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SECRET OF THE 72 NAMES OF GOD ! Erev Rav , Amalak, getting water from a rock and alot more!
February 6, 2017, 1:38 pm
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mover UPDATED 7TH DEC  2017 PARSHA “BISHALACH” B”H

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).

WARNING !

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

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

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

(Shaarey Orah 46b quoting Shaarey Kedusha).

 

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

~

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

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

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.

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

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

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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



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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UPDATED FEBUARY 12TH 2015

Attain the Heights of Spirituality —- NOW

PARSHA MISHPOTIM BS”D

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

DEEP TEACHING ON REINCARNATION (GIGUL)

THIS IS TRANSLATED FROM THE WRITINGS OF MOSHE CHAYIM LAZATTO (HE WAS A INCARNATION OF MOSES)

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

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

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

(most incarnations are like this)

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

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

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

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

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

gilgulim” (Reincarnation)

Mishpotim Bs”d

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

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

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

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

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

1. 1Safer Bahir p.78

1. 2safer lecutim-ar’i p.427

1. 3Midrash on Zohar Mishley p.138

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

1. 5Midrash on Zohar Mishle p.137

1. 6safer ha paliyah

1. 7Aor Yakar Barashit p.78

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From another world-for real !

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

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

THE BEGINNING OF manuscript IS MISSING.

What we have here is all that we merit, the rest of the ancient text has been concealed from this generation

They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed (a supernal Holy spirit) came and woke them up. He told them to get up and go into the orchard outside. They went out. They noticed the scholars of the word of GOD, who talked of this verse: ”In this wilderness shall they be consumed” (Numbers 14:35), but not in another place, THAT IS THAT THEY WILL MERIT THE WORLD TO COME. ”And there they shall die” , but not in another place, MEANING THAT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies – THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY – but not their souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.

As there are souls which as its written in the bible are “cut off” :

For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off.” (lev 17)

This is referring to even in the upper world. The merit of the soul is given to another and it as a individual soul ceases to exist. It will not be given a chance at another incarnation. It has wasted all its chances.

The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila’i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.

That child, his son, stands daily in front of Betzalel (the man who by the Holy spirit made the tabernacle in the desert), when he descends from his high School, and said to him three things, prior to Betzalel’s divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since ”neither has the eye seen, that Elohim, beside You” (Isaiah 64:3). That is what is said: Whoever stops, shall be stopped means whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. Whoever curtails shall be curtailed means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. ’One’) must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended. (this is referring to the mediation on the oneness of God in all creation)

THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a rose, WHICH IS THE SECRET OF manifestation of the Divine presence IN THE ASPECT OF Divine creativity and inspiration. When they left, the opening of the cave was concealed and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE in the Divine Chariot (see the vision of Ezekial) from which souls are emanated and other energy, which descended from a tree and entered into a different cave. They inhaled the scent of the rose, AS THE ILLUMINATION OF Divine wisdom IS CALLED SCENT, and entered there. (certain scents can effect your mind) They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.

They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them,. When they arrived at those scholars of the Mishnah (a compilation of ancient oral teaching explaining the Bible) , the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a glowing robe like them, and sat together with them. He said to the MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two roses and smelled them, THEREBY ALLUDING TO their Holy actions AND Divine understanding they possessed THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO ROSES. They said, Be seated, deans of the school. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Divine ’laws’ that they did not know of before, and other secret meanings in the Torah.

They then returned to the sages, and they found them studying and saying: ”I had said, ’You are angels (Heb. Elohim), all of you sons of the most High, Nevertheless, you shall die like men, and fall like any prince ’” (Psalms 82:6), MEANING ”I had said” during the time when you acted before listening, for “You are Elohim…” However, since you were drawn after your bad inclination, “nevertheless, you shall die like a man…” (Ibid. 7), just like the death of man brings him to dust in order to erase the bad inclination in his corpse. It is that bad inclination that dies and decays within.

Rabbi Ila’i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of secrets, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.

Rabbi Ila’i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies – MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: ”And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb” (exudus 33:6).

