service of Hashem. As the olive oil is fine and pure so must we be of a most developed character to ascend to give light, so to ascend into Holiness beholding the Torah’s secrets.
Avraham Abulafia teaches desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י . By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he receives anything from Chuchmah Elyonah So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון (will) rises up in all levels till reaching the level called חשק (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח (power). The giving of חשק (desire) is a אות (spiritual sign) it is צבאו”ת אלהי”ם יהו”ה . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).1
The Hebrew people at Mount Sinai when they received the Torah were raised by this to a very high level of revelation. They were free, refined of the sin of Adam and Eve in Gan Aden and because of this the Divine presence could be drawn in them. They could have lived for ever. If they had not sinned with the Golden calf. Once they sinned this level of Divinity could no longer rest upon the children of Israel so a “Miscon”, (Tabernacle) and Temple were needed. Moses stayed on this Holy higher level, he had to wear a vail. He was too much for people to behold. Looking at Moses must have been like looking at a “Miscon” condensed in one person, that would be very bright.
May this Divine desire bring Mashiach soon in Mercy.
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an overview of
everything
Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else
2) “The Definitive Biblical phenomena”
3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of “יהו“ה Yhv”h
13) “Markava” The Divine chariot
YOU CAN READ & DOWN
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THESE BOOKS AT THIS LINK
Filed under: Angels, Divine names, fire, letters, PARDES, Spiritual combat, spiritual Gates, Spiritual Worlds, spirituality, Tikunim, UPSIDE DOWN NUNS | Tags: ACHAR, KABALLAH, PaRDeS, Rabbi Akiva
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UPDATED nov 19 2019
Entering The Pardes
To enter into the PARDES, is to contemplate the deepest inner secrets of the four worlds and to ascend from every external level to th level above it.
Rebi Akiva said, “When you arrive at the Stones of Pure Marble don’t say, ‘Water, water,” because it says, “He who speaks falsehood will not be established before My eyes”
Ben Azzai gazed at the Divine Presence and died, and with respect to him it says, “Difficult in the eyes of God is the death of His pious ones”
Ben Zoma gazed and went mad; to him the following verse may be applied: “ Have you found honey ? Eat as much as is sufficient for you, so that you do not consume too much and have to vomit it”
Acher “cut off his plantings” (i.e., he became a heretic). Rebi Akiva entered
in peace and departed in peace. (Chagigah 14b)
Entered Pardes refers to by way of a Divine Name. They didn’t actually go up, but it appeared to them as if they ascended. (Tosfos, Chagigah14b)
In other words, these rabbis did not physically ascend. Rather, they meditated on a specific Name of God for this very purpose and ascended levels of reality and consciousness. These levels are called “Pardes”
The Arizal explained:
There are four levels of Torah revelation and their “Rosh ha Tevot” (first letters) spell “Pardes,” being Pashat, Remez, Drush, Sod or in English
Simple, alluded, must learn out, and Secret.
Four Sages, Rabbi Akiva, Ben Zoma, Ben Azi and Elisha Ben Avuyah entered “Pardes” The orchard it seems the word paradise comes from Pardes – or the Garden of Eden. Rashi explains that they ascended to heaven by working Divine Names. Rabbi Akiva said to them prior to their ascension “When you come to the place of pure marble stones, do not say, ‘Water! Water!’ for it is said, ‘He who speaks untruths shall not stand before My eyes’ (Psalms 101:7). Elisha Ben Avuyah later called “Achar” sees the angel Matto”t sitting and writing and “Achar” becomes confused as he thinks that only God can be sitting in Heaven and all others must stand. “Achar”could not reconcile what he saw, and became a heretic. “Achar” thought maybe there is 2 equal forces above. Metatron then came forth and punished “Achar” with sixty fiery lashes Permission was then given to him to strike out the merits of Aher. Chanoch and Eliyahu became angels. Chanoch became Matto”t. The sages say “Achar mutilated the sprouts”. Ben Azzai gazed at the Divine Presence and died he was not properly prepared, did not have the spiritual vessel for the light. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed, he lost his sanity . Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it up” (Proverbs 25:16). Acher cut down the plantings [he became a heretic]. Rabbi Akiva entered in peace and left in peace.
Despite the apostasy of Achar Rabbi Meir continues to learn with “Achar”. The sages of ask how Rabbi Meir could continue learning from such a man. Rabbi Meir said he knew how to separate the chaff and the wheat , he would throw out what was incorrect.
R. Yitzchak the Blind said in his l e t t e r t o Gerona, that Elisha ben Abuya’s error of “uprooting the plantings ” meant that he separated the sefirot from The Ayn- Sof and from each other .
From the side of the “Orlah” four entered into the “Pardes” (the orchard), three ate from these “klippot” and died, the fourth one ate the fruit and threw away the “klippah” (shell) and lived. Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and threw away the peel. Just like these “klippot”. There are questions (klippa) that surround “Halachah” (Torah law) which is the brain within, there is no one who can eat the bread of the Torah, until he throws away the questions from the “Halachot”. Therefore it says, “She is tree of life to those who hold her ” (Prov. 3:18)There is “Halachah” that all it’s questions are like the tree itself, it’s bark, trunk, branches, leaves, and it’s fruit, all of them are equal when eating, about this it says, “Nard and Carkum” (Song. 4:14). Therefore not all questions are equal. (Zohar Tikunim)
It says about a certain “Keter”, “the stone the builders threw away became the foundation stone” (Psalms 118:22). It is the stone that was hewn without hands. As it is written, “a hewn stone without hands…” (Dan 2:34),This stone is a “segulah” (miraculous power) for kings. it is the conversation (singing) of the ministering angels. The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings. Knowledge of the sun and the moon in their times, the time and moment for everything. All the “Tamim” (cantelation notes), and vowel points, and the letters are included in it. Voice, speech, and thought it includes. It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship. It is the Tagim (crown on letters). It is the tip of each and every letter, it’s length is a ו. From above to below, and from below to above. It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20). The secret of the matter, this is the Malchut which is בכל (in everything) About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.” (Zohar Tikunim)
Rabbi Meir was a scribe, as were Moshe and Chanoch. From the notes of Rabbi Meir on the teachings of Rabbi Akiva that were transmitted to Rebbi Yuhuda ha Nassi we now have the standard text of the Mishna. Rabbi Meir learned under Rabbi Akiva and later came to learn from Rabbi Yishmael the Cohen Gadol (High priest).
Rabbi Meir had two teachers: one was Elisha ben Avuya. The other was Rabbi Akiva. Elisha ben Avuya became a paid informant of the Romans.
More concerning “pardes”
At Mount Sinia God gave the Torah to Yisrael on all 4 Levels of “Pardes” ,, 4 levels of consciousness, of each of the 4 worlds. So that man could be a master of the physical reality in which he has been place in and assert his own influence on its destiny. He was show to accomplish this by concentrated thought and intention one creates and projects into the greater collective consciousness shared by all humanity and this it is included in a wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details. The mechanics to work this is a power of the soul and its tools which are taught in the traditions of Torah and Kaballah specifically.
Thus we are able to connect to the thoughts of other souls, Divine thought or “Ruach HaKodesh” (the Holy Spirit), Angels, Spirits, from this and other worlds and other places in space and time. Now this all sounds very bizarre and far out given the influence of modern thought that denies the existence pretty much the existence of anything that “usually” is not seen or cannot be measured. Yet the Bible is full of such experiences. When one opens oneself up to “ the greater collective consciousness shared by all humanity and the wider level of spiritual consciousness above mankind by which the God directs and sustains the universe in all of its biggest and smallest details” one must be careful as Angel and other deities are not necessarily created to be everyone’s “friend”, and not all entities are benevolent. For this reason one needs to establish a field of “makiffim” (surrounding lights) which is like a garment to protect one’s self. This is established by fulfilling what the God ask of us in His Torah and the words of the sages concerning Proper conduct and one must pay special attention to the teachings of the “Mikubalim” (Kaballists) and their teaching concerning Divine Names.
To interact with these different realms that are beyond the conscious awareness of most humans requires observances of Torah law to start with and then to commence in the work one needs to know the ways and means as tough in the ancient traditions of Kabballah, these are very precise and exacting in great detail. These are the “keys”. Even if one has good intentions but does not do the right things, in the right way at the right time, at best nothing will happen at worst, sometimes it would have been better it they did not start “Messing around” with this.