The souls that heard the voice of God on Mount Sinai became refined to a tremendous level , but when they sinned by the golden calf , which is a mystery in of itself they fell from that level. They lost their spiritual “ornaments” they got at Mount Sinai. It is possible to attain these “ornaments” once again while in this world through great spiritual works, and behavior of selflessness and self sacrifice.

A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.

To be continued ………………………………………………



CONSUMING FIRE AND GETTING CLOSE
January 16, 2014, 8:25 am
Filed under: PARSHA YITRO, Yitro | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

disco_ball

PARSHA YITRO Bs”d

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 places change faster than lines on one’s face and some slower than faces, some faster then lines on one’s  hands and some slower than hands. Always consider that the person may have made repentance over their errors, but this is not yet reflected in the lines on their face or hands yet.

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

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

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

The descendants of the father-in-law of Moses, went up with the tribe of Yuhuda from the City of Palms to the wilderness of Judah; and they went and settled 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



ITS TIME TO STAND UP AGAINST THE EVIL , IF NOT NOW WHEN ? — PARSHA CHUKOT

 

    updated July 6 2016

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Chukas בס”ד

In this parsha we are given the law concerning the red heifer. This was the only mystery of Torah that King Solomon thought he could not understand, but after Solomon closely examined this mitzvah (commandment) he realized how little he really understood at all. If Solomon the wisest man admits to such a lack of understanding, how much can we be mistaken ? In this generation many people feel spiritual practices are something of the past, not needed any more. They see them s illogical. People think they understand a lot more than they do. Because the Commandments our parsha is named after “Chookim” are those that can defy human logic, being based more on what can only be understood according to Divine understanding. Until one comes to learn the “Divine understanding – kaballah” of such commandments one needs to just do them because God has told us to. As we all are the Hebrews who said at mount Sinai “We will do and we will hear”, doing needs to come first. Then the God will illuminate our understandings that is just the way it works.

The red heifer represents the opposite of logic as we know it. Since that which defiles its makers purifies those who are unclean. There is something very humbling in recognizing that there are things which are beyond our “ability” of comprehension. In general there seems to be strangely alot of things about death in our parsha. In this parsha both moshe’s brother Ahron and Sister Myriam die, and the chapter just before was talking about the law of what a person must do to become pure if they came in contact with “Tuma” (Spiritual impurity).

At Meribah Moses said “ Rebels, shall we bring out from this rock water” We are Told by the sages that Moses should have said the opposite “ We will bring water from this rock”. It is also written that Moses should have said “GOD will bring water from this rock”, not we. Its written “ This is the water of Meribah, becouse the children of Yisrael strove with GOD, and He was sanctified in them”. From this one may think that GOD was sanctified at Meribah, but this is not the case, it is referring to another time. When GOD was sanctified by the appearance of Myriam’s well. As at Meribah the Opposite is clearly true, GOD was not sanctified there. After this the people complained for water again, and GOD became angry, and made fiery serpents attack them. Moses was then told to make a brass serpent on a pole and have the people who were bitten look at this serpent and be healed. That which was killing the people now did the opposite and would heal them. This may allude to the fact that one can not hide themselves from the problems of the world, but they must be confronted directly. They cannot be ignored, as they wont just go away. Also by having some knowledge of the enemy one has a better chance to be victorious at battle. Then God forbid they will not be taken by surprise.

 

Yisrael sins, then feels remorse. Moses beseeches God to forgive them, God forgives. Thats the way it usually works.

Here something different is happening. Dissatisfied with the manah, God sets fiery serpents upon them; many die. The survivors, overcome with guilt, voice their regret and ask Moses to pray for them. Instead of forgiving them, God orders that a large copper serpent made so those bit can be saved from death. Why did God not just heal them after Moses’s prayer. Why did it take “more” this time.

They rejected the life that God chose for them, valuing their own choices above His. They did not want Manah from Heaven, they wanted physical food. Its one thing to fail in following the God’s ways. It a whole other thing to reject God’s ways entirely for just what one wants because they want it regardless.

         We see this with Nachemyah during the time of the establishment of the 2nd Temple. Nachemyah made men who married gentiles in exile leave their foreign wives if they wanted to come up to the Holy land. (This is not racist but the God has commanded the Jewish people to live a unique lifestyle other nations don’t share, as shobot and Kosher. This is in the Bible. This separation preserves their identity as a unique nation.) He also forced businesses to be closed on Shabot. He did not look away ignoring these issues, neither was he afraid to confront them. He did the opposite He took them head on. This certainly applies to a situation involving the desecration of the name of GOD in public. Like the abomination parade. (I wrote this years ago and this problem has not went away). This involves a judgement upon all Yisrael. We must definitely directly stand up to this attempt to desecrate the name of GOD and bring such filth into our Holy city. What would of Happened if Moses did not stand up against the golden calf disco?. The problems we face are really opportunities to sanctify GOD’s name. To reveal light from the sparks that gives vitality to the problem the “klipa” (shell). Like the serpent the red heifer Healed and could do the opposite. So make the best out of the situation, what ever it is. We are told that one who is involved in sin should should do its opposite, and go to the other extreme. Before finding the middle path. When preparing the red heifer the Cohen takes a piece of Cedar wood, Hissop and ties them together with a crimson wool thread, and throws them into the burning cow. The Cedar is of the tallest of trees, Hyssop the smallest of shrubs. They were tied together with a crimson thread representing sin. This shows that both of these opposite extremes is undesirable. There is one exception to this in the case of the pitfall of the generation, “Safer Chassadim” says one should stay the farthest extreme from it. In our generation this is materialism, at the cost of one’s spiritual awareness and development. So do the opposite, don’t sell your soul, but acquire spiritual goods. King Solomon also said the middle path is that which is correct, except concerning humility and in this trait go the extreme. Always act according to the correct motivation.

  The only way to really understand the Red Heifer is spiritually as the Red Heifer removes “tuma” which is not physical. According to the Ar”i haKodesh ”  The red heifer shows how malchut receives from the back of the Holy Names, and not from their front. The red heifer purifies the defiled by the “revua” of the Divine Names  ע”ב ס”ג מ”ה ב”ן

Gematria each revua

 ע”ב = 184

ג” ס = 166

מ”ה = 130

ב”ן=144

184 + 166 + 130 + 144 = 624

                                    

 

 

So we can go as described in our parsha from “rosh pisgah” (head of the heights) seeing, הישימן being הישי the yeshi (father of David), מן (man-english). alluding to our righteous mashiach and may we see him quickly in our days.



A Nazarite and a Sotah- Parsha Nasso

Nasso             Bs”d                                UPDATE sept 12th               2017

 

 

This is the longest parsha in the holy Torah. Having 176 verses in it TO BE EXACT What is its great significance ?.  This parsha is always read close to the Holiday of receiving the Torah the holiday  of Shavout. our parsha’s length reminds us of the importance of learning alot of Torah. This parsha has hidden within it the format that will bring out righteous mashiach. Let us look closer. It says in the song of songs “The voice of the turtle is heard in our land”. The Zohar tells us the turtle is mashiach . As the parsha takes a long time to read, it takes the turtle long a long time to get there. As the day of Atonement may seem like a long day and creating the ashes, and water of purification of the Red Heifer is a long process. But as said by the Cohen Gadol on Yom Kipor “I shall sprinkle water on you and you shall be clean. Just as a fountain renders unclean clean so does Hashem make Yisrael clean”. May we all receive this water as the Torah is known as water. The Zohar in parsha  Nasso includes  the Idra Rabba, where Rebbe Shimon bar Yochai reveals great secrets of the Torah. In the Idra Rabba Rebbe Shimon gathers his students together so to bring out the uniqueness of each of his students, the unique ability of each one of them Rabbi Shimon, R. Eleazer, R. Aba, R. Yuhuda, R. Yosi bar Yaakov., R. Yitzchak, R. Chizkiyah bar Rav, R. Chiyah, R. Yosi and R. Yaasa. to shine together through each of their contributions In the Holy Zohar God can be known and revealed through His secrets.