After what takes considerable time and effort for most people unless they were a master of this work in a previous life are able to connect with that point of being within themselves now. Then they will be able to tap into greater vision so to reach and interact with higher realms of collective consciousness with ever greater insight and Divine awareness and access.
Yet because most people understand Modernity to say that all this does not exist most people are unwilling even to explore these things, and are even uninterested in this discussion. But it was for this very knowledge and work ultimately that the God instructed Yisreal when he gave them the Torah which teaches concerning the “Pardes” (Orchard of Divine delight) and the work of the “Markava” (Divine Chariot) giving man the ability to build the world accordingly to “will”, and not leaving the construction of reality as a matter of chance dependent on the stars and constellations. It is by these means on can take a creative and active part in the building and fixing of the world. It is for this purpose God gave the Torah to Yisrael.
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Filed under: providence | Tags: Divine providence.Divine providence, great flood, Noah, Rabbi Akiva
There are different levels of “Tikun” (corrections by Divine providence) in the worlds. There are “tikunim” (corrections by Divine providence) made on and for a personal level and there are those “tikunim” (corrections by Divine providence) that are made by God in the world not for only or primarily for the individuals involved these acts of Divine providence for the sake of the whole world. These include things like Noah and the great flood, the murder of the 10 martyrs during the time of the destruction of the 2nd Temple when Rabbi Akiva was killed and the Holocaust of the European Jewish community. These types of “tikunim” (corrections by Divine providence) can even come to effect the whole world. The type of “tikun” that comes to the world depend on the level of damages that need to be corrected. If one’s soul is revealing it powers from the world of Atzilut the damages if one sins are much more widespread and effecting many more souls that are beneath that soul in the unfolding the light from above to below than a person who only has a “Nefesh” (animal soul) of the world of Asiyah. It is like a ladder and if one is near the top of the ladder (the world of Atzilut) when he sins it is like dropping rocks on those who are below him. This is why it is so important that the Jews who live in the Holy land, the land of Isreal, observe the Torah.
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5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
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10)THE MYSTICAL HOLY SHABOT
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Filed under: PARSHA VaYashev | Tags: EGYPT, god, hester panim, keter, Mashiach ben Yosef, mazolot (constellations), Parsha VaYashev, providence, Rabbi Akiva, rabbi nachman, tragedy, tuma
EDITED Jan 13 2019
Bs”d
PARSHA
VaYashev
When Ya’akov saw all these chiefs of Asev whose names are written shortly before enumerating the descendants of Yosef he said wonderingly: “Who can conquer all these?” What is written after is”These are the generations of Ya’akov – Yosef.” For it is written: “And the house of Ya’akov shall be a fire and the house of Yosef a flame” (Ovadya1:18). One spark issuing from Yosef will burn up all of these descendants of Esav (RashiYashan 37:1). Through the aspect of Yosef the illumination of the Holiness is drawn from the aspect of Ya’akov (Yisrael) to all the tribes and all the worlds. Rashi says: “Fire without a flame has no effect at a distance.” It is the way of fire to join and attach to everything, making it fire. This kind of flame is necessary this is why it’s written that “Their father loved him more than all his brothers.” Referring to Yosef, Yosef , represents the “tzadik”. A Sadeek by his Divine service raises up all Yisrael and their good deeds. The aspect of Yaakov (representing “Katnut”) is as a fire without a flame. The quality of flame was given to Yosef the “sadeek”. A fire without a flame is an abstract concept. First, let us try to reach a deep understanding of the idea of fire. Fire has several principal qualities. It illuminates, its aspires upwards, it spreads, it radiates warmth, and it consumes. Fire is also a common image in the Torah for Divine revelation. On the one hand, fire radiates warmth and illuminates, whereas on the other hand, it consumes: “For the Lord, your God, is a consuming fire” (Devarim 4:24). Rashi distinguishes between a fire and a flame. All the qualities listed above should therefore be seen as pertaining to a flame, and not to a flameless fire. The first thing that Rashi tells us is that a fire without a flame has no effect at a distance. Also Rashi shares with us is that fire itself does not spread to burn the stubble of Esav. The flame of Yosef is needed. What follows from these descriptions is that a fire without flame also does not radiate warmth, and perhaps also according to this its capacity to illuminate is extremely limited. A fire without flame is sort of an “internal fire” directed inwards and not outwards. Cold institutionalized religion is not enough to take our Asev out from ourselves and the world. But Divine service flaming with desire is required like that of a personal nature , as the service of a “sadeek” as Yosef.