 

 

Our parsha also discusses what happens when someone steals from a convert. This person owns no land, at least as Biblical inheritance as the land is divided up among the tribes. He has no social status, and no family. The Torah calls stealing from a convert “me’ilah”. This term usually describes when one uses something Holy for one’s own personal benefit. For example, if a person takes a cow that had been set aside to bring as a sacrifice cooks it and eats it. This would be  an act of “me’ilah”. From this we can see that when one steals from a convert. They have stolen from God. In this parsha the first mention is to the family of the Levi, and their duties. It is by the duties of the Cohanaim that Yisrael is able to reach atonement through them. This is reflected in the service of Yom Kipor as first the Cohen Gadol offers a bullock as a sin offering for himself and his family. Then he can bring a goat as a sin offering to atone for all Yisrael. In the parsha after the explanation of the Levi and Cohen’s duties then laws are given concerning the purity of the camp. As by their duties as said before all Yisrael reach atonement. Next are listed the service of the sin offering, the sotah (test-adultery offering) and the mitzvah of the Nazir. Then are given instructions for the blessing by the Coheniam. The Birkat Kohanim (blessing of the priests) has three verses and each one contains two blessings. Thus there are six general blessings They correspond to the Sefirot from Chesed to Yesod. It has only 60 letters as its written in the Song of Songs “60 mighty men surround the bed of Slomo”. The Birkat Kohanim finishes with: “They shall put My Name on the children of Israel and I shell bless them”. This corresponds to Malchut. This alludes to the blessings which one may receive from Hashem are infinite. So lets look at the 2 mitzvot that precede the blessing of the Coheniam as a source of guidance as preparation so to receive the blessing of Hashem. Concerning the mitzvah sotah (adultery offering). Sotah in the Holy tongue literally means “to go astray, to be demented and foolish”. This is similar to what the Fredica Rebbe said “ A Jew acting in any way other then fulfilling what the Torah asks of him is suffering from a illness”. Rebbe Manachem Mendell tells us that the adulterous women of mitzvah Sotah is representative of the sins of all Yisrael. As Yisrael is the wife to Hashem. Any sin we do Go-d forbid causes exile of the Shechina.

 

Our parsha Nasso is the parsha of the “Sotah”  deals with an unknown, a mystery. That needs to be solved. The process that the sota goes through is a way of making a secret known. To get a deeper understanding of the mitzvah of “Sotah” lets look to gematria as the letters of Sotah have the same gematria as וחקרת (and search). If we exchange the letters of Sotah in atbash it becomes אבנץ , in the month of אב both Temples were destroyed signifying a time of hardship, as the adulterer finds when she drinks the water. As the Gemora says that as the transgression starts in the thigh and ends in the womb, so does the punishment. Much like Avshalom who was caught up in the beauty of his hair, and took 10 of his father concubines. So he was killed with 10 lances and got caught up in a tree hung up by his hair. אב also means father as Hashem is everywhere even in the most severe corrections. The next 2 letter נץ means to sprout, flower and blossom. The time that the first light of a new day is revealed is called Netz. This all illudes to the blessing from the mitzvah of Sotah if the women did not sin, she being blessed with a Holy child. This all shows us as the Sotah may be displaced from her husband, and can prove herself and return in a moment. So can Yisrael on a ultimate level with the complete redemption. This is alluded to by the fact the Sotah is gematria 714 the same as ושחת (and spilled). This was when Onan spilled his seed refusing to fulfill the mitzvah of raising up seed with his dead brothers wife. From her lineage eventually comes Dovid haMelch, and will come Mashiach. 714 is also the gematria of הקטרת which is called “Holy of Holies”.

 

As the Sotah represents all transgression, the other mitzvah of our parsha the Nazir alludes to all sanctification as it says “You shall be Holy”. On a lower level the Nazerite vow was taken by people who felt prone toward illicit relations, but ultimately it was a way of ascending to receive spiritual gifts, prophesy. Permuting the letters of נזיר we have יר (to fear) זן (go astray). Fearing to go astray as said before was a reason for the Nazerite vow. Samuel the Prophet was a Nazir, peace unto him, also Shimshon. And all know of the spiritual strength that came through Shimshon’s hair. He was the strongest man who ever lived. The Nazerite vow is voluntary. We must chose to make ourselves holy. The mitzvah of the possible adulterer, is as a warning not to sin. As all sin is as harlotry. Nazir is gematria 267 the same as יראון (to see). May it be that by our sanctification in Holiness and Hashem’s great mercy that we will be able to see visions of Holiness with the arrival of our righteous mashiach quickly in our days.