A soul like Yosef what ever he does he succeeds in it. He becomes the favorite in Jacob’s home. he arrives as a slave in Egypt and rises to the top position in the home of a prominent Egyptian official, running his entire business. He organizes Potiphar’s house and later he manages the Prison where he is held and all this is but training to run the entire Egyptian infrastructure through seven famine years. In every situation Joseph shoots to the top with seeming effortless ease …
Most of Yosef’s life was spent in “galut” (exile). Yosef was forced by his brothers to leave the land of Israel and go into “galut”. Yosef, however, or so it would seem, assimilated in Egypt, while still holding on to his families Holy ways. Yosef goes deep into the “galut” he is found in the house of Potifar, afterwards in jail, and later in the house of Pharaoh. In all these places, Yosef acquires for himself the status of “member of the household.” In the house of Potifar, he is given all possible authorities. In prison, too, the chief jailer puts all the other prisoners under Yosef, and he becomes an attentive ear to all. So also in the house of Pharaoh,Yosef is appointed as viceroy, lacking only the royal crown. And in all these places Yosef cleave to God. The Name of Hashem is always on his lips, he take no credit for himself. The Saddeek like Yosef goes deep into “galut” faces many threats of complete assimilation but Yosef never assimilates. He never loses his connection to the God of his fathers. Whenever he is given the opportunity, the name of God is on his lips: “How then can I do this great wickedness, and sin against God” (39:9), in connection with the wife of Potifar; “Do not interpretations belong to God? Tell me them, I pray you” (40:8), in jail; and “It is not me; God shall give Pharaoh a favorable answer” (41:16), in the house of Pharaoh. The memories of his father’s house which find expression in the names he gives his sons, and the image of his father that stands before his eyes, turned Yosef into someone who successfully descends to the lowest depths and nevertheless remaining connected. Who in Yosef’s situation and spiritual state would not have forsaken his past? Who would not have allowed himself to be seduced by the wife of Potifar? Who would not have forgotten from where he came? Who would not have become totally assimilated in such a situation? Only Yosef the tzadik, foundation of the world, who was able to descend to the foundation of the world and still remain connected to the world of Holiness, was able to endure all this. Yosef was able to descend to the lowest rung of reality and still be joined with Holiness. This is why THE TZADIK IS THE FOUNDATION OF THE WORLD. As his holiness goes all the way from the top of creation to its lowest levels. Yosef said to his brothers concerning his future death: and that God will surely visit you, and bring you up out of this land to the land of which He swore to Avraham, to Yitzchak, and to Ya’akov. And Yosef took an oath of the children of Israel, saying, God will surely visit you, and you shall carry up my bones from here. So Yosef died, being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt (Bereishit 50:24-26)
“Your judgments are far above and out of sight” (Psalms 5:10). This is one of the things we can see in our parsha. Similarly its written “your footsteps are not known” (Psalms 20:77). The ways of The God are most mysterious, Blessed is His name.
Raphael Hirsch brings out a very interesting point concerning dreams and Yosef’s dreams in particular saying that It is remarkable that he dreamed of binding sheaves. That are something with which they had no connection, the brothers never bound sheaves.. They were shepherds, they were sheep farmers. Not a agricultural people, that would only be their destiny in the distant future.
The midrash says that Yosef’s brothers put him on trial for capital punishment as they thought that his claim of dreaming their father and themselves all bowing down to him was not good. They thought hat Yosef was as Yishmoyal the bad seed of Avraham and Asev the bad seed of Yitzchak. So they planned to do away with him. They passed a verdict to kill Yosef however Reuven interceded and convinced his brothers instead that that they should leave it up to The God what would happen with Yosef so they Throw him in a pit. MIdrash also tells us that the 10 Martyrs, during the Roman period, were killed as an atonement for Yosef’s brothers sin against him. The 10 Martyrs were “gilgul” (reincarnations) of Yosef’s 10 brothers. Why did Hashem force them to sell their brother and then punished them for their mistake?
“R. Yehoshua ben Levi said: The ten martyrs were killed only because of the sin of the sale of Yosef.” (Midrash Mishlei 1) They were “gilgul” (reincarnations) of them.
Do not forget, no one ever said it would be easy. In Joseph’s own life we see, not only was he thrown into the pit with snakes and scorpions by his brothers and then sold as a slave but that eventually landed him in prison for 12 years. At the age of 17-18, Yosef was faced with the daily temptation by his master’s wife trying to lure him to have sex with her, but he didn’t give in to his hormones. Potiphar’s wife tried to seduce Yoseph, Yosef initially resisted. We know from midrash that its written ” In this day Yosef went to work”, as on this day Yosef had finally decided to give in to temptation and He and Potifera’s wife had planned to have have relations. But in the moment Yosef was to do the sin his father Yaakov’s image appeared in the window and said your name was going to be in the breast plate but if you continue with this sin you will only be remembered as a Shepard of harlots. Yoseph’s father warned him of the spiritual benefits he could loose if he were to give in to this temptation. He dug his fingernails into the ground in order to control himself, and miraculously, the flow of semen issued from his fingers into the ground.
We see Yosef inflicted by things that seem as tragedy. Yet we see it is these events which lead up to Yosef being put in charge of all Egypt. As Rabbi Akiva said my falling is my rising. One may start in a high place feeling they have all there is in the world. Yosef was most loved by Yaakov, he had the coat of many colors and dream visions. Then he found himself cast into the pit, sold into slavery and put in prison. Then he went on to become the savior of the Hebrew people in Egypt and from his descendants will eventually come Mashiach ben Yosef. May he come soon and not be killed. From this parsha we can see that certainly The God is the just judge. We see the justice of The God’s judgment to some degree from the life of Yosef in our parsha. The parsha starts out saying “Yosef brought an evil report to Yakov concerning his brothers”. Then Yosef finds himself getting into trouble when Yaakov sends him to bring a report concerning how his brothers are doing when tending the flocks. Likewise we see justice acting on Yaakov when his sons tell him about Yosef’s tragedy and show him Yosef’s garment. It was with a garment that Yaacov deceived His father Yitzchak to get his blessings. We should recognize The God’s justice in all that happens and accept all that happens to us properly. Even when something that appears as bad happens to us we must not allow it to make us depressed. As the wisdom of The God in fulfilling his goal of bringing our righteous Mashiach is “far above and out of sight”. The wisdom of the Holy One is certainly beyond our grasp, so are His ways to reach the desired goal. The main knowledge is knowledge of the work of The God (Divine providence). The main thing is revelation of The God within the worlds that He creates, or there is ”hester panim” (concielment from his Divine providence). During exile all אות (wonders) are hidden so the “other side” does not raise up complaints against Yisrael. The God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of The God is hidden from the wicked becouse of their garments of “tuma”. (spiritual impurities)1 Rabbi Nachman of Breslov teaches that patience is associated with Keter. The source of the will of The God and delight. With a good eye one can see that all that happens as good, and with patience the ultimate good will come to be fulfilled. Know, The 70 nations , God forbid, nullify the nanhagot (divine providence) of Yisrael measure for measure (through Yisrael’s errors and lackings). Flow of הכל אדו”ן upon the creations is according to the arrangement of the stars and mazolot (constellations). Yisrael is above this level of Divine supervision by their Unity with The God through the will of The God in the Torah.2
Yosef is called “Yosef HaSadeek” (Yosef the Righteous) , a “sadeek” is one who does what the God wants of him and sets the example for others. One thing we can notice about “Yosef HaSadeek” is that he mentions God’s name more than any other person in the Bible. The first time we hear “Yosef HaSadeek” mention God’s name is with the story of Potiphar’s wife when he said :
“…and how can I do this great wickedness and sin against God? ” (Breishit 39:9) Even when “Yosef HaSadeek” was facing the worst temptation the first thing that came to his mind was God.
To help gain this level of conciousness observe that our ancestors were shepherds. The Torah tells us that our forefathers, Joseph and his brothers, Moshe Rebbeinu, Rachel Immeinu and King David all herded goats and sheep. The greatest early Jewish leaders were a shephards. Rabbi Abraham Isaac Kook, explains shepherding offers a secluded lifestyle. While engaged with the flocks, the shepherd is removed from the noisy distractions of society and has time for inner reflection. And the work is not too physically demanding . Unlike farming, shepherding does not require one to exert a great deal of energy in mundane matters. While engaged with flocks, ambling through the hills and valleys, the shepherd is cut off from the noisy distractions of society, thus enabling ample time for inner reflection.. The silence of the shepherd is a apace for flowing outpourings of the soul. The silence of the shepherd is a vehicle of “Ruach haKodesh” (HOLY SPIRIT).that reveals treasures from the beauty of wisdom. For many today’s hi-tech, iphone world does not allow one to hear silence.
This all reminds us of Gods mysterious ways. But for those who seek Him, He shows “signs” and gives clues as He did for Yosef. His sign was given in by his dreams. Yaakov knew about Divine communication in dreams so it says “He kept the matter in mind “. Know, when a dream is repeated, this is a sign from God, it is 1/60 th of prophesy. The mysterious ways of The God governing His worlds again are shown by the leverite marriage of Tamar to Yehuda. As Yehuda at first did not even know what really occurred. Tamar is the aspect of a rose among thorns , the Shechinah trapped in the “Klipot”. Yuhuda took Tamar out from the klipot to a holy place. For the same reason “aretz Cannan” was first settled by the “Canani”. If Yisrael merits they can raise the Shechina from the klipot by “Misim tovin”. Then there will go out the “canani” from the land, and we inherit it. In this way it happens. 3 When We hear the stories of our ancestors family problems as in the life of Yosef in the Bible it appears like we come from what one might call today a broken home yet the time is coming when our family will finally become whole. It may appear that since we live in a physical world we must have been created so to engage in things of this world. But this is not the reason we were created in the physical world but so that we could recognize the unity of God in the whole and every part of the creation. The entire history of King David and his offspring who will be Mashiach is wrapped in enigma including the incident of Yehudah’s marriage, his children, and then his “Yibum” (Leverite marriage) with Tamar and the twins birth, is a riddle, shrouded in mystery. In this Parsha is hidden the secrets of Moshiach, but requires tremendous effort to unearth it. We can see that Tamar the daughter-in-law of Yehudah. When Er and Onan are punished and die. Tamar wants to perform “Yibum” with Shelah. Since Yehudah does not allow this, she deceives Yehudah, becomes pregnant from him, which the Ramban explains is “Yibum”. The twins Zerach and Peretz, are the offspring of Yehudah and Tamar. The birth of Peretz and Zerach is quite bizarre in and of itself. The Torah tells us “When she gave birth, one stretched forth his hand, and the midwife took his hand and tied a red string on it, saying,” This one was born first.” Then he pulled his hand back, and his brother exited the womb first; and she said, “Why are you pushing your way into the breach?”; and called his name Peretz. And after came his brother upon whose hand was the red string, and he was called Zerach. ” What is all this ? Peretz is the forefather of the dynasty of David, as is described at the end of Ruth. But why does Zerach’s hand to come forth first, and after it is withdrawn ? Rashi brings a Midrash that Zerach is the forefather of Achan, who breaks the ban on taking from the spoils of Jericho, and is stoned to death. The hand of Zerach which reaches out to grab what is not his.
This week we enter the riveting story of Joseph. These parshiot are full of drama, tension and intrigue as a a modern best selling fast moving mystery, action novel. Every parsha is a cliffhanger jam-packed with touching emotion. A Tale of family jealousy, hatred, conspiracy, power struggles, fear and reconciliation. Behind this story, the entire destiny of the future “Children of Israel” lies in the balance. This story will take them into Egypt, “the house of bondage” and will transform them from a family to a nation. With the conclusion of the story we will see the fulfillment of the blessings of Abraham; “To your seed will I give this land.”
From Tamar and Yuhuda’s descendants comes David haMelech and will come Mashiach and may that be in mercy quickly in our days.
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